Annotations on Job Psalms Proverbs Ecclesiastes and Song of Solomon

CHAP. I.

J OB signifies one hated, or one that had variety of enemies; God, Satan, Friends carry themselves to him as enemies. Many, both Rabbins and Christian Writers, do think the History of Job is more ancient than Moses. The Jews seriously affirm, that Jobs Wife was Dinah the Daughter of Jacob. Some have avouched, that Moses himself wrote that History, as Jerome testifieth. Comment in Job Cap. 2. & 32. Hereof there is no certainty.

Ambrose, Augustine, Chrysostom and Gregory, with Athanasius, take him for the same Jobab, descended from Esau who was King of Idumaea, Vide Merceri Praefat. in Lib, Job. & Greg. Praefat. in Exposit. Lib. Job. c. 1.

He was a Christian long before Christ: Julian the Pelagian saith of Job, O virum ante Evangelia Evangelicum, & Apostolorum ante Apostolica praecepta discipulum. Homo Gentilis (saith Gregory Praefat▪ in Exposit. Job. c. 2.) Home sine lege, ad medium adducitur, ut eorum qui sub Lege sunt, pravitas as confundatur.

Verse 3. His substance also was seven thousand Sheep. ] Doubtless Job had Money though Cattle gives the denomination. See Ch. 31. v. 24. & 42. 20. Pecunia comes á pecude, the form of Sheep and Oxen was stamped on money. Job had Lands also suitable to such a stock.

We in our Language, call the estate of man his substance, and a rich man a substantial man: the greater his possessions were, the greater was his loss and patience. Numquam quippe sine dolore amittitur, nisi quod sine amore possidetur. Greg.

Verse 5. Job sent and sanctified them, and rose up early in the morning and offered burnt offerings according to the number of them all. ] This was not will worship though not written worship: for though Job offered sacrifice before the Law of sacrifice was written, yet not before it was given; it was given from the beginning as all other parts of worship used from the beginning were. We must not only seek God for our children in the lump, but child by child. M ^r Broughton renders, He offered for everyone of them a burnt-offering.

It may be my sons have sinned, and cursed God in their hearts. M ^r Broughton renders it, It may be my children have sinned, and little blessed God in their hearts; that is, have sinned so as to provoke God and scandalize men in this their feasting.

Thus did Job continually. ] That is, in the renewed seasons when occasioned. We are said to do continually when seasonably. Ephes. 6. 18.

Verse 6. Now there was a day, when the sons of God came to present themselves before the Lord. ] See Ch. 2. 1. the Angels came to receive commands from him. See Ch. 38. 7. Vide Drusium.

Verse 7. Then Satan answered the Lord and said, From going to and fro in the earth, and from walking up and down in it. ] Full of despair, not so full of torment as may be. See 1 Pet. 1. 8.

Vers. 8. A perfect and upright man, one that feareth God and eseheweth evil. ] This is to be understood in reference to that generation. Secondly, Not only in one particular grace, though that be true, but take it for the latitude of his holiness and grace.

Vers. 9, 10. Doth Job fear God for naught. Hast thou not made a hedge about him? ] q. d. Job is but a mercenary, his fear and service of thee is but in respect of his wealth and prosperity. Putavit inimicus propterea illum talem virum colere Deum, quia illa omnia donaverat ei, & petivit ut auferrentur ab eo.

Ver. 10. Hast thou not made a hedge round about him, and about his house, and about all that he hath on every side?] Heb. A hedge of Thorns, Hos. 2. 5. a hedge ad separationem & munitionem, a translation from fields which are fenced with hedges to drive away wild beasts. Drusius,

Vers. 11. And he will curse thee to thy face. ] And then he will little bless thee to thy face. Broughton. If he curse thee not to thy face, something is wanting, I will confess my damnation is righteous, that God is just.

Vers. 16. The fire of God is fallen from Heaven. ] Because extraordinary; an Hebraism, sent by the devil but by God's permission. It may import a great and terrible fire, as wrestlings of God, Cedars of God. See Junius.

Vers. 20. And cut his mantle. ] It was the custom of the East-Country in outward afflictions, Gen. 35. 34. 2 Sam. 1. 11. & 3. 31.

Vers. 21. Naked came I out of my mothers womb, and naked shall I return thither , to my mother the earth, Job 34. 15.

The Lord gave, and the Lord hath taken away. ] He gave freely, and hath justly taken. Magna quippe est consolatio in to quod displi • et, quod illo ordinante erga • os agitur cui non nisi justum placet. Greg. Exposit. Moral. in 1 ^m c. Job. l. 2. c. 12.

CHAP. II.

Verse 3. HAst thou considered my servant Job?] Hast thou set thy heart upon my servant Job? Broughton. 1 Sam. 4. 20. so ch. 1. v. 8.

Thou movedst me against him. ] The Hebrew word signifies to move a man by force of argument, all manner of supplications and entreaties, Deut. 13. 6.

To destroy him without a cause. ] Without respecting sin as a cause, there was not the cause which the devil alleged.

Vers. 4. Skin for skin, yea and all that a man hath will he give for his life. ] Abundance of skins, as grace for grace. He will give all his skins; for their estates in those times did lie in Cattle, he will give much, all his skins, though they be never so many, to save his life.

Vers. 7. Smote Job with sore boils. ] Hebr. Vehement or scorching inflammation: Ulcere pessimo, Vulg. Lat. Ulcere maligno, LXX. Ulcere malo, Interp. Arab. Scabi • p • ssima, Paraph. Chaldee.

Vers. 9. Then said his wife unto him, Dost thou still retain thine integrity? Curse God and die.] Jobs wife was Dinab, Jacob's daughter, say some: At de eo nihil certi esse potest, R • vet. It is a very difficult place, Nonne vides quod Deus est inexorabilis? notwithstanding all your prayers and patience, the judgment still abides on you, therefore revenge thyself of God: q. d. Break out into open blasphemy, and so provoke God to cut thee off, rather than endure this misery.

Vers. 10. Shall we receive good at the hand of God, and shall we not receive evil? ] Questions in Scripture, 1. Have a great deal of policy, as that of the devil to Eve, Gen. 3. 1. 2. A great deal of passion, Hast not thou chosen the son of Jesse to the confusion of thy fathers nakedness; so here.

That is, • aith Drusius, as we have received good from God, so ought we also to receive evil.

CHAP. III.

Verse 5. LEt the blackness of the day terrify it. ] The thickest or darkest darkness. Blackness is more than darkness, therefore it is used as an addition to darkness, Jude v. 13.

Vers. 9. Let the stars of the twilight thereof be dark. ] By twilight we are to understand the beginning of the night, or the evening when the stars first appear; The word signifieth both twilights, the twilight of the evening, and the twilight of the morning. The stars of the twilight, are those resplendent stars (so much observed by Astronomers, and observable by the Vulgar) which shine in the evening and the morning.

Vers. 19. The small and great are there. ] Are all in the same estate without difference. See Prov. 22. 2.

The servant is free from his Master.] q. d. He serves not there. Drusius.

Vers. 23. Why is light given to a man whose way is hid? ] There is a double hiding of a man's way: 1. From God, Isa. 40. 27. 2. From a man's self, either in conversation or affliction, he knows not the way out.

Cujus vita ita malis involuta est ut spes nulla salutis appareat. Drusius. • . Malis adeo circumclusa, ut n • sciat qua erumpat, aut quem tandem aerum • arum finem consequuturus fit. Junius.

Vers. 25. For the thing which I greatly feared is come upon me.] Job in his prosperity forecasted thus with himself, I have now a goodly house, a liberal estate, a numerous posterity, I may be deprived of all.

Vers. 26. I was not in safety, neither had I rest. ] He speaks of his condition before he was in trouble, when he had many children, servants, and great store of Cattle.

CHAP. IV.

Verse 7. REmember, I pray thee, whoever perished being innocent? or where were the righteous cut off? ] As if he had said, Thou caust not produce an example of any man ever destroyed in this fashion before, whom God did esteem a righteous man.

Vers. 8. They that plow iniquity. ] Plowing is a toilsome and wasting labor; wicked men take pains in sinful courses. Metaph • rae consiliorum, actionum & eventorum ab agricultura sumptae. Junius. These propositions are true in general, but they are ill applied to Job.

Vers. 18. And his Angels he charged with folly. ] That is, the good Angels: He opposeth them to dwellers in houses of clay: its too easy a charge for the evil Angels. No actual but a possible folly, their confirmation is by grace, not by nature. Mercer expounds it of the good Angels; Drusius of the evil ones.

Vers. 21. Doth not their excellency which is in them go away? ] That is, whatsoever doth excel or is best in them; so Junius and Drusius.

CHAP. V.

Verse 1. CAll now if there be any that will answer thee, and to which of the Saints wilt thou turn? or look.] Not for supplication, as the Papists, but for direction and consolation; which of all God's Saints were in thy condition? He seems to allude to Painters who look to one thing that they may draw another.

• 1. The Saints are not always meant of the dead, as the Papists say.
• 2. To turn, is not to pray to; the word signifies to turn ones eyes on an object to observe it curiously.
• 3. They are the words of Eliphaz, not God; if he should speak to Job to call upon the Saints, they are not therefore to be called upon.

Thom. Aquin. 22. q. 83. brings no other place but this for the invocation of Saints.

The place is meant of Saints living on earth, as the word is taken Psal. 16. 3. and doth not imply any prayer to them, but speaks of a due consideration of their estate, whether any were like Job.

Vers. 3. I have seen the foolish taking root; but suddenly I cursed his habitation. ] That is, I abhorred the uncertainty of the wicked man's estate, and in my mind presaged the ruin of it.

Vers. 12. He disappointeth the devices of the crafty. ] The word signifies to make void, to bring to nothing, Psal. 119. 26. Devices, it cometh from a word which signifies to think, and is commonly used for some subtle curious thought, a plot which hath much wise art in it; the same word is used, Exod. 31. 4. Eccles. 7. 9. Esth. 4 5. of the crafty , that word is used, Gen. 3. 1.

Vers. 13. And the counsel of the froward is carried headlong. ] They take not time to consult.

Vers. 14. They meet with darkness in the day time. ] That is, though the thing be plain before them for their own advantage, yet they see it not.

Vers. 19. He shall deliver thee in six troubles, yea in seven there shall no evil touch thee. ] Seven is a number of perfection, when troubles come thick. Seven referred to human evils, importeth divers and many, Prov. 24. 16. Psal. 34. 19. Many of the Learned say, that here by six and seven, the Spirit of God alludeth unto the days of the Lord's work in creating the world, and his resting on the seventh day, that so must his servants labor under afflictions all the days of their life, and shall rest from these labors in the perpetual Sabbath.

Vers. 21. Neither shalt thou be afraid of destruction when it cometh. ] Thou shalt be secure, when it cometh on other men.

Vers. 22. At destruction and famine thou shalt laugh. ] Out of confidence and security grounded upon faith, Gen. 17. 17.

Vers. 23. For thou shalt be in league with the stones of the field. ] There are three several interpretations.

Some say, when they walk they may stumble, Psal. 91. 12. but the stones shall not hurt, but serve them, they being reconciled to God, all the creatures shall be in league with them: So Junius.

2. Stones are for land-marks, they shall not remove their bounds.

3. When they executed punishment on a man, they would keep stones on the ground that it should yield no fruit.

Vers. 26. Thou shalt come to thy grave in a full age. ] It is spoken of the godly man when his work is done.

Like as a shock of corn cometh in his season. ] A full age is compared to ripened Corn,

• 1. In regard of the diversity of seasons it must go through.
• 2. In regard of the costliness bestowed upon it before it come to maturity.
• 3. In regard of the hopefulness of it.
• 4. In regard of its fitness for the barn.
• 5. In regard of the certainty of its cutting down.

CHAP. VI.

Verse 13. IS not my help in me? ] He had an invisible support: q. d. It is true the Sabaeans have plundered me of my Oxen and Camels, the Chaldeans of my Sheep and servants, but I have something in me to relieve me, my grace and wisdom is not departed.

Vers. 15. My brethren have dealt deceitfully as a brook. ] His friends deceived him like a brook which is full of water in Winter, when enough is to be had everywhere else, but as a dry pit in Summer, utterly failing the passengers that come in hope to quench their thirst thereat.

Vers. 24. Teach me, and I will hold my tongue; and cause me to understand wherein I have erred. ] As if he should say, reveal to me by thy word wherein I have offended, and I will lay my hand upon my mouth, I will not dare to reason in the defense of it.

CHAP. VII.

Verse 1. IS there not an appointed time to man on earth?] viz. for his life. Some render it, Nonne militia homini super terram, Is there not a time appointed for warfare? man's life is so on earth.

Are not his days also like the days of an hireling? ] That is, very short, or precisely and exactly numbered. See Isa. 16. 14. id est labores quotidiani ejus. Junius.

Vers. 7. O remember that my life is wind. ] Inconstant as the wind, a short puff which none can lay faster hold on than on the wind. 2. Suddenly past away from us: even sometimes so soon as it cometh. 3. It returneth not again no more than the wind, Psal. 78. 39.

Vers. 10. Neither shall his place know him anymore. ] That is, receive him. i. Populares ejus. Junius.

Vers. 17. What is man, or sorrowful man, that thou shouldest magnify him? and that thou shouldst set thine heart upon him?

Vers. 18. And that thou shouldst visit him every morning, and try him every moment? ] In Psal. 8. God is said to exalt man in reference to the provision he makes for him, here in respect of the affliction he lays upon him.

It is a great mercy for God to chastise me to reform me.

Vers. 20. I have sinned, what shall I do unto thee, O thou preserver of men!] q. d. Lord if thou wilt say I have sinned, I will say so to; but wilt thou take advantage thereby to destroy me, thou art the preserver of men?

CHAP. VIII.

Verse 14. ANd whose trust shall be a spiders web.] A spiders house, Broughton. Those false grounds on which he builds his eternal estate; because 1. Weak and ready to perish; and 2. Weaved out of his own bowels, the hypocrite looks to what is in himself only. See Isa. 59. 5, 6.

Vers. • 5. He shall lean upon his house. ] The hypocrite on the object of his hope.

Vers. 20. Neither will he help the evil-doers. ] Or, take them by the hand. See Isa. 41. 13. & 42. 6. That is, those which walk in a course of evil-doing; it notes the love of evil and continuance in it, 2 Chron. 10. 2. John 3. 20. Manum pr • hendere est manum collapsis aut labascentibus p • rrigere, Tenir la main a • bailler la main: Mercerus in loc. See Gen. 19. 16.

Vers. 22. They that hate thee shall be clothed with shame. ] That is, shall have abundance of it, and it shall be public, all shall see it as our clothes.

CHAP. IX.

Verse 4. WHo hath hardened himself against him and hath prospered? ] How did the Angels and Adam prosper who opposed God!

Vers. 8. And tr •• death upon the waves of the sea. ] That is, hath an absolute power over them. Christ stils the raging of the sea.

Vers. 9. And the Chambers of the South. ] The Chambers of the South, because the Stars in the Antartick and Southern Pole are not under our Horizon, nor liable to continual view.

Vers. 20. If I justify myself, mine own mouth shall condemn me. ] Compare what God says of Job, ch. 1. 1. with what he says of himself, There is sin in my words.

Vers. 21. Though I were perfect, yet would I not know my soul. ] Though I had attained to as great a degree of perfection as is possible in this life, I would not know my own soul, that is, I would not take any notice of my own righteousness, the acting of my graces will not rejoice me, if I be proud of it.

Vers. 23. He will laugh at the fall of the innocent. ] That is, carries himself as if he slighted it, appears not presently for their deliverance.

Vers. 25, 26. Now my days are swifter than a Post: they flee away, they see no good.

They are passed away as the swift ships: as the eagle that hasteth to the prey.

Mark the gradation here: First Job compares his days to a Post, a Post goes on his journey very swiftly, when one horse wearieth he will take to another, and so goes on; but yet he must rest sometimes: Therefore he goeth further, and compareth them to the swiftest Ships; they are called Ships of desire, the Ship will not be weary day nor night, yet there may come a contrary wind and make her stay; therefore he goeth higher, and he compares his days to the Eagle, which of all fowls is the swiftest to catch her prey, and nothing can stay her until she hath obtained it: So, man's days are not weary, nothing can stay them in their course, but they flee away, and hasten to their end.

Vers. 33. Neither is there any days-man betwixt us, that might lay his hand upon us both. ] There was a double use of the days-man, and his laying his hand upon them.

• 1. To keep the dissenting parties asunder, lest they should fall out and strike one another.
• 2. To keep them together that they might not depart from each other.

CHAP. X.

Verse 7. THou knowest that I am not wicked. ] He doth not say, Thou knowest that I am not a sinner, or, thou knowest that I have not sinned. There is great difference between being a sinner and a wicked man. The best of Saints are sinners.

CHAP. XI.

Verse 3. SHall no man make thee ashamed. ] The word signifieth the greatest shame, as that before did the greatest mocking.

Vers. 7. Canst thou by searching find out God? ] Thou canst not; it is impossible to find out all that is in God, as the other words show. Eph. 3. 18, 19.

Vers. 12. Though man be born like a wild Asses colt. ] For his folly and fierceness.

Vers. 17. Thou shalt shine forth. ] He useth an Hebrew word signifying two contraries, both to shine, and to be darkened. It is to show us, that obscurity which cometh from adversity is a true and perfect light: Caussins Holy Court: quasi dicat, etsi tenebris calamitatum obtenebratus fueris in afflictionibus & molestiis positus, eris aurorae exorienti similis, quae magis ac magis subinde augetur in lucem. Mercerus.

Vers. 20. Their hope shall be as the giving up of the ghost. ] He breaths out his last hope with his last breath: id est, Misera morte de rebus speratis decident. Junius.

CHAP. XII.

Verse 7. ASk now the beasts and they shall teach thee, and the sowls of the air, and they shall tell thee. ] That is, Consider seriously how they are sustained, they have not reason to provide and shift for themselves. See Matth. 6. 26.

Vers. 16. The deceived and the deceivers are his.] Deceivers in religious things in judgment and practice, and in civil.

His. ] Not only by creation or general possession, but he is so wise and powerful that he can make use of both, and will bring them both to account. He ordereth the persons, who shall deceive, and who be deceived.

Vers. 17. Spoiled. ] Of their honor, power, wisdom.

And maketh the Judges fools. ] By withdrawing their wisdom, or over-matching them.

Vers. 18. He loseth the bond of Kings. ] Of their authority, whereby they bind subjects to obedience.

And girdeth their loins with a girdle. ] That is, gives them Kingly power and authority. Mercer interprets it contrarily, Conjicit eos in vincula.

CHAP. XIII.

Verse 15. THough he slay me, yet will I trust in him.] Job had nothing now to lose but life, perhaps (thought he) the Lord will proceed so far against me, as to take away my life after this.

Vers. 18. Behold now, I have ordered my cause. ] The word is commonly applied to the marshalling of an Army, it signifies to order with reason.

Vers. 23. How many are mine iniquities and sins, make me to know my transgression. ] Whatever his sins were he would have them mortified. Here are three Hebrew words used to express sin by; one which signifies peccata per errorem commissa, he would not let slip the least infirmity. 2. Perversitates, when one doth anything out of a froward heart. 3. Defection and rebellion.

Vers. 26. For thou writest bitter things against me. ] Heb. bitternesses, the LXX. render it evil things, bitter plagues and sorrows; the Jews interpret it of sin, the later clause makes for this.

And makest me to possess the iniquities of my youth. ] Keeps his heart upon them: See Job 17. 11. Job calls the thoughts of his heart there the possessions of his heart, so Arias Montanus renders the Hebrew, because whatsoever one possesseth, it is chiefly by his thoughts.

Three things are implied, 1. An act of remembrance, he reflected on his former life. 2. Of assent or acknowledgement, stand under the accusation of former sins. 3. A sense and feeling of the bitterness of these sins, and God's displeasure against him for them.

CHAP. XIV.

Verse 4. WHo can bring a clean thing out of an unclean. ] There are three expositions of this place. Some 1. understand it of the change of state, so it proves the rootedness of corruption in a man's heart. 2. Others understand it of a man and his act, if a man be unclean all is unclean. 3. Who can make a holy man to be born of a sinner? See Psal. 58. 3.

Vers. 12. So man lieth down and riseth not, till the heavens be no more. ] Some say Job speaks of the condition of man after death, according to nature, viz. that he cannot rise again naturally: Resurrectio divinum opus est, non ipsius naturae, Drusius. But the most simple and plain answer is, he cannot return to live again ordinarily this kind of life that he did before: id est, Nunquam in vitam hanc revertetur, Junius. id est, Nunquam ex illo mortis somno excitandus nec evigilaturus, ut huic mundanae vitae restituatur. Beza in loc.

Vers. 14. If a man die, shall he live again? ] With a life ejusdem generis, a mortal life.

All the days of my appointed time, so Junius: or, all the days of my warfare, so the best Interpreters read it, the Vulgar Latin, Calvin, Pagnine, Vatablus, Arias Montanus: Will I wait till my change come. ] See v. 5. Make it his business to wait, that is, meditate, prepare for, and expect death. Job calls death a change, and by way of eminency, my change, it is not an annihilation or extinction, but a mutation.

• It is 1. the last change we shall meet with, till the resurrection.
• 2. A lasting, nay an everlasting change, it puts us into an eternal condition of happiness or misery.
• 3. An universal change;
  • 1. In respect of persons, all must meet with it.
  • 2. In respect of the whole man, body and soul, makes the body a stinking carcass, and puts the soul into heaven or hell.
• 4. A different change, according to the quality of the person changed; terrible to a sinner, comfortable to the godly.

Vers. 17. My transgression is sealed up in a bag. ] As the Clark of Assizes seals up the indictments of men, and at the Assizes brings the bag and takes them out, even so will God, Deut. 32. 34. He is patient to them in this life, at the day of judgment the bag shall be opened, and the story of their lives related.

CHAP. XV.

Verse 14. WHat is man that he should be clean? and he which is born of a woman, that he should be righteous? ] There are other Scriptures that seem to say otherwise, Matth. 5. 8. 1 Tim. 1. 5. These places in Job and the Proverbs, show that none are clean of themselves, and that no heart is pure by a natural constitution. There is 1. a legal purity, when one is strictly pure, having no sin at all, so no mere man since the fall. 2. Evangelical purity, when sin is pardoned, subdued, mortified, so the godly are pure.

Vers. 15. The heavens are not clean in his sight. ] See ch. 25. v. 5. Some refer it to the Angels, others to the heavens themselves, which contract impurity by reason of the sin of man, Rom. 8. 20. Drusius hath both, Caelicolae, Angeli, qui in caelo aut ipsa corpora caelestia.

Vers. 16. Which drinketh iniquity like water. ] As the beast doth water, its as familiar to him as meat and drink. Cui tam ordinarium est & familiare peceatum, quàm cibus & potus. Junius.

Vers. 19. Unto whom alone the earth was given. ] That is, especially.

Vers. 24. Trouble and anguish shall make him afraid; they shall prevail against him, as a King ready to the battle. ] That is, he shall be quite overcome of sorrow and grief, and shall be no more able to bear or resist the same, than to stand against a whole Army of men.

Vers. 26. He runueth upon him, even on his neck, upon the thick bosses of his bucklers. ] That is, those arguments and pretences men have to keep off the strokes of God and his Word.

CHAP. XVI.

Verse 10. THey have smitten me upon the cheek reproachfully. ] A sign of contempt and despite, when one is struck upon the cheek. Mercer. Verba sumpta sunt ex more carnificum & tortorum, Cocceius. See 2 Cor. 12. 7.

He added the last word ex abundanti, saith Drusius. Nam ferire malam innuit paenam cum ignominia conjunctam.

Vers. 20. My friends scorn me. ] Are my bitterest enemies. Mercer reads it in the Vocative case, O rhetores mei socii mei: and Beza, O rhetores mei sodales mei.

CHAP. XVII.

Verse 1. MY breath is corrupt. ] He doth not mean an ill favor in his breath, but an obstruction and stopping in it. It is conceived that he had the Tissick, a short breathing, and the consideration of this disease made him think that the grave was ready for him.

Vers. 9. The Righteous also shall hold on his way. ] The Hebrew word signifies to hold fast, and cleave to, as well as hold on.

Vers. 11. The thoughts of my heart. ] Heb. The possessions of my heart, so called, because the heart stays upon them; What the soul possesseth, it is by the thoughts.

CHAP. XVIII.

Verse 14. HIs Confidence shall be rooted out of his Tabernacle. ] Some expound it of the place of Worship, thought himself w • ll, because he was often at the place of public worship. See Jer. 7. 3, 4. Others of the place where he dwells, e domo ejus, e familia ejus. Drusius. See Junius.

And it shall bring him to the King of Terrors. ] That is, Death; He speaks here of hypocrites, whose heart is not upright with God, not of the godly. Such a terror as is the chiefest and greatest among terrors.

Death, saith the Philosopher, is of all terribles the most terrible.

Vers. 15. Brimstone shall be scattered upon his habitation. ] It is fit matter for God's vengeance, if the fire of God's wrath but touch it, it kindleth presently and consumes all. Grotius thinks he may allude to the punishment of the Sodomites, of which see Gen. 19. 24. Drusius saith, Ignis sulphurs mixtus, qualis erat ill qui pluit inexcidio Sodo • ae.

CHAP. XIX.

Verse 16. I Called my servant. ] Immediately, myself, sent not a Messenger to him.

He answered me not. ] So the Hebrew, Chaldee. Par. Junius, and Vulg. Latin, the Septuagint, He obeyed me not, the Hebrew word (saith Drusius ) signifies both.

Vers. 23. Oh that they were printed in a Book. ] The Art of Printing was not then invented, he means Letters written in deep and large Characters.

Vers. 24. That they were graven with an iron▪pen. ] This verse is the same in substance with the former, that is, so graven, that it might last forever.

Vers. 25. For I know that my Redeemer liveth, and that he shall stand at the later day upon the Earth. ] There is a double expression of application, I know, and my Redeemer.

I know, that is, I believe. See Isa. 53. 11. The word Redeemer in the Hebrew is very emphatical, Goel, for it signifies a Kinsman near allied unto him of his own flesh, that will restore him to life.

Stand at the later day upon the Earth. ] That is, Christ shall conquer all his enemies, Posteriorem super pulverem resurrecturum. Jun. i. e. In conflictu cum hostibus meis, à quibus •• e redempturus est, victoriam reportabit, metaphora à luctatoribus vel athletis victoribus desumpta. Amam. Antib. Bibl. l. 3.

Vers. 26, 27. And though after my skin worms destroy this body, yet in my flesh shall I see God. Whom I shall see for myself, and mine eyes shall behold, and not another, though my reins be consumed within me.] Jerome notes upon these words, that no man since Christ • time did ever speak so clearly of Christ's Resurrection, and his own, as Job doth here before Christ's coming.

Vers. 28. The root of the matter is found in me.] q. d. It is with me as with a Tree in Winter, I have cast my Leaves, my Branches are gone, and I seem to have no life, but it is hid in the root. See 27. 5. Vide Junium.

The comfort of God's Promises is rooted in the heart, 1 Joh. 3. 9.

CHAP. XX.

Verse 12. THough wickedness be sweet in his mouth, though he hide is under his Tongue. ] 'It is an Allusion to Children that hide a sweet morsel under their tongues, left they should let it go too soon. Nimirum illud veluti cibum • andens. Junius.

Vers. 22. In the fullness of his sufficiency he shall be in straits.] Cum se impleverit ad satietatem, concupiscet, so Grotius would have the words read. The Spirit of God speaks according to their apprehension, they looked for a fullness of sufficiency in the creatures.

CHAP. XXI.

Verse 14. THerefore they say unto God, Depart from us. ] Not that they always say it explicitly, many say it in their hearts, all the wicked say it in their works, an allusion to those who importunately offer their petty wares to men walking in the streets, and they say, Depart from us, we need not these things.

Vers. 25. And never eateth with pleasure. ] His meat is never comfortable unto him.

Vers. 32. Shall remain in the Tomb. ] The Hebrew word signifieth both to watch, and to remain, because a watchman keepeth his place, and stayeth by it.

CHAP. XXII.

Vers. 6. TAken a pledge. ] The word signifies also to bind or fasten a thing as with a cord, and the reason is, because a pledge given is an obligation, a tie to perform the promise made. It is no sin to take a pledge when offered, but taking it unjustly and rashly without cause, or not returning it before night according to the Law, Exod. 22. 26. Deut. 24. 6, 10.

Vers. 12, 13, 14. Is not God in the height of Heaven? and behold the height of the stars, how high they are? And thou sayest, How doth God know? Can he judge through the dark cloud? Thick clouds are a covering to him that he seeth not, and he walketh in the circuit of Heaven. ] The words of the Atheist, he thinks God is at too great distance, and neglects human affairs.

Vers. 21. Acquaint now thyself with him.] Assuesce cum co. Tremel. Beza, Arias Montanus. Acquaintance notes a frequent and accustomed converse. It notes, 1. Knowledge of God, Exod. 6. 7. 2. Society with delight in him. 3. Communication of secrets to him.

Vers. 26. And shalt lift up thy face unto God. ] This signifies cheerfulness and delight in his presence, Gen. 4. 5, 6. 2. Confidence before him, 2 Sam. 2. 22.

Vers. 28. Thou shalt also decree a thing. ] Prayer of the godly is a decree. See 1 King. 17. 1. compared with Jam. 5. 17.

CHAP. XXIII.

Verse 12. NEither have I gone back from the commandment of his lips. ] The connection is observable, He had a constant spirit in the ways of God, because of his love to them.

I have esteemed the words of his mouth more than my necessary food. ] That is, he had rather omit his usual meals (for that he means by his appointed food) than to omit a constant course in performing these holy duties.

Vers. 13. But he is in one mind. ] 1. What to do. 2. When to do it.

CHAP. XXIV.

Verse 1. WHy, seeing times are not hidden from the Almighty, do they not know him, nor see his days?] Drusius would turn the words thus, Quare ab Omnipotente non sunt abscondita tempora, & cognoscentes eum non vident dies ejus? Why are not times hidden from the Almighty, seeing they that know him do not see his days? See Junius.

Vers. 3. They drive away the Ass of the fatherless, they take the widows Ox for a pledge. ] That is, of him whom I have taken to be a Father to, Psal. 68. 5. yet they spare him not, they take his Ass from him, that is the beast which serveth him for the greatest use; and the widows Ox, who in Hebrew is called Almonah from Alam mutum esse, she hath nobody to speak for her, and they take her Ox from her, the most necessary beast for work, Exod. 22. 1. her only Ox, and under pretence of justice, as if she were in debt to them.

Vers. 6. They gather the vintage of the wicked. ] And leave nothing to the poor, Deut. 24. 21. Others expound it, Serotinare vineam, thus, they gather the grapes before they be ripe, to serve for the use of man in corn-harvest.

Vers. 17. If one know them. ] The Hebrew is, If know; we make up the sense thus, If one know them, that is, if God or man know them, and their ways, if they be discovered in their abominable ways.

They are in the terror of the shadow of death. ] The darkness which comes upon dying men a little before death, that is, they are ready to die with the fright and terror of it.

CHAP. XXV.

Verse 4. HOw then can man be justified with God? ] The Question carrieth a strong denial, it is more than barely to say, Man cannot be justified with God. Such Questions, How a thing may be? are usually an Answer that they cannot be at all.

Or how can he be clean that is b • rn of a woman? ] Here is another Question of the same tenor. Jobs friends beat often upon this point, vehemently suspecting that he did overween his own condition, and thought too highly of himself, whereas Job did not only freely and ingenuously, but with a great deal of holy Rhetoric and Elegancy confess against himself again and again, that he neither was, nor could be clean before God; Only he would not admit their plea against him, that he suffered for his uncleanness, or that he was unclean, because he suffered.

CHAP. XXVI.

Verse 7. ANd hangeth the Earth upon nothing. ] The whole frame of the Heavens hath no other pillars than the Air, the Air leaneth on the Earth, the Earth hangeth on nothing, but the mighty and powerful word of God. It hangs like a Ball in the Air.

Ovid thus sings, 6. Fastorum.

Vers. 14. But how little a Portion is heard of him. ] He speaks of the knowledge of God in his ways, much less of himself, his Nature.

CHAP. XXVII.

Verse 6. MY heart shall not reproach me so long as I live.] Heb. Of, from, or concerning my days; For all a wicked man's carnal presumption, his conscience will reproach him, thou hast spent thy days thus and thus.

Vers. 8. For what is the hope of the hypocrite, when God taketh away his soul? ] See Luk. 12. 20. A godly man resigns and yields up his soul into the hand of his Redeemer.

Vers. 10. Will he delight himself in the Almighty? Will he always call upon God? ]

Two things discover all hypocrisy:

• 1. Though he perform service, he delights not in God, in duty.
• 2. He doth not persevere, he will be beaten off with every trifle, he will not call upon God when he hath been heard, and when he seemeth not to hear.

CHAP. XXVIII.

Verse 4. THe waters forgotten of the foot. ] Because no foot had passed them along time, nor was any like to pass them anymore.

CHAP. XXIX.

Verse 3. WHen his Candle shined upon my head. ] An elegant expression, that is, by light from God, all my actions were ordered and governed for the best.

Vers. 14. I put on righteousness, and it clothed me: My judgment was as a robe, and a diadem. ] The glory and pride which Kings are wont to take in their Crowns and S • epters, and royal Vestments, is not more than the glory and honor which he placed in doing Justice and Judgment, Psal. 109. 16, 17. Vult dicere, admodum ornabat me. Nam cidaris capitis est non integumentum duntaxat, sed etiam ornamentum. Drusius.

Vers. 15. I was eyes to the blind, and feet was I to the lame. ] Instead of both to them.

Vers. 16. I was a Father to the poor. ] There is an elegant Paranomasia in the Hebrew, Elegans Paranomasia in Ab & Ebion, ac si diceret. Quod pater est liberis suis, idego etiam iis, qui semper avent, qui semper egent. Drus.

Eyes to the blind, Ignorantem dirigendo, Feet to the lame, Impotentem adjuvando, a Father to the poor, Indigentem sublevando. Lyra.

Vers. 17. And I brake the jaws of the wicked, and plucked the spoil out of his teeth. ] Metaphora à feris, He compares a violent man to the wild beast, which tears the prey with his teeth. So Junius and Drusius.

He meaneth the same things by both, power abused to oppression.

Dentes are long sharp teeth, the fore-teeth, Psal. 57. 4. Molares à molendo, so called from grinding, the great double-teeth, the jaw-teeth, those are the biters, these the grinders.

Vers. 18. Then I said, I shall die in my nest.] Id est, inter meos placide & cum dignitate. Beza.

CHAP. XXX.

Verse 8. CHildren of base men. ] Heb. Sons without name, opposite to whom are men of name, famous.

CHAP. XXXI.

Verse 1. WHy should I then think upon a Maid. ] By the course of the letter he should have said, that he should not look on a Maid, but he saith, think, because looking usually brings thinking, and thinking worse.

Vers. 10. Then let my wife grind unto another, and let others bow down upon her. ] That is, Be the vilest servant of others; To grind in a mill signifies extreme misery and slavery, Isa. 42. 2.

Vers. 12. If I did despise the cause of my man-servants, or of my maid-servant, when they contended with me. ] His meaning is, That in the ordering of his Family he behaved himself so equally, that he would hearken to the basest person about his house, and if he had done or said anything unto them, which had not been right (as it might fall out sometimes) they might plainly tell him of it, he would not refuse to hear them, nor fall out with them for their boldness. See Ephes. 6. 9. Col. 4. 1.

Vers. 18. And I have guided or pitied her from my mothers womb. ] Had a disposition to pity from my nativity.

Vers. 21. When I saw my help in the gate ] Had such an honor and esteem among them, that all men in authority would have born me out.

Vers. 26. If I beheld the Sun when it shined, or the Moon walking in brightness. ] These two under several names were the great gods of the Heathens. His verbis innuit se tanquam astra pro Diis coluisse, quod gentes alim faciebant. Drus.

Vers. 27. And my mouth hath kissed my hand ] As the Heathens which worshipped the Sun, because they could not kiss it, kissed their hand. There is a kiss of Adoration, as well as Reverence, Psal. 2. 10. Vide Mart. de Roa. Sing. vol. 1. lib. 4. cap. 3.

The meaning is, If I saw the Sun and Moon, and moved my hand to my mouth, q. d. Cùm vidi solemn & lunam, adoravi ea manu, viz. Ori admota, atque ad osculum relata. Drus. Observ. Sac. l. 1. c. 20. & in loc.

Idolaters used to kiss their Idols, Hos. 13. 2.

Vers. 33. If I covered my transgressions, as Adam.] Si operui sicut Adam coram illo peccatum meum. Chaldee. Par. As man, so other Interpreters. More hominum. Jun. As men use to do, Hos. 6. 7. Adam is mentioned, because herein we show ourselves to be of his race, Gen. 3. 10.

Vers. 37. As a Prince would I go near unto him. ] Would come before God with a holy greatness of mind, not draw near to him as a prisoner, or one afraid, Hos. 3. 4. Fretus • quitati causae meae, non ut affinis culpae, sed ut princeps, securus accederem. Jun.

CHAP. XXXII.

Verse 6. ANswered. ] Began his speech, began to speak, so in the New Testament, Mat. 11. 25 & Mark 11. 14.

CHAP. XXXIII.

Verse 12. IN this. ] Thy contest with God, Hoc modo, hac via. Drusius. Thou art not just. ] The Majesty of God makes thee inexcusable. God is greater than man.] Enos, miserable man.

God not only in Majesty and power, concerning which thou expostulatest, but also in Truth, Righteousness, Wisdom and Mercy, infinitely exceeds men, wherefore in this matter thou art unjust. So Junius.

Vers. 13. He giveth no account of any of his matters. ] He lays the equitableness of submitting to all God's Conditions on two things, His Greatness, and Unaccountableness.

Vers. 15. In a dream, in a vision of the night. ] He shows how God in those times was wont to speak to men. See Gen. 20. 6. & 31. 24. Numb. 12. 6.

Vers. 22. His soul draweth near unto the grave, and his life to the destroyers. ] That is, Satan called Abaddon, Revel. 9. looks every day when the Devil will fetch him.

Vers. 23. If there be a messenger with him, an interpreter, one among a thousand to show unto him his uprightness. ] It is an excellent place: It shows how God preserves a sinner from falling, by admonitions and chastisements: how he restoreth him being fallen, by sending to him a Minister, here called a Messenger or an Angel, carrieth the Lord's Embassage: An Interpreter, one enabled to declare aright the doctrine of reconciliation betwixt God and man; no ordinary man, one of a thousand; his office is to declare man his righteousness, viz. to assure him, that whatsoever he is in himself, a foul and loathsome sinner, yet in Christ he is justified, and through him accepted righteous before God, Isa. 57. 19. and 50. 4. 2 Cor. 5. 18.

One of a thousand. ] For the rarity and preciousness of such a one. i. Cujusmodi nuncius & interpres fidus voluntatis Dei est rarissimus.

Vers. 24. Deliver him from going down to the pit, I have found a ransom. ] The word signifies a price paid to redeem a man's life or liberty. This is a full place against the Socinians. Socinus saith, God removes the curse of the Law by a free and absolute pardon without satisfaction, the Socinians say he may forgive us freely as well as we one another without price or satisfaction. We maintain, that God takes not off the curse without any kind of satisfaction, pardon is free, but founded on a satisfaction, such a pardon as a sinner may plead it, therefore Grotius his Exposition is but flat here.

CHAP. XXXIV.

Verse 13. WHo hath given him charge over the earth? or who hath disposed the whole world? ] None can control him. Mundum per seipsum regit qui mundum per seipsum condidit.

Vers. 17. Shall he that hateth light govern? ] The Hebrew is bind up the sore. Obligaret vulnus, Junius.

Vers. 30. That the hypocrite reign not, least the people be ensnared. ] The Hebrew word translated hypocrite, signifies a man that walks in a cloud, or hath an artificial covering, that men may not see and observe his steps. Grotius saith, it is better read, and more coherently to that which went before, Ne regnet homo hypocrita, let not the hypocrite reign.

CHAP. XXXV.

Verse 13. SUrely God will not hear vanity.] Shave signifies three things: 1. Vanity, and so empty prayers. 2. Mendacium, such prayers wherein ones heart answers not his lips. 3. Temerarium, he considers not his prayers, the rule why he prays, according to God's will, nor the end, whether he aim at God's glory.

Vers. 14. Yet judgment is before him. ] That is, he knows rightly to time his own mercies. See Isa. 30. 18.

CHAP. XXXVI.

Verse 5. HE is mighty in strength and wisdom. ] Heb. strength and heart, or strength of heart; wisdom is that which brings things in strength to the heart, and so makes it strong.

Vers. 8. And if they be bound in fetters, and be holden in cords of affliction. ] Bound hand and foot, that is, have some such extreme affliction upon them, as they know not how to get out of it.

