Commentary on Ezra Nehemiah Ester Job and Psalms

PSAL. XIX.

THe Heavens declare the glory of God ] The World, saith Clemens Alexandrinus, is Dei Scriptura, the first Bible that God made for the institution of man. The Heavens (here instanced as a chief part of that Mundi totius machina) are compared to a Scroul that is written, Rev. 6.14. As in a Horn-book, which little ones carry, there be Letters in a paper within, which appear through the same; so under the blew saphire of the Firmament, is spread a sheet of royal Paper written all over with the Wisdom and Power of God. This Book was imprinted (saith one) at the New Jerusalem, by the Finger of Jehovah, and is not to be sold, but to beseen, at the sign of Glory, of everyone that lifts up his eyes to Heaven; where he may plainly perceive, Deum esse mentem, Architectricem, intelligentem, sapientem, potentem, &c. This lesson is fairly lined out unto us in the brows of the Firmament, which therefore we are bidden to behold and discern; since therein God hath made himself visible, yea legible, even his eternal Power and God-head; so that men are left without excuse, Rom. 1.20. But because this Book of Nature (with its three great Leaves, Heaven, Earth, and Sea) though never so diligently read over, cannot bring a man to the saving knowledge of God in Christ, nor make him perfect, thoroughly furnished unto all good works; behold another and better Book, even that of the Holy Scriptures, set forth, verse. 7, 8. &c. of this Psalm, that like as where the Philosopher endeth, the Physician beginneth, so where Nature faileth us, Scripture may inform and comfort us. In this excellent Psalm then we have the sum of all true Divinity, saith Reverend Beza, the end whereof is to give us that knowledge of God, and of his holy Worship, whereby we may be made partakers of eternal life. Here then in the six first Verses the Prophet showeth, that God manifesteth his glory to Mankind by his Works; and first by the Work of Creation, verse. 1. Next, of Government, verse. 2, 3, &c. and that, 1. In the revolution of the starry Sky, which revolution, first causeth a perpetual vicissitude of Days, and Nights, and so declareth the glory of God. 2. It bespeaketh all people at once as a Catholic Preacher of God's glory, verse. 4, 5. Secondly, In the constant course of the Sun (that common Servant as his Name importeth) verse. 4. who with his motion, verse. 5. enlighteneth all things with his Light, and pierceth all things with his Heat, verse. 6. Thus the Heavens declare the glory of God; that is, they yield matter and occasion of glorifying, him according to that Psal. 145.10. All thy Works praise thee, O Lord, but thy Saints bless thee. Some Philosophers, and with them some Rabbins, have deemed, or rather doted, that the Heaven was a living Creature, and did actually praise and serve God. But this conceit is exploded by the wiser sort; and that Axiom maintained, Formica coelos dignitate superat, a Pismire (because a living Creature) is more excellent than the whole visible Heavens. As for the Saints and Servants of God, it is truly affirmed by Divines, that there is not so much of the glory of God in all his Works of Creation, and Providence, as in one gracious action that they perform.

And the Firmament showeth his handy-work ] The Expanse or out-spread Firmament. It is taken both for the Air, Gen. 1.6. and for the Sky, Gen. 1.14. the whole Cope of Heaven, which showeth, Quàm eleganter & ad amussim operetur Deus manibus suis.; how neatly and exactly God worketh with his hands, which are attributed to him for our weakness sake.

Vers. 2. Day unto day uttereth speech ] Some read it, one day succeeding another uttereth (or Welleth out, as a Fountain, continually, and plentifully) speech, yet without sound; by a dumb kind of eloquence, eructant; by a continual revolution and success of days men are instructed concerning the Power and Providence of God, as also concerning his truth and faithfulness; for if God hath hitherto kept promise with Nights and Days, that one shall succeed the other; will he not much more keep promise with his people? Jer. 33.20, 25.

And Night unto Night showeth knowledge ] Days and Nights by their perpetual course and order, Dei potentiam & sapientiam concelebrant; there being no less necessity of the Night in its kind, than of the Day. The knowledge it showeth us, is, that man in himself is weak, and cannot long hold out hard labor; that he is permitted to sleep a while, and take his rest; that he must abridge himself of some part of his rest to commune with his own heart on his bed, and be still; that if he bestir not himself, and do up his work quickly, the Night of Death cometh, when no man can work, &c.

Vers. 3. There is no speech, nor language, where their voice ] And yet few hear these Catholic Preachers, these Regii Professores, these real Postilles of the Divinity, as one styleth them, who do preach to all people at once, Non solum diserte sed & exerte, at surdis plerum{que} fabulam, they are by the most as little respected as is the Cuckoe in June.

Vers. 4. Their line is gone out through all the earth ] Or, their rule, or direction, or delineation, or Scripture (confer Isa. 28.13.) Quod in coelis tanquam in volumine omnibus conspicuo descript a sit Dei gloria, because that in the Heavens, as in an open Book, is written down the glory of the Creator. The like is done also in other less considerable Creatures: every of which do after a sort write as well as speak, and have a Pen as well as a Tongue. The Chaldee word for a Mint signifieth also a Book of Histories, because in that one Herb large stories of God's Wisdom, Might, and Love are described unto us. The same word also that signifieth an ear of Corn, signifieth a word, because every Field of Corn is a Book of God's praise, every Land a Leaf, every Sheaf a Verse, every Ear a word, every Corn of Wheat a Letter, to express the glory of God by. Praesentem narrat quaelibet herba Deum. Antony the Eremite being asked by a certain Philosopher, how he could contemplate high things, having no help of Books? answered, That the whole World was to him instead of a well-furnished Library, this he had ready by him at all times and in all places, and in this he could read when he pleased the great things of God. Bernard also saith, that the time was when he had no other Masters nisi quercus & fagos, but the Oaks and Beech-trees.

In them hath he set a Tabernacle for the Sun ] That Prince of Planets, but servant to the Saints of the most High, as his name importeth; so sweet a Creature he is, that Eudoxus the Philosopher professed, that he would be content to be burnt up by the heat of it, so he might be admitted to come so near it as to learn the nature of it. A Tabernacle, or slitting-tent it is here said to have in the Heavens: because it never stayeth in one place, but courseth about with incredible swiftness.

Vers. 5. Which is as a Bridegroom coming out of his Chamber ] sc. after long expectation, with a great deal of pomp and gayety; such is the Sun-rising, when he first she weth himself above our Horizon. Kimchi addeth, that as the Bridegroom when he is abroad hasteneth home to his Bride, so doth the Sun to his descent, anhe'at ad occasum, Eccles. 1.5.

And rejoiceth as a strong man (or Champion ) to run a race ] readily running, and effectually affecting all things with his heat. The Persian Angari or Posts, the Ostrich, the wild Ass, the Bustard, the Dromedary, the Eagle is nothing so swift as the Sun. Bellarmine saith, that he runneth in the eighth part of an hour seven thousand miles. This dumb Creature gives check to our dullness; as Balaam's Ass also did to that Prophets madness.

Vers. 6. H •• going forth is from the end of the heaven ] i. e. from the East unto the West, in which course notwithstanding, while he compasseth the circle of Heaven and Earth, he visiteth the South and the North, and is unweariable.

And there is nothing hid from the heat thereof ] i.e. from the benefit of the Suns heat, who is ut cor incorpore, as the heart in the body, saith Ibn-Ezra: all things feel the quickening heat of the Sun; not only the roots of Trees, Plants, &c. but Metals, and Minerals in the bowels of the earth.

Vers. 7. The Law of the Lord is perfect ] Or, Doctrine: the whole Word of God, commonly distinguished into Law and Gospel, is perfect immaculate, sincere, entire, complete. It Tully durst say, that the Law of the twelve Tables in Rome did exceed all the Libraries of Philosophers, both in weight of authority, and fruit-fullness of matter, how much rather is this true of God's Law, saith a Learned Writer? Nothing may be added to it without marring of it, Prov. 30.6. Note this against Jewish, Popish, and Turkish Traditions, and additions; as also against Antiscripturists, and Anabaptists, who at first rejected all Books but the Bible; and after that grew so wise as to be religious enough without that also. And last of all, they came to blaspheme that blessed Book, as a dead Letter, and a beggarly Element, &c. when as the Apostle telleth us, that all Scripture is pure, precious, and profitable for Doctrine, for reproof, &c. that the Man of God may be perfect, &c. 2 Tim. 3.16, 17. Here in this, and the two following Verses, it is easy to observe; • . That every of them are in the Hebrew written with ten words. 2. That here is a Six-fold commendation of God's holy Word. 1. By the several names thereunto given, Law, Testimony, Statutes, &c. 2. By the Nature, perfect, sure, right &c. 3. By the effects, converting the soul, making wise the simple, &c.

Converting the Soul ] This no Doctrine besides can do. Plato went thrice to Sicily to convert Dionysius the Tyrant, but could not. Ambrose saith well of Polemo, who of a Drunkard, by hearing Xenocrates, became a Philosopher, Si resipuit à vino, fuit semper tamen temulentus sacrilegio, if he gave over his Drunkenness, yet he continued still drunk with superstition. Seneca the Philosopher wrote a Book (now lost) against superstitions, but yet lived and died in them; Colebat quod reprehendebat, agebat quod arguebat, quod culpabat adorabat, saith Austin of him, he exercised what he condemned, and would not leave what he did so utterly dislike. But the Word works a transmentation, an entire change of the mind, and manners, a new Creation, 2 Cor. 5.17.

The testimony of the Lord is sure ] These words are faithful and true, Rev. 22.6. they are all in righteousness, neither is there in them anything perverse or froward, Prov. 8.8. Testimonies they are called, 1. Because they testify (as a Record) to all Ages what the will of the Lord is, Joh. 5.39. 2. They were given with great contestation, and pressing of all men to keep them. 3. They will be a witness against all such as do not. The Gospel also is called a Testimony, 1 Cor. 2.1. 2 Thes. 1.10. Isa. 18.20.

Making wise the simple ] That is, the humble, teachable, and such as are not puffed up with a conceit of their own wisdom, 1 Cor. 7.18. the very entrance into God's word giveth light, it giveth understanding to the simple, or to the perswadable, Psal. 119.130. It is reasonable milk, 1 Pet. 2.2.

Vers. 8. The statutes of the Lord are right ] As being the issue of the most righteous will of God. Of human laws Demosthenes saith, that they are 〈 in non-Latin alphabet 〉 , the invention of the God's. Much better may we say the like of this law here commended: Right it is, because it teacheth men the right way to life, non flexuosum quale docet care & cautio humana; Right also, because it speaketh right to every man's case and condition; de quolibet in re sua, affording a salve for every sore, a medicine for every malady; so that it may better be called than was that famous library at Alexandria, 〈 in non-Latin alphabet 〉 Physic for the soul, food and Physic both, and of the best sort, the best of the best.

Rejoicing the heart ] This is the proper work of the Gospel; the sweet promises whereof hid in the heart, and there mingled with faith, make it to over-abound exceedingly with joy, and to conceive strong consolation; the Martyrs of all ages ges for instance. And although it be the Doctrine of the Cross, yet Le • ythos babet in malis, it hath cordials of comfort, such as the World can neither give, nor take away: the Gospel is a precious book; every leaf drops myrrh a •• mercy. We should therefore prize it much more than Caesar did his Commentaries; Major fuit cura Caesari libellorum quam purpurae; for swimming through the waters to escape his enemies, he carried his books in his hand above the waters, but lost his robe. Now what were his books to God's?

The Commandment of the Lord is pure ] And so differeth from human laws, which establisheth wickedness sometimes; as those of Lycurgus did some kind of theft, adultery, &c. Human Doctrines also are mixed with many errors. Irenaus justly taxeth Plato for this that he did lacte gypsum miscere, mingle lime with milk, stain the pure stream of divine truth with fabulous narrations and fopperies. But every word of God is pure, Psalm 12.7. & 18.32. See the Notes.

Inlightening the eyes ] Giving both light and sight, Act. 26.18. the saving knowledge of God and his will, of ourselves, and of our duties; and bringing us out of darkness into his marvelous light, 1 Pet. 2.9. When Christ came preaching, the people which sat in darkness saw a great light, Mat. 4.16. And we have a more sure light of prophecy, whereunto we must take heed as unto a light that shineth in a dark place, 2 Pet. 1.19. Whilest the Moon looketh directly upon the Sun, she is bright and beautiful; but if she once turn aside, and be left to herself, she loseth all Her glory, and enjoyeth but only a shadow of light, which is her own: So whilst men with humility and teachablenesse turn their faces toward Christ revealed in the Gospel, and those stars in his right hand, the faithful Ministers, to receive illumination and instruction; God doth graciously vouchsafe unto them the glorious light of saving knowledge. But when they turn their backs upon him and his Oracles, and will needs walk by the light of their own tinder-boxes, kindling a fire, and compassing themselves with sparks, Isa. 50.11. they are sure to be bewildered, and to lie down in sorrow.

Vers. 9. The fear of the Lord is clean ] That is. The Doctrine which teacheth the true fear of God, is such as cleanseth the conscience, ferreteth out corruption, sanctifieth the whole man, Joh. 17.17. & 15.3. Act. 20.32. & 26.18.

Enduring for evor] For ever, O Lord thy word is established in Heaven, Psal. 119.89. Heaven and Earth shall pass, but not one jot or tittle of the law; not one hair of that sacred head shall fall to the ground, Mat. 5.18. should all the powers on earth make war against the very paper of the Scriptures, they cannot possibly destroy it. What God hath written, he hath written, and it shall stand inviolable to the Worlds end. Antiochus Epiphanes, Dioclesian, and other Tyrants have attempted to burn up all Bibles: but could never effect it. Other laws, and Religions are antiquated and altered, as all Histories testify; not so this.

The Judgments of the Lord are true ] Heb. Truth, as coming from a God of Truth, and without iniquity, just, and righteous is he, Deut. 32.4. All his sayings are faithful, and therefore worthy of all acceptation. 1 Tim. 1.15. The Eternity of Israel cannot lie, 1 Sam. 15.29. He will not suffer his faithfulness to fail, nor alter the thing that is gone out of his mouth, Psal. 89.33. 〈 in non-Latin alphabet 〉 saith Plato; Truth is lasting, and 〈 in non-Latin alphabet 〉 , Truth is sweet, said Mercuries Priests when they are their figs. Divine Truths should be so to us, in a special manner. And as Cyprian, in any great doubt or difficulty would call to Paulus Concordiensis (who was his notary) for Tertullian's works saying, Da Magistrum, Reach hither my Master; so should we call for the Bible, and there-hence fetch satisfaction, and settlement, as holding it infallible.

And righteous altogether ] Not one of them to be found fault with; but all of them every way complete and absolute. Justificata sunt simul, so some render it, they are altogether justified. What an high esteem the Jews at this day have of the Law, hath been elsewhere noted; whilst they carry it usually about their Synagogues at the end of their service in procession, with many ornaments of Crowns and Scepters; the Children kissing it, as it passeth by them. To their Disciples they prescribe, not to write any letter of the law without a coppy, no line of it without a rule, no parchment but made of the skin of a clean beast, no word must be written in a different color. No man might carry it behind him, but lay it next to his heart in his travel; nor read it, but in a clean place; nor sell it, though the coppy were moth-eaten, and himself half famished. The last day of the feast of Tabernacles they call Shimchah Torah, the rejoicing at the Law. They have chosen also then, two, that are called sponsi legis; one of which is to read the end of it called Chathan Torah, the Bridegroom of the Law ended; the other Chathan Bereshith, because he presently beginneth it again; these are to express joy.

Vers. 10. More to be desired are they than gold ] Old people are all for profit, young for pleasure; here's gold for the one, yea the finest gold (gold of Fes ) in great quantity; here's honey for the other, yea live-honey dropping from the comb, liquor of the honey-comb. As Manna had all sorts of sweet tastes in it; so hath the word, to those that have spiritual senses exercised to discern good and evil. Great is the sweetness of human learning to those that have got a taste of it, as it was to Pythagoras and Plato, who travelled far for it; to Julian the Apostate, who preferred the study of it, before all pastimes whatsoever; to M. Aurelius the Emperor, who said he would not leave the knowledge he might learn in one hour, for all the gold that he possessed; to Alphonsus King of Aragon, who preferred his skill in the Mathematics, before the Empire of Germany when it was offered unto him; he professed, that he had rather lose his Jewels than his books; and all his Kingdoms rather than that little learning he had attained unto. How then should we prize divine learning, which is infinitely more precious, profitable, and pleasant? David had much of it, and yet he cries to God ever and anon, Teach me thy statutes. Moses was but newly come down from the Mount, and he presently prays as one insatiate, Lord show me thy glory. The Angels themselves know not so much of the mystery of Christ, but they would fain know more, 1 Pet. 1.12. Ephes. 3.10. &c.

