Commentary on Ezra Nehemiah Ester Job and Psalms

PSAL. XXXI.

A Psalm of David] made, say Vatablus and others, at that time when Saul pursued David in the Wilderness of Maon, 1 Sam. 23.24. But by many circumstances and passages of this Psalm it appeareth more probable, that it was, as the former, composed when Absalom was up, 2 Sam. 15.10. &c. See verse. 11, 12, 22. of this Psalm, with 2 Sam. 17.24, 27. & 19.33. Joseph. Autiq. lib. 7. cap 9.

Vers. 1. In thee O Lord do I put my trust ] Hic Psalmus varia mixtus & magna affectnum vicissitudine insignis est, This Psalm is strangely mixed and made up of many and diverse passions and petitions; according to the change of times and estate. In the time of affliction he prayeth, in the time of consolation he praiseth the Lord, Ercles. 7.15. In these three first verses is little said, but what had been before said; and is already opened.

Let me never be ashamed ] i.e. Repulsed, worsted, defeated.

In thy Righteousness ] And not according to mine own Righteousness, saith Kimchi, or according to thy faithfulness.

Vers. 2. 〈…〉 ] This repetition of his petition is no vain babbling, as Mat. 6.9. but an effect and an evidence of greatest earnestneffe, as Mat. • 6.44.

For an house of defense ] Where the enemy can as little hurt me, as when I was in the Hold, 1 Sam. 22.4.

Vers. 3. For thou art my Rock and my fortress ] Such places David had been forced to fly to; but still he trusted in God.

Lead me and guide me ] Duc me, & deduc me. A Metaphor from Captains and Generalls, who lead on their armies with greatest art and industry.

Vers. 4. Pull me out of the net ] That noted net, as the Hebrew hath it; Nam Z • denet at rem notam omnibus, saith Kimchi. David was not caught in it; but the enemies presumed he would be; so selling the hide before the beast was taken; as did likewife the proud Spaniards. when coming against England in eighty eight, they triumphed before the victory, and sang.

But blessed be God, the net brake, and we escaped, Psal. 124.7.

For thou art my strength ] As a tree is strongest at the root, and a branch or bough next the trunck or stock; and the further it groweth out from thence, the smaller and weaker it groweth too: So the nearer the Creature is to God, the stronger; and on the contrary.

Vers. 5. Into thine hand I commit my spirit ] So did our Savior, so did St. Stephen, and diverse of the dying Martyrs with these very words, most apt and apposite surely for such a purpose. But what a wretch was that Huber •• who died with these words in his mouth, I yield my goods to the King, my body to the grave, and my soul to the Devil.

Thou hast redeemed ] And so hast best right unto me.

O Lord God of truth ] I know whom I have trusted.

Vers. 6. I have hated them that regard lying vanities ] i.e. Idols, or ought else besides the living God, who giveth us all things richly to enjoy, 1 Tim. 6.17. See Jon. 2.8. with the Note. Vanitates vanitatis, Vatablus rendereth it, and telleth us, that some understand it of Astrology. R. David doth so in this Note of his upon the Text, Astrologos & in cantatores in fuga mea non consului, sed in Domino & prophetis ejus confisus sum; I have not consulted Astrologers and Soothsayers in my trouble; but have trusted to the Lord and his Prophets.

Vers. 7. I will be glad and rejoice ] In the midst of trouble faith will find matter of joy; as extracting abundance of comfort in most desperate distresses from the precious promises, and former experiences.

Thou hast known my soul in adversity ] God knows our souls best, Psal. 1.6. and we know him best, in adversity. Isa. 63.16. the Church thought she should know him, in the midst of all his austerities.

Vers. 8. Thou hast not shut me up, &c. ] i.e. Not given me into their power. See Psal. 27.12.

Thou hast set my feet in a large room ] So that I can freely and fearlessly go in and out. See Psal. 25.15.

Vers. 9. Have mercy upon me O Lord ] Antiquum obtine, Do now Lord, as thou hitherto hast done.

For I am in trouble ] Overwhelmed with the terrors of death, and ready to sink, animus mihi pendet, I know not what to do.

Mine eye is consumed with grief ] Computruit facies men, mine eye ( • itor oculi, vet facies) is gnawn away, or worm-eaten.

Yea my soul, and my belly ] Belly may be taken for the whole body, which was pined away and enfeebled with pensiveness. Votablus by soul understandeth the natural appetite after meat, and by 〈◊〉 , the disge • tion, both which 〈◊〉 .

Vers. 10. For my life is spa •• with 〈◊〉 , &c. ] Which 〈…〉 of life, and soon snappeth it in sunder, 2 Cor. 7.10. See Prov. • 7.22. & • 5, with the Notes.

My strength faileth ] So that I stumble and stagger, 〈…〉

Because of mine iniquity ] Or, My misery; for 〈…〉 and the Scripture often confoundeth the names of the cause and of the effects.

And my bones are consumed ] Heb. Moth-eaten.

Vers. 11. I was a repreach among all mine enemies ] Such as Shi •• ti, who now insulted lustily; Leoni mortuo velmus insultat.

But especially among my mighbours ] My near-allies and friends, such as Absolem and Abitophel; these most vexed me.

Ask a fear to mine acquaintance ] It is no new thing that those which should most love men, do sometimes, either for fear or flattery of others, make least account of them.

They that see me without (or, in the streets) fled from me ] To s • ift for themselves; since to own me whom they could not help, was bootless, and besides perilous.

Vers. 12. I am forgotten, as a dead man out of mind ] How soon dead men are forgotten, even by those that promise to remember them longest of all; experience teacheth; trust not to protestations of best friends in that case.

I am like a broken Vessel ] Of which there is no further use, or esteem.

Vers. 13. For I have heard the slander of many ] Or, as Calvin, Mollerus, and others render it, Magnorum, of the great ones, such as take counsel (so it followeth here) which the Vulgar seldom do; and their tongues oft are no slander, as we say.

Fear was on every side ] Mager missabib, Pashurs new name and doom, Jer. 20.3, 4. But good David's condition at this time; without were fightings, within were fears.

While they took counsel together against me ] See 2 Sam. 16.20. where we have an exposition of this verse.

Vers. 14. But I trusted in thee, O Lord ] In this distress I acted my faith upon thy power and promises; this was right, and that which God aimed at; for we can no way more honor him. Hence it is that he is very jealous of our trust; neither can he endure that any Idol of jealousy should be set up in our hearts.

I said, thou art my God ] In nearest relation, and dearest affection, whatever befalleth me.

Vers. 15. My times are in thy hand ] Both the time of my abode on earth, and all those various occurrences of that time; all is predetermined by Thee; particularly how long I shall suffer, and when I shall be delivered. See 1 Chron. 29.30. Joh. 7.30.

Deliver me from the hand of mine enemies ] Oh command deliverances for me; for thou canst casily do it. And here observe how David riseth in his requests; He laid the Covenant for a foundation, and then he well knew he might be bold to ask anything.

Vers. 16. Make thy face to shine, &c. ] Which by reason of the clouds of affliction clustering about me, I cannot for present perceive. See the Notes on Psal. 4.6. & 30.7.

Save me. &c. ] i.e. Deliver me out of these dangers.

Vers. 17. Let me not be ashamed ] i.e. Disappointed of my hopes.

Let the Wicked be ashamed ] For they call not upon God, but shame those that do, Psa. 14.4.6.

Let them be silent in the grave ] Let their big-spoken mouths be stopped, with a spade full of mould.

Vers. 18. Let the lying lips be put to silence ] Heb. The lips of alye, 〈◊〉 artifices, as Jer. • .3, 5. Among the Persians it was 〈 in non-Latin alphabet 〉 , held abase shame to tell a lie. Oh that it were so among Christians! when shall that golden age return, that the argument may again proceed, Sacerdote • s; • , 〈◊〉 fullet; Christianus est, non mentietur, He is a Minister, he will not deceive; He is a Christian, therefore he will not lie?

Which speek grievous things ] Heb. An 〈◊〉 thing; dara, & 〈…〉 , durable and long lasting 〈…〉 such as stick, and leaves scar, though the wound be 〈…〉 . Such mouths shall one day 〈◊〉 for it, Jude. 15.

Proudly and contemptuously ] Heb. In pride and contempt. It is Pride that ca •• eth contempt of others. 〈…〉

Vers. 19. Oh how great is thy goodness ] The Prophet venteth himself by way of exclamation, as finding it unspeakable; fitter to be believed, than possible to be discoursed; words are too weak to utter it. What shall we say to these things? quoth that great Apostle, Rom. 8.31.

Which thon hast laid up ] Heb. Hidden. Besides that good which God worketh openly for his before the sons of men, a great part of his wonderful kindness is hidden from the world, and in part also from themselves, both in respect of the fountain, 1 Joh. 3.1, 2. Col. 3.3. the fullness, 1 Cor. 2.9. and the inward sealing up thereunto, 1 Cor. 2.11, 12. Rev. 2.17. Prov. 14.10.

For them that fear thee — that trust in thee ] For faith must be actuated; and when we have such a precious promise as this, we must suck and be satisfied, Isa. 66.11. put on to get the goodness of God to work, which is done by believing. Catch hold, as David did, 1 Chron. 17.23, 24, 25, 26. and make the utmost of God's loving kindness laid up in a promise; press it, and oppress it, till the goodness be expressed out of these breasts of consolation.

Vers. 20. Thou shalt hide them in the secret of thy presence ] In the golden cabinet of thy gracious providence, where they shall be as safe as if they were in Heaven.

Thou shalt keep them secretly in a Pavilion ] A kind of speech taken from Princes retiring-rooms, and withdrawing-chambers, which are sacred places.

From the strife of tongues ] From the Calumnies and contumelies of graceless tongue-smiters. The Arabic rendereth it, from the insurrection of Tongues. Sedition is first in the tongue and then in the hand; an unruly tongue setteth on fire, Jam. 3. But the Saints have a promise, that as no Weapon formed against them shall prosper; so every tongue that riseth against them in judgment shall be condemned, Isa. 54.17.

Vers. 21. Blessed be the Lord ] This should always be in a Christians mouth, as Deo gratias was in Augustine's. He can never want matter, and should therefore ever find an heart.

For he bath shown me his marvelous kindness ] Mirificavit bonitatem suam, hath been far better to me than my hopes.

In a strong City ] In Mahanaim, 2 Sam. 17.27. where it is likely he made this, and some other Psalms.

Vers. 22. For I said in my haste, I am cut off, &c. ] A frightful and sinful saying doubtless, full of diffidence and despair. (See the like, Psal. 116.11. Job 9.16. Judge. 13.22. Psal. 77.3. Joh. 2.4.) Thus he spake when he tremblingly fled, and was posting away.

Nevertheless thou heardest the voice of my supplication ] A pitiful poor one though it were, and full of infirmity. God considereth whereof we are made; he taketh not advantages against his suppliants; it would be wide with them if he should.

Vers. 23. O love the Lord ] Let not your hasty discontent beget in you hard thoughts of God, or heavy thoughts against yourselves, as it hath done in me; but love him, trust him, and he will do you right.

And plentifully rewardeth ] Heb. repaieth abundantly, or with surplussage, in seipso vel in semine suo. It may be rendered, Upon the remainder, and understood of the proud man's posterity, wherein God will be sure to bemeet with him.

Vers. 24. Be of good courage, &c. ] Bear up, be stout, and steadfast in the faith under trials. See Psal. 27.14. with the Note. Thus good courage cometh not but from the true love of God. Vers. 23.

PSAL. XXXII.

A Psalm of David, Maschil ] i.e. Giving instruction, or making prudent; for David here, out of his own experience, turneth Teacher, verse. 7. and the lesson that he layeth before his Disciples is the Doctrine of Justification by Faith, that ground of true blessedness, Rom. 4.6, 7. Docet igitur hic Psalmus vere preciosus pracipuum & proprium fidei Christiana caput, saith Beza, This most precious Psalm instructeth us in the chief and principal point of Christian Religion, and it differeth herein from the first Psalm, that there are set forth the effects of Blessedness; but here, the cause; Quon •• do etians est Paulus cum Jacobo conciliandus, saith he.

Vers. 1. Blessed is be whose transgression is forgiven ] The heavy burden of whose trespasses is taken off, as the word importeth, and he is loosed, cased, and lightened. Sin is an intolerable burden, Isa. 1.3. such as presseth down, Heb. 12.1.2. burden it is to God, Am. 2.13. to Christ it was, when it made him sweat water and blood; to the Angels, when it brake their backs, and sunk them into Hell; to men, under whom the very earth groaneth, the Axeltree thereof is even ready to crack, &c. it could not bear Corah and his company, it spewed out the Canaanites, &c. O then the heaped up happiness of a justified person, disburdened of his transgressions! The word here rendered transgression signifieth Treachery, and wickedness with a witness. Ibn-Ezra faith, David hereby intends his Sin with Bathsheba; and surely this Psalm, and the one and fiftieth may seem to have been made upon the same occasion, they are tuned so near together.

Whose sin is covered ] As excrements and ordure are covered, that they may not be an eye-sore, or annoyance to any. Sin is an odious thing, the Devils duivell, or vomit, the corruption of a dead soul, the filthiness of flesh and spirit. Get a cover for it therefore ( sc. Christ's righteousness, called a propitiation, or coverture, and raiment, Rev. 3.18.) Ut sic veletur, ne in judicio reveletur, that the shame of thy nakedness may not appear.