Vers. 22. Who teacheth like him? ] In three respects: 1. With authority. 2. Efficacy, teacheth the heart. 3. With that condescension.

Vers. 26. Neither can the number of his years be searched out.] q. d. It is unsearchable. The Hebrew word signifies a curious search, so as you would search for abstruse mysterious things.

CHAP. XXXVII.

Verse 7. HE sealeth up the hand of every man, that all men may know his work. ] Lest they know it, i. Praecludit ne operetur, tanquam sigill • imposito: metaphora. Junius.

CHAP. XXXVIII.

Verse 6. WHereupon are the foundations thereof sastened? or who laid the corner stone thereof? ] It is founded upon its center, and leans upon it as its basis.

Vers. 7. When the morning Stars sang together, and all the Sons of God shouted for joy. ] That is, all the Angels, as Chap. 1. v. 6.

The Angels stood admiring and rejoicing that God would make such a dwelling place for man.

Vers. 28. Hath the rain a father?] Jerome, Who is the father of the rain? That is, besides the Lord, Praeter me, Junius.

Vers. 31. Canst thou bind the sweet influences of the Pleiades, or loose the bands of Orion? ] God himself, because he had to deal with an Arabian, questioned him in his own Astrology. See ch. 9. 9.

The Stars have influence into things here below. The Pleiades open the earth, they make herbs and flowers grow, the Spring is when they arise once, trees begin to sprout, and the plants do wax green. Orion produceth cold, the Winter comes when that shows itself.

Vers. 41. Who provideth for the Raven his food?] Animal cibi avidissimum: Some say they are fed by a worm, others by flies, others by dew. They cry to God after their manner, when they are hungry.

CHAP. XXXIX.

Verse 19. HAst thou given the Horse strength? ] The sense is, thou hast not given it him.

Hast thou clothed his neck with thunder? ] With neighing: i. Tremitu aut hinnitu, Drusius; and he saith his neck, because neighing comes from the neck.

Vers. 22. He mo • keth at fear, and is not affrighted. ] He contemns all things to be feared; so Prov. 1. 26. Your fear shall come; that which you fear.

Neither turneth he back upon the sword. ] If he sees the sword, he doth not therefore go back nor run away.

Vers. 29. And her eyes behold afar off. ] She sees her prey afar off.

Vers. 30. Her young ones also suck up blood; and where the slain are, there is she. ] Our Savior saith, Where the carcass is, thither will the Eagles resort.

CHAP. XL.

Verse 15. BEhold now Behemoth which I made with thee, he eateth grass as an Ox. ] Many expound this of the Elephant, created the same day with man, viz. the sixth. Elephas, quem per belluam intelligi voluit. Drusius.

Vers. 19. He is the chief of the ways of God. ] That is, his works and creatures. Reshith signifies here not principatum temporis, but dignitatis.

CHAP. XLI.

THe description of the Leviathan given by Job here, will not agree to the Whale; For

• 1. It is said that he cannot be caught by any skill or strength of men, and they cannot kill him or make use of him for their advantage, v. 1. to 11. but our experience proveth the contrary in regard of the Whale, for men hunt for them, and catch and kill them, and make use of their bones and oil.
• 2. Ver. 5. & 26. His scales or strong pieces of shields are his pride, shut up together as a close seal, one is so near to another that no air can come between them, now the Whales have no such mighty shields or scales, and his body easily wounded with darts or javelins, and so taken.

CHAP. XLII.

Verse 5. BUt now mine eye seeth thee. ] There is a twofold vision of God, 1. Fiduciall, 1 Cor. 13. 12. 2 Cor. 3. later end. 2. Beatifical. Mat. 5. 8. The first is called sight for three reasons.

• 1. Because it is a discovery of things present.
• 2. Things real, no • imaginary, Heb. 11. 1.
• 3. Because of the clearness of it, Objectum fidei est cui non potest subesse falsum.

Vers. 6. Wherefore I abhor myself, and repent in dust and ashes. ] 1. For my own emptiness, in my flesh there dwells no good thing. LXX. Vili facio floceipendo. I care not a straw for myself. 2. For my own filthiness, polluted in my own blood.

Vers. 8. Job out of special favor is called three times God's servant in this verse.

Vers. 9. The Lord also accepted Job. ] His person was accepted before; gave some visible token of his acceptance of Jobs prayer. Exaudivit precantem pro eis. Drusius.

Vers. 11. Every man also gave him a piece of money.] Et dederunt ei unusquisque nummum unum, Arias Mont. Et dederunt ei quisque nummum unum, Junius. One Lamb, so the LXX. Ovem unam, Vulg. Chaldee. Par. A piece of money with a Lamb stamped on it. Nummum agnae imagine signatum, Drusius.

Vers. 13. He had also seven sons and three daughters. ] As many as he had before. Many collect the immortality of the soul, and salvation of Jobs children, because they were not doubled, as the rest of his estate was.

PSAL. I.

IT is put down without any Inscription or Title, and therefore it is uncertain by whom it was penned, whether by David, as most like it was, or by Ezra, who is rather thought to have gathered them together, and joined them thus in one Volume, as now we have them. Quidam dicunt hunc Psalmum quasi praesationem esse Spiritus sancti, & ideo titulum non habere. Hieron.

The scope of the first Psalm is to direct men unto true happiness. It begins and ends with blessedness.

It consists of two parts, Proposition and Confirmation, Junius. Doctrine and Use.

First, Doctrine, describing a righteous man with his happiness, and the wicked with his misery.

The Doctrine hath two heads.

I. Concerning good men, the sum of which is, a good man is happy. He and his happiness are described:

• 1. Negatively, showing what he doth carefully shun.
• 2. Affirmatively, showing what he doth embrace and follow.

1. A description of a good man from the things he doth not, viz. sin; set out in three degrees, which are,

• 1. He doth not walk in, that is, practice the counsel of evil or ungodly men; that is, the evil which men of corrupt natures do in their own minds like of and advise to do, and also persuade others to do. He neither approveth and liketh of sin to practice it out of that liking himself hath to it, nor yet is ruled by the ill persuasions of evil men seeking to approve such bad courses.
• 2. He doth not stand in the way of sinners, that is, he doth not go on in the practice of those evils which corrupt men habituating themselves in the ways of wickedness, do with constancy and greediness follow. Evil men notes the natural corruption, sinners the habit of evil by constant practice.
• 3. He doth not sit in the seat of scorners, he is not so settled in sin, as to mock, scorn and deride admonitions, reproofs and threatenings, as the wicked which have attained the highest degree of sinfulness are accustomed to do, neither is he a companion with such sinful men.

2. His description from what he doth, viz. all good, set out in two principal parts.

• 1. For his affections, and particularly that of Joy, they are rectified by God's Word. His delight is in the Law of the Lord, that is, he placeth his comfort and felicity in the Word of God, in the knowing and following of it, and enjoying the fruit of obedience to it.
• 2. For his practice, he exerciseth himself in that Law day and night, that is, he useth all means to conform himself unto it constantly, by meditating, conferring, reading, hearing. Vide Mas. Comment. in 1 c. Jos. p. 25.

2. A description of his happiness, both

• 1. Allegorical and figurative, under comparison of a tree, in which are three things.
  • 1. Planting by the rivers of water, so is he grounded and planted in the Church, the body of Christ, where are rivers of water of life flowing continually.
  • 2. Bringing forth fruit in season, that is, abounding with the fruits of righteousness, for the very doing good is a part of a good man's felicity.
  • 3. Freedom from fading, he never dieth, he looseth oot the sap and life of grace which is in him.
• 2. Plain and express, all that he doth shall prosper, everything shall succeed well with him, and work for his good.

II. Concerning bad men to illustrate the former point the more, which is

• 1. Briefly propounded by way of opposition, not so the wicked, howsoever men judge, yet they shall not, neither do prosper.
• 2. More at large discovered in regard of their
  • 1. Sinfulness and present misery, by a similitude, they are the chaff which the wind blows up and down, that is, they are tossed to and fro by sinful lusts and temptations, as also by the judgments and curses of God's hand.
  • 2. Unhappiness future, in that
    • 1. They shall not stand in judgment, see Rev. 6. three last verses, where there is an ample description of this judgment. That is, they shall not at the last day stand with boldness, not acquitted nor absolved when they appear before God's judgment seat.
    • 2. Nor stand in the Congregation of the righteous, that is, shall not have a place among the godly, when they shall be gathered together and assembled unto Jesus Christ.

Secondly, The Use, v. 6.

Vers. 6. For the Lord knoweth, that is, loveth, the way of the righteous. ] That is, their godliness, and their practicing it, therefore they must needs prosper.

But the way of the ungodly shall perish. ] He hates the way of the wicked, which must be understood and therefore that way, that is, they in the way shall perish, they shall be cut off in their sinful courses.

PSAL. II.

THis Psalm is a Prophesy of Christ's Kingdom, and the establishing of it notwithstanding all attempts to the contrary. Some of the Ancients conceived this Psalm to be part of the first Psalm, Vide Hieron. But it is called the second Psalm, Act. 13. 33. it is 〈 in non-Latin alphabet 〉 , wants a title, as the first Psalm; but though it have no Title prefixed to show the Penman of it, yet it was penned by David, Act. 4. 25. It is of a mixed kind, in respect of the matter Problematicall and Didascalicall and Exhortatory, in respect of the end Consolatory.

Four things are evidently set forth in this Psalm.

• 1. The enemies combination against the Lord and his anointed; the Heathens, Kings, Princes, multitudes, authority, the power of Laws and Arms.
• 2. Their consultation, Counsels united.
• 3. The resolution they take up in the prosecution of these counsels, set themselves firmly, purpose.
• 4. The frustration of all these in the fourth verse.

Vers. 1. Why do the heathen rage, and the people imagine a vain thing? ] An interrogation of admiration, the Prophet conceiving it a rash inconsiderable act: they have not cause. The Heathens, the Gentiles; The People, the Jews, Act. 4. 25. both which were enemies to this Kingdom.

Rage.] Ragasch signifies to meet tumultuously, to convene with rage, and declares the fury of the multitude, which is carried with a blind force and like a torrent, and doth all things inconsiderately and seditiously. The Greek word whereby it is translated, Act. 4. 25. denoteth rage, pride, and fierceness, as of horses that neigh and rush into the Battle.

Imagine, or meditate.] This word is taken in a good sense, Psal. 1. 2.

Vain thing. ] Not only vain because there was no true ground why they should imagine or do such a thing, but because successless, they labor in vain, they could not do it.

Vers. 2. The Kings of the earth set themselves.] Will stand up, a word taken from them that set themselves in rank and file, as when they intend a Battle. This word is used, Numb. 22. 31. 1 Chron. 11. 14.

Vers. 3. Let us break their bands asunder.] Tam Christi quam ministrorum ejus, it signifies to break with • ase, it is used also Judge. 16. 12,

And cast away their cords from us. ] This is the same with the other in another expression, Eandem rem bis dicit at diversis dictionibus, sic enim mos est linguae sanctae. Kimchius in loc.

Vers. 4. He that sitteth in the heavens shall laugh. ] Sitting notes potestatem judiciariam. Aug. Ezek. 1. 26. God rules all things here below. Sedet, id est, permanet vel potius tanquam judex qui pro tribunali sedet jus dicturus, ut Psal. 9. 5. Drus. Quaes. Heb. God laughs at men's sins and destruction, Prov. 1. 27. Something is done by God which holds a proportion with deriding the courses that others take. Humanitus dictum. Junius.

Vers. 6. Yet have I set my King upon my holy hill of Zion. ] He rules for the Father and from him. John 17. 4. Him hath God the Father s • aled.

Vers. 7. I will declare the decree. ] Not secret, but manifested in the word.

Thou art my Son, this day have I begotten thee. ] Declared it by his resurrection, Act. 13. 33. Rom. 1. 4. so Lorinus on 1 Pet. 1. 3. expounds it.

Vers. 8. Ask of me, and I will give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession. ] An allusion to great Princes, when they would show great affections to their Favorites, they bid them ask what they will, as Ahasuerus and Herod.

Vers. 9. Thou shalt dash them in pieces like a potters vessel. ] This signifies their utter destruction, so that there is no hope of recovery, a Potters vessel broken cannot be made up again, Jer. 9. 11. Isa. 30. 14. see Dau. 2. 44. This Proverb also signifies facility in destroying them.

Vers. 11. Serve the Lord with fear, and rejoice with trembling. ] Inwardly reverence and outwardly obey him. Gladness and trembling are here joined together, as fear and joy, Matth. 28 8.

Vers. 12. Kiss the Son lest he be angry. ] The Hebrew hath Kiss the Son lest he be angry: The Vulgar Latin otherwise, Apprehend you discipline. Herein the Hebrew, (as Bellarm l. 2. De verbo Dei▪ c. 2. confesseth) doth more perplex the Jews and invincibly prove Christ the Messias to be God.

Kiss him osculo amoris, honoris, subjectionis, 1 King. 9. 18. Hos. 13. 2. Job 31. 1. Adore the Son, saith Jerome ad Pammach. 27. See Gen. 41. 40. 1 Sam. 10. 2.

And ye perish from the way. ] The Syriac Interpreter saith, From his way. Christ is the only way to his Father.

When his wrath is kindled but a little; blessed are all they that put their trust in him. ] The very horror of the word makes David presently (as it were) to bless himself, like a man astonished and half frighted, or he makes a kind of sudden stop, as it were an Aposiopesis, as if he durst not have said what followed.

PSAL. III.

THe Titles of the Psalms are Canonical Scripture, as ancient as the Psalms themselves.

This is called a Psalm of David, because it entreateth particularly and literally of him.

Potest hic Psalmus & ad David, & ad Christum, & per eum ad omnes sanctos pertinere. Hieron.

Vers. 2. There is no help for him in God. ] The Hebrew hath a letter more than ordinary, which letter added doth add to the signification, saith Kimchi.

As if he should say, There is no help for him here in this world, nor any help for him hereafter in the world to come.

Vers. 3. A shield to me, my glory. ] All my glory and defense is in him.

Vers. 7. Arise, O Lord, save me, O my God, for thou hast smitten all mine enemies upon the cheek bone, thou hast broken the teeth of the ungodly.] q. d. In former times when I have been as hardly distressed as now, by the assaults of many and violent enemies, thou hast put them all to rebuke and shame, and quite destroyed their strength, and delivered me, therefore now do the same for me, yea I know thou wilt do the same▪ 1 Sam. 17. 34.

Vers. 8. Salvation belongeth unto the Lord. ] The Hebrew is, Salvation unto the Lord, Salus Domini, Arias Mont. so much his, that the holy Ghost putteth nothing between it and him.

Thy blessing is upon thy people.] Is is not in the Hebrew, we supply the sense: The blessing of God imports all good things, and the love of God with them.

Selah. ] The Hebrew word signifieth Elevation, or lifting up, whether of the mind, to mark, or of the voice to strain it, or of both. M ^r Wheatly reading the Psalms in English, never read it. Manasseh Ben Israel saith, it signifies Eternity, and that the Jews reading the Old Testament in their Synagogues, do also mention this word when it occurs.

PSAL. IV.

Verse 3. THe Lord hath set apart him that is godly for himself. ] Wonderfully, gloriously, miraculously, for communion and service.

The Lord will hear when I call unto him. ] Hear with approbation, that is, accept his desire, or hear with effect, that is, grant the thing desired.

Vers. 4. Stand in awe and sin not, commune with your own heart upon your bed, and be still. ] Here are four duties, 1. Stand in awe of God. 2. Sin not. 3. How to keep us from sin, commune with your own heart upon your bed; and be still, in unquiet times have a quiet heart.

Vers. 6. There be many that say, who will show us any good. ] The word translated Say, signifies also think, there is verbum cordis & oris.

Who will show us any good? ] It is usual with the Hebrews to express wishes by questions, Psal. 14. 4. & 1 Chron. 11. 17. Rom. 7. 18.

Shew us. ] Cause us to see, Ostendere bonum est benefacere, Vide Toletum in Joan. 899. When this word refers to good, it signifies to enjoy, as Eccles. 2. 1. & 3. 13. being propounded by way of interrogation, it signifies a vehement wish, as 1 Chron. 11. 17. Psal. 55. 7. Rom. 7. 24.

Good. ] The word signifies real or apparent good, temporal or spiritual good; here temporal, as the following words show. Any is not in the Hebrew, Who will show us good, as if all happiness were found in temporal goods.

Lord lift thou up the light of thy countenance upon us. ] As if he should say, Let the most of the world seek what they will, as riches, pleasures, and so forth, yet my desire is of thy love and favor above all. The Psalmist useth such expressions often, Cause thy face to shine upon us, Psal. 119. 130. It is a metaphor from the Spring-sun rising, the trees bud and blossom, the birds sing, and all things flourish and rejoice thereat, or from the cheerful countenance of men, Gen. 31. 5. All affections are displayed in the countenance, that is, give us a cheerful sense of thy reconciliation with us. This lifting up of his face is opposed to hiding of his face, a sign of his anger, Isa 54. 8.

Vers. 5. Thou hast put gladness in my heart. ] The gladness is greater, and put into the heart, more intimate.

More than in the time that their corn and their wine increased. ] Theirs in regard of possession, estimation and choice, they placed their happiness in these earthly things.

PSAL. V.

Verse 3. IN the morning will I direct my prayer unto thee, and look up ] Here are two military words, 1. Marshal his prayer, Order it as in battle-array, Job 33. 5. & 32. 14. 2. Would be a Spie upon a Tower to see whether he prevailed, whether he got the day, Hab. 2. 1.

Vers. 4. For thou art not a God that hast pleasure in wickedness ] He describes God from his own nature; As if he should say, O God, thou wilt free me from Saul and his wicked flatterers, because thou art such a God as hast not pleasure in wickedness. See Hab. 1. 12.

Vers. 6. I will come into thy house in the multitude of thy mercy ] That is, The Court of the house. See Nehem. 6. 11. trusting in thy mercy.

Will I worship ] Bow myself, Incurvabo me. Jun.

Vers. 9. Their inward part is very wickedness ] Wickednesses, Heb. in the abstract and plural number.

Vers. 12. Wilt bless the righteous] Benedicere in Deo est benefacere.

With favor thou wilt compass him as with a shield ] The Hebrew word signifies to compass about as the crown the head, Coronabis eum. Chaldee. Par. Arias Montan. the LXX. and Vulg. Lat. Coronasti nos.

PSAL. VI.

Verse 1. O Lord rebuke me not in thine anger, neither chasten me in thy hot displeasure. ] A Father saith; he doth not say, Lord rebuke me not at all, but not in thy wrath; nor do not chasten me at all (For he chasteneth every son whom he receiveth) but chasten me not in thy displeasure.

Vers 6. All the night I make my bed to swim, I water my couch with my tears. ] These are excessive figurative speeches, to express the greatness of his sorrow. In the Hebrew they are also in the future time, I shall melt, I shall make swim, that is, I usually melt and bathe, noting the continuance of his affliction.

Vers. 9. The Lord hath heard my supplication; the Lord will receive my prayer. ] Sometimes God neither hears nor receives a prayer, as of the wicked: Sometimes he hears and doth not receive, Quando audit pios ad salutem, non accipit autem ad voluntatem eorum, cùm nempe non conveniat cum ipsorum salute, as Paul when he sought to be freed from the Angel he was not freed, 2 Cor. 12. Sometimes he both hears and receives the prayer, as here David's. Cujus & voluntati & saluti prospexerit, & desideriis illius sanctis satisfecit.

PSAL. VII.

CUsh the Benjamite.] Cush, that is, an AEthiopian or Blackmoor, Saul so called for his black and ill conditions, otherwise he was an Israilite of the Tribe of Benjamin. Because (saith R. David Kimchi in loc.) he carried himself as an AEthiopian, as the AEthiopian doth not change his skin, so Saul did not change his hatred toward David.

Vers. 7. So shall the Congregation of the people compass thee about. ] It is an allusion unto the manner of the people's compassing the Mount of God, and the Tabernacle in the wilderness.

Vers. 12. If he turn not, he will whet his Sword, he hath bent his Bow, and made it ready. ] There is mention made of two sorts of weapons which in the battles of old time did the greatest hurt to the enemy, the Sword and the Bow, the Sword when he was at hand, the Bow when he was far off.

PSAL. VIII.

Verse 2. OUt of the mouth of babes and sucklings hast thou ordained strength. ] Not only the providence of God in new-born babes, framing them in the belly, providing nourishment for them when they are born, and making them to suck the breasts; but also the giving of saving knowledge to some of them in their tender years, is able to refute all Atheists, and profane despisers of the glory of the Lord. Dickson.

Some apply it to the preaching of the Gospel by the Apostles and Ministers of the Gospel.

Strengthen their mouths in confession, Luke 21. 25. In prayers: See Revel. 11. 5. 6. The cry of a child moves the bowels of a father.

The enemy. ] All employed by the Devil.

And the avenger. ] The Devil principally, he sins properly out of revenge to God.

Vers. 3. The work of thy fingers. ] Not the works of his hands, but of his fingers, to note his singular industry, his exquisite workmanship and art, and also his special love and care over these works.

Vers. 4. What is man, that thou art mindful of him? and the son of man that thou visitest him? ] He speaks of Christ as Mediator. See Heb. 2. 5.

〈◊〉 ] Not as the day-spring from on high doth the earth, Luke 1. 78. but, as if a great Prince should go into an Hospital to look on a loathsome diseased creature.

Vers. 5. For thou hast made him a little lower than the Angels, and hast crowned him with glory and honor. ] It is spoken of Christ, as the Apostle expounds it, Heb. 2. 6, 7. Who was a little time lower than the Angels (so it may well be rendered) in respect of his sufferings and death. See Junius. Or he was made a little lower than the Angels, in taking upon him our Nature; The Angelical Nature being higher than the Human, as considered in itself.

Vers. 6. Thou madest him to have dominion over the works of thy hands ] It is not spoken of Christ as God, so he had a natural Kingdom, but this is by donation, Christ as Mediator.

PSAL. IX.

Verse 10. ANd they that know thy Name will put their trust in thee. ] Know thy name spiritually, experimentally, especially his Goodness, Power, Faithfulness and Wisdom. See Isa. 30. 18.

Vers. 13. Liftest me up from the gates of death ] Natural, Spiritual, and Eternal Death.

Vers. 16. The wicked is suared in the work of his own hands, Higgaion, Selah.] Goliath was killed with his own Sword. R. David Kimchi.

Christ's Justice hath two acclamatory Notes, Higgaion, Selah, the like is not found in all the Scripture, as worthy both of present admiration and perpetual Meditation.

Selah is used ninety two times in Scripture, as these joined here, signify extraordinary praise, joy, meditation.

Vers. 20 Put them in fear, O Lord: that the Nations may know themselves to be but men. ] That is, weak, mortal, miserable, in Hebrew Enoch, given to every man for his doleful state and mortality, Psal. 8. 5.

PSAL. X.

Verse 1. THis Psalm is in the Greek version a continuance and part of the former ninth; Whereupon the account of the Psalms following, doth in the Greek books, and such as follow them, differ from the Hebrew; the 11 ^th Psalm being reckoned for the 10 ^th , the 12 ^th for the 11 ^th , and so forward: Yet to make up the number of 150 Psalms, they divide the 147 into two. Likewise the 114 ^th and 115 ^th Psalms they make one, and the 116 ^th they part in two. Ainsw.

Vers. 1. Why standest thou afar off, O Lord? ] Heb. Why wilt thou stand? This form of expostulation implieth an earnest prayer, Lord, stand not far off.

Why hidest thou thyself? ] Heb. Why wilt thou hide, (viz.) thine eyes, as Isa. 1. 15.

Vers. 3. And blesseth the covetous whom the Lord abhorreth. ] He thinks him not blessed, because he doth covet, but because he hath the things he longs for: Or it may be read, and so is by Ainsworth, The covetous blesseth himself, he abhorreth the Lord, so in the Margent, sometimes expressly he sets his heart against God, ever interpretatively.

Vers. 4. God is not in all his thoughts. ] Or, all his thoughts are, there is no God, Nullum esse Deum, hae sunt omnes cogitations ejus. Jun. The Text will bear both. He studieth Atheism, as Psal. 14. 1.

Vers. 5. As for all his enemies he puffeth at them. ] The gesture of one contemning and refusing a thing with pride, as Mal. 1. 13.

Vers. 11. He hath said in his heart, God hath forgotten.] Oblivio & reminiscentia sunt rerum praeteritarum, All things are present with God.

Vers. 14. The poor committeth himself to thee. ] That is, his ways and soul.

Vers. 17. Lord thou hast heard the desire of the humble. ] That is, of humbled persons, and them which are in distress either of body or mind.

Thou wilt prepare their heart, thou wilt cause thine ear to hear. ] That is, he prepares our hearts to put up our desires, and lays a command upon his own ear to hear.

PSAL. XI.

Verse 1. FLee as a Bird to your Mountain. ] This noteth his danger, who was hunted as a Partrich on the mountains, 1 Sam. 26. 20. and his fear, as in Isa. 16. 2.

Vers. 3. If the foundations be destroyed, what can the righteous do? ] That is, Laws are nothing worth. See Psal. 82. 5. Gr • tius.

Vers. 5. His soul hateth. ] That is, God's soul doth hate, see Levite. 26. 11. When the Hebrews would express a thing highly, they say, my soul, Saw ye him, whom my soul loveth? Cant. 6. My soul rejoiceth in God my Savior, said the blessed Virgin, Luk. 1.

Vers. 6. Upon the wicked. ] That is, the hypocrite.

He shall rain snares. ] Some expound it of ensnaring the conscience.

Fire and brimstone. Such was the wrath that fell on Sodom, and the Cities by it, Gen. 19. 24. and figureth the vengeance of eternal fire.

Vers. 7. For the righteous Lord loveth righteousuess. ] Loveth vehemently righteousnesses, Heb. Inward and outward righteousness, all manner of righteousness in all the actings, that is, righteous persons, the Abstract for the Concrete, and in the plural number, to show, that he only is righteous, who hath all the parts and kinds of righteousness, so the word is in the plural, Isa. 35. 15.

His Countenance. ] Heb. His faces, Every discovery of God in mercy is his face, they shall have all his several ways of gracious discovery, all the ways of love and delight.

PSAL. XII.

Verse 2. THey speak vanity. ] They speak injuriously, everyone deceiveth, or would circumvent and overreach his neighbor. See Psal. 25. 4.

With a double heart do they speak. ] Heb. An heart and a heart.

Vers. 6. As silver tried in the furnace of earth. ] He speaks de experiontia viva sanctorum, every time any promise is fulfilled, there is a trial of the sincerity of God's intention.

Purified seven times. ] That is, Compleatly and perfectly; compare Ps. 119. 164. with Psal. 34. 1.

PSAL. XIII.

Verse 1. HIde thy face. ] That is, Withdraw thy favor. This is contrary to the lifting up of the light of God's face, Psal. 4. 7. and importeth trouble and grief, and is caused by sin, the Prophet often prayeth against it, Psal. 30. 8. & 104. 29. & 88. 15. & 69. 18. & 102. 3. & 243. 7. & 27. 9.

PSAL. XIV.

Vers. 1. THe fool hath said in his heart, there is no God. ] It is rather an option, than an opinion, Austin. He could be content there were none.

In his heart. ] None dare speak it, though he dare think it.

There is none that doth good. ] Of these three verses, the first, the second, the third, see Junius lib. 2. Parallel. 4. Rom. 3. 10, 11, 12. Isa. 59. 7. 8.

Vers. 3. They are altogether become filthy. ] Or rotten and stinking.

There is none that doth good, no not one. ] That is, Very few, naturally considered, Non est qui faciat bonum. Jun. Id latinius diseretur non est qui faciat been, ne quidem unus. Druf. Observ. Sac. l. 2. c. 11.

Vers. 4. Have all the workers of iniquity no knowledge, who eat up my people as they eat bread? ] q. d. If they knew whom they did devour, they would never devour them.

My people ] That is, The poor, they are God's people, both because they are within the Covenant, as also in respect of their estate and condition, because they are poor the Lord taketh protection of them.

As they eat bread. ] Without fear and resistance, with delight, continually.

Vers. 7. When the Lord bringeth back the Captivity of his people, Jacob shall rejoice, and Israel shall be glad. ] He means it of the spiritual Captivity (for neither his, nor his Subjects in his time were molested with the natural, God having subdued to him all his enemies round about) then Jacob and Israel, that is, all God's chosen so delivered shall rejoice and be glad.

PSAL. XV.

THe substance of the whole Psalm is a Question and an Answer.

The Question is, Who are the members of God's Church upon earth, that shall come to life eternal in Heaven?

Vers 1. Who shall abide in thy Tabernacle? ] That is, Who shall have communion with the Church here?

Tabernacle fitly expresseth the movable estate of the Church in this world, Exod. 26. 2. Sam. 7. 1, 6. 1 Chron. 17. 5.

Who shall dwell in thy holy hill? ] Be received to Heaven: This notes a durable estate. Ainsw. And Grotius interprets it of Mount Zion, Psal. 2. 6. In Sione regia Davidis, ubi tunc erat arca. Grot.

The Answer is made in the rest of the Psalm. And in this Answer is contained a Description of the parties:

1. By their Properties and Marks, verse. 2.

• 1. He that walketh uprightly. ] That is, In truth and sincerity of Religion, which standeth in the sincerity of faith, and a good conscience.
• 2. And worketh righteousness. ] He speaks of particular justice here, that whereby we give to every man his right or due.
• 3. And speaketh the truth in his heart. ] Without all guile or flattery.

And because we are easily deceived in general sins, in the third, fourth and fifth verses, there are set down more evident and sensible notes of sincerity, justice and truth.

Vers. 3. He that backbiteth not with his tongue. ] That is, Speaks to his neighbors disgrace behind his back.

Nor doth evil to his Neighbor. ] In any act of injustice or cruelty to his hurt.

Nor taketh up a reproach against his Neighbor. ] That is, Receives and entertains willingly any reproachful tale against him. Some expound it, Greedy to take it up when another reports it. The word signifies elevare, to lift up a report, one says a little, and he says more.

Vers. 4. In whose eyes a vile person is contemned. ] He contemns wicked persons See examples of such carriage, 2 King. 13. 14. Esth. 3. 2. Luk. 23. 9.

But he honoreth them that fear the Lord. ]

He that sweareth to his own hurt, and changeth not. ] Makes conscience of his word and promise, especially if it be confirmed by oath.

Vers. 5. He that putteth not out his money to usury. ] Some interpret it of oppressive lending: Others of taking increase for bare lending to the poor. Usury is fitly called Biting, because it consumeth the borrower and his substance.

Nor taketh reward against the Innocent. ] Gives testimony without bribery or partiality.

He that doth these things shall never be moved. ] He that in his endeavor doth all these things shall never be cut off from the Church as an Hypocrite.

PSAL. XVI.

THe whole Psalm (say some) is to be understood of Christ, as well as David, as Act. 2. shows.

Vers. 2. My goodness extendeth not to thee.

3. But to the Saints that are in the earth; and to the excellent in whom is all my delight. ] It was from the Father that Christ was sent, and that his service was accepted, as Mediator, it may be opened by Heb. 10 5. God was not profited by all that he did.

The Excellent. ] The word in the original signifies the magnificent ones, those which have magnificent spirits, and are exceeding glorious.

Vers. 4. Their drink offerings of blood will I not offer. ] The drink-offerings were an appendix to other Offerings. They signify two things, 1. The pouring out of their souls in the service of God. 2. The satisfaction that they took therein. Paul alludes to this, Phil. 2. 17.

Some think he means the Gentiles which poured out blood as a drink-offering.

Parisiensis de legibus gives three reasons why their drink-offerings were of blood, Major Honor, Difficilior Servitus, Humilior Subjectio. Nothing so near to the soul as the blood; Therefore it was a greater honor to the Devil, yea the blood of their Sons and Daughters. God required but the blood of beasts.

Vers. 5. The Lord is the portion of mine inheritance. ] Christ speaks this as Mediator, thou maintainest my lot. Some refer it to the words following, Christ's inheritance in his people: Others to the words fore-going, God is my portion, both may be meant.

Vers. 6. The lines or cords are fallen unto me in pleasant places. ] An allusion to the division of inheritances, which was by lines, Psal. 105. 11. & 78. 55. 2 Sam. 8. 2.

Vers. 7. My reins also instruct me in the night season. ] My most inward thoughts chasten me for my daily sins. The reins are the inmost parts of a man, Psal. 26. 2. Psal. 139. 3. Psal. 51. 8.

Vers. 8. I have set the Lord always before me. ] As a Judge and observer in point of reverence and dependence.

There are three things in that expression, 1. Dignitas objecti, the object he always looked upon, God. 2. Firmitas fidei, Christ walked by faith as well as we, though not faith in a Mediator. 3. Temporis diuturnitas, looked always on him.

Because he is at my right hand. ] Will stand by me as a second.

I shall not be moved. ] Shall keep my standing in the way of grace.

Vers. 10. For thou wilt not leave my soul in hell, neither wilt thou suffer thine holy one to see corruption. ] Neither by way of putrefaction here, nor dissolution hereafter.

Now Calvin and Beza sometime corrupt this Text, always pervert the sense, and most absurdiy oppose themselves against all ancient holy Fathers concerning the Article of Christ's descending in soul into the part of hell called Limbus Patrum is largely noted, Gen. 37. Act. 2. & 1 Pet. 3. and Protestants here translate grave for hell. But of this place Rivet solidly disputes in his Comment, so doth Chamier, Junius, Ames upon Bellarmine's 2 ^d Controversy. Beza and Drusius upon the 2 ^d of the Acts.

Vers. 11. Thou will show me the path of life. ] Christ speaks this of himself, his glory; For he spake before of his own Resurrection. Rivet saith, It is to be understood of experimental knowledge, when the thing itself is given and possessed.

In thy presence is fullness of joy, at thy right hand there are pleasures forever more. ] Pleasure is the sweetness of joy, the joys that the Saints have there, shall be sweet and refreshing.

PSAL. XVII.

Verse 3. I Am purposed. ] That is, I have designed so, Psal. 37. 12.

Vers. 6. I have called upon thee, for thou wilt hear me, O God. ] I do call upon thee, because thou hearest me, O strong God. So Junius.

Vers. 8. Keep me as the apple of the eye.] David to express the special care that God hath over his sons, saith thus, thou hast a special care over me, thou guardest me many ways, as the apple of the eye is guarded with five tunicles.

Vers. 10. They are enclosed in their own fat. ] That is, They are very fat, Et desideriis suis omnibus circumfluunt, Jun.

Vers. 11. They have now compassed us in our steps ] And elsewhere, They mark my steps. It is an allusion to hunters, who go poring upon the ground to prick the Hare, or to find the print of the Hares claw, when the Hounds are at a loss, and can make nothing of it by the sent.

Vers. 14. From men which are thy hand ] Wicked men are so called, because of their violence, so the scourge of God.

Men of the world ] Meer worldly men, whose spirits, desires, hopes, ends are worldly. See next words.

Which have their portion in this life, ] Two things make a thing ones portion, 1. That which he chooseth. 2. That wherein he receives satisfaction, hoc est, Nihil cum altera vita commune habent. Jun.

Whose belly thou fillest with thy hid treasure ] It is hid to them who it is that filleth their bellies, viz. God; They know him not, neither do they acknowledge his gifts.

Vers. 15. I shall be satisfied, when I awake, with thy likeness ] The perfection of the Image of God wrought in the Saints after this life. Mollerus seems to approve of this. The Spirit of God useth but this and two other words, for the Image of God in us. This word is used for a corporeal similitude, Exod. 20. 4. 2. Intellectual, Numb. 20. 8. so here, God shall then gloriously manifest himself to his people.

With thy likeness ] It may be referred to awake with, or in thy Image, having thy glory imprinted upon me, 1 Cor. 15. 49. or it may be referred to satisfy, I shall be perfectly like thee, both of them may be taken in, as 1 John 3. 2.

PSAL. XVIII.

THe servant of the Lord ] So in the Title of the 36 ^th Psalm, so called, 1. For his eminent holiness, a man after God's own heart.

2. Because of his public employment, fought the Lord's battles, had thirty deliverances, and eight from Saul, his special enemy.

Vers. 2. The Lord is my rock, and my fortress, and my deliverer, my God, and my strength in whom I will trust, my buckler, and the horn of my salvation, and my high Tower.] q. d. There is an all-sufficiency in God on which I will rely.

In this one verse David hath nine several expressions, to show God to be the full object of his faith in the times of all his distresses; As 1. He is Jehovah. 2. He is my Rock. 3. My Fortress. 4. My Deliverer. 5. My God. 6. My Strength. 7. My Buckler. 8. The Horn of my Salvation. 9. My high Tower.

Vers. 4. The floods of ungodly men made me afraid ] It is frequent in Scripture to compare Nations and people to waters, especially in the Revelation, when violent to floods.

Vers. 20. The Lord rewarded me according to my righteousness. ]

Object. Psal. 143. 2.

Answ. There is a twofold Righteousness, One of the Cause, Another of the Person; His Cause was good, there was no such thing as they laid to his charge, But in thy sight, no flesh living shall be justified, in respect of the righteousness of the person.

Vers. 21. I have not wickedly departed from my God ] Though I have and do sin every day, yet is not a departure from God.

Vers. 23. I was also upright before him, and I kept myself from mine iniquity ] Some conceive this sin was lying. David often dissembled, therefore he prayeth Psal. 119. Take from me the way of lying: Others think it was uncleanness, therefore he saith in the same Psalm, Turn away mine eyes from beholding vanity.

Vers. 25, 26. With the merciful thou wilt show thyself merciful, with an upright man thou wilt show thyself upright.

With the pure thou wilt show thyself pure, and with the froward thou wilt show thyself froward. ]

The meaning is no more in general, but God's judgment shall agree with their manners. God will carry himself otherwise to the wicked than the godly. God reckons up three kinds of good men, Merciful, Upright and Pure; Froward, Crooked or Perverse is opposed to all three, 2 Sam. 22. 27. The same matter is handled, but the letters transposed, to note some singular thing in this, how the Lord changeth himself to the subtle and crafty deceivers, and takes them in their own craft.

Vers. 32. It is God that girdeth me with strength ] That is, Raiseth up a strong resolution in me.

Vers. 33. He maketh my feet like Hinds feet, and setteth me upon my high places ] 2 Sam. 22. 24. Hab, 3. 19.

PSAL. XIX.

Verse 1. THe Heavens declare the glory of God ] That is, Offer unto us fit occasion of glorifying God when we see their excellency and order.

Vers. 2. Day unto day uttereth speech ] That is, The providences and turnings of every day declare the glory of God, and show his handy work.

Vers. 4. Their line is gone out through all the world. ] By which word he shows, that the heavens being so curious a fabric, made (as it were) by line and level, do clearly, though silently preach the skill and perfection of God.

Vers. 5. Which is as a Bridegroom coming out of his Chamber ] Because his beams are prolifical.

Vers. 7. The Law of the Lord is perfect ] Having spoken in the beginning of the Psalm of the Heavens, and Sun; now he treats of the word of God, which is as necessary as the Sun. Satiùs est ut Sol non luceat quam ut non doceat Chrysostomus.

The whole word of God, all these titles here are used promiscuously for the word of God.

Vers. 9. The fear of the Lord is clean ] That is, The Doctrine of the fear of God.

Vers. 10. Sweeter also than honey, and the honey-comb ] He doth not mean the honey-comb barely, that is the vessel wherein the honey is kept, but the honey that flows or drops immediately, and naturally without any art, which is the purest honey.

Vers. 11. In keeping of them there is great reward. ] And from keeping them, not only a reward after, or for the keeping of them, but the observing of God's Commandments is a reward to itself.

Vers. 12. His errors. ] Practical, not Doctrinal.

Cleanse thou me from secret faults. ] Secret not only to other men, but himself, even such secret sins as grew from errors, of which he said, Who can understand his errors?

Vers. 13. Keep back thy servant also from presumptuous sins. ] Two things make a presumptuous sin:

• 1. When committed against knowledge.
• 2. When resolutely.

Some say this Psalm was penned after David's great revolt from God, he intimates, that there is a great deal of pride and presumption in every such revolt from the Lord.

The great transgression. ] That is, The unpardonable sin, it is above presumptuous sins.

Vers. 14. Let the words of my mouth. ] The outward acts of prayer and praise.

And the meditations of my heart. ] That is, Inward ejaculations.

PSAL. XX.

Verse 3. REmember all thy Offerings, and accept thy burnt Sacrifice. ] Or turn thy burnt Offering into ashes. It is translated, the Lord accept, because God had sometime witnessed his acceptance by sending down fire to burn the Sacrifice, Levite. 9. 12.

Vers. 4. Grant thee according to thine own heart, and fulfill all thy counsel, ] That is, Fulfill not only thy desire and aim of thy prayer, but in that very way, by that very means, which thy judgment and counsel pitched upon in thine own thoughts See Ainsw.