Vers. 11. Moreover by them is thy servant warned] Clearly admonished, or furbished and brightned, Dan. 12.3. made circumspect. God's Testimonies were David's counsellors, Psal. 119.24. better than ever was Polybius to Scipio, Agrippa to Augustus, Seneca to Nero, Anaxagoras to Themistocles, Plato to Dio, Alexander to Aristotle, or Nigidius to Cicero; Princes of old, had their 〈 in non-Latin alphabet 〉 Monitores, Remembrancers. David desired no better than God's statutes for his learned counsel, and by them he resolved to be ruled; for so it followeth,

And in keeping of them ] Zenophon writeth that in Lycurgus his laws this was much to be admired, that whereas all men commended them, yet no other City besides that of Sparta, would ever observe them. Men do rather praise right things than practice them; as it was said of Demosthenes. But David was of another strain; he, after a large encomium of God's Commandments, is set upon the keeping of them; and the rather, because

In keeping of them there is great reward ] Not only for keeping, but in keeping of them. As every Flower hath its sweet smell; so every good action hath its sweet reflection upon the soul: and as Cardan saith, that every precious Stone hath some egregious virtue; so here, Righteousness is its own reward, though few men think so, and act accordingly:

Howbeit, the chief reward is not till the last cast, till we come to Heaven. The word here rendered reward, signifieth the heel, and by a Metaphor, the end of a work, and the reward of it, which is not till the end. Sicut opus non est us{que} ad mertem perfectum, sic nec merces, saith R. David here; As the work is not done till death; so neither is full wages till then to be had.

Vers. 12. Who can understand his error? ] This David speaketh doubtless out of a deep sense of his own imperfections, and defects in what the Law (so much by him commended) requireth; and to prevent mistakes, lest any man hearing him speak of great reward, should think that Heaven may be merited, and Salvation attained by a man's own righteousness. No such matter, believe it, saith holy David, I have neither done the Law, nor deserved the reward, but do fly to God by prayer; and three things I have to beg of him; First, that he would graciously pardon my secret sins and errors, unknown to myself, or at least to others. Secondly, That he would keep me from proud and presumptuous sins, verse. 13. Thirdly, That he would bridle my tongue and mind from speaking, or but thinking ought that may be offensive to his Majesty, verse. 14. For the First of these, Humanum est errare & ignorare errorem suum; It is incident to every man to err, and then to be ignorant of his errors. Certain it is, that our lives are fuller of sins, than the Firmament is of Stars, or the Furnace of sparks. And if the best man's faults were written in his fore-head, it would make him pull his hat over his eyes, as the Proverb hath it. David here seeth such volumes of corruptions in his heart, and so many foul Errataes in his life, that he cannot but cry out, Who can understand, &c. O cleanse, &c. The most perfect Saints are the most sensible of their imperfections; as the more delicate the Senses are, the more sharply are they affected with what offends them, Rom. 7.14. 1 Cor. 15.9, 10. Alas for us! (saith one good man) Ipsa lachrymae sunt lachrymabiles; we had need to weep over our tears, sigh over our sobs, mourn over our griefs, &c. Look how when we have swept a room never so clean (saith Spinaeus ) if the Sun do but come into it at the windows, we soon espy abundance of filthy motes, mingled with the beams thereof: so is it with our hearts, when once enlightened. What a blind buzzard then was he that said, Non habeo Domine quod mihi ignoscas, Lord, I have nothing for thee to pardon? And no wiser was Bellarmine that great Scholar, but ill read in his own heart, if that be true that is reported of him, viz. that when the Priest came to absolve him, he could not remember any particular sin to confess, till he went back in his thoughts as far as his youth. Of Philip the Third King of Spain, it is said, that he lived so strictly, that he never committed any gross Crime, or willful wickedness; yet coming to die, he cried out, O that I had never reigned! O that I had lived a private life in the Wilderness, that I might not have now to answer for not doing the good, or hindering the evil that I might have done in my government!

Cleanse thou me from secret faults ] Secret from myself, many of them (sins of ignorance and of inadvertency ) secret from the world, more of them, heart sins, but not secret from the Lord, Psal. 90.8. Heb. 4.13. These are of daily and hourly incursion, involuntary and unavoidable infirmities, yet are they sins properly so called; and we must be cleansed from them by the Merit and Spirit of Christ: they must be repented of in general at least; and then there is a pardon of course for them, and they do not usually distract and plunge the Conscience.

Vers. 13. Keep back thy servant also from presumptuous sins ] Heb. With-draw, inhibit, for we are naturally prone to the worst of sins, even the best of us, and to lie buried with the World in a bog of wickedness, adding rebellion to sin, and doing wickedly with both hands earnestly, unless God reign us in, and restrain us from such enormities. Pray we therefore as here, Etiam â superbiis contine servum tuum. David's Murthering Uriah was a sin of this sort. The Rabbins here observe how the Prophet riseth in his request, first for pardon of lesser sins, and then for power against greater; like as a Beggar, say they, first craves a little water, and then a Morsel of bread. We should do so.

Let them not have dominion over me ] Sin will rebel, but it must not reign in our mortal bodies, it must not play Rex, and bear sway in the soul. Pray hard against that in chief, Ne iniquit as victrix dominetur, that our lusts be not our Lord's, that vice vanquish us not.

Then shall I be upright ] Then, when I have gotten both pardoning and prevailing-grace, to be cleansed from infirmities, and kept from presumptions and arrogancies, which cum temerario ausu & fastu fiunt contumaciter, I shall be upright in God's account, and entire in his obedience.

And I shall be innocent from the great transgression ] That sin unto death, 1 John 5. 16. that wickedness with a witness, for which there remaineth no more sacrifice, Heb. 10.26. and unto which a way is paved by sins of presumption with an high hand committed against knowledge and conscience.

Vers. 14. Let the words of my mouth, and the meditations, &c.] Sint ad beneplacitum verba, &c. Let both my words and thoughts, as well as my life and actions, be to favorable acceptation; let them be such as may suit with thy law and will.

O Lord my strength ] Heb. My Rock. In Mare, velin Marah, velin hoc mundo say the Rabbin's; In the Sea of sorrow, and all along the Wilderness of this World.

And my Redeemer ] Or, My near-kinsman, who is Jesus Christ, in whom we may look for all good from God, by virtue of the Covenant. This David well understood, and therefore he layeth all the weight on this, O Lord my strength and my Redeemer.

PSAL. XX.

A Psalm of David] Or, Concerning David; so Kimchi. Or for and on the behalf of David; so Ibn-Ezra. David, as a Prophet, dictated this form of prayer to be made by the people for himself, their King; when he went forth to fight their battles, probably, against the Ammonites and Syrians; or when he fled from Absalom, and was to help them from the City, by his prayers, 2 Sam. 18.3. as Ibn-Ezra thinketh.

Vers. 1. The Lord hear thee in the day of trouble ] Great men, though gracious, as David, have their distresses, and must pray for themselves then; not trusting to the prayers of others for them; as did that profane Earl of Westmorland, who said, that he had no need to pray, since he had Tenants enough to pray for him.

The name of the God of Jacob defend thee ] Heb. set thee in an high place, such as God's name is, Prov. 18.10. the righteous run thereto and are safe, as in a Tower of brass, or Town of war. By the name of God is meant, Deus nominatissimus, the most renowned God. saith Junius, and worthy to be praised, as Psal. 18.3. And he is called the God of Jacob here, saith Another; first, because Jacob was once in the like distress, Gen. 32.6, 7. secondly, because he prayed to the like purpose, Gen. 35.3. thirdly, because he prevailed with God as a Prince; and there God spake with us, Hos. 12.5. fourthly, because God of Jacob is the same with God of Israel; and so the Covenant is pleaded.

Vers. 2. Send thee help from the Sanctuary ] Or, From his holy heaven, saith Tremellius; without which vain is the help of man. God is all the Dooer in battles; and whencesoever the sword comes, it is bathed in Heaven, Isa. 34.5. whatsoever Ajax, Timothy Atheniensis, and other Atheists think to the contrary. God will send from Heaven and save me saith holy David.

And strengthen thee out of Zion] i. e. Out of the Assemblies of the Saints, where they are praying hard for thy well-fare, See Psal. 76.2, 3. with the Note.

Vers. 3. Remember all thine offerines ] Before they went to war, they were wont to offer sacrifices, as did Saul; though by his over-haste therein he lost his Kingdom, 1 Sam. 13.9. From the people of God, the Heathens also had learned this course and custom. Io Paean is in force Jehovah Peneh, that is, Lord look upon us. The Devil (God's ape) had taught the Athenians, when they began the battle, to use these words, and thereby to hearten one another. The Romans also did the like; and would not desist till they had an auspicious answer; hence also they called a sacrifice hostiam, because, when they went against their enemies, they offered it.

And accept thy burnt sacrifice ] Or, turn it to ashes (and so seal up his acceptance) or, make it fat, i. e. take delight in it, as men do in fat things full of marrow, saith R. Solomon.

Selah ] This is added, to show, saith Vatablus, with how great fervency the people ought to pray for their King.

Vers. 4. Grant thee according to thine own heart] David's heart was according to Godsheart (otherwise this had not been a warrantable Petition) and therefore might say (and the people on his behalf) as once Luther did, Fiat voluntas mea; mea Domine quiatua, Let my will be done; mine I say, Lord, because the same with thine.

And fulfill all thy counsel ] Answer thee, ad cardinem desiderii, as a Father expresseth it; Let it be unto thee even as thou wilt. Sometimes God doth not only grant a man's prayer, but fulfilleth his counsel; that is, in that very way, by that very means, which his judgment pitched upon in his thoughts.

Vers. 5. We will rejoice in thy salvation ] i. e. We are well assured that God will save us by thee, O King; and that shall produce a general joy amongst us. This confidence Prayer had begotten in them: for it is a sure grain; and if men would sow more of it in God's bosom, they should not fail ro reap the fruit and comfort of it in their greatest need. Pray, that your joy may be full.

And in the name of our God will we set up our Banners ] Our Flaggs of defiance to the enemy; or our tokens of triumph to God's glory, who hath given us the Victory. The Romans when they had conquered an enemy, rode in triumph to the Capitol, where in all humility they presented a Palm, or Laurel-bush, to Jupiter.

Vers. 6. Now know I that. &c. ] This is Vox populi; I, that is All we; but they speak as if they had been all one, and had uttered it all with one mouth; such was their unity, and consent in prayer. Or, it is sermo uniuscujus{que} in Israele, as Kimchi will have it, the triumph of their trust.

He will hear him from his holy heaven, &c. ] He will hear him: he will do for him; Haec due sunt documenta, saith Junius: by these two ways (besides the Word) the Church comes to know the grace and good will of her God.

Vers. 7. Some trust in Chariots, &c. ] i.e. in their National accommodations and military provisions; but these were never true to those that trusted them. All is but an arm of flesh.

But we will remember, &c. ] i. e. in the remembrance of his excellent Attributes, whereof we have had such proof, we will take courage.

Vers. 8. They are brought down, &c. ] They lyc flat by the fall they have taken, being confuted in their confidences, as Benhadad was of old: as a late, the French at the Battle of Agincourt: Sigismund the young King of Hungary, and many others.

But we are risen ] Who before seemed to lie along, Et tanquam sideratos humi serpere. God helpeth his when forsaken of their hopes almost.

Vers. 9. Save Lord ] A short but pithy prayer: Quam multa quam paucis.

Let the King hear us ] They beg of God that the King may hear them, so, as to govern and defend them in equity and tranquility; or, Respondeat Rex (so Ibn-Ezra readeth it) Let the King say, Amen, to our prayers to thee, and our requests to him.

PSAL. XXI.

VErs. 1. The King shall joy in thy strength ] This Psalm dependeth upon the former; and is therefore fitly set next unto it. Some call it David's Triumphant Song of praise, for victory gotten over the Ammonites and Syrians. For that Victory it was certainly, which he and the people had begged so fervently, Psal. 20. and promised solemnly to rejoice in God's Salvation, &c. verse. 5. as here is done accordingly. Vow and perform unto the Lord your God: bring presents, &c. Psal. 76.11.

And in thy salvation ] All is God's. As Joab once sent to David to come, and take the honor of the Victory over Rabbah of the Ammonites: so dealeth David by the Lord. His Posy was, Non nobis Domine; his practice was to drive an holy trade between Earth and Heaven, receiving and returning, importing one commodity, and transporting another: Prayers and Praises were his whole life▪

Vers. 2. Thom hast given him his hearts desire ] Good m • n are sure to have out their prayers either in money, or in monies worth, as they say; in that very thing they desire, or a better. If God cross them, it is in faithfulness to their Souls: when the wicked boasteth of his hearts desire, Psal. 10.3. which yet he hath for a mischief. Deus saepe dat iratus, quod neg at propitius. See the Note on Psal. 20.4.

And hath not withholden, &c. Selah] Ac si dicat, O magnam & admirabilem Dei benevolentiam erga Davidem! saith Vatablus. This Selah is added here, to set forth the very great and wonderful love of God to David, in hearing his Sutes after that sort.

Vers. 3. For thou preventest him with the blessings of goodness ] Not staying till he asked them of thee. He had but a thought of building thee an house, and thou sentest Nathan to tell him, that thou wouldst build him an everlasting house, and stablish his Throne to all perpetuity, 2 Sam. 7.16. So Isa. 65.1. Before they call, I will answer, &c.

Thou settest a Crown of pure gold upon his head] Hebrai dicunt per hoc intelligi favorem Dei, the Jew-Doctors by this Crown understand the favor of God; confer Psal. 103.4. God had set a Crown of loving kindness, and tender mercies upon his head, by pardoning all his iniquities, as it is there; and he blesseth God for this as a far better Crown, than that which he took from off the head of the King of Ammon, and set upon his own, 2 Sam. 12.30.

Vers. 4. He asked life of thee ] Quando fugiebat à Saul, saith R. Solomon, when he fled from Saul; rather when he went into the field against his enemies, carrying his life in his hand. His life we begged, Psal. 20.1, 2. and thou hast not only given him his life, but a long continued series of lives in his Successors, 2 Sam. 7.13. Psal. 72.15. yea life everlasting in Christ his Son, according to the flesh. See Psal. 61.6. Thus God is better to his people than their prayers; and when they ask but one Blessing, he answereth them as Naaman did Gehazi, with Nay take two. Hezekiah asked but one life, and God gave him fifteen years, which we reckon at two lives, and more. He giveth liberally, and like himself; as Great Alexander did when he gave the poor Beggar a City; and when he sent his School-master a ship full of Frankincense, and bade him sacrifice freely.

Vers. 5. His glory is great in thy salvation ] He was at first slighted even by his own, as a petty Prince; and the Philistines came up to seek him, that they might suppress him, before he grew too strong for them; in so much as he for fear of them went down to the Hold, 2 Sam. 5.17. but soon after he became formidable to them, and the rest of the neighbor-Nations, whom he subdued, and reigned over. The like hereunto befell our Queen Elizabeth, who how low soever at first, became at length, as her enemies confessed, the most glorious Woman that ever swayed Scepter, because Posuit Deum adjutorem suum.

Honor and Majesty hast thou laid upon him ] a growing weight of glory, a load of it, even before man. The Saints when they come to Heaven shall have an exceeding excessive eternal weight of glory, 2 Cor. 4.17. such as if the body were not upheld by the mighty Power of God, it were impossible it should ever bear it.

Vers. 6. For thou hast made him most blessed forever ] Heb. Thou hast set him to be blessings. For as the wicked, when destroyed by some horrible Judgment, are examples to others of God's curse, Isa. 65.15. Jer. 29.22. 2 Pet. 2.6. Judaeus sim, si fallam, say the Turks at this day, when they would assure anything for a certainty; so the godly when in a special manner blessed, are Patterns of blessings to others, that in them they may bless themselves or others, Psal. 72.17. Psal. 1▪28. 4. Gen. 12.2. & 48.20. Ruth 4.11, 12. See Psal. 37.26. So here they shall say, Tanto rerum successu polleas, quanto David, Mayest thou be as successful as ever David was.

Thou hast made him exceeding glad with thy countenance ] One good cast whereof David long since preferred before all the worlds good, Psal. 4.6. See the Note there.

Vers. 7. For the King trusteth in the Lord ] So then, his joy was the joy of faith which is unspeakable and full of glory; and he must needs be safe who relieth upon God, Isa. 26.4.

He shall not be moved ] sc. from the prosperous success of his affairs and state; the beauty and bulwark whereof is God's never failing mercy.

