Commentary on Ezra Nehemiah Ester Job and Psalms

PSAL. VII.

SHiggaion of David ] i.e. David's delight, or solace, say some: his mixed Song, or Synodee, say others.

Which he sang unto the Lord ] He could sing away care, and punish his Reproachers with a merry contempt, as knowing his own innocence; the property whereof is to throw off slanders, as Paul did the Viper, yea in an holy scorning, it laughs at them, as the wild Ass doth at the Horse, and his Rider.

Concerning the words of Cush the Benjamite ] which some take to be some Cousen and Courtier of Saul's, who had falsely accused good David (far from any such thought, Psal. 131.1.) of affecting the Kingdom, and seeking Saul's life. See 1 Sam. 24.10. But I rather understand with the Chaldee Paraphrast, Saul's self, who was of Kish, and of Jemini, 1 Sam. 9.1. and that by a disguise of name; he is called Cush the Benjamite, that is an Ethiopian, because of his obstinate impenitency, according to Jer. 13.23. So Am. 9.7. Rebellious Israel is to God as Ethiopia. Professors shall be as deep in Hell, and deeper than Turks and Infidels, because of their dissembled sanctity, which is double iniquity, Wrath shall be upon the Jew first, Rom. 2. and when the foul sinner goes to Hell, what shall become of the fair Professor? may such be asked, as are both in one. In the Ethiopian is nothing white but his teeth: so in an Hypocrite, &c.

Vers. 1. O Lord my God, in thee do I put my trust ] Or, I betake me to thee for safety. David found it always best to run to the old Rock, Isa. 26.4. and to cry, O Lord my God, pleading the Covenant. This, no wicked man can do; but, being beaten out of earthly comforts, he is as a naked man in a storm, and an unarm'd man in the field, or as a ship tossed in the Sea without an Anchor, which presently dasheth on the Rocks, or falleth upon the Quick-sands. Saul for instance, who being in distress, and forsaken of God, ran first to the Witch, and then to the Swords point.

Save me from all them that persecute me ] Where the Prince is a Persecutor (as in the Primitive times, and here in the Marian days) many will be very active against God's people, O sancta simplicitas, said John Hus Martyr, when at the stake he observed a plain Country-fellow busier than the rest, in fetching Faggots.

Vers. 2. Lest he tear my Soul like a Lion ] i. e. put me to a cruel and tormentful death; exercising against me both cruelty, and also craft; by taking me at such a time, as there is none to deliver me?

Vers. 3. O Lord my God ] See on Vers. 1.

If I have done this ] i.e. This treachery and treason, whereof Saul doth causelessly suspect me, and wherewith his pick-thank Partisans unjustly charge me. As for Sedition, saith Latimer, for ought that I know, methinks I should not need Christ, if I might so say. But where malice beareth mastery, the doing of anything, or of nothing, is alike dangerous.

If there be iniquity in my hands ] Heb. in the palms of my hands, where it may be concealed. If I have secretly acted against my Sovereign.

Vers. 4. If I have rewarded evil, &c. ] If I have broke the conditions of our reconciliation, or betrayed my trust.

Yea I have delivered him that, &c. ] This was true Christianity, to overcome evil with good, Matth. 5.44, &c. Rom. 12.17, &c. O quam hoc non est emnium! O how few can skill of this! Elisha made the Syrians a Feast, who came to make him a Grave. David spared Saul, and delivered him, not without the hazard of his own life. Bradford conducted Bourn from the Pulpit at Paul's Cross, (where he had cried up Popery at the coming in of Queen Mary ) safe to his Lodging. A certain Gentleman said unto him, Ah, Bradford, Bradford, thou savest him that will help to burn thee. I give thee his life, if it were not for thee, I would run him thorough with my sword. And it proved as the Gentleman had Prophesied. There he sits, I mean my Lord of Bath, Mr. Bourn (said Bradford in his third Examination before Stephen Gardener ) which desired me himself for the Passion of Christ, I would speak to the people. Upon whose words, I coming into the Pulpit, I had like to have been slain with a Dagger which was hurled at him, I think, for it touched my sleeve. He then prayed me I would not leave him, and I promised, that as long as I lived I would take hurt before him that day: And so went I out of the Pulpit, and entreated with the people, and at length brought him myself into an house. Besides this, in the afternoon I preached in Bow Church, and there going up into the Pulpit, one willed me not to reprove the people; For, quoth he you shall never come down alive if you do it. And yet in that Sermon I did reprove their Fact, and called it Sedition at least twenty times. For all which my doing I have received this recompense, Prison for a year and half, and more, and Death now, which you (my Lord of Bath among the rest) go about. Let all men be judge where Conscience is. Thus Master Bradford, like another David in his own defense.

Vers. 5. Let the enemy persecute my Soul, and take it ] Thus he cleareth himself by an holy imprecation. (The Spanish Bible hath for Shiggaion Davidis in the Title, Purgatio Davidis, as the same Hebrew word 〈 in non-Latin alphabet 〉 signifieth both Sin, and Purification from sin, Psal. 51.) taking God to witness of his innocence and good Conscience, and wishing evil to himself, if it were otherwise. This he did from a good cause, in a good manner, and for a good end. And not as many profane ones do nowadays, who taxed, though never so truly, with some evil they have done, seek to justify themselves by appealing to God, and calling for his Curse upon them, if guilty, who therefore striketh such impudent imprecatours immediately, as Anne Averies and others. See Mr. Clerks Mirrour.

And tread down my life ] Heb. My lives; so usually called, saith an Interpreter, for the many faculties and operations that are in life, the many years, degrees, estates thereof.

And lay mine honor in the dust. Selah ] Let him brand me for a most treacherous ignominious wretch, and let me lie buried in a bog of indelible infamy.

Vers. 6. Arise O Lord in thine anger ] Here David repeateth, and re-enforceth his Suit, filling his mouth with Arguments for that purpose, such as he well knew would be of avail.

Lift up thyself, &c. ] Wherein they deal proudly be thou above them, to control and over-top them.

And awake for me ] Sometimes God seemeth to be asleep, we must awake him; to forget, we must in-mind him; to have lost his mercy, we must find it for him. Where is thy zeal, and thy strength? &c. Isa. 53.

To the Judgment that thou hast commanded ] That is, promised, viz. that thou wilt command deliverances out of Zion. Or, which thou hast commanded to men in case of wrong done, to relieve the oppressed, and wilt no • thou for me, great Judge, much more do it?

Vers. 7. So shall the Congregation of the people compass thee about; ] As people love to flock to Assizes, or such places of Judicature where Sentence is passed upon Great ones that have offended. Or thus, then shall the public sincere Service of God be set up, and people shall fly to it, as the Doves do to their windows.

For their sakes therefore return thou on high ] Seat thyself upon thy Tribunal, and do justice; q. d. Thou hast seemed to come down from the Bench, as it were, and to have no care of Judgment; but go up once again, and declare thy power. Reverteid est ostende manum tuam esse altam, return, that is, show that thou hast an high hand, saith R. Solomon.

Vers. 8. The Lord shall judge the people ] The Ethiopian Judges leave the chief Seat ever empty, as acknowledging that God is the chief Judge.

According to my righteousness] viz. In this particular Crime, whereof I am accused; great is the confidence of a good Conscience toward God. Such only can abide by the everlasting burnings.

Vers. 9. O let the wickedness, &c. ] Put a stop to their rage and rancor.

But establish the just ] The overthrow of the one will be a strengthening to the other; as it was betwixt the House of Saul and David, 2 Sam. 3.1. But who are just?

The righteous God trieth the hearts and reins ] i. e. The thoughts and affections or lusts of people, and accordingly esteemeth of them: for Men's cujus{que} is est quis{que} and God judgeth of a man according to the hidden man of his heart.

Vers. 10. My defense is of God ] Heb. My Buckler is upon God. See the Note on Psal. 3.3.

Which saveth the upright in heart ] Of which number I know myself to be one; and do therefore look for his Salvation.

Vers. 11. God is angry with the wicked every day ] Or, all day long, they are under the arrest of his wrath, and liable to the wrath to come. Children they are of wrath, because of disobedience. One rendereth it, God troubleth them; scil. by laying continually some Judgment or other upon them; and yet there is no cause to fear (as the Heathen did of his Jupiter ) that he should be exhausted. Si quoties peccent homines, &c.

Vers. 12. If he turn not ] scil. Inspius ab impietate su •• saith R. Solomon. If the wicked turn not from his wickedness, by true and timely repentance.

He will whet his Sword, he hath bent his Bow ] i. e. God will, God hath; and mark that he whets before he strikes, and is bending his Bow, setting his Arrows, preparing his Instruments of death; all which must needs take up some time, and so give fair warning to these foul Sinners, if they have grace to make use of it. See the like Deut. 32.41, 42. God first whets his Sword, before he devours flesh, and first takes hold on Judgment, before his Judgment take hold of men. But if this be not observed and improved, Patientia Dei qu • diuturnior 〈◊〉 est minaci • r; and what shall wicked men plead for themselves, when God shall say to them as Reuben once did to his Brethren, Gen. 42.22. Did not I warn you, saying, Sin not?

Vers. 13. He hath also prepared, &c. ] The punishment of ungodly persons is here elegantly set forth by Three Similitudes.

1 From Warfare.

2 From Child-birth, verse. 14.

3 From Hunting, verse. 15, 16. Well might the Lord say, I have used Similitudes by the Ministry of the Prophets, Hos. 12.10. See the Note there.

He ordaineth his Arrows against the Persecutors ] Heb. The hot burning Persecutors, that are set on work by the great red Dragon. Such were Felix of Wartemburg, who swore that ere he died he would ride up to the Spurs; and Fornesius, who vowed that he would ride up to the Saddle-skirts in the blood of the Lutherans. The Arch-bishop of Toures made suit for the erection of a Court called Chambre Ardent, wherein to condemn the French Protestants to the fire. But ere he died he had fire enough, for he was stricked with a Disease called The Fire of God; which began at his feet, and so ascended upward, that he caused one Member after another to be cut off, and so he died miserably. This was God's burning Arrow against a hot burning Persecutor. The like may be said of Dioclesian that bloody Tyrant, who had his house burnt over his head with fire from Heaven; wherewith he was so affrighted that he died soon after. The above-mentioned Count Felix of Wartemburg was, the same night that he had so vowed and vaunted, choked in his own blood. So he rode not, but bathed himself, not up to the Spurs but Throat, not in the Lutherans blood, but in his own, before he died. And the like we read of Charles the ninth of France.

Vers. 14. Behold he travelleth with iniquity ] Heb. He shall travel, or he continually travelleth; he taketh as great pains to go to Hell, as a travelling woman doth to be delivered.

And hath conceived mischief ] See Job 15.35. with the Note.

And brought forth falsehood ] Or, a Lye, that is, a disappointment. See Isa. 26.18. The Jews have a Proverb, Quicquid genuit mendacium, dispellit maledictio.

Vers. 15. He made a Pit, and digged it, &c. ] This Simile shows, that the wicked shall not only be frustrated, but undone by their own doing; as was Absalom, Haman, our Powder-Papists, Pope Alexander the Sixth, and his Son Caesar Borgia; who, by a mistake of the attendants at Table, drank up the empoisoned Wine which they had prepared, and set ready for some Princes of Italy whom they had invited, and for whose Dominions they thirsted. Hic aut Caesar aut nullus, saith Pontanus, who relateth the History.

Vers. 16. His mischief shall return upon his own head ] As the Thracians Arrows did, which they in a rage (because it rained upon them unseasonably) shot up against Heaven.

And his violent dealing upon his own pate ] i.e. abundantly, and apparently. Divers instances might be given hereof. Henry the Third of France was stabbed in the same Chamber, where he had helped to contrive the French Massacre. His Brother Charles the Ninth, had blood given him to drink, for he was worthy:

John Martin of Briquer as in France, vaunted everywhere, that he would slit the Ministers Nose of Angr • gne; But he was shortly after assaulted by a Woolf, which bit off his Nose, so that he died thereof mad. Dispatch the Knave, have done, (said Sir Ralph Ellerken Governor of Calais, to the Executioner of Adam Davilip Martyr) for I will not away till I see the Traitors Heart out. But shortly after; the said Sir Ralph in a Skirmish betwixt the French and us at Bulloin, was among others slain, and had his Heart ripped out by the enemy. That was a very remarkable one of Dr. Story, who escaping out of Prison in Queen Elizabeth's days, got to Antwerp, and there thinking himself out of the reach of God's Rod, he got Commission under Duke D ^• Alva, to search all Ships coming thither for English Books. But one Parker an English Merchant trading to Antwerp, laid his Snare fair, (saith our Chronicler) to catch this foul Bird, causing secret notice to be given to Story, that in his Ship werestore of Heretical Books, with other intelligences that might stand him instead. The Canonist conceiving that all was cock-sure, hasted to the Ship, where with looks very big upon the poor Mariners, each Cabin, Chest, and corner above-board were searched, and some things found to draw him further on; so that the Hatches must be opened, which seemed to be unwillingly done, and great signs of fear was shown by their faces. This drew on the Doctor to descend into the Hold, where now in the Trap the Mouse might well gnaw, but could not get out; for the Hatches were down, and the Sails hoised up, which with a merry gale were blown into England, where ere long he was arraigned, and Condemned of High Treason, and accordingly executed at Tiburn, as he had well deserved.

Vers. 17. I will praise the Lord according to his righteousness ] i.e. His faithfulness in keeping promise with his people, and with myself in particular. I will say to his honor, as Deut. 32.4. A God of truth, and without iniquity, just and right is he. And will sing praise to the name, &c. ] Where the Psalmist mentioneth the overthrow of the wicked. Laus praecedit & sequitur (saith R. Joshua Ben Levi here) as in this place, and Psalm 9.

PSAL. VIII.

TO the chief Musician upon Gittith ] Upon the Cittern, or Gittern brought from Gath, saith the Chaldee Paraphrast; or that was used by the Sons of Obed-Edom the Gittite, 2 Sam. 6.10. or, that was sung at the Wine-presses, as the Greek hath it, for a thanks-giving in time of Vintage. This last Ibn-Ezra disliketh, though I see no reason why he should.

Vers. 1. O Lord, our Lord &c. ] The scope of this whole Psalm is, to set us a wondering at, and magnifying the Majesty and Magnificence of the Almighty; together with his inexpressible goodness to Mankind;

1 In our Creation in Adam.

2 In our Restauration by Christ: which last is the true end of this Psalm, as appeareth Mat. 21.15. 1 Cor. 15.27. and Heb. 2.8.

How excellent is thy Name ] This, David speaketh as one swallowed up with admiration at that Nomen illud Magnificum & Majestativum, that Glory, Honor, Power, Wisdom, Goodness, &c. that being invested in God, and manifested in the Creature (God's Handy-work) should make us both wonder and inquire into God's excellencies, according to that of Aristotle, to admire, and learn at once is a pleasant thing: and sure that which is admirable, stirreth up desire to see further into it. Admiratio peperit Philosophiam, saith another, Admiration brought forth Philosophy; let it breed devotion in us, and a desire to praise God, who hath therefore displayed his excellencies in his Works, that we might give him his due glory. The Angels shouted at the Creation, Job 38.4, 5, 6, and shall we be dull, and dumb? God tells Job of his own great Works, (the Elephant, and Whale especially) and thereby brings him to a right temper. The Elephant is in Chaldee called Pil, of a word that signifieth Wonderful; because the Wonders of God's glory do so marvelously appear in him. See Job 40.15, 16, &c with the Notes. The Philosophers make Iris, or the Rainbow, the Daughter of Thaumas, or Admiration; but because that when they knew God, scil. Per species Creaturarum, they glorified him not as God, neither were thankful, but became vain in their imaginations — therefore were they given up to a reprobate sense, Rom. 1.21.28.

In all the earth? ] Where a man cannot look beside a Miracle, so full of God are all places.

Who hast set thy glory above the Heavens] Nam in eis robu • Dei maxim apparet; for in the Heavens (how much more above them) doth the glory of God chiefly appear: the Earth is a small point in comparison of the Heavens, and is governed by them, as R. David here noteth.

Vers. 2. Out of the mouth of Babes and sucklings ] For whom, God hath filled two Bottles of Milk against they come into the World: and in whose birth, sustenance, and wonderful protection (for Puerilitas est periculorum pelagus ) but especially in their holy and religious education, much of God's Providence, Power, and Goodness is clearly seen and set forth to the conviction of the vilest Atheists. So that, besides the Earth and the Heavens, we have very Infants Preachers of God's praises, and more effectual Orators than ever were Isocrates, Demosthenes, Pericles, &c. so our Savior understands it, Mat. 21.10. where the Children sang Hosanna when the Pharisees were silent. It is sometimes seen, that

John the Baptist sprang in the Wombe for joy of Jesus. Jerome writeth of Paula, that noble Matron, that she rejoiced in nothing more than this, That she heard her Niece Paula sing Hallelujah in her Cradle. Bellarmine tells us out of Theodoret, that the Children of Samosatena playing at Tennis-ball in the midst of the Market, did solemnly cast it into the fire, because it had but touched the foot of the Ass, whereon Lucius the Heretical Bishop rode. The Children of Merindal so posed, and answered one another, in matters of Religion, before the persecuting Bishop of Cavaillon, that a religious man that stood by said unto the Bishop, I must needs confess that I have often been at the Disputation of the Doctors in Sorbon, but yet I never learned so much as I have done by hearing these young children. When Mr. Blecter the Bishops Chaplain told Mr. Wisehart the Scotch Martyr, that he had a Devil in him, and the spirit of Error; a Child that stood by answered him, saying, A Devil cannot speak such words as yonder man speaketh. At the burning of John Laurence at Colchester, as he was sitting in the fire (for stand he could not, he had been so hardly used in the Prison) the young Children came about the fire, and cried, Lord, strengthen thy Servant, and keep thy promise. Here was strength out of the mouths of little ones, taught betime to speak the language of Canaan. Sed vae vae parentibus illis (saith Polanus on the Text) But woe, woe to those Parents who make their Children (whom God would have to be witnesses of his Majesty) witnesses of their impiety, pride, and vanity.