Vers. 9. Save Lord, let the King hear. ] So Junius, and we. The LXX have it, Lord, save the King, and hear us in the day that we call upon thee.

PSAL. XXI.

Verse 3. FOr thou preventest him with the blessing of goodness. That is, When David never asked such blessings at God's hands, even then did the Lord bestow his liberal blessings upon him, as namely this, when David was following his Fathers sheep, and walking in his calling, thence the Lord took him to be King over Israel.

Vers. 6. Most blessed. ] Blessings, Heb. not Benedictum, but Benedictiones. See Calvin, Full of blessings. A good Magistrate.

PSAL. XXII.

THis Psalm is a prophecy of the Suffering, Death and Resurrection of Christ, and the glorious fruit that shall follow thereupon in the seed and service that shall be performed unto God.

It is wholly spoken in the Person of Christ, because the New Testament doth apply sundry passages of this Psalm unto Christ, as Mat. 27. 46. John 19. 23, 24. John 20. 25, 27. Heb. 2. 12.

It is called the Hind of the morning, Cantic. 2. 9 Christ is lovely as the Hart. Swift to save his Church, as the Hart, Cantic. 2. 17. Beset with Dogs as the Hart, verse. 16. Is at war with the Serpent, as the Hart. See Ainsw.

Vers. 2. My God, my God.] Mi Deus fortis, mi Deus fortis. Junius. Christ speaketh this Psalm to God his Father, The Hebrew is AEli, AEli, Lammah g • azahtani; which words our Lord uttered on the Cross, Matth. 27. 46. (save for the later be used the Sy • iack, Sabachtani, of the same signification) At which the profane Jews mocked, saying, That he called for Elias, Matth. 27. 47, 49.

In that he calleth God twice his, and pours out his complaints into his bosom, it is not an obscure Confession of Faith, saith Calvin. According to faith, he saith, My God, my God: According to present feeling, Why hast thou forsaken me?

Vers. 3. But thou art holy, O thou that inhabitest the praises of Israel! ] That is a glorious Title which God hath, Psal. 56. 2. Tremellius with the Vulgar renders it, Laus Israëlis. Ainsworth, The praises of Israel, and so they apply it to God. He is frequently called the praise of Israel, and Israel the praise of God, Deut. 10. 21. Jer. 17. 14. as he is called the hope of Israel, and the fear of Isaac, the object of their praise, because the God to whom Israel gives praise: Others read it as we, or Inhabiting the praises of Israel.

To inhabit praise signifies two things:

• 1. That he always gives them matter of praise.
• 2. Makes them to perform the duty of praise. Where God hath his constant residence, he is said to dwell, as in Heaven, and in the souls of his people.

Vers. 4. Our Fathers trusted in thee, they trusted, and thou didst deliver them. ] Christ helped his faith in his Agony with the experience of the great things God had done for his people of old.

Vers. 11. For there is none to help.] Nullus prater te, Junius. He that looks up to God for help, acknowledgeth that there is no help in anything else.

Vers. 12. Many Bulls have compassed me. ] Now he complains of the cruelty and fury of his enemies: And first, He compares them to Bulls, then to Lions, and thirdly to Dogs.

Bulls ] Full of might and malice, Psal. 68. 31. Scimus ubi accensa est taurorum ira, quàm terribili impetu ferantur. Calvin.

Strong Bulls of Bashan have beset me round. ] That is, fat ones, that mountain was famous for fat pastures, Deut. 32. 14.

Vers. 14. All my bones are out of joint. ] Disparted, are sundered, in the Hebrew, Et separaverunt se. Rivet.

Vers. 15. My strength is dried up like a potsherd. ] Which is baked in the fire, that is, there is no more moisture in me than in a back'd potsherd, he was almost resolved into dust already.

Vers. 16. For Dogs have compassed me. ] 1. In respect of churlishness, Mat. 7. 6. 2. Of filthiness, 2 Pet. 1. 22.

They pierced my hands and my feet. ] Some of the Jews have striven with great malice to corrupt this Text, for instead of Caru, they pierced, they will needs read Caari, that is, as a Lion, but the Masorites who registered the words and letters in the Bible, do testify, (or rather R. Jacob Chajim and Compiler of the Masora ) that in some corrected Copies it is written Caru, they pierced, and in the Margent Caari, both put together, because they pierced Christ's hands and feet with Lion-like cruelty; such a piercing as was like digging, or such a piercing as a Lion maketh with his claws.

The LXX. have it, They pierced my hands. John Isaac the Jew in his answer to Lindanus, saith, that he saw an old copy in his kindreds hand, in which the Text had Caru.

Vers. 20. The sword. ] A violent death, 2 Sam. 12. 10.

My darling. ] That is, my soul, or my life.

From the power of the dog. ] All his enemies which he called dogs before, now he calls dog, to signify their union in evil.

Vers. 21. Save me from the Lions mouth, ] Full of rage and fury. See 2 Tim. 4. 17.

Vers. 29. All they that be fat upon earth. ] Not only men that have a corporal fatness, but metaphorical; the great rich men: id est, secundis rebus fruentes, prosperantes; periphrasis, Junius.

Shall eat. ] This refers either to holy things, receiving the word, or shall enjoy their worldly good things.

PSAL. XXIII.

Verse 1. THe Lord is my shepherd, I shall not want. ] This verse contains a summary collection of the whole Psalm. By the supply of one proposition it makes up a full syllog • sm. He whose shepherd is the Lord cannot want, My shepherd is the Lord, Therefore I cannot want.

The word Lord, especially in the Psalms, and with the note of propriety, notes Christ the Mediator, Psal. 110. 1. & 147. 5. Christ often calls himself the good Shepherd in John, Joh. 12. and elsewhere. Two things especially commend a shepherd, his care and his love.

My shepherd. ] That is, such a one as hath special care of and love to me as his sheep, See Psal. 77. 21. & 78. 53.

I shall not want. ] Want is opposed, 1. To perfection, Perfectum est cui nihil deest, so it implies imperfection. 2. To fruition, so it implies destitution, desolation, so here.

Vers. 4. Of the shadow of death. ] That is, the greatest dangers. That darkness which comes upon a dying man a little before he gives up the ghost. Tenebrae desissimae quales oboriuntur jamjam morituris. Vide Job 10. v. 21. Rivet.

Vers. 5. My cup runneth over. ] An allusion to the Hebrew feasts, one had his portion of meat and cup set together. So Rivet.

Vers. 6. Surely goodness and mercy shall follow me all the days of my life. ] Not only I shall have goodness and mercy exercised for me now and no more, but they shall follow me. The Hebrew word signifies to persecute, to follow summo studio & diligentia. Its the same word that is used Psal. 34. 15.

PSAL. XXIV.

Verse 1. THe earth is the Lord's and the fullness thereof. ] The Apostle Paul, 1 Cor. 10. in two places inculcates this speech, v. 26. & 28. with a different end, and yet most conveniently for both, by which he shows us, how profitably out of one and the same place of Scripture, by necessary illation, divers instructions may be drawn; and how dexterously it is to be done.

Vers. 2. For thou hast founded it upon the seas.] viz. The earth, because the waters which naturally would stand above the high mountains, are by the Word of God gathered together, and thrust under the earth, that the dry land might be inhabited. See Job 28. 25.

Vers. 6. This is the generation of them that seek him. ] Not only so at one age or some time, but the generation. Dor among the Hebrews is taken, pro aetate, seculo, and pro hominibus unius aetatis, or unius seculi. See Gen. 6. 9.

That seek thy face, O Jacob, Selah. ] The paricle O is not in the Original, and therefore it may be read thus, That seek the face of Jacob, in the Genetive case, as well as in the Vocative. This is the generation of them that seek him, even of Jacob, and then he turns to God, and seek thy face. Vide Rivetum in loc. Of the word Selah, see also Rivet.

Vers. 7. Lift up your heads, O ye gates. ] This place is made difficult (saith Rivet ) by divers interpretations: All agree in this, that it is to be understood of the entrance of the King of glory, that is, of God; and Christian Interpreters refer that with one consent to Christ. But in explaining (saith Rivet ) those gates and heads, sunt fere rot sensus quot capita.

All the faculties of the soul. Metonymically and Metaphorically Kings, Princes, Magistrates, they used to sit in the gates.

And be ye lift up ye everlasting doors. ] The Temple door so called in opposition to that of the Tabernacle, which continued for a while, or because made of Cedar. You Church men.

The Fathers, Justin Martyr, Enthimius and others, interpret it of God's wellcoming Christ to heaven after his ascension.

He is compared to some victorious triumphant Captain.

Vers. 9. Lift up your heads, O ye gates. ] Because it is a matter of great consequence, I repeat it again.

PSAL. XXV.

THis Psalm is composed after the order of the Hebrew letters or Alphabet, which care denoteth the weight and excellency of the matter in it. The same is to be observed of some other Psalms, as the 34. & 37. & 111. & 112. & 119. & 145.

Vers. 1. Unto thee, O Lord, do I lift up my soul. ] The Chaldee addeth in prayers. That expression signifies to desire earnestly, Psal. 24. 4.

Vers. 11. O Lord pardon mine iniquity for it is great. ] So Innius and we, others would have it read, O Lord pardon my sin though it be great, and the Hebrew bears it. The word also translated great, sounds both magnum & multum, such as was his sin in the matter of Uriah, many sins in one, Adultery, murder and Treachery: q. d. The expiation of such a sin will be the work of infinite mercy.

Vers. 13. His soul shall dwell at ease. ] The soul at ease, that is the greatest, as its trouble, and dwell at ease.

Vers. 14. The secret of the Lord is with them that fear him. ] There is a threefold secret of God: 1. Of doctrine or holy truths, he makes known his mind and word to such. 2. Of providence to come, Shall I hide from Abraham the thing that I will do? And past, he makes them to see his power, goodness. 3. The secret of his favor, that special love he bears to them.

I think he means that great secret of his purpose to save them, which is one of the deepest things of God that cannot be revealed by any, but by the Spirit of God.

And he will show them his Covenant. ] It should rather be rendered, And to make known his Covenant to them, ad notificandum iis, Montanus.

PSAL. XXVI.

Verse 2. EXamine me, O Lord, and prove me, try my reins and my heart. ] The words here are not the same, but all different, to note how earnest the Psalmist was to know well his state.

Vers. 5. I have hated the Congregation of evil doers: and will not sit with the wicked. ] He shows how much he abhors wicked persons.

Vers. 6. I will wash my hands in innocence, so will I compass thine Altar, O Lord. ] He alludes to the Ceremony of the Priests washing at the brazen laver, before they ministered at the Altar, Exod. 30. 18, 20, 21. & 40. 32. to let us see that though this Ceremony belonged only to the Priests, yet the morality belongs to all, they must wash before they meddle with holy services. See Isa. 1. 15, 16. 1 Tim. 2. 8.

Vers. 9. Gather not my soul with sinners, nor my life with bloody men. ] The holy Ghost speaks of a bundle of the living; Abner prays for David that God would bind up his soul in the bundle of life; and of a bundle of the dead, God will gather the tares together in a bundle; therefore the godly and wicked are said both to be gathered to their Fathers, that is, they go to men of their own rank and condition.

PSAL. XXVII.

Verse 1. THe Lord is the strength of my life, of whom shall I be afraid? ] A godly man is acted nec spe nec metu, from outward things.

Vers. 5. One thing have I desired of the Lord. ] One principal thing: That will I seek after: chiefly, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple. ] To enjoy him in his Ordinances.

Vers. 8. When thou saidst, Seek ye my face. ] That is, by injections of holy thoughts, and the actual excitation of his grace. By God's face is meant, 1. God himself, Exod. 20. 3. before my face, that is, before me. 2. His favor, will show them the back and not the face, Prov. 29. 26. Seek his presence and favor.

Vers. 13. I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. ] The first words are not in the Hebrew, David could not tell what to say, I had despaired, been in a hell of darkness, what you will.

The goodness of the Lord. ] That is, the good things promised by him. Heaven is properly the land of the living, though it mean Canaan in the letter, so the Chaldee, in the land of life eternal: i. in hac ipsa vita, ut Psal. 116. 9. Junius.

Vers. 14. And he shall strengthen thine heart.] Chazak signifies to lay hold on a thing strongly, it is used, Job 2. 6. & 8. 14.

PSAL. XXVIII.

Verse 1. UNto thee will I cry, O Lord my rock, be not silent to me; left if thou be silent to me, I become like them that go down into the pit.] David professeth that if God when he prayed did not answer him (that is, give some comfortable assurance that he accepted and took his prayer in good part) it would be even a death to him.

PSAL. XXIX.

Verse 1: GIve unto the Lord (Oye mighty) Give unto the Lord glory and strength. Vers. 2. Give unto the Lord the glory due unto his Name. ] Here are three Gives, either because such great persons are backward to give God his due, or because God desires great persons to come in, or because God would have such to go on if they once begin. Princes of all men should be most careful to glorify God, and yet it is most rare to see them humble themselves before him, for natural corruption is as strong in them as in others; their education doth breed them to high and stately thoughts of themselves, their riches and power puffeth them up, and flatterers ordinarily following them, do make them forget themselves and God also. Therefore are they here thrice exhorted to give glory to God. Dickson.

O ye mighty. ] Or sons of the mighty, that is, ye mighty men or potentates; so Psal. 9. 7. The Chaldee referreth it to the company of Angels.

Give unto the Lord glory and strength. ] That is, a strength which is glorious.

Vers. 2. Worship the Lord in the beauty of holiness. ] That is, the Temple, so called, because the Lord appears there dispensing holineis, 1 Chron. 16. 29.

Vers. 3. The voice of the Lord is powerful.] David calls thunder so: It is called simply voice, Exod. 20. 18. The people saw the voices: but when the word Lord is added, the metaphor is made more magnificent, and is more fit to express the force of thunder, Job 37. 2. & 41. 5. a Poetical metaphor plainly. God is often said to thunder, to signify his presence either in punishments or rewards, as Psal. 18. 14. Joel 3. 16. Exod. 19. 16. & 20. 18. Jer. 25 • 0.

Vers. 9. The voice of the Lord maketh the hinds to calve. ] Though of all other creatures they bring forth with most trouble, Job 39. 4, 6.

PSAL. XXX.

Verse 7. LOrd by thy favor thou hast made my mountain to stand strong. ] That is, his Kingdom; Who art thou, O mountain, before Zerubabel, that is, the Persian Monarchy.

And I was troubled. ] Like a withered flower that loseth sap and vigor, so Exod. 15. 15.

Vers 11. Thou hast put off my sackcloth. ] That is, hast taken away my mourning, because mourners were clothed with sackcloth.

Vers. 12. My glory. ] i. Lingua praeco gloriae, ut 16. 9. Junius. That is, my tongue, so Gen. 49. 5. because it should be the trumpeter of God's glory.

PSAL. XXXI.

Verse 1. DEliver me in thy righteousness. ] That is, that faithfulness whereby thou defendest thine own children according to thy promise.

Vers. 5. O Lord God of truth. ] As truth notes faithfulness in promises, so it is from him. 2. As it notes true doctrine, John 14. 6.

Vers. 15. My times are in thy hand. ] He saith not, my whole time or course of life, but times in the plural, to show that every point and period of ones life dependeth upon God. The seasons of his comforts, and of his sorrows, all the turnings and changes of his life from one condition to another, were cast and ordered by the power and wisdom of God.

Vers. 19. O how great is thy goodness, which thou hast laid up for them that fear thee.] David stands in admiration of the riches of goodness which God hath provided for those which fear him, as if he wanted words to express it, as indeed he did.

A figurative speech taken from careful parents which lay up for their children, Col. 1. 5.

Vers. 20. Thou shalt hide them in the secret of thy presence from the pride of man. ] In the Temple and Tabernacle there was a most holy place, where none but the High-priest might enter on pain of death but once a year, there one was safe from danger. See Psal. 83. 4.

Vers. 23. O love the Lord, all ye his Saints. ] Here is an hortatory conclusion to the love of God in this verse, and to the confirmation of their faith and love toward him, in the following verse.

PSAL. XXXII.

Verse 1. BLessed.] Ashrei. The Jews cannot give a clear Grammatical understanding of this word, whether it be an Adverb or plural Nown. Vide Bucer. in Psal. 1. 1. Blessed is he. ] Or the blessedness of that man, for the word is a Substantive and of the plural number; q. d. O the complete, the full, the infinite happiness of that man whose transgression is forgiven, sin covered, and to whom the Lord imputeth not iniquity. M ^r Hildersham.

Whose transgression is forgiven, whose sin is covered. ] Here and v. 2. are three expressions, as Exod. 34. 7.

1. Whose transgression is forgiven.] Heb. whose transgression as a burden is taken off, sin is compared to a burden.

2. Whose sin is covered. ] An allusion to that which is filthy, Psal. 85. 2. to the Israelites which were wont to go with a paddle and cover their excrements, Deut. 23. 13, 14.

Vers. 2. Blesseá is the man to whom the Lord imputeth no iniquity. ]

Sin is thirdly compared to a debt, as Matth 6. Forgiveness hath respect to the merit of Christ, Isa. 53. 6. Covering to his righteousness, or the adjudication of the fruit of his merit to us, not imputing to his mediation and intercession.

The holy Ghost useth such vehement inculcating, because David had felt the burden of sin, and to awaken the secure.

And in whose spirit is no outl • . ] No willful guile, no guile which they are not willing to discern, which they tolerate in themselves, none but what they resist.

Vers. 3. When I kept silence. ] That is, did forbear a free, plain and full confession of my sins to God. My bones waxed old, through my roaring all the day long.

Vers. 5. I acknowledged my sin unto thee, and mine iniquity have I not hid: I said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. Selah. ] Then he confessed his iniquity, and said he would confess it, that is, upon a full resolution that this was the best course, did break through all objections and performed it; then did God pass by the punishment of his sin, that is, give him some comfortable assurance, that he had pardoned him.

Selah is not only a musical note, but as some think a note of observation, to move us to mark the things that are set down, as being of special weight and moment.

Vers. 8. I will guide thee with mine eye. ] Mine eye shall be upon thee. Heb.

Vers. 10. Many sorrows shall be to the wicked. ] Or great, many for number, great for weight.

Vers. 11. Be glad in the Lord. ] That is, conceive an inward joy; And rejoice ye righteous. ] Testifie that inward joy by outward demonstration.

And shout for joy all ye that are upright in heart. ] Be full of joy, which our last translation hath expressed well in that word, shout for joy, that is, extend your joy to others.

PSAL. XXXIII.

Verse 15. HE fashioneth their hearts alike. ] There is not an apprehension or affection in our hearts, but the Lord fashioneth it.

Vers. 18. Behold, the eye of the Lord is upon them that fear him. ] Not on all, but on them that fear him, that is, the Lord hath a special eye and regard to them, the phrase is weighty, it carries this sense, that the Lord as it were sits in his watchtower, spying the wants and necessities of them that fear him.

PSAL. XXXIV.

Verse 2. MY soul shall make her boast in the Lord. ] See Psal. 40. 8. & 97. 7.

Vers. 4. And delivered me from all my fears. ] That is, not from all the things he feared, but from the fear of them while the troubles remained.

Vers. 7. The Angel of the Lord encampeth round about them that fear him. ] That is, the Angels, for he speaketh of an Host.

Encampeth round about. ] A similitude taken from wars, as Psal. 27. 3. See Psal. 91. 11, 12.

Vers. 8. He saith, Taste and see that the Lord is good.] viz. in allowing his children so gracious attendance. There is scientia gustus, a feeling experimental knowledge.

Blessed is the man that trusteth in him.] viz. In regard of so happy protection.

Vers. 10. The young lions do lack, and suffer hunger. ] Which are strong and active to seek their prey: That is, 1. All wicked Rulers, men of the highest place, as the lion is the King among beasts, Ezek. 32. 2. Prov. 28. 15. 2. All cruel oppressing great men, Prov. 30. 30. 3. All the subtle politicians of the earth, Ezek. 38. 13. The lion lurks secretly for his prey, men of the greatest state, deepest power and policy.

Vers. 16. The face of the Lord is against them that do evil. ] Either his anger or his knowledge, he seeth, and his wrath goeth forth against what he seeth.

PSAL. XXXV.

Verse 13. MY prayer returned into mine own bosom. ] That is, say some, though they got no good by my prayers, yet my own soul did: Rather thus, I prayed often and much for them, even from my heart; the returning of the prayer signifies his frequent minding of them, and a bosom both secrecy and affectionatness in prayer for them.

Or we may read the words thus, Let my prayer return into thy bosom: That is, I wished no worse to them than to myself, let me receive that of God for my portion which I have desired may be theirs.

Vers. 14. I bowed down heavily.] Heb. I bowed down black, viz. in black and mournful attire.

Vers. 15. They rejoiced, and gathered themselves together. ] That is, they gathered themselves together for joy, or to rejoice.

The abjects. ] Such as all honest or civil men had cast out of their company, associated themselves into companies.

They did tear me. ] That is, my good name. See Matth. 7. 6.

Vers. 19. Neither let them wink with the eye, that hate me without a cause. ] That is, let not mine enemies have any occasion to scorn and deride me, to boast and insult over me.

PSAL. XXXVI.

Verse 1. THe transgression of the wicked saith within my heart, that there is no fear of God before his eyes. ] That is, it offers this thought to my imagination, or trespass saith to the wicked, that is, persuadeth, imboldneth, hardeneth him. Ainsw.

Vers. 4. He setteth himself in a way that is not good. ] The same word that is used, Psal. 2. 2. set themselves, this notes premeditation and resolution, he resolves to go on and continue in it. See Isa. 55. 2.

Vers. 6. Mountains of God. ] That is, high, mighty or excellent mountains. The Hebrew useth to note excellent things, by adding the name of God, as Psal. 80. 11. & 65. 10 & 68. 16. Gen. 30. 5. Rev. 15. 2.

Vers. 8. They shall be abundantly satisfied with the fatness of thy house. ] Fatness notes the best and most excellent, the most excellent spiritual blessings.

And thou shalt make them drink of the river of thy pleasures. ] Not only those which thou art Lord of to dispose, but which thou thyself dost take.

Vers. 9. For with thee is the fountain of life. ] Lives, natural, spiritual and eternal.

In thy light shall we see light. ] Or enjoy light, that is, knowledge, comfort, joy.

Vers. 10. O continue thy loving kindness to them that know thee. ] The Hebrew, draw forth, or draw out thy loving kindness. Trahe misericordiam tuam. Montanus. A metaphor either taken from vessels of wine, which being set abroach once, yield many cups, or from a mother who hath her breasts full of milk, draws them out for her child, not once but often, or from a line which is extended.

Some think it is the same metaphor with that, 1 Cor. 7. 29. There is abundance of love folded up, and but little winded off; there is an eternity to spend.

Vers. 11. Let not the foot of pride come against me. ] Pride is to the soul what the foot is to the body, it bears up the bulk.

PSAL. XXXVII.

IN this Psalm is shown how the righteous are preserved, ver. 3, 17, 23, 25, 28. and the usual objections against their safety answered.

Vers. 5. Commit thy way unto the Lord, trust also in him, and he shall bring it to pass. ] Thy way in reference to duty and success, and the event shall be answerable to thy expectation.

Vers. 13. His day is coming. ] That is, a day of destruction, of great judgment and eternal misery.

Vers. 16. A little that a righteous man hath is better than the riches of many wicked. ] See Prov. 15. 16. That is, a competent and mean portion, though but very little.

Vers. 25. I have been young and now am old, yet have I not seen the righteous forsaken, nor his seed begging bread.] Lazarus was brought to beggary, see Luke 8. 3.

Some say it is understood of extremity of poverty, so as to find no relief.

2. Others say David saith not it was never so, but in his experience he never found it so.

3. Not begging their bread forsaken, they had a peculiar providence then with them.

PSAL. XXXVIII.

Verse 4. FOr mine iniquities are gone over mine head. ] They have prevailed against me.

Vers. 5. My wounds stink and are corrupt, because of my foolishness. ] Sin and the guilt and trouble of conscience that ariseth thence.

Vers. 10. My heart panteth.] Throbbeth, beateth about, through trouble and distemperature, Drus. Went round about, Circuivit cor meum, Montanus. Calvinus. A metaphor taken from Merchants that compass sea and land, traffick here and there. So the heart of man is troubled about sundry things, and the letters are doubled here to signify the great care and trouble that David had, when he sought after these things, as the Merchant seeketh for his gain.

PSAL. XXXIX.

Verse 1. I Will take heed to my ways, that I sin not with my tongue. ] One reading this place, said he had been 38 years a learning this lesson, and had not learned it thoroughly.

Vers. 2. I was dumb with silence, I held my peace even from good.] David laid a law upon his tongue. He useth three words in this and the former verse all to the same purpose, as if he should say in plain English, I was silent, I was silent, I was silent, and all this to express how he kept in his passion, that he might not offend with his tongue.

Vers. 4. Lord make me to know mine end, and the measure of my days, what it •• ; that I may know how frail I am. ] Not the particular end but general, that it will be shortly, he explains himself so in the end of the verse.

Vers. 5. Behold thou hast made my days as an hand breadth. ] The breadth of the hand is taken two ways: 1. In the largest extent, for a span, or the whole space between the top of the thumb and the little finger stretched out. 2. In the lesser extent, for the breadth only of four fingers, which is the measure which David takes of the days of a man. Vide Calvinum.

Verily every man at his best state is altogether vanity. ] An affirmation is prefixed, every man in the heighth and perfection of all creature-comforts, in his settled estate.

Not some man, but every man, all Adam, Heb. is not vain, but vanity; not in some measure, but altogether; not in his childhood or decrepit age, but in his best estate: Neither is it spoken as a thing doubtful or probable only, but as most certain, verily.

No man by nature, or further than he is acted by the spirit of life, hath any solidity in him. See Psal. 62 9.

Vers 11. Thou as a moth makest his beauty to consume. ]

Vers. 12. For I am a stranger with thee. ] 1. Because not at home with God. 2. Liable to injuries from men. 3. Know not the way I should go, Psal. 119. 19.

And a sojournir. ] A stranger is one that is not in his native Country, a Pilgrim or sojourner, one that is travelling homeward; so some: but the Israelites were sojourners in Egypt, when they were not travelling toward Canaan.

PSAL. XL.

Verse 5. ANd thy thoughts which are to us-ward. ] Of bringing sinners to glory by Christ.

Vers. 6. Mine ears hast thou opened. ] An allusion to that custom among the Jews, Exod, 21. Christ did it electively, he would not be free, though he were released. With the Jews one eat was bored, here are ears in the plural number, a token of that perfect desirable subjection which he, as Mediator was in to his Father.

Vers. 7. Then said I, Lo, I come: in the volume of the book it is written of me. ] He read the Law, and there he found a Kings duty, and so his part.

In capite libri. ] So the Vulgar and LXX. See Heb. 10. 7. by which not only the first Chapter of Genesis and the first verse, but the whole book of the Law, or the Pentateuch is understood, of which Christ, John 5. 46. Or rather as others expound it (saith Rivet ) of the sum of the whole Law and Prophets. The Law is called the Book or Volume of the Covenant, Exod. 24. 7. In the Hebrew it is In the volume of the book, so the Jews roll up the Law which they keep written in parchment in their Synagogues; See Jer. 36. 2. Ezek. 2. 9. Zech. 5. 1, 2. Hence those speeches, Luke 4. 17. & 20. Hence in Latin, Volumen, evolvere libros, in the volume of thy book, that is, thy book.

Vers. 8. I delight to do thy will; O my God, Yea thy law is within my heart. ] By the Law of God he understands all his Commandments, as well common to all men, as that singular Commandment which he had from his Father, of laying down his life, John 10. 19.

In the midst of my bowels, the Hebrew, and Chaldee. Par. these note the tendrest affections, Col. 1. 12. Phil. 1. 8. a Law of love to the Saints, John 10. 18.

Vers. 10. I have not hid thy righteousness within my heart. ] There is a threefold hiding, 1. Out of envy, as here, as being unwilling that others should partake of it, so Matth. 23. 13. 2. Out of sloth, Matth. 25. 25. 3. Out of care, Matth. 13. 44. Psal. 119. 11.

Vers. 11. For thy loving kindness and thy truth continually preserve me. ] Loving kindness and truth are fitly joined, in the first of which that is promised which is not owed, in the other that is performed, which is promised.

Vers. 12. Mine iniquities have taken hold upon me. ] Christ confesseth our sins as his own. See Heb. 10. 6, 7. This whole Psalm is of Christ, this is a very remarkable place, they were his sins (say some) by imputation and voluntary acceptation.

PSAL. XLI.

Verse 3. THou wilt make all his bed in his sickness.] Heb. turn. Either he sends us health (so some expound it) he turns the bed of sickness into a bed of health, or turns our bed for us in our sickness; that is, refresheth us, giveth us ease when we lie upon our sick bed; it is a metaphor borrowed from those which attend sick persons, that help to make their bed easy and soft, and turn them that they may lie at ease.

Vers. 6. His heart gathereth iniquity to itself. ] The word signifies dispersum aliquid congregare.

Vers. 9. Yea • in • own familiar friend. ] Heb. The man of my peace; an Hebraism, that is, my familiar friend which was at peace with me, Judas Christ's own disciple, John 13. 18.

Hath lift up his heel against me. ] An expression of the highest pride and greatest contempt.

PSAL. XLII.

Verse 1: AS the Hart panteth after the water-brooks. ] The Hart is a thirsty creature of it self, but especially when it is chased. The Hin • e the female is here meant▪ and in females the passions are stronger than in males.

Vers. 7. Deep calleth upon deep.] Deep, that is, great afflictions, Ezek. 26. 19. Jon. 2. 5. The depth of our misery on the depth of God's mercy.

Vers. 8. Yet the Lord will command his loving kindness. ] It is a phrase taken from Kings and Princes, and great Commanders in the field, whose words of command stand for Laws. It signifies effectually and powerfully to command; if God will command loving kindness it will act.

Vers. 10. Where is thy God? ] That is, thy God is nowhere, thou hast none to help or deliver thee.

PSAL. XLIII.

Vers. 2. FOr thou art the God of my strength. ] In whom all my strength and power is laid up thiue essentially, mine federally. See Col. 1. 11.

Vers. 3. • send out thy light and thy truth. ] The Hebrew word signifies to send an Ambassador, 2 Kings 14▪ 8. and to send out with authority and commission from heaven, that it may enlighten and guide me in the way. By light Calvin understands favor, and saith, he adds truth, because he hoped for light only from God's promises.

Vers. 5. Why art thou disquieted within me? ] The word in that conjugation signifies, He disquieted himself.

I shall yet praise him. ] In after-times praise him for this very dispensation, under which my heart is now discouraged. I shall be delivered, and my mourning shall be turned into singing.

The health of my countenance. ] That is, my present help which stands before me continually, as the show-bread was called the bread of countenance or faces, because it stood still before God.

PSAL. XLIV.

Verse 12. THou sellest thy people for naught. ] Thou hast so contemned thy people, that without any gain thou hast delivered them into servitude, one while to the Moabites, another while to the Canaanites and Philistines, which histories are in the Book of Judges. See Deut. 32. 30. Isa. 52. 3.

Vers. 19. Though thou hast sore broken us in the place of Dragons. ] The Hebrew word ( Ainsworth saith) is common both for land and water dragons; So Psal. 148. 7. that is, either the desolate wilderness where the Dragons inhabit, or into the bottom of the Sea.

PSAL. XLV.

THis Psalm (say some) is an Epithalamium, or Congratulatory Hymn made at Solomon's wedding, when he married Pharaohs daughter, she being a Proseli • e to the Jewish Church, was a Type of the Gentiles.

Many expound it therefore historically: Christ's excellency is set out in this Psalm, the Apostle expressly applies it to him▪ Heb. 1. 8.

Vers. 1. My heart is enditing a good matter. ] Boyling or frying, see Psal. 119. 171. In both places there is a Metaphor (as some think) from a fountain that continually bubleth up water; or as others, from a full stomach, and they translate it eructare, belching proceeds from fullness of stomach. See Rivet.

Vers. 2 Thou art fairer than the children of men ] The Hebrew word Japhiaphita is of double form, to note out double, that is, very excellent beauty. This fairness is not of body only, but specially of the mind in wisdom, holiness, Heb. 7. 26. Fairer, more comely, desirable, excellent, glorious.

Grace is poured into thy lips. ] See Cant. 5. 13. Christ was amiable in speaking, he spake gracious words abundantly, this is that which they call in French, La grace de bien parler, or La bonne grace, See Luke 4. 22.

The Chaldee expoundeth it, The Spirit of prophecy is given into thy lips.

Vers. 7. Therefore God, thy God hath anointed thee with the oil of gladness above thy fellows. ] The oil wherewith Christ was anointed, is called the oil of gladness, ab effectu (saith Calvin ) it fills the soul of his members with spiritual gladness, and it was the oil also of holiness.

Above thy fellows. ] That is, Christ's manhood was filled with the gifts and graces of God both in measure number and degree, above all men and Angels.

The word signifies a Colleague, Companion, Consort, Partaker of the same sufferings and privileges with Christ, as he is called God's fellow, so the Saints in some respect are fellows with Christ.

Vers. 10. Forget also thine own people, and thy Fathers house. ] That which is commanded to Solomon's wife, is commanded to all Christians. This wife of Solomon is the soul of every Christian, the Spouse of Christ, the true Solomon, who by nature is daughter to Heathen Pharaoh, that is, to sin, corruption and wrath, but being married to Christ, must forget her own kindred and Fathers house, that is, their own nature and carnal desires, and then shall Christ our King and spiritual husband take pleasure in us, and rejoice to do us good.

Vers. 12. And the daughter of Tyre. ] The inhabitants of Tyre. Tyre was the rich Merchant-city.

Even the rich among the people shall entreat thy favor. ] Beg that they may enjoy of thy privileges.

Vers. 13. The Kings Daughter is all glorious within. ] A good Expositor thinks [ within ] here is not opposed to outward glory, because it presently follows in what externals she is glorious, therefore he taketh it as opposite to that which is adventitious and painted, she hath it not from others, Isa. 49 5.

Her clothing is of wrought gold. ] That is, the righteousness of Christ, shining, precious, durable, and desirable as gold.

Vers. 14. In raiment of Needle-work. ] That is, the several graces of the Spirit of God, which puts a beauty upon the soul, as the variety in Needle-work makes it beautiful.

PSAL. XLVI.

The Title.

THis Psalm is by many styled Luther's Psalm, because Luther oft said and sung it, especially in the time of any trouble.

A Song upon Alamoth. ] The hidden ones of God, because the providence of God strongly watcheth over these in times of war.

Vers. 1. A very present help in trouble. ] These words may be considered: As

• 1. Verba contemplantia, words of such as see God in the mercy for which they celebrate his praise.
• 2. Verba agnoscentia.
• 3. Verba gratulantia, they return all the praise to God.
• 4. Verba fidentia, they are raised up from this particular mercy to trust more in God.
• 5. Verba triumphantia.
• 6. Verba exaltantia, as the words of one that exalts God.

There is some diversity in the reading of those words, Some read the words, He is a help in tribulations, that have found us vehemently.

The Hebrew words may admit of such a translation, God is a help in troubles which is found. See Numb 32. 23.

Others refer it to God and his help, some of those render it by the verb Auxilium invenimus abunde.

Calvin saith, It is to be read in the Preterperfect tense, then it is a speech of experience, Eccles. 7. 26.

Others render it, Ut auxilium inventum valde, auxilium praesentissimum, To it is a speech of one who looks upon God as unchangeable.

• 1. The thing attributed to God, a help or helper.
• 2. The Persons to whom he is so, to that peculiar people which have an interest in these Attributes.
• 3. In the greatest trouble or straits, in the plural number troubles, many great continued troubles. It comes from a word that signifies to straighten, bind up, press into a narrow place, it is rendered Augustia in Latin, and by us straight, 2 Sam. 24. 14. Lam. 3. it notes affliction, which is a straightning to man in his way, and the extremity of it.
• 4. The nature of this help described, A present help, a help greatly found, the Hebrew word in a secondary sense signifies to be sufficient, Numb. 11. 22. a sufficient help, you need no other.

Vers. 2. Therefore will not we fear, though the earth be removed: and though the mountains be carried into the midst of the Sea. ] These words are a conclusion from the former premisses, come in with an Ergo.

• 1. An In erence, which refers to what goes before.
• 2. A Supposition, suppose this should be our condition.
• 3. A fiducial Resolution, we will not fear. They that have the Lord for their refuge, help and strength in trouble, need not fear, but we have so, therefore, upon this ground, for this cause.

Vers. 4. There is a river, the streams whereof shall make glad the city of God ] It is an allusion to the river Siloam which ran softly, yet surely, a still river that refresheth and supporteth on all occasions.

PSAL. XLVII.

Verse 5. WIth the sound of a Trumpet. ] That is, most gloriously, as a triumphing Conqueror, as the Apostle explains it, Col. 2. 15. These things are spoken humanitus. Piscator holds, That by the Ascension or going up here, nothing else is understood, but that God under the symbol of the Ark of the Covenant is gone into the Temple, but the comparing of the New Testament, and the evidence of the thing shows, that the Psalmist understands some sublimer thing in those words, and Piscator here departs from Tremellius and Junius, whom for the most part he diligently follows.

Vers. 7. Sing ye praises with understanding.] Zameru Maschil. Sing praises everyone that hath understanding, or sing praises understandingly, or with understanding, or (as Maschil also signifies, as appears by the Title of divers Psalms) Sing a Psalm of instruction. Ainsworth renders it an instructing Psalm, and gives this Annotation, Maschil, the Title of Psal. 32. and many others, here used in like sense for a Psalm to give instruction, or as in Psal. 14. 1. for a prudent understanding person; In this sense, Sing Psalm everyone that is prudent; or, as the Greek explaineth it, Sing prudently; The Chaldee, With good understanding. See Muis.

Vers. 9. For the shields of the earth belong unto God. ] Magistrates are shields to protect the people from God's vengeance, as well as man's violence, by executing Justice, Psal. 89. 19. Hos. 4. 18.

Dickson expounds it thus, The hearts and power of all the Kings of the earth are in the Lord's hand, and he hath the disposing of shields, armies and ammunition, with all their Commanders and Rulers in the world.

Calvin saith, That is the best sense, the world is protected and kept by God alone.

PSAL. XLVIII.

Verse 14. FOr this God is our God forever and ever.] Tolle meum, tolle Deum. It was the top of Christ's glory that God was his God.

PSAL. XLIX.

Verse 2. BOth low and high.] Bene Ish, or Filii viri, that is, Nobles, sons of great men, and Bene Adam, or Filii hominis, the sons of men of common rank, Tam filii hominum (ignobilium) quam filii eujuscunque nobilis.

Adam is so called of Adamah the earth, whence this Title is given to the baser sort of people. The Greek translateth it here earth born, 1 Cor. 15. 47. See Muis.

Ish is the name of man in respect of heat, valor, nobleness and dignity, it meaneth the great or noble sort of people.

Vers. 4. I will open my dark saying upon the harp. ] That dark saying (as the context shows) is the vanity of all worldly things, and the happiness of God's favor.

Vers. 5. When the iniquity of my heels shall compass me about. ] That is, as the most judicious Interpreters, Calvin and Mollerus understand it, when wicked men that trace me, pursuing me close at the heels, or observing my heels, Psal. 56. 6. that is, my steppings, and seek to supplant me, do on every side beset me.

Some think even in the hour of death, when a man's sins use to come closest unto him, the wickedness of my actions, say some, sins contracted by my daily walking, heels for goings, and goings for moral actions. Not only afflictions, but the guilt of sin comes in with the sorrow. See Ainsw.

Vers. 9. That he should live forever, and not see corruption. ]

Vers. 12. Nevertheless, man being in honor, abideth not.] Adam lodged not one night in honor, for so are the words if they be properly translated. The word is Lun, which signifies pernoctare, to lodge or stay all night. The word is of the future tense, which yet frequently in the Hebrew bears the signification of the past, though it have not vau conversivum. See Ainsw.

Vers. 14. Death shall feed on them. ] It is intended primarily of corporal and natural death, the Chaldee Paraphrase expounds it of the judgment of hell. See 9. and 15. verses.

The upright shall have dominion over them in the Morning. ] Of the Resurrection.

Vers. 18. He blessed his soul ] That is, pronounceth himself in his own heart a blessed man, to be in a blessed estate.

Vers. 20. Man that is in honor, and understandeth not, is like the beasts that perish. ] Plainly showing, that his honor above the beast was his right understanding. He means not one that is a natural fool, that hath not the principle of reason in him, but one that hath not a spiritual understanding, doth not exercise his understanding, or act suitably to it, meaning, they die even as beasts, without any sense or apprehension of a better life, or without any true care of eternity.

Is like them, not in perishing, but in the want of true understanding, as Nebuchadnezzar.

PSAL. L.