Vers. 8. Thine hand shall find out all thine enemies] Thine, because ours; for thou art in a league with us both defensive and offensive: Now our enemies act as if they were out of the reach of thy rod, but thou wilt easily hunt them down, and root them out. Pursued they shall be by thee, and overtaken, run they never so far, never so fast.

Vers. 9. Thou shalt make them as a fiery Oven ] i.e. Thou shalt lay upon them grievous and exquisite miseries, Lam. 5.10. He alludeth to the overthrow of Sodom, saith Vatablus.

The Lord shall swallow them up ] As the fire doth the fuel. Some think the Prophet here alludeth to that direful kind of punishment which David inflicted upon the Ammonites whom he made to pass thorough the brick-kiln, 2 Sam. 12.31. perhaps the furnace of their Idol Moloch or Milcholm, wherein they caused their Children to pass thorough the fire, 2 King. 16.3. & 23.10.

And the fire shall devour them] Hell-fire, saith the Chaldee Paraphrast.

Vers. 10. Their fruit shalt thou destroy ] i.e. Their labor, and that which comes thereof, Prov. 21.16, 31. they shall toil to no purpose; the gains shall not pay for the pains.

And their seed ] For as personal goodness is profitable to posterity; so on the contrary; as, in the second Commandment: they are peremptores potius quam Parentes.

Vers. 11. For they intended evil against thee ] Because against thy people. He that wrongeth a subject is arraigned for injury done to the King, his Crown and dignity. And as a certain Gentleman of Normandy was executed for but intending only to kill Francis the second King of France, which he discovered to a Priest, sub sigillo confessionis, not thinking ever to hear further of it again; so here.

Vers. 12. Therefore shalt thou make them turn their back ] Who faced the very Heavens, and ran, as it were, full butt against thee; such was their impudence and insolence. But thy wrath shall so meet them in the teeth, wheresoever they turn, that they shall be forced to give over their chase and pursuit of thy people. Thou shalt make them turn their back, Heb. their shoulder; whence some sense the words thus, Thou shalt bind them back to back, and cast them into the Sea of perdition. Some read the words thus, Thou shalt set them as a Butt or Mark to shoot at; and this agreeth best with that which followeth.

Against the face of them ] Which is elegantly campared to the white; as their bodies to the whole mark or Butt.

Vers. 13. Be thou exalted, Lord, in thine own strength ] Finit Psalmum cum laude, sicut incaepit, saith Ibn-Ezra, He closeth up the Psalm, as he began it, with praise and prayer that God would arise and destroy therest, as he had already done some of their enemies. God's power and strength is in itself infinite, and cannot be exalted or amplified; but in respect of us it is said to be exalted, when exerted and put forth for the defense of his people.

So will we sing and praise thy power ] This they restipulate; as knowing that it would please the Lord better than an Ox or Bullock that hath horns and hoofs, Psal. 69.31.

PSAL. XXII.

UPon Ajeleth Shahar ] Or, The morning-Hart or stag; such an one as the huntsman severeth out in the morning from the rest, to hunt for that day. It showeth, saith One, David's and Christ's early and uncessant persecution and hunting (by those dogs, verse. 16.) till they came to their Kingdoms. David had his share of sharp afflictions, doubtless, when he penned this Psalm; witness that graphicall description of his greatest grief in all parts and powers of body and soul, Vers. 14, 15, 16; &c. But his mind and thoughts were by God's holy Spirit carried out to Christ's most dolorous and inexpressible sufferings; to the which all his were but as flea-bitings, as the slivers or chips of Christ's Cross; and this was no small mitigation of his misery. When the Jews offered our Savior gall and vinegar, he tasted it, but would not drink. Therest he left for his people, and they must pledge him, filling up that which is behind of his sufferings, Col. 1.24. though for a different end, as for exercise, example, trial, witness of truth, &c.

Vers. 1. My God, my God, why hast thou forsaken me? ] David had prayed, Oh for sake me not utterly, Psal. 119.8. In part and for a time he knew God might forsake him, to his thinking at least. But what saith Austin? Non deserit Deus etiamsi deserere videatur; non deserit etiamsi deserat; God forsaketh not his, though he leem sometimes to do so; he leaveth them sometimes, but forsaketh them never: as in an eclipse, the earth wanteth the light of the Sun, but not the influence thereof. David could at the same time call God, his God thrice over, which are words of faith, and do plainly evince that this desertion under which he groaned, was neither absolute nor real, but only that he was in a great distress and perplexity; so that he did believe, and yet not believe ( Plato though a Heathen could say that a man may do so.) See the like, Psal. 31.22. Jon. 2.4. See the Note there. Our Savior in his deepest distress on the Cross, when coping and conflicting with the wrath of his heavenly Father, who (beside the wrath of men, and rage of Devils in that three hours darkness especially) fought against him with his own bare hand, he suffered more than can be imagined, took up this pathetical exclamation, and as some think, repeated this whole Psalm. Then it was that he felt in soul and body the horror of God's displeasure against sin, for which he had undertaken. Then it was that the Deity (though never separated from his Humanity, no not in death when soul and body were sundered for a season) did 〈 in non-Latin alphabet 〉 (as a Father speaketh) suspend for time the influence of its power, and lie hid as it were, neque vires suas exserebat, not putting forth its force, as formerly. Hilary hath a good Note upon this part of Christ's passion; Habes conquerentem relictum se esse, &c. Here thou hast him complaining as forsaken of God; this showeth him to have been a man; but withal thou hast him promising paradise to the penitent thief; this speaketh him God.

Why art thou so far from, &c. ] I roar and am not relieved, as to ease; God will have his people feel what an evil and bitter thing sin is, Jer. 2.19. and therefore he holdeth them eftsoons long upon the rack. Christ also, under the deep sense of our sins, for which he suffered, offered up prayers, with strong crying and tears to him that was able to save him from death, Heb. 5.7.

Vers. 2. O my God, I cry in the day time, &c. ] This was a sore temptation, that his heartiest prayers were not heard. This might have made him jealous of God; to have had hard conceits of him, and heavy conceits of himself. But saith he in the following verses, Thou art holy, and thy Name is to be sanctified, though I be not gratified. And moreover, Others have called upon thee and have been heard, verse. 4, 5. though I now for mine unworthiness am denied. For I am a worm, and no man, Vers. 6. Thus it puts him not off that he is not heard, as others; but humbles him. It drives him not, (as is usual with carnal people in like case) to shifting courses, as a dog that hath lost his Master will follow after any one for relief. A Christian never prevaileth so little by his prayers, but that he will take heart of grace, to come again to God. Silence, or sad answers, do not utterly dishearten him. He ceaseth not wrestling till he hath wrested the blessing out of God's hand with Jacob; and gotten matter of praise for his prayers granted, as David here doth, ere he had done the Psalm, verse. 24, 25.

Vers. 3. But thou art holy ] And therefore to be sanctified in righteousness, Isa. 5.16. whatever betide me or my prayers. I also will trust and try thee to the uttermost, for thou waitest to be gracious; and being a God of Judgment thou best understandest when and how to dispense and deal forth thy favors to thy suppliants, Isa. 30.18. And if I ask good things of thee and miss, it is because I ask amiss, Jam. 4.3. If I be straitened, it is not in thee, but in mine own bowels. They that have Conduit-water come into their houses, if no water come, they conclude not the spring to be dry, but the pipes to be stopped or broken. If prayer speed not, we must be sure the fault is not in God, but in ourselves; were we but ripe for mercy, he is ready to extend it to us, and even waits for the purpose.

O thou that inhabitest the praises of Israel] i.e. The Sanctuary where thou art continually praised by thine Israel, who have the happiness to receive thine answer to their suits, though I cannot. Some render it, O sancte, sempiterne, & laudatissime.

Vers. 4. Our Fathers trusted in thee ] They trusted, and trusted, and trusted, they lengthened out their trust. The Hebrew word for Hope or Trust signifieth also a line; because thereby the heart is stretched out as a line to the thing hoped for; and he that believeth, maketh not haste.

And thou didst deliver them ] Never could any instance be given to the contrary. Let the success of our forefathers confidence, and hope unfailable, flowing from faith unfeigned, confirm our fiducial dependence upon Gospel-promises.

Vers. 5. They cried unto thee ] Having first trusted; It is the prayer of faith that does the deed.

And were not confounded] Deo confisi, nunquam confusi.

Vers. 6. But I am a worm, and no man] David (saith a learned man) in the Arabic tongue signifieth a worm; to which he may here seem to allude. I am a worm saith He, I am dust and ashes saith Abraham, less than the lest of thy loving kindnesses, saith Jacob. Nos autem quid sumus? saith Moses. Thus the Saints express themselves in a low language, as so many broken men. Contrarily the wicked speak big words, bubbles of words, as Peter hath it; ampullantur, as Pharaoh, who said, Who is the Lord? Nebuchadnezzar, Who is that God that can deliver you? Dan. 3. who is Lord over us? &c. Psal. 12. Our Lord Christ, of whom the greatest part of this Psalm must be understood, emptied and humbled himself to the utmost, Phil. 2.7, 8. that we might be exalted; this San of Righteousness went ten degrees back. in the Diall of his Father, that he might come unto us with health in his wings, &c.

A Reproach of men ] Rejectamentum hominis, & nullificamen populi, as Tertullian phraseth it. So was Christ, Isa. 53. so were his Apostle, 1. Cor. 4.13. we are made the sweepings of the World, the off-scourings of all things, the very dung-cart into which every man casteth his filth to be carried thorough the dung-port. Why then should we think much to be slighted?

Vers. 7. All they that see me laugh me▪ to scorn] Contemptus populi ludibriis & opprebriis declaratur, Luk. 22.63. The Apostle speaketh of cruel mockings, Heb. 11.36. The Pharisees who were covetous derided him, Luk. 16.14. and set his people on the stage as it were, for mocking-stocks, Heb. 10.23. Now, post Carthaginem vinci neminem puduit, saith the Historian. If Christ, David, and other precious men were so disgraced and abused by the World; what matter is it for us?

They shoot out the lip, they shake the head ] God is sensible of any the least affront or offense done to his people, be it but in an unseemly gesture, as Laban's lowrings, (See Matth. 27.39.) and sets them upon record against the day of account.

Vers. 8. He trusted on the Lord that he would deliver him ] Is this a prophecy of of our Savior's sufferings, or an History rather? See Matth. 27.43. with the Note.

Seeing he delighted in him ] A most virulent Irony, whereby they sought to cajole him of his confidence, and so to drive him into utter desperation and destruction.

Vers. 9. But thou art he that took me out of the womb ] When, but for thine almighty midwifery, I might have been strangled; or, as an untimely birth, never seen the Sun. It is no less than a miracle that the child is kept alive in the womb, and perisheth not in the midst of those excrements, and that in coming forth, it dieth not, &c. The very opening and shutting again of the body when the child is to be born, is a thing so incomprehensible, that some Naturalists acknowledge the immediate hand and power of God in it. But because it is a common mercy, little notice is taken, or use made of it.

Thou didst make me hope ] Or, keptst me in safety; for puerilit as est periculorum pelagus, a thousand deaths and dangers little ones are subject to; but God preserveth, and provideth; & haec non sunt per accidens, saith Kimchi, these things are not by chance, but by divine providence.

Vers. 10. I was cast upon thee from the womb] Id est, a Patre & Matre mea, saith Kimchi, by my Father and my Mother, whom thou Lord feddest, and filledst her breasts, that she might suckle me. Did men but seriously consider what kept and fed them in the womb, and at the breasts, when neither they could shift for themselves, nor their Parents do much for them, they would conclude he would much more now by their holy prayers, honest endeavors, &c.

Thou art my God from my Mothers belly ] This is a privilege proper to Children born within the Covenant, and they may claim it; they have God for their God from their nativity; and they may lay their reckoning so in all their addresses unto God.

Vers. 11. Be not far from me, for trouble is near ] And so it is high time for thee to put forth an helping hand. Homimbus profanis mirabilis videtur hac ratio, to profane persons, this seemeeh to be a strange reason, saith an Interpreter; but it is a very good one, as this Prophet knew, who therefore makes it his plea.

For there is none to help ] Set in therefore, O Lord, and help, at a dead lift, poor me, who am forsaken of all other hopes.

Vers. 12. Many Bulls have compassed me ] Young Bulls, which noteth their lustiness and courage; Tauri been saginati & petulci.

Strong Bulls of Bashan] A far Country beyond Jordan; famous for fat and fierce cattle. Hereby are meant Princes and Potentates, persecutors of Christ and his people, against whom they run and rush with utmost might and malice, but not always with desired success. Of the wild Bull it is said, that of all things he cannot abide any red color. Therefore the hunter for the nonce standing before a tree, puts on a red garment; whom when the Bull seeth, he runneth hard at him, as hard as he can drive; but the hunter slipping aside, the Bulls horns stick fast in the tree; as when David slipped aside, Saul's spear stuck fast in the wall. In like manner saith a Divine, Christ standing before the tree of his Cross, put on a red garment dipt and died in his own blood, as one that cometh with red garments from B • zra, Isa. 63.1. Therefore the Devil and his agents, like wild Bulls of Bashan ran at him: But he saving himself, their horns stick fast in the Cross; as Abraham's Ram by his horns stuck fast in the briars.

Vers. 13. They gaped upon me with their mouths ] As if they would have swallowed me up at a bit, like so many Lycanthropi, or savage Canniballs.

As a ravening and a roaring Lyon ] Rapiens & rugiens Le • , licet non sit mos Boum rapere; Bulls do not use to raven though they roar; but the malignities of all fierce and fell Creatures are to be found in cruel persecutors. Would any man take the Churches picture, saith Luther? then let him paint a silly poor Maid sitting in a Wood or Wilderness, compassed about with hungry Lions, Wolves, Bulls, Boars and Bears, and with all manner of cruel and hurtful beasts, and in the midst of a great many furious men, or rather Monsters, assaulting her every moment and minute; for this is her condition in the World.

Vers. 14. I am poured out like water ] i.e. I am almost past all recovery, as water spilled upon the ground.

And all my bones are out of joint ] Or, disparted, as on a rack, or by a strappado. Who hath not heard how Lithgow the Scot was used at Maligo in Spain, by the bloody Inquisitors? (after that he had passed thorough the greatest part of the known World, and travelled thorough Forrests, Wildernesses and Deserts where he met with thieves and murderers, Lions, Bulls, Bears, and Tigers, and escaped them) how they starved him, wounded him, dis-jointed him, in ten hours space laid seventy several torments upon him, though they had nothing against him, but suspicion of Religion. And yet after this, God wonderfully delivered him; so that he was brought on this bed wounded and broken to King James, whose letters of recommendation he had for his safe travel through the World, and to whom he made this relation to the face of Gundamour the Spanish Ambassador. This was much, but yet little or nothing to Christ's sufferings, whence that passage in the Greek Litany, 〈 in non-Latin alphabet 〉 , &c. By thine unknown sufferings, good Lord deliverus.

My heart is like wax, &c. ] Fear and faintness causeth an extreme sweat (such as was that of our Savior in his agony, Luk. 22.44.) it disableth also the Members from acting their parts, and softeneth the heart, Job 23.16.

Vers. 15. My strength is dried up like a potsherd ] My spirits are utterly spent, my natural moisture quite wasted and dried up; so that I am even like a skin-bottle in the 〈◊〉 , &c. For my strength, some read my palar.

And my Tongue eleaveth to my jaws ] That which • eedeth and facilitateth the motion of the tongue in speech is exhausted. Consider here the greatness of the divine displeasure poured upon Christ our surety: Words are too weak to utter it.

And thom haft brought me into the dust of death ] Here is the utmost of our Savior's humiliation. Whilst alive he was a worm and no man; but now he is lower; for a living dog is better than a dead Lion, saith Solomon. O humble Savior, whither wilt thou descend? Oh that the same mind might be in us, that was in Christ Jesus, &c.

Vers. 16. For dogs have compassed me ] That is, men of mean rank (opposed to Bulls and Lions, i. e. great ones and interpreted in the next words, the assembly of the wicked, the rude rabble, and of rancorous disposition, Job 30.1. Prov. 26.11. Mat. 7.6. Phil. 3.2. Psal. 59.7.15. Anno Dom. 1556. at Wessensten in Germany, a Jew for theft was in this cruel manner to be executed: He was hanged by the feet with his head downward, betwixt two dogs, which constantly snatched, and bit at him.