That thou mightest still the enemy and the avenger ] i.e. Silence Atheists and Persecutors.

Vers. 3. When I consider thy Heavens ] And that men should be much in this consideration, both the bolt-upright figure of their bodies may monish them, and also that fifth Muscle which God hath set in Mans eye (whereas other Creatures have but four) to draw it upward, Ut ejus auxilio coelum intueremur, saith the Anatomist, that by the help thereof we might consider the Heavens. This, those Christians that do not, shall have those Heathens rising up in Judgment against them. Anaxagoras Clazomenius, who used to say, that he was therefore born that he might contemplate the Heavens. And Ennius, who blameth Epicurus for that Dum palato quid sit optimum judicaret, coeli palatium non suspexerit, he did so purvey for his Palate, that he looked not up to Heavens Palace. Certain it is, that many men have so much to do upon Earth, that they cannot have while to cast an eye towards Heaven, as the Duke of Alva told a great Prince, who asked him if he had taken notice of the last Eclipse. That wonderful Globe of Silver sent by King Ferdinand to Suleiman the great Turk, lively expressing the wonderful motions, and conversions of the Caelestial frame, the hourly passing of the Time, the Change and Full of the Moon, &c. was much more beheld and admired, than Heaven itself is by most people. True it is, that that Globe was a most curious and strange Piece of Work, devised and perfected by the most cunning Astronomers, for Maximilian the Emperor, whose noble mind never spared for any cost to obtain things of rare and strange devise. But what was all this to the Heavens? That

Work of God's finger ] That is, most elaborate and accurate; a Metaphor from Embroyderers, or from them that make Tapestry. Ibn-Ezra 's Note here is, Digiti sunt decem, & sphaera sunt decem, As there are ten Fingers, so there are ten Spheres, &c.

The Moon and the Stars ] No mention of the Sun, because included in this word Heaven; wherein by Day the Sun is most conspicuous, as by Night, the Moon and Stars.

Which thou hast ordained ] That was a witty speech of Cyril, They were 〈 in non-Latin alphabet 〉 Atheists by Night, who worshipped the Sun, and Atheists by Day, who worshipped the Moon and Stars.

Vers. 4. What is man that thou art mindful of him?] Sorry, sickly man, a Mass of Mortalities, a Map of Miseries, a mixture or compound of Dirt and Sin? And yet God is mindful of him; he not only takes care of him in an ordinary way, as he doth other Creatures, but singularly attendeth, and affecteth him, as a Father doth his dearest Child. Heis, Divini ingenii cura, saith one; he is the end of all in a semi-circle, saith another Philosopher; meaning, that all things in the World were made for man, and man made for God: Neither is there so much of the glory of God in all his Works of Wonder, as in one gracious performance of a godly person. But if we understand the Text (as the Apostle doth, Heb. 2.6.) of the Man Christ Jesus, Hic homo & filius hominis qualis & quantus est, Deus bone! saith Junius.

And the Son of Man ] Heb. Of earthly men; for what is the greatest Potentate, but 〈 in non-Latin alphabet 〉 a piece of Clay neatly made up?

That thou visitest him? ] That thou mindest him more than other Creatures, and makest him Lord of all? thy visitation preserveth his spirit, Job 10.12.

Vers. 5. For thou hast made hima little lower than the Angels ] Compare here with Heb. 2.6, 7. and it will appear that whatsoever is spoken here of man, is applied to Christ, and so is proper to the Saints, by virtue of their union with Christ; in which respect they are more glorious, saith one, than Heaven, Angels, or any Creature. This is their dignity: and for their duty they must therefore give the more earnest heed to the Doctrine of the Gospel, lest at any time they should leak, or let slip the same, but retain and obey it. This is the Apostles own inference, Heb. 2.5, 6, 7. for thus he argueth: Unto the Angels God hath not put in subjection the World to come, where of we speak; But to man (for whose sake the Son of God came in the flesh, for whose sake the Gospel was preached, for whose sake we speak of that World to come) he hath; therefore it behooveth man to observe, and obey the Gospel.

And hast crowned him with glory and honor ] Some refer this to the reasonable Soul, whereby he not only differeth from Beasts, but draweth nigh to the heavenly Nature. As Rome was an Epitome of the World; as Athens was the Greece of Greece; and as one said to his Friend who desired to see Athens, Viso Solone vidisti omnia, when thou hast seen Solon thou hast seen all Athens: So man is a little World, and is therefore called every Creature, Mark 16, 15. and the Saints (in whom God's Image is repaired) are called All things, Colos. 1.20. Christ being unto them All, and in all.

Vers. 6. Thou madest him to have dominion, &c. ] He had so at first, Gen. 1.26. and shall have again, Zech. 8.12. Rev. 21.7. mean while (though Rebellis facta est Creatura homini, quia homo numini, the Creature rebelleth against man, because man doth against God; yet) we cannot but see some foot-steps remaining of that ancient Sovereignty, which the very Heathens also acknowledged, and there-hence fetched excellent Arguments for a Providence. Lions hate Apes, but fear men; though Simia quam similis, turpissima bestia, nobis: Hereof no probable reason can be given but this, That God hath put all things under man's feet; insomuch as that the most timorous men dare kick and beat the hugest Elephants. Indeed by reason of Sin, as was said, we see not all things subdued. Heb. 12.8. But why hath Nature denied to Horses, Asses, Camels, Elephants. Deer, &c. a Gall, which it hath given to Lions, Wolves, and other fierce Creatures? Surely herein appeareth the wonderful Wisdom and goodness of God; who hath done this, that those so serviceable Creatures might be the better tamed, and subdued by man. Let man consider (saith one well) what excellency he hath lost through Adams fall, and bewail his misery. Let him also on the other side well weigh the grace bestowed on him in Christ, and be joyful and thankful or mercy; knowing this, that if the Creatures be not now subjected unto us, it is by reason of the Body and relics of Sin, that yet remain in us; and that therefore if we would have a conquest over the Creatures, we must begin first to get a victory upon sin, or else we shall never profit that way.

Thou hast put all things under his feet ] The Earth hath its name from treading upon it; teaching us, 1 To trample upon earthly things, as base and bootless; not to dote upon them without hearts, nor grasp them over greedily with our hands: as that covetous Cardinal Sylberperger, who took so great felicity in Money, that when he was grievously tormented with the Gout, his only remedy to ease his pain was, to have a Bason full of Gold set before him, into which he would put his lame hands, turning the Gold upside down. But if Silver and Gold be a man's happiness, then it is in the earth, and so (which is strange) nearer Hell than Heaven, and so nearer the Devil than God. The ancient Romans had for a difference in their Nobility, a little ornament in the form of a Moon, to show that all worldly things were mutable; and they wore it upon their shoes, to show that they trod all under their feet. 2. By this posture of all things sunder man's feet, God would teach him to use them as a Stirrop, for the raising of his heart to those things above. A sanctified fancy can make every Creature a Ladder to Heaven, and say with that Father, Si tanti vitreum, quanti verum margaritum? If this trash be so highly esteemed of, how much more the true Treasure?

Vers. 7. All Sheep and Oxen, &c. ] There are Beasts ad esum et ad usum, saith one. Some are profitable dead, not alive, as the Hog; some alive, not dead, as the Dog, Horse, &c. some both, as the Ox; yet none so profitable as the Sheep, who hath Wool for Raiment, Skin for Parchment, Flesh for Meat, Guts for Music, and was therefore in Sacrifice so frequently offered.

Vers. 8. The Fowl of the air ] These Moses seemeth to have forgot, in that discontented speech of his, Numb. 11.22. but God sent those murmurers such a drift of Quails (meat of Kings, with their bread of Angels) as he could not have imagined, or hoped for.

And the Fish of the Sea] Piscis of Pasco. Many Islands are maintained, and people fed by Fish. In Hebrew the same word signifieth a Pond, or Fish-pool, and a Blessing. And surely it is a blessing to any Country that they have plenty, and dainty, of these good Creatures,

And whatsoever passeth, &c. ] As Whales, and other great Fishes, which make a smooth path in a calm Sea, as a Ship or Boat doth, Job 41.23, &c. See the Note there.

Vers. 9. O Lord, our Lord, &c. ] Prius incipit Propheta mirari quam loqui, & desinit loqui non mirari. The Psalmist endeth as he began, transported with an ecstacy of admiration. So he begins, and ends many of his Psalms with Hallelujah. Betwixt God and us the distance is infinite; and if it were possible our love and thankfulness should fill up that distance, and extend itself to infiniteness, saith a grave Divine.

PSAL. IX.

VPon Muth-Labbon ] This was the name of a certain Instrument, say some; the beginning of a Song, say others, to the tune whereof this Psalm was to be sung. Montanus, and many more hold it to be an Annagramatism, and render it, For the death of Nabal, viz. by a covert intimation, and inversion of the Letters. So in the Title of Psal. 7. Cush Benjemini, for Kish the Benjamite. This is,

Parcere nominibus, dicere de vitiis.

Vers. 1. I will praise thee, O Lord, with my whole heart ] This is a gratulatory Psalm, wherein David shows his thankfulness, which a very Heathen calleth Maximam imo matrem omnium virtutum reliquaram, the Mother of all the rest of the Virtues. True thankfulness, as one well observeth, is here and in the next verse described,

1 By the matter of it.

2 By the manner.

First, for matter, the Psalmist delivereth it in Four parcels.

1 The acknowledging of God in all.

2 A Ciphering, and summing up of special Mercies.

3 An expression of Spiritual joy in God, as well as in his Gifts.

4 A dedication of our Songs and selves to his Name.

Secondly, For the manner, he presseth

1 Integrity for the subject, and object, verse. 1,

2 Sincerity for affection, and end, verse. 2.

I will be glad and rejoice in thee ] Spiritual cheerfulness is the Mother of Thankfulness, Jam. 5.13. Birds when got in the air, or on the top of trees, and have taken up a stand to their mind, sing most sweetly.

O thou most High ] God was so first called by Melchizedek, upon a like occasion, as here by David, Gen. 14.19, 20. The Greeks might have their 〈 in non-Latin alphabet 〉 , for the Sun which they worshipped, from this Hebrew Helion most High.

Vers. 3. When mine enemies ] This, Tremellius maketh to be the form of praise which the Psalmist professeth, that he will sing to God, and rendereth it thus, That mine enemies returning back are fallen, &c.

And perish at thy presence ] The victory is of God, and to him alone to be ascribed. The Romans in their Triumphs presented a Palm to Jupiter. The Grecians also thankfully ascribed to Jupiter their deliverance from the Persians, wrought by Themistocles, and there-hence called him 〈 in non-Latin alphabet 〉 , that is, Deliverer.

Vers. 4. For thou hast maintained my right ] Heb. Thou hast done me judgment. Locus hic in signis est, saith Polanus: this is an excellent place, and maketh much to the comfort of God's poor people that are oppressed by the World • the righteous Judge will not fail to right them. See Luke 18.7, 8.

Vers. 5. Thou hast rebuked the Heathen, &c. ] God first chideth the Churches Enemies by lighter Judgments; if these be not improved, he destroyeth them, Psal. 119.21. and because they sought to obscure and extirpate his name from amongst men, therefore he puts out their name, that is, their fame and reputation for ever and yet, or forever and a day, as we use to say: —Ingloria vita recedit, they go out in a snuff, as did the Primitive and Modern Persecutors, of abhorred memory.

Vers. 6. O thou enemy ] The same whom he called Wicked one in the former verse; where the word Wicked is of the singular number, q. d. O thou implacable Wretch, that wouldst never be reconciled till thou wast ruined; which now thou art, &c. Some read it interrogatively, and withal ironically, O enemy, are destructions come to an end? and Cities so wasted that they can never be repaired? q. d. So indeed thou hast designed it, but art fairly disappointed. And the like besel Antiochus, Nero, Dioclesian, Philip the Second of Spain, Charles the Ninth of France, and other bloody Persecutors, with their devilish thoughts and threats; which they could never effect and accomplish.

Their memorial is perished with them ] Heb. Of them, of them (twice) for more vehemency. The vulgar (after the Greek) hath it cum sonitu, with an humming noise, so that the sound thereof ringeth all the World over. R. David rendereth it, Memoria eorum periit; suntne illi? Their memorial is perished; have they yet a being anywhere?

Vers 7. But the Lord shall endure forever] Vivit Christus regnat{que} alioqui totus desperassem, said that good Dutch Divine, upon the view of the Churches enemies, i.e. Christ liveth and reigneth forever, setting one foot on the earth, and the other on the sea, as Lord of both; otherwise I should have been altogether hopeless. Blessed be God that he is God, was a learned Divines motto.

Vers. 8. And he shall judge the world, &c. ] See on verse. 4.

Vers. 9. The Lord also will be a refuge, &c. ] Heb. An high tower, edita arx, wherein men are secured, and escape the impressions of an enemy. The very Lame and Blind, those most shiftless Creatures, when they had gotten the strong Hold of Zion over their heads, thought that then they might securely scorn David and his Host, 2 Sam. 5.6, 7. yet their Hold failed them: So did the Tower of Shechem those that ran into it. Not so the Almighty, his poor oppressed. Universal experience sealeth to this truth; neither can one instance be given of the contrary; Higgaion, Selah. It is reported of the 〈 in non-Latin alphabet 〉 , that living in the Fens, and being vext with Gnats, they use to sleep in high Towers, whereby, those Creatures not being able to soar so high, they are delivered from the biting of them: So would it be with us when bitten with cares and fears, did we but run to God for refuge, and rest confident of his help.

Vers. 10. And they that know thy name will put their trust in thee ] They can do no otherwise that savingly know God's sweet Attributes, and noble Acts for his people. We never trust a man till we know him, and bad men are better known than trusted. Not so the Lord, for where his name is poured out as an ointment, there the Virgins love him, fear him, rejoice in him, repose upon him.

Them that seek thee ] So they do it seriously, seasonably, constantly.

Vers. 11. Sing praises to the Lord, &c. ] This is the guise of godly people, to provoke others to praise God, as being unsatisfiable in their desires of doing him that service, and as deeming that others see him as they do totum totum desiderabilem, worthy to be praised, Psal. 18.3. highly to be admired, verse. 1. of this Psalm.

Vers. 12. When he maketh inquisition for blood ] for innocent blood unjustly spilled; as he did for the blood of Abel, Gen. 4.10. of Naboth (1 King. 9.26. surely I have seen yesterday the blood of Naboth; Murder ever bleeds fresh in the eyes of God) of Zechariah the Son of Barachiah, 2 Chron. 24.22. those ungrateful Guests, who slew those that came to call them; And when the King heard it (for Blood cries aloud) he was wroth, and destroyed those Murderers, Matth. 22.6, 7. These shall have blood to drink; for they are worthy, Revel. 16.6. God draws Articles of enquiry in this case as strict, and as critical, as ever the Inquisition of Spain doth; the proceedings whereof are with greatest secrecy, and severity.

He forgetteth not the cry of the Humble ] Heb. of the poor, lowly, meek, afflicted. Humility and Meekness are Collactancae, twin-sisters, as Bernard hath it.

Vers. 13. Have mercy upon me, O Lord, &c. ] These are the words (say some) of those humble ones whom God forgetteth not; they were God's remembrancers. See Isa. 62.6. or, it is a prayer of David for further deliverances, according to that, I will call upon the Lord, who is worthy to be praised, Psal. 18.3. Betwixt praising and praying he divided his time, and drove an holy trade between Heaven and Earth.

Thou that liftest me up from the gates of death ] i.e. Ex praesentissimo & certissimo interitu, from desperate and deadly dangers, such as threaten present destruction; and show a man the Grave even gaping for him. David was oft at this pass; and God delivered Paul from so great a death, 2 Cor. 1.10. he commonly reserveth his hand for a dead lift, and rescueth those who were even talking of their Graves.

Vers. 14. That I may show forth all thy praises ] i.e. All that I can compass or attain unto: Aliter omnes laudes Dei dici non possunt, quia plures ignorat home quàm novit, saith R. David here: for all the praises of God cannot be shewn forth; since those we know not are more than those we know.

In the gates of the daughter of Zion. ] These are opposed to the Gates of Death, as Ibn-Ezra here noteth; and betoken the most public places, and best frequented.

Vers. 15. The Heathen are sunk down, &c.] Hoc est initium cantici Sanctorum, saith Ibn-Ezra. This is the beginning of the Saints Song, knit to the former verse thus: saying, The Heathen, &c.

In the Net which they bid, &c. ] To Hunters, they are compared for cruelty, and to Fowlers for craft. But see their success, they are sunk down in their own pit, caught in their own Net. Thus it befell Pharaoh, Exod. 15.9, 10. Jabin, and Sicera, Judge, 4. Sennacherib, 2 Chron. 32. Antiochus Epiphanes, Maxentius the Tyrant, (who fell into the river Tiber, from his own false Bridge laid for Constantine ) The Spanish Armado, our Powder-Papists, &c. See the Note on, Psal. 7.15.