Vers. 2. Blessed is the man unto whom the Lord imputeth not iniquity ] Let no man think this triplication of the same thing needless or superfluous; since the poor soul afflicted with sense of sin and fear of wrath, is not easily persuaded of pardon; but when faith would lay hold on the promise, Satan rappeth her on the fingers, as it were, and seeks to beat her off. Besides, by such an emphatical repetition and heap of words to one purpose, the great grace of God in pardoning men's sin, is plainly and plentifully declared and celebrated; it being a mercy that no words, how wide soever, can sufficiently set forth. By the word iniquity, some understand original sin, that peccatum peccans, as the Schools call it, that 〈 in non-Latin alphabet 〉 common cause and impure seminary of all actual disobediences. Neither this, nor any of the fruits of it, doth the Lord impute, reckon count, or think to the pardoned finner, 2 Cor. 5.19. Cui non cogitat peccatum, so some render it, To whom he thinketh no sin, that is, he reputeth or imputeth it not for a sin he putteth it not into the reckoning, Isa. 43.25. & 48.9, 11. the Bill or Bond is cancelled Col. 2.14. and there remaineth no action. Christ is our surety, Heb. 7.22. Now the surety and debtor are in law reputed as one person. Christ is made sin for us, that is, in our stead or place, that we might be made the righteousness of God in him, 2 Cor. 5. ult.

And in whose spirit there is no guile ] Sed sincere & sine dolo à suis peccatis resipiscit, & ad Dei misericordiam se recipit. The justified are also sanctified, 1 Cor. 6.11. they hide not their sins as Adam, thy neither excuse nor extenuate what evils they have done, but think and speak the worst of their sins, they lay load upon themselves, they hate Hy pocrisie and detest dissimulation; it is a question whether they do more desire to be good, or abhor to seem only to be so. B sil, as he commendeth that sentence of Plato, that seeming sanctity is double iniquity; so he justly condemneth that saying of Euripides; I had rather seem to be good, than be so indeed. That maxim of Machiavel is the same for sense, that virtue itself should not be sought after, but only the appearance; because the credit is an help, the use a cumber. The pardoned finner is sanctified throughout, washed not only from his sin (the guilt and filth of it) but his swinish nature also (the love and liking of it) he hath no mind to return to his vomit, or wallowing in the mire, saith R. Solomon here; he saith not Resipiscam & denuo peccabo, vel peccabo & resipiscam, as R. David senseth it, I will repent, and then sin again; or sin again, and then repent. This he knoweth to be incompatible with faith unfeigned, and hope unfailable, 1 Tim. 1.5. 1 Joh. 3.3.

Vers. 3. When I kept silence ] i.e. Whilest I through guile of spirit (for this leaven of Hypocrisy is more or less in the best hearts, though it sway not there) concealed my sin, and kept the Devils counsel, contenting myself with his anodines and false plasters. That old man slayer knoweth well, that as sin is the souls sickness, so confession is the souls 〈◊〉 ; and that there is no way to purge the sick soul, but upwards. He therefore holdeth the lips close, that the heart may not disburden itself. David by his persuasion, kept silence for a while, but that he found was to his ruthe; and if he had held so, it might have been to his ruin. Men, in pain of conscience, will shark for ease, rather than sue for pardon; as the Prodigal first joined himself to a Citizen, then ate husks, &c. before he would resolve to return. Satan had first seduced David, and then gagg'd him, as it were, that he might keep silence. But then God took him, and set him, upon the rack, where he roared till he resolved to confess. And the like befell Bilney, Bainbam, Whittle, and many other of the Martyrs, who having first yielded, could never be at rest within themselves till they had publicly confessed their fault, and retracted their subscriptions to those Popish Articles.

My bones waxed old ] i.e. My strength wasted and wore away, I was in a pitiful plight, per febrim for san, saith an expositour, by a fever, possibly, the fruit of his inward affliction. So bitter and burdensome is sin cloaked, and close kept.

Through my rearing all the day long ] Like a wild beast, belluinos potius quam humanos gensitus & querimonias fudi, I rather roared to the enfeebling of my body, than repented to the easing of my conscience. I cried out for pain, but prayed not for pardon. As a Lyon in a snare roareth, as a bird in a gin fluttereth, so it fareth with Hypocrites under God's hand (and with better men too sometimes, and for a season) but especially in pangs of conscience, they bellow like bulls in a net, or swine, when a sticking; they beat the air with many brutish roarings and ragings, which avail them no more than if an Ox should break out of the slaughter-house after the deadly blow given him; the sting of conscience still remaineth.

Vers. 4. For day and night thy hand was heavy upon me ] See what God can do when once he taketh a man to do. Day and night he had sinned against God; therefore day and night he suffereth; and glad he may be that he so scapeth, and is not forced to undergo an eternity of extremity. Some think that this Psalm, and the sixth, were made much about a time; when David was newly recovered of some grievous fit of sickness. It may be meant only of his inward terrors, or chiefly at least; his body suffering by Sympathy, as having shared in his sin.

My moisture is turned into the drought of Summer ] My natural radical moisture, that oil that maintaineth the lamp of life, is dried up and become like a lump of clay; the vigor also and verdure of my soul is quelled and consumed with the fire of thy fierce wrath. God will bring his best people to this, if they put him to it; that they shall find it to be the greatest folly in the World, to buy the sweetest sin at so dear a rate.

Selah ] I speak it feelingly. O quantum tormentum, &c. O aridum & exhaustuns me prae mastitia, &c. O my pitiful condition!

Vers. 5. I acknowledged my sin unto thee ] Though it were long first, yet thou broughtest me to it. The soul is ready to hang her comforts on every hedge, to shift and shark in every by-corner for comfort, rather than to repair to the right fountain. Let should have escaped to the Mountains at first; but he would needs to Zoar; which yet was soon too hot to hold him; David should have acknowledged his sin ere this time; he should speedily have cast up the poison he had swallowed down, before it got to the vitals; but he had no mind to it, till he had tasted of the whip, and then he agnized his sin unto the Lord, he put himself into the hands of justice, in hope of mercy. The properties or conditions of sound Confession are these, say the Schoolmen in this Tetrastich.

And mine iniquity have I not hid ] In confession we must show the Lord the iniquity of our sin, the filthiness of our lewdness, the abomination of our provocations, Rom. 7.13. We must bring out our sins (as they took the Vessells of the Sanctuary, Ezra. 8.34.) by number, and by weight; laying open how many transgressions are wrapped up in our sins, and their circumstances. See for this, Levite. 16.21.

I said, I will confess, &c. i.e. I resolved and purposed so to do; but 〈◊〉 that could be done, thou forgavest, &c. God's ear was in David's heart, before his confession could be in his tongue. So, at another time, he did but conceive a purpose to build God an house, and God rewarded it with the building and establishing of David's house, 2 Sam. 7.

And thou forgavest the iniquity of my sin ] The sting and stain of it, the criminal and penal part ofit, the worst thing that was in it; not the fire only, but the filth that was in it; reserving still to thyself a power of fatherly corrections, and medicinal miseries. But the iniquity of sin is wiped off by the spunge of true confession. Homo agnoscit, Deus ignoscit. Man no sooner acknowledgeth the debt, but God crosseth the Book. It is therefore good counsel that a Father giveth, Fac confitendo propitium, quem tacendo non facis nescium, Confess and find mercy; since by a senseless silence thou canst not keep thy sins from God's knowledge of them. Let out that bad blood by opening a vein, that good health may enter.

Wot you what? (said Henry the eighth to the Duke of Suffolk concerning Step • en Gardener when he had confessed his Popery, for which he should have been the morrow after sent to the Tower) he hath confessed himself as guilty in this matter as his man, and hath with much sorrow and pensiveness sued for my pardon. And you know what my nature and custom hath been in such cases, evermore to pardon them that will not dissemble, but confess their fault, &c.

Selah ] q. d. I speak it joyfully, there being no such matter of mirth in all the World, as the sweet sense of forgiveness of sin. O singularem (inquit David hic) Dei erga homines peccata sua agnoscentes gratiam & benevolentiam!

Vers. 6. For this shall everyone that is godly pray unto thee ] For this, that thou hast so graciously done for me, the godly shall gladly perform these two duties; the prayer of faith, and the obedience of faith. As I have been an example to them of sin (which is now my grief) so I shall be to them of good, and that's my comfort. Where note first, That every godly man is a praying man. God hath no dumb children in his house. Secondly, That such will be making use of God's dealing with others for their own instruction and comfort, For this. Thirdly, That they will observe the fittest times to make their addresses to God; as Courtiers watch their — mollissima fandi Tempora

In a time when thou mayest be found ] i.e. In a time of need, say some, Psal. 50.15. Or, in a time of favor (as the Chaldee here hath it) Isa. 53.6. before the decree bring forth, Zepb. 2.2. before the draw-bridge be taken up, the day of grace be expired, Joh. 7.34. & 8.21. Heb. 6.6. Luk. 13.29.

Surely in the floods of great Waters ] In the greatest of outward troubles, or inward perplexities.

They shall not come nigh unto him ] sc. To prejudice his eternal salvation; freed he shall be, if not from the smart, yet from the hurt of personal crosses; and for public calamities, he shall be delivered, if not from the common destruction, yet from the common distraction. Washed he may be, as Paul was in the shipwreck, but not drowned with those floods of great waters; be they never so great, they are bounded. Besides, the godly man rescipiscit antequam superveniant fluctus miseriarum, as R. Obad. here noteth, repenteth before those floods come upon him, and so redeemeth his own sorrows. For he saith thus,

Vers. 7. Thou art my hiding place, &c. ] And therefore I being a pardoned person, shall be in safety under thy wings, Psal. 91. per to • um.

Thou shalt preserve me from trouble ] Either from it, or in it; that I be not hurt by it. The godly, after one trouble must prepare for another; after one deliverance expect another. A company cometh, as she said.

Thou shalt compass me about with songs ] i.e. Plentifully furnish me with matter of praise, ita ut latus Peana canam. And like as in a lottery at every prize the trumpet soundeth; so at every deliverance I will sing aloud to thy glory. All my springs shall be in thee.

Vers. 8. I will instruct thee and teach thee, &c. ] No disgrace is it then for great men to be teachers of others. Here we have 2 Prince-preacher; such as was also Solomon, George Prince of Anbals, and others.

I will guide thee with mine eye ] i. e. With my careful inspection and oversight. I will see that thou profit in godliness. The Chaldee hath it, I will counsel thee, and set mine eye upon thee for good. Thus Christ counseled Peter with his eye, Luk. 22.61. Ministers must watch over their people's and see that all go right. Hence they are called Seers, Superintendents, Bishops.

Vers. 9. Be ye not as the horse, or as the 〈◊〉 ] David having according to the title Maschil promised to teach, useth this preface to bespeak attention: Be not uncounseilable, irreclaimeable, such as Basil complaineth of, qui ne{que} quid sit veruns sciun • , ne{que} sustineut discers, who neither knew, not would be taught what was true, and fit to be practiced. Of the Rhinoceros, some write, that slain he may be, caught he cannot be. Others, that he is animal an •• e 〈◊〉 , a most untameable creature; for if he be taken, he presently dieth of sullenness. Such spirits we meet with not a few, who yet would take it in foul scorn to be reckoned horses, and Asses that have no understanding, neither will be taught any. To these the Psalmist here saith, No obst upesaite, & obbrutescite ad exercitations Dai, &c. Be not as horse or mule, lest ye be led thorough a fools Paradise into a true prison. Be not headlong, headstrong, untameable, intractable, &c. The horse and mule are instanced, as well known amongst the Jews; and used to be ridden on.

Which have no understanding ] And yet the horse knoweth his owner, &c. Strange things are reported of Bucephalus, and Julius Caesars great horse. Of the Egpptian Mamalukes horses it is reported, that they were so docible, that at certain signs or speeches of the rider, they would with their teeth reach him up from the ground a launce, an arrow, or such like thing; and as if they had known the enemy, run upon him with open mouth, and lash at him with their heels; and had by nature and custom learned not to be afraid of anything.

Whese mouth must be held in with bit and bridle ] Lest they kick and bite thee. Such is the mad Worlds wages and usage of the most faithful Preachers. B. Ridley lamented it in his time, the great ones spurned privily against those that went about most busily and whole • omely to cure their sore backs. As for Latimers Lever, Bradford, Knox (saith he) their tongues were so sharp, they ripped in so deep to their galled backs, to let out the filthy matter, that they could never abide them. Thus He, and much more concerning King Edward the sixth his Courtiers. The words may be read thus, whose mouth, except it be held with bit and bridle, they will not come nigh unto thee, that is, thou wilt not be able to rule them. It is a good observation of a modern Divine, Not the unruly colt only, but the horse that is broken, hath a bit and bridle also; So even the godly need the bridle of the Law, n • 〈…〉 excutiant, lest they cast their rider.

Vers. 10. Many sorrows shall be to the wicked ] This is David's Doctrine (his life followeth in the next verse) Many pains, or great smarts are for the Wicked, &c. And as Luther saith, Let him that can rightly distinguish betwixt Law and Gospel, give thanks to God, and know himself to be a good Divine; so say I, Let him that is firmly persuaded of this truth here delivered, know himself to be a good proficient in Christ's School; for it is the principle of all holy learning.

Vers. 11. Be glad in the Lord ] Joy is the just 〈◊〉 portion. A pardoned sinner, as verse. 1, 2. is here called upon (in an use of consolation) to be as merry as mirth can make him; for what should ayl such an once as we say of a rich man. Viscaunt Liste in Henry the eighths time died for joy of an unspected pardon. 〈◊〉 what was that to God's pardon of all fins?

PSAL. XXXIII.