Verse 2. THe perfection of beauty.] Arias Montanus translates it, Universitate decoris, the Universality of beauty, that is, which is wholly and perfectly beautiful. See the like praise of Zion, Psal. 48. 3. Lam. 2. 15.

Vers. 15. And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me. ] He skips over the act of hearing.

Vers. 17. Seeing thou hatest instruction, and castest my words behind thee. ] This expression is used two wuyes in Scripture:

• 1. When it speaks of a thing hateful and troublesome, Ezek. 23. 35.
• 2. To forget that thing, Isa. 38. 17. God is there said to cast our sins behind him.

Vers. 20. Thou sittest and speakest against thy brother, thou slanderedst thine own mothers son. ] The backbiter is called Dophi, which the Rabbins interpret do duo, and pios, because he speaks with a double tongue.

Vers. 21. These things hast thou done, and I kept silence. ] That is, I did not break forth in wrath, thunder against thee in judgment.

Thou thoughtest that I was altogether such an one as thyself. ] Not displeased with the ways of sin.

Set in order.] viz. Thy faults; As the Greek explaineth it, I will set thy sins before thy face.

Vers. 22. Now consider this. ] Meaning the account that God will take with them.

Lest I tear you in pieces, and there be none to deliver. ] A similitude taken from Lions, which catch and tear their prey, from whose jaw none can rescue.

Vers. 23. Who so offereth praise, glorifieth me, and to him that ordereth his conversation aright, will I show the salvation of God. ] As if he had said, I will cause him to see and know that he shall be saved.

PSAL. LI.

The Title.

To the chief Musician, A Psalm of David, when Nathan the Prophet came unto him after he had gone in to Bathsheba.

The Inscription shows four things:

• 1. The person to whom the writing was committed, viz. The chief Musician. For when David had appointed singers and players of Instruments for the Temple, he did also divide them into several Companies, and over every company there was one chief to whom the ordering of the Song and Tune did appertain, and as it may seem also one principal overseer of all, to whose custody the Psalm was delivered, and by whose appointment it was sung in the Temple at fit times, as may be seen, 1 Chron. 25. The whole number was 288, and they were divided into 24 companies, twelve in a company.
• 2. The Nature of the writing, A Psalm, that is, holy matter framed into musical numbers, and fitted to be sung upon an Instrument or Instruments.
• 3. The Author or Penman of the Psalm, David, the King of Israel, who is famous for his sweet singing, and excellent Psalms left unto the Church.
• 4. The Occasion thereof; 1. Nearer, the coming to him of a certain man, set out here by his name, Nathan, which signifies a gift, and by his Office a Prophet, chosen of God to admonish him for his sin. Prophets were men appointed by God in a special manner to direct the Church of God in his truth and service. Nathan was an extraordinary Prophet, he came to David. The Errand on which he came, and his manner of behavior in doing his Errand, is fuilly and plainly related 2 Sam. 12. 1, 2, 3 2. More remote, his sin in going in to Bathsheba, in committing adultery with her, as the Hebrew phrase modestly signifieth. See 2 Sam. 11. & 12. Chapters.

Verse 1. Have mercy upon me, O God, according to thy loving kindness: According unto the multitude of thy tender mercies blot out my transgressions. ]

Deal graciously with me, or be favorable to me, q. d. Whereas I by my sins have deserved to be cast out of thy favor, and do find and feel in myself the sense of thy displeasure, I beseech thee be pleased graciously to receive me into thy favor, and cause me to know that thou hast freely and undeservedly loved me.

Kindnesse is a word of a larger signification than either grace or compassion, and it signifies the excellent property of God's Nature, whereby he is apt for his own sake to do good unto his creatures, which are weak and need his goodness, and cannot be happy without it; this is well alleged as a reason of craving God's favor, for therefore is he ready to accept into favor those which have deserved his displeasure, and are no way able to merit his favor, because the excellent sweetness and kindness of his Nature makes him ready to show goodness unto all those creatures which depend upon him. Grace cannot be shown but to a sinner which hath offended, kindness is, and may be showed unto those creatures which have not offended, by bestowing a good estate upon them, and establishing them in that good estate that they cannot fall from it.

The multitude of thy tender mercies. ] Bowels, that is, by a Metaphor, that inward moving and earning of the bowels, which in a kind disposition is stirred up by beholding the misery of another.

Here are three phrases in this and the second verse.

Blot out my rebellions. ] Sins are rebellions, or acts of disobedience done by any under government against the Authority and Rule of the Governor, sin is a lifting up of our souls against the Authority and Power which God hath over us, by preterring our own will before his.

Blot out. ] Sin is compared to a debt written in a debt-book, to make the Debtor obnoxious to the Creditor; and remission of sins is compared to the blotting out the debt, that it may no longer stand in force to make the Debtor liable to an action of debt.

Vers. 2. Wash me thoroughly from mine iniquity, and cleanse me from my sin ]

The second phrase here is, Wash me thoroughly (or multiply to wash me, or play the Fuller upon me) from mine iniquity. The Hebrew word signifies crookedness or wrinesse; Sin is a crookedness of the soul or actions, bowing it from the straight Rule of God's will, wash it away, so as no stain nor blemish thereof may remain behind to defile me; Sin is here compared to bodily filthiness, or foulness of any kind, which disgraceth him in whom it is, and makes him unfit to be received into any good company; and remission of sin to the cleansing of such foulness by means of often and much washing with water, till it become altogether pure and clean, and free from spots.

The third phrase is, Cleanse or purge me from my sin, where sin is compared to the legal pollutions of the old Law, which did make a man unclean and unfit to partake in the Tabernacle of any of the services of God, and remission of sins is compared to those purgations appointed in the Law to deliver the party from all such uncleanness, that he might approach to God's Ordinances.

Vers. 3. For I acknowledge my transgressions; and my sin is ever before me. ]

It was an ancient custom for the accuser to stand before the accused, 1 Kings 21. 10. the Prophet alludes to this, that is, sometimes I have my eye upon the accuser, sometimes on the Judge, as the malefactors at their trial.

That is said to be before a man, which is just in his sight, before his eyes or face, so that he looketh still on it. He did present sin before his own mind willingly, and took those thoughts into his mind that tended to make him more and more see and detest it.

Vers. 4. Against thee, thee only have I sinned, and done this evil in thy sight. ] He had sin'd against his own body by fornication, his own soul, because he lost his peace, and brought a decay of his grace, against Uriah’s wife, person, family, the Commonwealth of Israel, his own house, the souls of all the accessories, the Heathen that blasphemed the name of God by this act, David speaks comparatively, the offense was committed against God, that weighed down all the rest, Luke 15. 18.

That thou mightest be justified when thou speakest, and be clear when thou judgest. ] He noteth not the intent and purpose of his sin, but the event of it, and purpose of his mind in confessing of it, viz. to justify God.

Judgest. ] Executest punishment. He cleareth God's justice by taking shame unto himself; It is as much as if he should say, Lord, I have so sinned, that thou mayest most rightly perform against me all the things which thou hast threatened.

Vers. 5. Behold I was shapen in iniquity, and in sin did my mother conceive me. ] Not meaning properly his parents sin (for he was born in lawful marriage) but his own hereditary sin, whereof he was guilty in his mothers womb.

Vers. 6. Behold, thou desirest truth in the inward parts; and in the hidden part thou shalt make me to know wisdom. ] That is, He had not only light against sin in a common way, but a peculiar work of God upon him.

Vers. 7. Purge me with hyssop, and I shall be clean. ] All the Sacrifices of expiation of sin in the old Law, were done by blood, and that blood was sprinkled upon the people by an instrument of a certain plant, which because the word in Hebrew is Ezob, for the nearness of the sound, and the indifference of the matter, the Interpreters have ever used in all languages to call the word Hyssop.

That is, Wash away my sin with the blood of thy Son, which is shadowed in the legal sprinklings made with hyssop.

Vers. 8. Cause me to hear joy and gladness: that the bones which thou hast broken may rejoice. ] That is, Thou shalt by the hearing of the glad tidings and gracious promise of the life work this joy in me.

Bon • s broken rejoice. ] That is, the soul exceedingly grieved and sorrowful for its sins, and so affected with the sense of them, as a living man would be with the sense of his arm or leg, if it were broken in divers shivers.

Vers. 9. Hide thy face from my sin: and blot out all mine iniquities. ] That is a figurative speech taken from the custom of men, who when they are angry with any person or thing, do inflame their wrath yet more by earnest looking upon that thing or person. By God's face is meant his angry displeasure which David beseecheth him to hide from his sins, that is, from him in regard of his sins, q. d. Look not so upon my sins, as to show thyself angry against me for the same. In the repetition, Blot out all mine iniquity, he useth the same word that he had used in the first verse, only here adding the note of generality to the subject of his Petition, which he understood.

Vers. 10. Create in me a clean heart, O God, and renew a right spirit within me. ] To create signifies properly to make of nothing, and David using this word not as if he had not already some beginnings of sanctity; but that God must work it in him out of nothing (he had wisdom before this, and therefore sanctity) but to encourage himself from God's omnipotent power secretly included in the word Create. He alludeth to the making of the world at first, intimating that if he were as destitute of grace now, as once all things were of being, yet God that gave being to things that were not, is able also to give grace to him.

By the word [ heart ] is figuratively meant the inward faculties of the soul, chiefly the thoughts, motions, affections and desires. The word clean or pure signifies that which is free from the admixture of any base stuff which may impair its beauty and worth.

To renew is to repair or make sound again that which by age or other casualty is decayed or perished, and this word being used after that of creating, shows that David in prayer did gather more comfortable sense of the work of Sanctification. For he that asks to have a thing created, finds nothing of it in himself; he that asketh to have it renewed, finds some remainder and relics which needs some mending and addition.

By Spirit is signified the whole inward man in all the faculties of it, and David useth both the words of heart and spirit, which in Scripture are used to note the whole man, because he wisheth an universal reformation, wherein every part shall be amended in its kind.

The word translated right, in the Text, is Constant in the Margin; The word in the Original notes ordinarily firm, constant and established, as 2 Sam. 7. 16, 26.

Vers. 11. Cast me not away from thy presence, and take not thy holy Spirit from me.] Vox indignantis, Indignation is a compounded affection of shame, hatred and anger.

That is, Deprive me not of that happy union with thee, and that assurance and enjoyment of thy love. By the word Spirit joined with this epithet Holy, is still meant in Scripture the Spirit of Sanctification, working holiness in the hearts of God's people.

Vers. 12. Restore unto me the joy of thy salvation, and uphold me with thy free Spirit. ] To restore a man to anything, is to give him that again which once he had, but now hath not.

Restore hath five things in it: 1. That once he had a sense of God's love. 2. He remembers that he had it. 3. It was now lost. 4. He saw a way to gain it. 5. By prayer.

Joy of thy salvation. ] That is, the comfort I had in the work of thy grace, strengthening me against sin, and assuring me of eternal happiness.

The salvation of God is that work of his grace by which he delivers his people from every evil work and thing, and bringeth them safe to his heavenly kingdom, as 2 Tim. 4. 18. The joy of God's salvation is that comfort, delight, content, satisfaction of heart, which the heart is filled withal, out of the assurance of this work of grace. It is therefore as much as if David had said, Lord, time hath been that I had great comfort in the sense of the work of thy grace, delivering me from sin, and all the enemies of my soul, and the assurance of the continuance of this work, till it had brought me safely to the Kingdom, but now I have long wanted this comfort, I humbly beseech thee vouchsafe to give it me again.

Establish or uphold me with thy free Spirit. ] That is, so confirm me by thy Spirit in the ways of goodness, that I may no more run into such gross and soul sins, as my weakness otherwise will quickly carry me into.

Free Spirit. ] Free,

1. Subjectively, or in itself, giving out liberally to us.

2. In the effects it makes us free, Psal. 110. 3. Where the Spirit of the Lord is, there is liberty.

Vers. 13. Then will I teach transgressors thy ways. ] Both the things thou hast commanded them to do and forbear for thine authority sake, and also the things that thou wilt do to them, for God's ways signify both the ways he would have men walk in towards him, and wherein he himself hath walked, and will walk in toward them.

Vers. 14. Deliver me from blood guiltiness, O God. ] Or, as the word signifies, from bloods, that is, the sin of murder, wherewith it may seem his conscience was most defiled and laden.

And my tongue shall sing loud of thy righteousness. ] That is, I will abundantly praise and magnify thee, as for all other thine excellencies, so for thy righteousness in keeping promise, and walking justly with sinners in forgiving their sins for which their surety hath satisfied.

Vers. 15. O Lord open thou my lips. ] Though the words be translated, O Lord open my lips, as a prayer, yet the Margin hath it, Lord thou shalt open my lips, as if it had been Lord open, yea I know thou wilt open my lips.

Give me power and strength to be truly thankful.

Shew forth thy praise. ] Publish abroad to others thy praise, that is, such things as make to the honor and commendation of thy great name.

Vers. 16. For thou requirest not Sacrifice, else would I give it, thou delightest not in Burnt-offering. ] First, God never required Sacrifices comparatively, that is, in comparison of a broken heart it's nothing, it is not to be compared with it, as Hos. 6. 6. Joel 2. 13. Secondly, God required them abstractly, and severed from a broken heart. See Isa. 1. 11, 12, 13, 16. and 58. 4, 5.

Vers. 17. The Sacrifices of God are a broken Spirit. ] It is the Plural Number.

Sacrifices of God. ] That is, most eminent, according to the usual Hebraism, the only Sacrifice which God will accept of.

A broken and a contrite heart, O God, thou wilt not despise.] A broken heart is opposed to a whole heart, which is insensible, unhumbled for sin, a sensible heart, and afflicted for sin. Contrite is that which is broken to powder, ready to receive any impression. A Miosis, that is, highly esteem, as 1 John 5. 3. Heb. 12. 5.

Vers. 18. Do good in thy good pleasure unto Zion, build thou the walls of Jerusalem.] Zion was a hill in Jerusalem where David had placed the Ark of God, and it signifies the state of the Church in regard of things Ecclesiastical and spiritual. Jerusalem was the chief City of the Kingdom, which David had won out of the hands of the Jebusites, and signified the State Civil or Temporal, and by building up the walls thereof, is meant fortifying and defending it against all sorts of enemies; The sense is, Beftow upon us all good things necessary for Church and Commonweal, and save us from all evil things that may be harmful to either of them.

Vers. 19. Then shalt thou be pleased with the Sacrifices of righteousness, with Burnt-offering, and whole Burnt-offering, then shall they offer Bullocks upon thine Altar.

Sacrifices of righteousness. ] That is, righteously offered, the true study of righteousness with the Sacrifices.

Bullocks. ] That is, all kind of beasts.

Altar. ] Offered to God in the place and manner appointed.

PSAL. LII.

Verse 9. I Will praise thee forever. ] That is, he will hope in God; Hope is the continuation of our thanksgiving, it gives God the glory of his Might, Mercy, Wisdom.

Vers. 10. But I am like a green Olive-tree in the house of God. ] Always fresh and flourishing. See Psal, 37. 35. Jer. 11. 16.

PSAL. LIII.

THis Psalm is the same in effect, and almost in words, with the 14th Psalm, some few things changed.

PSAL. LIV.

Verse 6. I Will freely Sacrifice unto thee. ] Such Sacrifices the Law mentioneth, Levite. 7. 16.

PSAL. LV.

Verse 13. BUt it was thou, a man, mine equal, my guide, and mine acquaintance.

Vers. 14. We took sweet counsel together, and walked into the house of God in company. ] Some say Ahithophel, Calvin dislikes that; a great friend of David's that pretended much to Religion.

Vers. 21. Yet were they drawn Swords. ] It is the custom of the Scripture, to name hard pernicious and dangerous words by a similitude, darts and arrows, as in the Psalms, their tongue is a sharp arrow, Gen. 49. 23.

Vers. 22. Cast thy burden upon the Lord.] Omnia vocationis officia, saith one, Omnium actionum eventa, another.

• 1. The burden of duties, in him is all our fruit found.
• 2. Of suffering.
• 3. Of loss.

The event and success of all.

Montanus and others render it donum tuum, though the Lord hath bestowed gifts on thee to use, and for thy comfort, yet trust them with God.

Sustain thee. ] Or foster and nourish thee, with food and all other necessaries.

Vers. 23. Bloody and deceitful men. ] Men of bloods, that is, blondy men, as Psal. 5. 7.

Shall not live out half their days. ] Heb. Shall not halfen their days; that is, not half the days which they might live for the strength of their constitutions. See Psal. 102. 24. Job 15. 32, 33.

PSAL. LVI.

Verse 8. THou tellest my wanderings. ] That is, all those weary steps he took in passing over those two great fore • ts, when he fled from Saul.

Vers. 9. When I cry unto thee, then shall mine enemies turn back.] David speaks as if there were victory in the moment of his supplication.

Vers. 10. In God will I praise his Word: In the Lord will I praise his Word.] q. d. I have cause to bless God for his Word, he doubleth it for the greater emphasis.

I never knew what sweetness, fullness, comfort was in the promises, till I was in distress.

Vers. 12. Thy vows are upon me. ] That is, the vows which I have made to thee are lying upon me.

Vers. 13. For thou hast delivered my soul from death. Wilt not thou deliver my feet from falling, that I may walk before God in the light of the living? ] As if he should say, thou hast redeemed me, and effectually called, and justified, and sanctified me in some measure, and wilt not thou keep me from falling from thy truth into any damnable error?

PSAL. LVII.

Verse 4. MY soul is among Lions. ] Called here Lebaim, hearty, stout, courageous Lions, of Leb heart, courage. See 2 Sam. 17. 10. Saul and his Courtiers are here Lions to David; and so was the Roman Emperor to Paul, 2 Tim. 4. 17. and all wicked Rulers over the poor people, Prov. 28. 15.

PSAL. LVIII.

Verse 4. THey are like the deaf adder that stoppeth her ear. ] She stops one ear with earth, the other with her tail, as Austin and Cassiodorus say of Adders, that they may not be charmed.

Vers. 10. The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked. ] This speech was taken from the custom of those Countries, that were wont after their travels to wash their feet with cold water and that did refresh them: so the blood of the wicked should be refreshment to the righteous.

Not rejoice in the evil of their enemies, as it is their proper hurt, but as it is the matter of God's glory, Non de malo inimici, sed de bono Judice. Anselm.

PSAL. LIX.

Verse 6. THey make a noise like a dog ] Slanderers are called dogs for their indefatigableness, insatiableness and barking.

Vers. 10. The God of my mercy shall prevent me. ] See ver. 17. As if he had said, his mercy is mine, it belongeth unto me. A wicked man may say God is a God of mercy, but only those that are in Covenant may say this.

Prevent me. ] Shall be present seasonably to help me.

Vers. 14. Let them make a noise like a dog, and go round about the City. ] Dogs are greedy and hungry creatures, have always an appetite, therefore course up and down for suftenance, but for most part in vain.

PSAL. LX.

Verse 8. MOab is my wash pot. ] An allusion to the manner of those Eastern Countries, every night they used to wash their feet, had a vessel for that end. That is, Moab shall serve me in the basest service I shall put them unto.

Over Edom will I cast my shoe. ] Meaning thereby that he would bring the posterity of Esau into a base and low estate of subjection unto him, as we may see verified, 2 Sam. 8. 14. Idumaeos conculcabo, ac pessundabo. Muis.

PSAL. LXI.

Verse 7. O Prepare mercy and truth. ] The word signifies to distribute or set out mercy and truth, either David begs a spirit of mercy and truth, that by this means he may be established in his Kingdom, or rather, that God would give with himself, mercy and truth, to preserve him. See Prov. 20. 28.

PSAL. LXII.

Verse 2. I Shall not be greatly moved. ] As if he should say, somewhat I may be moved, but much I shall not. See Psal. 37. 24.

Vers. 9. To be laid in the balance. ] Of Scripture or right reason.

They are altogether lighter than vanity. ] If all men together be put in one balance, and vanity in another, they will be lighter than vanity itself. The word Hebel here used, denoteth a vain light thing, as the breath of ones mouth or bubble in the water.

Vers. 10. If riches increase, set not your heart on them. ] The Hebrews put the heart for all those things quorum sedes est in cord. 1. Your thoughts, 2 King. 5. 26. let not them ingross your thoughts and consultations. 2. Affections, 1 Sam. 4. 20. take off your love, desire, joy, hope from the things of this life. 3. Confidence, place not your confidence in them, be not puffed up with pride, because you are rich.

Vers. 11. God hath spoken once, twice have I heard this, that power belongeth unto God. ]

The meaning is, either, that God spake it often, or that David heard it often, though he spake but once, that is, thoroughly considered it. That is, (saith D ^r Taylor ) once by the Scriptures, and another time by the holy Ghost. A speech like that Job. 10. 5. it is repeated for confirmation, power in the extent, latitude of it, all power belongs to God as a property.

Vers. 12. Also unto thee, O Lord, belongeth mercy, for thou rendrest to every man according to his work. ]

The P • all •• ist useth three arguments here to urge men to rely on God. 1. He hath power. 2. Will, to enable him to do any good. 3. Mercy, to render according to any good you do.

PSAL. LXIII.

Verse 1. EArly will I seek thee. ] That is, every morning the beginning of my work shall be to look towards thee, I will begin my duties in faithful invocating thy help and a • d.

Vers. 3. Because thy loving kindness is better than life. ] With all its revenues. One may be weary of life, never of the love and favor of God, Psal. 73. 28. In the Hebrew it is lives, put many lives together, there is more excellency in the discovery of God's love. Of living, viz. men, so Muis saith it may be read.

Vers. 8. My soul followeth hard after thee. ] This notes 1. The strength of his intention, Dan. 9. 3. 2. The strength of his affection, Psal. 119. 20. 3. The constancy of a man's pursuit, as that phrase, fulfill after God, Numb. 14. 24. notes the perfection of a man's obedience. See Muis.

Vers. 10. They shall be a portion for Foxes. ] That is, lie unburied for Foxes and other wild beasts to prey upon. Not ordinary Foxes which are so dainty mouthed that they will not feed on any carcass but what they kill themselves; rather Jackals mungrill creatures, deriving cruelty from the Wolves their fires, and craft from the Foxes their dams, and are very ravening creatures.

PSAL. LXIV.

Verse 6. THey accomplish a diligent search. ] Or, a search searched out: that is, a curious diligent search. The Greek translateth, they are consumed searching out searches: meaning, that they spend both their time and themselves, in searching out evils against the just.

PSAL. LXV.

Verse 1. PRaise waiteth for thee, O God. ] Mercy is not yet come, we expect it, whilst thou art preparing the mercy we are preparing the praise.

Vers. 2. O thou that hearest prayer, unto thee shall all flesh come. ] That is, all sorts of men, as Gen. 6. 12. Psal. 145 21. Act. 2. 17. For this cause he hears prayer, that men might be encouraged to come and seek to him.

Vers. 8. The outgoing of the morning and evening to rejoice. ] Outgoings of the morning, the rising of the Stars before the Sun rise.

And evening. ] That is, when the Moon riseth and the Stars with her. So Muis.

Vers. 9. With the river of God full of water. ] That is, the clouds figuratively described.

Vers. 11. And thy paths drop fatness. ] God's paths are said to be there where he much manifests himself. That is, the clouds, the dust of God's feet, Nah. 1. 3.

PSAL. LXVI.

Verse 3. SUbmit themselves unto thee. ] In the Original it is mentientur tibi, they shall lie unto thee, and so it is translated by Arias Montanus, and Calvin, Chaldee. Par. Vulg. Lat. noting hereby, that a forced submission unto God is seldom in truth. See Psal. 81. 16.

Vers. 16. Come and hear all ye that fear God. ] The words are without a copulative in the Hebrew. Venite, audit, Calvinus. Come, hearken, like that Gen. 19. 14. it not only imports an invitation, but the affection also of him that speaks.

Vers. 18. If I regard iniquity in my heart. ] If I have seen iniquity, the word is Raath, it noteth the clearest kind of seeing, such as is with conviction, 1 Sam. 12. 17. Perceive and see, or be convinced, the later word is this here. If I have a mind to wickedness.

PSAL. LXVII.

Verse 1. ANd cause his face to shine upon us. ] Or to be light, that is, cheerful and favorable. Non illum tristem videamus in peccatis nostris, sed gaudentem in virtutibus. Non eum sentiamus judicem, sed patrem. Hieron. See Prov. 16. 15.

PSAL. LXVIII.

Verse 4. EXtoll him that rideth upon the heavens by his Name Jah. ] It is an Elogy of the great power of God, because he rides upon the clouds or heavens. See Deut. 33. 26. Isa. 19. 1. It is his proper Name, the Name of his essence; exalt him as the first cause, the chief good and utmost end, as him who is being of beings, and gives being to all creatures, behold this excellency in God, admire him, and have thy heart taken up with high thoughts of him.

Vers. 9. Thou O God didst send a plentiful rain. ] That is, dispensations of the Spirit in a more open observable way. See Micah 5. 7. & Muis in loc.

Vers. 11. Great was the company of those that published it. ] Great was the company of the Preacheresses, the word is Feminine: See Exod. 15. 20. 1 Sam. 18. 16. quia receptum erat vetusto more, epini • ia cani à mulieribus. Calvinus. See Muis.

Vers. 14. Though ye have lien among the pots. ] Though you look like a black scullion among the pots, fullied and full of filth.

White as the snow in Salmon] Salmon was a great grove in the mountains of Shechem, Judge. 9. 49. where the snow lying there came a great light to the places below.

Vers. 18. Thou hast ascended on high. ] Thou Lord Jesus, Ephes. 4. 8. When he ascended up on high. The Psalmist is Prophetical, the Apostle Historical.

Thou hast led captivity captive. ] Or, thou hast captivated captivity, that is, thou hast led those captive, who had captivated thy people; or, he led his people who were miserable captives to Satan, to a blessed captivity to himself. See Rivet. in loc.

Captivasti nos, qui captivi tenebamur à diabolo. Hieron.

Thou hast received gifts for men▪] Ephes. 4. 8. it is gave gifts, because taking is put for giving, 1 King. 3. 24. & 17. 10. and Christ received gifts that he might give them, for men, Heb. in the man, that is, in the human nature. Accepit ut home, dat ut Deus: & quod accepit, hominibus accepit ut det. Hieron.

Yea for the rebellious also. ] That is, say some, those which formerly were so, but now are subdued by the power of the Gospel, but God gives gifts to the rebellious, and those that remain so.

That the Lord God might dwell among them. ] That is, might have a Church among them.

Vers. 19. Blessed be the Lord who daily loadeth us. ] A gratulatory Epiphonema. Some say, with his mercies; others, with afflictions: He speaks of the benefits of Christ's ascension in the former verse, and therefore I suppose with Rivet, it is rather to be interpreted, bestowing of gifts plentifully.

Vers. 20. The God of salvation. ] Of salvations: He only can save and none can save but him, Isa. 43. 11. He hath all • orts and ways of salvations, a God of it, it is his privilege, and belongs to him as he is a God. He is not only powerful, but skillful to save. Ideo utitur numero multitudinis & salutes dicit, ut oftendat, quamvis innumera pericula circumstent, innumeros quoque servandi modos Deum in promptu habere. Rivet.

And unto God the Lord belong the issues from death. ] Or the goings out from death. That is, deliverances from death and deadly danger.

It is an allusion to one that keepeth a passage or a door, that is, God hath all the ways which lead out from death in his own keeping.

Vers. 22. The hairy scalp. ] That is, even the most fearful enemies, that with their gastly visage, deformed with long hair, would strike a terror into the hearts of beholders.

Vers. 30. Rebuke the company of spear-men. ] Or the beast of the reeds, of which spears were anciently made, and to which they are like in fashion. The Chaldee Paraphrase interprets it of Egypt, a Country of reeds; he alludes to the Crocodile the proper beast of that Country, which living both in land and water, usually lies amongst the reeds. See Muis.

Vers. 34. Ascribe ye strength unto God. ] Acknowledge it, attribute it to him, give him the honor of it.

PSAL. LXIX.

Verse 4. THey that hate me without a cause, are moe than the hairs of mine head: they that would destroy me being mine enemies wrongfully, are mighty. ] Christ's speech, and true of all his people.

Vers. 9. For the zeal of thine house. ] Or jealousy, indignation for polluting of thine house, and studious care to have it conserved holy. See John 2. 15, 16, 17.

Hath • aton me up. ] Devoured or consumed. See Psal. 119. 139.

Vers. 27. Add iniquity to their iniquity.] Permissive, Do thou leave them to themselves that they may add iniquity to their iniquity. 2. Punitive, in a way of spiritual judgment, a measure of sin prepares for judgment, as well as a measure of grace for glory.

Vers. 28. Let them be blotted out of the book of the living. ] Or book of life, That is, declare that they were never written there. See Exod. 32. 32.

PSAL. LXX.

THis Psalm is the same in substance, and almost in words, with the end of Psal. 40.

PSAL. LXXI.

Verse 14. ANd will yet praise thee more and more. ] I will add to thy praise, so the words are in the Original, as if he should say, God hath had some praise in the world already, I would fain add something for my part; I would come in with my share, and that he might have some more praise for me.

Vers. 16. I will go in the strength of the Lord God. ] That is to go forth

1. In a right apprehension of a man's interest in God by virtue of the new Covenant, by which one hath an interest in all his attributes.

2. To go forth in the former experiments that he hath had of God.

PSAL. LXXII.

Verse 1. GIve the King thy judgments. O God, and thy righteousness unto the Kings son. ] Judgment is an ability to know what we ought to do, 1 King. 3. 15. Righteousness is a willingness to do what we know.

Vers. 3. The mountains shall bring peace to the people, and the little hills by righteousness. ] Some understand it literally from all parts of the Land, so Calvin: rather the supreme and inferior Magstrates.

Vers. 6. He shall come down like rain upon the mown grass. ] Or as some write it (for so the Original will bear it.) He shall come down like rain upon the Fleece: having relation to Gideon's Fleece. It is chiefly understood of Christ, yet of Solomon also as a type of Christ, and indeed of every good Governor. See 1 King. 4. 25.

Vers. 9. And his enemies shall lick the dust. ] They shall fall down so low when they worship him, that their mouths shall touch the earth. Scimus Orientales hac caeremonia fuisse usos. Calvinus.

Vers. 17. His Name shall be continued as long as the Sun.] Filiabitur nomen ejus, Montanus. Shall be continued as the Name of the Father in the Son. The Greek turneth it, his name continueth.

The sense is, That there shall always be a true Church even to the end of the world, in which Christ gets to himself, in which he is worshipped and praise • d Glass. Onomat. See Muis.

PSAL. LXXIII.

Verse 1. TRuly God is good to Israel. ] What ever God doth, though wicked men prosper, and the godly be much afflicted. Israel is the common name of the people of God in the Old Testament. See Whitefoot on Gen. 47. 29.

Vers. 4. For there are no bands in their death. ] Are not held long a dying, had no lingering disease or consumption.

Vers. 23. Thou hast holden me by my right hand. ] That is, helped him in anything he did. See Isa. 45. 1.

Vers. 24. Thou shalt guide me with thy counsel. ] That is, shalt give me counsel, (I will not take counsel of myself) and that counsel shall be my guide.

Vers. 25. Whom have I in heaven but thee, and there is none upon earth that I desire besides thee? ] He had communion with Christ, the glorious Angels, Abraham, Isaac and Jacob. See Heb. 12. 23, 24. The substantials of blessedness lie in God, these are but accidentals.

He had beautiful and wise children on earth.

Vers. 26. My flesh and my heart faileth. ] Flesh, that is, the outward man, and my heart, that is, the inward man, the courage.

But God is the strength of my heart. ] His at last gasp.

And my portion forever. ] That is, the lot wherewith he was content.

Vers. 28. But it is good for me to draw near to God. ] Best, see verse. 25. 1 In respect of the act of prayer to have communion with God. 2. In respect of the issue of it, all graces are exercised and increased, sins mortified, mercies sanctified and sweetened.

PSAL. LXXIV.

Verse 9. WE see not our signs. ] That is, the Ordinances.

Vers. 11. Pluck it out of thy bosom. ] This denoteth a performance of the work without slackness. See Prov. 26. 15. Ainsw.

Vers. 13. Thou brakest the heads of the Dragons in the waters. ] That is, the Egyptians, the Noblemen of Egypt, who pursuing the Israelites were drowned in the red sea, Exod. 14. 28. For great persons are likened to Dragons or Whale-fishes, as Ezek 29. 3. Ainsw.

Regem & principes AEgyptios, as Grotius.

Vers. 14. Thou brakest the heads of Leviathan, or Whale, in pieces. ] That is, Pharaoh King of Egypt.

And gavest him to be meat to the people inhabiting the wilderness. ] For their faith, not bellies. While they were in the wilderness they remembered God's mercy to them at the red sea.

Vers. 19. O deliver not the soul of thy turtle Dove into the multitude of the wicked. ] The Church is so called, for as the Turtle Dove hath but one mate, so the Church must have God only for her love, and is exposed to prey.

PSAL. LXXV.

Verse 3. THe earth and all the inhabitants thereof are dissolved.] Solomon almost ruined all.

I bear up the pillars of it. ] Not by any industry of men. Omnis potestas a summa potestate. Aug.

Vers. 6. For promotion cometh neither from the East, nor from the West, nor from the South. ] The desert, that is, the South or North, for deserts were in both ends of the Land of Canaan.

Vers. 8. For in the hand of the Lord there is a Cup. ] There is a twofold Cup, 1. Of blessing, salvation. 2. Of cursing, wrath, death, as here, and Psal. 11. 6. See Hab. 2. 16. Ezek. 23 31, 32. Jer. 25. 28.

And the wine is red.] Wine is wrath, Job 21. 20. Red, noting fiery indignation: Full of mixture. ] Of all manner of judgments, as Rev. 14. 10. It is said to be without mixture, of mercy.

And he poureth out of the same.] viz. Unto his own people, Jer. 25. 17, 18. keeps it not in the Cup.

But the dregs thereof all the wicked of the earth shall wring them out. ] Shall wring out the dregs, how bitter soever they be.

PSAL. LXXVI.

Verse 4. THe mountains of prey. ] Either those places where conquering Armies divided the spoil after a victory obtained: or where robbers preyed upon passengers.

Vers. 10. Surely the wrath of man shall praise thee. ] Which is not so meant, as if the wicked in their rage should praise God, but that their rage should yield great store of matter for God to raise his praise and glory thereby, to make his power, providence and wisdom, to be known to men.

Vers. 12. He shall cut off the spirit of Princes. ] The word is, he slippeth off as one should slip a cluster of Grapes from a Vine; so soon and easily is it done.

PSAL. LXXVII.

Verse 10. THe years of the right hand of the most high. ] The years and times of my life, wherein I had experience of God's mercy and love, for so is this phrase interpreted, Psal. 17. 7. & 80. 17.

Vers. 19. Thy way is in the sea, and thy path in the great waters. ] As he led the people at the red sea.

PSAL. LXXVIII.

Verse 2. I Will open my mouth in a parable. ] Parables are sententious speeches, speeches filled with weight of wisdom. To open the mouth in a parable is to have an active intention of the Spirit, preparing and fitting the mouth to open.

Vers. 8. A stubborn and rebellious generation. ] A metaphor taken from beasts that will not be guided by their rider.

Vers. 25. Man did eat Angels food. ] Bread of the Mighties, that is, of the Angels (as the Chaldee and Greek explaineth it) which are mighty in strength, Psal. 103. 20. and Manna is called their bread, either because by their Ministry God sent it, so Austin; or because it came from heaven, the habitation of Angels, as the Chaldee paraphraseth; or because it was excellent, so as the Angels (if they needed any food) might eat it. See 1 Cor. 13. 1.

Vers. 27. As dust, as the sand of the sea. ] Three things in the Scripture are used proverbially to declare a great multitude, The dust of the earth, the sand of the sea, and the stars of heaven, Gen. 13. 16. Numb. 13. 10. Gen. 22. 17. Deut. 1. 10. Gen. 32. 13. Jer. 15. 8. Hab. 1. 9. Isa. 10. 22. & 48. 19. Hos. 1. 10.

Vers. 32. And believed not for his wondrous works. ] They did believe the History of his works, viz. that such things as are there recorded, were done, but they did not believe the prophesy or promise which was virtually in those works, viz. that God would do more wonders for them, till he had finished and accomplisht their deliverance.

Vers. 36. And they lied unto him with their tongues. ] Saying to Moses, whatsoever the Lord shall say to us, that will we do. Jerome. One cannot speak too highly of God, but because they believed him not to be their Rock and Redeemer.

Vers. 38. And did not stir up all his wrath. ] Which was in him, or which their sin deserved.

Vers. 39. For he remembered that they were but flesh. ] That is, weak, or in opposition to Spirit. See Psal. 56. 5.

Vers. 41. And limited the holy one of Israel. ] There is a threefold limiting God, 1. To means. 2. To time, so they limited him. 3. To manner.

Vers. 42. They remembered not his hand. ] That is, they walked not answerably to so great a deliverance.

Vers. 49. By sending evil angels among them. ] That is, say some, good Angels so called, because of the effects, they may be instruments of temporal evils: but the Hebrew Rang is scarce so used in Scripture, and as Tarnovius saith, the good Angels are never so called. Rather evil in themselves, the devil and evil spirits.

Others incline to the Rabbins and others, who by evil angels understand the evils or plagues themselves sent upon Egypt, and the rather because that expression is familiar with the Hebrews of old, Psal. 89. 49. The Chaldee Paraphrast, And shall not see the Angel of death, Hab. 3. 5. The Chaldee, From before him was sent the Angel of death.

Ainsw. and Grotius say, hereby may be meant Moses and Aaron, whom the Lord sent to denounce these plagues before they came, and by their hand brought them on Egypt, Exod. 7. 1, 2, 19. & 18. 1, 2, 5. 16, 21. & • 14, 15. Rather the ten several plagues, saith D ^r Clerke.

Vers. 57. They were turned aside like a deceitful bow. ] When a man shoots with a deceitful bow, though he level his arrow directly toward the mark, and think with himself to hit it, yet the arrow goes a clean contrary way.

PSAL. LXXIX.

Verse 12. ANd render our neighbors sevenfold into their bosoms. ] That is, fully and abundantly. The third and seventh number is used by sacred and profane Writers, for any great multitude, Levite. 4. 6, 7. & 26. 18, 21, 24, 28. Amos 1. 3, 6. Psal. 13. 7. Job 5. 19. Prov. 9. 1. & 24. 16. So the Latins say,

Into their bosoms. ] That is, largely and that it may affect and cleave unto them, Isa. 65. 7. A speech familiar with the Hebrews, Jer. 32. 18. Luke 6. 38.

PSAL. LXXX.

Verse 4. HOw long wilt thou be angry against the prayer of thy people? ] Every word hath its Emphasis: How long? a great while: Wilt thou be angry, The word signifies to breath out anger and fury. Ainsworth renders it smoke. With the prayer (itself) of thy people.

Vers. 17. Let thy hand be upon the man of thy right hand. ] Christ is called the man of God's right hand, which implies three things, God's love to him, Christ's honor and defense.

PSAL. LXXXI.

Verse 3. BLow the trumpet in the new Moon. ] The Lord would have them to keep these new Moons holy to him, to teach them, that it was he who ruled and governed the world, and all the changes and vicissitudes of it, for as the Moon is predominant over all the inferior creatures, so doth God's providence rule all things here below.

Vers. 10. Open thy mouth wide and I will fill it. ] As little birds open their mouths and the old fills them.

Open thy mouth wide. ] That is, earnestly, confidently call upon me. Our Savior openeth this sentence, John 15. 17.

And I will fill it. ] That is, I will satisfy thy desire to the full.

Vers. 16. Fed them also with the finest of wheat: and with honey out of the Rock should have satisfied thee. ] God never caused honey to come out of the Rock, but their appetite made it seem honey to them.

PSAL. LXXXII.

Verse 2. SElah. ] Wheresoever thou readest this word think there is in the same verse some special and notable thing to be marked. As in this verse it signifies as much in English, as though David had said, Oh how great offense is it before God to pervert at one man's request, Justice!

Vers. 6. Ye are gods. ] In office, not in nature, not participatione Divinae essentiae, but similitudine divinae potentiae.

PSAL. LXXXIII.

Verse 3. ANd consulted against thy hidden ones. ] Things that we would keep safe we bring not ordinarily to common view.

Either those that the Lord undertook to protect, or that were to him as his hidden treasure.

PSAL. LXXXIV.

Verse 4. BLessed are they that dwell in thy house. ] Or, Congregation, which attend continually upon holy services.

Vers. 7. They go from strength to strength. ] From company to company, or troop to troop, in allusion to the custom of the Jews, all the Males went up thrice a year to Jerusalem, and they went with their flocks and in troops, those that were forward would overtake this, and that troop.

Vers. 11. For the Lord God is a Sun and Shield: the Lord will give grace and glory: no good thing will he withhold from them that walk uprightly. ]

This contains an abridgement of the Covenant of Grace, it is the largest promise we find in the whole book of God.