Vers. 16. The Lord is known by the judgment, &c. ] The Heathen Historian observed, that the ruin of Troy served to teach men, that God punisheth great sinners with heavy plagues. Go up to Shiloh, &c.

The wicked is snared in the work of his own hands ] Heb. Palms, hollows, noting the close conveyance of his wicked plots and practices, but for his own mischief.

Higgaion, Selah] Ainsworth rendereth it Meditation Selah; meaning that this is a matter of deep meditation, worthy to be well-minded, and spoken, or sung with earnest consideration always. The word is found only here, and Psal. 92.3. where also the wonderful works of God are discoursed. R. Solomon's Note here is, Ultimum judicium debet esse continua meditatio. The last Judgment should be continually thought upon.

Vers. 17. The wicked shall be turned into Hell ] Heb. into into Hell (twice) that is into the nethermost Hell, the lowest Dungeon of Hell. The word L • sh •• lah hath a vehement enforcement from 〈 in non-Latin alphabet 〉 local, as Grammarians call it, and importeth, that they shall be cast into outer darkness, In tenebras ex tenebris infeliciter exclusi, infelicius excluden •• . R. Solomon's Note here is, They shall be carried away from Hell to Judgment, and from Judgment they shall be returned to the deepest Pit of Hell. This if men did but believe, they durst not do as they do, as once Cato said to Caesar.

And all the Nations ] The wicked be they never so many of them, they may not think to escape for their multitudes, as amongst Mutineers in an Army, the tenth man sometimes is punished, the rest go free.

Vers. 18. For the needy shall not always be forgotten ] Because he that shall come will come, and will not tarry. The Lord is at hand to help those that are forsaken of their hopes. Julian Lining was apprehended by Dale the Promooter (in Queen Mary's days) who said unto him, You hope, and hope, but your hope shall be aslope. For though the Queen fail, she that you hope for shall never come at it; for there is my Lord Cardinals Grace, and many others between her and it, &c. But the Cardinal died soon after the Queen, and (according to Father Latimers prayer) Elizabeth was crowned, and England yet once more looked upon.

Vers. 19. Arise O Lord, let not man prevail ] Prayers are the Churches Weapons, her Bombards & instrumenta bellica, whereby she is terrible, as an Army with Banners; she prays down her enemies.

Vers. 20. Put them in fear O Lord ] strike them with a panic terror, as once the Canaanites, Philistines, 2 Sam. 5. Syrians, 2 King. 7. Germans, in the War against the Hussites, &c. Some read it, Put a Law upon them, bridle them, bound them as thou hast done the Sea, Job 38.11. The Greek and Syriac favor this reading.

That the Nations may know themselves to be but men ] And not gods, as that proud Prince of Tyrus, Ezek. 27. and Antiochus, who would needs be styled 〈 in non-Latin alphabet 〉 , to such an height of pride will Persecutors grow, if they prosper, and be not taken a link lower, as we say. Home, id est fracti, saith R. Obad. on this Text; Men, that is, broken cracked-creatures, Morbis morti{que} obnoxii, woeful weights, sorry and sickly Caitives. This to know savingly, is the beginning of true Humility, saith Augustine here.

PSAL. X.

VErs. 1. Why standest then afar off, O Lord? ] As if thou-hadst forgotten what thou hadst promised thy people in the former Psalm; which the Greek and Latin Versions make to be one and the same with this, as having no title, and tending almost to the same purpose: Hence the difference in Numbers, which holdeth almost to the end of the Psalter, viz. to Psal. 148.

Why hidest thou thyself in time of trouble?) So God seemeth to do, when he helpeth not presently; neither doth anything more trouble the Saints in affliction, than the want of God's gracious presence. This maketh them thus to expostulate and lament after the Lord; not quarrel as those Hypocrites did, Isa. 58.3. or revile, as Caligula did his Jupiter, taking up that Verse in Homer, 〈 in non-Latin alphabet 〉 , or with him (little better) in the holy History, who said, Behold this evil is of the Lord, and what should I wait for the Lord any longer? 2 King. 6.33. The good Soul knows that God waiteth to be gracious; and as he seldom cometh at our time, so at his own (which is ever the best) time, he never faileth.

Vers. 2. The wicked in his pride doth persecute, &c. ] Heb. hotly pursueth, and that out of his pride, the true cause of Persecution; whatever else is pretended. And this is fitly here alleged, and urged as an Argument to move God to make hast. See Deut. 32.27. The Saints fare the better for the insolencies and outrages of their enemies, whose ruin is thereby accelerated, and somewhat God will do the sooner for his people, lest the enemy exalt himself, Psal. 140.8. and say, Our hand is high, the Lord hath not done this.

Let them be taken in the devie • s, &c. ] As all Persecutors are sure to be. In which regard Tertullian well adviseth Scapula, Si nobis non parcis, tibi parce; si non tibi, Carthagini. If thou wilt not spare us Christians, yet spare thyself; or if not thyself, yet thy City Carthage, which else will smart and smoke for thy cruelty.

Vers. 3. For the wicked boasteth of his hearts desire ] Though the Soul of the wicked desire evil, Prov. 21.10. yet he glorieth in it, as did that Thrasonical Lamech, Gen. 4. and that Pyrgopolynices Nebuchadnezzar, Isa. 10.9, 10, 11, 12. This the just and jealous God cannot bear, as neither that which followeth.

He blesseth the Covetous ] Ut sapientem & providum, as a wise man and good Husband. So they in Malachi, who said, And now we count the proud happy, &c. Felix scelus virtus vocatur.

Whom the Lord abhorreth ] smiting his hands with indignation at his dishonest gain, Ezek. 22.13. like as Balac did at Balaam, with whom he was deeply displeased, Numb. 24.10.

Vers. 4. The wicked through the pride of his countendnce ] That is, of his heart, appearing in his countenance; as a master-pock in his fore-head. For Pride buddeth, Ezek. 7.10. the pride of Israel testifieth to his face, Hos. 5.5. the thoughts are oft seen in the countenance; and the heart is printed upon the face, Isa. 3.9. 'It is a hard thing, saith one, to have a brazen face, and a broken heart.

Will not seek ] He thinks it not necessary, or worth the while; and his practice is agreeable, that is, naught all over. Pride in the Soul is like a great swelling in the body, which (besides that it is a dangerous Symptom) unfits it for any good service; and is apt to putrefy and to break, and to run with loath some and soul matter: So doth Pride disable the Soul from doing duty, and at last breaketh forth into odious deeds, abominable to God and men. It is observed, that the ground whereon the Peacock useth to sit, is by that occasion made exceeding barren: so where pride roosteth and reigneth, no good groweth.

God is not in all his thoughts ] God is neither in his head, as here, nor in his heart, Psal. 14.1. nor in his words, Psal. 12.4. nor in his ways, Tit. 1.16. he is wholly without God in the world, Ephes. 2. he studies Atheism, and all his thoughts are, There is no God (so this Text may be read) he would fain so persuade himself.

Vers. 5. His ways are always grievous ] As he Pleaseth not God, so he is contrary and vexatious to men, Via ejus semper terrent, so Ibn-Ezra. The Psalmist here noteth him, for such an one as the Cyclops are set forth to have been by the Poets.

Thy Judgments are far above out of his sight ] He looketh not so high, but reckoneth that quae supra nos nihil ad nos. If he read them at any time, he regardeth them as little as he doth the story of foreign Wars, wherein he is not concerned.

As for all his enemies, he puffeth at them ] He holdeth himself man good enough to make his party good with them, and that he can overthrow them all with a puff. He defieth them, and domintereth over them, as the Greek renders it.

Vers. 6. He hath said in his heart, I shall not be moved ] So said a better man once, Psal. 30.6. but he was quickly confuted. If a believer conclude by the force of his faith, that he shall never be moved from that good estate in which Christ hath set him, this is the triumph of trust, and not the vain vaunt of presumption.

For I shall never be in adversity ] The Chaldee hath it, Quoniam non sum in malo; and understandeth it of the evil of sin, as Exod. 32.22. and then the sense is, because the wicked man suffereth not the punishment of sin, therefore he conceiteth that he is innocent, and without sin. See Hos. 12.8. with the Note.

Vers. 7. His mouth is full of cursing and deceit ] Such cursing men are cursed men; and for such slippery and deceitful persons, the Lord is the avenger of all such; 1 Thess. 4.8.

Under his tongue is mischief ] that is, in his heart, which is by Nature placed beneath the Tongue, making its use of it, for much mischief, Matth. 12.34. Jam. 3.8. The word Toch here rendered fraud, signifieth properly the middle of anything, Quoniam fraus in modio cordis est, saith R. David, because fraud is in the middle of the heart, and there-hence sent into the mouth.

Vers. 8. He sitteth in the lurking-places, &c. ] A description of an Highway-robber, saith Diodate, under which name are meant all violent and fraudulent men, and their actions.

Vers. 9. He lieth in wait secretly as a Lion in his den ] See Job 38.40. with the Note.

When he draweth him into his Net ] that is, into his bonds, debts, morgages, saith Chrysostom. When a poor man is once gotten into these Nets, wicked Oppressors do not only rob but ravish them; coining their money upon poor men's skins, and wringing the sponges of poor people into their own purses. David compareth them to Cannibals, Psal. 14.4. to greedy Lions here; another saith they are like the fish Polypus that lying in wait for other fishes upon the Rock, assimulateth to the Rock and taketh them in his Net, which he hath naturally behind his head, and can, spread at his pleasure, before they find themselves in danger.

Vers. 10. He croucheth (or crusheth) and humbleth himself ] Lyon-like, Job. 38. 40. He can few the Foxes skin to the Lions hide for a need, and to compass his design. As proud as he is yet in subtlety he can abase himself; and with glavering speeches, and fawning behavior, indirectly endeavor the overthrow of the innocent and distressed. To which purpose he can put himself to pain, feign himself sick, and in a dying condition (as those do that stand for the Popedom) counterfeit and pretend humility, but all is Hypocrisy.

That the poor may fall by his strong ones ] whether teeth or paws, per impia decreta, saith R. Obadiah, by his wicked decrees, by the hands of his Privado's, desperate Assassinates, saith another Expositor.

Vers. 11. He hath said in his heart God hath forgotten ] that is, he knoweth it not, regardeth it not. To learn is nothing else but to remember, said Socrates; and what a man hath utterly forgotten, it is all one, as if he had never known it, 2 Pet. 1.9. he hath forgotten that he was purged from his old sins, that is, he was never purged. See verse. 4.

Vers. 12. Arise O Lord, surge, age, sum Pater, said Mantuan to the Pope, stirring him up against the Turks; may we better say to the Almighty God, against his people's enemies. O God lift up thine hand ] lift it up on high, that it may fall down the more heavily. In the first verse of this Psalm, the Prophet complained that God stood a far off, and hid himself in time of trouble. Here he is entreated to arise, to come near, to put forth his hand for his people's help, &c.

Vers. 13. Wherefore doth the Wicked contemn God? q.d. It is time for thee, Lord, to arise and bestir thyself; for otherwise what will become of thy great name? The Saints cannot endure that God should be slighted.

He hath said in his heart ] Vers. 3.4. This sticks in David's stomach, and draws this prayer from him, who was now blessedly blown up with an holy zeal for God; as was also good Zwingli, when he said, In aliis mansuetus ero, in Blasphemiis in Christum, non ita. In other matters I can be mild and patient, but not so in case of Blasphemy against Christ.

Vers. 14. Thou hast seen it ] For thou art All-eye, whatever the wicked conceiteth to the contrary, making thee a God of clouts, as they say, or an Heathen-Idol, which is nothing in the World.

To requite it with thine hand] reponendo in manu tua, by taking it in thy hand (so some render it) sc. ut propius intnearis, certius consideres, dijudices & vindices, that thou mayest take a more near and narrow view of it, and duly punish it.

The poor committeth himself unto thee ] Heb. leaveth, relinquit scipsum, & currit ad te, he relinquisheth himself, and runneth unto thee. Now whosoever committeth himself, and his affairs to God, shall be sure to find him a faithful Depositarie.

Thou art the helper of the father less ] The Worlds Refuge, as the Grand Signiour is called; The poor man's King, as James 5. of. Scotland. In God the Fatherless findeth mercy, Hos. 14.3. And these Arguments David useth in his prayer, not to move God to hear and help, but to work upon his own heart thereby, and to persuade himself to more Faith, Love, Obedience, Humility, Thankfullness, whereby we are the better fitted for mercy. When a man in a Ship plucks a Rock, it seemeth as if he plucked the Rock nearer the ship, when as indeed the ship is plucked nearer the Rock. So is it in this case; we seem to persuade God by our Arguments, when as indeed the change is not wrought in him, but only in ourselves; our Arguments are curarum nostrarum levamenta, & fiducia impetrandi augmenta, the cure of our cares, and props to our faith of obtaining.

Vers. 15. Break thou the arm of the Wicked ] that arm that hath been lifted up against the godly, see Psal. 3.8. & 58.7.

Seek out his wickedness, that thou find none] ad alios vel inficiendos, vel infestandos, Ezech. 23.48. Or, leave no sin of his unpunished. The Franciscans, to prove that Francis the founder of their order was without sin, foolishly allege this Text, Queretur peccatum ill • us & non inven etur; wherein (according to the sense of the Psalmist) what do they else but wish that God would trace him quite thorough the course and trade of his iniquities, even to the uttermost end of them, and punish him accordingly; which is done, no doubt, long since.

Vers. 16. The Lord is King forever and ever ] Therefore he will doubtless do whatsoever hath been before desired, and much more than we can ask or think. Many Kings have been long-lived, as was Antaxerxes Mnemon, who reigned 62. years; Augustus Caesar 56. Q Elizabeth 44, &c. but died at length, to the great grief of their subjects and servants, who are ready to with (as once the Romans did concerning Augustus ) that either they had never been, or never died. But God is the King immortal, invisible, &c.

The Heathen are perished out of his Land ] the enemies, whether Jews or Gentiles are rid out of his Church; for that is God's Land by a specialty, his peculiar Portion.

Vers. 17. Lord thou hast heard the desire of the humble ] The whole life of a good Christian is an holy desire, saith Austin. And the desires of the Righteous shall be satisfied, Prov. 10.24. because they are framed by the Holy Spirit, according to the will of God, Rom. 8.27. and they have the mind of Christ, 1. Cor. 2.16. who knoweth the mind of the Spirit, Rom. 8.27. though their desires be not uttered, v. 26.

Thou wilt prepare their heart] In removendis ab illo mundi negotiis, saith R. David, and by putting them into a praying frame, and so fitting them for mercy. Where God giveth a praying heart, 'tis sure that he will show a pitying heart. If he prepare the heart, he will also bend his ear; like as when we bid our Children ask us for this or that, we mean to give it them; and as when we open a purse as wide as we can pull it, 'tis a sign we intend to fill it top-full.

Thou wilt cause thine ear to hear ] even whilst they are preparing, and before they can speak many times, Isa. 65.24. or whilst they are praying, as Dan. 9.20. Act. 4.31. or not long after; they shall be sure to have out their prayers, either in money, or in monies-worth, as they say.

Vers. 18. To judge the fatherless, &c. ] the Vulgar hath it, to judge for the fatherless, and for the oppressed. It is one thing (saith Austin ) to judge the fatherless, and another thing to judge for him; this later is, to pass sentence on his side; which God the righteous Judge will be sure to do without writhing or warping; for he hath all that is required of a Judge originally, and eminently, viz. Wisdom, Justice, Courage, Constancy, and Power.

That the man of the earth may no more oppress ] or terrify, daunt with terror, as Phil. 1.28. See the Note there. Why should one man be terrible to another, since we are all mortals e terra, worms of the earth, clods of clay, and shall shortly return to the dust whence we were taken? unde superbit homo? I even I am he that comforteth you; who art thou that thou shouldest be afraid of a man that shall die, and of the Son of man that shall be made as grass? And forgettest the Lord thy Maker—and hast feared continually every day, because of the fury of the Oppressor, as if he were ready to destroy? and where is the fury of the Oppressor? Isa. 51.12, 13. Some observe that the close of this Psalm is much like that of the former. How they have been taken (by the Greek Fathers especially) for one entire Psalm, See the Note on Vers. 1.

PSAL. XI.

VErs. 1. In the Lord put I my trust ] This was that which David had and held, wherewith to answer him that reproached him (and it was an excellent good one) that he trusted in God's Word, Psal. 119.42. When it was that he gave this answer, In the Lord put I my trust (whether when Saul's courtiers, under pretence of friendship, counseled him to quit the Court for fear of Saul, which he was very loath to do; or else when he was with Samuel at Naioth, 1 Sam. 19.18. &c. where his carnal friends might advise him, as Peter did his Master, Mat. 16.22. with a Fuge, fuge, David, cito, citius, citissime ) is uncertain. But this is certain, that all the troops of ungodliness aim and act vigorously to cast down the castle of confidence we have in God. This therefore we must be sure to secure, as the Serpent doth his Head, the Soldier his Shield, Ephes. 6.16. This is the victory whereby we overcome the World (with its Allurements, or Affrightments ) even our faith, 1 Joh. 5.4. The believer walketh about as a Conqueror; and he alone is the man whom the Heathen Poet elegantly describeth,

The Poet instanceth in Hercules and Bacchus, but had he known of David, Moses, Micaiah, Nehemiah, Daniel, and his three friends, &c. he would rather have pitched upon them, or some others of those Worthies, of whom the world was not worthy, Heb. 11.