They pierced my hands and my feet ] fc. When they nailed Christ to the Cross, Mat. 27.35. Joh. 20.25. Where let me similate, saith a learned man, the Orators gradation, Facinus vincire civens Romanum, &c. It was much for the Son of God to be bound, more to be beaten, most of all to be slain; Quid dicam in crucem tolli? but what shall I say to this, that he was crucified? that was the most vile and ignominious of all punishments; it was also a cruel and cursed kind of death: which yet he refused not; and here we have a clear testimony for his Cross, which the Devil would fain wring from us by his agents, the Jews, with their Keri and Chetib. See Galatin. lib. 8. cap. 17. & lib. 1. c. 8. & Mercer. in Job 7.20.

Vers. 17. I may tell all my bones ] Now especially, when stretched out upon the Cross, Quando pendens extentus erat in lign • , saith Austin. Derident maciem meam, saith Kimchi.

They look and stare upon me] Aspiciunt, id est, despiciunt, ut Cant. 1.6. saith Kimchi, they feed their eyes and passions with my misery, as Luk. 23.35. This 〈 in non-Latin alphabet 〉 is the Devils disease, and declareth a devilish disposition, sc. for a man to make himself merry in other men's misery.

Vers. 18. They part my garments among them, and cast lots ] A very clear Testimony to us that our crucified God (as they scornfully term him) was the true Messiah, so long since fore-prophesied of, and accordingly accomplished, Luk. 23.34. Joh. 20.24. Such Texts as this we should make much of, as the best and iurest evidences of our Christian faith, 2 Pet. 1.19.

Vers. 19. But be net thou far from me, O Lord ] Here he resumeth and reinforceth his former prayer, after a most pathetical description of his so doleful condition. Faith wadeth out of trouble (as the Moon doth out of a cloud) by hearty and affectionate prayer.

O my strength ] God is so to a Believer; then especially when he feeleth himself weak as water.

Hafte thee to help me ] Who am now in an •• igent, and am therefore bold, without limitation, to request thee to haste away to me.

Vers. 20. Deliver my soul from the sword ] i. e. From desperate and deadly danger, from the wicked which is thy sword, Psa. 17.13.

My darling from the power of the dog ] Heb. Mine only one from the hand, &c. as Gen. 9.5. Sic est anima in corpore, ut in domo l •• ea, nec habet s • cium, saith R. David here. The soul is alone in its cottage of clay, and hath no companion. That was a mad fellow who gave out that he had two souls, one for God, and another for whomsoever would have it; If the dog, that is the Devil (as some interpret this Text) lay hands on this darling, it will be found to be all that a man hath, his alonely-soul, the loss whereof our Savior showeth to be both incomparable and irreparable, Mat. 16.26.

Vers. 21. Save me from the Lions mouth ] 2 Tim. 4.17. David was oft snatched out of deaths mouth, and so was Christ; for although he had his life taken away upon the Cross, yet was it (as Calvin here well observeth) more miraculously, and by greater power restored after death, than if he had been delivered from the Cross; and it is a greater miracle to raise the dead, than to heal the most dangerously sick, and to stay the life when it is departing.

For thou hast heard me from the Horns of the Unicorns ] See Heb. 5.7. It is ordinary with David to call his enemies, by the names of the fiercest Creatures. This here mentioned, whether the Unicorn, or Rhinoceros, or some other wild Beast (See Job 39.9, &c.) Cornua habet fortiera aliorum cornibus, saith Ibn-Ezra: Et audivi qued de • ic • t seipsum ab alto monte super cornie ejus, irrupto illo permanente.

Vers. 22. I will declare thy Name, &c. ] Here beginneth the second part of this Psalm, which is gratulatory, and declaratory of the fruit of Christ's Passion and Resurrection, who is not here ashamed to call us Brethren; but doth communicate the Kingdom to us as coheirs with himself.

In the midst of the Congregation, &c. ] viz. That I may not sing alone, but in consort with others, and be their praecentor.

Vers. 23. Ye that fear the Lord praise him ] viz. For your redemption by Christ's Death and Resurrection. Neither are any fit for such a purpose but such as fear the Lord. Excellent words become not a fools mouth, saith Solomon: Christ would not suffer the Devil to confess him. To be praised by a praiseless person, is no praise, saith Seneca.

All ye the seed of Jacob ] i. e. Illi qui diligunt eum.

All ye the seed of Israel ] Qui timent, sed adhuc non diligunt, saith R. David: but I like not his distinction; for none do truly fear God, but those that love him, Hos. 3.5.

Vers. 24. For he hath not despised nor abhorred the affliction ] Vel responsionem, id est orationem qua est responsio linguae, Prov. 16.1. With men a poor man's tale cannot be heard; and the answer given to such cuts off half the Petition, as the Echo doth the voice; but here it is otherwise. I know thy poverty, saith Christ to one of the Seven Churches: but (that is nothing) thou art rich. God thinks not the worse of his Suppliants for their meaneness, but the better rather.

Vers. 25. My praise shall be of thee in the great Congregation ] where it may be most public and exemplary. They that neglect public service for private, do but read their own Inditement, pray their own punishment.

I will pay my vows, &c. ] My Peace-offerings vowed in my distress; these are heavily paid by most people, according to that Italian Proverb, The danger once escaped, the Saint is defrauded. See David's care, Psal. 116. and elsewhere.

Vers. 26. The m •• k shall eat and be satisfied ] They shall be well filled at my Peace-offering Feast, saith David; at my holy Supper, saith Christ: and in meshall have the full fruition of all good things; as at a feast of fat things full of Marrow, of Wines refined on the lees, Isa. 25. Nec copiam hujus saeculi concupiscent nec timebunt inopiam, saith Austin: here they shall neither covet the wealth of this World, nor fear the want of it.

They shall praise the Lord] viz. At the Eucharist, and after.

Your heart shall live forever] Apostrophe ad mansuetos Emphatica. You meck of the earth, and seekers of the Lord, who have eaten of Christ's flesh that was given for the life of the World, Joh. 6.51. Your heart shall live forever: And if so, then in death itself. As Aristotle giveth the reason of the Swans singing a little before his death, because generous blood goeth then to the heart, making it cheerful, and that thence cometh the melody.

Vers. 27. All the ends of the World shall remember ] Shall turn short again upon themselves, as those Solomon prayed for, 1 King. 8.47. and the Prodigal, Luke 15.17.

And turn to the Lord ] From their dead Idols, as 1 Thess. 1.9.

And all the Kindreds of the Nations, &c. ] Christ, when he is lifted up, shall draw all men to him, Joh. 11. the heavenly Eagles from all parts shall fly to this dead, but all-quickening carcass, and shall feed thereupon.

Vers. 28. For the Kingdom is the Lord's ] The Spiritual Kingdom over the Church, and the universal Kingdom over all the World belongeth unto Christ, the eternal God.

Vers. 29. All they that be fat upon earth ] i. e. Rich and prosperous, wealthy and well-liking, these shall feed on Christ, and be furthered thereby in his service; so shall also the poorer sort called here,

They that go down to the dust, and that cannot keep alive, &c. ] That is, that are low kept, and half dead, through hunger and misery.

Vers. 30. A Seed shall serve him ] And be saved by him, a remnant reserved for royal use, a chosen generation, Rom. 9.20. Isa. 53.10.

Vers. 31. Declare his righteousness ] i.e. his Mercy and Goodness, they shall propagate his praise to all posterity.

That he hath done ] Or performed, viz. the Salvation promised by Christ.

PSAL. XXIII.

VErs. 1. The Lord is my Shepherd ] This Psalm may well be called David's Bucolicon, or Pastoral; so daintily hath he struck upon the whole string, through the whole Hymn. Est Psalmus honorabilis, saith Ibn-Ezra; it is a noble Psalm, written and sung by David; not when he fled into the Forest of Hareth, I Sam. 22.5. as some Hebrews will have it; but when as having overcome all his enemies, and settled his Kingdom, he enjoyed great peace and quiet, and had one foot as it were upon the battlements of Heaven. The Jews at this day use for most part to repeat this Psalm after they are sat down to meat. God is often in Scripture called the Shepherd of his people, Psal. 80.1. Ezek. 34.12, 14, 15. Isa. 40.11. Joh. 10.11. 1 Pet. 2.25. although non est officium magis contemptibile quam opilionis, saith R. Jos. Bar. Hamna. there is not a more contemptible office than that of a Shepherd. Every Shepherd was an abomination to the Egyptians. But God disdaineth not to feed his Flock, to guide, to govern, to defend them, to handle, and heal them, to tend, and take care of them; and all this he hath tied himself by Covenant to do, Ezek. 34.25. well therefore might David confidently conclude,

I shall not want] Non deficiam, indigebo, destituar. The wicked in the fullness of his sufficiency is in straits, Job 20.22. Tantalus -like, he is ever wanting: content he hath none. Contrarily, true piety brings true plenty, and a Saint is never to seek of well-contenting sufficiency, 1 Tim 6.6. for to him, Parva seges satis est. And he saith,

Vers. 2. He maketh me to lie down in green pastures] In folds of budding-grass, where he feedeth me daily, and daintily, plentifully, and pleasantly, as among the Lilies, Cant: 6.3. that is, amidst the Ordinances ( David here seemeth to resemble powerful and flourishing Doctrine to green Pastures, and the secret and sweet comforts of the Sacraments to the still waters ) where I shall not need to bite on the bare ground, but may go in and out, and find pasture, Joh. 10.9. such as will breed life, and life in more abundance, Joh. 10.10. Isa. 49.10. fat pastures he provideth, Ezek. 34.14. and fair Coates, or Coverts from the Suns heat, as the word here used may also be rendered. Confer Cant. 1.6. Virgil saith, it is the office of a good shepherd,

He leadeth me (Heb. Gently leadeth me ) beside the still waters ] Heb. waters of rests, Ex quibus diligunt oves bibere, saith Kimchi, such as sheep love to drink of, because void of danger, and yielding a refreshing air. Popish Clergy-men are called the inhabitants of the Sea, Rev. 12.12. because they set abroach gross, troubled, brakish, and sowrish Doctrine, which rather bringeth barrenness to their Hearers, and gnaweth their entralls, than quencheth their thirst, or cooleth their heat. The Doctrine of the Gospel (like the waters of Sil •• , Isa. 8.6.) run gently, but taste pleasantly.

Vers. 3. He restoreth my Soul ] He reduceth me, when like a lost sheep I have gone astray, Psa. 119.176. A Sheep, saith Aristotle, is a foolish and sluggish Creature. Et omenium quadrupedum stupidissimum, aptest of anything to wander, though it 〈◊〉 no want, and unablest to return. The Ox knoweth his owner, and the Ass his Masters crib. Swine in a storm run home, and at night will make to the trough; But a sheep can make no shift to save itself from tempests or inundations; there it stands and will perish, if not driven away by the shepherd. Loe such a silly shiftless thing is man left to himself. But blessed be God for a Christ that best of Shepherds, who restoreth the lost soul, and maketh it to return into the right way, giving it rest, and causing it to serve Him without fear in holiness and righteousness, Luk. 1.74.

He leadeth me in the paths of Righteousness ] Or, In plain smooth easy paths, or sheep-tracks, wherein I may walk unweariably, unblameably, without cessation or cespitation. The ways of sin are craggy, crooked, full of error, and terror, leading to those precipices that tend to destruction. From such stand off, saith Christ to his sheep, who are all rational, and will be ruled by him, Joh. 10.

For his Names sake ] i.e. Of his free grace, and for his mere mercy-sake. Otherwise, he would never do us any of these good offices, but let us alone to perish in our own corruptions.

Vers. 4. Yea though I walk thorough the valley of the shadow of death ] In the most dark and dangerous places, where there is Luctus ubique, pavor, & plurima mortis imago, those dark places full of cruelty, Psal. 74.20. where Wolves wait for me. Though I walk (not step) thorough (not cross) the valley (not a dark entry only) of the shadow of death (the darkest side of it, death in its most hideous and horrid representations) I will not fear; for I fear God, and have him by the hand; I must needs be Tutus sub umbra leonis, safe by his side, and under his safe-guard. It God be for us, who can be against us?

For thou art with me ] Hence my security; see a promise answerable to it, Joh. 10.28. Christ is not to lose any of his sheep, Joh. 17.12. Having therefore this Ark of God's Covenant in our eyes, let us cheerfully pass the waters of Jordan, to take possession of the promised land. Cur timeat hominem homo, in sinu Dei positus, saith a Father?

Thy rod and thy staff ] He pursueth the former Allegory; Shepherds, in driving their flocks, have a rod or wand in their hand, wherewith they now and then strike them; and a staff or sheep-hook on their necks, wherewith they catch and rule them. Of Christ's rods and staves, see Zach. 11.7. &c. foolish Shepherds have only forcipes & mulctram, Zach. 11.15. R. Solomon, by rod here understandeth afflictions, by staff support under them, a good use and a good issue.

They comfort me ] God's rod, like Aaron's, blossometh; and like Jonathan's, it hath honey at the end of it.

Vers. 5. Thou preparest a table before ] Here he makes use of another Metaphor from a liberal feast-maker, or (as some will have it) from a most kind Father, making provision for his dearly beloved child; So did God for David, both in regard of temporals and spirituals. God had given him (as he doth all his people) all things richly to enjoy, all things needful for life and godliness, the upper and nether springs, the blessings of the right hand and of the lest, bona throni, & bona scabelli, as Austin phraseth it. Now outward prosperity when it followeth close walking with God, is very sweet; as the cipher when it followeth the figure addeth to the number, though it be nothing in itself. David's Table was laden with God's Creatures, and did even sweat with variety of them. God had let down to him, as afterwards he did to Peter, a vessel with all manner of beasts of the earth, and fowls of the air in it, Act. 10.12. This he is very sensible of, and thankful for, as a singular favor.

In the presence of mine enemies ] i.e. In fight and spite of them, hostibus videntibus & ringentibus. God doth good to his people maugre the malice of earth and of Hell.

Thou anointest my head with oil ] A piece of entertainment common in those times, and amongst that people, Luk. 7.36, 37, 38. to show the greater respect to their guests. And although this is not every good man's case in temporal respects, yet at the Word and Sacraments God annointeth his guests with the Oil of gladness.

My cup runneth over ] He had not only a fullness of abundance, but of red • ndancy, Those that have this happiness must carry their cup upright, and see that it overflow into their poor Brethren's emptier vesse •• s.

Vers. 6. Surely goodness and mercy, &c. ] Vtique bonit as & beneficentia, Or, as Tremellius hath it, Nihil nisi bonum & benignitas, Nothing but goodness and loving-kindness, &c. This is his good assurance of God's favor for the future, grounded upon God's promise; whereby he was well assured that mercy should follow him, though he should be so foolish as to run from it; like as the Sun going down, followeth the passenger that goeth Eastward, with his beams.

And I will dwell, &c. ] Devoted to his fear I will stick to him in life, in death, and after death. Apprehensions of mercy in God, must work resolutions of obedience in us.

PSAL. XXIV.

A Psalm of David] The Greek addeth, Of the first day of the week (Because wont to be sung in the Temple, on that day) which is now the Christian Sabbath, in memory of Christ's resurrection and ruledome over all, which is here celebrated.

Vers. 1. The earth is the Lord's, and the fullness thereof ] He alone is the true Proprietary, Job 41.11. Deut. 10.14. and the earth is Marsupium Domini, as One saith, the Lord's great purse; the keeping whereof he hath committed to the sons of men, Psal. 115.16. like as also he hath given the heavenly bodies to all people's, Deut. 4.19. every star being God's storehouse, which he openeth for our profit, Deut. 28.12. and out of which he throweth down riches and plenty into the earth, such as the Servants of God gather, and the rest scramble for. What use the Apostle putteth this point to, See 1 Cor. 10.26, 28. with the Notes. Other uses may well be made of it; as, that Kings and Princes bear not themselves as Lord's of all (the Turk and Pope so style themselves; the great Cham of Tartary every day as soon as he hath dined causeth, they say, his trumpets to besounded; by that sign giving leave to other Princes of the earth (his Vassals, as he conceiteth) to go to dinner) but the Lord's vicarii & villici, vicegerents and Stewards, to whom they must give an account of all. Again, that God's dear Children cannot want anything that is good for them; since they have so rich a Father, who seems to say unto them, as Gen. 45.20. Regard not your stuff, for all the good of the land is yours. To him that overcometh will I give to inherit all things; I have all things. Phil. 4.18 2 Cor. 6.10.

The world, and they that dwell therein ] This is God's universal Kingdom by right of Creation, verse. 2. besides which he hath a spiritual Kingdom over his elect, (ut docet nos pulcherrimus hic Psalmus. saith Beza) who are here described, verse. 4, 5, 6. and encouraged to enlarge their desires after their Sovereign in the exercise of faith, and use of means; and to give him the best entertainment, verse. 7, 8, 9, 10. For the Church is Christ's Temple; and every faithful soul is a gate thereof to let him in as Rev. 3.20.