The good things are expressed:

• 1. Metaphorically, Among all inanimate creatures the Sun is the most excellent; Among all artificial creatures, a Shield is chiefest, and was of greatest use in those days. The Sun notes all manner of excellency and prosperity, Isa. 60. 20. Prov. 30. 26. A Shield notes all manner of protection whatsoever, Psal. 3. 4. God will not only provide good things and protect, but is these to you.
• 2. Literally, 1. All spiritual good things under the name of grace. 2. All Eternal under the name of glory. 3. Temporal, no good thing will he withhold, Them that walk uprightly. God pitcheth on this grace of sincerity chiefly, as a badge of our being in the Covenant.
  • 1. Because a sincere heart is the Lord's forever, Prov. 16. 17.
  • 2. It is the touchstone of all other graces, and holds them all together, Ephes. 6. 14. This is, 1, In faith, 1 Tim. 4. 5. 2. In love, 2 Cor. 8. 8. 3. Obedience, Josh. 24. 14. Sincerity is not required from them as the cause, but in them as the subject of it, here is a promise to uprightness, and Ezek. 36. 25, 26. of uprightness.

PSAL. LXXXV.

Verse 8. I Will hear what the Lord God will speak: for he will speak peace unto his people, and to his Saints. ] As if he had said, Certainly it will not be long before God giveth to every soul that truly feareth him, a comfortable assurance of his favor, though he do delay it for a time, surely he will do it ere long.

God speaks peace, when he sends or gives peace, that is, all good things, and when he by secret echo returns a word of assurance to the Petitioners heart, that he will give peace.

Vers. 10. Mercy and truth are met together: Righteousness and peace have kissed each other. ] He speaks as if there were a conflict between these Attributes, in relation to us there may seem to be so, righteousness calleth for vengeance, mercy moveth to pity, but now Christ hath satisfied justice, and accomplished truth, and so they sweetly meet in the Covenant of Grace.

PSAL. LXXXVI.

Verse 16 GIve thy strength unto thy servant. ] That is, put forth almighty power for my succor, some expound it of strength in the inward man. See Psal. 43. 2.

PSAL. LXXXVII.

Verse 3. GLorious things are spoken of thee (rather in thee) O City of God. ] That is, Jerusalem, so called also Psal. 46 5. & 48. 2. a figure of the Church and Babylon.

Vers. 4. I will make mention of Rahab.] Rahab signifieth pride and insolency, that is, Egypt, so called for its pride, Psal. 89. 10. Babylon held the people of God in captivity, and sorely oppressed them.

Vers. 7. As well the Singers as the players on Instruments. ] He speaks of the manner of praising of God under the Law with singing and musical Instruments, 1 Chron. 9. 33. & 25. 1, 2.

All my springs are in thee. ] That is, all my springs of truth that are revealed to me, all the springs of comfort that I have communicated to my soul, all the springs of grace that I have to quicken me, they are all in thee, in the joint society and communion with God's people.

PSAL. LXXXVIII.

OF Heman. ] One of the holiest and wisest men then living, 1 King. 4. 31. under the heaviest trouble almost that can befall a Saint.

Vers. 5. Free among the dead like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand. ] My eternal state is cast, there is no hope of mercy for me.

Free among the dead. ] The word signifieth to set a servant free, my name is entered among the dead.

Vers. 15. When I suffer thy terrors, I am distracted. ] The word doth not properly signify the distraction of one that is mad, but of one that is in doubt, and yet that distraction doth often lead to a degree of this.

Brought to such endless doubts, that I know not what to say or do.

PSAL. LXXXIX.

Verse 4. BUild up thy Throne to all Generations. ] Make it flourish and establish it, that it shall never be moved.

Vers. 7. God is greatly to be feared. ] The word signifies a dreadful fear, a fear of destruction.

Vers. 14. Mercy and Truth shall go before my face. ] Mercy and truth, or faithfulness, or words to that purpose, are six times coupled in this Psalm, verse. 1, 2. verse. 24, 28, 33.

Go before thy face. ] As pressed and ready at hand to do the creatures good.

Vers. 15. Blessed is the people that know the joyful sound. ] Which have a sweet taste of thy grace, an allusion to the silver Trumpets which sounded at their feasts, Congregations, when liberty was to be given to those that were in bondage.

The sounding of the Trumpets among the Jews, was

• 1. At the removing of the Camp.
• 2. At the calling of the Assembly.
• 3. At the year of Jubilee, when deliverance was proclaimed.

Vers. 19. I have laid help upon one that is mighty. ] It is literally expounded of David, but of him as a type of Christ.

Laid help. ] It is understood two ways: 1. Put all assistance in his power. 2. Have committed all assistance by way of office to his charge, not only to deliver us from the guilt of sin, but the weaknesses which it hath brought upon us.

Vers. 22. The enemy shall not exact upon him. ] The word translated exact, signifies to seduce, cheat and deceive, and so is rendered Jer. 29. 8.

Nor the son of wickedness. The Hebrews tell us, it is properly the naughtiness of some evil natured children, which bite the nipple that giveth them milk, who • uck and bite both at once.

Vers. 37. And his Throne as the Sun before me. ] That is, perpetual and glorious (as the Chaldee explaineth it, Shall shine as the Sun. ) See Psal. 72. 5.

PSAL. XC.

AUstin doubts whether Moses made this Psalm, but Jerome saith, It was Moses that wrote the Pentateuch, because called the man of God. So Deus. 33. 1.

Ibn Ezra saith, In my opinion Moses our Lord or Master (as they use to style him) composed this Psalm. Euthymius saith, it belongs to the baptized taken out of the water, which is the Etymology of Moses his name, Quia per baptism ••• effi • iuntur homines D •• . Euthymius Prolog. in Psal.

Some refer it to be made in Exod. 32. on that occasion. Ainsworth refers it to that History, Numb. 14. See Hackw. Apol. p. 148.

This Psalm is a Tract of the shortness of life. Moses in forty years saw six hundred thousand men swept off the stage of this world, besides women and children, therefore he knew this well▪

Vers. 1. Lord, thou hast been our dwelling place in all generations. ] 1. Because he constantly resides with his people. 2. He constantly retires thither to • inde rest. 3. One retreats to his house for safety when danger comes, that is his Castle; This word is refuge, God is the refuge of his people, Deut. 32. 27. there the same word is used.

Vers. 4. For a thousand years in thy • ight ar • but as yesterday. ] That is, a thousand years with man in respect of the Eternity of God, are but as a day.

Vers. 10. The days of our years are threescore years and t •• . ] Seventy years is man's age, 1 Kings 1. 1. 1 Chron. 19. 20. Eighty years, so long Plato lived. Sen. Epist. 51. 2 Sam. 19. 32, 35.

And if by reason of strength, they be fourscore years, y • t is their strength, labor and sorrow. ] In the Original it is Rohebam superbia, the strength of creatures is called pride, because it often inclineth unto pride.

And we fly away. ] That is, our souls.

Vers. 11. Who knoweth the power of thine anger? even according to thy fear, so is thy wrath.] q. d. The wrath of God surpasseth knowledge, who seriously considers what it is to offend God, those poor souls that are under the terror of the Lord consider it.

Fear what you can, there is something in the wrath of God answerable to it, and beyond it, according to the dreadfulness of thy displeasure, so is thy wrath. We over-fear the wrath of men, but cannot have too dreadful apprehensions of the wrath of God.

Vers. 12. So teach us to number our days, that we may apply our hearts unto wisdom. ] To be so persuaded of, and to think of the uncertainty of our lives, as we may seriously study and endeavor to please th •• , and provide for the salvation of our own souls.

Vers. 14. O satisfy us early. ] Or in the morning, that is, after the dark night of afflictions. See Psal. 15. 4. & 30. 6.

Vers. 17. And let the beauty of the Lord our God be upon us. ] Either that which he puts upon us, and works in us, or which shines upon us in his favor; the face is the seat of beauty, love shining in his face, is the beauty of God upon us.

And establish thou the work of our hands upon us. ] He meaneth, Strengthen and enable us to do the works thou commandest us to do.

Yea, the work of our hands establish thou it. ] There is an emphasis in the words, he repeats them again, to express the greatness of his desire.

PSAL. XCI.

THis Psalm seemeth to have been made, when the destroying Angel in the days of King David having slain seventy thousand, did at the Lord's command cease, 2 Sam. 20. 16.

Vers. 1. He that dwelleth in the secret place of the most High. ] Dwelling notes intimate communion, I will come unto him, and dwell with him.

Shall abide under the shadow of the Almighty. ] It is a Metaphor from a Bird, when a Kite stoops at her young ones, she keeps them under her Wing.

Vers. 2. He is my refuge. ] That is, I have good cause so to say.

Vers. 3. From the snare of the Fowler. ] Or, Hunter, the Devil who hunts for souls; the pestilence is here compared to a net, because it came suddenly upon the people, as the snare upon the Bird.

And from the noisome pestilence. ] Or, From the pestilence of griefs, so the Hebrew, because it is most grievous to those that are visited with it. Some distinguish the snare from the pestilence, as a hidden evil from a manifest one, as if the Prophet had said, whether the Devil privily lay snares for us, or openly oppose us, God will be ready to help us, quod mihi nou displicet, saith Calvin.

Vers. 4. His truth. ] Or faithfulness in performing promises.

Vers. 6. Nor the pestilence that walketh in darkness. ] The pestilence worketh strongly and forcibly to death in the dark, it spreadeth secretly and closely, as they go unseen: Some say it is more violent in the night, because the air is thick.

Nor for the destruction that wasteth at Noon-day. ] The word signifies a cutting or sore biting, such as makes a common slaughter.

Some say men are most apt at Noon-day to receive poison, because then the pores of the body are opened.

Vers. 11. For he shall give his Angels charge over thee to keep thee in all thy ways. ] The promise was made primarily to Christ, but is true of his members. The holy Angels shall be as careful for the safety of God's children in common calamities of famine, pestilence, as the Nurse is over her tender child to hold it in her hands, and bear it up in her arms, lest it should fall and hurt itself, always provided, that the child of God keep himself in his ways, that is, in obedience to God's Commandments, in the duties of his lawful calling. See Psalm 34. 8. & Heb. 1. 14.

Calvin urgeth this place against that opinion, That everyone hath his peculiar Angel, and saith, The heavenly host are solicitous for the safety of every Saint, and that it is behooveful for the godly to hold this firm, that as they are to conflict with many enemies, so they are guarded with many keepers.

Vers. 13. Thou shalt tread upon the Lion and Adder: The young Lion and the Dragon shalt thou trample under feet. ] Despise the most deadly dangers, it notes Subjectionem & contemptum; that is, thou shalt go safely and happily through the most dangerous works of thy calling, and prevail against thy most violent and mighty foes. This promise is so chiefly made to Christ our Head, as that we have each his part in it by participation from our Head.

PSAL. XCII.

The Title.

A Psalm, or Song for the Sabbath-day.] Calvin saith, he doubts not but they were wont to sing this Psalm on the Sabbath-day, as the Inscription shows, and it appears from other places, that some other Psalms were properly destinated to this use.

Vers. 5. Thy thoughts are very deep. ] So deep that the line of man's understanding is not able to fathom them. The thoughts of God are his decrees and counsels.

Vers. 7. It is, that they may be destroyed forever. ] That is, a demonstration, God doth this that they may be destroyed forever.

Vers. 10. I shall be anointed with fresh oil. ] Shall have a fresh pouring out of the Spirit.

Vers. 12. The righteous shall flourish like the Palm-tree. ] There is a double motto of the Palm-tree, 1. Perpetuo viret, it is always green. 2. Sub ponder crescit, the more it is loaden, the deeper it is rooted, therefore the branches carried in the hand, worn in garlands, were signs of victory, Revel. 7. 9

He shall grow like a Cedar in Lebanon. ] The Cedar of all trees is most durable, and shoots up highest.

Vers. 14. They shall bring forth fruit in old age. ] When the outward man is withered, all other things decay with age. Sola Ecclesia perpetuo viget & viret.

PSAL. XCIII.

Verse 1. THe Lord reigneth ] This upheld Luther amidst his oppositions, Christu • vivit & regnat.

He is clothed with Majesty. ] 1. Full of Majesty, Psal 65. 14. 2. His Majesty is eminent and conspicuous to all the world, therefore he is said to be the King of glory.

Cloathed with strength, wherewith he hath girded himself. ] Girding with strength implies two things: 1. The great strength which God hath. 2. His readiness to help his Subjects in danger. See Isa. 8. 9. Luke 12. 35.

Vers. 3. The floods have lifted up their voice.] Flouds, that is, troubles, Ps. 65. 8. & 18. 5. Isa. 17. 12, 13.

Have lifted up their voice ] Come with great dread.

PSAL. XCIV.

Verse 12. BLessed is the man whom thou chastenest, O Lord, and teachest him out of thy Law ] The holy Ghost useth six Arguments to prove that a man is blest who is chastened.

• 1. Because he is instructed by affliction, as here. See Isa. 48. 17.
• 2. The end why God lays afflictions on his people, is to give them rest from the days of adversity, verse. 13. this is more than after adversity, because greater afflictions are coming on them for the future, and God spiritually supports them under trouble.
• 3. Untill the pit be digged for the wicked, in the same verse, while their hearts are swelling, and they fill up the measure of their sins.
• 4. God will support them, verse. 14.

• 5. There shall be a glorious restauration.

  Vers. 15. But judgment shall return unto righteousness ] There should be a happy conjunction of them, by man's sin they are severed.

• 6. All the upright in heart shall follow it, in the same verse, after God, say some, who is the author of this restauration, Isa. 51. 7.

Vers. 19. In the multitude of my thoughts within me ] Confusion of thoughts was within him, whether to stick to God, or to leave him.

My careful troubled thoughts, perplexed as the branches of a tree (for so the word properly signifieth) therefore the Greek turneth it sorrows, so Psal. 139. 43. Ainsw.

Thy comforts ] Not efficiently but objectively, the consideration of what thou art to me.

Delight my soul ] Revive and keep it from sinking.

PSAL. XCV.

Verse 6. OCome, let us worship and bow down: let us kneel before the Lord our maker. ] Tribus verbis rem unam designat, ut scilicet filii Abrahae se t • tos Deo addicunt. Calvinus. He expresseth one thing in three words, viz. that the sons of Abraham should give themselves wholly to God.

Vers. 11. That they should not enter into my rest] Canaan was but a type. See Heb. 3. 11, 12. & 4. 3, 8, 9, 11.

PSAL. XCVI.

THis Psalm is a part of that Song wherewith God was celebrated, when the Ark of his Covenant was brought with joy into David's City from Obed. Edom's house, 1 Chron. 16. 23. It containeth a Prophecy of Christ's Kingdom, and of calling the Gentiles from Idols to serve and praise the living God.

PSAL. XCVII.

THis Psalm is of Christ and his Reign, as the seventh verse manifesteth.

Vers. 1. The Lord reigneth. ] That is, Christ, the Government of all the creatures is committed to him, as Mediator, and all the Attributes of God are managed by him as Mediator, therefore let the earth rejoice.

Let the multitude of Isles be glad thereof. ] That is, the converted Gentiles which live in the Isles. Compare Isa. 42. 4. with Mat. 12. 21.

Vers. 2. Clouds and darkness are round about him. ] As when Christ was conceived by the holy Ghost, the power of the most High overshadowed the Virgin. Jerome thinks he means the Cloud which covered Christ in the transfiguration.

Clouds and darkness about God or Christ express,

• 1. The terribleness of his administrations, Psal. 18. 11. Nahum 1. 3. Zeph. 1. 15. because whirlwinds, hail and storm, which strike terror, usually come out of the clouds.
• 2. His Occulta judicia. therefore when he came down on Mount Sinai, he was covered with a Cloud, not only to signify his Majesty, but the mysticalnesse of those administrations they were to be under, a Cloud covered the Temple for the same reason.

Righteousness and judgment are the habitation of his Throne ] That is, his righteous judgment, or his judgment according to righteousness

Habitation ] Establishment or base. See Psal. 89. 15.

Vers. 7. Worship him all ye gods ] That is, all that excel in power, eminency, authority, whether Magistrates here, or Angels above, Heb. 1. 6.

Quicquid habetur pro Deo, cedat & se submittat, ut emineat Deus unus. Calvinus.

Vers. 10, Ye that love the Lord hate evil. ] Hatred of evil ariseth from love to God.

• 1. Because to will and nill the same thing is true friendship, Prov. 8. 13.
• 2. Sin is the greatest enemy to God, 2 Sam. 12. 9. Rom. 8. 7.
• 3. It will endanger his love to them, Isa. 59▪ 2.
• 4. It is as natural to grace to hate evil, as to love God, as love was made for God, so hatred for evil.

Hatred of sin is inferred from the love of God's Law, Psal. 119. 113. here from love to him.

Our hatred of sin must be,

• 1. Universal, Psal. 119. 104.
• 2. Implacable, Rom. 7. 24.

It is discovered,

• 1. By a constant jealousy and watchfulness.
• 2. By a serious resisting the temptation.
• 3. By a bitter grief after.

He preserveth the souls of his Saints ] 'It is true of their lives, much more of their souls, it is interpreted both ways.

Vers. 11. Light is sown for the righteous, and gladness for the upright in heart ] Light and joy belong unto them: But how? It is sown, that is, it is in hope and expectation, and not always in fruition, as the Husband-man's seed will come and bring increase with it.

PSAL. XCVIII.

Verse 1. O Sing unto the Lord a new Song. ] That is, praise him, Psal. 40. 3. See Psal. 33. 3.

PSAL. XCIX.

THis Psalm is a Psalm of praise, stirring up the people of God to that duty by a three-fold exhortation. The first in the three first verses. The second in the fourth and fifth, the third in the four last.

The Prophet lays down the grounds of the duty:

1. God's universal Sovereignty over all things.

Vers. 1. The Lord reigneth. ] Exerciseth kingly Authority, which is supreme Sovereign and absolute, having no Superior nor partner.

2. His gracious presence in his Church set out figuratively in that phrase, He sitteth between the Cherubims. The Cherubims were Images of flying men, which shadowed the Mercy-seat, or covering of the Ark with their faces toward one another, and looking downward upon the Ark, and seem to have been types of the holy Angels, both looking into the great Mystery of Christ's Incarnation, and the Redemption of mankind wrought by him, and also standing prepared and addressed to yield their service unto Christ, as ministering spirits for the good of his Church in any employment, and from thence did God give answers to his people by the Ministry of the High-priest, and there did he vouchsase some visible sign of his Divine Majesty, so that it was a testimony to God's people of his being graciously present with them in Christ to do all spiritual good for them.

3. The effects of both these, viz. the trembling of all people, and shaking of the earth. Trembling and shaking are effects of a great measure of fear, overcoming the person in whom it is, and leaving him destitute of all power to resist and oppose, or fly from the thing feared. The meaning seemeth to be, that all men, yea, and all things shall even faint and shrink before the Lord, as utterly unable to stand against him when he comes to fight for his Church, and defeat their projects and practices against it.

4. God's greatness in his Church, verse. 2. The Lord is great in Zion, and he is high above all people. ] By Zion, a part put for the whole, is meant the whole Church, where Christ is acknowledged, and the name of God called upon in him. God is said to be great there, because in the Church, and for the maintenance and guidance of it, he principally declares his greatness.

High above all people ] Not alone in respect of authority or right to govern, but also in respect of strength, power and sufficiency, so that he is able to effect his own will amongst and against them, and they cannot hinder his designs and purpose, or effect anything contrary to his good pleasure.

Secondly, The Prophet lays down the duty itself:

In the third verse is the matter of the Exhortation, with a reason to confirm it also, Let them praise ] Or, They shall or ought to praise; it is so an Exhortation to a duty, that it also shows a necessity, and fore-tells the performance of it.

Thy great and terrible Name ] That is, thyself that art great and fearful.

For it holy ] So it is concisely in the Original, and may be meant of the name of God or himself, all is one; for when the name of God is said to be holy, the meaning is, Himself is, and known so to be. The Name of God signifies his renown and honor, and sometimes those things by which he is made known and called, and sometimes himself so called and made known, as here.

Vers. 4. The Kings strength also loveth Judgment ] By it here may be meant wisdom and understanding to moderate justice. Justice is,

• 1. Commutative, which stands in the right behavior of one person to another in all things, as also toward the Governor.
• 2. Distributive, which is proper to Superiors and Governors, and standeth in the right ordering of their Inferiors by punishing and rewarding them according to their works.

Thou dost establish equity ] To establish equity is to appoint and ordain by his powerful authority, the doing of that which is right and equal, to ratify it as a Law, which cannot be altered or disanulled.

Thou executest judgment and righteousness in Jacob ] Thou givest to every man according to his works, Psal. 99. 14. In Jacob, in the Church.

Vers. 5. Exalt ye the Lord our God, and worship at his footstool: For he is holy.] Ut sit excelsus in cordibus vestris. Hieron.

To exalt is to lift on high, not in place but worth, so termed figuratively, because it makes him eminent, the meaning is, take notice of, confess, acknowledge, make known and set forth God's excellency.

To worship is to bow down the head or whole body in testimony of doing honor.

The Footstool of God is his Ark, Temple or Tabernacle. A footstool is the lower part of a Throne prepared for him to rest his feet upon that sits on the Throne.

This Hebrew word here translated Footstool is six times used in the Old Testament, and hath always the word feet added to it, as 1 Chron. 28. 2. Psal. 132. 7. & 110. 1. Isa. 66. 1. Lam. 2. 1. and here.

The LXX who translated the Hebrew into Greek, do herein follow the Hebrew, so do the Pen-men of the New Testament, who wrote in Greek, and that in eight several places, as Matth. 5. 35. & 22. 44. Mark 12. 36. Luke 20. 43. Acts 2. 35. & 7. 49. Heb. 1. 13. & 10. 13. Once the word Footstool is singly used without the addition of the other phrase of feet, Jam. 2. 3. Doctor G • uge on Heb. 1. 14. Sect. 154.

These signs were fitly called his footstool, there his feet as it were are set, a littlelow expression of his greatness is here, a mean and scant manifestation of his excellencies, but the fullness of his Majesty is seen alone in Heaven.

For he is holy ] God's holiness is thrice repeated in this Psalm. Holiness in God is that Excellency of his Nature, whereby he is separated to himself, regards himself, knows himself, esteems himself, loves himself, doth all for himself.

Vers. 6. Moses and Aaron among his Priests, and Samuel among them that call upon his name. ] The Lord raised up holy Priests and Prophets for his people, Moses and Aaron were Priests, Moses extraordinarily, Aaron ordinarily, Samuel a Prophet called on his Name in behalf of his people to turn away punishment from them. See Jer. 15. 1.

They called upon the Lord, and he answered them. ] God heard them, and at their request did forbear to plague the people.

Vers. 7. He spake unto them in the cloudy pillar: they kept his testimonies, and the Ordinance that he gave them. ] This is meant not alone of those particular times, when God spake out of a cloudy pillar to Moses and Aaron, as he did often, but of his giving unto the people the whole Law out of Mount Sinai, which was full of darkness and fire to, Exod. 19. 18. and that because he telleth of their keeping the Laws after in the next clause.

Vers. 8. Thou answeredst them, O Lord our God: thou wast a God that forgavest them, though thou tookest vengeance of their inventions. ] That is, that didst sometimes forbear to punish them, and forgavest their sins, and sometimes again didst severely punish them for their sins, or that pardoned the penitent amongst them, but did avenge himself upon the impenitent, didst punish their inventions, or works, or deed • .

PSAL. C.

THis is a Psalm of praise, that is, a Psalm made for this purpose to be sung to the praise of God in the Assemblies of his Saints.

Vers. 1. Make a joyful noise unto the Lord. ] Shout to him out of great gladness in respect of his goodness, and the benefits he gives us, especially himself, or out of applause of his excellent works. The word is used to signify the blowing of an alarm with Trumpets, Levite. 10. 5. the Prophet may well allude to this custom of blowing with Trumpets over their Sacrifices, as they were wont to do in their new Moons, and this they did to express the greatness of their joy in God.

All ye Lands. ] Heb. All the earth, not alone all the Land of Israel at that time, but all the world after Christ's coming.

Vers. 2. Serve the Lord with gladness. ] That is, Do his works, submit to his Laws, acknowledge his Sovereignty over us, and be ruled by him, and that cheerfully.

Come before his presence with singing ] The face of God here signifies his gracious presence in his Tabernacle.

Come before. ] That is, present ones self in that place', with reference to this presence, and with observation of it. The singing of Psalms with great joy and gladness.

Vers. 3. Know ye that the Lord he is God, it is he that hath made us, and not we ourselves, we are his people, and the sheep of his pasture. ] Here is the reason of the former, he to whom this service is to be performed is indeed God, and therefore worthy to be served, and the benefits he hath done for us require no less.

Made us. ] Formed each of us in the womb.

Not we our selves. ] This work is wholly and only God's.

We are his people, and the sheep of his pasture ] Admits us to be his, and provides us pasture as a shepherd for his sheep.

Vers. 4. Enter into his Gates with thanksgiving, and into his Courts with praise, be thankful unto him, and bless his Name. ] Gates and Courts of the Tabernacle and Temple, he requireth to give thanks, and praise him publicly when they met together at the place appointed by God for that purpose.

Vers. 5. For the Lord is good, his mercy is everlasting. ] Apt to procure welfare to himself eternally and infinitely, and also to all creatures.

And his truth endureth to all generations ] Faithful in keeping Covenant, and making good his promises.

PSAL. CI.

THe tenor of this Psalm showeth, that David coming to his Kingdom, 1. Reformeth his Person.

2. His Court and Family.

3. His Country.

In this Psalm David bindeth himself to be thankful unto God for his advancement to the Kingdom of Israel. He binds himself to a thankful acknowledgement of God's goodness, and praising God for this benefit in the first verse.

2. Rightly to behave himself in the rest of the Psalm.

Vers. 1. I will sing of mercy and judgment, unto thee, O Lord, will I sing. ] Sing and play on the Instrument, for so the second word signifies, which is translated sing.

The matter of this Song is Mercy and Judgment, the end of it, To thee, O Lord, that is, to thy praise and honor, to show my gratitude to thee. Mercy is kindness or beneficence, doing good out of favor, bestowing benefits of all sorts; This is one part of David's Song, the great benefits which the Lord had vouchsafed. These he resolveth gladly to set forth and enlarge in his Song. Judgment here signifieth the righteous execution of punishment upon his enemies which hated him, and sought to hinder him of the Kingdom, which God had promised unto him.

The second part of the Psalm, shows another way of declaring his thankfulness, viz. by behaving himself virtuously in the Kingdom, by a faithful discharge of his duty, both in respect of his personal walking for his own particular conversation, verse. 2, 3. and in his government both of his Family and Court, verse 4, 5, 6, 7. and also of his whole Kingdom, verse. 8.

Vers. 2. I will behave myself wisely in a perfect way ] That is, Would use prudence and discretion in considering his actions seriously, and applying his mind with all diligence to know what is fit to be done, and to do it accordingly in the due time and order.

In a perfect way ] Order all and each of his actions obediently, and according to the rule of God's Law.

O, when wilt thou come unto me ] It may be interpreted three ways of God's coming to him, in fulfilling his promise, and making him King, If he made this Psalm before he was settled in his Kingdom, or of God's coming to him by gracious help in his Kingdom, or of God's coming to him by death, the second interpretation seems the best.

Ainsworth expounds it, When wilt thou come] viz. To assist me in the performance hereof: Or, When thou shalt come.] viz. To call me to an account of my life.

I will walk within my house with a perfect heart. ] Not only when I am abroad, that is, in all his private carriage at home within his private walls.

Medium domus sua palatio & publicis aedibus opponit: ac si diceret intra privates parietes. Calvinus.

A perfect heart. ] A will resolved in all things to please God. To walk with a perfect heart, is constantly to look to his heart, that it may be, and he may show it to be perfect.

Vers. 3. I will set no wicked thing before mine eres. ] To set a thing before ones eyes, is to consider of it, how he may do it, an evil thing, or thing of Belial, is any manner of wicked deed. The word Belial signifies without yoke or profit, and is a name and title of the Devil himself, 2 Cor. 6. 15. Evil things are fitly so called, because the Devil brought sin into the world, and he still moveth men to sin.

I hate the work of them that turn aside, it shall not cleave to me.] q. d. If my heart rise not against such sins, if I should not dislike and hate them, • ome blot would cleave to me, but not now.

Such as turned away from the worship of the true God, and from his Laws and Statutes.

Vers. 4. A froward heart shall depart from me. ] I will not converse with them familiarly.

I will not know a wicked person. ] That is, love, favor, approve, countenance them, Psal. 1. 6.

Vers. 5. Who so privily slandereth his Neighbor, him will I cut off. ] He would suffer no backbiter, nor endure to come near them, or have them about him, nor let them pass away unchastened that were proud.

Vers. 6. Mine eyes shall be upon the faithful of the Land, that they may dwell with me. ] That is, he will diligently and carefully inquire after such, that he might pick even the choicest of them for his service.

He saith not another man's eyes, but mine eyes, he would not put all the trust upon others, he would himself make what proof and trial he could.

Vers. 8. I will early destroy all the wicked of the Land. ] Constantly, diligently, seasonably and speedily. See Psal. 73. 14.

That I may cut off all wicked doers from the City of the Lord. ] Severely punish with death, if the nature of their faults require it.

The City of the Lord. ] The whole Land, Jerusalem especially.

PSAL. CII.

THe Penman of this Psalm is unknown. It was made either in the time of the Babylonish Captivity, or Prophetically before it, for the benefit of the Saints in that time.

Poureth out his complaint, or meditation.] Pouring forth intimates plenty of matter and earnestness in uttering it, but withal a kind of disrespecting of words and order.

Vers. 1. Hear my prayer, O Lord, and let my cry come unto thee. ] It is an earnest asking with loudness of the desire, though not of the voice.

Come unto thee ] Sig. to give heed unto it.

Vers. 2. Hide not thy face from me in the day when I am in trouble. ] He notes a desire of favor in deprecating the contrary.

Incline thine ear unto me in the day when I call, answer me speedily. ] Whensoever I call, make haste. Answer me speedily. ] To answer is more than to hear, viz. returning word again to a person concerning the matter whereof he hath spoken, and to incline ones • ar is to use great and favorable attention, as a man which gives another leave to come so near him, that he may even lay his ear to his mouth and hear his whisperings, if he had more secret and important matter to speak of.

Vers. 3. For my days are consumed like smoke ] Without all comfort, vainly, and to no purpose.

And my boxes are burnt as an hearth. ] That is, all his strength was quite dried up, so that no marrow and moisture remained.

Vers. 4. My heart is smitten and withered like grass. ] This is more emphatical, say some, than I am smitten.

Vers. 5. My bones cleave to my skin, or flesh.] So Calvin and Ainsw.

Vers. 6. I am like a Pelican of the wilderness. ] A bird living in wild and desolate places, Zeph 2. 14. Isa. 34. 11. Jerome writing upon these words, saith, when the Pelican beholdeth her young ones brought almost to death by the sting of a Serpent, she diggeth a hole in her breast with her beak, and from thence fetcheth out blood, which lighting upon, and besprinkling them, doth kill the poison of the Serpents sting, and restore them to life; but Christ was contented to have his breast, his head, his sides, his hands and feet pierced and opened, that he might besprinkle us with his blood, and so revive us that were dead in sins, by the poisonous sting of the old Serpent, Rev. 12. 9.

Vers. 7. I watch, and I am as a sparrow alone upon the house top. ] Was kept sleepless and unable to take his natural rest, and that by reason of his being comfortless and friendless, and destitute of all means of safeguarding him from danger, as a sparrow alone upon the house top.

Vers. 8. Mine enemies reproach me all the day: and they that are mad against me, are sworn against me. ] His enemies traduced him, and bound themselves with oaths to do him mischief.

Nish bagnu jurant in me, that is, they wish all evil to befall me, that I may become an execration, so Numb. 5. 27. & Isa. 65. 15. a pattern of misery, so that all men might say when they cursed, the Lord make thee like David.

Vers. 9. For I have eaten ashes like bread, and mingled my drink with weeping. ] That is, when I did eat and drink, I had then little joy in my food, for I wept abundantly in the midst of my meals.

He did count himself so vile a sinner, that he was not worthy to feed upon any better food, and that dust and ashes were too good for him. In the days of old they were wont in times of sorrow and sadness in a Fast, to sprinkle dust and ashes upon their heads, from whence our Ashwednesday hath its name, being dies cinerum, a day wherein men humbled themselves before the Lord in dust and ashes; he means he did fast exceeding much.

Vers. 10. Because of thine indignation and thy wrath, for thou hast lifted me up, and cast me down. ] That is, had most vehemently cast him down, as a man which lifts up a thing first, that he may throw it down with more strength and vehemency.

Vers. 11. And I am withered like grass. ] Before he said his heart withered like grass, that is, all his comfort and cheerfulness was dashed, now he saith himself was withered, which is something more then the withering of his heart, it signifies that he was even ready to die and perish through extremity of sorrow.

Vers. 12. But thou, O Lord, shalt endure forever, and thy remembrance unto all generations. ] God himself is eternal, and he will give cause to those which live in one age as well as another to remember his truth, goodness and great works.

Vers. 13. Thou shalt arise and have mercy upon Zion: for the time to favor her, yea the set time is come. ] God's power is noted in the word Arise, the appointed time is come, God had limited their Captivity to seventy years, which were ready to be expired.

Vers. 14. For thy servants take pleasure in her stones, and favor the dust thereof. ] That is, were greatly gladded to think of her repairing and re-edifying, and pitied her dust, that is, were moved with great remorse and compassion at the consideration of her ruins.

Vers. 15. So the Heathen shall fear the Name of the Lord: and all the Kings of the earth thy glory. ] That is, become true Christians, and show it, as by performing his whole worship, so by fearing his Name, shall know the glorious mystery of the Gospel, so as shall work them to a holy fear of that glory: Or by the glory of God may be meant Christ here, who is made known in the Gospel, whom Simcon calleth the glory of the people of Israel.

Vers. 16. When the Lord shall build up Zion, he shall appear in glory. ] That is, the Church, he shall then appear in his spiritual glory.

Vers. 17. He will regard the prayer of the destitute, and not despise their prayer. ] Some take the word rendered destitute, to signify the heath or wilderness, so we translate it, Jer. 17. 6. Utterly broken, so others, Jer. 51. 58. The Hebrew word signifies a poor shrub that stands alone in the wilderness, liable to every blast, trodden by the feet of beasts, that is, when they pray he will cast a favorable eye, and grant their requests.

Vers. 18. This shall be written for the generation to come: and the people which shall be created, shall praise the Lord] This, that is, the coming of Christ in glory and goodness to the poor destitute soul. Shall be written, that is, set down in a book, recorded and published by the Scriptures of the Apostles and Evangelists, and propagated to all succeeding ages to the worlds end.

Vers. 19. For he hath looked down from the height of his Sanctuary: from heaven did the Lord behold the earth. ] His high and holy place, this is taken from Deut. 26. 15. the sons of men which inhabit the earth.

Vers. 20. To hear the groaning of the prisoner, to loose those that are appointed to death. ] Not only such who are imprisoned for well-doing, but all those to whom sin is a prison, whether they be otherwise prisoners or not.

Those that are appointed to death ] Which have deserved death for sin, and such as are by men condemned to death for their righteousness sake, free them from the danger of eternal death.

Vers. 21. To declare the Name of the Lord in Zion, and his praise in Jerusalem. ] The Jews the inhabitants of it should magnify it.

Vers. 22. When the people are gathered together, and the Kingdoms to serve the Lord. ] That is, when the Gentiles which shall be converted shall meet together to perform public worship unto God.

Vers. 23. He weakened my strength in the way ] This present life which is as it were a way leading to the life that is to come hereafter.

Vers. 24. I said, O my God, take me not away in the midst of my days: thy years are throughout all generations. ] He deprecates eternal death, of which untimely is a forerunner. q. d. I resolved to pray and beseech the Lord, because he is my God joined to me in a faithful Covenant of grace, that he would be pleased not to let this affliction continue so grievous upon me, as to bring me to death untimely, even in the midst of my days, in so undue a time, when after the course of nature I might have continued as long again in the world.

Thy years are throughout all generations. ] That is, thou livest forever, and therefore art able to save thy people from destruction, how extreme and heavy soever their affliction be.

Vers. 25. Of old hast thou laid the foundation of the earth. ] That is, from the beginning of the world before time anciently when things first begun to be laid, making and settling it in the place and standing wherein it is, before thou madest other things, as the foundation of that great building.

And the heavens are the work of thy hands. ] A thing created by thee: by hands metaphorically are meant God's mighty power, because they which work anything do it usually with their hands.

Vers. 26. They shall perish, but thou shalt endure, yea all of them shall wax old like a garment, as a vesture shalt thou change them, and they shall be changed. ] Heaven and earth, and so the things therein perish, that is, come to nothing and cease to be.

Endure. ] That is, continually the same forever, without change or end. Heb. stand, that is, be the same constantly, Heb. 1. 11.

A garment. ] Which by little and little grows rotten and comes to nothing. God shall by little and little bring the world and all things in it to end.

Vers. 27. But thou art the same, and thy years shall have no end. ] Constant without alteration.

Thou art he. ] That is, the same that thou promisedst to be, and thy people expected thee to be.

Vers. 28. The children of thy servants shall continue, and their seed shall be established forever. ] Children, that is, godly sons of godly parents, qui a fide parentum non d • sciscunt. Thou shalt have a Church here in the midst of all the changes of the world, and they also shall inherit everlastingness.

Their seed. ] That is, by thy power shall be made steadfast and firm in heavenly glory.

PSAL. CIII.

THe Penman of the Psalm is David. The matter of it thanksgiving. The duty is propounded in the two first verses, enlarged and confirmed in the rest to the twentieth, pressed, enforced, and concluded to the end.

Vers. 1. Bless the Lord O my soul; and all that is within me bless his holy Name. ] His soul, not alone his tongue: and all his inwards, that is, the powers and faculties of his soul, not the bodily parts, liver, lights, but the mind, affections. This noteth a most fervent, earnest and vehement manner of doing the exhortation, it being adorned with the rhetorical figures of repeating the same word, and of speaking unto his own soul, to note the great desire which David had to become a pattern, as of all piety, so principally of this thanksgiving unto the Church.

His holy Name. ] Or the Name of his Holiness, that is, himself as he hath in his Word shown himself to be most holy and excellent.

Vers. 2. Bless the Lord O my soul, and forget not all his benefits. ] As much as to say, by an ordinary Hebraism, Forget not any of all his benefits.

Vers 3. Who forgiveth all thine iniquities, who healeth all thy diseases. ] He enumerates particular benefits. He meaneth the spiritual maladies of sin, which only God could heal. He begins with pardon of sin, because free reconciliation is the fountain of all other blessings.

Vers. 4. Who redeemeth thy life from destruction. ] Frees thee from dangers of sudden and violent death, conspired against thee by thine enemies; and withal, from the second death, everlasting condemnation.

Who crowneth thee with loving kindness and tender mercies. ] To Crown is to advance to a Kingdom by that sign of setting a Crown on the head, that being the ensign of Kings; and also this assured him of advancement to a heavenly Kingdom. To Crown with mercy and compassions, is out of great kindness and pity to bestow▪ most excellent things.

Vers. 5. Who satisfieth thy mouth with good things, so that thy youth is renewed like the Eagles. ] Perhaps it might be more simply, and more to the letter translated thus▪ Thou shalt renew thyself, thy youth shall be as an Eagle. To renew the youth is to retain the same strength and health which youth afforded for a long season, that is, thou continuest long in health and strength as that bird doth. The Eagle casteth her feathers yearly, and new grow up, whereby she seemeth fresh and young, flieth high, and liveth long, whence the Proverb, Aquilae senectus.

Vers. 6. The Lord executeth righteousness and judgment for all that are oppressed • . ] All manner of righteousness, or most▪ full and complete righteousness, all manner of judgments, or most full and exact judgment. The oppressed are those which are wronged by strong hand; oppression is an injury done by violence: Those to whom such violence is offered, they are oppressed. Justice or righteousness is the giving to every man his own. Judgments signify punishments here: David's meaning is, he executeth just judgments in behalf of wronged and oppressed men and women, by delivering them out of the hands of the wrong doers, and punishing the wrong doers accordingly.

Vers. 7. He made known his ways unto Moses, his acts unto the children of Israel. ] Those ways which he requireth us to walk in his statutes and judgments which God prescribed to them, for they were given to Moses that he might teach the people.

Vers. 8. The Lord is merciful and gracious, slow to anger, and plenteous in mercy. ] Mercy is that virtue by which one is ready to pity and help the miserable and afflicted. Graciousness signifies a promptness to do good, out of the free will of the doer, not out of any motive found in the receiver; slow to anger, or long of wrath, as the words are in the original. To stand so disposed, that one is ready to bear much injury, and great provocations and indignities before he will punish.