Vers. 1. Rejoice in the Lord, O ye righteous ] That is, O ye upright 〈…〉 , as it followeth here, and as Psal. 32.11. For as there he ended, so here he begineth, calling upon the Saints to be cheerful; and indeed there is hardly any duty more pressed in the Old and New Testamen, or less practiced. To quicken them therefore to so necessary but •• ch neglected a duty, this Psalm 〈◊〉 to be added to the former, purposely to excite us by many Arguments, 〈…〉 whole lives to the 〈…〉 forth of God's worthy praises. In which regard 〈…〉 faith 〈…〉 Psalm; andif it were well practiced we might have a very heaven here as because it is not, we lose very much of the comfort of our lives. Only that cautionating counsel of Berward would not be forgotten, Laeti s ••• , non securi; gaudentes in spiritu sancte • sed vera caventes a • ecidive; Let us be cheerful, but not secure; and rejoice in the Holy Ghost, but take heed we let not fall the watch of the Lord. Crede mibi res sev • ra est gaudium verum, Believe me, true joy is a severe matter, said Seneca, We may better say so of Spiritual joy, which he never tasted of, neither doth any stranger meddle with. And if Plato could tell the Musicians, Philosophers could tell how to be merry without Music; much more may God's people. Quid nobis cum Fabulis, cum risu? saith Bernard, What have we to do with carnal mirth, and jollity, &c? we have Meat to eat, and Music to our Meat, that the World knoweth not of; let us make us merry with it.

For praise is comely for the upright ] For them, and for none but them; High words are not fit for a fool, saith Solomon. Laudari ab illaudato, to be praised by a praiseless person, is no praise at all. That State in story would not approve of good words from an evil mouth: no more doth God, Psal. 50.15, 16. Christ would not suffer the Devil to confess him. Hypocrisy slurrieth all it toucheth. If a man should sing a good Song with his voice, and play a bad one on his Instrument, it would make but a black sanctis: Such is the praise of the unupright; who had better therefore be silent, unless themselves were better, since they do not only lose their labor, but commit sin. Displeasing service is double dishonor; and dissembled sanctity, double iniquity.

Vers. 2. Praise the Lord with Harp ] Or Cittern, Jubals invention, Gen. 4.21. much used by David, and others of old under the Jewish Pedagogy, as an help to devotion, as were also other Musical Instruments, here, and elsewhere mentioned. Now it is otherwise: the best melody is to sing Psalms with grace in our hearts; and for other Music, when Aristotle was asked what he thought of it? he answered, Jouem nec canere neque cit haram pulsare, that Jupiter regarded it not.

Vers. 3. Sing unto him a new Song ] sc. upon every new emergent occasion. God reneweth his Mercies not only every morning, but every moment; so thould we out praises; every breath we draw should praise the Lord, Psal. 150. ult. Doth God give comforts? praise him, and they shall be continued. Doth he send Crosses? praise him, and they shall be removed, saith a Father; but in everything 〈◊〉 thanks; and that not coldly and cursorily, but ardently, and with utmost affection; for which cause this duty is so reiterated here, and pressed with such forcible arguments in the following verses, as might work upon the very stones almost; much more men, for whose sakes all this fair Fabric of the World was erected.

Play skillfully (or lustily ) with a loud noyfe ] Make good Music, set all your skill and might a work to magnify the Lord. It is not an easy matter to praise God aright; it must be done Corde, ore, oper • , with the very best of the best. Benefacite canendo, cuns jubilatione.

Vers 4. For the Word of the Lord is right. ] Every Word of God is pure and precious, Prov. 30.5. his Commandment holy, and just, and good, Rom. 7.12. but by Word here we are to understand God's Counsel, and Decree concerning the Creation and government of the World, which is unquestionably right, and agreeable to sound reason, and therefore they are too blame that dislike of his doings. If any evil befall them, the Saints confess God's righteousness and praise him as Isa. 12.1. Psa. 10.1. faith Kimchi here.

And all his works are done in truth 〈◊〉 , In faith; that is in faithfulness, without deceit or fickleness. This is to be understood of the execution of God's decree; all is done well, and equitable.

Vers. 5. 〈◊〉 loveth righteousness and judgment ] q. d. How can he do otherwise than right whose nature is such, that he loveth righteousness and judgment, that is, 〈…〉

〈…〉

Verse. 〈…〉 gave them a Being. Or, by his essential Word, which is his Son the second person in Trinity, Prov. 8.27. Joh. 1.3. Col. 1.16. Heb. 1.2.

And all the host of them ] These are first mentioned, because the most glorious of all the works of God, so Psal. 19.1.

By the breath of his mouth ] By his word and command. Or rather, by his Holy Spirit, the third person in Trinity, inseparable from the other two, as well in essence, as in operation. See Gen. 1.1, 2. with the Notes. It hath been else-where noted, that in Thebe, a Town of Egypt, they worshiped a God whom they acknowledged to be immortal. But how painted they him? In the likeness of a man blowing an egg out of his mouth; to signify, tha he made the round World by his Word, and by the breath of his mouth, as here. Va •• o addeth, that in way of thank-fullness, they dedicated a sheep to him, to be offered in Sacrifice. This Text was commonly urged by the Ancients for the Trinity of persons in the Godhead; which Olymphus an Arian Bishop denying, was struck with three thunderbolts and killed in a Bath.

Vers. 7. He gathereth the waters of the Sea together ] Confining them to their concave, to the pit he digged for them. Ecce altera misericordia, saith kimchi here, Behold another mercy; without the which the earth would be inhabitable, unlesseby fishes only; because the waters would cover the earth.

As an heap ] This showeth that the Sea is higher than the Earth. Sailors observe, that their ships fly faster to the shore than from it, whereof what other reason can be given but the height of the waters above the land?

He layeth up the depth in store-houses ] In his treasuries; that is, he secretly hideth them, and limiteth then to a certain place (that they overwhelm not the earth) by his Almighty power, Jer. 5.22. Job 38.16. See there.

Vers. 8. Let all the earth fear the Lord ] viz. For these stupendous works of his, sufficient to strike an a we, into all creatures, of the divine Majesty, Jer. 5.22. Tremble thou earth at the presence of the Lord, at the presence of the God of Jacob, Psal. 114.7.

Vers. 9. For he spake, and it was done ] So true is that saying, Dei dicere est facere. And a great shame it is to men to disobey the great Creator; and not rather to follow the example of the unreasonable and insensible creatures.

And it stood fast ] The whole order of nature remaineth, as he set it: firm, fast, and immovable.

Vers. 10. The Lord bringeth the counsel of the heathen to noughi ] i. e. He counter-worketh the Devil and his imps, who would overturn and destroy the fair order of nature, mingle heaven and earth together as it were, and soon mar all. God frustrateth the counsels and attempts of such tumultuating boutefeaus and trouble-States; and maugre their malice; preserveth polities, laws, judgments, and natural equity; without which mankind could not long subsist. Who then would not fear thee, O King of Nations? for to thee doth it appertain, Jer. 10 7. Rev. 15.4.

Vers. 11. The counsel of the Lord of standeth forever ] That counsel of his, whereby he hath decreed to maintain government amongst men, to relieve the oppressed, to punish the Wicked, to uphold the Church, is firm and inviolable. Divinum consilium dum devitatur, impletur; humana sapientia dum reluctatur, comprehenditur, saith Gregory. There is a council in Heaven will dash the mould of all contrary counfells upon earth.

Vers. 12. Blessed is the Nation whose God is the Lord ] viz. By special favor and covenant. The preservation of the Church (which hath so few friends on earth, and so many enemies in earth and hell) is justly brought as an evident argument of the divine providence, Christ standeth upon Mount-Zion; and that mountain shall be exalted above all mountains. The Church, as it is highest in the favor of God, so it shall be set above all the World; and het enemies shall be in that place that is fittest for them the lowest, the footstool of Christ.

The people whom he hath chosen ] Some read it, The people which hath chosen Hims for their inheritance. It cometh all to one. See Deut. 26.17, 18, 19.

Vers. 13. The Lord looketh from Heaven ] Ita r • spicit universos quasi singulas, it 〈…〉 s • l • s. And this Doctrine of God's particular providence is, fides natinnum quarum Deus est Dominus, saith Kimchi, taught in the Church only.

Vers. 14. From the place of his habitation he beholdeth ] And this is a very great condescension, since he humbleth himself to behold things in Heaven, Psal. 113.6, to look out of himself upon the Saints and Angels; how much more upon the inhabitants of the earth?

Vers. 15. He fashioneth their hearts alike ] i. e. Ones as well as another's. The Arabic hath it, Format sigillatim he fashioneth them severally one after another; and not all souls together, as the Origenists, and some Jew-doctors held.

He considereth all their works ] Their hearts are not hid from him (since he made them, as is said before) much less their works. These God considereth, and therefore men had need consider them, and turn their feet to his Testimonies, Psal. 119.59.

Vers. 16. There is no King saved by the multitude of an host ] Witness Sennacherib, Xerxes, Bajazet. Away then with Creature-confidence; it will be the ruin of all that rest in it; whether it be in men, or means that they trust. See Psal. 62.9, 10. with the Notes.

A mighty man ] Or, A Giant, Goliath for instance. As the most skillful swimmers are often drowned; So here.

Vers. 17. An Horse is a vain thing ] And yet a warlike creature, full of terror (See the Note on Psal. 32.9.) and so swift in service, that the Persians dedicated him to the Sun. See Job 41.20. Prov. 21.31. With the Notes.

Vers. 18. Behold the eye of the Lord is on them that fear him ] He looketh upon such with singular delight; not without sweet intimations of his singular kindness, and care of their good.

Upon them that hope in his mercy ] Here we have a description of that true Church which God will never forsake; sc. It is a company of such as truly serve God, and boast not of their merits; but possessing their souls in hope and silence, wait for his mercy.

Vers. 19. To deliver their soul ] Freedom from troubles He promiseth not; but deliverance in due time he assureth them; and support in the mean while, to keep them alive in famine.

Vers. 20. Our soul waiteth for the Lord ] i. e. Patiently tarrieth the Lord's leisure. We can both wait and want for a need.

Vers. 21. Our heart shall rejoice in him ] We shall be sure of an happy issue and event; but yet so as that we pray for it, as in the next words.

Vers. 22. Let thy mercy O Lord be upon us, according as we hope in thee ] Not that we would have no more mercy than we have trust; but we would show that our trust is bottomed upon thy promises, and that we humbly expect the full accomplishment of the same, in due time.

PSAL. XXXIV.

VErs. 1. A Psalm of David] An Alphabetical Psalm, which David (newly delivered from the Philistines, who had taken him prisoner, and presented him to their King as a special prize) composed with singular art; as fit to be committed to memory by all godly people, who may here meet with many excellent lessons, and cordial comforts.

When he changed his behavior ] Heb. gust um, hoc est gestum. This he did (being put to his shifts) but not without sin, for he was splendide mendax (as Horace saith of Hypermuestra ) at the best; neither can this dissimulation or officious lie of his be excused; as some have by distinctions endeavored it, but in vain.

Before Abimelech ] Or, Achish, King of Gath, 1 Sam. 21. for he was binomini • , saith Ibn-Ezra; or else Abimelech, that is, Father-King was his title of honor. As Augustus would be styled Pater Patria, the Father of his Country. R. Solomon saith that Abimelech was a common name to all the Philistine-Kings, as Pharaoh to the Egyptian.

Who cast him one ] For a mad man, 1 Sam. 21.15. wherein there was a sweet providence of God, who can order our disorders to his own glory, and our good; like as an Artificer with a crooked tool can make straight work; or as an Apothecary of a poisonful Viper can make a wholesome triacle.

And he departed ] Into some parts of Judea, where he might repent of his sin first (as Peter did when got into a corner) and then compile this Psalm of thanksgiving to God, who had so graciously delivered him out of that hard and hazardous condition, not only above, but against his desert.

Vers. 1. I will bless the Lord at all times ] As not satisfied with anything I can do herein, at any time. The Saints have large hearts; and could bet eem the Lord a great deal more service than they are able to perform. A certain Martyr said at the stake, I am sory that I am going to a place, where I shall be ever receiving wages, and do no more work.

His praise shall continually be in my mouth ] For this remarkable mercy especially, which I will still be telling of, and speaking good of God's name to as many as I can possibly extend unto. This thankful man was worth his weight in the gold of Ophir.

Vers. 2. My soul shall make her boast in the Lord ] This holy gloriation is a Christians duty not to be neglected. The Church in the Canticles is much in it; and so is St. Paul. It showeth an heart full of joys unspeakable, and full of glory, 1 Pet. 1. 8. And besides, God is thereby greatly glorified, Jer. 9.23, 24.

The humble shall hear thereof, and be glad ] Not for my sake only, but their own; as conceiving good hope of like deliverance. But then they must be as I am, not only humbled, but humble; low, but lowly.

Vers. 3. O magnify the Lord with me ] As not sufficient to do so great a work himself, he calleth in the help of others. We read of a Monster rather than a man, who lying on his death bed, not only himself swore as fast and as furiously as he could, but desperately desired the standers by to help him with oaths, and to swear for him. I knew the man, saith mine Author. And should not we much more call upon others to join their forces with ours in magnifying the Lord? Birds, when they come to a full heap of corn, will chirp and call in for their fellows. Charity is no churl; goodness is diffusive.

And let us exalt his name together ] And so begin Heaven afore-hand. Ibn-Ezra glosseth thus, Quasi diceret, Nos omnes simul ad laudandum Deum sumus imbecilles, we are all too weak for this work, though we should all do our utmost at it.