Vers. 2. For he hath founded it upon the Seas ] The solid earth he hath founded upon the liquid waters. This Aristotle acknowledgeth to be a miracle; as also that the waters which are naturally above the earth, overflow it not, but are kept within their shoares, as within doors and bars. This is the very finger of God, and a standing miracle, worthy to be predicated to his praise all the World over, Job 38.6, 7, 8. &c. See the Notes there. See also Gen. 1.9. with the Note.

And established it upon the floods ] Upon the waves and surges of the Sea; which, but for God's decree, would soon surmount it. The dry land is that which is here called Teb. 〈 in non-Latin alphabet 〉 , the habitable world. And this is God's universal Kingdom, which because less considerable, the Prophet speaketh but little of it in comparison, as hastening to the spiritual.

Vers. 3. Who shall ascend into the Hill of the Lord] Montem caelestem significat, saith Vatablus, he meaneth into Heaven; for the Prophets purpose is to show, that although God made all, yet he will not save all; but that there is a select number, c • lled and called out of the many, who shall be everlastingly happy; and these are here characterized, as they are also, Psal. 15. wherewith this Psalm hath great affinity, and is thought to have been composed at the same time, that is saith R. David, post ne gotium Ornani Jebusai, after the business with Araunah the Jebusite, when God by fire from Heaven had pointed out the place where the Temple should be built, 1 Chro. 21.26. & 22.1.

And who shall stand in his holy place? ] Stand with the Lamb upon Mount Zion? Tautologia has est Hebrais perquam familiaris. Who is a true Member of the Church militant? and shall be no leste of the Church triumphant?

Ver. 4. He that hath clean hands ] The clean in hands, that is, of innocent and unblamable conversation; debet esse purus cord, ore, opere, saith Kimchi, he must not touch that unclean thing, 2 Cor. 6.17. Non magna munera, sed immunis manus men's{que} sincera Deo placent. Men must lift up pure hands in prayer, 1 Tim. 2.8. or else their incense will stinck of the hand that offereth it, Isa. 1.13. Those that draw near to God must not only have their hearts sprinkled from an evil conscience, but their bodies also washed with pure water, Heb. 10.22.

And a pure heart ] Which while Pilate wanted, it nothing profited him to wash his hands in the presence of the people. Heaven is an holy place; and they that would go thither, must cleanse themselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God, 2 Cor. 7.1. The Serpent could screw himself into Paradise; but no unclean creature ever came into God's Kingdom. The Citizens of Heaven must here affect purity of heart, aim at it, and in some measure attain to it too; the old frame of impure motions being dissolved, &c.

Who hath not lift up his soul unto vanity ] i. e. Ad id • la vel opes, saith One, that is, to Idols, or riches, Jer. 22.27. but hath lifted it up in the ways of the Lord, as Jehoshaphat did, 2 Chron. 17. and David, Psal. 25.1. not heeding or hankering after the Worlds delights, or the Devils delusions. Some write the word Shau, signifying vanity, with a little Vau, ad indicandum quod minima vanit as est vitanda, &c. to show, that he who would dwell in God's holy Mountain, must carefully avoid the least vanity that is; keeping God's Commandment as the apple of his eye, that will bear no jests, Prov. 7.2. Some for his Soul, read my Soul; He hath not taken in vain my Soul, that is, saith R. Obadiah, That soul inspired by God (which I also have received) he taketh not in vain, he misemployeth not to iniquity, but consecrateth to the service of God, whose image and superscription it beareth.

Nor hath sworn deceitfully ] Or inured his tongue to any other kind of the language of Hell, rotten communication, to the dishonoring of God, or deceiving of others. Perjury is here instanced for the rest, as one of the most heinous. But Peraldus rekoneth up four and twenty several sins of the tongue; all which every Burgess of the new Jerusalem is careful to avoid, as the Devils drovill, no way becoming his pure lip.

Vers. 5. He shall receive the blessing from the Lord ] i. e. Omnimodam felicitatem, all manner of mercies, saith Vatablus; he shall be as happy as heart can wish; for great is the gain of godliness. See my Righteous man's Recompence.

And Righteousness, &c. ] i. e. The fruit and reward of Righteousness, which the Righteous God will not fail to bestow upon all his; even the Crown of Righteousness, 2 Tim. 4.8. A grave Interpreter hath here observed, that there is such a reciprocation between the description of this reward and the persons described, that the blessedness assured to the persons exciteth them to the care of piety; and this care of piety bringeth unto them a sure and firm expectation of blessedness.

Vers. 6. This is the generation of them that seek him ] These are the true Seekers, far different from those that now-adays so style themselves; being no better indeed than the Jesuits by-blows, as one wittily calleth them, though they are not yet so wise as to know their own Father. These are a generation too, but an evil and adulterous, one in these last and loosest times of abounding and abetted Errors.

That seek thy face ] i. e. Thy favor, that desire nothing more than to be in communion with thee and conformity unto thee.

O Jacob ] Or, O God of Jacob: As the Church is called Christ, 1 Cor. 12.12. So God is here called Jacob; such a near union there is betwixt him and his people. Or, this is Jacob. So the true Seekers are fitly called, first, because Israelites indeed, Joh. 1.47. Rom. 9.6. secondly, because they see God face to face, as Jacob did at Penuel, Gen. 32.24, 26, 29, 30. thirdly, because they also, as he, do bear away a blessing, Hos. 12.4. even Righteousness from the God of their salvation, as in the verse aforegoing.

Vers. 7. Lift up your heads O ye gates &c. ] Here he calleth unto Hell-gates, say the Papists; to the Heavens, say others, to give way to Christ's ascension thereinto, as the first fruits, and the opener of the way to all his Members; And he doubleth the same speech, verse. 9. for the joy that he had in the contemplation thereof; bidding them again and again, lift up and be lifted up; a phrase or term taken from triumphal arches, or great Portico's set up or beautified and adorned for the coming in of great victorious and triumphant Captains. There are at this day to be seen at Rome the ruins of Constantine's triumphal arch erected at that time when he entered the City, triumphing over the Tyrant Maxentius, quem vicit signo crucis, as Eusebius reporteth; making Christ to triumph at Rome, after those ten bloody persecutions; with which triumph this Psalm may fitly be compared, saith a learned Interpreter: Our late Annotatours tell us of a fashion in ancient times, that when they would solemnize the entrance of any Prince, or others that had well deserved of the public, they would break down the walls, and pull off the gates of the City; partly for more free entrance, and partly to show that their City needed no walls nor gates, as long as they had such a Guardian and Protector within it. It is likely, say they, that David by these words doth allude to some such custom. Or as Calvin and others will have it, to the Temple to be set up by Solomon; which he wisheth were done, that so he might bring in the Ark of the Covenant, hitherto transportative, into the place of its rest, Psal. 132.14. Certain it is, that the Saints, those living Temples of the Lord, are here called upon to lift up their hearts, in the use of holy ordinances; yea therein to be abundantly lifted up through faith, with a joyful and assured well-come of the King of Glory, who will thereupon come in to them, by the ravishing operation of his love, benefits, and graces.

Vers. 8. Who is this King of glory? ] The gates are brought in as asking this question, saith R. David. This is the Angels admiration at the coming in of Christ's humanity into Heaven, saith Diodate; Rather, it is the question of the faithful concerning the person of their King, whom they hereby resist not; but for their further confirmation, desire to be better informed of Him, and his never-enough adored excellencies.

The Lord strong ] Jehovah the Essentiator, the Eternal God; the most mighty and puissant Warriour; who if he do but arise only, his enemies are scattered; and all that hate him fly before him, Psal. 68.1.

Vers. 9. Lift up your heads, &c. ] See Vers. 7. And learn, that in matters of moment we must be more than ordinary earnest, and importunate with ourselves and others.

Vers. 10. Who is this King of glory? ] The best are acute obtusi in the mystery of Christ crucified; and must therefore by study and inquiry grow in grace, and in the knowledge of our Lord Jesus Christ, 2 Pet. 3.18. praying for that Spirit of wisdom and revelation, for the acknowledgement of him, Ephes. 1.17.

The Lord of Hosts ] He who hath all Creatures at his beck, and check, the Lord of Sabaoth, Rom. 9.29. Jam. 5.4. where the word signifying hosts or arms is used untranslated; because well understood both by Jews and Gentiles, as is also Hosanna, Hallelujah, Amen.

PSAL. XXV.

A Psalm of David] An excellent Psalm; the second of those seven called by the Ancients penitential; and such as may well serve us for a pattern of our daily prayers; as wherein David beggeth three things (answerable to those two last petitions in the Lord's prayer) first, Pardon of sin; secondly, Guidance of God's good Spirit; thirdly, Defense against his enemies. It appeareth, that this Psalm was made by David, when he was well in years, verse. 7. after his sin in the matter of Uriah (that great iniquity as he calleth it, verse. 11. saith Vatablus ) and some gather from verse. 19. that he framed this Psalm, when Absalom was up in arms against him, verse. 19. (compared with Psal. 3.1.) See also verse. 15. & 22. It may seem therefore that when he came to Mahanaim, a Sam. 17.24, 27. (where God shown him marvelous loving kindness in a strong City, Psal. 31.21. and where-hence he was at the people's request, to succor them, or to cause them to be helped, viz, by his hearty prayers for God's assistance, 2 Sam. 18.3.) he composed this Psalm with more than ordinary artifice, viz. in order of Alphabet, as he hath done also some few others, both for the excellency of the matter, and likewise for help of memory; for which cause also St. Matthew summeth up the genealogy of Christ into three fourteenes; all helps being but little enough. Nazianzen and Sedulius, have done the like; the former in his holy Alphabet, 〈 in non-Latin alphabet 〉 , &c. and the latter in his Hymn, A Solis ortus cardine Beatus au • tor saeculi, &c.

Vers. 1. Unto thee O Lord, do I lift up my soul ] i. e. Praeparo cor meum, saith R. Solomon. My heart maketh its faithful addresses to thee (and not any other) with strength of desire and delight, with earnest expectation and hope of relief. See Jer. 22.27. Deut. 24.15. Psal. 86.5. Cyprian saith, that in the primitive times the Minister was wont to prepare the people's minds to pray, by prefacing Sursum corda, Lift up your hearts. The Jews at this day write upon the walls of their Synagogues these words, Tephillah belo cavannah ceguph belo neshamah. That is, A prayer without the intention of the affection, is like a body without a soul; and yet their devotion is a mere outside, saith One, a brainlesse head, and a soulelesse body; Antiquum obtinent, Isa. 29.13. This people draweth nigh to me with their lips, but their heart is far from me. A carnal man can as little lift up his heart in prayer, as a moul can fly. A David finds it an hard task; since the best heart is lumpish, and naturally beareth downward, as the poise of a clock, as the lead of a net. Let us therefore lay aside every weight, and the sin that doth so easily beset it; and pray God to draw us up to himself, as the load-stone doth the Iron, &c.

Vers. 2. O my God, I trust in thee ] I pray in faith, which is as the fire, and my prayer as the flame that ariseth out of it. Faith is the foundation of prayer; and prayer is the fervency of faith. Now David knew that the hand of faith never knocketh at the gate of grace in vain.

Let me not be ashamed ] Shame is the Daughter of disappointment. This David deprecateth; Quae{que} repulsa gravis; see Job 6.20.

Let not mine enemies triumph over me ] By saying, that I pray to no purpose, as Rabshakeh did, Isa. 35.6. I say (saith Hezekiah) I have words of my lips, prayer; prayer? but alas, what's that more than empty words, an aiery nothing? Counsel and strength are for the battle. Thus He.

Vers. 3. Yea let none that wait on thee be ashamed ] Be nosed and twitted with my disappointments, as they are sure to be, if I be repulsed by thee, and worsted by mine enemies; all thy praying people shall have it cast in their teeth, and laid in their dish.

Let them be ashamed which transgress without cause ] Let shame be sent to the right owner, even to those that deal disloyally, unprovoked on my part. And so it was; for Achitophel hanged himself; Abso • om was trussed up by the hand of God, and dispatched by Joab; the people that conspired with him, partly perished by the sword, and partly fled home much ashamed of their enterprize. Oh the power of prayer! what may not the Saints have for asking?

Vers. 4. Shew me thy ways O Lord ] q. d However other men walk towards me, yet my desire is to keep touch with thee; for which purpose I humbly beg thy best direction. See Exod. 33.13. Isa. 2.3.

Teach me thy paths] Assues ac me; inure me to thy paths, Sicut parvulus ad ambulandum assuetus, saith Kimchi, as a little one is taught to find his feet.

Vers. 5. Lead me in thy Truth, and teach me ] i. e. Assidue doce & urge. David was a great proficient in God's School, and yet he would learn more: so sweet is divine knowledge. Four times together here, prayeth. David to be further instructed. See Moses in like manner holily encroaching upon God, Exod. 33.12, 13, 16, 18. as if his Motto had been that of Charles the fisth, Vlterius, More yet.

For thon art the God of my salvation ] Perfect therefore that which concerneth me; Thy mercy O Lord endureth forever; forsake not the works of thine own hands, Psal. 138.8. Thou hast written me down in thy book of preservation with thine own hand; oh read thine own hand-writing and save me, said Queen Elizabeth in her troubles.

Vers. 6. Kemember O Lord thy tender mercies ] Heb. Thy bowels, which thou mayest seem to have lost, but I shall find them for thee. Where are thy bowels and thy compassions? are they restrained? If thou hast forgotten them (but that cannot be) I shall be thy Remembrancer, and read them over unto thee out of the Register of a sanctified memory.

For they have been ever of old ] Etiam ad Adamum, qui vixit quasi mille annis, Ever since Adam, and so onward saith R. Solomon; and why not then to me, who am one of thine, to whom mercy successively belongeth in my generation, as it did to mine Ancestors in theirs?

Vers. 7. Remember not the sins of my youth ] Which, though long since committed, must not be remembered without remorse; since for them God often punisheth men in their age, Job 13.26. Jer. 3.25. It is not the last sand that emptieth the hour-glass, nor the last blow that throweth down the Oak. Sin may sleep a long time, like a sleeping debt, not called for of many years; as Saul's sin in slaying the Gibeonites, not punished till forty years after; as Jo • bs killing of Abner slept all David's days, &c. It is not safe to be at odds with the Ancient of days. This David knew, and therefore was willing to clear all old scores, to get pardon of youthful lusts; lest they should put a sting into his present sufferings. And that being thoroughly done, as he could expect mercy and direction from God, so if any should maliciously upbraid him with his by-gone iniquities, he could answer as Austin did in like case, Quae tu reprehendis, ego damnavi, What thou reprehendest in me, I have long since condemned in myself. And as Reverend Beza, when a spiteful Papist hit him in the teeth with his wanton poems set forth in his youth, and long before repented of, Hic homo invidet mihi gratiam Christi, This fellow said he, envieth me the grace of Jesus Christ.

Nor my transgressions ] Or, prevarications, In personam Vriae, In the matter of Vriak, saith R. Obadiah; the sins of mine age, saith Kimchi; all my faults of former and later time, saith another. David was well in years, when he defiled himself with Bathsheba. In many young men, the Rose is cankered in the bud. And again, as the canker soonest entereth into the white Rose; so doth corruption easily creep into the white head. David prayeth God to forgive him his sins, both of former and of latter time; and not to forgive them only, but to forget them too; Remember not the sins, &c. And as he fitly joineth memory of mercies and forgetfulness of sins, so he forgetteth not to subjoin

According to thy mercy remember thou me, for thy goodness sake, O Lord ] Do all of free grace, not for any motive or merit of mine. Lorinus a Jesuit here bringeth in sundry passages (as well he may) Psal. 6.8. & 51.3. & 69.14. & 86.5.15. & 106.45. & 119.156. & 136.7. Dan. 9.18. Isa. 55.7. to prove that all is of mercy, and not of merits.

Vers. 8. Good and upright is the Lord ] i.e. Gracious, and righteous,' or faithful; and hence it is, that our God is merciful, as Psal. 116.5. hence it is, as that we poor Creatures are not overwhelmed, aut magnitudine peccatoram, aut male calamitatum, either with the greatness of our sins, or the multitude of our miseries.

Therefore will he teach sinners in the way ] i.e. Sensible sinners, meek and mortified, as in the next verse, self-judging, and self-outed; those will he teach to turn to him, and to walk before him in all well-pleasing; and this Doctrine of direction must needs be good, because he is good, and certain, because he is upright.

Vers. 9. The meek will he guide in judgment ] Or, the poor (viz. in spirit) will he make to tread in judgment, to foot it aright, to walk judiciously, to behave themselves wisely as David did, 1 Sam. 10.14. so that Saul feared him 1 Sam. 23. 22. Natural conscience cannot but stoop to the image of God, shining in the hearts and lives of the really Religious.