Flee as a Bird to your mountain ] Get you gone, you and your followers (the Hebrew word Flee is plural) or flee to your mountain, O bird; see you not the Fowlers snare? and will you not away with all speed? Thus they sought to fright him (as Birds are fearful, Isa. 16.2. and to make him flee from his place, as a Bird fleeth from her Nest, Prov. 27.8. But he was never without his Cordial, the same that relieved him at the sack of Ziklag, where, in the fail of all other comforts, he encouraged himself in the Lord his God, 1 Sam. 30.6. he knew that as birds flying, so will the Lord of Hosts defend his people; defending also, he will deliver them, and passing over he will preserve them, Isa. 31.5. This, though it were not written in David's days, yet he had the good assurance of it in his soul.

Vers. 2. For loe, the wicked bend their bow ] scil. to shoot at you a silly Bird; you were best therefore to be packing, and not to stay till you come tumbling down, as a Bird fetched off with a bolt. This hath ever been the guise of the Churches enemies, and is still, to terrify her (if they could) and affright her out of her faith, and true religion. Nebuchadnezzar for instance, Antiochus that little Antichrist, the primitive Persecutors, and still the Papists with their cruel Inquisition, and otherwise. But what saith the Apostle, In nothing be terrified by your adversaries, Phil. 1.28. Be not afraid with any amazement, 1 Pet. 3.6. Nos quidem ne{que} expavescimus ne{que} pertimescimus ea quae ab ignorantibus patimur, saith Tertullian; We fear not what any of you can do to us, do your worst. Contemptus est à me Romanin & favor & furor, said Luther, I care not for Rome's frowns, or fair hooks. This the blind World counteth, and calleth silliness, or stubbornness, but they know not the force of faith, nor the privy armor of proof, that the Saints have about their hearts. They make ready their Arrow upon the string (not in the quiver as the Vulgar reads it.)

That they may privily shoot ] Heb. to shoot in the darkness: so that although the Saints hide themselves in Caves, and dark corners, yet they are ferreted out thence by their Persecutors, as David was by Saul often. And this some hold to be the meaning of that place, Psal. 74.20. The dark places of the earth are full of the habitations of cruelty; that is, we can hideour selves nowhere, but the Persecutors find us out.

Vers. 3. If the foundations be destroyed ] If all things be turned topsie turvie in the State, and no regard had to right or wrong, Sed vi geritur res, ut in regno Cyclopico; If Saul, not withstanding mine alliance to him, and innocence toward him, his many fair promises to me, and those hazards and hardships I have suffered for his sake, will needs go on to hunt me up and down, as a Partridge in the mountains, and to seek mine utter undoing, what can I do to help it? how can it be but the most righteous must have his share of sufferings? See Psal. 82.5.

What can the righteous do? ] More than glorify God, by suffering his Will, and patiently wait for better times, comforting himself (as in the next verse) in this confidence, that God is in Heaven, &c. Some render it, What hath the righteous done? The wicked will say, that he hath undone all, and that David with his complices are the causes of all the public calamities and confusions. So the Primitive Persecutors charged the Christians, and Papists do still the Protestants, to be the troublers of the State, the Seeds-men of sedition, the disturbers of the Churches peace, &c. when as indeed themselves are flagella Reip. flabella seditionis, the only traitors and troublers of Israel; with Athaliah they cry out Treason, Treason, when themselves are the greatest Traitors and Incendiaries of Christendom. We may confidently say with the Psalmist, The foundations are destroyed, but what hath the righteous done? Some render the words thus, But those purposes or counsels (of Saul and his flatterers, verse. 2.) shall be destroyed. (Saul shall be frustrated of his hope, therefore I will not flee into the mountains) But what hath the righteous done? That is, I have done nothing unrighteously against Saul, therefore I will not fly, &c.

Vers. 4. The Lord is in his holy Temple ] i. e. in Heaven, and there-hence he both can and will do much for the releef of his poor oppressed, though the righteous can do little for themselves: he also knows, and will clear their innocence; for he sits between the Cherubims, whence he is wont to send help, Psal. 20.3. and hath his Throne in Heaven, whence he is wont to strike terror into the enemies, Psal. 18.8, &c.

The Lord's Throne is in Heaven ] This is the same with the former, serving to set forth God's Sufficiency, as the following words do his Efficiency, those props of David's faith, answerable to Jachin and Boaz, those two brazen Pillars in Solomon's Temple.

His eyes behold, his eye-lids try the children of men ] The eye of God is taken in Scripture (saith one) either for his knowledge, or for his judgment; his eye in this Text pointeth out his knowledge, his eye-lids his critical descant. It is a manner of speech, saith another, taken from those men's actions who being desirous to look upon a thing more intently do wink with their eyes, or close up one of them, that they may see the better with the other.

Vers. 5. The Lord trieth the righteous ] or approveth, as Jam. 1.12, he justifieth and accepteth him as appeareth by the opposition here. The vulgar rendereth it thus; Deus interrogat justum & impium, sc. quiae per interrogatoria veritas dignose • tur. The Lord interrogateth the just and the wicked scil. that so he may sift out the truth of things. But neither doth the Hebrew word so signify, nor doth God need any such help.

His soul hateth ] i.e. he can in no wise away with; and this is spoken of God after the manner of men, for fury, hatred, and the like affections are not in him. If it could be said of Trajan the Emperor, that he neither feared nor hated any man, how much more of God? And if of the Tribunal at Zant, much better of God's Throne.

Vers. 6. Upon the wicked he shall rain snares ] His soul hateth them; and, as revenge is the next effect of hatred, he will exercise horrible Judgments upon them. Go on they may in their wicked ways for a time, and haply think to out-run Wrath, but it shall easily overtake them, and inevitably; for the first thing that God shall rain upon them is Snares, to catch and hold them fast, that they may surely suffer the rest that follow. Take him, and lead him away safely, saith Judas concerning Jesus to the Soldiers. Mark 14.44. And the same in effect saith God to his Judgments concerning the wicked, on whom for that purpose he raineth Snares, i.e. he suddenly surpriseth them: as by unexpected foul weather.

Fire and Brimstone ] Hell from Heaven, as once upon Sodom and her Sisters, figuring the vengeance of eternal fire. Jude 7. Rev. 20.10. where the Sacrifice is salted with fire, Mark 9.49. that is, burneth, but consumeth not, Fire being of a burning, but Salt of a preserving nature. Tophet is of a most tormenting temper, the fuel thereof is fire and much wood: the breath of the Lord like a stream of fire doth kindle it, Isa. 30.33. Utinam ubi{que} de Gehenna differeretur, saith a Father; O that men would think, and talk much of Hell! O that they would take a turn in it; and taking a view of that formidable fire fed with a river of Brimstone, and blown by the breath of the Almighty, they would hasten out of their Natural condition, as Lot did out of Sodom; since there is the smell of the fire and brimstone already upon them!

And an horrible tempest ] Ventus procellosissimus, a most terrible blasting Whirlwind, such as the Greeks call Prester; whereof see Plin. Lib. 2. c. 48. and the Evangelist calleth Euroclydon, Act. 27.14. The mariners mischief.

This shall be the portion of their cup ] Vel, portio part is eorum, id est, ipsissima eorum portio; duplicatur idem sensus duobus verbis, saith R. David. He seemeth to allude to the custom at Feasts, where each had his Cup, his demensum, or measure of meat and drink. Wicked ones shall drink up the cup of God's Wrath (worse than that cup of boiling Lead poured down the drunken Turks throat by the command of the Bashaw ) though it be brim-full, and have eternity to the bottom, Psal. 75.8.

Vers. 7. For the righteous Lord loveth righteousness ] Sc. as a reflection of himself, as a piece of his own image. This is better than eyes opened, limbs restored, Psal. 146.8.

His countenance ] Heb. Countenances, or their faces, in mystery of the Holy Trinity.

Doth behold the upright ] With singular delight and complacency.

PSAL. XII.

VErs. 1. Help Lord ] 'Twas high time to call to Heaven for help, when Saul cried, Go kill me up the Priests of Jehovah (the occasion as it is thought of making this Psalm) and therein committed the Sin against the Holy Ghost, as some grave Divines are of opinion, 1 Sam. 22.17 David after many sad thoughts about that slaughter, and the occasion of it, Doeg's malicious information; together with the paucity of his fast Friends, and the multitude of his sworn Enemies at Court, breaks forth abruptly into these words, Help Lord, help at a dead lift. The Arabic version hath it, Deliver me by main force, as with Weapons of War, for the Lord is a Man of War, Exod. 15.3.

For the godly man ceaseth ] Heb. The merciful man, who having obtained mercy from thee, would show me mercy, and defend mine innocence; such as these are banished the Court, which is now possessed by Parasites and Sycophants.

For the faithful fail ] Veraces, the true and trusty ones, such as a man may safely confide in; these are rare Birds. See Mic. 7.1, 2, 3, &c. with the Notes there, When the Son of Man cometh, shall be find faith (in this sense also) in the earth? Luke 18. Hard and scarce. When Varus was slain Augustus complained that now he had none left, that would deal plainly and faithfully with him; Lewis the Eleventh of France would say, that he had plenty of all things but of one. And being asked of what? Of Truth, quoth he. Aurelian the Emperor was bought and sold by his Counselors, for he might know nothing, but as they informed him. David complaineth of Saul, that he was too too apt to hearken to every claw-back tell-tale, 1 Sam. 24.9. & 26.19. so that he could have no fair dealing.

Vers. 2. They speak vanity everyone with his neighbor ] They speak falsely and fraudulently, and therein have an Art, as Jer. 9.4, 5. such as the Devil hath taught them.

With flattering lips ] Blandientibus, vel dividentibus. The Syriac version hath it, with dividing lips, such as separate very friends.

With a double heart do they speak ] Heb. With an heart and a heart. So Horace saith of Ulysses.

The Prophet here meaneth that they had one heart in their body, and another in their mouth, being desperate dissemblers, such as the French are said to be. Those men of Zebulon were none such, 1 Chro. 12.33.

Vers. 3. The Lord shall cut off all flattering lips ] as a rotten member is cut off from the body — Ne pars sincera trahatur; or as a barren tree is stocked up, that it cumber not the ground. There is a wonderful sympathy between Princes and Parasites, whose song is, Mihiplacet, quicquid Regi placet; and whose practice is to speak suavia potius quam sana, sweet, rather than sound things. But God will cut off such lips (taking notice of the offending member) as he dealt by Doeg, Ahithophel, Shebna, Shemaiah the Nehelamite, Jer. 29.32. and as it were to be wished that Christian Princes would do, serving them all as the Thessalians did that City in Greece called 〈 in non-Latin alphabet 〉 , or flattery, which they destroyed and pulled down to the ground.

And the Tongue that speaketh proud things ] Magnifica, bubbles of words, blustering speeches, breathing out nothing but arrogance, and contempt of God and his people. These grandilsqui must one day answer for their hard speeches with flames about their ears, whatever they meet with in the mean while, as did Nestorius, Tho. Arundel, Stephen Gardener, and others, plagued here in their tongues, those little Members that had boasted sogreat things, Jam. 3.

Vers. 4. Who have said, with our tongues will we prevail ) Dictitant enim, this was a common word with them; And surely the tongue is a desperate weapon, made in the form a flaming sword, and elsewhere by David compared to a Tuck or Rapier, Psal. 42. to a razor also doing deceit, Psal. 52. The Chaldee Paraphrast hath this Text thus, Because we can swear and lie, therefore we shall prevail.

Our lips are our own ] Heb. are with us, that is, we have the command of our tongues, and have words at will; we can speak persuasively, and therefore we doubt not to persuade Saul to anything against David. Socrates in his Apology, My Lord's said he to the Judges; I know not how you have been affected with mine adversaries eloquence, while you heard them speak; for mine own part, I assure you, that I, whom it toucheth most, was almost drawn to believe that all they said, though against myself, was true; when they scarcely uttered one word of truth. Caim Curio the Roman was ingeniose nequam, wittily wicked; and the Duke of Backingham in his speech to the Londoners, for Rich. 3. gained this (though slender) commendation, that no man could deliver so much bad matter in so good words, and quaint phrases.

Who is Lord over us? ] sc. to hinder us from speaking what and when we list with fineness and eloquence; though to the slaying of three at once, the tale-bearer, the tale-hearer, and the party traduced. R. Samuel Ben. Jochai hath this note upon the Text; A slanderous tongue is called Lashon Tabithat, because it slayeth three; but here it slew four, viz. Doeg, Saul, Nob the City of the Priests, and Abner, who suffered it so to be, 1. Sam. 22.

Vers. 5. For the oppression of the poor ] whose very oppression (though they complain not) hath a voice and God will hear it, for he is gracious, Exod. 22.27. He heard Hagar's affliction, though she said nothing, Gen. 16.11. he heareth the young Ravens that cry unto him by implication only.

For the sighing of the needy ] If it be but their breathing, Lens. 3.56. God can feel it, but the sighs of his people are effectual orators, Exod. 2.23, 24, 25. & 3.7. and their tears he puts in a bottle, Psal. 56.9.

Now will I arise ] sc. in the nick of time, when all seems to be lost. Mans extremity is God's opportunity. Cum duplicarenter lateres, venit Moses, see Isa. 33.10. Now, Now, Now.

Saith the Lord ] Dixit mihi per Prophetiam, Isa. 22.14.

From him that puffeth at him ] That defyeth him, and thinks he can blow him away at a blast; but if God arise only, his enemies shall be scattered; as Thistledown is by a puff of wind, Psa. 68.1. Some render the Text, He will puff at him, that is, the oppressed will now dare to speak freely, who before durst not mute.

Vers. 6. The words of the Lord are pure words ] free from all insincerity or falsehood; and not like those of Saul's flatterers, vile and vicious. All God's promises are infallible, and such as a man may write upon, as they say; They are yea and Amen, 2 Cor. 1.20. that is, Truth and assurance. God hath hitherto kept promise with nights and days, that they shall one succeed another, Jerem. 33.20, 25. therefore much more will he keep promise with his people.

As silver tried in a Furnace ] In a sublimatory or crucible. The Greeks call it 〈 in non-Latin alphabet 〉 St. Peters word, • Ep. 1.7.

Purified seven times ] that is, sufficiently. Alchimie -gold as it will not pass the seventh fire, so it doth not comfort the heart, as true gold will.

Vers. 7. Thou shalt keep them ] that is, Verba praedicta, the forementioned words or promises, saith Ibn-Ezra. Or, keep thou them (prayerwise,) and so David puts God's promises in suit. A certain good man having all taken from him, and his Wife desiring to know how he and his Family should live? He answered, he would now put his Bond in suit; that is, he would urge God with his Promises.

Thou shalt preserve them ] Heb. Him, that is, everyone of them, viz. the poor and needy, amongst whom David reckons himself, which shows his humility.

From this Generation ] So they are called for their multitude, in opposition to those few faithful ones, verse. 1. An evil and adulterous Generation they were, a Bastardly brood, as Mat. 12.39. Omne tempus feret Clodios, Catones non omne feret, saith Seneca.

Vers. 8. The wicked walk on every side ] In circuitu, saith the Vulgar; the circular Motion is most subtle, the Devil walketh the round to do mischief; but better render it circumqua{que} on every side, to show their numbers and their insolencies; all places are full of them, such dust-heaps are found in every corner; when as the godly are as the salt of the earth, sprinkled here and there (as Salt useth to be) to keep the rest from putrifying.

When the vilest men are exalted ] Heb. Vilities, the abstract for the concrete, quisquiliae, 〈 in non-Latin alphabet 〉 . Oft, empty Vessels swim aloft, rotten Posts are gilt with adulterate Gold, the worst weeds spring up bravest. Chaff will get to the top of the Fan; when good Corn, as it lieth at the bottom of the heap, so it falls low at the feet of the Fanner. The reason why wicked men walk on every side, are so brisk, so busy, and who but they? is given in to be this, because Losels and Rioters were exalted. See Prov. 28.12.18. & 29.2. As Rhewms and Catarrhes fall from the Head to the Lungs, and cause a Consumption of the whole body; so it is in the Body Politick. As a Fish putrifies first in the head, and then in all the parts: So here. Some render the Text thus, When they (that is the wicked) are exalted, it is a shame for the Sons of men, that other men, who better deserve preferment, are not only slighted, but vilely handled by such worthless Ambitionists; who yet the higher they climb, as Apes, the more they discover their deformities.

PSAL. XIII.

VErs. 1. How long wilt thou forget me, O Lord, forever? ] It appeareth that when David penned this Psalm (which some think was about the end of Saul's Persecution, when he was forced to fly into the Land of the Philistines, 1 Sam. 27.1.) he was under a dreadful desertion, and that for a long while together; Hence his many How-longs, and forever? Christ (saith Greenham ) was forsaken for a few hours, David for a few months, and Job for a few years. Luther confesseth of himself, that after his conversion he lay three days in desperation; and the like is reported of Mr. Robert Bol • on, who felt himself for the time in the Suburbs of Hell, as it were. So did Heman, Psal. 88.5. so did David here, and elsewhere. The final absence of God is Hell itself; Depart from me ye cursed, is worse than into everlasting fire. To be punished from the presence of the Lord is the Hell of Hells, 2 Thess. 1.9. God seemeth to forget his dearest Children sometimes for a season, to the end that they may remember themselves, and become every way better; as the Lion leaves her Whelps till they have almost killed themselves with roaring, that they may become the more courageous. But to speak properly, God cannot forget his people, Isa. 44.16. & 49.14, 15, 16. Non deserit Deus, etiamsi deserere videatur; non deserit etiamsi deserat, saith Austin: If he leave us for a time, yet he forsaketh us not at all. If he hide his face (as in the next words) which is a further trial, and a greater misery (for it importeth indignation, contempt, and hatred) yet it is but for a moment, though it should be during life; and he therefore taketh liberty to do it, saith one, because he hath an eternity of time, to reveal his kindness in; time enough for kisses and embraces; mean while, as when the Sun is eclipsed, though the earth wants the light thereof, yet not the influence thereof; so God's supporting Grace is ever with his deserted.