Much, or abundant, or great in kindness. Kindness is an affection quite contrary to anger. It is a readiness to accept and requite any courtesy, passing by the defects and weaknesses of it.

Vers. 9. He will not always chide, neither will he keep his anger for▪ ever. ] He will neither be angry too much, nor too long, nor too often.

Vers. 11. For as the heaven is high above the earth, so great is his mercy toward them that fear him. ] This is the highest comparison which the world will afford, yet not sufficient to express the greatness of God's mercy.

Vers. 12. As far as the East is from the West, so far hath he removed our transgressions from us. ] They are at such a distance that they cannot come together. The two points of heaven, East and West, can never concur. The word translated transgressions, properly signifies willful acts of rebellion▪ God will pardon their sins of obstinacy.

Vers. 17. And his righteousness unto children's children. ] He meaneth those which succeed one another from time to time▪ Righteousness taken here for faithfulness in standing to his word, and keeping his promises.

Vers. 20. Bless the Lord ye his Angels, that excel in strength, that do his Commandments, hearkening unto the voice of his Word. ] Angels are set out, 1. By their power, they excel in strength. 2. Do his Commandments. 3. Have an eye to the precept. 4. Desc • ibes them by their multitude, Hosts, verse. 21. they are Ministers of God in that verse also. That Hebrew word being spoken of men, Isa. 61. 6. signifies not any servant promiscuously, but only such a one as gives attendance upon his Masters person in his presence.

Vers. 22. Bless the Lord all his works. ] The Hebrew word signifies both motum & rem motu factam, the action and the effect or work thereby produced. The former, Psal. 19. 1. that is, the excellency of the workmanship, whereby it was made; the later, Psal. 102. 25. and here.

PSAL. CIV.

HE speaks of Creation to the 10 ^th verse. of Government to the 27 ^th , of Preservation to the end.

Vers. 2. Who coverest thyself with light as with a garment. ] He first commanded light to shine out of darkness, 2 Cor. 4. 6. wherewith he decked the world, Gen. 1. 3. and dwelleth in the light that none can artain unto. See D ^r Hackw. Apol. p. 72, 73.

Who stretchest out the heavens like a curtain. ] That is, as a canopy or tent, Cantic. 1. 5. Jerem. 49. 29. See Genesis 1. 6. Isaiah 44. 24. & 51. 13. Job 37. 18.

Vers. 5. Who laid the foundation of the earth.] Heb. He hath founded the earth upon her bases; he useth the plural number, because he speaks popularly, for great buildings are wont to be upheld with props and bases. See Psal. 24. 2 & 78. 69. Job 38. 4, 6.

Vers. 13. The earth is satisfied with the fruit of thy works. ] That is, the rain which God only giveth, Jer. 14. 22. & 10. 13. and consequently the corn and herbs that grow after rain; compare Job 38. 26, 27, 28. Deut. 11. 14, 15.

Vers. 15. And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart. ] Which three are here Synecdochically put for all things needful to strength, ornament and delight. See Judge. 9. 8, 9, 12, 13.

With oil. ] Wherewith they used to anoint them, Psal. 23. 5. or more then oil, that is, wine makes the face seem more cheerful than if it were oynted.

Vers. 16. The trees of the Lord. ] That is after expounded, which he planted. So the Chaldee expoundeth, Trees which the Lord created.

Vers. 26. There is that Leviathan, which thou hast made to play therein. ] Or, playing in it, as Job 40. 15. That is, to expatiate and take his swinge.

PSAL. CV.

THe first part of this Psalm is part of that which David appointed to laud the Lord with, when his Ark was seated in Jerusalem, 1 Chron. 16. 7, 8, 22.

Vers. 1. Call upon his Name. ] That is, desire him to act attributes for you according to your necessities.

Vers. 3. Glory ye in his holy Name, let the heart of them rejoice that seek the Lord. ] That is, the heart of them shall rejoice that seek the Lord.

Vers. 4. Seek the Lord and his strength; seek his face evermore. ] Since those that seek the Lord shall have such cause to rejoice, then seek the Lord again, and again I say, seek him.

Vers. 14. He suffered no man to do them wrong, yea he reproved Kings for their sakes. ] Reproved by restraining their power, this hath special reference to the story of Abraham, Gen. 20.

Saying, Touch not mine anointed, and do my Prophets no harm. ] Meaning not only Patriarchs, Kings and Prophets, but all true believers who are endued with the gifts of the same spirit in some measure, wherewith Christ in his manhood was filled above measure. Unctos vocat quos sibi sanctificavit in peculium▪ Calvin. He calleth his faithful by the name of Prophets, because they ought to have the knowledge of his will, and be able in due time and upon just occasion to teach the same to others, that so the Gospel of Christ may flourish.

Vers. 18. Whose feet they hurt with fetters, he was laid in irons. ] That is, he was so laden with chains, that his flesh was eaten with them. Quod tametsi à Mose non narratur, certum est tamen ut dere nota & vulgata loqui. Calvinus.

Vers. 24. And he increased his people greatly. ] See Exod. 1. 7, 9. of 70 souls in 220 years, the increase was 60000 men, besides women and children.

Vers. 25. He turned their heart to hate his people. ] The sin was the Kings, God only gave the occasion. 2. He also let out their thoughts that way, God withdrew his restraint.

Vers. 33. He s • ote their Vines also, and their Fig-trees. ] As in the promises where mention is made of pleasures granted by God, the Fig-tree and Vine are joined together, 1 King. 4. 25. 2 King. 18. 31. Isa. 36. 16. Jer. 5. 17. Joel 2. 22. Micah 4. 4. So on the contrary in the comminations they are seldom separated, Hos. 2. 11. Hag. 2. 19.

Vers. 45. That they might observe his Statutes, and keep his Laws.] Shamar translated here observe, imports▪

• 1. To mind or reserve in memory, Gen. 37. 11.
• 2. To preserve in safety, Gen. 28. 20.

Natzar translated keep, properly signifies to keep with care and vigilancy, as ammunition is preserved from fire and false hands, when an enemy is expected, Nah. 2. 1.

Statutes. ] The Hebrew word Coch is translated, 1. A decree, Psal 148. 6. 2. A portion, Prov. 31. 15.

Laws.] Thorah is used for any Law or prescript, as the Law (Thorath) of the sin-offering, the Law of the trespass offering.

PSAL. CVI.

Verse 7. BUt provoked him at the sea, even at the red sea. ] Some read it, provoked him in the sea when they saw that glorious work: The New Testament calleth it the red sea, Heb. 11. 29. The Hebrew is the sea suph, that is, the sea of sedges or weeds which grew thereon.

Vers. 8. Nevertheless he saved them for his Nam • s sake ] With an outward salvation. The Name of God is that whereby he is made known unto us, his working for his Names sake is opposed to our deservings, that it might not be polluted, or that his glory might shine out the more, Isa. 63. 11, 12, 13, 14.

Vers. 13. They soon forgot his works, they waited not for his counsels. ] Not the history, but so as to have their faith strengthened by them.

Counsels ] may be taken

• 1. For direction given us.
• 2. For God's determination what to do with or for us, so rather here, waited not the time when his counsel was to be fulfilled concerning them.

Vers. 15. But sent leanness into their soul. ] That is, the Lord did not bless their meat to their nourishment, but it proved to their destruction; so it is commonly expounded, but both a spiritual and temporal judgment went together. See Psal. 36. 8. & 63. 23.

Vers. 20. Thus they changed their glory into the similitude of an Ox that eateth grass. ] That is, whereas God had shown himself unto them gloriously in the Pillar and Cloud, otherwise they could not be satisfied with these glorious signs of his presence, but they must needs set up the Image of an Ox, a most beneficial creature, whose labor did yield them, through God's blessing, the best means of maintenance. They did like the Heathens, Rom. 1. 23.

Vers. 23. Had not Moses his chosen stood before him in the breach.] In the gap which their sin had opened for God, as an enemy to enter and destroy them. A similitude taken from War, when by a breach in the wall the enemy entereth the City: so Eze. 13. 5. & 22. 30. But Moses earnest prayer stopped this breach, Ex. 32. 11, 14.

Vers. 28. They joined themselves unto Baal-peor, and ate the sacrifices of the dead. ] The Fathers make him to be the beastly God Priapus. See Athanasius Kirchers O • dipus AEgyptiacus, Tom. 1. Syntag. 4. c. 5.

Sacrifices of the dead. ] Meat offerings to the Idol, a lifeless, dull, dead and inanimate thing, therefore God in opposition thereto is above thirty times styled the living God: See Jer. 10. 5, 10. 1 Thess. 1. 9.

Vers. 30. Then stood up Phinehas and executed judgment, and so the plague was stayed.] Vajephallel, and he prayed, saith one translation; and he executed judgment, saith another. The Original word bears both, to note, that Religion doth marvelously fit a man for works of justice.

Vers. 31. And that was counted unto him for righteousness. ] Not to justify him, God approved the work, and imputed it to him as an eminent service, and rewarded him accordingly. Though he was a Priest, and not a public Magistrate, and the thing was done without ordinary authority.

Vers. 33. Because they provoked his spirit. ] Imbittered or exasperated, it being in Hiphil, some take it transitively, that the people caused Moses to rebel, quod mihi non displicet, saith Calvin.

Vers. 37. Yea they sacrificed their sons and their daughters unto devils. ] God never required this but of Abraham, and would not let him do it, they would not be behind Abraham.

PSAL. CVII.

HEre are four instances of God's providence in this Psalm.

• 1. To pilgrims or strangers, verse. 3. which he concludes with, Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men! v. 8.
• 2. To the captives and imprisoned, ver. 10. and concludes likewise as formerly, verse. 15.
• 3. To such as were sick and diseased, ver. 17, 18. and concludes so, v. 21.
• 4. To those that go to sea, ver. 23, 24, 25, 26, 27, 28, 29, 30. and concludes so, ver. 31.

Vers. 20. He sent his word and healed them, and delivered them from their destructions. ] The Serpent lifted up by Moses, in itself, and by its own virtue, was a bare sign and no remedy to cure distressed Israelites, but they were cured by their faith in the word of God's promise annexed unto the sign. The cure (saith Austin ) came not from the Serpent, but from God's Commandment obeyed, and his promise believed.

Vers. 23. They that go down to the Sea in Ships, that do business in great waters. ] Here in another kind the Prophet shows what great care God hath of mankind, while he brings those that suffer shipwreck into the haven, as if he should raise them up out of the grave.

Vers. 26. They mount up to the heaven, they go down again into the depths, their soul is melted because of trouble. ]

Vers. 42. And all iniquity shall stop her mouth. ] Will be forced to be silent, the same kind of speech there is Job 5. 16.

Vers. 43. Who is wise, and will observe those things, even they shall understand the loving kindness of the Lord. ] The loving kindness of God may not so clearly appear in every action, one had need to be wise to discern that.

PSAL. CVIII.

THis Psalm is composed of the 57 Psalm, from the 8 v. to the end, and of the 60 Psalm, from the 7 v. to the end.

Vers. 1. O God my heart is fixed. ] Fixed as a throne. See Psal. 57. 7. that is, I will go to duty, I have got a heart fit for it; Heb. a heart established and settled, there is a fixed heart in regard of God's providences and various dispensations, Psal 112. 2. in reference to the word of God, so here.

Vers. 2. I myself will awake early. ] In the Original it is more emphatical, Hagnira shahber, I will awaken the morning: As if David should say, the morning never took me napping, but I wakened it still.

Vers. 9. Moab is my washpot, over Edom will I cast out my shoe. ] or, washing pot.

PSAL. CIX.

Verse 4. BUt I give myself unto prayer. ] A broken sp • ech, But I prayer, or I was all prayer. So, I peace, Psal. 120. 7.

Vers 6. And let Satan stand at his right hand. ] To hinder him in action, or let him in his accusation overcome him, Zach. 3. 1. An allusion to the custom of ancient times, in which the adversary stood at the right hand of him that was condemned, and at the left hand of him that was acquitted.

PSAL. CX.

CHrist applies the first verse of this Psalm to himself

Rabbi Saadia Gaon upon Daniel interprets this Psalm of the Messiah.

Vers. 1. Jehovah. ] That is, God the Father.

Assuredly said. ] See Psal. 36. 2.

To my Lord. ] That is, to Christ.

Sit thou at my right hand until. I make thine enemies thy footstool. ] Sitting notes reigning with continuance, 1 Cor. 15. 25. Heb. 10. 12, 13. This implies,

• 1. Victory, a perfect conquest over them, conquerors used to make their enemies their footstool.
• 2. Ignominy, the lowest subjection. Sapores King of Persia overcoming Valerian the Emperor in battle, used his back after for a stirrup, when he got upon his horse: so Tamberlane served Bajazet.

The footstool is a piece of State, and both raiseth and easeth him that sits on the Throne, so Christ's enemies raise and ease him.

Vers. 2. The Lord shall send the rod of thy strength out of Zion. ] Or Scepter. Hoc est insigne regiae potestatis. Hieron. The Gospel.

Vers. 3. Thy people shall be willing in the day of thy power. ] The people of God are Christ's five ways, 1. By way of gift, Psal. 2. John 17. 6. 2. By purchase and redemption, Gal. 3. 13. 3. By way of conquest. 4. By way of Covenant, Luk 1. 57. Servus a servando. 5. By way of communion, 1 Cor. 3. ult.

Willing. ] Willingnesses, the abstract, and in the plural number, see Psal. 68. 10. as if the holy Ghost could not speak enough how willing they are, to note exceeding great willingness to submit to every Commandment of the Lord; or it may signify free-will offerings, voluntary oblations.

In the day of thy power. ] That is, on the Sabbath day, when his people are assembled before him, as an Army before the General: or in that day when thou sendest forth thy Army, that is, the Apostles and other Preachers of the Gospel into the world.

In the beauties of holiness. ] In, with, or by the beauties of holiness. The Temple, say some, Ezek. 7. 20. That is, thy people shall be willing when they come to public Ordinances, glorious and beautiful. Others interpret it when God discovers holiness in its beauty.

From the womb of the morning. ] The Greeks translated divinely, From the womb before the morning star have I begotten thee.

Thou hast the dew of thy youth. ] The holiness and righteousness of Christ is called the dew of the morning, not in regard of its fading nature, as ours, Hos. 6. 4. but in regard of its multitude, because it maketh dewy.

Vers. 6. He shall wound the heads over many Countries. ] Satan the head of all the ungodly, as Conquerors use to do, Gen. 3. 15. In the head of the Serpent lies both virus & dolus.

Vers. 7. He shall drink of the brook in the way; therefore shall he lift up the head. ] An allusion to the brook Kedron, wherein they were wont to throw all the carnages of the Temple.

By the way is meant the whole course of Christ's life, every man is resembled to a traveler or wayfaring man, Psal. 119. 1. The whole course of a godly man's life is called a narrow way, Matth. 7. 14. by brook a Land-flood. Waters in Scripture note afflictions, miseries, Psal. 18. 5. & 69. 1. Great miseries are called many waters. The expression implies

• 1. A great measure of afflictions, therefore they are not called a Cup, but a Brook, Psal. 36 8.
• 2. A confluence of all manner of misery.

To drink of this river, is to suffer and sustain all these evils, Psal. 60. 3. Jer. 25. 15, 16. Matth. 20. 22. or it may mean a short refreshing of himself, and then a hot pursuit of his enemies without delay, till he hath got a full conquest of them. See Judge. 7. 4, 5, 6.

Lift up the head. ] An allusion to the release of Pharaohs Butler, He shall lift up thy head, Gen. 40. 13. so Christ, as one that saw an end of his troubles, and enjoyed a better state, Luke 21. 28.

PSAL. CXI.

Verse 2. THe works of the Lord are great, sought out of all them that have pleasure therein. ] The word signifies serious and diligent enquiry. The Jews called their School Domus inquisitionis, because there they diligently sought after truth.

PSAL. CXII.

Verse 3. WEalth and riches shall be in his house. ] That is, things sufficient and competent, Psal. 37. 16.

2. If by riches be understood abundance, the words must be taken with this condition, if they be for their good, for all temporal promises must be understood with exception.

Vers. 10. And melt away. ] By degrees, so the Hebrew word signifies.

PSAL. CXIII.

Verse 6. WHo humbleth himself. ] The word notes a great degree of humiliation.

Vers. 7. He raiseth the poor out of the dust, and lifteth the needy out of the dunghill.] From the dust, That is, from base estate, as 1 King. 16. 2. This speech is taken from 1 Sam. 2. 8.

The last words signify a most abject condition.

PSAL. CXIV.

Verse 2. FRom a people of strange language. ] This word is here only used, and meaneth all speech that was not understood of God's people; which he that speaketh is called of the Apostle a Barbarian, that is, a stranger, 1 Cor. 14. 11. even as here also the Chaldee turneth it.

R. Solomon and Kimchi expound it, a people speaking any other language besides the Hebrew, such they called Lognazim, as the Greeks and Romans called all besides themselves Barbaros.

PSAL. CXV.

Verse 1. NOt unto us, O Lord, not unto us, but unto thy Name give glory, for thy mercy, and for thy truths sake. ] It is redoubled for the greater emphasis, the Prophet • eacheth us to pray twice against our own praise; we are so apt to praise ourselves, so ready to glory in our prosperity, Repetitio ardorem indicat. Muis.

Some Divines think it is repeated as a rebuke of a temptation, because they had thick thoughts of revenge, they say, it is not a Doxology, but a prayer when the people of God went out against Pagan adversaries, they did not desire revenge or deliverance, but prosperity and success, that God's mercy and truth might be magnified.

These two Attributes are mentioned,

• 1. Because they are the chief part of the divine glory.
• 2. They yield most consolation to the creature.
• 3. For the better strengthening of their abnegation.
• 4. Because these are the two federal Attributes, and fit for the Church to mention, Psal. 25. 10. The Covenant was made in mercy, and kept in truth, Micah 7. 20.

Vers. 4. Their Idols are silver and gold: the work of men's hands.

5. They have mouths but they speak not: Eyes have they, but they see not. ] The Psalmist even as if he should set forth the vanity of babes and children about their puppets, so doth he describe the Heathen Idols, Inanitatem idolorum deridet potius quam deseribit. Bucerus.

They cannot be beneficial to men, which have their whole existence from them. He derides their madness who worship mute and empty Images, and adore the work of their own fingers.

Vers. 8. They that make them, are like unto them. ] That is, they have even as little wit and reason as they.

Vers. 16. The Heaven, even the Heavens are the Lord's. ] Made for the manifestation of his own glory, and the habitation of Angels.

But the earth hath he given to the children of men.] q. d. The Lord hath challenged the Heavens to himself in which he lives a blessed life, he hath given this earth to men in which they should live and glorify him.

PSAL. CXVI.

Verse 1. I Love the Lord. ] There is but one word in the Hebrew, I love, but he showeth not whom he loveth; its a broken word, because as Ambrose • faith, he loved the most desirable thing.

Vers. 7. Return unto thy rest, O my soul. ] Rests in the plural number, all manner of rests, because it hath attained its chief good.

Vers. 11. I said in my haste, All men are liars. ] That is, when I remembered not the word of God: but forgot my own duty, and was carried away with the stream of my own affections against faith, then I failed and was foiled.

Vers. 16. Oh Lord, truly I am thy servant, I am thy servant.] Repet • tio valet ad exaggerandum. Muis. He doubleth it, and adds an asseveration truly, q. d. Lord, I am all thine, and thou mayest do with me what ever thou pleasest.

PSAL. CXVII.

Verse 1. GE • tiles.] Or, Nations; All which are exhorted to glorify God, for obtaining mercy by Christ, who hath received us into the glory of God, as the Apostle showeth from this Scripture, Rom. 15. 7.—11.

PSAL. CXVIII.

Verse 6. WHat man can do unto me. ] Some read it by way of Interrogation, What can man do unto me?

Vers. 12. They compassed me about like Bees. ] 1. For multitude, go by troops. 2. Malice, they sting him. 3. Very fierce, the Bees will destroy themselves to hurt another.

Vers. 13. Thou hast thrust sore at me that I might fall. ] Some expound it of the enemies, some of God, he thrusts with the one hand, and relieves with the other, but the words following oppose this interpretation. In the Hebrew it is, Thrusting, thou thrust est me to fall; the iteration of the same verb notes a great force, and a vehement impression of his enemies, and the great danger into which they had cast him. It is an apostrophe (saith Simeon de Muis ) to some peculiar enemy, which he and Bucer thinks to be Saul.

Vers. 24. This is the day which the Lord hath made. ] That is, the day of the Resurrection. To make a day is put for sanctifying of it, 1 Sam. 12. 2▪ Exod. 34. 22. Deut. 5 • 15. made it otherwise then all other days.

Divers of the Ancients bring this Scripture to prove the change of the Sabbath-day.

Vers. 27. Bind the Sacrifice with cords.] Ai • sworth reads it, Bind ye the feastofferings with cords. This word is sometimes used figuratively for the Sacrifices offered at those feasts, as Exod. 23. 18. Isa. 29. 1. and so the Chaldee explaineth it here.

PSAL. CXIX.

THis Psalm was not penned according to the present frame of his heart, but a recollection of all the several frames of his heart.

It is wholly taken up in the commendation of the word, and high expressions of David's affection thereto, the Word was his Counselor and Comforter, he loves it exceedingly, it is his meditation all the day, the more grace any one hath, the more he prizeth the Word.

Here in this Psalm are ten words, which are used to set out the Law or Word of God.

• 1. Way, verse. 1. Whereby is meant that course which God hath set before us to walk in.
• 2. Law, verse. 1. Whereby the will of God is made known unto us, and we enjoined to conform ourselves thereto.
• 3. Testimony, verse. 2. Whereby testimony or witness is given of that which is good or evil.
• 4. Precepts, verse. 4.
• 5. Statutes, verse. 5. These do especially intend those ceremonial Laws to which the Jews were bound.
• 6. Commandments, verse. 6. Such as declared the power and authority of God over us.
• 7. Judgments, verse. 7. By these that mutual equity, or righteous dealing which should be betwixt man and man is taught.
• 8. Righteousness, or Justice, verse. 7. By which is manifested what is due to everyone.
• 9. Word, verse. 9. There is also another Noun, verse. 11. which we translate Word, it is translated Promise, Psal. 77. 8.

Most of the sentences of this Psalm are independent.

David prayeth several times in this Psalm to God to quicken him, ver. 37, 88, 107, 149, 154, 156, 159.

This Psalm is divided according to the Hebrew Alphabet, every eighth verse being under one letter.

Totus hic Psalmus est scriptus secundum ordinem literarum, ita ut ab una litera octo versus incipiant, & rursum à sequenti octo alii compleantur. Hieron.

Rationem hujus plaerique reddere conati sunt: sed nihil dum certi attulerunt, neque mihi quod afferam da • um est, • isi id vates fecerit causa vel ornatus, vel memory juvandae, vel certe utriusque. Bucerus.

Hic Psalmus est tanto praestantior, quanto prolixior, vigi • ti duobus videlicet octostichis conscriptus, ea methodo, ut primi octo versus omnes à prima alphabeti litera 〈 in non-Latin alphabet 〉 incipiant: it a secundum • ctostichium à 〈 in non-Latin alphabet 〉 , tertium à 〈 in non-Latin alphabet 〉 incipiat, & sic deinceps: quod tantum ad memoriam juvandam videtur factum. Simeon de Muis.

Vers. 1. Blessed are the undefiled in the way. ] This word is used of the beast, which was to be offered without any blemish or spot, here it is to be taken for such as do not defile themselves in thoughts or actions against God's word, so it is used Deut. 8. 13.

Who walk in the Law of the Lord. ] This explains the former word, such are undefiled in the way, qui ex Legis divinae praescripto vivunt.

Walking is a progressive motion, we are to go forward, be still growing.

The Law. ] The whole word of God, which is for our instruction, though sometimes it be used more specially. To walk in it, is to make all those instructions our paths to walk in, do nothing which it forbids, and everything it commands, in that manner and measure.

Walking implieth also diligence and familiarity, Enoch walked with God; and conformity of our lives with God's word, Can two walk together except they be agreed?

Blessed, 1. Because he walketh in the light, and so will not easily stumble. 2. Peace will be to him, if we receive direction from God's word, we shall receive consolation also. 3. Because in this way he shall have everlasting happiness.

Vers. 3. They also do no iniquity. ] That is, they live not in the service, in the willing and ordinary practice of anything that is known to them to be sin.

Vers. 4. Thou hast commanded us to keep thy precepts diligently. ] That is, with all our might and strength.

Vers. 5. O that my ways were directed to keep thy Statutes. ] This is as much, saith Austin, as if David should say, I have learned of thee, O Lord my Master, that it is necessary to keep thy Commandments, I now desire thine help, that I may keep them, for thou givest both the will and the deed.

Vers. 6. Then shall I not be ashamed, when I have respect to all thy Commandments ] Shall I not blush, Heb. Though we cannot keep all, nor any one, as we ought, yet we must have regard unto all, and that equally without respect or difference of any. The Hebrew word signifies summa cura & voluptate a • picere, he desires to perform duties with greatest care and delight.

Vers. 8. I will keep thy statutes, O forsake me not utterly. ] As if he should say, If it be thy pleasure to try me by leaving me to myself, yet, O Lord, let it be but for a while, forsake me not over-long.

Vers. 9. Wherewith shall a young man cleanse his way? by taking heed thereto according to thy Word.] q. d. It is a hard thing for a young man to get his heart clean • ed.

Vers. 11. Thy Word have I hid in my heart. ] As a treasure that I might not lose it, and as a rule that I might not transgress it.

Vers. 12. Blessed art thou, O Lord: teach me thy Statutes. ] See verse. 26. Not to know more rules of duty, but the right way of answering those rules.

Vers. 15. And have respect unto thy ways. ] That is, look to them, and to myself, that I may observe them.

Vers. 18. Open thou mine eyes. ] Those of my mind.

That I may behold wondrous things out of thy Law. ] The Hebrew word signifies ard • a, occulta, mirabilia, things hard, hidden, wonderful, all these things are in the Law.

Vers. 19. I am a stranger in the earth: hide not thy Commandments from me. ] When God gives thee over, either to thy own natural blindness, or suffers the god of this world to blind thee.

Vers. 29. Remove from me the way of lying.] David doth not mean the special sin of lying, but he calls sin in general the way of lying. For,

First, The way of lying is opposed to God's Law, and grant me thy Law graciously.

Secondly, In the original it is Derech Shakar, as ver. 104. & 128. other Hebrew words are rendered false way, and it is without question that all sin is meant thereby.

Vers. 30. I have chosen the way of Truth: thy Judgments have I laid before me.

Laid before me. ] As the adequate rule by which my actions and heart should be guided and directed.

Vers. 32. I will run the way of thy Commandments: when thou shalt enlarge my heart. ]

Run the way ] That is, be abundant in the work of the Lord.

If, or when, or because, it is either Conditional, or Causal, or particula temporis.

The heart is commonly put for the whole soul, all the faculties of the inward man; the understanding, God gave Solomon a wise and understanding heart; Will, a willing heart; Conscience, Your heart condemn you; Memory, Mary laid up these things in her heart; Affections, David's heart went out after Absalom; If riches increase set not your hearts on them; Joy and sorrow, a merry heart; But the enlargement of the heart is restrained to two faculties, the understanding, 1 King. 4. 29. and the affections, 2 Cor. 6. 11.

Vers. 33. And I shall keep it unto the end. ] Greek Continually, some turn it for rewards, as after the Greek doth, verse. 112.

Vers. 45. And I will walk at liberty, for I seek thy precepts. ] That is, he found his Spirit at the greatest liberty, when he walked in God's Statutes, 2 Cor. 3. 17. then his mind was set on the noblest objects. 2. This is to enjoy communion with God.

Vers. 48. My hands also will I lift up unto thy Commandments which I have loved ] Lifting up hands when it is done to God, notes either praying to him, or swearing by him; To the Commandments, notes, some say, obedience to perform the duties it commands, to catch at, to take it for my own; As they say in Latin, Ego tuas litteras obviis ulnis excipiam. Ezra takes it in this sense, Kimchi and others say, this phrase notes to put the hands to work.

A new expression, and hath not a parallel that I know of in all the Scripture. There is an emphasis in both words. I will lift up, this implies, The Commandments are sublime in nature in respect of the original, in the matter of them, heavenly Oracles. My hands, as a sign or testimony of lifting up his heart.

And I will meditate in thy Statutes. ] The Commandments of God are called Statutes, because they are immovable, they cannot be changed, they are sure, steadfast and faithful. The Latin word signifies stability, the Hebrew visitation. God visits for breaking of them.

Vers. 49. Remember the Word unto thy servant, upon which thou hast caused me to hope.] q. d Lord, thou hast invited me to hope, therefore now satisfy it, he pleads two things, the grant of a promise, and the gift of faith.

Vers. 57. Thou art my portion , O Lord ] The meaning is, Let others have their riches, honors, and other things of that kind, but I, O Lord, so purpose, my part and portion is (neither do I wish another) to obey thy Word.

I have said. ] That is, Resolved.

Vers. 59. I thought on my ways. ] In the original, I thought on my ways advisedly, seriously, studiously.

Vers. 60. • made haste, and delayed not. ] Did not delay myself, it is in Hithpael.

Vers. 69. The proud have forged a lie against me. ] In the original it is Taphlu gnalai sheker, Assuunt mendacium mendacio, they have sowed one lie to another.

Vers. 70. Their heart is as fat as grease, but I delight in thy Law. ] Fatness is put for that which makes the creature to be refractory, Deut. 32. 15. void of all sense, so here.

Vers. 71. It is good for me that I have been afflicted, that I might learn thy Statutes. ] That is, Afflictions are good by event or accident, partly by God's overruling providence that can turn them to good, and partly by grace in the elect who make a good use of them.

Vers. 81. But I hope in thy Word. ] That is, thy promise, whereby thou hast assured me that thou wilt satisfy my desire.

Vers. 89. For ever, O Lord, thy Word is settled in heaven. ] Heb. Stands fast, a Metaphor from a Champion, or an Army of soldiers that stand fast and keep their ground.

Heaven and earth are opposed, things below are changed, not above in Heaven.

2. Heaven is put for the Decree of God, Isa. 34. 5. in Coelo used for firmly and without doubt.

3. Established as a pillar, so the Hebrew.

Vers. 92. Unless thy Law had been my delights: I should then have perished in mine affliction. ] He speaketh in the plural number, as it he had said, Instar omnium, instead of all manner of delights unto me.

Some think he alludes to 1 Sam. 30. 6.

Vers. 93. I will never forget thy precepts. ] Remembering and not forgetting God's Law often mentioned in this Psalm, implies,

• 1. The Knowledge of God's word, Jam. 1. 24. Jude v. 5.
• 2. A retaining or keeping of what we know, 1 Cor. 11. 2. Heb. 2. 1.
• 3. A calling back of it to our minds, termed remembrance, 2 Pet. 3. 1. Isa. 46. 8.

4. A special application of that I know, retain and remember, feel the fruit of such a truth, Jam. 1. 22, 23, 24. as we say, Do you remember me? that is, do what I desired.

Vers. 94. I am thine, save me. ] Heb. I am for thee, others are for themselves.

Vers. 96. I have seen an end of all perfection. ] Not in the concrete, of perfect things, but in the abstract, of perfection, and of all perfection.

But thy Commandment is exceeding broad. ] That is, exceedingly broader than any of those perfections, I cannot see the end of it, and I know it shall never have an end; there is a vastness of purity and spiritualness in the Law.

Vers. 98. Thou through thy Commandments hast made me wiser than mine enemies: for they are ever with me.

99. I have more understanding than all my teachers, for thy testimonies are my Meditation.

100 I understand more than the Ancients: because I keep thy precepts. ]

There are three steps or gradations: David saith,

• 1. He is wiser than his enemies, it taught him how to out-wit them, though subtle and malicious.
• 2. Then his teachers, they read it but perfunctorily.
• 3. Then the Ancients, who have their own and others experiences. See Job 32. 8, 9.

Vers. 101. I have refrained my feet from every evil way. ] That is, my affections, from the love and delight of evil.

Vers. 109. My soul is continually in my hand. ] That is, I go in danger of my life. See Judge. 12. 3. So the Chaldee explaineth it, My soul is in danger, as if it were upon my hand.

Vers. 111. Thy testimonies have I taken as an heritage forever. ] Testimony is usually put for the whole Word of God, Psal. 19. 7. It is called the testimony of God, because it is that by which God testifieth his will to the sons of men; sometimes it is called the counsel, will, and mind of God, the record, 1 John 5. 11. therefore those that hold forth this testimony are called the witnesses▪ of God, Rev. 11. 3. and they that suffer for it, Martyrs: All Divine truths are to be examined by this, Isa. 8. 20. Rom. 3. 21. Act. 10. 43. 2 Because it is that which shall testify against men, Rev. 20. 20.

An heritage forever.] Et hic, & in futurum. Hieron.

Vers. 113. I hate thoughts. ] So the Hebrew: He means wicked and sinful thoughts, the most secret and lowest offenses, not only dislike them, but perfectly hate them.

Vers. 116. And let me not be ashamed of my hope. ] As shame ariseth from doing a thing against known light, and common principles, so also from loosing or suffering a thing against known hope, and common expectation.

Vers. 121. I have done judgment and justice. ] That is, have done judgment justly, exactly; judgment against the wicked, and justice toward the good.

Vers. 126. It is time for thee, Lord, to work, for they have made void thy Law. ] The Hebrew word signifies to abrogate, disannul, to take away the force and strength of a thing, they live as if there were no Law.

Vers. 129. Thy testimonies are wonderful, therefore doth my soul keep them. ] I have high thoughts of thy testimonies, I look upon them as glorious things: I see much of thyself in thy testimonies, and therefore doth my soul keep them: He doth not say, therefore do I keep them, but my very soul is in keeping thy testimonies. Idcirco lubens & ex animo me iis observandis totum addico. Muis.

Vers. 130. The entrance of thy words giveth light. ] The first entrance into them.

Vers. 136. Rivers of waters run down mine eyes, because they keep not thy Law. ] David's grief is set out by the quantity, and cause of it; the quantity is expressed in that hyperbolical phrase, Rivers of waters; an hyperbole, like that Psal. 6. 6. yet not false or feigned, his sorrow was very great, and withal constant, in that it did show itself by continual and abundant streams of tears. The cause, because they keep not thy Law: They, some refer it to eyes, the immediate antecedent, so Simeon de Muis. Rather because men: More particularly, Saul and his Courtiers, verse. 139. See verse. 58. To keep the Law is to observe it diligently, retain it in their hearts, and practice it.

Vers. 137. Righteous art thou, O Lord, and upright are thy judgments. ] So the Emperor M • uritius confessed in the same words, when he saw his children slain before his face, and was himself after them to be slain by Phocas.

Vers. 143. Thy Commandments are my delight. ] They are to me instead of all delights and pleasures in the world.

Vers. 152. Concerning thy testimonies I have known of old, that thou hast founded them forever. ] God intended the [Word as an everlasting monument of his Will.

Vers. 160. Thy Word is true from the beginning, and everyone of thy righteous judgments endureth forever. ] A great expression.

Vers. 161. Princes have persecutedme without a cause: but my heart standeth in awe of thy Word. ] That is, I did incur the displeasure of the greatest men, and they vented their dislike against me, yet I never complied with them.

Vers. 165. Great peace have they which love thy Law, and nothing shall offend them. ] Abundance of peace, inward comfort, sweetness, contentment, though not outward peace, and nothing shall make them turn from the Commandment of God, Matth. 11. 6. else David was sensible of outward evils, verse. 143. and spiritual 158.

Vers. 168. I have kept thy precepts and thy testimonies.] viz. sincerely and constantly.

Vers. 173. For I have chosen thy precepts.] viz. before all things. The word signifies to choose upon trial and examination.

Vers. 175. Let thy judgments help me. ] He speaks not of judgments executed, but of doctrinal judgments, the doctrine of the Gospel, and promises of grace.

PSAL. CXX.

A Song of degrees.] Canticum excellentissimum, an excellent Song, Junius, as the Hebrew word will well bear.

Among the Jews themselves these fifteen Psalms were distinguished and dignified by the name of Psalms of Degrees, either from ascent into the Temple, intension of the spirit, or elevation of the voice, or for their excellency.

Some will have these fifteen Psalms together to have the name of Songs of Degrees, 1. From the history, because they were penned, or at least repeated and sung by the Jews in their ascending or coming up from Babylon into their own Country, and this conceit is the more probable, because some of the Psalms speak expressly of their return from Captivity.

Others deduce it from the Ceremony or Rite used in the singing of them, who say that the Priest sang these Psalms upon the stairs or steps, as they marched up into the house of the Lord, which were fifteen steps between the people's Courts and the Priests, and these Psalms were sung in order, as they went up those steps; so Grotius: See Ezek. 40.

A third sort from the music they say these Psalms were sung with, ascensions or raising up the voice by degrees: as it is said, the Levites praised God with a great voice, or a voice on high, 2 Chron 20. 19.

4. From the matter and special contents of them, the verses of these Psalms being like the rounds of Jacob's ladder, on which we may ascend up to heaven, as the Angels did upon that.

Vers. 4. With coals of junip • r .] They burn hot, last long, and give a sweet smell, so God's judgments.

Vers. 5. In, or with the tents of Kedar. ] The Chaldee turneth it, Arabians, they dwelt in tents in the wilderness as shepherds.

Vers. 7. I peace. ] So the Hebrew, as if his spirit were transformed into peace. See the like phrase, Psal. 109. 4.

PSAL. CXXI.

Verse 1. I Lift up mine eyes unto the hills, from whence cometh my help. ] That is, towards Zion, or rather heaven, Heb. 9. 24. This Psalm seems to be written when he had war with Absalom, saith Grotius.

Vers. 2. My help cometh from the Lord, which made heaven and earth. ] A speech of contempt: Looks for help no other way.

Vers. 3. He will not suffer thy foot to be moved.] viz. to thy ruin.

Vers. 4. Behold he that keepeth Israel shall neither slumber nor sleep.] Non dormitabit, ac multo minus dormiet. Bucer. Muis. He shall be so far from sleeping, that he shall not so much as slumber. The phrase is taken from watchmen, who stand on walls in time of war, to foresee the approach of enemies and give warning, they may be treacherous or sleepy; The Capitol of Rome had been taken by the Gauls, if the Geese had not been more waking than the watchmen of the walls.

Vers. 5. The Lord is thy shade upon thy right hand. ] That is, protection, comfort and refreshing from heat, Isa. 25. 4. & 4. 6. Num. 14. 9.

The French and we say, ready at hand.

Vers. 6. The sun shall not smite thee by day, nor the moon by night. ] The stars have, in reference to the curse, several noxious influences, they shall nourish and cherish the Saints, they shall have benign influences on them.

The Sun and Moon being rulers of day and night, Psal. 136. 8, 9. imply all other things whatsoever; but this hath reference to God's protection of Israel in the wi •••• ness, Exod. 13. 21. Isa. 4. 5. Ainsw.

〈◊〉 • hose hot regions, as the heat of the day was intolerable: so the cold of the night was hurtful. He means God would drive away all evils, at what time soever they came.

Vers. 8. The Lord shall preserve thy going out and coming in. ] That is, prospers all thy actions at home and abroad, Numb. 27. 17. 1 King. 3. 7. 2 Chron. 1. 10. See D • ut. 28. 6. 2 Sam. 3. 25. Act. 1. 21. & 9. 28. Vitae actiones Scriptura egressum & ingressum vocat. Bucerus.

Thy going out. ] To war.

And coming in. ] That is, returning into thine house, when the war is ended. Muis.

PSAL. CXXII.

Verse 6. PRay for the peace of Jerusalem. ] The original words have such elegancy here, as (I think) all the Scripture cannot parallel this verse. The words do so excellently answer one another in matchless Paranomasie: It is in English inexpressible, Shaalu Shel • m Jerushalaim.

PSAL. CXXIII.

Verse 2. OUr eyes are upon the Lord our God. ] For direction and protection. Vers. 4. Of those that are at • ase. ] Not taken for absence of pain, such as are drenched with pleasure.

PSAL. CXXIV.

Verse 3. THen they had swallowed us up ] or down, quick. A metaphor taken from ravenous beasts that devour their prey so suddenly, that it seems to go quick down their throats.

PSAL. CXXV.

Verse 2. AS the mountains are round about Jerusalem, so the Lord is round about his people, from hence forth even for ev • r. ] Heb. 13. 5. As the City Jerusalem is everywhere compassed with mountains, so God compasseth and will forever compass the Church.

Vers. 3. Least the righteous put forth their hands unto iniquity. ] Noting, that if the godly should be too much afflicted, they could not hold out, but would turn aside to sinful courses. See Deut. 20. 18.