And the meek will he teach his way ] Such as lie at his feet, and say, Speak Lord for thy servant heareth, such as whose hearts are supple and soluble, tractable and teachable, so as that a little child may lead them, Isa. 11.6. Austin was such an one, En adsu • senex, saith he, à juvene coepisoop • Episcopus tot annorum, à collega nondum anniculo paratus sum disceer, i.e. I am here an old man ready to learn of a young man, my coadjutour, in the ministry, who hath scarce been one year in the service.

Vers. 10. All the paths of the Lord are mercy and truth ] All the passages and proceedings, both ordinantiall and providential whereby he cometh and communicateth himself to his people, are not only Mercy (though that's very sweet) but Truth; they come to them in a way of a promise from God, as bound to them by covenant, this is soul-satisfying indeed; this turns all that a man hath to cream, when every mercy is a present sent him from Heaven by virtue of a promise.

Unto such as keep his Covenant, and his Testimonies ] i.e. His Law (that singular Testimony of his goodness towards them) called a Covenant, because he bargaineth with us, as it were, that we should keep it; which because we can never do, he undertaketh to perform his own part, and ours too. Lex jubet, gratia juvat, he worketh all our works in us, and for us; he giveth us to be what he biddeth us to be; this is the everlasting Covenant, and the fruits of it are sure mercies, compassions that fail not.

Vers. 11. For thy names sake, O. Lord, pardon mine iniquity ] Never did prisoner at the bar beg more earnestly for his life, than David did for pardon of his great offense, especially in the matter of Uriah; for that lay heaviest. Could he but get off the guilt of that, it were an easy matter for him to glory in tribulations with Paul, Rom. 5.3. and to cry out with Luther, Feri Domine, feri; nam à peccatis absolutus sum; Smite Lord, smite; for I am a pardoned sinner, and therefore all is in mercy, and for good.

For it is great ] But that's nothing to so great a God, who delightest in mercy, and makest thy power appear in pardoning the many and horrid sins of thy poor penitents. The high Heaven covereth as well tall Mountains, as small molehills. The vast Ocean swalloweth up huge Rocks, as well as little pibbles. St. Paul was (for the first table) a Blasphemer, and (for the second table) a Persecuter, and injurious; but I obtained mercy, saith He; and why? that the grace of our Lord might appear to be exceeding abundant, even to an over flow, 1 Tim. 1.13, 14. and that the glory of free grace might be so much the more manifested, Rom. 5.20. The more desperate was my disease, the greater is the glory of my Physician, who hath fully cured me, said Austin once to one, who upbraided him with his former loose living.

Vers. 12. What man is he that feareth the Lord? ] This question implieth, first, a paucity of such, as Hos. 14. ult. secondly, the felicity of such as out of a reverential fear of God, sue to him for pardon of sin, and seek to be made his servants. O quanta est felicitas istius viri! O the heaped up happiness of such a rare man! David admireth it here; and well he may; for he hath close communion with God, and sweet communication of Christ's secrets, as followeth.

Him shall he teach in the way that he shall choose ] i.e. That the good man shall pitch upon. God will direct him in all dealings to make a good choice; and will give good success. This is not in a man's own power to do, Jer. 10.23. But the steps of a good man are ordered by the Lord, and he delighteth in his way, Psal. 37.23. He was a pillar of fire, and cloud to the Israelites, Exod. 14.19. and carefully chose out their way for them; not the nearest always, but yet the safest.

Vers. 13. His soul shall dwell at ease ] Heb. shall lodge in good, even then when his body happily is tossing on his sick bed, and at great unrest. One being asked how he did? answered, My body is weak, my soul is well. He shall be freed from the Devil of discontent, and have a blessed self-sufficiency; such, and better than he had, whom Horace describeth Ephod. 2. Beatus ill qui procul negotiis, &c. such as good Jacob had, when he said, I have enough my Brother, &c. Godliness only hath such a contentedness, 1 Tim. 6.6.

And his seed shall inherit the earth ] God's love dieth not with the Parents; but reviveth in their posterity, 2 Sam. 7.12.

It would be a great stay of mind to us, if God should say of our Children, as once David did of Mephibosheth, and afterwards of Chimham; I will take care of them, and see them well provided for. He doth upon the matter say as much and more, to every Believer.

Vers. 14. The secret of the Lord is with them that fear him ] It is neither learning nor labor that can give insight into God's secrets, those Arcana imperii, Mat. 13.12. the Mysteries of the Kingdom of Heaven, the mind of Christ, 1 Cor. 2. ult. these things come by revelation, rather than discourse of reason, and must therefore be obtained by prayer. Those that diligently seek him, shall be of his cabi net counsel, shall know his soul-secrets, and be admitted into a gracious familiarity and friendship, Joh. 15.15. Henceforth I call you not servants, for the servant knoweth not what his Lord doth; but I have called you friends, for all things that I have heard of my Father, I have made known to you.

And he will show them his Covenant ] As having no greater secret to impart to them, than by showing them the Covenant of Grace, his good pleasure and purpose of their eternal Salvation: to make them know the love of Christ which passeth knowledge, that they may be filled with all the fullness of God, Ephes. 3.19. The Jews bragged much of God's Covenant, but here they are given to understand, that only such as fear God are Covenanters. Acts 13.16. Men of Israel, and ye that fear God, give audience.

Vers. 15. Mine eyes are ever toward the Lord ] I look him full in the face, and confidently expect deliverance. This he speaketh, saith one, in reference to the Army that he had sent out to meet Absalom, 2 Sam. 18.1. nothing doubting of getting the day.

For he shall pluck my feet out of the net ] Of evil concupiscence, saith Ibn-Ezra; rather of my foes, those crafty and cruel Fowlers.

Vers. 16. Turn thee unto me ] Heb. Face about towards me.

And have mercy upon me ] There being no such mercy, as to have thy favor. This is a voluminous mercy.

For I am desolate and afflicted ] As all Creatures flag and hang the head, when the Sun is eclipsed. Misery is an object of Mercy; as it was to the compassionate Samaritan.

Vers. 17. The troubles of my heart are enlarged ] Whereby my heart is sorely straitened, so that I can hardly breath: Oh, hide not thine ear at my breathing, at my cry, Lam. 3.56. En patet in curas area lata meas: all afflictions enter into mine heart, as by a wide gate.

Out of my distresses ] Where with I am pent up, and pinched; as afterwards Paul was pricked with the messenger of Satan.

Vers. 18. Lóok upon mine affliction, and my pain ] My griefs under which I groan and labor; my concupiscence, saith Ibn-Ezra, against which I strive, but prevail not.

And forgive all my Sin ] Heb. Lift up, take away; lay them on the true Scape-goat, on that Lamb of God who taketh away the sins of the World, Joh. 1.29.

Vers. 19. Consider mine enemies, for they are many ] This was to David half a promise, and a whole reason that he should be helped; since it was come to an extremity. If God but look out of the pillar of Cloud upon the Egyptian Army, it is enough for their utter confusion, Exod. 14.24.

And they hate me with cruel hatred ] Of their craft he had complained, verse. 15. now of their cruelty. These are never sundered in the Churches enemies; as the Asp, they say, never goeth without his mate. See Isaiah. 34.16.

Vers. 20. O keep my Soul ] The repetition of the self-same Petition argueth earnestness, and is not always battology.

Let me not be ashamed ] rendered scornful and scandalous.

Vers. 21. Let integrity and uprightness preserve me ] Integrity of Conscience, and uprightness of conversation.

For I wait on thee ] viz. For the accomplishment of thy promise, That with the upright thou wilt show thyself upright, Psal. 18.11.

Vers. 22. Redeem Israel, &c. ] In vita vel post mortem means, Either whiles I live, or after my death. This is every good man's care, and prayer. None is in case to pray for the Church, that hath not first made his own peace with God.

PSAL. XXVI.

VErs. 1. Judge me, O Lord ] i.e. Judge betwixt me and mine enemies; not betwixt me and thee, as R. David expoundeth it; for then I am sure to be found faulty.

For I have walked in mine integrity ] viz. Toward Saul, whatever his pickthank Courtiers suggest against me; as Psal. 7. which is much like this, and made as it may seem about the same time as this, viz. about the beginning of Saul's persecution raised against David, 1 Sam. 22.7. &c. who thereupon appealeth here to God's just Judgment, and stands upon his Justification, as holding fast faith and a good conscience,

Therefore I shall not slide ] Or, not far; I shall not be greatly moved, Psal. 62.2. Moved I may be, but not removed; shaken, but not shivered; thrust at, but not thrown down, &c. because bottomed and built upon the rock of Ages, Isa. 26.4, 2 Cor. 4.8.

Vers. 2. Examine me O Lord, and prove me ] It must needs be a good Conscience that thus boldly offereth itself to God's trial; so Job 31.6.

Try my reins and my heart ] i.e. Mine affections and thoughts; for these are sibi mutuo causa. Whilst I mused, the fire kindled, Psal. 39. David was neither ambitious nor factious, as his adversaries represented him.

Vers. 3. For thy loving kindness is before mine eyes ] And that's a strong tie upon my Conscience. The cords of love are the cords of a man, Hos. 11.4. To sin against Mercy is to sin against Humanity, it is no less than bestial, than devilish. When therefore I am tempted to recompense evil for evil, thy loving kindness comes before me, and reigneth me in.

And I have walked in thy truth ] i.e. according to thy Word: I have led a Bible-conversation, though solicited to do otherwise by the Courtiers, and Politicians, with that profane Proverb of their 〈 in non-Latin alphabet 〉 , comply with the times, and be not so straight-laced: Religiosum eportet esse, sed non Religentem.

Vers. 4. I have not sat with vain persons ] who are void of God's holy fear, but filled with all unrighteousness, wickedness, covetousness, maliciousness, &c. Rom. 3.29. Courtiers are such for most part, and David never delighted in such company, to sit with them, especially when they were acting mischief; which whiles Gromwell did at the condemnation of Lambert Martyr, and Sir John Cheek, at other such like meetings, they were cast upon no small snares and inconveniences. See Jer. 15.17.

Neither will I go in with dissemblers ] Heb. close workers of iniquity, secret and sly Sirs, such as hide themselves to do evil, as the Chaldee hath it, and can carry their wickedness cleanly and closely, so as that the World shall be little the wiser, Versatiles & versutili, multiplices, Protei; such as can serve the times, and shift their sails to the sitting of every Wind, Machiavellians, Ahitophels, Jonadabs, 2 Sam. 13.3. These men's wisdom may serve them, as the Ostriches wings, to make them out-run others upon earth, though it be into Hell-mouth, but help them never a whit toward Heaven; David therefore would have nothing to do with them, he would neither enter, walk, nor sit with any such (Confer Psal. 1.1.) they should not sprinkle him with their Court-holy-water.

Vers. 5. I have hated the Congregation of evil-doers ] The Church Malignant, whose lives are a Mystery of iniquity, as Josephus saith of Antipater; qui emnia turbant & miscent, tantum ut ipsi crossere possint, as Aristophanes saith of Cleon; care not whom they ruin, so they may raise themselves, nor what mischief they work to others, so they may drive on their own sinful designs. Luther said of the Monks in Germany, that they were so bad, tam desperate malitiae, ut nihil cogitent quod non idem patrare ausint, that they would stick at no villainy whatsoever. David held it a hell to be in company with such incarnate devils. It was once the prayer of a good Gentlewoman when she was to die, being in much trouble of Conscience, O Lord, let me not go to Hell where the wicked are, for Lord, thou knowest I never loved their company here.

And will not sit with the wicked ] But hate the very garment spotted by the flesh, Jude 2, 3. that is, a void evil company, saith Mr. Perkins, as Levite. 15.4. so Deut. 22.12. It is not safe coming near stinking Catrion, except one have the wind of it. Sin is as catching as the plague.

Vers. 6. I will wash mine hands in innocence ] As Exod. 40.32. So 1 Tim. 2.8. See Deut. 21.6. Isa. 1.15. I am. 5.8. If in our addresses to God we cannot wash our hands in innocence, yet we must wash them in tears; Quem pocnitet peccasse, pene est innocens, saith Soneca; Penitency is well-nigh as good as innocence; but one way or other be sure to come clean when you come to God's Altar, when you draw nigh to him in holy duties. We wash our hands every day, and often, but when we are to sit with some great person, we scour them with balls; so here, we must be always holy, but especially when we present ourselves to the holy eyes of our Creator; And hereby David differenceth himself from the wicked in the use of Ordinances, wherein they were as forward as the best ( Doeg may set his foot as far into the Sanctuary as David, and cry, the Temple of the Lord, &c. ) but cared not to come clear thereunto; their hands were full of blood, their hearts full of wickedness.

So will I compass thine Altar, O Lord ] i.e. I will cover it with Sacrifices and Oblations, and perform what is required of me diligently and cheerfully. The people might not touch the Altar, but only see afar off what was done there by the Priests. Howbeit, those that were more zealous among them, to the end that they might have a full view of the services, stood not still in one place, but stirred up and down on all sides of the Altar; and some such thing David did, when he is said to have danced before the Lord, 2 Sam. 6.14.

Vers. 7. That I may publish ] This was the end David propounded to himself in all his solemn services; that he might set up God, and not serve himself upon God.

And tell of all thy wondrous Works ] All God's Mercies to his are Wonders, if well weighed in their several circumstances. But we commonly deal by them, as Solomon did by the brass of the Temple, it was so much that he weighed it not.

Vers. 8. Lord, I have loved the habitation of thy house ] Much more the people, and the Ordinances there, but most of all the Lord himself of that house (as if a man love the School-master for his Childes sake, he loveth his Child much more) and hence it is that I so hate the Society of the ungodly; For what communion hath Christ with Belial? The word rendered habitation, some derive from a word that signifieth the eye, and therefore render it sight, or beauty; the Seventy 〈 in non-Latin alphabet 〉 comeliness. The Protestants at Lions in France called their public meeting-place Paradise.

And the place where thine honor dwelleth ] i.e. Where thou thyself dwellest, or thine Ark, which is called God's glory, 1 Sam. 4.21. Psal. 78.61. yea God's self, Psal. 132.5. and God's face, Psal. 105.4.

Vers. 9. Gather not my soul with sinners ] I have loved thy House, which sinners never delighted in; therefore gather not my soul with sinners; so the Syriac senseth it. Let me not die the death of Sinners, for I never cared for their company; so the Rabbin's. See the Note on verse. 5. Let me not share with them in punishment, for I could never abide their practice. Balaam would die the death of the righteous, but he liked not of their life. Euchrites would be Croesus vivens, & Socrates mortuus. Sir Walter Rawleigh would live a Papist (there being no Religion like that for Licentious liberty, and lasciviousness) but die a Protestant. We have some that would gladly dance with the Devil all day, and then sup with Christ at night; live all their lives long in Dalilaes lap, and then go to Abraham's bosom when they die. But this cannot be, as David well understood; and therefore both eschewed the life of a wicked person, and deprecated his death; Gather not, or take not away, &c. The righteous is taken away (Heb. gathered, Isa. 57.1. as men gather Flowers and candy them, preserve them) with such to be gathered, David would hold it an happiness, but not with sinners, with sanguinaries; for such are gathered but as house-dust, to be cast out of doors.

Vers. 10. In whose hands is mischief ] Wicked contrivance. Here we have the true portracture of a corrupt Courtier, such as Saul's were.

Vers. 11. But as for me, I will walk ] Whatever others do, their example shall be no rule to me to deviate. See my Righteous man's recompense, D. 1.

Redeem me, &c. ] For I am likely to suffer deeply, for my singularity.

Vers. 12. My foot standeth in an even place ] i.e. Mine affections are in an equal tenor. A good man is 〈 in non-Latin alphabet 〉 the scales of his mind neither rise up toward the beam through their own lightness, or their over-weening opinion of prosperity; nor are too much depressed with any load of sorrow, but hanging equal and unmoved between both, give him liberty in all occurrences to enjoy himself.

I will bless the Lord ] For performance of promises; chiefly in that great Panegyris, Heb. 12.

PSAL. XXVII.

Vers. 1. The Lord is my light ] That is, my comfort and direction, he that dissolveth all my clouds of serrours within, and troubles without. To these all he opposeth God's All-sufficiency, as making for him, and as being All in all unto him, Light, Salvation, Strength of Life, what not? and there-hence his full assurance; and such a masculine magnanimity as feareth not the power of men and Devils, be they who they will, and do what they can. Animo magno nihil est magnum. When a man can out of this consideration, God is my light (inthings of the mind) and my Salvation, (in things of the body, as Ibn-Ezra expoundeth it) contemn and reckon all things else as matters of small moment, it shows he hath in truth apprehended God: and this is true holy magnanimity.