Vers. 2. How long shall I take counsel in my soul? ] i.e. conceal my grief, saith Ibn-Ezra, which is no small aggravation of it; or, how long shall I toss and tumble in my mind, sundry counsels, and purposes, but allto no purpose? This is no small affliction, when we try all courses to get out of durance, and nothing will do. Such must needs have much sorrow in their hearts.

Having sorrow in my heart daily ] Heb. by day, sc. when others are full of business and forget their sorrows, saith R. David. But the Greek rendereth it, day and night. David was a cheerful man, and a great Musician; but at this time heaviness had possessed his heart, and his harp would not relieve him. Sadness of Spirit had dried up his bones, Prov. 17.22. and made him a very bag of bones, a bottle in the smoke shrinking away to nothing almost. See Prov. 12.25. & 15.13. and the Notes.

Vers. 3. Consider and hear me O Lord my God ] He turns him to God in this peck of troubles (for they seldom come single) and pleads the Covenant, My God; beseeching him to see and hear both at once, how it fared with him, and to send him feasonable and suitable succor. It were wide with the faithful, if they had not their God to repair unto in distress, pouring out their souls into his blessed bosom. This they must do most earnestly, when under a cloud of desertion; as our Savior being in an agony prayed more fervently, Luk. 22.44. and as Micah having lost his God's, set up his Note, Judge. 18.

Lighten mine eyes lest I sleep death ] i. e. Comfort my conscience, clear up my condition, and cheer up my drooping spirit, lest I faint away as a dying man, whose eyes through weakness wax dim; lest I fall into that somnus ferreus, as the Poets call death, that longest sleep;

Vers. 4. Lest mine enemy say, I have prevailed against him ] This David frequently deprecateth, as a great evil, because God's honor was concerned in it, and would suffer by it. As unskillful hunters shooting at wild Beasts, do sometimes kill a man; so Persecutors shooting at Saints, hit Christ, reproach him; and this the Saints are very sensible of.

And those that trouble me rejoice when I am moved ] Compose Comedies out of my Tragedies, & iram Dei ad calumniam rapiant. The wicked are vindictive and implacable, sick of the Devils disease 〈 in non-Latin alphabet 〉 , rejoicing at other men's harms, revelling in other men's ruins; But this is to enrage God, and hasten wrath, Prov. 24.17, 18.

Vers. 5. But I have trusted in thy mercy ] Notwithstanding all the endeavors of Earth and of Hell to cast down this castle of my confidence, I will not quit it; but be still as a green Olive tree in the house of God; I will trust in the mercy of God forever and ever, Psal. 52.8.

Vers. 6. I will sing unto the Lord ] How far different is the end of this Psalm, from the beginning? See the like, Psalm 6.1. with the Note there.

Because he hath dealt bountifully with me ] Qui retribuit mihi, so Popish meritmongers read it, and would there-hence collect something in favor of their absurd Tenent, But their own Vulgar Translation hath it, bona tribuit, hath givenmee good things; And it is well observed, that though the Hebrew word be sometimes taken for rewarding evil for good, Psal. 7.5. or evil for evil, Psal. 137.8. yet from God to his people it commonly signifieth a bountiful rewarding of good things instead of evil, which we rather do deserve, So Psal. 116.7. & 110.17. & 142.8.

PSAL. XIV.

VErs. 1. The fool ] That sapless fellow, that carcase of a man, that walking sepulcher of himself, in whom all Religion and right Reason is withered and wasted, dried up and decayed. That Apostate, in whom natural Principles are extinct, and from whom God is departed; as when the Prince is removing, hangings are taken down. That mere Animal that hath no more than areasonable soul, and for little other purpose than as salt, to keep his body from putrefying. That wicked man hereafter described, that studieth Atheism,

Hath said in his heart ] As David proves afterward by his practice; for there are practical Atheists as well as Dogmatical. See a like passage, Psal. 36.1. the transgression of the Wicked saith, within my heart (that is, my mind gives me, and I am strongly persuaded) that there as no fear of God before his eyes. This is the charge; but what proof is there? proof good enough, verse. 2, 3, 4. For he flattereth himself, &c. So here; He is a flat Atheist; for corrupt he is, and become abominable, &c. That which Cicero saith of Epicurus, that lest he should offend the Athenians, verbis reliquit deos, re sustulit, in words he affirmed there were God's, but in deed he denied a deity, is found true in many even at this day; for all places are full of them, and so is Hell too. Lucian is their Old Testament, and Machiavell their New. Worse they are than Agrippa, who was almost a Christian; worse than Protagoras with his De diis utrum sint, non ansim affirmare. For in their hearts and lives there is heard this hellish language,

There is no God ] Oh horrible! Not that Atheism can ever find a perfect and continual assent in man's heart: For there is no Nation under Heaven so barbarous, but yields that there is a God. When man fell from God, this Truth stood; as when Cities and great buildings are overthrown by war, some Towers, some Pinnacles survive the violence. They lie, saith Seneca, whosay that they hold there is no God; for though to thee they say so by day, yet to themselves and by night they doubt of it, at least. And when they come to die, they sometimes cry out they are damned; as did Thomas Blaverus chief Counselor sometimes to the King of Scots; and one Arthur Miller a professed Atheist, and before them both, a certain desperate Dean of Paul's.

Corrupt are they and become abominable ] Or loathsome; how should they be better, that have laid hands upon all the principles in their heads, and made a clean riddancst of them; that they may run riot in sin without restraint or control? which while others see, they also are ready to say with that Poet,

I have read of a Woman who living in professed doubt of the God-head, after better illumination and repentance, did often protest, that the vicious life of a great Scholar in that Town did conjure up those damnable doubtings in her soul.

There is none that doeth good ] i. e. None to speak of, no considerable number,

Vers. 2. The Lord looked down from Heaven upon the Children of men ] As opposed to the Children of God; so some take it, as Gen. 4 26. & 6.2. As a Judge he looketh down, he vieweth, he taketh cognizance, ere he proceedeth to sentence: Thus he dealt with the old World, with Sodom, with Egypt, &c. to teach us not to be over hasty. No more hast than good speed, saith one. The caelestiall Spheres, the higher they are in situation, the flower in their proper motion; and the supreme Judge of all useth much forbearance.

Any that did understand and seek God ] These only are they, whom God looketh after; not the rich, but the righteous. And because Knowledge is the ground of all goodness, as folly is of wickedness, verse. 1. therefore is it here said, any that did understand and seek God. Loe these are those precious ones whom God regardeth; such as are full of goodness, filled with all knowledge, Rom. 15.14. The Father seeketh such to worship him, Joh. 4.23.

Vers. 3. They are all gone aside, &c. ] This is God's own report of the matter, fully answering to that before given in by David, verse. 1. Good men have the mind of Christ, 1 Cor. 2.16. and do fully concur with him in Judgment and affection. David was a man after God's own heart, and the heart of Paul is the heart of Christ, saith Chrysostom. But why then doth not David except himself out of this universitas declinantinus, community of stragglers that are gone aside? and why doth St. Paul argue from this Text, that all, both Jews and Gentiles, are stark naught • Rom. 3.10, 11, 12. I answer, because by nature there is never a better of us: but 〈 in non-Latin alphabet 〉 , as the Greek Proverb hath it. All we like sheep have gone astray, saith the whole Church, Isa. 53. Home est inversus decalogus, we naturally all stand acrols to all goodness. The word here rendered gone aside, signifieth to give back sturdily, as a stubborn Heifer, that refuseth to receive the yoke.

They are altogether become filthy ] Heb. stinking, yielding a worse smell than Carrion doth, or than the filthy Fox doth, of whom Oppianus reporteth (and experience showeth it to be true) that when he is beset on all sides by the Doggs that hunt him, he bewrayeth his tail with urine, and dung, of a most loathsome smell, and besmearing therewith the Doggs Noses, driveth them away therewith many times. But all this is nothing to the filth and stench of sin, which made their very Incense an abomination, Isa. 1.13. and rendereth them most like the Devil, that foul Spirit, that ever goeth out with a stench, as they say of him. The Hebrews have the same word for sin, and a dead Carcass; and again, the same word for sin, and stench. God's Vine-yard brought forth stinking Grapes, Isa. 5. and the wicked utter rotten Language, Ephes. 4. Hence Longinquus est Jehovah ab impiis, The Lord stands aloof off from the wicked, Prov. 15.29. Psal. 5.5. that is, from all for whom Christ hath not given himself an Offering, and a Sacrifice to God for a sweet smelling savor, Ephes. 5.2. The Apostle rendereth it, They are useless: or, as he elsewhere phraseth it, to every good work reprobate, Tit. 1. ult.

There is none that doth good ] Spiritually good, andunto divine acceptation. There is many times Malum opus in bona materia. How can you that are evil do good works? Good they may be materially, but not formally and eventually; such were the good parts and practices of Socrates, Aristides, Scipio, Atticus, Cato, and other honest Heathens; they were no better than splendida peccata, glistering sins, because they failed,

1 Quoad fontem, they did not out of the good treasure of their hearts bring forth those good things: they were strangers to the Life of God, to the new Nature.

2 Quoad finem, they brought forth fruit to themselves, Hof. 10.1. they had not good aims in their good actions. Now, Bonum non fit nisi ex integra causa; malum ex quolibet defectu, say the Schools.

No not one ] Us{que} ad unum. i. c. ad Christum, saith Austin, not considering the force of the Hebrew phrase, which importeth an utter denial of any mere man, that of himself doeth good.

Vers. 4. Have all the workers of iniquity no knowledge? ] No, not so much as Pilate's Wife had in a Dream; for else they would take heed of having anything to do with those justmen. But they are workers of iniquity, habituated and hardened in cruelty, fleshed in blood; and having an hoof upon their hearts, so that they are Masters of their Consciences, and have taken a course with them. In this question here asked, the Psalmist doth not so much quaerere, as queri, ask, as chide, and complain.

Who eat up my people as they eat bread ] That is, quotid'e, daily, saith Austin; as duly as they eat bread; or, with the same eagerness and voracity. These mancaters, these 〈 in non-Latin alphabet 〉 , cruel Cannibals, make no more conscience to undo a poor man, than to eat a good meal when they are hungty. Like Pickerels in a Pond, or Sharks in the Sea, they devour the poorer, as those do the lesser Fishes; and that many times with a plausible invisible consumption; as the Usurer, who like the Ostrich can digest any metal; but especially money.

They call not upon the Lord ] viz. for a blessing upon that their bread, as some sense it; how should they, since God abhorreth them? Psal. 10.3. But better take it for neglect of the duty of Prayer; they rob God of his inward and outward Worship, and so deal worse with him than Idolaters do with their Dunghildeities, whom they cease not to call upon. These will commit no Solecism in God's Service; and be sure that their prayer (like that of Hamaus, Esth. 7.7.) shall never be turned into sin. If they pray in extremity (as then a Joah will lay hold on the Horns of the Altar) it is but as blind Beggers are forced to ask, though they know not of whom.

Vers. 5. There were they in great fear • There? and they? and in great fear? where? and who? and what kind of fear was it they were in? For answer; There, that is, in the generation of the righteous, in the assemblies of the Saints, according to that, Psal. 76.3. There brake he the arrows of the Bow, the Shield, and the Sword, and the Battle. Selah. There, that is, in Salem, where is God's Tabernacle; and in Zion, where is his dwelling place, verse. 2. in the Congregation where the Saints were praying. Or, There, that is, in the very place where they oppressed and devoured the poor, they were surprised with a sudden horror; even there where they had said, peace and safety &c. and where no fear was, Psal. 53.5. no apparent cause of such an amazement, Isa. 13.8. A panic terror fell upon them; they feared a fear, as the Hebrew hath it, but could not tell why: The Hornet within stings them, and they have many a secret twinge that the World is never aware of. Saul was afraid of David, and Catiline trembled upon the least noise made.

For God is in the generation of the righteous ] And natural Conscience cannot but do homage to the Image of God, stamped upon the natures and works of the godly. See it in the carriage of Nebuchadnezzar and Darius toward Daniel, sticking stoutly to his Principles. The piety, patience, mercy, goodness, expressed by the righteous when oppressed, makes the hearts of wicked men ache within them; and they are sore afraid of the Name of God called upon by them, Deut. 38.10. Or, God is in the generation of the righteous, scil. Ad juvandum eum, saith Ibn-Ezra, to support and succor them; and that strangely many times, the enemies themselves being Judges, to their great astonishment.

Vers. 6. You have shamed the counsel of the poor ] And thought to mock him out of his confidence, as Sennacherib did by Hezekiah, and the Jews by our Savior. Religion was long since grown, as it is also at this day among many, not more a matter of form, than of scorn. In our wretched days, as the Turks count all fools to be Saints, so many with us account all Saints to be fools. He is a fool, we say, that would be laughed out of his Coat; but he were a double fool that would be laughed out of his skin, that would hazard his Soul, because loath to be laughed at.

Because the Lord is his refuge] Sed Jehovah Protector ejus, because he runs to God by prayer, and commits himself wholly to him for direction and success in all his enterprises; Pudefacitis, id est, facitis ut videatur putidum, you'jeer, and hold it an egregious silliness. You reject his confidence, and rely on the arm of flesh; which yet was never true to those that trusted unto it.

Vers. 7. O that the Salvation of Israel, &c. ] This is the second part of the Psalm, wherein David prayeth to God to deliver his Israel out of the hands of those Atheists, and Oppressors. The whole Church must be remembered in our prayers, and that ancient people of God the Jews not forgotten. Many of their Rabbins make this whole Psalm a Prophecy of their dispersion among the Genitles their Oppressors; and this, a prayer for their restauration. For our sins, say they, which are many, the coming of the Messiah (that Salvation of Israel ) is deferred; the time of his coming is sealed up, Dan. 12.4. Verum enimvero Deus nos dignabitur clarissima vision cum reducet Zionem; tunc intelligemus res ipsas prout sunt, saith Jachiades on that Text: but God shall give us a clear sight of all things, when he shall bring back Zion, &c. This is truth, and we must hasten that time by our heartiest wishes for that obdurate people, that a Redeemer would come to them out of Zion. Rom. 11.26. that the covering cast over that people might be destroyed, Isa. 25.7. and a general joy conceived throughout all the Churches for their happy re-admission.

Out of Zion ] i.e. Out of the Church, whence all good cometh; and such blessings as are better than all else that Heaven or Earth affordeth, Psal. 134.3.

PSAL. XV.

VErs. 1. Lord, who shall abide in thy Tabernacle? ] Heb. who shall sojourn? for that is our condition whiles here, in a foreign Country, and not at home. The Church Militant also is Transportative, as well as the Tabernacle; and not fixed to one place. Never was the Ark settled, till set in Solomon's Temple; neither shall we till we come to Heaven. David having described an Atheist in Psal. 14. and finding but too many such in the bosom of the Church, Politicians, profane Persons, Hipocrites, who profess that they know God, but in works they deny him, Tit. 1.16. (He that dethroneth a King, doth as bad as he that denieth him) He therefore begs of God to disterminate, and put a difference between the righteous and the wicked, by certain infallible distinctive Notes and Characters, wherein men may surely rest, without danger of being deceived; since his testimony is beyond all exception, and he is 〈 in non-Latin alphabet 〉 Self-credible. Here then that grand and grave Question is propounded by David as a Prophet of God, consulting with him, and answered by God himself, for more authority sake; who is the true Citizen of Zion, the free Denizon of the New Jerusalem, who is a right member of the Church Militant, and shall be at length of the Church Triumphant? A reverend Divine said once to a poor Soul, that told him he was troubled about his Salvation, I tell thee, said he, it is able to trouble the whole World. Let a man but approve himself the party here described, in desire at least, and endeavor, being humbled for his daily failings, and he may be confident.

Who shall dwell in thine holy hill? ] Heaven is aptly compared to a Hill, Hell to a Hole. Now who shall ascend into this holy Mount? None but those whom this Mount comes down unto, that have sweet communion with God in this life present, whose conversation is in Heaven, though their commoration be for a while upon earth, who do here cate and drink, and sleep eternal life.

Vers. 2. He that walketh uprightly ] This is God's answer, for men are unsound, and unfit to judge, saith Calvin. They judge according to opinion, and appearance many times, and send those to Heaven that can never come there; as the Pope doth his Canonized Saints; Mahomet those that die in defense of Turkism; and Parasitical Preachers, their irreligious benefactors. But God only admitteth such as are righteously religious, and religiously righteous; such, as through whose whole lives godliness runneth, as the Woof doth through the Warp. He then that shall be an inhabitant of Heaven, must first walk uprightly, or evenly. Christians, saith Tertullian, are funambulones, as those that walk on ropes, if they tread but one step awry they are utterly gone; they must be Sine terrena & profunda fraud (as R. David here glosseth) without guile, and unacquainted with the depths of the Devil. Prov. 11.22. the upright in their way are opposed to the froward in heart. And such only shall dwell with devouring fire, that is, with God, Isa. 33.14, 15. The Arabic version for uprightly here, hath, without a cloud of vices.