Vers. 5. As for such a • turn aside unto their crooked ways.] Ainsworth renders it, crcokednesses; it signifies to be crooked in his way, serpentum more, as Numb. 22. 23.

PSAL. CXXVI.

THis Psalm was penned after their return from Captivity out of Babylon. This Psalm is divided into Hallelujahs and Hosannahs, Praises and Petitions.

Vers. 1. Zion ] The people of God, the Ark was there placed, and there God was worshipped.

We were like them that dream. ] That is, we, as it were, forgot what our state and condition, but lately was; as a dreamer forgets how it was with him, did not know whether it was true or no, we were so amazed with the greatness of the deliverance.

Dreams are 1. Things unthought of. 2. Unlaboured for. 3. Of strange things, Jacob of a ladder reaching to heaven; that a Heathen King ( Cyrus ) of his own accord, on a sudden should give them commission to return out of Babylon, Ezra 1. 1. See Luke 24. 41. Act. 12. 9.

PSAL. CXXVII.

IT is a Psalm concerning Solomon, whom David foresaw to be his successor, he is called Jedidiah, 2 Sam. 12. 25. that is, beloved of Jah, so here. Vers. 2. I • did his beloved or dearling, it hath reference to Solomon's name.

Vers. 2. For so he giveth his beloved sleep. ] So, how is that? that is notwithstanding all the hard labor and pains they take, yet the Lord giveth them sleep, and sleep makes them forget all their former labor.

Some say it should be translated, For he rightly giveth his beloved sleep, as the same Hebrew particle is used elsewhere, Numb. 27. 7.

He means not bodily sleep, but a quieting of the soul in God: Some mystical Divines speak of obdormiti • animae in Deo.

PSAL. CXXVIII.

Verse 2. FOr thou shalt • at the labor of thine hands. ] That is, the fruit of thy labors, or thou shalt take delight in the very labor itself, as Christ saith, It was his meat and drink to do his Fathers will.

Vers. 3. Thy wi • e shall be as a fruitful Vine by the • ides of thine house. ] The Vine tree brings forth liquor of the Vine, most profitable to nourish the body, and cheer the heart.

Secondly, Fruitfulness is commended in the Vine tree, so in women. 1. Not a wanderer abroad, as Dinah • , but a house-wife. 2. In the house side, not the house top; she is in thy side who was taken out of thy side. 3. The Vine is of a bending and yielding nature, so she must be flexible to her husband. 4. A Vine is an excellent shade against the schorching Sun, so should she refresh her husband in his greatest misery.

Thy children like Olive plants round about thy table. ] He mentions here the Vine and the Olive, two of the best fruits, the one for cheering the heart, the other for clearing the face, Psal. 104. 15. the one for sweetness, the other for fatness, Judge. 9. 13. Christ himself is compared to these two trees, John 15. 1. Rom. 11. 24.

• 1. Numerous, round about.
• 2. Legitimate, one cannot graff anything in an Olive, but the Olive.
• 3. Flourishing, that is always green, Psal. 52. 10.

That he faith, about thy table, he expresseth the delight which they bring to the Father, while many of them, and those pretty ones, stand always in his sight.

Vers. 5. The Lord shall bless thee out of Zion. ] That was God's special residence.

PSAL. CXXIX.

Verse 8. NEither do they which go by say, The blessing of the Lord be upon you; we bless you in the Name of the Lord. ] Showing evidently, that it was a good and commendable custom of the people of God then, to crave God's blessing on the corn, grass or other fruits that they saw upon the earth, in these or the like words, God bless it, or God save it.

PSAL. CXXX.

Verse 3. IF thou Lord shouldst mark iniquities: O Lord, who shall stand? ] That is, rectus in curia. It is the posture of those that would boldly defend their cause.

Vers. 6. My soul waiteth for the Lord, more then they which watch for the morning▪ ] As the wea • y Sentinel which is we • with the dews of the night, waits for the appearance of the morning, or as the Levites watched in the Temple when the morning would come, that they might be taken off from their work.

Vers. 7. With him is plenteous redemption. ] From all • in • e, and all the consequences of it.

PSAL. CXXXI.

Verse 2. AS a child that is weaned of his mother, my soul is even as a weaned child. ] See Isa. 32. That is, was careful of nothing, as a weaned child, and as he depends on his mothers • are, so doth he commit the event to God, and wholly depend on him.

PSAL. CXXXII.

Verse 8. ARise, O Lord, into thy rest, though • , and the Ark of thy strength. ] The royal Prophet having settled himself in his Kingdom, according to his own desire; and besides, having after many wanderings to and fro, at length brought back again the Ark unto Jerusalem, maketh here most zealous and devout prayers to God for the continuance of his favor both to the Church and Commonwealth committed to his Government.

Vers. 9. Let thy Priests be clothed with righteousness. ] The Priests had linen clothes reaching down to their feet, so Christ our High priest, Rev. 1. 13. Linnen signifies righteousness in the Scripture, Rev. 17. 8. To this David alludes here. To this petition here God answers, v. 16. and to David's petition, v. 10. God answers, v 17. to the end of the Psalm.

Vers. 11. Of the fruit of thy body. ] Thy womb or belly, th •• is, thy children • See 2 Sam. 7. 12. This prophesy respecteth Christ, Act. 2. 30.

PSAL. CXXXIII.

Verse 1. BEhold how good and how pleasant it is. ] How good, that is, how much would come to the persons by it; by way of admiration, and how pleasant!

Some things are good which are not pleasant, as afflictions, repentance, selfdeniall, rendering good for evil; some things pleasant which are not good, as sensual pleasures; some things neither good nor pleasant, as envy, despair, impatience; some things both good and pleasant, as the happiness in heaven.

Vers. 2, 3. He useth two comparisons answering to good and pleasant; the second verse answering pleasant, the third answering to good.

Vers. 2. It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garments. ] It signifies that the spiritual oil was first of all poured upon our Head Christ, and from thence consequently derived to all his members.

Vers. 3. As the dew of Hermon, and as the dew that descended upon the mountains of Zion, for there the Lord commanded the blessing, even life for evermore.] Hermon was a very fruitful hill, inter pascua celebratur.

T • er • ] Where brethren dwell in unity.

Commanded ] Appointed and sent effectually. See Psal. 42. 9.

PSAL. CXXXIV.

Verse 3. THe Lord that made heaven and earth, bless thee out of Zion. ] He doth not say, The Lord that made the earth, bless thee out of heaven, nor the Lord that made heaven, bless thee out of heaven, but bless thee out of Zion, as if he would teach us, that all blessings come as immediately and primarily from heaven, so mediately and secondarily from Zion, where the Temple stood.

PSAL. CXXXV.

Verse 6. WHatsoever the Lord pleased▪ that did he in h • aven and in earth, in th • s •• s, and all deep places. ] A holy Minister said, that Scripture did ••• ch content him; Such a thing pleased God, said he, why should it not please me.

PSAL. CXXXVI.

Verse 10: To him that s ••• te Egypt in their first-born. ]

Here are four particulars:

• 1. God hath judgments for a whole Nation, Exod. 12. 30.
• 2. God punisheth his enemies in what is nearest to them, Zech. 12. 10.
• 3. God proportions his judgments to men's sins, Exod. 1. they drowned the Israelites first-born.
• 4. This judgment brake Pharaohs heart.

Vers. 11. And brought out Israel from among them ] The bondage of the Israelites was great,

• 1. In regard of their bodies, it is called an iron-furnace. See Exod. 3. 7, 9.
• 2. In regard of their souls, great Idolatry; The Egyptians worshipped almost everything, the Crocodile, River, Ox, Herbs in the garden, Rev. 11. Rome is called Egypt, this was therefore a great deliverance.

Vers. 13. To him which divided the Red Sea into parts. ] Or, Divisions. By the Jews tradition, the Red Sea was parted into twelve several parts, for every of the twelve Tribes to go thorough. But Bucer and Muis mislike that Interpretation.

Vers. 14. And made Israel to pass thorough the midst of it. ] He shows for whom this was done, Israel, Exod 14. 22, 29. not the Egyptians, Heb. 11. 29.

2. God gave Israel courage and faith to venture, Heb. 11.

Vers. 15. But overthrew.] Shook them off in the original, as a man would shake a worm off his garment.

Ainsworth and Grotius render it Shook off. See Exod. 14. 27.

PSAL. CXXXVII.

Verse 6. ABove my chief joy. ] Heb. The head of my joy.

PSAL. CXXXVIII.

Verse 1. BEfore the gods will I sing praise unto thee. ] The Kings and Princes of the earth, as verse. 4. called gods, Psal. 82. 1, 6. before such David used to confess the Lord, Psal. 119. 46.

Vers. 2. For thou hast magnified thy Word above all thy Name. ] The Name of God appears in his great work of Creation and Providence:

• 1. Because there is more of God discovered in his Word then in his works.
• 2. He works greater things by his Word then by his works, converting the soul, and comforting afflicted consciences.
• 3. Gives it authority over the conscience.

PSAL. CXXXIX.

Verse 3. THou compassest my paths. ] That is, markest me which way soever I go.

Vers. 13. For thou hast possessed my reins. ] That is, my secret cogitations, for the kidneys lie in a hid and secret place of the body, Jer. 12. 2.

Vers. 14. For I am fearfully and wonderfully made. ] Made, as it were, and composed altogether in wonders.

Vers. 15. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. ] So he calls the womb; because curious work-men, when they have some choice piece in hand, perfect it in private, and then bring it forth to light for men to gaze at.

Vers. 17. How precious also are thy thoughts unto me. ] Some expound it of the thoughts he had of God, he valued nothing so much as high thoughts of him. See verse. 18.

Others interpret it of God's thoughts of him, comparing it with Psal. 40. 5.

Vers. 22. I hate them with perfect hatred. ] I hate the wicked, that is, so far as wicked, viz. their practices and actions, not their persons.

Vers 24. And lead me in the way everlasting. ] That is, lead me by heavenly light in my whole life, the way of my age.

PSAL. CXL.

Verse 3. ADders poison, or the poison of Asps is under their lips. ] See Psal. 14. 1, 2, 3. Rom. 3. 15. that is, the words which come from their lips, are more hurtful than the poison of Asps.

Vers. 11. Let not an evil speaker • e established in the earth. ] Heb. A man of tongue, that is, a pratler or evil speaker, that hath tongue at will to use and abuse.

Evil shall hunt the violent man to overthrow him ] The evil of sin. 2. Of punishment. 3. Satan.

There are four things in hunting.

• 1. A great deal of Industry.
• 2. Art.
• 3. Pleasure.
• 4. That the creature taken may be destroyed.

PSAL. CXLI.

Verse 3. SEt a watch (O Lord) before my mouth. ] Or, Ward, custody, to keep me from speaking amiss.

Vers. 4. Let me not eat of their dainties. ] Some understand it of their sins. Others of their flatteries, they will flatter thee in a way of sin.

Vers. 5. Let the righteous smite me. ] Or, Hammer me, the same word with that which is spoken of Jael when she slew Sisera, Judge. 5. 26. with a deserved censure, as if he had said, If I have done amiss, let me hear of it, yea, let me smart for it by a faithful reproof.

It shall be an excellent oil. ] As oil for my head, to anoint my head with, or head-oil, most excellent oil, as Cant. 4. 14. & Ezek. 27. 22.

PSAL. CXLII.

Verse 4. I Looked on my right hand. ] A Scripture very remarkable.

The right-hand is the great instrument of action, therefore assistance given is said to come on the right-hand.

PSAL. CXLIII.

Vers. 4. MY heart within me is desolate. ] Laid waste or become a wilderness. The word in Hithpael signifies to lay ones self waste, void of comfort.

Vers 6. As a thirsty Land. ] As in a dry Land parched with the heat of the Sun, there is a great want of moisture, so in our souls must be retained a sense of the want of the graces of God, with an hearty sorrow of our want, we must feel ourselves even dried and parched with the heat of God's wrath due unto our sins, until the sweet waters flowing from the Sanctuary have graciously refreshed us.

2. As a dry Land parched with drought gapeth and openeth itself wide, as if it would swallow up the Clouds, for rain: So must our hearts preserve within them an earnest appetite, and insatiable desire after Christ and his merits.

Vers. 10. Lead me into the Land of uprightness. ] Some expound it of heaven, both the uprightness in this life and heaven.

PSAL. CXLIV.

Verse 1. WHich teacheth my hands to war, and my fingers to fight. ] That is, gave him that skill, courage and success in the war, that he got a complete victory.

Vers. 4. Man is like to vanity.] Adam damah la hebel, Adam is like to Abel man to vanity. Adam the earthly man, what possession ( Kyman ) soever he gat, all is Abel vanity. Broughton of the first ten Fathers.

Vers. 8. Their right-hand is a right-hand of falsehood. ] Either refer it to their oaths to God, so Glassius. When they sware to him, they used to lift up their righthand, Revel. 10. 5. Or their Covenant with men, their manner was to give the right-hand when they made a Covenant, Ezek. 17. 8. men whom neither oath to God, nor their Covenant with men would hold.

Vers. 11. Deliver me from the hand of strange children. ] The Jews.

Vers. 12. May be as corner stones polished after the similitude of a palace.] Or, Temple, so the LXX.

Vers. 13. Affording all manner of store. ] The Chaldee Paraphrast paraphraseth it ab anno in annum, from one year to another. Ainsworth renders it from meat to meat, or from sort to sort, that is, all sorts and store of victuals.

Vers. 15. Happy is that people that is in such a case: yea happy is that people, whose God is the Lord. ]

David having prayed for many temporal blessings in the behalf of his people, from verse. 12. to this verse, at length he windeth up all indeed with this Epiphonema or conclusion, Blessed be the people that are in such a case: but presently comes with an Epanorthosis, or a correcting of his former speech, Yea rather happy is that people whose God is the Lord; As if he had said, that indeed is a thing to happiness in some kind, but nothing to this, that is but temporal, this eternal.

The Lord is said to be his people's God two ways:

• 1. Spiritually, when he takes them into Covenant with himself.
• 2. Visibly, when he takes them into Church-fellowship, so he was the God of Israel.

PSAL. CXLV.

Verse 9. ANd his tender mercies are over all his works. ] There is no work of his hands which receiveth not from him some mercy.

Vers. 10. All thy works praise thee, O Lord: and the Saints shall bless thee. ] To bless and praise differ, praise declareth his excellency, bless, that is, acknowledge his benefits.

Vers. 18. The Lord is nigh unto all them that call upon him, to all that call upon him in truth. ] Which intimates,

• 1. That there is a calling upon God, and not in truth.
• 2. That there is no loss of a prayer which is made in truth, for God is near.

In truth. ] That is, in faith and confidence, that they shall obtain the thing which they pray for.

PSAL. CXLVI.

Verse 2. WHile I live, will I praise the Lord: I will sing praises unto my God, while I have any being. ] There is no phrase more usual in the Psalms then to sing forth praises unto God, and it is not used without a special emphasis. For it is one thing to praise, and another to sing praises, as this verse showeth. This is to publish, to declare, to speak of abundantly, to utter the memory of God's great goodness, that one generation may derive praises unto another, as the expressions are Psal. 145. 4, 7.

Vers. 3. Put not your trust in Princes, nor in the son of man, in whom there is no help. ]

There are two reasons why David instanceth in Princes:

• 1. Because all are apt to idolize men in power, Regis ad exemplum, &c.
• 2. Because David himself had been miserably deceived, he trusted much in the Courtiers of Saul and Jonathan. It is applicable to all sorts of men, therefore it is added, Nor in the son of man.

PSAL. CXLVII.

HAllelujah. ] That is, Praise ye Jah. See Psal. 135. 1.

Vers. 1. Praise ye the Lord: for it is good to sing praises unto our God: for it is pleasant, and praise is comely. ] There are good things which are not pleasant, as afflictions, Heb. 12. 11. There are pleasant things which yet are not comely, as foolish jesting, Ephes. 5. 4. but singing of Psalms is good, pleasant and comely. Good in its own nature, pleasant to the hearers, and comely to the user.

Vers. 10. He taketh no pleasure in the legs of a man. ] Either because the strength of a man lies there, or his agility is manifested there.

Any endowments of a man that are not grace, as the opposition makes manifest, verse. 11.

Vers. 11. The Lord taketh pleasure in them that fear him. ] In their persons and services.

Vers. 13. For he hath strengthened the bars of thy Gates. ] Against enemies.

Vers. 16. He giveth snow like wool. ] Not only because of the likeness in color, but also because it warmeth the ground, and preserveth the corn that is sown, Qui dat nivem candidam sicut lanam. Chaldaeus.

PSAL. CXLVIII.

Verse 4. PRaise him ye heavens of heavens: and ye waters that be above the heavens. ] Heavens of heavens. ] That is, the highest heavens.

Ye waters that be above the heavens. ] That is, the clouds praise him, as they are the wonderful work of God, and give men matter to praise him.

Vers. • 1. Kings of the earth, and all people: Princes, and all Judges of the earth.

12. Both young men and maidens, old men and children. ]

He invites all men of every condition, age and sex, lest any should think himself exempt from this duty.

PSAL. CXLIX.

Verse 6. LEt the high praises of God be in their mouth. ] When God puts forth high acts of grace, he expects high praises.

Vers. 9. To execute upon them the judgment written. ] In the book of God the Lord hath declared against some enemies, as Amalek and the Antichristian party.

PSAL. CL.

Verse 2. ACcording to his excellent greatness. ] So we read, but the Hebrew and Greek according to the multitude of his greatness, and so Ainsworth.

Vers. 4. Organ. ] Or, The Organon, as the Greek translateth it: The Hebrew name signifieth a lovely (or delightful) instrument: It is one of the ancientest of the world, invented by Jubal. Gen. 4. 23. and an instrument of joy, Job 21. 12. & 30. 31.

CHAP. I.

T HE Book of Proverbs is compared to a great heap of gold Rings, rich and orient severally, and everyone shining with a distinct sense by itself: but other Contexts of holy Writ to gold-chains, so interwoven and enlinked together, that they must be enlightened and receive mutual illustration one from another. Bolton on Prov. 18. 14.

It is without question that Solomon was the Author of this Book, 1 King. 4. 32.

Three Books of Scripture are Solomon's, Proverbs, Ecclesiastes, Canticles. The Proverbs set out true wisdom; Ecclesiastes, worldly vanity; Canticles, heavenly love.

Vers. 4. The simple.] Jerome reads it a child, Junius fools, because both children and fools are simple.

Vers. 7. The fear of the Lord is the beginning of wisdom. ] Filial fear, a fear of reverence, Mal. 3. 16. The word signifies as well caput or principatum, the head or top of wisdom.

Vers. 8. My Son.] Solomon repeating this Title twenty three times hath it ever in this form Fili mi, my son. One main end of writing this Book was to instruct young ones.

Vers. 12. Let us swallow them up alive as the grave. ] As wild beasts devour their prey, at a morsel. Ralph Baines saith, he seems to allude to the History of Dathan and Ahiram, whom the earth opened and swallowed up quick; but M ^r Taylor dislikes this; for thieves (saith he) would not willingly mention such a judgment.

Vers. 20. Wisdom▪ crieth without. ] Heb. Wisdoms, that is, Summa Sapientia. Junius. Because it is the most excellent wisdom, divine, heavenly wisdom, which teacheth us how to attain eternal life.

Crieth. ] The word signifies a strong cry, such a one as Soldiers use to send forth in the beginning of a battle, or after a victory.

Vers. 22. How long ye simple ones will ye love simplicity. ] Simple sometimes signifies one that is plain hearted, sincere; and simplicity, singleness and integrity of heart; here taken in the worst sense, fools love folly, that is sin.

That is, Never strive to better your knowledge in things which may do you most good, but suffer yourselves to be abused in that which will overthrow and shame you.

And fools hate knowledge. ] Sinful fools will not be at cost and pains to get it.

Vers. 26. I also will laugh at your calamity, I will mock when your fear cometh. ] God delights not in it with a will terminated in their destruction, but as an occasion to exercise his justice.

Vers. 31. Therefore shall they eat the fruit of their own way, and be filled with their own devices. ] A metaphor taken from those which have surfeited on sweet morsels, when they feel the griping of their bowels, they have enough of it. From Husbandmen, saith Baynes.

M ^r Taylor saith, there is a metaphor from meats, in the word eat; a metaphor from trees▪ in the word fruit; and a metaphor from travellers, in the word way.

Vers. 32. For the turning away of the simple shall stay them. ] By making them to neglect duty, and provoke God against them.

CHAP. II.

Verse 1. ANd hide my Commandments with thee. ] That is, Have them always about thee, that so when ever there is any need thou mayest have the promises and counsels at hand.

Vers. 3. Yea, if thou criest after knowledge. ] Liftest up thy voice, Synecd. generis, If thou pray after knowledge, or for knowledge, as it is translated in the end of the verse for understanding. And that is nearer to the Hebrew Text.

And liftest up thy voice. ] Heb. Givest, or utterest thy voice.

If thou criest. ] There is the prayer.

If thou seekest. ] Ver. 4. there is the endeavor.

Then shalt thou understand the fear of the Lord. ] Vers. 5. There is the blessing.

Vers. 6. For the Lord giveth wisdom. ] As if he should say, it comes not out of the mouth of the excellentest man, that thou canst hear; it comes from the Lord only, and therefore thou must seek to him for it.

Vers. 11. Discretion shall preserve thee, understanding shall keep thee. ]

Discretion imports a careful examining things in the mind before we do them, that we may avoid evil.

Shall preserve thee. ] As a Buckler keeps from wounds: or as a guard, which Princes are wont to have about them, for the safety of their persons.

The same benefit is twice inculcated.

Vers. 16. From the stranger which flattereth with her words. ] Heb. Which maketh her words smooth. See Psal. 55. 21.

Vers. 17. And forgetteth the Covenant of her God. ] That is of marriage, of which God is the author, and whose name was or ought to have been invocated in the match making.

The Hebrew word translated Covenant, comes from a word which signifies to choose. It is an agreement between two choosing one another, and tying themselves by Covenant one to another upon such terms as both parties like.

Vers. 19. None that go unto her, return again. ] That is, very few, so few, Ut quasi nulli videantur, Lavater. David repented of adultery. The strumpets house is like the Lions den.

That go unto her. ] A modest expression of a secret or foul action, frequent in Scripture, Gen 29. 23. Psal. 51. tit.

Neither take they hold of the paths of life. ] Which lead to eternal life.

CHAP. III.

Verse 5. LEan not unto thine own understanding. ] A metaphor from one that leans on a staff to support him from falling. Presume not upon thine own wit. Trust not to it.

Vers. 11. My Son, despise not the chastening of the Lord, neither be weary of his correction. ] It should not be slighted, neither should we faint under it.

Vers. 14. For the merchandize of it is better than the merchandize of silver, and the gain thereof than fine gold.

15. She is more precious than rubies: and all the things thou canst desire, are not to be compared unto her. ]

It is spoken of Christ, and the trading for him in the Ordinances, those ways of worship which he hath appointed.

Wisdom, that is, grace. Merchandize, that is, trading for it in Ordinances, to know what returns and incomes you have.

Than fine gold. ] The word comes from cutting in the Original, either because gold is, as it were, cut out of the earth at first; or else because after it is purified by the fire it is cut to make rings or coin.

Vers. 16. Length of days is in her right-hand: and in her left-hand riches and honor. ] The Heathens reckoned upon their left-hand, until they came to a hundred years, and then they began to reckon upon their right hand, as appears by that of Juvenal,

Solomon's meaning is, that wisdom should make them to live a long age, even to a hundred years, so some expound it.

The Hebrew word for Honor comes from a word which signifies to be heavy or weighty; for honor, as it riseth from the weight of good qualities in men, so it adds weight to men's persons, and makes them of greater account than others.

Vers. 18. She is a tree of life to them that lay hold upon her. ] See Chap. 15. 4. & 11. 30. Partly, because it is planted by God immediately, but chiefly because of its perfect supply of all wants, Revel. 22. 2. speaks of wisdom, that is, grace, meat and medicine. Life is in the Dual Number, there is a life here, and a life in heaven.

To them that lay hold upon her. ] The word signifies a fast laying hold on a thing as ones own, and as not willing to let it go.

Vers. 27. Withhold not good from them to whom it is due. ] Heb. From the masters thereof. He makes the Christian neighbor who is in necessity an owner, even one that hath good right and title to our goods according to our ability.

Vers. 29. Devise not evil against thy Neighbor. ] In the Hebrew it is Al tacharosh, Noli arare mendacium, Plow not a lie, a speech borrowed from husbandry, as the Husbandman ploweth up the ground, and searcheth into the earth with his Plowshare, so doth a wicked man plot mischief in his mind.

Seeing he dwelleth securely by thee. ] Meaning that he feareth none evil from thee, seeing he hath done none.

Vers. 32. For the froward is abomination to the Lord. ] The Hebrew word signifies a thing which offends the senses, from which men turn away ears, eyes, nose; it shows God's utter dislike of the ungodly. See Exod. 8. 26.

But his secret is with the righteous. ] The secret of his love, providence, counsel, Psal. 25. 14. John 15. 15.

Vers. 34. Surely he scorneth the scorners.] Jerome and the Septuagint translate it the proud, so do James and Peter quoting this place. See the later part of the verse.

The original word here used, may seem to have a reference unto a speaking by an Interpreter, and then we may conceive the word here, to set forth the haughty carriage of the proud, who scorn to speak by themselves to others, but do it by an Interpreter, by some other body.

CHAP. IV.

Verse 3. TEnder and only beloved in the sight of my mother. ] That is, I was her best beloved Son, for Bathsheba had four sons, 1 Chron. 3. 5. This word is used of very dear sons, as of Isaac, Gen. 22. 2, 12, 16.

Vers. 4. Let thine heart retain my words. ] The words are borrowed from Husbandmen, as Husbandmen put stays to the trees which they plant. So the precepts of the Father stay and uphold the child.

Vers. 4. Wisdom is the principal thing.] Reshith beginning, so Tremel.

Get] Kanah signifies to get a thing as a man's own possession, so as to have a peculiar interest in it.

Wisdom. ] Wisdom in this book signifies two things: 1. Christ, Prov. 8. 2. Grace, especially spiritual understanding. Grace is the principal thing.

The principality of grace lies in six things:

• 1. It makes a man conformable to God.
• 2. Brings one into Communion with him, Zech. 3. 7.
• 3. Fits a man for the service of God, Dan. 1. 4. Isa. 6. 8.
• 4. Turns all things into a blessing, Mal. 2. 2.
• 5. Fils the soul with all spiritual excellencies.
• 6. Preserves one from all evils, Prov. 2. 11, 12.

And with all thy getting. ] Heb. In all thy getting, get understanding.

Vers. 13. Take fast hold of instruction. ] The word signifies to lay hold with strength, as men that are in peril of drowning, they will lay hold so fast upon a thing, that their hands may be sooner broken then loosed.

Vers. 14. Enter not into the path of the wicked, and go not in the way of evil men.

15. Avoid it, pass not by it, turn from it, and pass away. ]

Iteration of the same sense in variety of phrase argueth the necessity of the duty, and earnestness of the divine Penman to persuade.

Vers. 17. For they eat the bread of wickedness, and drink the wine of violence. ] That is, they eat bread and drink wine gotten by wickedness and violence.

Vers. 18. But the path of the just is as the shining light. ] See Chap. 10. 29.

Vers. 19. They know not at what they stumble. ] That is, they cannot imagine how soon they shall fall. 2. They know not what it is that makes them fall.

Vers. 21. Let them not depart from thine eyes. ] That is, read them continually,

Keep them in the midst of thine heart ] The heart is the center of the body, about the midst of it, lay them up where they may be safe and ready at hand for continual use.

Vers. 23. Keep thy heart with all diligence, ] With all keeping, or above all keeping, look to that above everything.

Heart is taken in a spiritual sense, so it signifies the understanding, will, conscience, memory, affections, thoughts, here the will. It is a metaphor taken from a Spring, keep the Spring-head carefully, because all the water runs out there; Not while it is in its natural condition, but the heart which is already sanctified.

Keep. ] The Hebrew word is applied to three sorts of keeping:

• 1. Of a prison, as that to which Joseph was committed, Keep it as a prison.
• 2. Of a besieged City, so Hab.
• 3. As the Priests and Levites which were entrusted with the holy things of God, looked to their charge with all diligence.

For out of it are the issues of life ] All the streams of thy life flow from this, refers to the heart.

Vers. 24. Perverse lips put far from thee ] Heb. Perverse, crooked, or froward.

Vers. 25. Look straight before thee. ] To duty as the means, and to the end too, that is, Let your minds be intent on what ever you do, opposite to expression, Prov. 17. 24.

CHAP. V.

Verse 4. BUt her end is bitter as wormwood. ] The end which she brings others to.

Vers. 9. And thy years unto the cruel. ] Thy young years, and better part of thy age. Aczar properly signifies cruel, only Deut. 32. 33. it is added as an epithet to the poison of Asps.

Vers. 11. And thou mourn at the last when thy flesh and thy body are consumed. ] He mourneth when all is spent. In the Original it is Nahamta Babharit hec • , which properly signifies to roar as the Lions do when they are hungry, Prov. 28. 15.

Vers. 14. I was almost in all evil, in the midst of the Congregation and Assembly ] That is, sin had that power in me that when I came into the presence of God, the society of the Saints, these kept not my corruptions under.

Vers. 19. Let her be as the loving Hind and pleasant Roe, let her breasts satisfy thee at all times, and be thou ravished always with her love. ] Note both the metaphors and the hyperbole, which are used to set forth the Husbands delight in his wife. Hind and Roe are the females of an Hart and a Row-buck. It is noted of the Hart and Row-buck, that of all other beasts they are most enamored with their mates. The former is termed the loving Hind, or word for word a Hind of loves; The later a pleasant Roe, or Roe of favor, that is, exceedingly loved and favored.

Let her breasts satisfy thee at all times.] Inebrient te, Heb. Let them make thee drunk.

Be thou ravished with her love ] Word for word, Err thou in her love, or, Thou shalt err in her love. Ravishment in carnal matters is sinful. The Scripture allows no excess in affection, it only notes a lesser evil, rather than lose thyself in the embraces of an harlot. Vide Capel. Critic. Sac. l. 6. c. 4.

This implies two things:

1. So far to exceed in love as to make a man to oversee some such blemishes in his wife, as others would soon espy.

Or else secondly, to count them no blemishes, delighting in her never a whit the less for them.

Vers. 20. And why wilt thou, my Son, be ravished with a strange woman, and embrace the bosom of a stranger. ] As if he had said, Sure enough, if thou do not love thy wife, thou wilt look after harlots, or at least art in danger to do it, but if thou love thy wife truly, thou art strengthened against a stranger.

CHAP. VI.

Verse 6. GO to the Ant, thou sluggard, consider her ways and be wise. ] The Ant though the least of creatures, is commended for her prudence and solicitude for the time to come, and her love of pains and diligence. See Pliny 2 ^d Book of his Natural History, c. 3 Virgil's 4 ^th of his AEneids.

Vers. 9. How long wilt thou sleep, O sluggard? When wilt thou arise out of thy sleep?

10. Yet a little sleep, a little slumber, a little folding of the hands to sleep.

11. So shall thy poverty come as one that travelleth, and thy want as an armed man. ]

Solomon lively describes the sluggard, he brings him in roming himself, and rubbing his eyes with an unwilling hand, uttering broken and sleepy sentences, as one not half awake, How long wilt thou sleep? When wilt thou rise out of thy sleep? As if he had said, Ho Sir, it is time to get up; what not out of your bed yet, at this time of the day? Then mark his drowsy slumbering and senseless answer, A little sleep, a little slumbers, for the Original hath the words in the plural number, well befitting a sluggard, A little folding of the hands, a little sleep, a little slumber, all little, though he sleep much, but yet it is but little in his conceit.

One that travelleth. ] That is, with so much speed, as it will not be long.

As an armed man. ] That is, with so much strength as will not be resisted. See Prov. 24. 33, 34. & 26 14.

Vers. 13. He speaketh with his feet. ]

Vers. 14. He deviseth mischief continually ] Diggeth further into the mine and treasure of evil in his own heart.

The Hebrew word Charash signifies great labor and skill, as of Husbandmen, 1 Kings 19 19. or of Smiths, Gen. 4. 22. 1 Kings 7. 14.

Vers. 17. A lying tongue. ] See verse. 19. He repeats lying twice, though under several terms.

Vers. 22. It shall talk with thee. ] The Hebrew word signifies a discourse pro and con, which is only in the meditation of our hearts, the man makes objections, the word answers.

Vers. 27. Can a man take fire in his bosom? ] Unclean lust.

Vers. 31. He shall restore seven fold.] Jesballem Shibghnathaim, he shall pay seven-fold; the Hebrews double the Dual number, ten in the Dual number is twenty, three is thirty, and four is forty, but when they come to seven, here they double not, Isa. 30. 26. there it only standeth for seven; so here, he shall pay Shibghnathaim, that is, seven for one.

Vers. 35. He will not regard any ransom ] That is, he will not be moved by any gift to spare him that hath dishonored his bed.

CHAP. VII.

Verse 4. SAy unto wisdom, thou art my Sister. ] Be as familiar with the wisdom of God revealed in his Word, as with thine own sister.

Vers. 14. I have peace-offerings with me: this day have I paid my vows. ] The Harl • t hath divers arguments to entice him, 1. She was no common strumpet, had set all straight between God and her soul.

Vers. 15. Therefore came I forth to meet thee diligently, to seek thy face, and I have found thee. ] 2. She had a singular love to this young man, therefore she came out to meet him. And, 3. She pleads the good hand o • God's providence, And I have found thee, 1 Sam. 23. 7.

Diligently to seek thy face. ] The original word is, To seek thy face in the morning, and yet verse. 9. it was in the evening that she met him. To do a thing in the morning, and to do a thing diligently are the same in Scripture, Psal. 10▪ 1. 8. Early, the Hebrew is, in the morning, that is, with all diligence and care.

Vers. 16. I have decked my bed with covering of tapestry, with carved works, with fine linen of Egypt.

17. I have perfumed my bed with myrrh, alces, and cynamon. ]

4. She argues from the many allurements of corruption in these two verses. The Bed decked and Chamber perfumed with all spices which might be incentives to lust.

Vers. 18. Come let ut take our fill of love until the morning, let us solace ourselves with love.

19. For the good man is not at home, he is gone a long journey. ]

Here is another argument, verse. 18. calls it love and loves, though it were lust.

And prevents an Objection which might arise, verses 19. & 20.

The good man is gone a long journey, and not likely to return.

Vers. 23. Till a Dart strike thorough his liver. ] That is the seat of concupiscence.

The pox is Morbus hepatarius, the disease of the liver.

CHAP. VIII.

Vers. 1. DOth not wisdom cry, understanding put forth her voice? ] Mark the proceeding of wisdom in the gradation.

First, She crieth ( Bah • uts ) without, that is, she crieth as she cometh out at the door.

Again, She crieth ( Barhhoboth ) in the streets, that is, in the place where buyers and sellers use to meet for exercising of merchandize.

Thirdly, She crieth ( Berosh homijoth ) in the chief place of concourse, that is, where the chief of the people, and the common multitude resort, as 1 Sam. 14. 38. So Judge. 20. 2.

Fourthly, She crieth ( Be phithe shegnerim ) in the opening of the gates, that is, in the place where the Judges and Counsel sat.

Vers. 9. They are all plain to him that understandeth. ] That is, everyone that is godly, as by the fool in this Book the wicked is usually meant.

Vers. 10. Receive my instruction, and not silver. ] That is, above silver, or rather than silver.

Vers. 12. I wisdom dwell with prudence. ] Wisdom is a knowledge of principles, prudence a wisdom to apply them to our own comfort and use.

Vers. 13. The fear of the Lord is to hate evil, pride and arrogancy, and the evil way, and the froward mouth do I hate. ] The evil of the heart or thoughts is expressed by pride and arrogancy, Scatter the proud in the imaginations of their hearts; sin in the words, by a froward mouth, sins of practice, by evil way.

Vers. 15. By me Kings reign. ] It is spoken of Christ as Media • our. See verse. 22, 23.

Vers. 21. To inherit substance. ] That is, I will cause him to inherit something that is, or somewhat which hath a being. Riches, honor, are rathor profitable in the opinion of men than indeed.

Vers. 22. The Lord possessed me in the beginning of his way, before his works of old.] In is inserted, it is not in the original, See ver. 30. rather possessed me the beginning of his way. It is spoken of Christ, not as God, so one person possesseth not another, but as Mediator, the servant is part of the masters possession.

Vers. 23. I was set up from everlasting. ] The word signifies anointed, it is used Psal. 2. 6. anointed as Mediator by reason of the eternal Covenant between God and him.

Vers. 30. Then I was by him, as one brought up with him. ] A Metaphor taken from two mates and companions that are born and bred together, and sport themselves in each others society.

And I was his delight, rejoicing always before him. ] The original is Delights in the plural number, importing, That the eternal Son was the greatest delight of his Father, he was variety of delights unto him, the happiness of the persons is the infinite satisfaction they take one in another.

Jermin saith, the Hebrew word is like deliciae in Latin, being of the plural number, and not having a singular.

Vers. 31. And my delights were with the sons of men. ] The same word for delight is used in both places, what delight God the Father took in his Son, the suitable delight he takes in his Saints, he was thinking that man should be made after God's Image, and restored by his grace.

Vers. 32. Now therefore hearken unto me. ] By hearkening, these particulars are understood:

• 1. A hearing with the ear.
• 2. A closing with the truth, with the understanding.
• 3. A retaining it in the memory.
• 4. A subjection of the heart to what is understood and remembered, 1 King. 12. 15. 1 Sam. 2. 25.

Vers. 36. But he that sinneth against me, wrongeth his own soul. ] He speaks of rejecting Christ offered in the Gospel.

CHAP. IX

THe whole Chapter is spent in several arguments, Wisdom pleads this way, and folly, that.

Vers. 1. Wisdom. ] That is, Christ.

Hath built her house, ] That is, the Church.

Seven Pillars. ] The firmness and beauty of the Church, called the Pillar of Truth.

Vers. 2. Secondly, Here is the fullness of Christ in his Church.

For sustenance and refreshing.

Vers. 3. Her maidens. ] That is, Ministers of the Gospel, who as Virgins should be untouched and undefiled by the world.

Vers. 10. The fear of the Lord is the biginning of wisdom. ] Either the highest or first point of wisdom.

Vers. 17. Stolen waters are sweet, and bread eaten in secret is pleasant. ] An allusion to a naughty servant, which makes merry when his master is asleep.

CHAP. X.

Verse 2. TReasures of wickedness profit nothing: but righteousness delivereth from death. ]

Treasures, ] That is, abundance of that which is rich, so that one may lay up for time to come, Matth. 6.

Of wickedness. ] Gotten or held by sins of commission or omission.

Profit nothing. ] More is intended than said, they are very hurtful; whatsoever good a man expects from them, he can make no certainty of it, and he shall have no true benefit by them in the conclusion.

But righteousness ] Of affection, heart, life and conversation.

Delivereth from death. ] Spiritual, it is a means of our salvation, it doth not deserve deliverance from death, but it gives assurance of our deliverance from death, Prov. 12. 28.

Vers. 4. He becometh poor that dealeth with a slack hand, but the hand of the diligent maketh rich.] Jad hharzitim, the hand of the diligent maketh rich. ( Hhazatz ) is to dignity in the ground for gold in the earth, that man shall become rich.

Doctor Jermin observes, the original word in the former part of the verse is Caph, which signifieth the bowing of the hand, because deceit is hollow, and it is with the hollow of the hand, that the sleights of deceit are practiced. In the later part of the verse it is Jad the whole hand, the strength of the hand, for that it is which diligence useth, and by that it is that it maketh rich.

Vers. 7. The memory of the just is blessed: but the name of the wicked shall rot. ] In the original it is, the memory of the just in benedictionem, shall be for a blessing. The very remembering of them shall bring a blessing to such as do remember them, so Jermin. Memoria justi erit celebris, so Bain. Cartwright thus explains it, Blessings so abundantly and prolixly follow the just, that mention shall not be made of him dead, but with praise and blessing: As on the contrary the wicked are not named without detestation.

The memory or the name, he doth not say his house or his body shall rot, though they must, but his memory, either it shall not be remembered at all, or be remembered as a rotten thing.

Vers. 9. But he that perverteth his ways shall be known.] Perverteth his ways, That is, alloweth himself in any ill course, though never so secretly.

Shall be known. ] That is, his vile and wretched dissembling shall be detected.

Vers. 12. But love covereth all sins. ] 1 Pet. 4. 8.

By covering must be meant,

• 1. A favorable construction of all things, which in right reason may be well construed.
• 2. A passing by smaller infirmities and private offenses.
• 3. Such a covering as may cure also, for love is wise.

Vers. 14. Wise men lay up knowledge. ] In a treasury, bring it out when they have occasion.

Vers. 18. And he that uttereth a slander is a fool. ] It is a note of a sinful fool to have a bitter, railing and slandrous tongue.