The Lord is the strength of my life ] He that keeps life and soul together, saith Ibn-Ezra, as the Spirits do soul and body; and therefore, Quis potest me interimere, saith Kimchi, who can do me to death?

Of whom shall I be afraid ] Faith fortifieth the heart against distrustful fears; which it quelleth and killeth. In a fright it runneth to the heart, as the blood doth, and releeveth it, setting it 〈 in non-Latin alphabet 〉 , out of the Gunshot of Creature-annoyances, Expertus loquor; for

Vers. 2. When the wicked, even mine enemies, came upon me ] Made impression upon me, with utmost violence, and open mouth, as if they would have devoured me, Cannibal-like; or as a Lion doth a sheep, inhumanissime, ferarum{que} more, saith Junius, barbarously, and beastly.

They stumbled and fell ] Irritis conaitibus corruerunt, they utterly lost their design, as did those Amalekites who had sacked Ziglah, 1 Sam. 30. and Saul often. If a man stumble, and fall not, he gets ground; but if after much blundering he kiss the ground, hefalleth with a force. David's enemies did so, Corruerunt & conciderunt; they were irreparably ruined.

Vers. 3. Though an Host should encamp against me ] See Psal. 3.6. with the Note. We should propound the worst to ourselves (the best will bring with it, as we say) especially if we find our faith to be in heart and vigor, as here David's was.

Though War shouldrise against me ] War is a complexive evil, and is therefore called so by a specialty, Isa. 45.7. I make peace, and create evil, that is, War; Sin, Satan and War have all one name (saith a learned Divine) evil is the best of them; the best of sin is deformity, of Satan, enmity, of war, misery.

In this will I be confident ] In this? In what? In this one ensuing Petition, saith Ibn-Ezra; or, in this that I have said before, The Lord is my light and my Salvation; in this confident gloriation of mine, which is such as an unbeliever is a perfect stranger unto.

Vers. 4. One thing have I desired of the Lord ] One thing above the rest. Every of God's suppliants hath someone special request that he mainly insisteth on; and King David's was the liberty of God's Sanctuary, and enjoyment of his public Ordinances.

This was dearer to him than Wife, Children, Goods, all. This Sute he knew to be honest, and therefore he began it; and being so, he is resolved never to give it over, but to prosecute it to the utmost, and to persevere in prayer (which is a great virtue, Rom. 12.12.) till he had prevailed.

That will I seek after ] As God's constant Remembrancer, who loveth to be importuned, and as it were jogged by his praying people. Herein David shown himself a true Israelite, a Prince of God, and (as Nazianzen styleth Basil the Great) 〈 in non-Latin alphabet 〉 , a man of desires flowing from the Spirit. He knew well that a faint Suter doth but beg a denial.

That I may dwell in the House of the Lord ] i.e. In the place where was the Ark, with the Prophets, Priests, Levites, Asaph and his brethren, &c. with whom David desired to be taken up in the service of God, free from Secular cares and delights, at times convenient. Pyrrhus told Cyneas, that when he had finished his Wars once, he would then sit still and be merry. The Roman Generals when they had once triumphed over their enemies, might take their ease and pleasure forever after. But good David resolves to improve his rest when ever God shall grant it him, to perpetual piety, That I may dwell, saith he, or sit in the house of Jehovah all the days of my life; this was the height of his ambition, this was David's delight.

To behold the beauty of the Lord ] Heb. The delight, amenity, or pleasantness of Jehovah; hoc est cultum Dei ordinatum, saith Kimchi, those ceremonial services which were their Gospel, and Christ in figure, Heb. 8.5. whom David desired to contemplate

And to inquire in his Temple ] Heb. Early to inquire, that is, earnestly, what that good and holy and acceptable will of God is. Here it was that David used to seek satisfaction and resolution of his doubts and scruples; when at any time he was gravelled, Psal. 73.16, 17. Some render it, ut lustrem Templum ejus.

Ver. 5. For in time of trouble he shall hide me ] This protection he boldly promiseth himself as a fruit of his faith, fostered by the use of the ordinances. He knew that the only way to be safe, was to get under God's wing, Psal. 91. to take sanctuary there, to be hid under God's Altar; for upon all the glory there is a defense, Isa. 4.5. Joash was preserved six years in the sanctuary, where he was hid. The Sanctuary is called God's hidden place, Ezek. 7.22. and his Saints, his hidden ones, Psal. 83.4.

In his Pavilion ] The Hebrew Succoh is written with a little Samech, to show, say the Masorites, that a little pavilion or cottage where God is, shall be sufficient to safeguard the Saints.

In the secret of his tabernacle ] I shall be as safe, as if I were shut up in his holy Ark.

He shall set me upon a Rock ] Out of mine enemies reach.

Vers. 6. And now shall mine head be lifted up ] See Psal. 3.4. and take notice how clear David was upon his prayer, of the possession of the promise, that he should both get the better of his enemies, and enjoy the public ordinances.

Sacrifices of joy ] Heb. Of loud shouting, hoc est sacrificia cum canticis, saith R. Solomon. Sacrifices with triumph, alarm, or jubilation to the Lord; not with profane triumphings, as the manner of the World is; as if by mine own strength or prudence I had gotten the victory. So at the battle of Agincourt when our Henry the fifth had beaten the French, the honor of the day was, by the Kings command, ascribed only to God. He would not suffer his broken Crown, or bruised armor to be born before him in show; or any ballads to be set forth or sung in his honor, &c.

Vers. 7. Hear O Lord, when I cry ] This was his form of prayer, or to this effect, when he was in any distress or danger; As a good soldier of Jesus Christ he had weapons, not only defensive (the shield of Faith, helmet of Hope, breastplate of Righteousness, &c. as Ephes. 6.) but also offensive, viz. the darts of Prayer, as here, and the sword of the Spirit, the Word of God, as in the next.

Vers. 8. When thou saidst Seek ye my face, &c. ] Or, My heart said unto thee (or, for thee, and in thy stead) Let my face seek thy face, &c. Or concerning Thee, said my heart, that is, I have constantly considered of those words of thine, Seek ye my face, and therefore I come confidently unto thee. See Deut. 4.19. Upon which Commandment (involving a promise) David seems to ground this speech of his. R. Solomon hath it thus, Thou hast said to my heart, Seek ye my face, that is, Thou hast told me by thy Spirit that all Israel should seek thy face, and as for me, I will surely seek thy face.

My heart said unto thee, &c. ] My heart (moved and inspired by thy Spirit working in me a gracious compliance) ecchoed out as it were, Thy face, &c. See the like, Jer. 3.22. Return ye backsliding Children, and I will heal your backslidings; behold we come unto thee; for thou art the Lord our God. Every godly person hath the duplicate of God's law in his heart; and is willingly cast into the mould of his word, Rom. 6.27.

Vers. 9. Hide not thy face far from me ] For then it will be to no purpose for me to seek it; eclipse not thy favor, with-hold not thy succor, but meet me; yea, prevent me with thy loving kindness. Tantum velis, & Deus tibi preoccurret, saith an Ancient.

Put not thy Servant away in anger ] Thy Servant I am, though a sinful servant, and such as provoketh thee to displeasure; nevertheless reject me not as thou hast done Saul, and sundry others, for their misdoings. So 2 Sam. 24.16. take away the iniquity of thy servant: and to prove himself so, he addeth, For I have done foolishly; As some godly learned think, hereby intimating, that if he deserved not to be called God's servant in regard of his late sin; yet in regard of his latter service of confession. God puts away many in anger for their supposed goodness; but not any at all for their confessed badness.

Thou hast been my help, leave me not, &c. ] It is a good note that one giveth upon these words; The godly many times have such earnest affections in prayer, that they can hardly content themselves with any words, to express their minds with-all.

Vers. 10. When my Father and my Mother forsake me ] Or, For my Father and my Mother do forsake me (that is, they are not able to help me) but thou, &c. There is an Ocean of love in a Parents heart toward their even untoward Children, as was in David toward Absalom, after all his unnatural miscarriages; insomuch as Joab upbraideth him with it, 2 Sam. 19.6. But all the mercies of all the Fathers and Mothers in the World put together, make not the tythe of God's mercy toward his Children, Isa. 41.15.

Then the Lord will take me up ] Heb. will gather me, that is, take me into his care and keeping. In the Civil law we find provision made for outcasts and friendless persons; some Hospitals to entertain them, some liberties to comfort, and compensate their trouble. It is sure, that in God the forlorn and fatherless find mercy, Hos. 14.3. See 1 Sam. 22.2, 3. Joh. 9.35. Jer. 30.17. In the Israelites marching thorough the Wilderness, at the fourth alarm arose the standard of Dan, Asher, and Naphtali; and to these was committed the care of gathering together the lame, feeble, and sick, and to look that nothing was left behind; whence they were called the gathering host, Josh. 6.9. Unto this, some think David here alludeth.

Vers. 11. Teach me thy way, O Lord, and lead mae, &c. ] Deus non deserit sues, duns cos docet ac ducit, God shows that he forsaketh not his (whatever other friends do) so long as he teacheth and leadeth them. See Psal. 25.4, 5. with the Notes.

In a plain path ] Heb. In a way of plainness, wherein I may escape mine enemies ambushes.

Because of mine enemies ] Or, Because of mine observers; so it may be read; such as Saul and Doeg were, who looked upon David with an evil eye, and watched for his halting. It was the wisdom of the Lacedemonians always to send two Ambassadors together, which disagreed among themselves; that so they might mutually eye one another's actions. The wicked will be eying and prying into the practices of good people, who must therefore watch and pray.

Vers. 12. Deliver me not over unto the will of mine enemies ] Heb. Unto the soul: for the wicked are carried on against the godly, with all their soul, as it were.

For false witnesses ] Such as whereof Saul's court was full, viz. his Aiones & Negones, who fed his humor by traducing and denigrating innocent David.

And such as breath out cruelty ] As Saul breathed out threatening against the Disciples, Act. 9. So did David's spit-fires.

Vers. 13. I had fainted, unless I had believed ] Saved he was then by his Faith, which drank to him as it were in a cup of Nepenthes, and fetched him again, when ready to swoon and sink. See Psal. 119.92. The word rendered Unless, here, is (as the Masorites note) one of the fifteen Scripture-words, that were extraordinarily pointed by the men of the great Synagogue. The reason whereof given by Kimchi and others (as if David doubted of his salvation) is not satisfactory, nor sound.

To see the goodness of the Lord ] That is, to taste; one sense usually put for another; the soul also hath her senses; and these must be habitually exercised to discern good and evil, Heb. 5. ult.

In the Land of the living ] That is, here on earth, ( Psal. 316.9. Isa. 38. •• . where men live; and I myself have not only a portion of life with them, but a promise of many good things besides. To blame therefore was good David, when he said in his haste, All men are liars, Prophets, and all who had promised him the Kingdom, Psal. 116.10. But the best have their passions; which they daily outgrow, and add to their faith patience, 2 Pet. 1.5, 6. And albeit as Calvin here noteth, every ones case is not like David's, who had particular promises concerning this life, beyond many other faithful persons; yet, because according to every man's faith it shall be unto him, let us all likewise trust in God, as we are all hereupon exhorted in the next words.

Vers. 14. Wait on the Lord ] Expecta, expecta. See how earnest good David is with himself and others; for he knew men's dullness, and the difficulty of the duty. Religious men find it more easy to bear evil, than to wait till the promised good be enjoyed, Heb. 10.36. the spoiling of their goods required patience; but this, more than ordinary. Let our distance from God, our dependence upon him, and our undone condition without him, be but considered; and we shall be the willinger to wait, yea to want, and go without some things, that we are but too much set upon.

Be of good courage ] Be confirmed, hold fast, play the man (as the Seventy have it, and the Apostle useth the same word, 1 Cor. 16.13.) and let not the big words of thine enemies make thee to cast away thy confidence, which hath so great recompense of reward.

And he shall strengthen thy heart ] Or, let thine heart be confirmed, cheer up, hold out faith and patience.

Wait I say on the Lord ] i. e. De die in diem expecta, wait still; do it from one day to another. God is a free agent, neither is it fit for us to send for him by a Post. Many of his promises bear a long date; but they are sure and infallible. Wait therefore, and why? See Habakkuk. 2.3. with the Note.

PSAL. XXVIII.

Vers. 1. Unto thee will I cry O Lord my Rock ] That thou mayest grant me what I begged so earnestly of thee in the former Psalm especially, verse. 4. One thing have I desired of the Lord, that I will seek after, &c. For this Psalm is of the same subject with that; and seemeth to have been made much about the same time; viz. after that David had twice spared Saul's life, 1 Sam. 24.4, 5, 6, &c. & 26.12, 21. Only here he expresseth himself, not as if he had been a private person, and in daily danger of his life; but as destined and designed to the Kingdom by Almighty God, to whom therefore he prayeth for himself and the people, and against their inplacable enemies, with so great confidence, as that he presently praiseth him for his request obtained, verse. 6.

Be not silent to me ] Cease not, as deaf, from me. If God seem to be deaf to us, we must cry the louder; that having prepared our hearts by such a seeming silence, he may cause his ears to hear, Psal. 10.17. which he will not fail to do, when once we set up our note, and make bitter moan.

Lest if thou be silent, &c. ] Here are his reasons to help his hope to be heard. God is well pleased that we argue it out with him in prayer.

Like them that go down into the Pit ] Or, dirty dungeon, that is, the grave; or, as Kimchi, lest I be as the wicked, that go down to Hell. The Righteous perisheth, Isa. 57.1. that is, the World looks upon them as lost.

Vers. 2. When I lift up my hand ] An ordinary gesture in prayer; expressing faith (for they held out their open hands, as craving beggars with the Palms upward, 1 King. 8.22.) and helping fervency; whilst hands and heart went up together to God in the heavens, Lam. 3.40. Preces fundimns, colum 〈◊〉 , misericordi •• 〈◊〉 , &c.

Toward thy holy Ona ••• ] Called Debbir, because there-hence God spake and gave answer, Toward this (a • ype of Chrift, the Word essential) David lifteth up his hands that it might be as a Ladder, whereby his prayer might get up to Heaven. The Devil also (who delighteth to be God's ape, but for man's mischief) gave or and c • at. 〈◊〉 and elsewhere; but 〈 in non-Latin alphabet 〉 & 〈◊〉 doubtful and lying; as to Croesus, Pyrrbus, others. But the eternity of Israel cannot lie, 1 Sam. 15. every word of God is pure, he is a shield to them that put their trust in him, Prov. 30.5.

Vers. 3. Draw me not away with the wicked ] Who seek to draw me away from my settled purpose of attending upon thee 〈 in non-Latin alphabet 〉 , 1 Cor. 7.35. and are therefore likely to be drawn away by thee to Execution, as Malefactors are drawn, hanged and quartered (there wanteth but a hurdle, a horse, and a halter, said Belknapp to do me right) as Sisera was drawn by God to the River Kishon to be ruined, Judge. 4.7. Ducunt volentem fata, nolentem trahunt.

Which speak peace to their Neighbors, but mischief is in their hearts ] Saul and his Courtiers are here noted.

The Florentine Secretary (Machiavell) was not born of many years after; but the Devil was as great a Master then as afterwards; and David oft complaineth of it.

Vers. 4. Give them according to their deeds ] God loveth to retaliate; and David out of a public and prophetic spirit (not from private revenge, or troubled affectious) taketh thus upon him to imprecate,

And according to the wickedness of their endeavors ] They were therefore old habituated irreclaimable sinners whom he thus cursed, And against such, this and such like imprecations are still in force.

Give them after the works of their hands ] Because they regard not the works of thine hands, Vers. 5. Par pari, saith Ibn-Ezra here.

Vers. 5. Because they regard not the works of the Lord ] that is, saith Kimchi, the worship of God they care not for; but follow the vanities of the World. Or, the works of God in heaven and earth; the consideration whereof is a part of God's worship. Or, they regard not the works of the Lord, that is, the first making: nor The operation of his hands ] that is, the present disposing of his Creatures, either by way of mercy, or judgment, whereof these brutish persons make no observation at all, Psa. 92.5, 6, 7. Isa. 5.12. particularly they neither regard my present affliction, Amos 6.6. nor believe my future exaltation to the Throne, as God hath promised me; but oppose it all they can; and would gladly prevent it, which yet they cannot, but will be found fighters against God.

He shall destroy them, and not build them up ] Destroy them in this World, and not build them up in the World to come, say the Rabbin's. Or, as others, he shall break them down, as men do old rotten ruinous houses, and never more repair or rebuild them. Non potest Deus non perdere judicuis suis, qui non crudiuntur documentis. They that will not be ruled, shall be ruined. See 1 Sam. 2.25.