And worketh righteousness ] This is wrought by faith, Heb. 11.33. and such a man is acceptable to God, Act. 10.35. But the whole life of unbelievers is sin, saith Austin, neither is there anything good, without the chiefest good. It was well said of Luther, Walk in the heaven of the Promise, but in the earth of the Law; that in respect of believing, this of obeying.

And speaketh the truth in his heart ] His 〈 in non-Latin alphabet 〉 are all one, he speaks as he thinks; his speech is the lively image of his inward affection. That was no commendation to that Pope and his Nephew, of whom it was said, that the one never spoke as he thought, the other never performed what he spoke.

Vers. 3. He that backbiteth not with his tongue ] that trotteth not up and down for the purpose, as the word signifieth; that walketh not about as a Pedlar with his pack, as the word is Levite. 19.16. this is a bloody sin, ibid. confer, Ezek. 22.9. Many ways a man may backbite with his tongue, that unruly member.

One observeth from this Text, that there is also a slander of the heart, that never cometh into the tongue, sc. hard conceits, and evil surmises. Some say, that the word here signifieth to speak truth, but with a mischievons mind, to hurt another; as Doeg dealt by David, and is therefore accursed, Psal. 52. and called a liar for his labor, Psal. 120. The smutting of another man's good-name in any kind behind his back, is backbiting; it is an irreparable wrong; take heed of it. The eye, and the good-name can bear no jests, as the Proverb hath it.

Nor dath evil to his Neighbor ] Neither by disparaging, nor disprofiting him. There is an elegancy in the original, that cannot be Englished.

Nor taketh up a reproach against his Neighbor ] Or receiveth, Or endureth. The tale-bearer carrieth the Devil in his tongue; the tale-hearer in his ear. Plautus wisheth that the one may be hanged by his tongue, and the other by his ear; the receiver we say is as bad as the • heef. Not only he that maketh a lie, but he that loveth it is excluded Heaven, Rev. 22.15. It is evil to sow reports and slanders; but worse to harrow them in. The Heathen could say, He that easily believeth slanders, aut improbis, aut puerilibus est moribus, is either a knave, or a fool.

Vers. 4. In whose eyes a vile person is contemned ] An abject, a Reprobate, as one rendereth it; be he as high as Haman, See Esther's Character of him, chap. 7. 6. and Mordica • 's slighting of him, chap. 3.2. Be he as great as Antiochus Epiphanes, to whom the Samaritans excusing themselves that they were no Jews, wrote thus, To Antiochus the great God; Daniel counted and called him a vile person, chap. 11.21. So Elisha despised Jehoram the King, 2 King. 3.14. we also must despise the wicked; yet non virum, sed vitium, & salvo cui{que} loci sui honere; giving honor, befitting their places, to whom honor is due, Rom. 13. but shunning that partiality taxed by St. James, chap. 2.3, 4. The Burgess of the new Jerusalem, reprobes reprobate, & probos probat, he cannot flatter any man, nor fancy such as in whom he findeth not aliquid Christi, something of the image of God. A golden Colossae stuffed with rubbish he cannot stoop to.

But he honoreth them that fear the Lord ] As the only earthly Angels, though never so mean, and despicable in the Worlds eye. Mr. Fox being asked whether he remembered not such a poor servant of God, who had received succor from him in time of trouble? answered, I remember him well; I tell you I forget Lord's and Ladies to remember such. Ingo an ancient King of Draves and Veneds set his Pagan-Nobles (at a feast) in his Hall below, and a company of poor Christians with himself in his presence Chamber, entertaining them with the royallest cheer, and kingliest attendance that might be. At which when his Nobles wondered, he told them, this he did not as he was King of the Draves, but as he was King of another World; wherein these should be his companions, and fellow-Princes.

He that sweareth to his own hurt, and changeth not ] Covetousness he so hateth, that first, he will rather suffer loss than be worse than his oath or honest word; secondly, he lendeth, looking for nothing again; thirdly, he taketh no reward against the innocent, either as a Judge, or as a Pleader. Of many swearers it may be said, that they can play with oaths as Children do with Nuts; or as Monkies do with their collars, which they can slip off at their pleasure. And of many promisers, that they are like the Peacock, all in changable colors, as often changed as moved: But this is not the guise of God's people. The Jews at this day keep no oath, unless they swear upon their own T • rah, or Law, brought out of their Synagogues. The Turks keep no oath further than may stand with their own convenience; The Papists hold, that faith is not to be kept with Heretics; and they practice accordingly. But the old Romans had a great care always to perform their word, whatever it cost them; insomuch that the first Temple built in Rome was dedicated to the Goddess Fidelity. In after times indeed, Romanis promittere promptumerat, promissis autem, quanquam jurament • firmatis, minime stare. The Romans were forward to promise and swear, but careless to perform, if Mirrhanes the Persia General may be believed. But an oath was ever held amongst all Nations a sacred bond, and obligatory, unless it were contra bonos mores, as the Lawyers speak. Joshua and the Elders kept their oath to the Gibeonites, though to their inconvenience. Zedekiah was punished for not keeping touch with the King of Babylon. And one of the laws of the Knights of the Band in Spain was, that if any of them broke his promise, he went alone by himself, and nobody spake to him, nor he to any.

Vers. 5. He that putteth not out his money to usury] To biting usury, so some distinguish it from Tarbith, the toothless usury. But both these are condemned, Ezek. 18.8. 13. and no man of note in all Antiquity ( Jews and Manichees excepted) for one thousand five hundred years after Christ, hath ever undertaken the defense thereof. Here and Neh. 5. it is plainly cried down; neither is there any ground in Scripture for that distinction of usury into biting and toothless. The Bever biteth so sore, as that he never looseth his teeth, until he have broke the bones.

Nor taketh reward against the innocent] Olim didici quid sint munera, said one. A good man as he despiseth the gain of oppressions, so he shaketh his hands from holding of bribes, Isa. 33.15. lest the touching thereof should infect and benumb him; as Pliny writeth of the fish Torpedo, and as Histories report of Demosthenes that great Lawyer, tempted and prevailed with against right, by poising Harpalus his goblet.

He that doth these things ] For not the hearers of the law, but the doers shall be justified, Rom. 2.13. And to them who by patient continuance in well-doing seek for glory, and honor, and immortality, shall be eternal life. Vers. 7.

Shall never be moved] Potest in momentum moveri, sed non in aeternum: resurget • nim, saith R. Solomon here; Moved he may be for a time, but not removed forever. His soul is bound up in the bundle of life, near unto the throne of glory; when the souls of the Wicked are restless as a stone in the midst of a sling, saith the Targum in 1 Sam. 25.

PSAL. XVI.

MIchtam of David] i.e. David's precious Jewel, or Psalm of Gold, propter mirificans ejus excellentiam, better worth than its weight in gold, both for the matter thereof, and the meeter. Aureum flumen orationis, said Cicero concerning Aristotle's Politicks; there is in that Book a golden flood of discourse; and Liber iste aur • contra non carus, said Another, concerning the Lives of the Philosophers written by Disgenes Laertius; No gold is comparable to that gallant piece. How much more may the same be said of this notable Psalm? as that which, beside many other remarkable matters, lively setteth forth the mystery of Christ his passion and resurrection, with the fruit of both; this he doth more like an Evangelist than a Prophet, and may therefore be called (as likewise Isaiah is) the Evangelical Prophet. And whereas saith learned Beza, he calleth the Messiah Chasid, verse. 10. (that is, as I interpret it, that Man, upon whom the Father hath most plentifully poured out all his grace and bounty, which also we all draw from him alone by faith) David seemeth in this one word to have summed up the whole Doctrine of the Gospel.

Vers. 1. Preserve me O God ] Keep me safe unto the Kingdom both temporal and eternal, which thou hast promised me; and now that I am flying to the Philistines for shelter, 1 Sam. 27.1. (for that is held to be the time when he composed this golden Psalm) guard me, guide me, keep me by thy power through faith unto salvation. This prayer of his, David was well assured should be granted, and therefore he giveth thanks, Vers. 7.

For in thee do I put my trust ] This was a most powerful plea, for to trust God is the highest honor we can do him, it is to set the Crown upon his head, See Judge 9.15. And if such shall be forsaken, God will be a great loser in his glory, whereof he is very tender.

Vers. 2. O my soul thou hast said unto the Lord ] Or I have said unto the Lord; and so I had rather read it, with Jerome and the Septuagint; because the letter Jod may be wanting in Amarti. See the like Job 42.2. Ezek, 16.59. David was here extra se abreptus, carried beyond himself, and so might easily speak short, and say, Amart, for Amarti; like as Moses in a passion said to God, At for Att • , Num. 11.15. as not able to speak out. Am • r Dei eft ecstaticus, &c.

Thou art my Lord ] Heb. Thou my Lord, so the next words, My good not unto the •• all concise and abrupt, out of deepest affection; broken language from a broken spirit, spending and exhaling itself into God's blessed bosom.

My goodness extendeth not to thee ] But if it did, I could with all my heart beteem it thee; even the very best of my best: but what can I give thee save only 〈 in non-Latin alphabet 〉 , since all is thine own? I Chrow, 29, 14.16. Psal. 24.1. thou needest no sacrifices Psal. 50.8. neither art thou delighted therein. Psal. 51.18. Isa. 1.11. All that thou requirest is mercy, H • s. 6.6. Mis. 6.8. Mat. 12.7. Therefore I will seek out those thy Receivers, the Saints that are in the earth, &c. See the Note on Job 35.6, 7, 8.

Vers. 3. Best to the Saints ] The family of faith were, by a speciality, the object of David's bounty. Socrates seeing a certain man giving alms to all he met, were they good or bad, said, male pere as qui ex Gratiis cum sint Virgines, facias scorta. David, the better to persuade with God to preserve him safe to the Kingdom, promiseth two things; first, that he will cherish and countenance the godly party; secondly, that he will cashier and cast out all kind of Idolatry, and maintain to his utmost the sincere service of God. verse. 4.

And to the excellent ] Or, Noble, glorious, wonderful, magnificent. The Saints are Princes in all lands, Psal. 45.16. of an excellent Spirit, Prov. 17.27. More excellent than their Neighbors, dwell they wheresoever, Prov. 12.26. They are styled the glory, Isa. 4.5. a Crown of glory, Isa. 62.3. a royal Diadem ibid. a Kingdom of Priests, Exod. 19.6. higher than the Kings of the earth, Psal. 89.27. greater than the four famous Monarchies, Dan. 7.18. worthies of whom the World is not worthy, Heb. 11.38. fitter to be set as stars in Heaven. And surely as stars though seen sometimes in a puddle, or stinking ditch, though they reflect there, yet have they their situation in Heaven. So the Saints, though here in a low condition, yet are they fixed in the Region of happiness.

In whom is all my delight ] Heb. Cheptsibam; So the Church is called God's Cheptsibah, Isa. 62.5. Next to communion with God, the communion of Saints is most delectable. It is the very being bound up in the bundle of life, which was the blessing of Abigail upon David. Ipse aspectus viri boni delectat, saith Senecae, the very sight of a good man (morally good) delighteth; what then of a Saint, Ezra. 10.3? This the Heathen Persecutors knew, and therefore banished and confined the Christians to Isles and Mines, where they could not one come at another, as Cyprian observeth.

Vers. 4. Their sorrows shall be multiplied ] Many sorrows shall be to those wicked Idolaters, Psal. 32.10. some, of their own Creating by their superstitions and will-worships; others, from a jealous and just God; others, from the Devil who acteth and agitateth them, beateth and whippeth them (as at this day he doth the poor Indians, who worship Devils in most terrible figure; believing that they are permitted of God to punish or spare them at their pleasure;) And some they shall besure of from me, whenever I come to the Kingdom. Some, after the Chaldee, read it, their Idols are multiplied. The old Heathens had thirty thousand in Hesiods days; In China there are said to be at this day no fewer than an hundred thousand Idols, which they use to whip if they come not at a call to help them; Before a sick man they put the Devils picture, that he may learn to know him in another World, and take him for his friend.

That hasten after another God ] Or, that endow another God. Superstition is not only painful, but chargeable. Idolaters lavish out of the bag, and spare for no cost; witness the Papists vowed presents and memories as they call them hanged up in honor of their he-Saints, and she-Saints, the Lady of Loretto especially. But it was the Serpents grammar that first taught men to decline God in the plural number, Eritis sicut Dii, as Damianus observeth from Gen. 3.5. and hence that innumerable rabble. The Jesuits boast of their Ignatii Apotheosis; and Cardinal Bembus is not ashamed to say of his St. Francis, quod in deorum numerum ab Ecclesia Romana sit relatus. Is not this abominable Idolatry? 1 Pet. 4.3.

Their drink offerings of blood ] Many Heathens sacrifised to their Idols (that is, to Devils) with man's blood, against all laws of humanity and piety. Thus they sacrifised to Bell • na the Sister of Mars; as also with blood let out of their own arms. The Priests of Baal (who perhaps was Mars ) cut and lanced themselves; 1 King. 18. So do the Mahometan Priests at this day; as the Papists whip themselves, &c. the old Idolaters offered their Children in sacrifice to Moloch, or Saturn. David abhorreth the thought of such inhumanities, Ne{que} deos illegitimos, nec illegiti ••• colans, saith he, I will have no such doings.

Nor take up their names into my lips ] But spit them out of my mouth with utmost detestation, according to the law, Exod. 23.13. It repented Austin that ever he had used the word Fortune, that Heathen. Goddess. And Ab sit ut de ore Christian • sonet Jupiter omnipatens, &c. saith Hier • me, Let no Christian mouth say, Jupiter omnipotent, or swear Mehercule, Mecaster. The Primitive Christians would not call their days of the week, dies Martis, Mercurii, &c. as Trismegist had named them; but the first, second, third, &c, day of the week. All occasions or semblances of Idolatry should be shunned; it is not safe being at Satan's Messe, though our spoon be never so long, saith One. See Hof. 3.16, 17. Zach. 13.2. Deut. 12.2.

Vers. 5. The Lord is the Portion of mine inheritance ] Therefore I have neither need nor mind to run a madding after dumb Idols▪ for he is Good original, universal, all-sufficient and satisfactory, proportionable, and fitting to my soul, so that having Him, I am abundantly provided for.

And of my cup ] A phrase taken from those shares that everyone had assigned unto him at feasts, Gen. 43.34. 1 Sam. 1.4. & 9.23. q. d. Thou art my meat and my drink Lord, and I am very well content with my condition, be it better or worse. That which gives quiet in any portion, is first, The favor and presence of God; secondly, that tis from the hand of a Father; thirdly, that it comes to us in the covenant of grace; fourthly, that tis the purchase of Christ's blood; fifthly, that tis an answer of prayers; and a blessing from above on honest endeavors.

Thou maintainest my lot ] Upholdest me in a good condition, who should otherwise soon lose and forgo it, were it in mine own keeping. And here the Psalmist useth four several words, all to the same sense, ad corroborandum saith R. David.

Vers. 6. The lines are fallen ] In allusion to those lines wherewith they measured Land, when they parted it. See Deut. 32.9. Psal. 105.11. & 78.55. Act. 26.18. Epes 1.11. David, having God for his portion, could say with Jacob, I have all things, Gen. 33.11. Paul also saith the same, Phil. 4.18. and further, telleth us, that having nothing, he set possessed all things; for why he had got the divine art of contentation, verse. 12. and so could be either on the top of Jacob's Ladder, or at the bottom; he could sing either Placentia or Lachrymae, abound, or be abased, &c. Sine Deo omnis copia est egostas.

In pleasant places ] From the delectable Orchard of the Leonine Prison, said that Italian Martyr, dating his Letter. Tua praesentia, Domine, Laurentio ipsam craticulam dulcem fecit, said that Ancient; Thy presence, Lord, made Laurence his gridiron pleasant to him.

Yea, I have a goodly heritage ] I have as much (in content at least) as he who hath most. The Be is as well pleased with feeding on the dew, or sucking from a flower, as Behemoth that grazeth on the Mountains. The Lark when aloft, seeth further with a little eye, than the Ox, on the ground with a greater.

Vers. 7. I will bless the Lord who hath given me counsel] David frequently consulted with God by Abiathar the Priest; whom God, by a sweet providence, sent unto him with an Ephod for a comfort in his banishment, 1 Sam. 22.20. Saul had slain those that ware the Ephod, therefore God answered him not neither by dreams, nor by Vrim, nor by Prophets, 1 Sam. 28.6. as he did his Servant David; who therefore blesseth him, when the other runneth from him to the Witch for counsel, and from her to the swords point.

My reins also instruct me ] God hath not only illuminated me, whereby I shall be the better able to endure a great fight of affliction, Heb. 10.32. but he hath also sanctified me, and honored me with holy inspirations, and feeling of the Spirit of Adoption, whereby mine internal thoughts and secret motions do dictate and suggest unto me what I ought to do and undertake. Methinks I hear a sweet still voice within me, saying, This is the way, walk in it; and this in the night-season, when I am wrapped in rest and silence; or, night after night, the Spirit is a continual spring of counsel and comfort within me, prompting me to make God my portion, and to choose this good part that shall never be taken away from me.