Vers. 4. I sought the Lord ] Even when I was in the enemies hands, and playing my pranks as a mad man amongst them; I prayed secretly and inwardly, I sent up some ejaculations (as Nehem. 2.4.) and was heard, though unworthy.

And delivered me out of all my fears ] Which were not a few, 1 Sam. 21.13. besides his inward terrors upon his unwarrantable practices, to save his life. Sense fights sore against faith, when it is upon its own dunghill (in a sensible danger I mean) to the great disturbance of the conscience afterwards. George Marsh (afterwards a Martyr in Queen Mary's days.) being examined before the Earl of Derby, kept himself close in the Sacrament of the Altar, as they called it. But afterward, thus he writeth to a friend; I departed much more troubled in my spirit than before; because I had not with more boldness confessed Christ, but in such sort as mine adversaries thereby thought they should prevail against me; whereat I was much grieved; for hitherto I went about as much as in me lay, to rid myself out of their hands, if by any means without open denying of Christ and his word, that could be done, &c. Thus He; but no rest he had in his mind, till he had better declared himself, though to the loss of his life. A man had better offend all the World, than his own conscience. David, not without much ado, recovered his peace, for which he here heartily blesseth God.

Vers. 5. They looked unto him, and were lightened] They, that is, my servants and fellow-soldiers who accompanied me first to Nob, 1 Sam. 21.2, 4. Mat. 12.3, 4. and afterwards to Gath (as it is probable) these being in the same danger, looked likewise unto God by faith, hope, and prayer; and were lightened; that is, comforted, cheered, directed, yea delivered together with David. Or, They flowed together, viz. to God, as Rivers roll to the Sea, or malefactors run to the sanctuary, Isa. 2.2, & 60.5.

And their faces were not ashamed ] i.e. They were not repulsed, disappointed, made to hide their heads, as Rev. 6.15, 16.

Vers. 6. This peer man cried ] Meaning himself, to whom it seemeth he pointed the finger, or laid his hand on his heart, when he said, This poor man, Hic vilis, et evium Pastor, saith Theoderet, this mean Shepherd not long since; but rather, This miserable sinner, who whilome rashly ran such an hazard, and so unworthily deported himself in the presence of King Achish; this poor Soul, I say, cried, but silently and secretly, as Moses did at the red Sea, as Nehemiah did in the presence of the King of Persia.

And the Lord ] Who might better be called the poor man's King, than was James 4. King of Scotland.

Heard him, and delivered him out of all his troubles ] And the like he will do for all that in like case, being poor in spirit, make their humble addresses unto him. It is good to communicate unto others our experiences. See the like done, Psal. 116.6. Rom. 8.2. 1 Tim. 1.15.

Vers. 7. The Angel of the Lord encampeth round about, &c. ] Not one Guardian-Angel only (as some have hence conceited) nor Michael the Arch-Angel only, that Angel of the Covenant, Jesus Christ, as Augustine expoundeth this Text, but an Host of created Angels, those ministering Spirits, sent forth to minister for them who shall be heirs of Salvation, Heb. 1.14. For although Christ the Captain of our Salvation needeth not their help, for the safe-guard of his people; yet for our comfort he maketh use of the holy Angels, who meet us still, as they did Jacob at Mahanaim (where they made a lane for him, as the Guard doth for their Prince, as the word importeth) Gen. 32.1. they minister many blessings to us, though invisibly; stand at our right hands, Luke 1.11. as ready to relieve us, as the Devils are to mischief us, Zech. 3.1. yea they pitch Camp round about us, as here (Oh the dignity and safety of a Saint in this respect!) fight in battle-array against our enemies, Dan. 10.20. (the Heathens speak much of their Castor and Pollux fighting for them; and H • siod telleth of thirty thousand demy-gods that were 〈 in non-Latin alphabet 〉 Keepers of Mankind) and convey them at death, as they did Lazarus, through the enemies Country, the air, into Abraham's bosom, Luke 16.

Vers. 8. O taste and see, &c. ] Viz. with the mouth of your mind, and with the eyes of your faith perceive, and experiment the goodness of God in choosing, and using such Instruments as the Angels, and otherwise, in the manifold expressions of his love to us; wherein if we take not comfort, the fault is merely in ourselves; we being like him who hath pleasant and nourishing meat, but will not make use of it. The Saints taste how good the Lord is, and thence long after him. Optima demonstratio est à sensibus; as he that feels Fire hot, or as he that tasteth Honey sweet, ye need not use arguments to persuade him to believe it: So here, let a man but once taste that the Lord is good, and he will thenceforth, as a new born Babe, desire the sincere Milk of the Word, 1 Pet. 2.2, 3. neither will he take anymore content in the Worlds tasteless fooleries, than in the white of an Egg, or a dry chip. Gustato spiritu desipit omnis caro, saith Gerson, All flesh is savourless to him that hath tasted of the Spirit. Paul, after his Rapture, looked with scorn and pity on all the Worlds glittering Poverty. His mouth doth not water after homely provisions, who hath lately tasted of delicate sustenance. O let us get Spiritual senses, habitually bitually exercised to discern good and evil, Heb. 5. ult. It is the Spirit that quickeneth, the flesh profiteth nothing, saith our Savior to the Jews, q.d. ye accept not my words, because ye have not the Spirit, ye have but flesh, that is, a common knowledge, no sound taste; and therefore it is that my words relish not with you.

Blessed is the man, &c. ] See Psal. 2.12. with the Notes.

Vers. 9. O fear the Lord ye his Saints ] Ye that having tasted of God's sweetness, are separated from the World, with its lusts, and can live with a little; Fear the Lord, and then you shall not need to fear want of anything; for he is All Sufficient to those who are altogether his, and with-draw not from him by mistrust, or misdoing.

For there is no want to them that fear him] Habent omnia, qui habent habentem omnia. David, when captive among the Philistines, wanted not. Paul had nothing, and yet possessed all things. Contrarily, the wicked, in the fullness of his sufficiency is in straights, Job 20, 22.

Vers. 10. The young Lions do lack and suffer hunger ] And yet they will have it, if it be to be had. H &c est sceleratorum imago, saith Beza. Lion-like wicked oppressors, rich Cormorants (as the Septuagint render it) who live on the spoil of poor people, and are never satisfied, do yet perish with famine (as Eliphaz saith of the old Lion, Job 4.11.) and come ost to great poverty; so that they pine away, and miserably perish.

But they that seek the Lord ] That, content with his blessing alone, seek not their nourishment any other way but from his hand, and will rather lie in the dust, than rise by evil Principles; these have an autarkie, a self-sufficiency, such as godliness is never without, 1 Tim. 6.6. Some Rabbins say, that the servants of Achish had almost famished David (under pretence haply of reducing him to his right mind) but God sustained him by Miracle, as he did Elias, 1 King. 17.

Shall not want any good thing ] Want they may, this or that, which they may think would be good for them: but God knoweth it to be otherwise; or else they should be sure of it. Of good nothing followeth of itself but good, but if by accident any evil followeth, yet it is turned into good to such as seek the Lord in sincerity.

Vers. 11. Come ye children, hearken unto me ] Ye that are little, and low in your own eyes, as seeing your want of holy Learning.

I will teach you the fear of the Lord ] That best Trade, whereby you shall be sure to be kept from want; for by humility and the fear of the Lord are riches, and honor, and life, Prov. 22.4. He then who shall teach this fear should be honored, and respected as a Father. The Jews at this day account a man's Master, or Tutor worthy of more respect than his Father: for he hath given him only his being, the other his well-being.

Vers. 12. What man is he that desireth life ] This is David's Doctrine; and to draw company about him, he proclaimeth and promiseth that which he well knew every man coveteth, happy life, many days, and a comfortable enjoyment of all. Now, who is it that would have these, saith he? Augustine bringeth in all sorts, saying, Ego & ego, I would, and I would. But as all men desire health, but few take a right course to get it, and keep it; so all would be happy, but few hearken to this wholesome counsel, for the compassing of true happiness.

Vers. 13. Keep thy tongue from evil, &c. ] This is an hard saying, think the most; who will therefore rather venture it than yield to be so tied up. The Tongue is an unruly member, and can hardly be hampered. But who would not temper his tongue, and bind it to the good abearance, for true blessedness? Who would not rather bite it off, and spit it out (as that ancient Martyr did his, into the face of the Tyrant, who solicited him to deny Christ) than miss of Heaven? Ficinus after his Tracts De sanitate tuenda, of keeping good health; and another, of recovering health; and a third, of prolonging life; because all will not do, wisely addeth a fourth; Of laying hold on eternal life; which cannot be done, but by mortifying this earthly member, a loose and lewd tongue. For by thy words thou shalt be justified, and by thy words thou shalt be condemned, saith the Judge himself, Mat. 12.37. Compare Gen. 49.21. with Deut. 33.23. and it will appear that good words ingratiate with God and Men.

Vers. 14. Depart from evil, and do good ] For negative goodness helpeth not. A man must so abstain from evil, as that he do good, or he doth nothing. It is said of Ithacius, that the hatred of the Priscillian Heresy was the best that could be said of him; this was but a slender commendation.

Seek peace and pursue it ] As Hunters do the prey. If it fly from thee, make after it; it will pay thee for thy pains. It is said of Frederick the Third, Emperor, that by putting up many injuries, he reigned quietly fifty and three years, and five months. He had need be patient that would be at peace. Vt habeas quietum tempus, perde aliquid, was a Proverb at Carthage; not unlike that of ours, Do anything for a quiet life. Concedamus de jure ut careamus lite. And if, in this pursuit of peace, thou meet with many rubs and remoraes, yet be not discouraged, considering what follows in the two next verses.

Vers. 15. The eyes of the Lord are upon the righteous ] He seeth and weigheth the wrongs they sustain for peace sake, and they shall be no losers thereby; provided that their pursuit of peace proceed from the filial fear of God, which David here professeth to teach, Vers. 11. God's eyes are intent, his ears attent to these righteous ones. Palàm, clàm (as Ibn-Ezra here) openly, secretly, he will right them and recompense them. Should not God see, as well as hear (saith another) his children should want many things. We apprehend not all our own wants, and so cannot pray for relief of all. He (of his own accord without any monitor) is wont to aid us.

And his ears are open to their cry ] Heb. Are to their cry. Or, (as St. Peter hath it) His ears are into their prayers; to show, that though their prayers are so faint and feeble that they cannot enter into the ears of the Lord of Hosts, yet that he will bow down and incline his ears unto, nay into their prayers, their breathings, Lam. 3.56.

Vers. 16. The face of the Lord is against them that do evil ] Let not such dream of a long and happy life, as Vers. 12. This they are apt to do; but shall be carried from a fools Paradise to a true prison. For that people may not imagine God to be 〈 in non-Latin alphabet 〉 , and so made up of mercy, as to forget his judgments, the Wicked are here assured, that the face of the Lord is against them, that he beholdeth them from Heaven with a terrible countenance, that he is grievously angry with them, and will surely and severely punish them; and theirs after them.

To cut off the remembrance of them from the earth ] And so to cross them in the thing that they most coveted, viz. to renown themselves amongst men. God writeth them in the earth (in opposition to those, whose names are written in Heaven, Luk. 10.) because they forsook the Lord the fountain of living waters, Jer. 17.13.

Vers. 17. The Righteous cry, &c. ] This is often inculcated for our better assurance; because we are apt to doubt, if delayed. See verse. 6.

Vers. 18. The Lord is nigh unto them, &c. ] More nigh than the bark is to the Tree, for he is with them, and in them continually; pouring the oil of his grace into these broken vessels, quorum corda pecc at a corum non amplius retinent, sed, ut vas fractum, effundunt, faith Ibn-Ezra here, whose hearts retain not their sins any longer, but pour them out as water before the Lord.

And saveth such as be of a contrite spirit ] Such as are ground to powder, as it were, with sense of sin, and fear of wrath; yet not without good hope of mercy. These God delivereth out of their dangers; and in fine bringeth them to eternal blessedness.

Vers. 19. Many are the troubles, &c.] Dei sunt nuntii, these are God's messengers, faith Kimchi; and they seldom come single. See Jam. 1.2. with the Note. Sent they are also to the Wicked, Psal. 32.10. but on another errand, and for another end. The Righteous per angust a ad augustum, per spinas ad rosas, per motum ad quietem, per procell as ad portum, per crucem ad coelum contendunt, through many tribulations they enter into God's Kingdom. Not so the Wicked; their crosses are but a typical Hell.

But the Lord delivereth him out of them all ] No Country hath more venomous Creatures, none more Antidotes than Egypt; so godliness hath many troubles, and as many helps against trouble.

Vers. 20. He keepeth all his bones ] Which are very many. Perhaps (saith AbenEzra here) David had been scourged by the Philistines, but his bones were not broken; nor were our Savior's, Joh. 19.36.

Vers. 21. Evil shall slay the Wicked ] For lack of such deliverance, as verse. 19. malum jugulat au thorem mali. Their malice shall prove their mischief. The Arabic hath it (but not right) mors impii pessima. Ibn-Ezra better senseth it thus, One affliction killeth the Wicked; when out of many, God delivereth the Righteous.

Vers. 22. The Lord redeemeth the souls of his servants ] Though to themselves and others they may seem helpless and hopeless, yet they shall not perish in 〈◊〉 fins, and for their sins, as do the Wicked.

PSAL. XXXV.