We must make a difference between these two phrases, tabhe dibbath, and methi dibbath, detulit rumorem, Gen. 37. 2. and protulit rumorem here. Detulit rumorem, he only relateth that which he knoweth or heareth, but protulit rumorem, who bringeth it out of his own corrupt heart.

Vers. 20. The heart of the wicked is little worth. ] His thoughts, imaginations, affections and desires.

Vers. 21. The lips of the righteous feed many. ] He compares the mouth of a righteous man to the gate of some hospitable person: so Cartwright.

Vers. 22. The blessing of the Lord it maketh rich, and he addeth no sorrow with it.] q. d. He that hath wealth with God's blessing, shall have no cause to repent him another day, that he lived so prosperously.

Vers. 29. The way of the Lord is strength to the upright. ] It signifieth fortitudinem & munitionem, strength within, and defense without.

Vers. 32. The lips of the righteous know what is acceptable. ] Things pleasing to God pass so often through their lips, that they are said to know what is acceptable.

CHAP. XI.

Verse 4. RIches profit not in the day of wrath ] The covetous man thinks they will, therefore it is twice repeated, Ezek. 7. 19. Zeph 1. 8.

Vers. 13. As the tale-bearer revealeth secrets. ] See ch. 18. 8. & 20. 19. & 26. 28. Several times Solomon inveighs sharply against backbiting calumniators.

He compareth busy-bodies here, and Levite. 19. and such as delight to deal in other men's matters, to petty Chapmen and Pedlers, which carry wares about, selling in one place, and buying in another.

Vers. 15. He that is surety for a stranger shall smart for it.] Heb. Shall be sore broken or bruised, the word is used of Christ, Isa. 63. 10.

Vers. 21. Though hand join in hand, the wicked shall not be unpunished. ] Though ungodly men have many friends, and such as be mighty; though they join all their forces together to defend one another, or all of them one, yet they shall not prevail.

Vers. 22. As a jewel of gold in a swine's snout, so is a fair woman which is without discretion. ] Without savor, reason is that in governing things, which a pleasing savor is in meats.

It doth not adorn but misbecome them.

Vers. 24. There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. ] Because one hath the blessing of God upon his liberality, the other the curse of God upon his parsimony.

Vers. 25. The liberal soul shall be made fat. ] Not liberal hand, but liberal soul, it is accepted according to what he would do.

Vers. 30. He that winneth souls is wise.] He that winneth souls, (using all art and cunning and industry to catch souls, as fowlers do to take birds, as the Hebrew word importeth) he is wise.

Vers. 31. Behold the righteous shall be recompensed on the earth: much more the wicked and sinner. ] That is, a righteous man shall be corrected, though he sin a sin of infirmity, how then shall the wicked be punished, who sin with presumption and delight.

CHAP. XII.

Verse 4: A Virtuous woman. ] Which is painful and faithful in her calling.

Is a Crown to her husband. ] Not a Ring, that is the ornament of meaner persons, but a Crown which is the ornament of Kings.

Vers. 12. The root of the righteous yieldeth fruit. ] The root usually yields not fruit, but the branches, or not formally but virtually; the root, that is, his spirit, his soul.

Vers. 13. The wicked is snared by the transgression of his lips. ] That is, not only by which he taketh others, but by which he is taken himself to his own ruin and destruction.

Vers. 16. But a prudent man covereth shame. ] He restrains his anger, which if it should presently break forth, would be a reproach unto him.

Vers. 27. The slothful man resteth not that which he took in hunting. ] Some interpret it, he enjoyeth not what he hath; rather thus, if he hath anything to spend, it is not of his own getting.

It is a proverbial kind of speech, signifying that they shall not enjoy that which they get by craft and falsehood.

CHAP. XIII.

Verse 2. A Man shall get good by the fruit of his mouth. ] That is, God's blessing, and the good will of good men, by speaking to others of that which is good.

Vers. 3. He that keepeth his mouth, keepeth his life: but he that openeth his lips shall have destruction. ] He intimateth a similitude of a City besieged; to open the gates betrayeth the safety of it; all watch and ward is about the gate. So the tongue is the gate or door of the soul, by which it goes out in converse and communication, to keep it open or loose guarded, letteth in an enemy, which proveth the death of the soul.

This Proverb is like that Prov. 10. 19. but that the order is inverted.

But he that openeth his lips. ] Or strideth too wide to lewd speaking, for so the word signifieth, as a harlot prostitutes herself, or spreadeth her body to filthy companions.

Vers. 7. There is that maketh himself rich. ] That is, full of peace and joy from assurance of his salvation, and God's favor to him.

Yet hath nothing. ] Not one jot of true peace and favor at all with God.

There is that maketh himself poor, yet hath great riches. ] Perswadeth himself to be in a most wretched estate, and is highly in God's favor, and hath great store of saving grace.

Vers. 10. Only by pride cometh contention. ] There is a threefold contention: 1. With men, which ariseth from pride. 2. With God. 3. With the Word of God: these two contentions arise also from pride, James 4. 6.

Vers. 12. Is a tree of life.] Chajim, a tree of lives Heb. all sorts of lives, or the accomplishment of the promise doth as it were put one into Paradise again, as one expounds it.

Vers. 13. Who so despiseth the Word, shall be destroyed, but he that feareth the commandment, shall be rewarded. ] In the words word and commandment, there is a Synecdoche generis for the Word and Commandment of God, for that is here understood, as the words show.

Veri. 24. He that spareth his rod; hateth his son: but he that loveth him chasteneth him betimes ] Which withholdeth due correction from his child, when it is needful.

Hateth. ] That is, loves him with such a fond love, as is rather worthy to be called hatred, and doth indeed bring forth as bad fruits as hatred would bring forth.

But he that loveth him. ] With a wise, discreet, good love.

Chasteneth him betimes. ] That is, before his corruptions are grown too strong: Betimes, which here seemeth to be an adverb, in the Hebrew is a verb, and signifieth to rise timely in the morning, and diligently seek; it signifies as well the due care which good parents have for the nurturing of their children, as their providence to do it in good season.

CHAP. XIV.

Verse 4. WHere no Oxen are the crib is clean: but much increase is by the strength of the Ox. ] See 13. 23.

Vers. 8. The wisdom of the prudent is to understand his way. ] A worthy Divine said, he desired this place might never be out of his mind. That knowledge which any man hath, that is truly wise.

Way. ] What concerns him in his particular relations, course, condition.

His way. ] Labors not to understand the ways of other men, but his own ways, the whole course of a man's life, Psal. 119. 1.

Understand. ] That is, to know how to order his whole course by rule.

But the folly of fools is deceit. ] Fools study novelties and deceive themselves.

Vers. 10. The heart knoweth his own bitterness; and a stranger doth not intermeddle with his joy. ] Godly men have troubles and joys which the wicked know not of.

Vers. 13. Even in laughter the heart is sorrowful, and the end of that mirth is heaviness. ]

Vers. 14. The backslider in heart shall be filled with his own ways: and a good man shall be satisfied from himself.] Aversus or reversus cord. There is a double backslider in heart.

• 1. In their apprehensions, Gal. 4. 15.
• 2. In their affections, Rev. 2. 5.

Filled with his own ways. ] Shall have enough of them.

And a good man. ] Such a one whose heart is turned to God, and who keepeth up his apprehensions and affections toward him.

Shall be satisfied from himself. ] As united to God, it is set in opposition to the former. The Hebrew word notes a full, complete and perfect satisfaction, Psal. 17. ult. Satisfied usque ad nauseam, even to surfeit, it is used Isa. 1. 11.

From himself. ] From that which is within himself; self, not in opposition to, but in union with God.

Vers. 15. The simple believeth every word. ] The simple opposed to prudent; believeth every ill word or thing; that is, rashly gives credit and hearkens to every deceiver, else if the thing be good, they of all men are most hard of belief.

Vers. 16. A wise man feareth and departeth from evil. ] That is, the godly man's fear restrains him from sin.

But the fool rageth and is confident. ] That is, the profane man maketh no doubt of his salvation at all.

Vers. 17. He that is soon angry dealeth foolishly. ] See v. 29. & ch. 12. 16.

Vers. 22. But mercy and truth shall be to them that devise good. ] Mercy in the promises, and truth in the performances of God's favor, and graces to the man's soul.

Vers. 24. The Crown of the wise is his riches: but the foolishness of fools is folly. ] That is, here is the godly man's glory above all other men in the world, that he is able to make a holy use of his riches, and so to employ them that his grace shall be exercised therein. But the foolishness of fools, viz. rich fools, no fool to the rich fool.

Vers. 29. But he that is hasty of spirit exalteth folly.] Heb. short of spirit, or of a short spirit, that is, of a short apprehension. 2. Too quick in answering, gives a short answer, exalteth folly. ] Doth openly commit it, as though he would lift it up that all men might see it.

CHAP. XV.

Verse 2. THe tongue of the wise useth knowledge aright. ] That is, the wise person speaks in such sort, as that his speech shows forth grace.

Vers. 4. A wholesome tongue is a tree of life. ] He often useth this similitude, Prov. 3. 18. See Rev. 22. 2. it brought forth not only fruits, but leaves also for healing of the Nations.

Vers. 11. Hell and destruction are before the Lord. ] Some think the latter is exegetical of the former. Some by Sheol understand the grave, by Abaddon hell. What is become of men's souls in hell, and what is become of the dust of men buried a thousand years ago.

How much more the hearts of the children of men! ] It is an argument from the greater to the less, knows things that are more remote and dark, than the heart is; plain to him as that which is set before a man, Job 26. 6.

Vers. 15. But he that is of a merry heart hath a continual feast.] Tob leb, a good heart, or a good conscience; so the Geneva better translates it, spiritually merry. James 5. 13. Is any in a good mind? Mercer thinks it to be understood more generally, of a man free from trouble or anxiety of mind.

Vers. 17. Better is a dinner of herbs, where love is, than a stalled Ox, and hatred therewith ] That is, say some, a little with the love and favor of God; rather, if there be love in the family.

Vers. 19. The way of the slothful man is an hedge of thorns. ] That is, those things which are easy in themselves, are hard to him.

Vers. 20. But a foolish son despiseth his mother. ] Many children will in show, at least, be obedient to their Father, which yet are duobedient sometimes to their mothers, because they perceive weaknesses in them, and because they are unable to punish them for their contempt.

Vers. 21. Folly is joy to him that is destitute of wisdom. ] That is, even sin and wickedness is a matter of mirth and delight to the wicked man.

Vers. 23. A man hath joy by the answer of his mouth: and a word spoken in due season, how good is it! ] The sum is, there is always this fruit of a pure speech, that it rejoiceth the speaker, and often is very beneficial to others.

Vers. 30. And a good report maketh the bones sat. ] That is, so comforteth, rejoiceth and strengtheneth a man, as good fare which maketh him fat and wellliking.

Vers. 31. The ear that heareth the reproof of life, abideth among the wise. ] One would think he should rather have said, the promise of life, reproof also tends to life.

CHAP. XVI.

Verse 1. THe preparations of the heart in man, and the answer of the tongue is from the Lord. ] If ever you will have your tongue agree with your hearts, and your hearts with that which is good, go to God.

Vers. 2. All the ways of a man are clean in his own eyes: but the Lord weigheth the spirits. ]

• 1. He speaks of man indefinitely, of man as man, therefore of every man.
• 2. Not only some, but all his ways seem right in his own eyes.
• 3. The ground of this mistake, men ponder not their ways.

The Lord weigheth the spirits. ] Such as a man's spirit is, such is the man. See Prov. 10. 20.

Vers. 6. By mercy and truth iniquity is purged.] Solomon's meaning is, that by God's goodness, and not ours, iniquity is pardoned.

2. If by mercy be meant man's mercy, then we are to understand it thus, that mercy and truth are evident signs unto us, that our sins are forgiven, and not the working causes of remission, as the Papists say.

Vers. 23. And addeth learning to his lips. ] That is, so speaketh, as that others are made wise thereby.

Vers. 27. An ungodly man diggeth up evil. ] There is no evil above ground, therefore he useth all enquiry.

Vers. 31. The hoary head is a Crown of glory, if it be found in the way of righteousness. ] That is, when an old man is found to be a just and righteous man, then he truly deserves reverence.

CHAP. XVII.

Verse 3. THe fining pot is for silver, and the furnace for gold; but the Lord trieth the hearts. ] Goldsmiths have their vessels, wherein they prove and try the gold and silver from dross and corruption; but the Lord alone searcheth the hearts and knoweth them, and none but he by grace can purify them.

Vers. 5. Who so mocketh the poor, reproacheth his maker. ] That is, contemneth the wi • e dispensation of God, who would have the poor inter mingled with the rich. See Prov. 14. 31.

Vers. 8. A gift is as a precious stone in the eyes of him that hath it. ] A stone in his eye, or a stone glittering before his eye: Much regarded by him on whom it is bestowed.

Vers. 9. But he that repeateth a matter, separateth very friends. ] By rubbing up the memory of it when it is gone and past, doth separate a Prince, that is, maketh even the greatest friends to fall out.

Vers. 12. Let a Bear robbed of her whelps meet a man, rather than a fool in his folly. ] Cross a man in a way of sinning, when lust is up and bears sway in him, and he is as outrageous as a Bear, and She▪ bear, and robbed of her whelps, 2 Sam. 7. 8. Hos. 3. 8.

Bears were well known in that Country, 2 King. 2. 24. 1 Sam. 17. 34.

Vers. 16. Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it. ] He knows not that he hath it, or what it is worth: We use to discover fools by telling of money.

Some expound it of every talent, wealth, honor, authority, opportunity, one shows himself a wise man by valuing aright the price he hath in his hands, and by his will to it.

Vers. 17. A friend loveth at all times. ] That is, as a friend: loveth, or ought to love.

And a brother is born for adversity. ] A brother, whether natural, civil, or spiritual.

Vers. 21. And the father of a fool hath no joy. ] The meaning is, he hath much sorrow, yea the denial of all joy affirms more then the feeling of much sorrow, for it speaks all sorrow. See ch. 10. 1.

Vers. 22. A merry heart doth good like a medicine ] That never does good but to a sore, so that under the cross. See 18. 14.

But a broken spirit drieth the bones. ] Because it eateth up the spirits which should nourish and moisten them. See ch. 13 13.

Vers. 25 A foolish son is a grief to his father, and bitterness to her that bare him. ] Not only because disappointed in their expectation, received not that comfort from him they looked for, but it revives their own guilt in want of care of their education.

Vers. 27. And a man of understanding is of an excellent spirit. ] Or a cool spirit, so the word signifies.

Vers. 28. Even a fool, when he holdeth his peace, is counted wise. ] So excellent a thing it is to keep silence in time and place, that even a silly person holding his tongue, is taken for a discreet man.

He doth not say, he is wise, but he is counted so, because he doth not discover his want of wisdom.

CHAP. XVIII.

Verse 4. THe words of a man's mouth are as deep waters. ] That is, of an excellent man's, as the word imports: A wise prudent man speaks oracles.

Vers. 8. The words of the tale-bearer are as wounds. ] At once wounding both him of whom he speaketh, and him to whom he speaketh.

And they go down into the innermost parts of the belly. ] They give a deadly stroke.

Vers. 10. The Name of the Lord is a strong tower, the righteous runneth into it, and is safe. ] That is, God in Christ made known to us, 2 Cor. 46. Luke 1. 69. Heb. 2. 10. A tower is a place of safety.

Name. ] Sometimes God himself, usually his attributes by which he hath discovered himself in Scripture.

Strong. ] Able to defend, shelter and preserve.

The righteous runneth to it. ] Those which are justified and sanctified in Christ.

And is safe. ] Exalted. Heb. so safe, that being exalted above the fear of evil, he overlooketh danger with a neglect of it.

Vers. 13. He that answereth a matter before he hath heard it. ] That is, before he hath heard it out with diligent attention, so as rightly to understand it.

Vers. 14. The spirit of a man will sustain his infirmities, but a wounded spirit, who can bear? ]

The spirit of a man. ] Of every man, for so both Grammar and Logic beareth here.

Will sustain. ] With patience, strength, comfort, constancy.

His infirmities. ] His present burden (which ever seems sorest) whatever it be.

Some interpret it thus, the conscience being whole, unwounded, will bear him up against the troubles of his body.

But a wounded spirit who can bear? ] A spirit which God hath struck, viz. with his displeasure, terror.

The word signifies, a smitten▪ contrite or broken spirit, a metaphor from bodily afflictions by stripe • , contusions, bruises or wounds, every light touch hurteth the troubled part.

Who can bear it? ] That is, none can; if the question be affirmative, the answer is negative.

Vers 21. Death and life are in the power of the tongue.] In manu linguae, Heb. in the hand of the tongue.

Vers. 22. Who so findeth a wife, that is, a good wife; findeth a good thing, and obtaineth favor of the Lord. ]

Vers. 23. The poor useth entreaties. ] Speaks humbly, earnestly, out of a deep sense of his own necessity.

Vers. 24. There is a friend that sticketh closer than a brother. ] That is, the Christian friend, he sticks closer than the mere natural brother.

CHAP. XIX.

Verse 2. ALso, that the soul be without knowledge it is not good. ] Some read the words, Without knowledge the mind is not good; and the original favors that: Good, that is, not what it should be, it cannot do the thing to which it was appointed.

Vers. 3. The foolishness of a man perverteth his way; and his heart fretteth against the Lord. ] It is a man's own folly that makes him miscarry in anything, yet then he is discontented with the Lord. The word signifies sinful sorrow, fretting and discontent.

Vers. 12. The Kings wrath is as the roaring of a Lion. ] Of a young Lion, Heb. who is more courageous. As the Lion terrifies the other beasts when he roars: so the anger of a King is very vehement and hurtful.

Vers. 13. And the contentions of a wife are a continual dropping. ] That will waste the hardest stone in the world.

Vers. 15. Slothfulness casteth into a deep sleep.] Tardemah, the same word that is used of Adam, when a rib was taken out of him. See Isa. 29. 10.

Vers. 21. There are many devices in a man's heart; nevertheless the counsel of the Lord, that shall stand. ] The Hebrew signifies cogitationem ingeniosam, an invention carried on with great skill, Eccles. 7. 29. Exod. 31. 4. Esth. 4. 5. subtle machinations, politick devices.

Many. ] The Hebrew signifies many and great, Gen. 25. 23. great variety and depth of plots.

In a man's heart.] Cor sumitur pro intimis cogitationibus, Psal. 64. 6.

Man.] Ish, an excellent man, and skillful in some faculty, 1 Sam. 17. 34. & 16. 18. Exod. 4. 18.

The counsel of the Lord. ] That is taken two ways:

• 1. For God's secret purpose and decree, Mic. 4. 12. Ephes. 3. 11.
• 2. His will revealed, Act. 20. 27. both are here meant.

Stand. ] Abide, as Psal. 1. 5. Isa. 40. 8. compared with 1 Pet. 1. 25.

2. Rise, Psal. 68. 1. Isa. 49. 8. Dan. 9. 12. his counsel shall rise over all their plots.

Vers. 22. The desire of a man is his kindness. ] That is, to do good in works of liberality.

A poor man is better than a liar. ] That hath nothing to give, hath yet a giving affection.

Is better than a liar. ] That is, better than a rich man, who before he was rich would brag much what he would do if he were rich, and yet being rich, is poorer in liberality than ever he was.

CHAP. XX.

Verse 5. COunsell in the heart of a man is a deep river; but a man of understanding will draw it out. ] That is, crafty counsel.

But a man of understanding. ] Of spiritual understanding out of the Word of God.

So wise as if he were nothing but understanding. Draw it out. ] By questions and examinations.

Vers. 7. The just man walketh in his integrity. ] It is that Conjugation in the Hebrew which signifies he set himself going; walking is a voluntary motion, a godly man hath an internal principle.

Vers. 9. Who can say, I have made my heart clean, I am pure from my sin. ]

Objection, Matth. 5. 8. Blessed are the pure in heart.

Answer, A man absolutely considered in himself is all impure, but relatively considered in Christ he is pure. 2. No man is pure in respect of the presence of corruption, but the godly are in respect of the efficacy and rule of it.

Vers. 11. Even a child is known by his doings, whether his work be pure, and whether it be right. ] That is, you may read and guess in a child how his course is likely to prove afterwards.

Vers. 15. There is gold, and a multitude of rubies: but the lips of knowledge are a precious jewel. ] As if he had said, the greatest heap of gold and precious stones is not to be compared with gracious words.

Vers. 16. Take his raiment that is surety for a stranger. ] That is, if a man be so silly and rash to be surety for one he knows not, never spare such a one, let him abide the smart of it.

Vers. 25. It is a snare to the man who devoureth that which is holy; and after vows to make enquiry. ] Sir Henry Spelman in his book De non temerandis Ecclesiis observes that a snare hath three properties, 1. To catch suddenly. 2. To hold surely. 3. To destroy certainly.

After vows to make enquiry.] viz. Colourable reasons to evade the vow.

Vers. 27. The spirit of a man is the candle of the Lord. ] That is, the conscience enlightened by the Word, as it is expounded, Prov. 18. 14.

God sets up a light in the conscience, whereby men look upon the most secret workings of the soul.

Searching the inward parts of the belly. ] That is, the deep things of grace and sin.

Vers. 30. The blewness of a wound cleanseth away evil. ] Both parts of the verse refer to the same thing, and only note the benefit of correction.

CHAP. XXI.

Verse 1. THe Kings heart is in the hand of the Lord, as the rivers of water, he turneth it whither soever he will. ] It is a similitude taken from an husbandman, which draws the water as he pleaseth through his ground.

Vers. 2. Every way of a man is right in his own eyes; but the Lord pondereth the hearts. ] See 10. 2.

Vers. 4. And the plowing of the wicked is sin. ] That is, their endeavors, their labors and strength of their spirits is especially for the furtherance of sin.

Vers. 6. The getting of treasures by a lying tongue, is a vanity tossed to and fro of them that seek death. ] Tongue of falsehood or deceit, as Junius.

By any fair colorable pretexts, shifts which a man cannot carry so handsomely that he will not seem to offend, even this wealth is called first vanity, a thing of naught, which shall not be able to profit him that hath it, it shall be void of use and fruit unto him: and not alone vanity, merely unprofitable and good for nothing, but vanity tossed to and fro, vanity mixed with uncertainty, such wealth cannot be durable; like a Ball betwixt two players at Tenice, which is not suffered to abide still in any place.

Of them which seek death. ] He means, of them which though they do not conceive so much, yet shall as certainly procure eternal death unto themselves, as if they did of purpose seek after it, with a desire and intention to procure it to themselves.

Vers. 27. The sacrifice of the wicked is abomination: how much more when he bringeth it with a wicked mind. ] Not only abominable, but abomination in the abstract. The word showeth the highest disdain, therefore Idols are called abominations.

With a wicked mind. ] That is, with a base end. His mind is always evil in its constitution, but not in regard of its actual intent.

Vers 29. A wicked man hardeneth his face. ] An allusion to a traveler that is resolved on his journey, sets his face toward the wind and weather, and goes on.

CHAP. XXII.

Verse 2. THe rich and poor meet together: the Lord is the maker of them all ] That is, they meet in this, that they have but one maker.

Vers. 3. A prudent man foreseeth the evil and hideth himself. ] The danger that is coming, the extent and latitude of it, that he be not overtaken with it unawares. There is a metaphor in the Hebrew word, drawn from the naked, which turn themselves here and there.

Vers. 6. Train up a child in the way he should go, and when he is old, he will not depart from it. ] Hhanoch lanagnar gual pi, instr •• vel intra pu • rum ad • s, teach the child, even as we feed children with such meat as they are able to digest.

In his way. ] That is, according to his capacity.

And when he is old, he will not depart from it. ] He will be the better for it while he liveth.

That of Horace is known▪

Vers. 9. He that hath a bountiful eye shall be blessed. ] The LXX. read it, He that hath compassion on the poor, in the Original and Paraphrase it is, He that hath a good eye; and again, an envious and malignant is said to have an evil eye. From the eye are discovered effectual signs of goodness, mercy, clemency, anger, hatred, sorrow, joy, and such like affections. From this reason in nature did our Savior derive that his saying in the Parable, Is thine eye evil because I am good?

Vers. 12. The eyes of the Lord preserve knowledge. ] The eyes of the Lord signify his peculiar presence and providence, the eyes of the Lord are upon the righteous.

Knowledge. ] The abstract for the concrete, as Job 5. 16. Psal. 12. 2. Rom. 11. 17. men of knowledge.

Vers. 13. The slothful man saith, there is a Lion in the way, I shall be slain in the streets. ] No sluggard neglects any duty but he hath a pretence. 2. The pretence which he hath shall be enough to him to shift off a duty. Lions are in their dens in the day time, Psal. 104 22▪ 21.

Vers. 18. For it is a pleasant thing, if thou keep them within the • ; they shall withal be fitted in thy lips. ] As if he had said, when thou hast been a learner, and hast gained a stock of knowledge, they shall be fitted to thy lips, that is, thy lips shall bring forth, shape and form those notions of truth into profitable and savoury discourses.

Within thee. ] In thy belly, that is, take place in thy heart, because written there, as the Law was written in the midst of Christ's bowels.

Vers. 20. Have not I written to thee excellent things in connsels and knowledge? ]

Vers. 22. Rob not the poor because he is poor. ] These words are capable of a double construction: That is, let not his poverty and inability to withstand thee, encourage thee the rather to rob him: which construction agreeth well with the reason given in the next verse▪ or thus, let the consideration of his poverty keep thee off from meddling with him.

Neither oppress the afflicted in the gate. ] That is, either by bringing him before the Judge, or by wronging him thyself being Judge: Judges sat in the Gate.

Vers. 27. If thou hast nothing to pay, why should he take away thy bed from under thee. ] No Law requires that a man should lie in the streets to let another lie in his bed.

Vers. 29. Seest thou a man diligent in his business, he shall stand before Kings, he shall not stand before mean me • . ] Liphne hhashim, coram obscuris, that is, before the mean and baser sort, who were clothed in soyled black.

CHAP. XXIII.

Verse 2. ANd put thy knife to thy throat, if thou be a man given to appetite. ] Or in thy throat: That is, be very careful and circumspect in taking thy food, bridle thine appetite, take heed thou dost not exceed measure.

Vers. 5. Wilt thou set thine eyes? ] That is, thine affections. Heb. involare facies, Wilt thou cause thine eyes to fly? the inward disposition of the heart shows itself much by the eyes, therefore the Scripture speaks of the delight and desire of the eyes, and saith, thine eyes shall not pity, it implies, aviditatem, celeritatem, 1 Sam. 15. 19. the whole intention of the Spirit.

Upon that which is not. ] That thing which thou apprehendest it to be, that which hath no reality or stability.

For riches certainly make themselves wings, they fly away as an Eagle towards heaven. ] Not like a tame house bird, which a man may follow and catch again, nor like a Hauk that will show where she is by her bells, and be called again with a lure, but like an Eagle, which mounts aloft past sight, and is carried away with so much haste, that nothing can recall her.

Vers. 7. Eat and drink saith he to thee, but his heart is not with thee. ] That is, he courts thee, but loves thee not.

Vers. 17. But be thou in the fear of the Lord all the day long. ] He doth not say, Do thou fear the Lord all the day long, but be thou in the fear of the Lord all the day long, under the power and authority of it; as to be in the flesh, in malice, in drink.

Vers. 23. Buy the truth, and sell it not. ] It is expressed both affirmatively and negatively.

Buy it. ] That is, use all means which possibly ye can for attaining and possessing of it.

This advice concerneth two sorts of men,

• 1. Such as have it not, they must labor to get it.
• 2. Such as have it they must hold it fast.

Vers. 26. My son, give me thine heart. ] Not lend me thy ear, or afford me thy tongue.

Vers. 27. For an where is a deep ditch, and a strange woman is a narrow pit. ] There is no getting out of a deep ditch if the mouth be narrow.

CHAP. XXIV.

Verse 4. ANd by knowledge shall the chambers be filled with all preci • us and pleasant riches. ] Some expound it of the hidden parts of the soul, prosperity is entailed to piety.

Vers. 13, 14. My son, eat thou honey, because it is good, and the honey-comb, which is sweet unto thy taste. ] As honey is pleasant in the taste, so the knowledge of spiritual things.

Vers. 16. For a just man falleth seven times and riseth up again: but the wicked shall fall into mischief. ] The common addition, and which is frequent in the ancient Fathers, of seven times a day, is more than is found in the Original.

That is, often into trouble, Psal. 34. 19. so Junius in notis Tarnov. Exercit. Bibl. Drusius, Mercer, Piscator, Deodate, the Geneva, and others.

But the wicked falleth and never riseth again.

Vers. 20. The candle of the wicked shall be put out. ] The life of the wicked is compared to a candle, because it is maintained by base stinking matter, and will go out in snuff.

Vers. 21. Them that are given to change. ] viz. Leges & statum regni. Pagn.

Vers. 25. But to them that rebuke him shall be delight. ] That is, much comfort and matter of rejoicing, so as they shall not need to repent what they have done.

And a good blessing shall come upon them. ] That is, either a blessing of good men, who will bless, praise and commend them, or a blessing of good things, and that from the Lord, who will reward them for this conscionable performance of their duty.

Vers. 26. Every man shall kiss his lips that giveth a right answer. ] Ingenuous spirits prize a right answer.

Vers. 32. I looked upon it, and received instruction. ] Looking upon is more than seeing, the intention of seeing.

CHAP. XXV.

Verse 11. WOrds fitly spoken.] Heb. words upon their wheels, that is, with a due concurrence and observation of all circumstances, of time, place, person, and the like, which are as the wheels upon which our words and speeches should run.

Is like apples of gold in pictures of silver. ] That is, graceful and comely.

Vers. 12. As an earing of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear.] q. d. No jewel can so much adorn and beautify a Christian as this can do, as when he can receive and submit himself to the word of reproof wisely given.

Vers. 14. Who so boasteth himself of a false gift, is like clouds and wind, without rain. ] That is, speaking of great things he will do for his neighbor, but fails in the accomplishment.

Clouds. ] Seem to offer and promise rain, but the wind takes them away, and frustrates men's expectation.

Vers. 17. Withdraw thy foot from thy neighbors house: least he be weary of thee, and so hate thee. ] The Arabians say, Visit seldom, and thou shalt increase love.

Vers. 18. A man that beareth false witness against his neighbor, is a maul, and a sword, and a sharp arrow.] Bernard saith that there are three parties smitten with one and the self same tongue, viz. the Judge, the party that hired him, and he against whom he cometh, Judici est mal • eus, that is, he doth astonish the Judge as if he had a blow given him on the head, that he knoweth not how to determine or judge the matter.

2. To him that hired him he is a sword to fight for him and his cause, but withal a sword to kill his soul.

3. To him against whom he witnesseth he is an arrow, and the wound that he maketh sticketh in him, either in his goods, life, or good name.

Vers. 20. As he that taketh away a garment in cold weather, and as vinegar upon nitre: so is he that singeth songs to an heavy heart. ]

Vers. 21. If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink. ] That is, he which hates thee, not he whom thou hatest, for thou must hate none.

Understand all things necessary in time of his need if occasion be offered.

Vers 22. For thou shalt heap coals of fire upon his head, and the Lord shall reward th • e. ] Double his fault, make him pliable to your purpose, as metals heated.

Heap God's wrath, Tremel. Chrys. Theoph.

Provoke him to love, Beza, Aug. Jerome▪ Calv. Vatabl.

Pererius, Aquinas, Cajetan, have both.

Head. ] Mind, Aquinas: Judgment, Origen.

Vers. 23. The North wind driveth away rain; so doth an angry countenance a backbiting tongue. ] The North wind, the sharpest of the winds purgeth the air and driveth away the clouds, which else would quickly dissolve themselves into showers and storms.

Vers. 26. A righteous man falling down before the wicked, is as a troubled fountain, and a corrupt spring. ] That is, basely submitting or creeping poorly to a wicked man.

Is as a troubled fountain. ] He hath mudded the purity of his own soul with worldly respects and carnal interests.

Vers. 27. It is not good to eat much honey: so for men to search their own glory, is not glory. ] Honey is put for the choicest contentment, if one eat a little he finds sweetness, but if much, he will be saded with it.

In the Original, The searching out of glory is glory. Chekar is sometimes rendered searching, sometimes the end; the utmost end of glory is glory, you cannot have too much of it, it will be glory at the last.

Vers. 28. He that hath no rule over his own spirit, is like a City that is broken down, and without walls ] It can keep out nobody, so he can keep in no lusts. 2. All that are without may come in freely, all temptations may assault him. 3. There is no watch.

CHAP. XXVI.

Verse 4. ANswer not a fool according to his folly, lest thou also be like unto him. ] That is, not in such pride, passion, or reviling fashion as the fool objects.

Vers. 5. Answer a fool according to his folly, lest thou also be like unto him. ] That is, fully to the point, that he might not grow wise in his own conceit.

Vers. 6. And drinketh damage. ] That is, he shall have damage enough, a full draught of it.

Vers. 7. The legs of the lame are not equal; so is a parable in the mouth of fools. ] As a lame person is uncomely in his going, so a grave and holy sentence seems in the mouth of fools, his words and ways agree not.

Vers. 8. As he that bindeth a stone in a sling; so is he that giveth honor to a fool. ] The sum of this is, that it is absurd to honor a wicked man.

Vers. 9. As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools. ] A thorn was their instrument in sowing clothes, he wounds himself with it: compare 1 Cor. 15. 23. & 7. 29. A▪ parable, a wise saying, when a fool bath the managing of it, wounds himself with it, he perverts the most innocent principles.

Vers 12. Seest thou a man wise in his own conceit, there is more hope of a fool than of him. ] In a natural fool there is but one hindrance to wisdom, viz. simple ignorance: In the conceited fool there are two hindrances, prejudice and obstinacy.

Vers. 17. He that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears. ]

Vers. 23. Burning lips, and a wicked heart, are like a potsherd covered with silver dross. ] words carrying a show of great love, as if they did even flame with love.

And a wicked heart. ] That is, bent upon mischief.

Like a potsherd covered with silver dross. ] That is, good for nothing, base, vile, contemptible, whatever glorious show they may make for a little time.

CHAP. XXVII.

Verse 1. FOr thou knowest not what a day may bring forth ] It is a metaphor taken from a womb, when a woman is in travel, Who can tell what she will bring forth till she be delivered? so when the womb of the morning is in travel, who can tell what a day it may bring forth? happy or dismal.

Vers. 3. A stone is heavy, and the sand weighty: but a fools wrath is heavier than them both. ] An angry man is compared to those things which are more tedious and hurtful to a man, than if one should cast stones at him, or lay heavy burdens of sand or like matter upon him, even then altogether insufferable and insupportable.

Vers. 4. Wrath is cruel, and anger is outrageous. ] In that it doth make a man cruel and outrageous in his attempts.

But who can stand before envy? ] That is, no man can; the interrogation is more emphatical.

Vers. 8. As a bird that wandereth from her nest, so is a man that wandereth from his place. ] That is, God hath set every man in a place and calling; he that goes out of that like a bird, falleth into the snare of the fowler, or the talons of the birds of prey.

Vers. 15. A continual dropping in a very rainy day, and a contentious woman are alike. ] See 19. 13. when it is foul without and it droppeth within. See Mercer.

Vers. 16. Whosoever hideth her, hideth the wind, and the ointment of his right hand which bewrayeth itself. ] A proverbial speech for fruitless endeavor in hiding a thing; the wind the more you hide it, the more noise it makes, and ointment in your hand, the more you hide it, the more it smells.

Vers. 17. Iron sharpeneth iron, so a man sharpeneth the countenance of his friend. ]

When you what one iron upon another, the edge grows keen; thus a man sharpeneth the countenance of his friend. The word translated countenance, signifies also anger or passion, because anger quickly appears in the countenance, hence some render the Proverb, As iron sharpeneth iron, so a man sharpeneth the anger of his friend.

Vers. 19. As in water face answereth to face; so the heart of man to man. ] The face in water renders the self same shape, color, lineaments, proportion; so the heart. Every man may in another man's heart see the complete image, deformities, uncleanness of his own.

Vers. 21. As the fining pot for silver, and the furnace for gold; so is a man to his praise. ] They show what pure metal or dross there is; so praise and honor will show what is in man.

Vers. 22. Though thou shouldst bray a fool in a mortar, yet will not his foolishness depart from him. ] Not a natural, but a conceited fool: that is, let him be afflicted, till he be almost destroyed.

CHAP. XXVIII.

Verse 1. BUt the righteous are bold as a Lion. ] As a young Lion, Leunculus; Arias Montanus, which is more bold than the other.

Vers. 2. For the transgressions of a Land, many are the Princes thereof: but by a man of understanding and knowledge the state thereof shall be prolonged. ] That is, in a way of variation, one after another. He means not only of a wise Prince, but this, As wicked men corrupt their Princes, so grave and good Counselors, prudent men about him, are great means to prolong the tranquility of a Land.

Vers. 13. Who so confesseth and forsaketh them shall have mercy. ] That is, he which in the very act of confessing forsaketh.

Vers. 14. Happy is the man that feareth always. ] That is, to sin, Rom. 11. 20. 1 Cor. 10. 12.

Vers. 20. But he that maketh hast to be rich shall not be innocent. ] That is, it falls out so: See 1 Tim. 6. 4.

Vers. 23. Findes more favor than he that flattereth with the tongue. ] Even with that man.

Vers. 24. Who so robbeth his father or his mother, and saith, it is a transgression, the same is the companion of a destroyer. ] That is, will easily join with men-robbers to spoil others of their goods also.

CHAP. XXIX.

Verse 1. HE that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy. ] A terrible Scripture, and to be applied with much caution. We know not how often, nor how long it will be before the date of patience be expired.

Baines applies it to the Jews.

Vers. 5. A man that flattereth his neighbor, spreadeth a net for his feet. ] As a Fowler lieth in wait to bring the bird into the net, and hold him in it, implying that flattery is the devils invisible net, by which he catcheth and holdeth men fast in the snare. See Isa. 3. 12.

Vers. 6. In the transgression of an evil man there is a snare. ] Or, In the transgression of man there is an evil snare. Malus laqueus, Montanus. He is ensnared himself by his own sin, and by his means insnares others, Prov. 22. 25.

Vers. 15. But a child left to himself bringeth his mother to shame. ] Yea and his father too, though, the mother be here only named, because she usually is most to blame in this kind.

Vers. 18. Where there is no vision the people perish.] Vision, for so Prophesy was wont to be anciently called, and a Prophet a Seer. Is naked, exposed to God's wrath, and their own perdition.

Vers. 25. The fear of man bringeth a snare. ] That is, inordinate fear, so Mercer: and that four ways:

• 1. As it hinders a man in a good way.
• 2. As it carries a man to an evil way.
• 3. As it stirs up other men to try conclusions upon him.
• 4. As it provoketh God against him, Jer. 1. 17.

Vers. 26. Many seek the Rulers favor▪ but every man's judgment cometh from the Lord. ] Or face.

From the Lord. ] Bowing and bending the Rulers heart which way it pleaseth him, Prov. 21. 1.

CHAP. XXX.

Verse 1. Even unto Ithiel and Ucal.] Ithiel, God with me; as Immanuel, God with us: and Ucal, from Jacal Potent.

Vers. 2. Surely I am more brutish than any man, and have not the understanding of a man.] Binath Adam, the understanding of Adam; not perfect knowledge of the rule of duty, as he had; yet Agur was a Prophet eminently instructed by God in a more immediate way of revelation: See 1 Cor. 13. 9.

Here are two things,

• 1. All men are brutish.
• 2. Godly men are more sensible of their bruitishness than any others.

Vers. 4. Who hath ascended into heaven, or descended. ] Some interpret it by that vision which Jacob had, Joh. 1. ult. Angels ascend and descend for our service yet God useth them.

Vers. 6. Add not thou unto his words, lest he reprove thee, and thou be found a liar. ] A man that adds a lie to the word.

Vers. 8. Remove far from vanity and lies, give me neither poverty nor riches, feed me with food convenient for me. ] Poverty hath been the decay of many: but riches of a far greater number.

Food convenient. ] Or as the words signify, bread of his statute, allowance, or ordinance, which God in his counsel had appointed and ordained for him, so much as was fit for him, and this fitness must be measured partly and principally by natural necessity, partly and secondarily by the use of ours.

Vers. 10. Accuse not a servant unto his Master. ] That is, causelessly and maliciously.

Vers. 12. There is a generation that are pure in their own eyes.] Dor, a successive generation; it implies tales nunquam defuturos, optimi esse volunt quia pessimi non sunt.

Vers. 14. There is a generation, whose teeth are as swords. ]

Vers. 17. The Ravens of the valley shall pick it out, and the young Eagles shall eat it. ] A phrase which sets forth the end of a notorious malefactor, that is hanged in the air till the Ravens pick out his eyes, Gen. 40. 19.