In the night-seasons ] When commonly we are prone to evil ( Nox & Amor, &c. Illa pudore vacat, &c. ) and which is the wicked man's fittest opportunity, Job 24.13, 15, 16. &c. It must not content us that God by his word hath given us counsel, but we must labor to be inwardly taught of God. A man may read the figure upon the Diall, but he cannot tell how the day goes, unless the Sun shine upon the Diall; We may read the Bible over, and hear it opened and applied, but can learn nothing till the Spirit shine into our hearts, 2 Cor. 4. and so our reins instruct us, &c.

Vers. 8. I have set the Lord always before me ] Heb. I have equally set, or proposed. The Apostle translateth it, I foresee the Lord always before my face, Act. 2.25. I set the eye of my faith full upon him, and suffer it not to take to other things; I look him in the face, ocul • irretorto, as the Eagle looketh upon the Sun; and oculo adamantino, with an eye of Adamant, which turns only to one point: so here, I have equally set the Lord before me, without irregular affections and passions. And this was one of those lessons that his reins had taught him, that the holy Spirit had dictated unto him.

Because h • e is at my right hand ] To help me that I fall not, saith R. David, or as a thing that I cannot but remember, as being of continual use to me. It is as necessary to remember God, as to draw breath, saith Chrysostom.

I shall not be moved ] i.e. not greatly moved, as Psal. 62.2. though Satan stand at the right hand of a godly man, to resist and annoy him, Zech. 3.1. yet so long as God is at his right hand to assist and comfort him, and he at God's right hand, Psal. 45.9. (which is a place of honor and safety) he cannot be moved. The gates of Hell shall never prevail; Christ, our Sampson, hath flung them off their hinges.

Vers. 9. Therefore my heart is glad, &c. ] That is, I am all over in very good plight, as well as heart can wish, or need require; I do over-abound exceedingly with joy; God forgive me mine unthankfulness and unworthiness of so great glory, (as that Martyr said) In all the days of my life I was never so merry, as now I am in this dark dungeon, &c. Wicked men rejoice in appearance, and not in heart, 2 Cor. 5.12. their joy is but skin-deep, their mirth frothy and flashy, such as wetteth the mouth, but warmeth not the heart. But David is totus totus, quantus quantus exultabundus, his heart, glory, flesh, (answerable, as some think to that of the Apostle, 1 Thes. 5.23. Spirit, Soul, and Body ) were all over-joyed.

My flesh also shall rest (or confidently dwell) in hope ] Namely in this World, as in a wayfaring lodging; then, in the grave as a place of safeguard and repose; and at last, in heaven, as in its true and eternal mansion.

Vers. 10. For thou wilt not leave my soul in Hell ] that is, my body in the grave, (—animam{que} sepulchro condimus—) or in the State of the dead, Gen. 37.35. That Soul is sometimes put for a carcass or dead corps, See Job 14.22. Lev. 19.28. & 21. 1.11. Num. 5.2. & 6.6. & 19.13. which place is expounded, Ezek, 44.25. David can confidently write upon his grave Resurgam, I shall rise against. This, many Heathens had no hope of 1 Thes. 4.13.

Yet some Heathens believed both the immortality of the soul, and therefore durst die (— animaque capaces Mortis —) and the Resurrection of the body, as did Zoroastes, Theopompus, Plato; and as do the Turks at this day.

Neither wilt thou suffer thine holy One, &c. ] that is, the Messiah, that is to come out of my loins, and who saith to me and all his Members (2s Isa. 26.19.) in effect, Thy dead men shall live, together with my dead body shall they arise, awake and sing ye that dwell in the dust, &c. See the Note on the Title Michtam. The former part of this verse seems to be spoken of David, the latter of Christ; like as Job. 35.15. the former part is of God, the latter of Job. See the Margin. Christ's resurrection is a cause, pledge and surety of the Saints resurrection to glory; for joy whereof David's heart leapt within him. Christ's body, though laid in the corrupting-pit, could not see, that is, feel corruption. It was therefore a pious error in those good women who brought their sweet odors to embalm his dead body, Luke 24.1.

Vers. 11. Thou wilt show me the path of life ] This being applied to Christ, seemeth to show that as man he did not yet fully understand that inexplicable glory wherewith the Father would glorify him after death with himself, Job. 17.5. Sure it is, that David did not, nor can any man living, 1 Cor. 2.9. here is as much said, as can be said (but words are too weak to utter it:) For quality, there is in Heaven joy, and pleasures. For quantity, a fullness, a torrent, whereat they drink without let or loathing. For constancy, it is at God's right hand, who is stronger than all, neither can any take us out of his hand; it is a constant happiness without intermission. And for perpetuity, it is for evermore. Heavens joys are without measure, mixture, or end.

PSAL. XVII.

A Prayer of David] He was a man of prayer; but this was his appeal to God the supreme Judge, as the word importeth.

Vers. 1. Hear the right O Lord ] Heb. Righteousness, which crieth unto God no less than blood doth, Gen. 4. Or, hear the right, that is, my prayer, faith R. David, rightly made with heart and voice. Or, Hear O righteous Lord, as Christ also faith, O righteous Father, Joh. 17.

Attend unto my cry ] Some profane persons bear well their crosses, because their cause is good; but they cry not when God bindeth them, Job 36.13. Or, if they cry, they cry out of hard fortune, as the Athenians did when their good General Nicias was slain, and their army routed in Cicily; or against Dame Virtue, as if it were no more than a mere name, as Brutus did, when beaten out of the field. Or, against Providence, as if there were a mist over the eye of it, as Pompei did, when discomfited by Caesar; so blaming the Sun, because of the sorenesse of his own blear eyes. But David (greatly wronged by Saul and his Courtiers) by humble and hearty prayer maketh his request known to God with thanksgiving, Phil. 4.6. And this, like his harp, drove away the Evil spirit of grief and discontent.

That goeth not out of feigned lips ] His devotion was not ludibrious, as is that of Hypocrites; it was not an empty ring, a mere outside, the labor of the lips, but the travel of the hurt; it was sincere and thorough-wrought, as St. James hath it; Wicked men speak God fair, but it is as the Devil did our Savior, to be rid of him, or as those, Psal. 78.36. who flattered him with their mouths, and lied unto him with their tongues.

Vers. 2. Let my sentence come forth from thy presence ] Let it be both pronounced, and executed forthwith.

Let thine eyes behold, &c. ] i.e. Make it appear that thou both leest and likest mine integrity; and that thou winkest not at men's wickednesses.

Vers. 3. Thou hast proved my heart ] And knowest me to be no dissembler and traitor, as they wrongfully charge me, whilst they muse as they use.

Thou hast visited me in the night ] In which God is wont to stir up, and in mind men of his will, Job 4.13, 14. as being all gathered within themselves; and when the darkness doth unmask them of worldly dissimulation.

Thou hast tried me ] As Metallaries do their gold and silver.

And shalt find nothing ] Heb. hast not found, 〈 in non-Latin alphabet 〉 deficit, saith Ibn-Ezra; no blot or blemish, that is, not the spot of God's Children, Deut. 32.5. no dross or deceit that may not well consist with godliness.

I am purposed that my mouth shall not transgress ] My general purpose is such, though I may have my particular failings. I speak my whole heart, so far as I know it. Magna est concordia cordis & oris.

Vers. 4. Concerning the works of men ] sc. which ought to be done by them, according to thy Law; Or, which they are wont to do, whether right or wrong, I have not now to say, but this I can safely say by thy mercy, that

By the word of thy lips ] Which I have taken for the rule and rudder of my life,

I have kept me from the paths of the destroyer ] Effractoris, of the breach-maker; such as is the Bridge-maker of Rome, at this day. David meaneth that he had shunned the society of graceless persons, Psal. 26.4. Prov. 24.21. Jer. 15.17. and taken heed to his ways, that he offended not with his tongue, whilst the wicked was present, Psalm 39.1, 2. lest the Wicked should rejoice at his Misdemeanors, Psal. 38.17.

Vers. 5. Hold up my goings in thy paths, &c. ] Keep me within the circle of thy Word, as thouhitherto hast done; make me to walk exactly, and as in a frame, Ephes. 5.15. Grant me thy preventing, concomitant, and subsequent grace; O thou God of all grace, perfect, strengthen, stablish me, 1 Pet. 5.10.

That my foot-steps slip not ] by the malice of Satan, who seeks to subvert such as are most eminent, to the scandal of the weak, and scorn of the wicked; by the corruption also of mine own heart, Qua quis{que} sibi Satan est, as one well faith, whereby every man is a Satan to himself; could we but divorce the flesh from the Devil, there would be no such danger: And lastly, by the allurements, or affrightments of this present evil world; the way whereof is like the vale of Siddim, slimy, and slippery, full of Lime-pits, and Pit-falls, Springs, and stumbling-blocks.

Vers. 6. I have called upon thee, for thou wilt hear me ] q. d. Thou wast always wont to hear me, and therefore I presume thou wilt. Experience breeds confidence.

Incline thine ear ] See how he re-enforceth his former request; as if he would wring the blessing of out God's hands by an holy violence, and take no denial.

Vers. 7. Shew thy marvelous loving kindness, &c. ] Mirificas benignitates tuas; less than a marvelous mercifulness will not serve David's turn, he was so hardly bestead; ut nisi miabiliter feceris, pereo. We now alive have lived in an age of Miracles; and God hath dealt with our Land, not according to his ordinary course, but according to his Prerogative; by a Miracle of his Mercy have we hitherto subsisted, and by a prop of his extraordinary patience.

O thou that savest, &c. ] Servator sperantiam. Choyce must be made in Prayer of fit Titles and Attributes of God; such as may strengthen faith, and quicken affection.

From those that rise up against them ] Or, against thy right hand. The Saints are at Christ's right hand, Psal. 45.9. as Christ is at the Fathers; and he puts his holy hand betwixt them and harm.

Vers. 8. Keep me as the apple of the eye ] Heb. As the black of the apple of the eye, two words to the same sense, for more vehemency. q. d. Serva me studiosissime. The apple of the eye, that little man in the eye (as the Hebrew word importeth, the girl, as the Greeks for like cause call it) is the tenderest piece of the tenderest part, the eye; which is kept most diligently, and strongly guarded by Nature with tunicles. David therefore fitly prayeth to be so kept.

Hide me under the shadow of thy wings ] Another excellent similitude taken from Fowls, which either cover their Young with their wings from the scorching heat of the Sun beams, as doth the Eagle; or keep them thereby from the cold, or from the Kite, as Hens do. God's love to, and care of his poor people is hereby shadowed out; as it was likewise by the out-spread wings of the Cherubims in the Sanctuary. See Ruth 2.12. Deut. 32.10. Zach. 2.8. Psal. 36.8. & 57.2. Matth. 23.37.

Vers. 9. From the wicked that oppress me ] Heb. That waste me, i.e. that cast me out into banishment, despoyled of all. This hard usage of his enemies drove David into God's blessed Bosom; as Children misused abroad, run home to their Parents.

From my deadly enemies ] Heb. My enemies against the soul. i. e. the Life at least, if not the soul, which they would gladly destroy. Some malice is so mischievous, that it would ruin Body and Soul together; as that Monster of Milan, the enemies of John Hus, and Jerome of Prague, whose bodies they delivered to the fire, and their Souls to the Devil. David elsewhere complaineth of his enemies, that they did Satanically hate him. Psal. 55 4. Beware of men, saith our Savior, Mat. 10. for one man is a Devil to another.

Vers. 10. They are enclosed in their own fat ] See Job 15.27. with the Note. They abound in all delights, and therefore spare not to speak proudly. They have closed up their eyes in their fulsome fat, ut non videant nec timeant te, saith R. Solomon, that they can neither see, nor fear thee.

With their mouth they speak proudly ] Heb. in pride, that is, Palam & plenis buccis; openly and with full mouth they contemn God and men; they belch out Blasphemies, and do what they please.

Vers. 11. They have now compassed us in our steps ] i.e. Me and my company; so that we cannot stir any whither but we are in danger of them. In all thy ways acknowledge God, and he shall direct thy paths, Prov. 3.6. Commit thy way unto the Lord, trust also in him, &c. Psal. 37.5. Keep within God's Precincts, and thou shalt be under his protection. He took order that a Bird should be safe upon her own Nest.

They have set their eyes bowing down to the earth ] i.e. Hoc unum spectant ut ruamus, They are earnestly bent, and firmly resolved upon our ruin, as one that fixeth his eyes upon another, to mark him, or to know him again; or as Bulls ready to run at one, set their eyes downward.

Vers. 12. Like as a Lion that is greedy, &c. ] Cruelty and Craft are conjoined in the Churches enemies; as the Asp never wandreth alone, they say, without his companion. David here pointeth out someone special enemy ( Saul likely) who should have been a Shepherd, but proved a Lion.

As a young Lion lurking ] Therefore as we tender our safety, keep close to God, out of whose hands none can take us, no not the roaring Lion of Hell.

Vers. 13. Arise, O Lord, disappoint him] Anticipa faciem ejus, that is, that raging and ravening Lion; step between me and him, and stop his fury, defeat his purpose, and disable his power.

Which is thy Sword ] As Assyria is called the Rod of his Wrath. Attilas styled himself, Orbis flagellum, the wrath of God, and the scourge of the World, So Tamerlan was commonly called, The Wrath of God, and Terror of the world. Some render it, by thy Sword, i.e. or thy might and power. See Job 40.41. or by thy Word execute thy judgment.

Vers. 14. From men which are thy hand ] This, saith one, is David's Litany, From those men, &c. good Lord deliver me. God's hand they are called, as before God's Sword. Titus, Son of Vespasian, being extolled for destroying Jerusalem, said, I have only lent God my hand, but he hath done the work.

From men of the World ] Heb. From Mortals of this transitory world, qui sunt mundani, mundum spirant & sapiunt, the inhabitants of the earth, and of the sea, as opposed to the Citizens of the New Jerusalem, Rev. 12.12. such as having incarnated their souls (as that Father speaketh) are of the earth, speak of the earth, and the earth heareth them, Job. 3.31. mind earthly things only, as if they were born for no other purpose. Terrigene fratres animam habentes triticeam, as those Stallfed beasts in the Gospel.

Which have their portion in this life ] And they love to have it so; saying with the Prodigal, Give me the Portion that belongeth to me. They crave it, and they have it, but with a vengeance. (Munera magna quidens misit, sed misit in hamo) As the Israelites had Quails to choke them, and afterwards a King to vex them, a table to be a snare to them, &c. By the way observe, that wicked men have a right to earthly things (a man must needs have some right to his portion; what Ananias had was his own whilst be had it, Acts 5.) and it is a rigor to say, they are Usurpers. As when the King gives a Traitor his life, he gives him meat and drink that may maintain his life; So is it here: neither shall wicked men be called to account at the last day for possessing what they had, but for abusing that possession. As for the Saints who are heirs of the world with faithful Abraham, and have a double portion, even all the blessings of Heaven and of Earth conferred upon them, though here they be held to strait allowance, let them live upon reversions, and consider that they have right to all, and shall one day have rule of all, Rev. 3. Mendicato pane hic vivamus, annon hoc pulchre sarcitur? &c. What though we here were to live upon Alms, saith Luther, is there not a good amends made us, in that here we have Christ the bread of life in his Ordinances, and shall hereafter have the full fruition of him in Heaven? The whole Turkish Empire is nothing else but a crust cast by our Father to his Doggs; and it is all they are likely to have, let them make them merry with it. Wilt not thou (saith another) be content, unless God let down the vessel to thee, as to Peter with all manner of Beasts of the Earth, and Fowls of the Air, Acts 10.12. Must you needs have first and second course? Difficile est ut praesentibus bonis quis fruatur & futuris; ut hic ventrem illic mentem reficiat, ut de delici • s ad delicias transeat, ut in coelo & in terra gloriosus appareat, saith Jerome, It is a very hard thing to have Earth and Heaven too, &c. Gregory the Great trembled whensoever he read those words of Abraham to the rich Glutton (who thought this life to be his saginary or boares-frank) Son, remember that thou in thy life time receivedst thy good things, Luke 16. Ye have lived in pleasure upon earth, Jam. 5.5. no fit place for such a purpose. God did not turn you out of one Paradise that you should here provide yourselves of another; earth is a place of banishment and bondage. Of the wicked's prosperity here, see Job 21.7, 8. with the Notes.

And whose belly thon fillest with thy bid treasures ] That is, with Gold, and other precious things digged out of the earth, saith Ibn-Ezra; Opimis rebus, saith Junius; with abundance of outward blessings and benefits, saith another; which are called God's hidden treasures, not because they are not seen, but because they are not so well perceived and used of the ungodly, as were meet; or because the reason of their present plenty of all things is hidden from them, and yet it appears not but shall be made manifest that these fatting ware are but fitting for the slaughter.

They are full of Children ] which they send forth as a flock, Job 21.11. See the Note there. Or, their Children are full carne porcinâ, saith the Arabic here, or of worldly wealth, and mountains of money left them by those faithful drudges, their rich, but wretched Parents and progenitors, whose only care was to heap up hoards of wealth for their posterity.

Vers. 15. As for me ] I neither envy, nor covet these men's happiness, but partly have and partly hope for a far better.

I will behold thy face in Righteousness ] which none can do but the pure in heart, Mat. 5. and those that keep close to God in a constant communion, being justified and sanctified persons.

I shall be satisfied ] Better than those muck-worms and their Children are.

When I awake ] sc. Out of the dust of death, at the Resurrection.

With thy likeness ] With the visible sign of thy glory in Heaven, 1. Job. 3.2.

PSAL. XVIII.