VErs. 1. Plead my cause, O Lord ] We may safely pray the same, when oppressed with calumnies, and false accusations, as now David was by Saul's Sycophants, or (as others think) when he was in great heaviness, and even heart-sick; after that Amnon had defiled Tamar, and Absalom had slain Amnon; his disaffected subjects, such as Shimei, insulted over him, and said, it was just upon him for the matter of Uriah, and other miscarriages; which they wrongfully charged him with. See a promise in this case, Isa. 49.21.

Fight against them, &c. ] Or, devour them that devour me; for in Niphal only it signifieth to fight.

Vers. 2. Take hold of shield and buckler ] Jehovab is a man of war, Exod. 15.5. and so he is here stirred up to harness himself: Not that he needeth weapons defensive, as here, or offensive, as verse. 3. for he can destroy his enemies, sole nutu ac flatu, with a nod, or a blast: But this is spoken after the manner of men, and for our better apprehension of God's readiness to relieve his distressed ones.

Vers. 3. Draw out also the spear ] viz. That thy contending and appearing for me, may appear to be sufficient and glorious.

And stop the way ] Heb. And stop, viz. the doors, as Gen. 19.6, 10. & 2 King. 6.32. lest the malecontents come in and kill me. Or, shut me up from my persecutors, that they find me not; like as afterwards, God hid Jeremy and Baruch, when sought for to the slaughter.

Say unto my soul I am thy salvation ] Facito ut haec animula te sibi test antem audiat, &c. Inwardly persuade my heart to firm affiance in thee, amidst all mine afflictions.

Vers. 4. Let them be confounded and put to shame ] Here David beginneth his imprecations; which yet non maledicens dixit sed vaticinantis more praedixit, saith Theodoret, he doth not utter as cursing, but as prophesying rather. If we shall at any time take upon us thus to imprecate (as we may in some cases) we must see to it, first that our cause be good. Secondly, that we do it not out of private revenge; but merely for the glory of God. Thirdly, ut ne voculam quidem nisinobis praeunte Dei, non carnis, spiritu effundamus, that we utter not a syllable this way, but by the guidance of God's good Spirit.

Vers. 5. Let them be as chaff ] Facti sint à cord su • fugitivi, Let them fly before their own consciences, restless and uncertain whither to turn themselves.

And let the Angel of the Lord chase them ] It may be understood both of the evil Angels, and of the good; ready at God's command to do execution upon his enemies. Chaff driven before the wind may rest against a wall; but where shall they rest who are chased by an Angel? where shall the ungodly and the sinner appear, 1 Pet. 4.18? Surely nowhere.

Vers. 6. Let their way be dark and slippery ] Heb. Darkness and slipperiness. If a man have neither light, nor firm footing, and a fierce enemy at his heels, what shift can he make for himself? The word rendered slippery is of a double form (like that libbi secharchar, my heart panteth or beateth about, throbbeth, Psal. 38.10.) to increase the signification. The soul of a wicked man is as in a sling, 1 Sam. 25.29. violently tossed about.

Vers. 7. For without cause have they hid for me, &c. ] The Wicked are so acted and agitated by the Devil their task-master, that though they have no cause to work mischief to the Saints, yet they must do it; the old enmity, Gen. 3. still worketh: But this rendereth their destruction certiorem & celeriorem, more sure and more swift.

Vers. 8. Let destruction come upon him at unawars ] i.e. Upon the whole rabble of them, as if they were all but one man. Or, else he striketh at some chieftain amongst them. Let his destruction be as sudden as signal.

Vers. 9. And my soul shall be joyful in the Lord ] This was that he aimed at in his foregoing imprecations, viz. the glory and praise of God, and not his own reeking his teen upon his enemies.

Vers. 10. All my bones shall say Lord, who is like unto thee? ] Not my soul only, but my body also shall join in this joyful acclamation; yea my bones shall say, &c. that is, whatsoever strength and vigor is in me, it shall be spent in celebrating thy praises. Or, although I have nothing left me but skin and bones, so poor am I grown, yet I will not be wanting to the work.

Vers. 11. False witnesses did rise up ] So they did afterward against the Lord Christ, and sundry of his faithful servants, as St. Paul, Athanasius, Enstathius Bishop of Antioch, (falsely accused of Adultery, and deposed, about the end of Constantine the great's reign) Cranmer charged with Adultery, heresy and treason; Philpot with paricide; Latimer with sedition; whereof he was so innocent, that he feared not to say in a Sermon before the King, as for sedition, for ought that I know, methinks I should not need Christ, if I may so say.

They laid to my charge things that I knew not ] Such as whereof I was not only innocent, but ignorant also. The Hebrew is, They asked me, and so would have, by cunningly contrived questions, made me mine own accuser.

Vers. 12. They rewarded me evil for good ] To render good for evil is divine; good for good is human; evil for evil is brutish; but evil for good is devilish.

To the spoiling of my soul ] i.e. To the depriving me of that life which I have so often hazarded, to save theirs. Or, this their devilish dealing with me, erat mihi quasi mors amarum, was as bitter as death to me.

Vers. 13. But as for me, when they were sick ] i.e. Any way afflicted, when they ailed anything.

My clothing was sackcloth ] I put myself in mourners habit; Incedebam atratus, to testify my good affection to ward them.

I humbled my soul with fasting ] In die designato, in a solemn day set apart for the purpose; as the a with a pathach showeth. Jejunium est humilit as mentis, miserationis expensa, charit at is illecebra, allevamentum infirmitatis, alimentum salut is, saith Ambrose, Fasting is the affliction of the soul, the cost of compassion, &c.

And my prayer returned into mine own bosom ] i. e. Though they had no benefit by it, yet myself had; for no faithful prayer is ineffectual; like Jonathan's bow, it never returneth empty. I received the fruit of my prayers for them upon my bosom.

Vers. 14. I behaved myself as though he had been, &c. ] My Brother a thousand times. This was much to do to an enemy; but possibly all this might be before they fell out.

I bowed down heavily, as one that mourneth, &c. ] The Mother is usually most dearly-beloved, and not without cause; as having been ante partum onerosa, in part • dolorosa, post partum laboriosa. Or, as a suckling crieth in the loss of his Nurse.

Vers. 15. But in mine adversity ] Heb. In my halting; when through weakness I could not but halt before my best friends, as we say.

Yea the abjects gathered themselves together ] Claudi congregati sunt, & secundum claudicationem meam claudicabant, ut me deriderent, So the Syriac senseth it. They halted as I did, by way of derision; but they should have known, first, that mocking is catching, as we say; Tully confesseth, that whiles he laughed at one Hircus a very ridiculous man, he became as bad almost himself. Secondly, That such cruel mockings, are grievous sins, and such as God severely punisheth. Some render it the Smiters, that is, the tongue-smiters, as Jer. 18.18. Others, the smitten, that is, the abjects, the vile persons; the basest can mock, as did Tobiah the Servant, Neh. 2.19. and those Pests, Psal. 1.1.

And I knew it not ] Or, Such as I knew not, took no notice of, they were so base; See the like, Job 30.8.

They did tear me ] sc. With their tongues, as dogs toss and tear carrion with their teeth, Scindunt illud quod reparare nequeunt, non per poenitentiam, saith Kimchi. They tear that which they cannot make good again, no not by repentance, viz. my good name. Or. they rent, sc. their garments, as if they had been very sorry for me, as Gen. 37.34. Job 2.12. This they did, as Austin speaketh, simulatione miseriae, non compassione misericordiae, out of deep dissimulation.

Vers. 16. With Hypocriticall mockers in feasts ] Cum sannionibus placentae v • lcibi, with hypocritical mockers for a cake, or dainties; there is an elegancy in the origiginall (which showeth it to be proverbial) and cannot be englished. R. Solomon telleth us here, that they who delighted in flatteries, gave their flatterers cakes baked with honey, to make them the more to flatter them. Solomon telleth of some that will transgress for a piece or bread, Prov. 28.21. So those parasiticall Prophets, Ezek. 13.19. Or, I am made their table-talk, as Hos: 7.8. scornfully deriding me at their feasts, and in their cups.

Vers. 17. Lord how long wilt thou look on ] i.e. carry thyself as a Spectator of my miseries, and a tolerator of mine enemies, those architects of mine afflictions.

Rescue my soul from their destructions ] i. e. Their snares and ambushes, whereby they seek to destroy me.

My darling from the Lions ] See the Note on Psal. 22.20.

Vers. 18. I will give thee thanks in the great Congregation ] For examples sake to others; for Magnates magnetes. Acts 18.8. when Crispus the chief Ruler of the Synagogue believed, many of the Corinthians believed also. Great men are the Looking-glasses of the Country, according to which most men dress themselves: many eyes are upon them; they had need therefore to be exact, for they are sure to be exemplary.

Vers. 19. Neither let them wink with the eye ] Which is the gesture of a malicious Scoffer, Prov. 6.13. & 10.10.

Vers. 20. For they speak not peace ] Which yet God doth to his people, Psa. 85.9. and that is their comfort; I am for peace, saith David elsewhere, but when I speak of it, they are for war, Psal. 120.7.

Against the quiet of the Land ] i.e. Against myself, and such as I am, who study to be quiet, and to do our own business, 1 Thes. 4.11. affecting rather quietness from the World, than acquaintance with it.

Vers. 21. They opened their mouth ] As if the very banks of blasphemy had been broken down.

Our eye bath seen ] Eye for eyes, unless we would say that all the wicked are so conjoined, that they may seem to have but one Eye, Heart, Head, &c. and then they say as Hannibal did, when he saw a ditch full of man's blood, O formosum spectaculum! O gallant fight! O rem regiam, as Valesus said, when he had slain three hundred Protestants.

Vers. 22. This thou hast seen, O Lord ] This answereth to that before, verse. 21. Our eye hath seen it, as Ibn-Ezra observeth. So doth

Keep not silence ] To that, they opened their mouth wide against me. Ibid.

Vers. 23. Stir up thyself, and awake ] This is the same in effect with the beginning of the Psalm; to show his ardour and intention of affection.

Vers. 24. According to thy righteousness ] i.e. for the honor of thy Justice, wherein else thou art likely to suffer.

And let them not rejoice over me ] For I quarter Arms, as I may so say, with thee, Lord; and my disgrace will reflect upon thee.

Vers. 25. Ah, so would we have • t ] Heb. Ah, ah, our soul; that is, our desire: we are voti compotes.

We have swallowed him up ] As Swine do swill, or ravenous beasts their prey.

Vers. 26. Let them be ashamed, &c. ] They shall so: and this prayer against the Churches enemies shall still speak effectually.

Vers. 27. Let them shout for joy, &c. ] He concludeth with hearty prayer for the Church, as he doth in divers other Psalms.

That favor my righteous cause ] Though perhaps they dare do no more than inwardly favor it, and by their prayers to God promote it.

Let them say continually, &c. ] Let them have continual cause to praise God for this sweet property, that he delighteth in his people's prosperity, and afflicteth them not from his heart, nor grieveth the Children of men, but for their greatest good, Lam. 3.35.

Vers. 28. And my tongue, &c. ] I do solemnly promise that thy praises shall never die on my hand, &c.

PSAL. XXXVI.

A Psalm of David the Servant of the Lord ] See Psal. 18. title. Then he had well-nigh finished his Ruledom, here he is about to begin it, and therefore assumeth this title. Serum est nomen officii, Servant is a name of Office or Duty. Tertullian faith of Augustus (we may better of David] Gratius ei fuit nomen pietatis, quam potestatis, he took more pleasure in names of duty than of dignity; so those heavenly Courtiers rejoice rather to be styled Angels, that is, Messengers, and Ministring Spirits, than Thrones, Principalities, Powers, &c.

Vers. 1. The transgression of the wicked saith within my heart ] Some say tis libbi for libbo, Jod for Uan, and render it within (or in the midst of) his own heart; and so make it the same in sense with Psal. 14.1. but these make too bold with the text. David, that zealous Servant of God, was fully persuaded of, and deeply affected with, the profligate wickedness of some graceless persons (such as were Saul, and his blood-sucking Sycophants) that they were stark Atheists, and had not the least spark of common goodness left in them; that they had neither the fear of God, nor shame of the World to reign them in from any outrage. This is mine opinion of them, saith David, I am strongly so conceited, and I will give you my grounds. I speak as to wise men: judge ye what I say.

Vers. 2. For he flattereth himself in his own eyes ] This is the first proof of the foregoing charge, and the fountain of all the following exorbitancies. See the like, 2 Tim. 3.2. there self-love brings all out of order: here self-flattery. Sibi palpum obtrudit, he stroketh himself on the head, and saith, I shall have peace, though I walk in the stubbornness of mine heart, to add drunkenness to thirst; and rebellion to sin, Deut. 29.19. Thus he sootheth and smootheth up himself, neither shall any one persuade him but that his penny is as good silver as the best of them all. Thus he calleth evil good, and good evil; and proudly bolstering of himself in his sinful practices, he maketh a bridge of his own shadow, and so falleth into the ditch of destruction.