Vers. 6. Blessed be the Lord, because he hath beard, &c. ] God will one day turn the prayers of his people into praises. David Vers. 1. had said, Be not silent to me; here, Blessed be God, for he hath answered me. So Jehoshaphat had his Bacah soon turned into Berachah, 2 Chron. 20.18, 19. See David's Syllogism; and mark his Conclusion, Psal. 66.18, 19, 20. not according to the rules of Logic, but better.

Vers. 7. The Lord is my strength and my shield ] So that I am furnished and harnessed within and without. See Psal. 18.2.

My heart trusted in him, and I am helped ] Faith substantiateth things not yet seen, Heb. 11.1. it altereth the Tenses, saith One, and putteth the future into the present tense, as here.

My heart greatly rejoiceth, &c. ] Inwardly I am glad, warmed at heart; and outwardly cheerful, even unto singing. And what will David sing? See his Ditty in the next words.

Vers. 8. The Lord is their strength ] Not mine only, as verse. 7. but the strength of all and everyone of the holy Community, of true Christians, partakers of Christ's unction, of his Spirit.

Vers. 9. Save thy people ] The Church must share in our prayers.

And bless thine inheritance ] Which cannot but be dear to thee.

Feed them also ] For they are but ill-favouredly fed by Saul.

Lift them up ] Over all their enemies, as Psal. 27.6.

PSAL. XXIX.

VErs. 1. Give unto the Lord ] Verbo & confession, saith Kimchi; By word and confession, as Josh. 7.19. Jer. 13.16. acknowledge him the King immortal, invisible, &c. and yourselves his Vassals; as did those three best Emperors, Constantine, Theodosius, and Valentinian. Cedite, colite, step back, stoop, humble and tremble before this dread Sovereign of the World; bear an awful respect to the divine Majesty, the High thunderer, the great Wonder-worker; unless you will come short of brute beasts, and dumb Creatures.

O ye Mighty ] Heb. Ye sons of the Mighty, Grandees and Potentates, who are readiest to rob God of his glory, and being tumour'd up by their worldly wealth and greatness, to deem or rather dream themselves demy God's; such as may do what they list, as not accountable to any mortal. The Septuagint render it, O ye Sons of Ramms. These Bel-weathers should not cast their noses into the air, and carry their crest the higher, because the shepherd hath bestowed a bell upon them more than upon the rest of the flock.

Give unto the Lord ] Give, give, give; This showeth how unwilling such are, usually to give God his right; or to suffer a word of exhortation to this purpose.

Glory and strength ] By ascribing all to him, casting down your Crowns at his feet, setting up his sincere service where-ever ye have to do, &c.

Vers. 2. Give unto the Lord the glory due unto his name] Which yet you cannot do; for his name is above all praise, Psal. 148.13. but you must aim at it. The Rabbin's observe that God's holy name is mentioned eighteen several times in this Psalm; that great men especially may give him the honor of his name, that they may stand in awe and not sin, that they may bring presents to Him, who ought to be feared, and those also the very best of the best, since He is a great King, and standeth much upon his seniority, Mal. 1.14.

Worship the Lord in the beauty of Holiness ] Or, In his glorious Sanctuary; therefore glorious, because there they might see God's face, and hear his voice in his ordinances. Away therefore with your superstitions, and will-worships; and bring your gifts to his beautiful Sanctuary; for nowhere else will he receive them. Send a Lamb to this Ruler of the earth, Isa. 16.1. as an homage-penny.

Vers. 3. The voice of the Lord is upon the waters ] Thunder is here called (and fitly) the voice of the Lord (being brought as one instance of those many other glorious works of his in nature) because it comes from him alone. Natural causes there are assigned of it; but we must not stick in them, as Epicurus and his Hoggs would have us. The best Philosophy in this behalf, is to hear God Almighty by his thunder speaking unto us from Heaven, as if he were present; and to see him in his lightnings, as if he cast his eyes upon us, to behold what we had been doing. This voice of the Lord is fitly instanced as an evidence of the divine power and Majesty; because it is so dreadful, even to the greatest Atheists; as it was to Gaius Caligula that potent Emperor, ready to run into a mouse-hole in a time of thunder.

The God of glory thundereth ] And men quake before him; as worms at such a time wriggle into the corners of the earth. And yet your dive-dappers duck not at this rattle in the air, though they do at a far smaller matter: So, many tremble not at God's terrible threats, that yet are afraid of a penal statute.

The Lord is upon many waters ] viz. When he thundereth; De aquis pendulis loquitur, saith Vatablus; He speaketh of the waters in the clouds, which are many, and of great force, as appeared in the general deluge; and doth still appear by that infinite inundation of rain that followeth upon the thunder claps. Some render it, The Lord, or, the voice of the Lord is above many waters, i. e. above the loud roaring of many waters, which is even drowned by the thunder.

Vers. 4. The voice of the Lord is powerful ] So that it shaketh heaven and earth, Heb. 12.26. Cogitent ergo Principes quantum infra Deum subsidant, &c. Let those that think themselves some great business, consider God's infinite power, putting forth itself in thunders, and tempests, and they will soon be crest-fallen.

The voice of the Lord is full of Majesty ] Heb. In Majesty; it is magnificall, and immutable, though some fools have attempted to imitate it (as a certain King of Egypt, and Caligula the Emperor) by certain Engines and devices.

Vers. 5. The voice of the Lord breaketh the Cedars ] i. e. The thunder; and those things that either go before it, or follow it, as lightnings, thunderbolts, storm, tempest, &c. breaking and turning up by the roots huge trees.

The Lord breaketh the Cedars of Lebanon] Which are the tallest, thickest and most durable of any place, in the habitable World. What a shame is it then that our hard hearts break not, yield not, though thunder-struck with the dreadful menaces of God's mouth? Corripimur sed non corrigimur, &c. A fearful case. Let the tall Cedars see to it. Nam per Cedros intellig it 〈 in non-Latin alphabet 〉 quicquid est eximium in mundo; Where is that hammer of the Nations Nebuchadnezzar? that terror of the World, Tamerlan, &c? Are they not broken in pieces as a Potters Vessel?

Vers. 6. He maketh them also to skip like a Calf ] Young living Creatures are full of motion. God by his thunder and earthquake thereupon (for so the Hebrews understand it) maketh not only those huge trees, the splinters of them, to fly up into the air, but also the Mountains whereupon they grow, to skip and jump out of their places, and aloft from their center.

Lebanon and Sirion, &c. ] Or, Hermon, two known Mountains.

Vers. 7. The voice of the Lord divideth, (Heb. cutteth out) the flames of fire ] i. e. The lightening which the thunder is said to strike, or cut out, because it causeth them to shoot and glide; it immediately followeth one flash, and goeth before another; dispersing and darting them hither and thither.

Vers. 8. The voice of the Lord shaketh the Wilderness ] i. e. The beasts abiding in the Wildernesses, the most savage creatures, those that lie in woods, and are most fearless of men, are put to pain by thunder, and made to travel with trembling.

The Lord shaketh the wilderness of Kadesh] Thorough which the Israelites passed into Canaan, Num. 13.27. the beasts whereof were cruel, Deut. 8.25. & 32. 10. Beza paraphraseth, & Arabum tesqua succutit, it shaketh the Cottages of the Arabians.

Vers. 9. The voice of the Lord maketh the Hinds to calve ] Which they naturally do not, without a great deal of difficulty, Job 39.4, 5, 6. See the Note there.

And discovereth the Forrests ] By driving the beasts into their dens, baring the Forrests of their leaves and fruits, turning up trees by the roots, and so making a clear prospect thorough woods and groves, as one phraseth it.

And in his Temple doth everyone speak of his glory ] Heb. Everyone, or, every whit of it saith Glory; Every godly man observing his dreadful thunder, and other his stupendous works, saith, Glory be to God on high. Some conceive that this Psalm was appointed by David to be sung in the Temple in time of thunder; which is not unlikely. There are that make God to be the Nominative case to the Verb speaketh, and render it thus; And in his Temple, or Palace, doth be utter all his glory. As if the Psalmist should say; Much of his glory God uttereth in his thunder; but all in his Temple. For whatsoever there he speaketh with his mouth, he fulfilleth it with his hand, Psal. 115.3. & 119.91. & 33.9. Isa. 44.26. See a like collation of God's works and word, with a praelation of this above those, Psal. 19.1-7. Psal. 111.7.

Vers. 10. The Lord sitteth upon the flood ] He reigned in that general deluge in Noah's days, Gen. 6. & 7. and doth still over those horrible inundations that follow upon thunder and strong-tempests; ruling that raging Element, and governing all by his providence, and sovereign power.

Yea the Lord sitteth King forever ] And over all; therefore all, even the Mightiest should give him glory, as Vers. 1.

Vers. 11. The Lord will give strength unto his people ] To bear up their hearts in time of thunder, or other terrible occurrences.

The Lord will bless his people with peace ] Pace omnimoda, With peace internal, external, eternal; for godliness hath the promises of both lives, of prosperity, safety and welfare, both of soul and body.

PSAL. XXX.

A Psalm and song ] i.e. An holy hymn, first framed in meeter; then sung with men's voices.

At the dedication of the house of David] Either when it was new built, 2 Sam. 5.11. confer Deut. 20.5. Neb. 12.27. saying as He once,

God so loveth his people, that their walls are ever in his sight, Ifa. 49.16. they should therefore have holiness to the Lord written upon them, Zach. 14. sanctified they should be by the word and prayer, 1 Tim. 4.5. Or else, after he had defiled it by his Adultery, with Bathsbeba, and Absalom had much more defiled it by his abominable incest and other villainies, See 2 Sam. 20.3.

Vers. I. I will extol thee O Lord, for thou hast lifted me up] De puteo peccati canoso, saith Kimchi, out of the miry pit of fin; or out of the ditch of deadly danger, say others. Therefore I will extol thee, that is, I will have high and honorable conceptions of thee. I will also do mine utmoft, both by words and deeds, that thou mayest be acknowledged by others to be as thou art, the great and mighty Monarch of the whole World.

And hast not made my foes to rejoice over me] Befides all former victories, Absalom and Sheba were lately slain.

Vers. 2. I cried unto thee ] In some great sickness, say some, that befell him about the time that he built his house of Cedar, 2 Sam. 5. that he might not be overjoyed, and take a surfeit: Or rather, when by my sons rifing up against me, I was likely to have lost my state and Kingdom.

Andt hou hast healed me ] That is, helped me, as Jon. 2.6. thou hast restored and re-established me in my Kingdom. Kimchi senseth it thus, Thou hast delivered my soul from Hell, though in this World thou hast grievously afflicted my body.

Vers. 3. O Lord thou hast brought up, &c. ] Here he saith the same again as before; the better to set forth the greatneffe of the benefit, and so to excite himself to due thankfulness. The uttermost extremity of a calamity is to be acknowledged, after we are delivered out of it, Isa. 38.10.

Thou hast kept me alive ] Thou hast rescued me from instant death; and this I look upon as a resurrection from the dead.

Vers. 4. Sing unto the Lord ] Here he calleth in help to praise God, as holding himself too weak to do it a lone. Publication of God's praises should be seconded by provocation of others to do the like. David thought one mouth too little to do it.

O ye Saints of his ] Or, O ye his merciful ones, that having partaken of his mercy, are ready to impart the same to others; and not to pull up that bridge before them, that yourselves have once gone over.

At the Remembrance (or memorial) of his holiness ] That is, at his Tabernacle, say some; that his holineffe, his grace and goodneffe may be always had in remembrance, say others; and that which he doth for us be carefully kept upon record.

Vers. 5. For his anger endureth but a moment ] Though it lasts all a man's life; for what's that to eternity? Junctumest quod vivimus & puncto minus. But it soon repenteth the Lord concerning his servants; whom, out of love displeased, he correcteth for a short braid, Ifa. 54.7, 8.2 Cor. 14.17. Isa. 26.20. Heb. 10.37. Tantillum, tantillum, adbuc pusillum. Bear up therefore, faint not, fret not.

If our sorrows be long, they are light; if sharper the shorter. The sharp North East-wind never lasteth three days; nothing violent is permanent.

In his favor is life] Vita in voluntate, else we should die in our sins; but his favor never faileth. Kimchi here noteth that of those thirteen attributes of God, Exod. 34.7. twelve are mercy, and one only is anger. Joseph for his thirteen years of servitude and imprisonment, had fourscore years freedom and preferment. David's persecution by Saul was but a moment to his following happineffe when once he came to the Kingdom.

Weeping may endure for a night ] Diseafes and aches are worst toward night. At even-tide loe there is trouble; but afore morning it is gone, Isa. 17.14 mourning lasterfi but till morning, and then departeth; as did Lots two Angels. The morning of the Resurrection howsoever, shall put a period to all our miseries; and make a plentiful amends.

But joy cometh in the morning ] Heb. Singing; flebilibus modis modus adbibebitur. God turneth his people's sighing into singing, their musing into music, tears into triumph, wringing of hands into dapping of hands for joy, &c. And as there is a vicissitude of nights and days; so of crosses and mercies to God's people, whiles they are in this vale of misery, and valley of tears. God checkereth his providences (saith One) white and black; he speckleth his work, as is set forth by those speckled horses among the Myrtle-trees, Zach. 1.8. Mercies and Crosses are interwoven. This World is called a valley of tears, or as some render it, of Mulberrytrees, Psal. 84.6. Betwixt them both, they may make up an emblem of the Saints condition here. Tears are moist; Mulberries grow in dry places. God's people have their interchanges of joys and sorrows, whilst here. See in this and the following verses the circle God goes in with them. David was afflicted and delivered, in this verse; In the next he grew wanton. Then he is troubled again, Vers. 7. crieth again, 8, 9. God turneth his mourning into mirth again, 11, 12.

Vers. 6. And in my prosperity I said ] Or, In my tranquility; then it was that he was overgrown with security; as was also Job, chap 29.18, 19, 20. See the Note there; and Job 9.18. How many have burnt their wings about Jobs candle? chap. 29.3. saith One; Oh the hazard of honor • damage of dignity! how soon are we broken upon the soft pillow of ease a Lunaticks, when the Moon is declining and in the wain, are sober enough; but when full, more wild and exorbitant. Flies fettle upon the sweetest persumes when cold; so do sin and Satan's temptations on the best hearts, when dissolved and dis-spirited by prosperity; Watch therefore. Adam in Paradise was overcome; when Job on the dung-hill was a Conqueror.

I shall never be moved] Excessere metum mea jam bona. David by misreckoning of a point, mist the haven, and had almost run upon the Rocks. How apt are the holiest to be proud and secure? even as worms and wasps eat the sweetest apples and fruits. What reasonhad David to promise himself more than ever God promised him, immunity from the Croffe? Did he think (as Dionysius afterwards did, but was clearly confuted soon after) that his Kingdom, and with it prosperity. was tied unto him with cords of Adamant? what though he sat quietly now at Jerusalem, 2 Sam. 11.1. free from fear of enemies? and could find time to look and lust after his neighbors wife, would this always hold, thought he? and could not God set up his own darling Absalom, to put him to trouble? No; David said in his prosperity, Non vacillabo. I shall never be moved; and why?

Vers. 7. Lord, by thy favor thou hast made my mountain, &c. ] Yea, but there is no mountain so strong that may not be moved, if not removed with an Earthquake. Is it not as easy with God to blast an Oak, as trample a mushrome? And what though God in his favor had seeled strength to David's mountain? what though he had constituted and established it sure as Mount-Zion (for there was David's arx, & aularegia) which cannot be removed, but abideth forever? Psal. 125.1. yet by a turn of his countenance only, God can soon dis-sweeten all his enjoyments, and plunge him into a deplorable condition.

Thou didst hide thy face and •• was troubled ] i. e. Thou didst suspend the actual influence and communication of thy grace (the Chaldea calleth it Sheahinab the divine prefence) and I was all-amort. The life of some creatures consisteth in the E •• so doth that of the Saints in the light of God's countenance. And • sun an Eclipse of the Sun there is a drooping in the whole frame of nature so when God hideth his face, the good soul laboreth and languisheth. And as none look at the Sun but when it is in the eclipse; so neither prize we God's loving countenance, till we have lost it.

Vers. 8. I 〈…〉 , O Lord, &c. ] For why? I felt myself 〈…〉 while that I was deserted, in a kind of Hell above-ground. Hac tentatio initium aliquod & gustus fuit illorum inenarr abilium dolorum quos impii sentiunt in omni aternitate. David felt himself now in the suburbs of Hell, as it were; and doth therefore set up as loud a cry after God, as once Micah