TO the chief Musician ] Some render it Adtriumphandum; and well they may; for this is old David's 〈 in non-Latin alphabet 〉 , or triumphant song after so many victories and deliverances; and it is twice recorded in Scripture, with very little variation (See 2 Sam. 22.) for the great worth and weightiness of the matter; that we may the more observe it, and be the better versed in it. This here recorded seemeth to be the Review of it, and thence those small additions and alterations that are found here and there, but not of any great moment.

A Psalm of David] Who having now gotten some breathing while from his troubles, gave not himself to Idleness, or worldly pleasures (as the Romans used to do after that they had once ridden in triumph) but calling to mind God's great mercies towards him, composed this sweet Psalmodie to his glory.

The Servant of the Lord ] So he styled himself before, Psal. 36. when he first entered upon the Kingdom; and now here again, when being to lay it down together with his life, he breatheth out his holy soul to God in this divine ditty.

This he did after that as a faithful servant of the Lord he had done all the wills of God, Act. 13.22, had served out his full time, Verse 36. and dwelt in God's house to length of days, Psal. 23.6.

Who spake unto the Lord the words of this song ] God lets out his mercies to us for this rent of our praises; and is content we have the benefit of them, so he may have the glory. The Hebrews give this Note here; Every man for whom there is wrought a miracle of mercy, and he thereupon uttereth a song, hath his sins forgiven him. This is better yet than that of the Papists who promise pardon of sin to those that shall hear two Masses a day. We, who have received so many mercies, should compass God about with songs of deliverances, and not only servire Deo, sed & adulari, as Tertullian hath it.

From the hand of all his enemies ] Heb, From the Palm, of other enemies as less considerable, but from the hand (or clutch-fist) of Saul.

And from the hand of Saul] his greatest enemy, and of longest continuance. So Christ is said to save his people from their sins, by a specialty, Mat. 1.21. because these do us the most mischief.

Vers. 1. I will love thee, O Lord my strength ] Heb. I will love thee dearly and entirely, Ex intimis visceribus, from the very heart root, from the bottom of my bowels; with like intention of affection, as a tender-hearted Mother doth her dearest Babe, that is her own bowels, herself of the second edition. Neither did David herein super-erogate; for God requireth to be loved with all the heart, mind, soul, strength, as one that is best worthy; good without measure, that hath loved us without measure, and therefore is without measure by us to be beloved. Not that we are bound to love God in quantum est diligibilis, so much as he is lovely, or love-worthy; for so God only can love himself; but, Nihil supra, aeque, aut contra, Nothing must we love above God, or so much as God, much less against God: we must be able to say affectionately with David, Psal. 73.25, 26. Whom have I in heaven but thee? there is none upon earth that I desire besides thee. And as Bernard, Amo te Domine, plus quam mea, meos, me, I love thee Lord, more than my goods, my friends, myself. A Christian begins with loving God for himself, but he ends in loving himself, and all other, both persons, and things, in and for God. His friend he loveth in the Lord, his foes for the Lord: but God he loveth absolutely, and for himself, affecting not only an union with him, but even an unity, his heart being turned, as it were, into a very lump of love, as was Mary's, Luke 7.47. Histories tell of a certain Woman that came to Vespasian the Emperor, professing that she was in love with him; he commanded that a liberal reward should be given her for the same; and when his Steward asked him under what Item he should put that gift in his Book of Account, Vespasiano adamato, said the Emperor, Item, To her that loved Vespasian. God, saith the Apostle, is not unrighteous, to forget your labor of love, &c. Heb. 6. I love them that love me, saith Christ, Prov. 8. and his love is not like the Winter Sun, which hath light, but not heat, &c. he is the strength of his people, their Rock, Fortress, &c.

Vers. 2. The Lord is my Rock, and my Fortress, &c. ] i.e. He is all in all for my preservation. Ten words say the Hebrews, he here heapeth up in reference to Ten signal Victories; or rather because his thankful heart was so enlarged, that he could never satisfy himself in saying what God had been to him, and done for him: and hence this congeries, or heap of holy expressions; and all to show that God is a Rock of refuge, a firm Fortress, a recepracle of rest, a sanctuary of safety to all his Saints in time of trouble. David had had his share, and had been put to his shifts; glad to hide himself, as he could, in rocks, and strong-holds that sheltered him from the storm. To these he alludeth, when he calls God his Rock, Fortress, &c.

And my deliverer ] Rocks, and Strong-holds do not always deliver (witness the Shechemites, Jebusites, Arimasphes), but God always doth.

And the Horn of my Salvation] Qui veluti cornu petit & conficit hosts meos, saith Vatablus, who goareth and dispatcheth mine enemies. A Metaphor either from horned Beasts, or else (as some will have it) from the ancient custom of wearing horns of Iron upon their Helmet, for a Crest, or Military ornament: • whereupon the raised Horn was a sign of Victory, and the Horn beaten down a sign of being overcome.

Vers. 3. I will call upon the Lord who is worthy to be praised ] Or, is the proper object of praises, because he is good, and doth good, Psal. 119.68. David vows to praise him,

1 By loving him entirely.

2 By trusting in him steadfastly, verse. • .

3. By calling upon him continually, here, and Psal. 116.2, 3. which Psalm is very like to this (in the beginning especially) both for matter and method.

So shall I be saved, &c. ] He had often proved the power of Prayer, specially when he came ready prepared to praise God for the return of Prayer; and thence he is bold to promise himself all good.

Vers. 4. The sorrows of death compassed me ] Or, the pangs, pains, throws as of a travelling woman, these environed me, or came thick and threefold upon me, perventebant us{que} ad 〈 in non-Latin alphabet 〉 even to my face, (as the Rabbin's descant upon the word) or flew upon me; desperate and deadly dangers assailed me. The worst of an evil escaped, is to be thankfully acknowledged, and highest strains of eloquence therein to be used, so that pride be avoided, and the praise of God only aimed at.

And the floods of ungodly men ] Heb. of Belial, that is, of Belialists, acted and agitated by the Devil; these came tumbling upon him like many and mighty waters, Fluct us flustum trudit. Torrentes Belial terrebant me.

Vers. 5. The sorrows ] Or, throws or cords, such as wherewith they bind malefactors led forth to execution.

The snares of death prevented me] David knew how to make the most of a mercy; he means, I was almost surprised, and all hope of help seemed to be prevented; if help should come, it would come too late.

Vers. 6. In my distress I called upon the Lord ] This was David's anchora sacra; prayer he knew could never come too late, nor God want a way to deliver his distressed. The time of affliction, is the time of supplication; and man's extremity is God's opportunity.

And cried unto my God ] He grew more and more earnest; we must pray and not faint, Luk. 18.1. but rise in our suits.

Out of his Temple ] i.e. Heaven, where of the Temple was a type, as being the place of God's special presence, and of transcendent holiness.

Vers. 7. Then the earth shook and trembled, &c. ] Upon David's prayer all this befell; like as Act. 4. the house shook wherein they were praying; and the thundering Legion procured thunder and rain; and so did Samuel by his prayers, 1 Sam. 12. But this terrible tempest here described is to be taken rather allegorically than historically. The Prophet in most lofty and lively terms and expressions (far above the strain of the most sublime either Poets or Orators) describeth God's powerful presence and concurrence in David's conquests.

The foundations also of the hills ] That is, so vehement was the Earthquake, that it shook, as it were the roots of the Mountains, which lie deep within the ground, 2 Sam. 22.8. these hills are called the foundation of Heaven, as Job 26.11. the pillars of Heaven; because the tops of high Mountains seem to touch the clouds, and the Heavens seem to lean upon them; and because the Earth is in the center of the World, about the which the Heavens do continually turn.

Because he was wroth ] Or, burn did his nose. So

Vers. 8. There went up a smoke out of his nostrils ] As angry men breath vehemently, and seem to spit fire by their blustering speeches and menaces, so here 〈 in non-Latin alphabet 〉 omnia, qua tamen 〈 in non-Latin alphabet 〉 sunt intelligenda.

Vers. 7. He bowed the Heavens ] i.e. velociter venit, saith R. David, he came speedily to destroy mine enemies.

And darkness was under his feet ] He came invisible.

Vers. 10. And he rode upon a Cherub ] Which word hath affinity with Rechub a Charret; Hereby is noted God's swiftness in coming to succor David. He waits to be gracious; and when it is a fit season he comes leaping and skipping over the Mountains of Bether or division, all lets, and impediments; Gabriel came to Daniel with weariness of flight, chap. 9.21.

He did fly upon the wings of the Wind ] For, by the Ministry of Angels, God raiseth and stilleth the winds.

Vers. 11. He made darkness his secret place ] As a King, that being angry, withdraweth himself from his subjects, and will not be seen of them. Vel quia decret a Dei veniunt invisibiliter, said R. David.

Vers. 12. At the brightness that was before him, &c. ] i.e. at his bright presence, his thick clouds (wherein he was inveloped) passed, or did cleave as it were in sunder; whence came hailstones mixed with coals of fire, or lightnings out of the clouds which God maketh at once aery seas, and aery furnaces; fetching fire out of the midst of water, and hard stones out of the midst of thin vapors.

Vers. 13. The Lord also thundered in the Heavens ] Quasi pro classico, & a • spicio praeli • ineund • .

Vers. 14. Yea he sent out his arrows, &c. ] Tandem permisc entur omnia grandine flammis & fulminibus tanquam telis & sagittis Dei adversus hosts pugnantis. After the vaunt-curriers, verse. 12. the great Ordinance, verse. 13. the battle begins, and all is on an hurry.

Vers. 15. Then the Chanels of waters were seen ] The force of this terrible Tempest is further set forth by the effect of it, a dreadful concussion of the universe; not without an allusion to the drying up of the red Sea, and of Jordan before Israel; which deliverances stood for Archetypes, or chief patterns to all Posterity.

Vers. 16. He sent from above, he took me ] He rescued me as by an hand reached me from Heaven. Deus 〈 in non-Latin alphabet 〉 ; or, he sent his Angels to secure me.

He drew me out of many waters ] As he had once done Moses, Exod. 2.10. who there-hence also had his name. Musaeus, for the same cause, calleth him 〈 in non-Latin alphabet 〉 Water-sprung.

Vers. 17. He delivered me from my strong enemy ] Saul; this he oft instanceth, rolling it as Suger under his tongue, and turning aside often to look upon it, as Sampson did to see his dead Lion; fetching Honey out of it.

For they were too strong for me ] And then God's help was most seasonable, when David found himself over-matched.

Vers. 18. They prevented me, &c. ] They took me on the sudden, and unprovided. The Children of this World are wiser, &c.

But the Lord was my stay ] Or, my staff, whereon I so leaned as that if he had failed me, I had been all along.

Vers. 19. He brought me forth also, &c. ] He freed me out of all straights, and stated me in a most happy condition.

He delivered, because he delighted in me ] All was of free grace and favor, not of any merit. And this he purposely premiseth as a caution to the ensuing profession of his innocence.

Vers. 20. The Lord rewarded me according to my righteousness ] viz. The righteousness of my Cause; and my freedom from such crimes of disloyalty, and ambition, wherewith mine enemies charged me, as if pricked on by my pride I sought the Kingdom. As also, according to mine honest desire and endeavor in all things else, • o keep a good Conscience, void of offense toward God, and men. This, though God's own work, and a debt most due to him, yet he is pleased graciously to reward.

Vers. 21. For I have kept the ways of the Lord ] For the main, and for the most part, though not without some particular stumblings and startings aside, against my general resolution, and the tendency of mine heart.

And have not wickedly departed from my God ] By an utter defection; I have not been transformed into Sins Image, by projecting sin, by falling into it with full consent, and by lying under the power of it. Non ex superbia sed error, saith R. David here; not of presumption have I offended, or with an high hand, but of infirmity, and with reluctancy; rising up again by repentance, and renewing my Covenant.

Vers. 22. For all his Judgments were before me ] Mine obedience (in desire and endeavor at least) was universal, extending to the compass of the whole Law; and this is a sure sign of sincerity: Hence in the next words,

Vers. 23. I was also upright before him ] This he had because he kept God's Commandments, as Vers. 22. had respect to them all, Psal. 119.6. both to the Magnalia, and minutula legis, which he kept as the apple of his eye, Prov. 7.2. even all God's Wills, Act. 13.22. and was therefore approved in Christ, as Apelles, Rom. 16.10. and passed for an Israelite indeed, in whom was no guile, as Nathaniel, Joh. 1.47.

And I kept myself from mine iniquity ] i.e. from my peccatum in delic • is, my darling sin, whereto I am either by Nature or Custom most inclined and addicted. From the iniquity of my heart and secret thoughts, which no man can charge me with, saith Ibn-Ezra; from that sin of disloyalty, which Saul and his Courtiers falsely charge me with, Say others.

Vers. 24. Therefore hath the Lord recompensed me ] See on verse. 20. Reward and Mercy are joined together in the Second Commandment; and Psal. 62.12. it is a mercy in God to reward a man according to his work.

According to the cleaneness of my hands in his eye sight ] i.e. which he hath beheld in me; though mine enemies were of another judgment.

Ver. 25 With the merciful, &c. ] Hypothesin hic ad thesin transfert; it is as if the should say, I and mine enemies are a pattern of thy Truth and Justice, that thou wilt do good to those that are good, and to them that are upright in their hearts. As for such as turn aside unto their crooked paths, thou Lord shalt lead them forth with the workers of iniquity, Psal. 125.4, 5.

Vers. 26. With the pure, &c. ] Cum candido candide agere soles. The pure shall have all that heart can with.

And with the froward thou wilt show thyself froward ] Or, thou wilt wrestle, viz. with such cross pieces, as proudly and perversely err from thy precepts; as it were on purpose to thwart thee, or to try Masteries with thee. Against such stubborn persons God threateneth not eight degrees (which are the highest Notes in Music, and degrees in qualities, as the Philosopher distinguisheth them) but twenty and eight degrees of wrath, Levite. 26.18, 21, 24, 28. Exiget ab • is rationem minutissimorum, saith R. Obad. Gaon upon this Text; he will reckon with them for their least offenses, and not bate them an Ace of their due punishment. He will pay them home in their own coin, over-shoot them in their own Bow, fill them with their own ways, be as cross as they are, for the hearts of them; yet still in a way of Justice, though he break the necks of them in wrestling, and send them packing to their place in Hell. Ainsworth rendereth it, With the froward thou wilt show thyself wry. It is a Similitude taken from Wrastlers, and noteth a writhing of ones self against an adversary. Compare herewith Deut. 32.5. They are a perverse and crooked Generation (the same two words that are here in this Text) the latter importeth, that they wriggled and writhed after the manner of Wra •• lers that wave up and down▪ and wind the other way, when one thinks to have them here or there. But all will not serve their turn to save them from punishment. God will be sure to meet with them, his Word will lay hold on them, and their sin shall find them out.

Vers. 27. For thou wilt save the afflicted people ] Even the same whom before he had called Merciful, or godly, upright, pure, here are the Afflicted, and seem by God to be neglected; but he will save them assuredly though he bear long with them, Luk. 18.7.

But will bring down high looks ] In Samuel it is, Thine eyes are upon the haughty, that thou mayest bring them down, 2 Sam. 22.28. q.d. God's eyes are upon them all the while that he spareth them, to watch for a fit season to ruin them.

Vers. 28. For thou wilt light my Candle ] Or, Thou hast lighted my Candle (that is, thou hast bettered my condition) which seemed to be put out in obscurity. The wicked man's is, Job 18 6. & 21.17. Prov. 13.9.

The Lord my God will enlighten my darkness ] He hath, and yet still will turn my grief into joy, as Hest. 8.19. and mean while direct and comfort me in mine Afflictions; as a Candle is a great comfort in the dark, though it doth not make Day where it comes, as the Sun doth.

Vers. 29. For by thee have I run thorough a Troop ] Though but a little man, yet by God's help heatchieved great matters, did great exploits. Homo tricubitalis (saith a Father concerning Paul) Et coelum ascendit: so here. Some render it, Currebam accinctus, I ran well appointed; and they interpret it of his Victory over Goliath, whom he ran upon and cut off his head, after that he had hurled at him with as good a force; Perinde ac si fundae sustunicis non lapillum, sed Deum ipsumin • uisset ac implicuisset, saith one; as if he had got not a stone, but God himself into the bought of his sling.

And by my God have I leapt over a wall ] That is, I have stormed a walled Town, or Fort, with very little ado; being no less valiant and venturous than Alexander the Great was among the Indians; but upon far better grounds, because in the strength of God, as at the Fort of Zion.

Vers. 30. As for God, his way is perfect ] All his Dispensations toward his Children, his actions, and directions, his providences, and promises are most trusty and true; having neither vice, vanity, insincerity, nor deceit in them.

The Word of the Lord is tried ] This is a famous sentence, and was much in the mouths of God's people, See Prov. 30.5. with the Note there.

Vers. 31. For who is God save the Lord] Fictitios Deos & vanas spes prosternit, saith Vatablus; Here he striketh down to the ground all false gods, and all vain hopes. Contemno minutulos istos Deosmodo Jovem mihi propitium habeam, said an Heathen. David might much better say, I care not for those petty Deities, so I may have Jehovah to favor me.

Vers. 32. It is God that girdeth me with strength ] It is a Metaphor, saith Vataeblus, either from a Soldiers belt which buckleth his armor close to him, and maketh him more steady; or else from the reins themselves, in which the Scripture sometimes placeth strength and vigor. God did all for David; and hath here the glory of all his valor and victories.