Until his iniquity be found to be hateful ] Till God by his Judgments uncase him, and men out of utter hatred of his execrable practices, tell him his own to his teeth. Thus Stephen Gardener being charged of cruelty by Mr. Bradford, answered in open Court, I for my part have been challenged for being too gentle often times, which thing Bonner confirmed, and so did almost all the audience, that he had ever been too mild and moderate. But Doctor Taylor told him another tale, when he said to him, How dare you for shame look me or any Christian man in the face, seeing you have forsaken the truth, denied our Savior Christ, done contrary to your Oath? &c. So Bonner, They report me, said he, to the Lord Mayor, to seek blood, and call me Bloody Bonner; whereas God knows I never sought any man's blood in all my life. To whom Mr. Smith the Martyr answered, Why my Lord, do you put on this fair visor before my Lord Mayor, to make him believe that you seek not my blood, to cloak your Murthers through my stoutness, as you call it? Have you not had my brother Tomkins before you, whose hand when you had burnt most cruelly, you burnt his whole body: and not only of him, but of a great many of Christ's Members, &c? So upon the Martyrdom of Master Philpot, a certain unknown good woman in a Letter to Bonner wrote thus; Indeed you are called the common Cut-throat, and general slaughterssave to all the Bishops of England; and therefore it is wisdom for me and all other simple sheep of the Lord to keep us out of your butcherly stall, as long as we can, especially since you have such store already that you are not able to drink all their blood, lest you should break your belly; and therefore you let them lie still, and die for hunger, &c. And soon after, you have broken a Pot indeed (Mr. Philpot ) but the precious Word contained therein is so notably therewithal shed abroad, that the sweet savor thereof hath wonderfully well refreshed all the true Household, or Congregation of Christ, that they cannot abide anymore the stinking savor of your filthy ware, that came from the dunghill of Rome, though your Lordships Judasses set them to sale everywhere to fill up your Baggs, &c. Thus these blood-suckers stunk above ground, and it is probable that the Saints shall look upon such in the next World, throughout all eternity, with execrable and everlasting detestation.

Vers. 3. The words of his mouth are iniquity and deceit ] That is, saith Calvin, he hath something to say to excuse and justify himself, to the hardening of his heart, and hastening of his destruction; as there is no Wool so coarse but will take some color. But God will one day wash off his varnish with rivers of Brimstone; he can skill of none other Language but that of Hell; the words of his mouth are, desiderium & dolus; there is no truth, and as little trust to be put in anything that he speaketh. And why? there is no fear of God before his eyes. See a like Text, Rom. 3.13, 14, 15.

He hath left off to be wise, and to do good ] That little light he once had, he hath lost, and cast off such good practices as once in hypocrisy he performed; neither will he learn to do better. Dicit reprobos fugitare rationem been agendi, ne vitam suam in melius corrigere cogantur, saith Vatablus.

Vers. 4. He deviseth mischief upon his bed ] He bendeth his wits and beateth his brains, perdius & pernox, breaking his sleep to plot and plow, to contrive and effect mischief. Vanity, or villainy is his whole study. He is always either weaving spiders webs, or batching Cockatrices eggs.

He setteth himself in a may that is not good ] And there meaneth to keep him, as the word importeth; set he is, and he will not be removed, being every whit as good as ever he meaneth to be. Statuit se; there you left him, and there you may find him, for he is no changeling; and that's a piece of his silly glory.

He abhorreth not evil ] Sed studio sissime amplectitur, but doth wickedly with hands earnestly, and taketh long strides towards Hell (which is but a little before him) as if he feared it would be full ere he came thither. If he do abstain from any wickedness, yet he abhorreth it not. It is for the evil consequents of sin ( viz. shame, loss, punishment) that he forbeareth it; and not because it is offensivum Dei, & aversivum à Deo, an offense against God, and a turning away from God; that's no argument at all to him, sed fertur laxis habenis in quaevis flagitia, but he is hurried headlong into all wickednesses, as Uulturs fly swiftly to the most stinking carcases.

Vers. 5. Thy mercy O Lord, is in the Heavens. ] Yea far above them, Psal. 108.4. and over all thy good and men's bad works. Otherwise thou couldest never endure such provocations of the profane rout; who yet live upon thee, and share in thy general goodness.

And thy truth unto the clouds ] God's mercy goeth usually yoked with his truth and bounded by it; lest any should presume upon it, considering that God is faithful as well as merciful; faithful, I say, to fulfill both his promises and his menaces too. And as he hath mercy unmeasurable, and truth unfailable for his Saints; so he hath Righteousness and Judgments for the Wicked, as it followeth.

Vers. 6. Thy Righteousness is like the great mountains ] Heb. Mountains of God, pro more linguae, quae quando magnificat aliquid, addit nomen Dei, ut Jon. 3.3. Gen. 30.5. Rev. 15.2. Psal. 80.11. & 68.16. saith R. David, that is, after the manner of the Hebrew tongue, which when it would magnify anything, addeth the name of God; because as anything is nearer to God, the more excellent it is. The like is to be found also in Heathen-Authors. David meaneth that as God's mercy is matchless, so his Justice is immovable; and we are to give him the glory of the one, as well as of the other, since they are both alike in him; for whatsoever is in God, is God.

Thy Judgments are a great deep ] A fathomlesse abyss, in quam dejicis impios, & nunquam evadunt, saith Kimchi; wherein the Wicked sink irrecoverably. Thy providential dispensations also are past finding out, Rom. 11.33. They are to Reason as the Sea is to Shallows; and therefore we must do by them as the Romans did by a certain lake of unknown depth, they dedicated it to Victory.

O Lord, thou preservest man and beast ] Such is thy beneficence, answerable to thy patience afore celebrated. Thou not only bearest with men's evil manners, even to admiration; but abundantly providest for their being, and well-being; of such I mean, as walk about the World with hearts as full as Hell of all kind of wickedness. Howbeit bonitas tua ad Atheum est sicut illa ad bestiam, saith Kimchi, here thou dost but for the Atheist, as thou dost for the Beast, and by that course of common preservation and kindness which runneth toward all; that none need doubt of a Providence.

Vers. 7. How excellent (Heb. precious ) is thy loving-kindness? ] That special love and favor that thou vouchsafest to thine own elect only. Oh this is incomparable, and inexpressible. It maketh a vast difference betwixt the Righteous and the wicked, though the blind World observeth it not.

Therefore the Children of man ] Who are also the Children of God, by a better birth, Joh. 1.12, 13. and that's their greatest preferment, 1 Joh. 3.1. Ludovicus surnamed the Saint, King of France, would needs be called Ludovicus de Pissiaco, rather than take greater titles; because there he became a Christian. He thought no birth to a new birth in Christ, no Parentage to that of God to his Father.

Put their trust under the shadow of thy wings ] As chickens (in a storm, or when the Purtock threateneth) hover and cover under the Hen. See Psal. 91. Matth. 23.

Vers. 8. They shall be abundantly satisfied ] Heb. watered, inebriated. They shall be plentifully provided for, as the Domesticks; they shall have a confluence of all comforts and contentments for this life and a better; for godliness hath the promises of both. Hic locus est consolationis plenissimus, saith One.

And thou shalt make them drink of the river of thy pleasure ] And so utterly quench their thirst after the World and sin.

Vers. 9. For with thee is the fountain of life ] Vena vita, verae vitae scaturigo. A fountain communicateth its water, and yet is not exhausted. Fontium perennitas, is one of the wonders in nature; what shall we say of this divine fountain of life, temporal, spiritual, and eternal, over-flowing and ever-flowing?

In thy light shall we see light ] viz. Of knowledge, and comfort; what's the air without light? or anything else without God? Abs{que} Deo omnis copia est egestas, saith Bernard. In the former comparison, with thee is the fountain (or vein) of lives, the Prophet alludeth either to waters, as is aforesaid, or to metals; to show that as the veins of gold, silver, and the like, do lie in bank in the bosom and bowels of the earth; so doth life in God. Or, to the veins of the body, which as so many rivers or rivulets derive their blood from that red Sea, the liver. Certain it is, that man hath neither life nor light in himself, till it be communicated unto him from God.

Vers. 10. O continue thy loving kindness ] Heb. Draw it out at full length, extend and exercise it, lengthen and perpetuate it. Thus the godly greatly taken with the sweetness of God's house, and wrapped in the admiration of his transcendent goodness towards them, pray for a continuance thereof; Intimating also by the manner of expression, that God's peculiar mercies to his are a continued series, there is a connection between them, yea a concatenation. And as in a chain, one link draweth on another, so doth one mercy another; unless we break the chain by our unthankfulness.

Unto them that know thee — to the upright in heart ] Here we have a just description of the heirs of God's promises, and of the partakers of his peculiar mercies. First, They must be knowing persons; know they must God and his will, themselves and their duties. Secondly, They must be upright in heart; for knowledge without practice is like Rachel, beautiful, but barren; or like rain in the middle region, where it doth no good. A good understanding have all they that do his Precepts, Psal. 111.10. and such only are upright in heart.

Vers. 11. Let not the foot of pride come against me ] The Wicked do manibus pedibus{que} obnixe omnia facere, that they may ruin the Righteous; but God can divert them, manacle them, shackle them that they shall neither march against his people, nor meddle to unsettle their faith. Nevertheless he looketh to be sought unto for these things, Ezek. 36.37. Dan. 10.12. I came forth for thy word, saith the Angel, that is, upon thy prayer.

Vers. 12. There are the workers of iniquity fallen ] There where they plotted or practiced the downfall of the Righteous; as Henry the third of France was stabbed in the same Chamber where he and others had contrived the Parisian Massacre. God taketh notice of the very place where sin is committed, to punish accordingly; as he did Abimelech, Ahab, the Jews, that cried Crucify him, crucify him, &c.

They are cast down ] With a force, the Angel of God •• asing them according to my prayer, which now methinks I see to be graciously answered. It must needs go ill with the Wicked, when the Saints shall turn them over to God to be tamed, and taken an order with.

And shall not be able to rise ] Because laid for dead by an Almighty hand. The Righteous falleth seven times in a day, and riseth again; not so the workers of iniquity.

PSAL. XXXVII.

VErs. 1. Fret not thyself because of evil doers ] Who prosper in the World, when better men suffer many times. This made good David sick of the Fret, as himself testifieth, Psal. 73. till better informed and settled, by repairing to the Sanctuary, Vers. 17. he wrote this thirty seventh Psalm for the good of God's people; lest they being scandalized in like manner, and stumbling at the same stone that he had done, should want direction, and so fall into inconvenience, temptation and a snare. David was old when he wrote this Psalm (as appeareth Vers. 25. I have been young, and now am old ) therefore should his counsel here given be the more acceptable. He might as well say to men's tumultuating passions, as once Augustus did to his mutinous soldiers, and thereby quieted them, Audit senem juvenes, quem juvenem senes and • erunt. Fret not yourselves, Fret not yourselves, I say, to do evil. Be not angry at God, as Jonah was; or aggrieved, as Jeremy, chap. 12.1. and Habbakkuk, chap. 1.13. as if the divine providence did not justly divide to every man his due demense, and do him right; But have patience a while, yea let patience have line and rope, her perfect work, as St. James hath it; and quiet your boiling spirits with that word, wherewith Christ becalmed the raging sea, Peace, be still. God will unriddle his providences erelong; and then men shall see the reason of all occurrences, and that all was done in singular wisdom. Pompoy beaten out of the field by Caesar, complained that there was a mist over the eye of providence; when as indeed all the fault was in the sorenesse or dimness of his own eyes, and the twinkling light of Natures rush-candle. Seneca saw as far, and said as much to this matter as a Heathen could, in his Tract, Cur malis been sit, &c. But it is the Sanctuary alone that can afford sound satisfaction to a soul thus puzzled; as for Philosophical comforts and counsels in this case, Cicero said well of them, N • s • io quommodo imbe • illior est medicina quam morbus, However it cometh to pass, the disease is too hard for the medicine.

Neither be thou envious against, &c. ] Their prosperity is their portion, all they are like to have, Psal. 17.14. and what is it more than a small annuity for term of life, in the utmost part of that large Lord-ship, whereof thou art the heir, and shalt shortly be the possessor? Queen Elizabeth envied the Milkmaid, when she was in prison. But if she had known what a glorious reign she should have had afterwards for forty four years, she would not have envied her. And as little needeth a godly man, though in misery, to envy a wicked man in the ruffe of all his prosperity and jollity, considering what he hath in hand, much more what he hath in hope.

Vers. 2. For they shall soon be cut down like the grass ] Faeneâ quadam felicitate tempor aliter florent, as Austin phraseth it, but their felicity is short-lived; this proud grass shall be mowed down ere long, Psal. 92.7. if not sooner, yet at death howsoever, which unto them is but a trap-door to Hell. Envy me not my grapes, said that soldier; I must die for them. So may wicked men say of their present prosperity, which is but like Haman's banquet before execution.

Vers. 3. Trust in the Lord, and do good ] These, and the following are excellent means and medicines against the Fret. True faith will trust in God, where it cannot trace him; it will also work by love, and by doing good approve itself to be right; as it appeared by the fruits that it was a good Land; and as it appeared by the coats, that Dorcas was a good woman.

So shalt thou dwell in the Land ] Heb. Dwell thou in the Land, viz. be content with thy lot, not looking at the larger allowances of wicked rich men; who the more they have of the sat of the earth, the more they will fry and bla •• in Hell. Do thou abide in thy station, and serve God's providence in thy particular calling.

And verily thou shalt be fed ] Fed like a Sheep, under the conduct and keeping of a good Shepherd, as the word signifieth. Kimchi readeth it, Pasce in veritate, Feed others with the truth; as the lips of the righteous feed many. Tremellius rendereth it, Pascere fide, feed on faith; that is, nourish thyself, and live by it, according to that of Habbakkuk, chap. 2.4. The just shall live by his faith. Some render it, Pasce fidem, feed Faith, sc. by pondering the Promises of God, which are, Pabulum fidei, the food of Faith. Others, Pascere fideliter, get thy living faithfully, and honestly by thy true labor.

Vers. 4. Delight thyself also in the Lord ] Whilst others delight in riches and pleasures; as if there were no other happiness but to have, and to hold, no sport unless men may have the Devil their Play-fellow. The like counsel hereunto giveth Saint Paul to his Son Timothy, 1 Epist. 6.12. whilst others lay hold as with tooth and nail on riches, &c. lay thou hold on eternal life; make God thy portion and thou art made forever.

And he shall give thee the desires of thy heart ] It shall be unto thee even as thou wilt. It is said of Luther, that he could have what he would of Almighty God. What may not a Favorite, who hath the royalty of his Princes ear, obtain of him? It is said of S • ianus, that in all his designs he found in Tiberius the Emperor so great facility and affection to his desires, that he needed only to ask and give thanks.

Vers. 5. Commit thy way unto the Lord ] Heb. Roll thy way, &c. That is, depend wholly upon him for direction and success in all thine undertakings and affairs; easing thy mind to him by prayer, and casting thyself by faith upon his care and conduct; Cast thy burden upon the Lord, saith David elsewhere.

Trust also in him ] Things are therefore repeated in this Psalm, that they may take the better impression, and beget encouragement.

And he shall bring it to pass ] It, that is, whatsoever thou committest to him.

Vers. 6. And he shall bring forth thy righteousness as the light ] God will so oil thy good name that infamy shall not stick to it. Dirt will stick upon a Mud-wall, not so upon Marble. But say thou be aspersed, and denigrated by calumnies, and contumelies cast upon thee, and thou lie under them for a time, as the earth doth under the darkness of the night; yet as the morning suddenly arising driveth away that darkness, so shall God clear up thy wronged innocence; and as the Moon wadeth out of a Cloud, so shalt thou get over all thy troubles in this kind, or any other; it shall be with thee as it was once with Cato (whom Seneca calleth, the lively picture of Virtues) who was thirty two times accused in open Court, and as many times cleared and absolved.

And thy judgments as the noon-day ] At the Day of Judgment howsoever, if not sooner; then there will be a Resurrection as well of names as bodies.

Vers. 7. Rest in the Lord ] Heb. Be silent to the Lord; Digito compesce labellum, lay thine hand upon thy mouth when chafing ripe, when ready to let fly at those that wrong thee. The more silent the Patient is, the more shrill the Wrong will be, as Numb. 12.2. while Moses is dumb, God speaks; deaf, God hears and stirs; the less he said and did, the more God struck in for him; and the less any man striveth for himself, the more is God his Champion; so he do it to the Lord, that is, in obedience to him, and not for a name, as some Heathens did.

And wait patiently for him ] Or, put thyself to pain for him; that is, though it go against the hair with thee, and thou find it hard to suffer evil, and to wait patiently for better, yet do it for his sake, and therein thou shalt do thyself no disservice at all.

Who bringeth wicked devices to pass ] And pleaseth himself in them, because for present he prospereth; as Dionysius did in his Sacrilege, because no harm to him followed upon it. Saeculi laetitia, est impunita nequitia, saith Austin.

Vers. 8. Cease from anger and forsake wrath] Repetitio est, ut mag is inculcet, saith Vatablus; This precept is doubled and redoubled, that we may the better retain and practice it. Angry a man may be, and must be at evil-doers, in as much as they break God's Law, Psal. 119.135. pollute his Name, Ezek. 36.20.23. Rom. 2.23, 24. procure the Judgments of God upon others also, Josh. 22.18. pull down swift destruction upon themselves, 2 Pet. 2.1. Romans 2.5. Thus Moses was angry, Exod. 32.19. and our Savior, Mark 3.5. yet not so angry but that they could at some time pity those they were displeased with, and pray for them too. This they that cannot do, are inordinately and sinfully angry, and must at any rate suppress such passionate distempers.

Fret not thyself in any mise to do evil ] And he shall have much a do not to overdo, not to do amiss, that bridleth not his passions, for these, like heavy bodies down steep hills, once in motion, move themselves, and seldom know any ground but the bottom. Ne igitur accendaris irâ saltem ad malefaciendum. Kimchi rendereth it, Ne misce as teipsum, Come not in company with the ungodly, at least to do evil; to do as they do. So to those words in the first verse, Eret net thyself because of evil-doers, the Chaldee addeth, to be like unto them.

Vers. 9. For evil-doers shall be cut off ] Yea, they shall soon be cut off, verse. 10. and so shall all such, as having a while fretted at them, do at length revolt to them; as David was ready to do, once at least, Psal. 73.12, 13, 14. and as some others did out and out, as they say, verse. 10. therefore his people return hither to their temporal undoing at least.

But those that wait upon the Lord ] For deliverance in due season, and for accomplishment of the Promises. All good people are such Expectants, and should they die in a waiting condition (for comfort, I mean) yet are they blessed, because God hath said, Blessed are all they that wait for him, Isa. 3.18.

They shall inherit the earth ] Having a right to all, as Heirs of the World together with faithful Abraham, Rom. 4. and although it be detained from them for a while, as the promised Land was from the Israelites, by the Amorites, till their sins were full, Gen. 15.16. yet the Saints shall one day have power over all things; and mean while they are sure of a sufficiency, if not a superfluity. An Heir during his Minority is many times held to straight allowance, and forced to borrow of Servants: so tis with the Saints.

Vers. 10. For yet a little while and the micked, &c. ] Tantillum, tantillum, adhuc pauxillum; wait therefore, and fret not. See verse. 9. the same in effect with this and the next; for more certainty of the matter, and to correct our short-spiritedness, who would have things done strait upon it, or not at all.

Yea thou shalt diligently consider his place ] There is neither root nor branch to be found, tale nor tidings to be heard of him, he is utterly vanished, and banished out of the world.

Vers. 11. But the meek shall inherit the earth ] Our Savior (and probably from hence) saith the same, Matth. 5.5. See the Notes there, and above, on verse. 9. of this Psalm.

And shall delight themselves in the abundance of peace ] because cured of the Fret, and well content with their present portion; hence that 〈 in non-Latin alphabet 〉 , rectitude of mind, the mother of all true mirth; when the wicked are in a perpetual inquietude, 〈 in non-Latin alphabet 〉 , they are never at rest.

Vers. 12. The wicked plotteth against the just ] Plotteth and practiseth, being set on by that old Man-slayer, who lendeth the wicked man his seven Heads to plot, and his ten Horns to push.

And gnasheth upon him with his teeth ] Saying unto him, when he hath laid hold on him, Nunc inveni te, as Kimchi Paraphraseth. Now I have found you, and shall be even with you. Art thou come, thou Villain, said Stephen Gardener to Doctor Taylor, Martyr, when he first appeared before him? How darest thou look me in the face for shame? Knowest thou not who I am? Thus that proud Prelate, gnashing his teeth, and boasting great matters with his tongue, and he was bravely answered, as hath been before related.

Vers. 13, The Lord will laugh at him ] See Psal. 2.4. the righteous also shall have a time to laugh at him. Psal. 52.6. and mean while comforteth himself with this, that God laugheth at him, and that therefore himself hath no great cause to cry, since riden do irritos reddit, by laughing at them, he blasteth all their designs, and that with disgrace: men love not to be laughed at.

For he seeth that his day is coming ] His dismal day, his Deaths day (which will also be his Dooms-day ) that day wherein God hath determined to slay them with their own sword, and to save the Righteous; as it is in the two next verses. But especially that last and great day of the World, wherein

Vers. 14. The Wicked have drawn out the sword, and have bent their how ] That they may assault the Righteous, both cominus, nearer hand, and eminus, at a distance; for which purpose they come against him (like a walking Armorie) with sword, how, and other instruments of death; as resolved to kill and slay. We are counted as sheep to the slaughter, Rom. 8.

Vers. 15. Their sword shall enter into their own heart ] As did Saul's, and his armor-bearers, 1 Sam. 31. See Psal. 7.16.

And their bows shall be broken ] Neither their bows only, but their arms also, Vers. 17. They shall utterly be disarmed and disabled, when once God takes them to do; which is commonly when they are at the strongest, and most confident.

Vers. 16. A little that the Righteous man hath, &c. ] Whereas it was said before, The meek shall inherit the earth, some man might object that such are commonly poor enough; and that's no small affliction, as the Heathens (Menander, Euripides, Alcaeus, &c.) have affirmed; and experience assureth it. Hereunto is answered, that a little that the Righteous man hath is better, &c. as a box of pearls is more worth than many loads of pibbles. And as a bird with a little eye, and the advantage of a wing to soar with, may see far wider than an Ox with a greater; so the Righteous with a little estate, joined with faith, tranquility and devotion, may have more pleasure, feel more comfort, see more of God's bounty, than one of vast possessions, whose heart cannot lift itself above the earth, as One well observeth. Some render it thus, Better is the little of one Righteous man, than the plenteous Mammon of many Wicked. The Be is as well (if not better) content with feeding on the dew, or sucking from a flower, as Behemoth that grazeth on the Mountains. Here the Psalmist speaketh, saith Vatablus, of the secret blessing of God; Quia etsi in diem victitent, e caelotamen non secus ac Manna pascuntur; for although they have but from hand to mouth, yet they are fed from Heaven, as it were with Manna.

Vers. 17. For the arms of the wicked shall be broken ] i.e. His power, valor, all that wherein they think their strength and help standeth. See verse. 15. the strongest sinew in the arm of flesh cracks.

But the Lord upholdeth the Righteous▪ ] Though seemingly never so weak and wealthlesse.

Vers. 18. The Lord knoweth the days of the upright ] In b • num novit, Psal. 1.6. id est prolongat, saith Kimchi; he knoweth, that is, he acknowledgeth, approveth, hath a gracious regard unto their days, and the events thereof; he hath decreed to a minute how long they shall suffer; and what happiness shall succeed their sufferings.

And their inheritance shall be forever ] Here, long; and hereafter, eternal. What they want here, shall be there made up abundantly.

Vers. 19. They shall not be ashamed, &c. ] They shall hold up their heads, when others droop; neither shall they be without comfort in times of common calamity, as Noah was — media tranquillus in unda.

And in the days of famine they shall be satisfied ] God will work wonders rather than they shall want anything that is good for them; as he fed the Israelites in the Wilderness, Elijah by the Ravens, Jeremy by a special providence in the siege. As Rochelle was relieved by an extraordinary shoal of fish cast in upon them by divine providence. And as Leiden besieged by the Duke of Alva, and forced for their sustenance to search and scrape dunghills, to boil old leather, &c. was rescued by the turning of the Winds, and swelling of the Tide, which forced the Duke to raise the siege and be gone.

Vers. 20. But the Wicked shall perish ] In the midst of their wealth, and greatest abundance; their money shall perish with them.

And the enemies of the Lord ] These are worse than those Wicked aforementioned, saith Theodoret; they are such as go on still in their trespasses, Psal. 68.21.

Shall be as the fat of Lambes ] which in sacrifices was wholly to be burnt and consumed, Levite. 3.15, 16, 17.

Into smoke shall they consume away ] Smoak, the higher it ascendeth, the sooner it vanisheth. Quanto fuerit globus ill grandior, tanto vanior, saith Austin. They shall be consumed in the smoke of Gehenna, or Hell, saith the Chaldee here.

Vers. 21. The Wicked borroweth, and payeth not again ] Either because he cannot, he is so unable; or because he cares not, he is so unconscionable. But in the midst of his wealth, he is many times wanting; in the fullness of his sufficiency, he is in straits; and to supply his necessities, sticketh long in the Usurers furnace, which leaveth him at last neither metal, nor matter.

But the Righteous showeth mercy and giveth ] Of that which is his own; to which end he hath a great care to pay his debts. When Archb. Cranmer discerned the storm which after fell upon him in Queen Mary's days, he took express order for the payment of all his debts, which when it was done, a most joyful man was he. How hospitable he was and liberal, Tremellius testifieth in his Epistle before his comment on Hosea.

Vers. 22. For such as be blessed of him, &c. ] See Vers. 9. & 11.

Shall be cut off] In hoc seculo & futuro, saith Kimchi. Or this verse may be taken as a reason of the former, viz. why are Wicked rich men so necessitated, and Righteous men so enabled, enlarged? God curseth the one, but blesseth the other, and that is it which maketh the odds betwixt them.

Vers. 23. The steps of a good man are ordered by the Lord ] Heb. The steps of a man; for good men only are reckoned of by God, Jer. 5.1. so a wife is put for a good wife, Prov. 18.22. A bad wife is but (according to Lamechs second wives name) Zillah, that is, the shadow of a wife. Now as God chose out the Israelites way for them all along the wilderness; so he doth still for those that are good, not always the shortest way, but the safest; nor always the streightest way, but that which most conduceth to their journeys end. As therefore Israel in the Wilderness, so must we follow God, though he seem to lead us in and out, backward and forward, as if we were treading a maze.

And he delighteth in his way ] His way it is called, for encouragement sake, though it be God alone who chooseth and chalketh out his way, yea causeth him to keep his Commandments, Ezek. 36. Certum est nos facere quod facimus; sed Ille facit ut faciamus. God doth all our works for us.

Vers. 24. Though he fall, he shall not be utterly cast down ] See Prov. 24.16. If he fall, yet he falleth forward; and if he be cast down, yet he continueth not, So 2 Cor. 4.9. as do the wicked, Ezek. 32.4. whom God casteth into the briars, and there leaveth them.

For the Lord upholdeth him with his hand ] God's hand is still under his; and his goodness lower than they can fall. His supporting grace preserveth them from utter recidivation; His Almighty power from utter destruction.

Vers. 25. I have been young, &c. ] Here he recordeth an experiment of his (such as whereof, Psal. 119. is mostly made up) and if other men's experiences agree not altogether with his, it is no wonder; Kings use not to mind beggars. Or he might only mean Vagrants; according to that; Let their children be Vagabonds, and beg their bread. Good men may be compelled to crave their bread, as David himself did of Ahimelech the High Priest; as Elijah did of the widow of Sarepta; as those paupers de Lugduno, and many others have lived upon alms. But seldom or never have good people needed to crave relief of the ungodly.

Yet have I not seen the Righteous forsaken ] Left he may be for a time (as the Lion leaveth his whelps till they are almost famished, and have well-nigh killed themselves with roaring, to make them more hardy and valiant) but never forsaken, no though he beg his bread; because God hath said, I will never leave thee, nor forsake thee. The Righteous is never forsaken, nor his seed too, said Mr. Perkins. God may cast godly Parents into want, but their godly Children shall surely be blessed. Others understand by Righteous here, merciful men, who give alms for the love of God, and therefore come not to poverty, Psal. 112.5.9. Prov. 11.24, 25. Psal. 41.1. See Mr. Bradfords sweet letter to Mr. John Hall and his Wife, Prisoners for the Gospel. Act. and Mon. 1495.

Vers. 26. He is over merciful, and lendeth ] Heb. Every day, according to others necessity, and his own ability; for to stretch beyond the staple, were to mar all. But he is ever ready to distribute, willing to communicate, 1 Tim. 6.17. as Mr. Wiseheart, the Scotch Martyr, whose charity had never anend, night, day, nor noon, saith Mr. Fox; and Thomas Tomkins, an English Martyr, very forward to lend, looking for nothing again.

And his seed is blessed ] Heb. Is in the blessing, that is, receiveth grace, and communication of all true goodness from God; and praises, good-will, and good wishes from men.

Vers. 27. Depart from evil, and do good ] See Psal. 34.14.

And dwell for evermore] Sine indigentia, saith Kimchi, without such indigency and poverty as may drive thee abroad, and make thee beg thy bread. Universal Righteousness secureth a man from such straights.

Vers. 28. For the Lord loveth Judgment ] See Psal. 11.7.

But the seed of the Wicked shall be cut off ] See Job 18.19. with the Note.

Vers. 29. The Righteous shall inherit, &c. ] This verse hath been expounded before, and is here repeated for more assurance, Verbatoties inculcata viva sunt, vera sunt, sana sunt, plana sunt.

Vers. 30. The mouth of the righteous speaketh wisdom ] Having spoken of the privileges of the Righteous, he now describeth them; Tales autem sunt non quicunque nomen Justorum praetexunt, &c. Such are not all they that pretend to Righteousness, or can talk of it; but that can speak of it fruitfully, feelingly, and from an inward Principle: And as he talketh, so he walketh, ne dicta fact is erubescant, as Tertullian hath it; lest his life should seem to give the lie to his lips.

Vers. 31. The law of his God is in his heart ] He hath a Bible in his head, and another in his heart; he hath a good treasure within, and therehence bringeth good things; he speaketh not by rote, and as a bungler, or as a Philosopher only; but by proof, and as one that can say, I believed, I have felt it, and therefore have I spoken.

None of his steps shall slide ] How should they, when they walk so exactly, and by such a rule? Jeremy holding to it, durst say, Lord if I am deceived, thou hast deceived me.

Vers. 32. The wicked watcheth the righteous ] See Psal. 10.8, 9, 10. with the Notes. Speculatur, he accurately observeth; looking this way and that, as a watchman in a watch-Tower. Thus Sauleyed David, and laid out for him. Thus Jeroboam watched those of the ten Tribes that went to Jerusalem to worship, he watched them, and waylaid them, Hos. 5.1.

And seeketh to slay him ] All malice is bloody, and there want not those still that carry about Cain's bloody club, hating to the death that goodness in another, that they neglect in themselves.

Vers. 33. The Lord will not leave him in his hands ] For he knoweth how to deliver his, 2 Pet. 3.9. as that Apostle could say by good experience, Act. 12. when he was inter saxum & sacrum, as they say.

Nor condemn him, when he is judged ] Heb. condemn him for wicked; but clear and acquit him, when falsely accused, yea when wrongfully condemned.

Vers. 34. Wait on the Lord ] Bind him not to a day, wake not the Beloved, til he please.

Keep his way ] For out of God's precincts, out of his protection,

When the Wicked are cut off, thou shall see it ] See and smile, look and laugh, Psal. 52.6, 7. See the Note there.

Vers. 35. I have seem the wicked in great power ] Or, Formidable to others; first, a terror, and shortly after, a scorn.

And spreading himself like a green Bay tree ] Or, Cedars of Lebanon, as the Greek hath it, i.e. priding himself in his great prosperity,

Vers. 36. Yet be passed away, &c. ] The Greek and Latin have it, I passed by. See verse. 10. how soon and utterly withered and wasted the Fig-tree, Christ cursed? so forcible is his curse.

Vers. 37. Mark the perfect m • n, &c. ] As we must treasure up experiences our selves: so we must stir up others to do the like. There is a woe • o such as consider not the operation of God's hands, Isa. 5.12.

For the end of that man is peace ] Though his beginning and middle may be troublesome, yet his end (his after-and at least) shall be peace. He shall by death enter into peace, rest in his bed, Isa. 57.2.

Vers. 38. But the transgressors, &c. Here the end is worse than the beginning. Sin ever ends tragically.

The end of the wicked shall be cut off ] Their end is not death but destruction; they are killed with death, Rev. 2.23. life and hope end together.

Vers. 39. But the salvation of the righteous, &c. ] 〈◊〉 ut pa • o • i • 〈◊〉 co •• lectar, their salvation temporal and eternal is of the Lord: so is also the destruction of the wicked, as is here necessarily implied.

He is their strength, &c. ] That they faint not; sink not under the heaviest burden of their light afflictions, which are but for a moment.

Vers. 40. And the Lord shall help them, &c. ] He shall, He shall, He shall. Oh the Rhetoric of God! the safety of the Saints! the certainty of the Promises!

PSAL. XXXVIII.

A Psalm of David to bring to remembrance ] Made purposely for a memorial, both of what he had suffered, and from what he had been delivered. See 1 Chron. 16.4. Exod. 30.16. Lev. 2.2. & 6.15. Recordat ••• autem intelligitur misery ex misericordia, Psal. 132. Isa. 62.6. & 63.7. It is probable that David had so laid to heart the Rape of his Daughter Tamar, the Murder of his eldest Son Amnon, the flight of his next Son Absalom, and other troubles that befell him; ( Basil thinks Absolom's conspiracy, Ahitophels perfidy, Shimei's insolency, &c.) that it cost him a great fit of sickness; out of which hardly recovering, he penned this and some other Psalms (as the 35.39, 40.) but this especially for a Momento, to imminde him of his own late misery, and God's never-failing mercy to him. Both these we are wondrous apt to forget, and so both to lose the fruit of our afflictions, by falling afresh to our evil practices (as Children soon forget a whipping.) and to rob God our Deliverer of his due praises: like as with Children, eaten bread is soon forgotten. Both these mischiefs, to prevent, both in himself and others (for we are bound not only to observe God's Law, but also to preserve it as much as may be from being broken) David composed this Psalm, for to record, or to cause remembrance (See the like title, Psal. 70.) and for a form for a sick man to pray by, as Kimchi noteth; not to be sung for those in Purgatory, as some Papists have dreamed.

Vers. 1. O Lord rebuke me not in thy wrath ] He beginneth and endeth the Psalm with Petitions, filleth it up with sad complaints; wherein we shall find him groaning, but not grumbling; mourning, but not murmuring; for that is not the guise of God's people. He beginneth with Eheu Jehovah non recuso coargui & castigari; Correct me O Lord, but with Judgment, not in anger, lest thou bring me to nothing, Jer. 10.24. See Psal. 6.1. with the Notes.

Vers. 2. For thine arrows stick fast in me ] i. e. Sicknesses of body, and troubles of mind, Job 6.4. Psal. 18.14. the Jew-Doctors say, that he had a Leprosy for fix Months; and that the Divine presence was taken away from him; so that he complained not without cause. But these were sagitta salut is, saith Chrysostom, Arrows of Salvation, Love-tokens from the Lord, not unlike Jonathan's arrows, 1 Sam. 20.36. and he had been fore-warned of them by Nathan the Prophet; 1 Sam. 12 and so bore them the better. Praevisa jacula minus forinnt, Darts foreseen are in a manner dintless.

And thine band presseth me sore ] Heb. Thou lettest down thy hand up • s me. Now God's hand is a mighty band, 1 Pet. 5.6. and the weight of it is importable, but that Una eadem{que} manus, &c.

Vers. 3. There is no soundness in my flesh because of 〈…〉 ] This was the immediate cause of David's misery, it came from • ove displeased; and 〈…〉 sins seldom ••• pe better. But blessed be our Almighty 〈…〉 , who 〈◊〉 health out of sickness, by bringing thereby the body of death into a Consumption.

Neither is there any rest in my bones] • is repetit, mere l • gentium. He saith the same thing twice; as Mourners use to do but with an aggravation of his pain, reaching to his very bones.

Because of my sin ] This was the remote cause of his present sufferings; and is the true Mother of all man's misery. Now when these two (God's wrath, and man's sin) meet in the soul, as physic and sickness in the stomach, there must needs be much unrest, till they be vomited up by confession. It is as natural for guilt to br •• d disquiet, as for putrid matter to br •• d vermin. Let God therefore be justified, and every mouth stopped.

Vers. 4. For mine iniquities are gone over my head ] So that I am even overwhelmed by them, and almost drowned in perdition and destruction. The Gospel is post naeufragium tabula; and assureth us that God hath cast all our sins into the bottom of the Sea; and this keepeth the head of a sinking soul above water.

As an heavy burden ] How light soever sin seemeth in the committing, it will lie full heavy, even as a Talent of lead, Zach. 5.7. or as an huge Mountain, Heb. 12.1. when once we come to a sight and sense of it, when God's wrath and man's sin shall face one another, as the former verse hath it, according to the original.

Vers. 5. My wounds stink, and are corrupt ] What his grief or disease was, we read not; some say the Leprosy; some take all this allegorically, the word rendered wounds, signifieth stripes, scars, wails, mattery soars, running ulcers, the effects of the envenomed arrows of the Almighty. Could we but foresee what sin will cost us, we durst not but be innocent. That we do not, is extreme foolishness, as David here acknowledgeth.

Because of my foolishness ] In not considering aforehand the heinousness of my sin • nor the heaviness of the divine displeasure. The word signifieth unadvised rashness, Prov. 14.17. and tis probable he meaneth his great sin with Bathsheba, wherein he was miscarried by his lusts to his cost. See Psal. 107.17, 18. Because of my foolishness, i.e. Quia non praveni Nathanons confession, saith R. Obadiah, because I prevented not Nathan's coming, by a voluntary confession of my sin unto the Lord.

Vers. 6. I am troubled (Heb. wryed ) I am bowed down &c. ] Incurvus et prorsu • obstipus, arroque vul • u squallidus, vix corpus traho, I am a pitiful poor creature, and in a most heavy Condition, as appeareth by my gate, my gesture, my looks, and habit. See Psal. 35.14.

Vers. 7. For my loins are filled with a loothsome disease ] The loins, those seats of lust, are now grievously inflamed and pained with some impostumated matter, or pestilential carbuncle: Morbo vilissim, quem nominare dedecet, saith Ibn-Ezra. God oft punisheth sin in kind, and speaketh to the Conscience in its own Language, that such a sickness was the fruit of such a sin.

And there is no soundness in my flesh ]

Sin is as the poysen of Asps, which first tickleth him that is stung, and maketh him laugh: till by little and little, it gets to the heart, and then puts him to intolerable torture.

Vers. 8. I am feeble and sore broken ] Through the length and nature of my distemper, Isai. 38.10, 12. The same Hebrew word signifieth pining sickness, and a th ••• , because of the thinness and weakness of it.

I have 〈◊〉 ] But not repined: this nature prompteth to, when we are in extremity; and grace is not against it.

Vers.9. Lord all my desire is before thee ] Confused desires, broken requests, if from a 〈◊〉 spirit are upon the file of heaven, and stand before God till they may have an answer.

And my 〈…〉 hid from thee ] No, not my breathing. Lam. 3.56 God 〈…〉 groaning of his people go to his heart.

Vers. 10. 〈…〉 ] Heb. 〈…〉 tossed and • ro, circuivit cor moum, inordinate movetur, et non quiescit, saith Ibn-Ezra The Hebrew word signifieth such a kind of motion as that of Merchant, who run up and down from one Country to another. Also the two last Radical are doubled to note, that it is more than an ordinary stirring and motion of the spirit, because it is not come to its rest. All earthly things to the soul are but as the air to the stone, can give it no stay till it come to God the center. As the circle is the perfectest figure, because it beginneth and endeth the points do meet together. (as Mathematicians give the reason) the last point meeteth in the first, from whence it came. So shall we never come to perfection or satisfaction (saith a Reverend man) till our souls come to God, till God make the circle meet, &c. The Wicked wall • the round from one creature to another, Plas. 12.9. but they come not at God and hence they are so dis-satisfied. Return to thy rest (Heb. Rests ) saith David to his soul, that is to God, to whom he here maketh his moan, Miser anime varias subinde partes abreptus me deserit.

As for the light of mine eyes ] that lumen amicum of mine eyes is almost quite benighted.

Vers. 11. My lovers and my friends stand aloof from my sore ] Heb. • ry strank, which therefore some Jew-Doctors will have to be the Leprosy, which was noisome and contagious: and therefore by the Law of God none were to come near such. So among the Persians, none might come near a Pisaga (so they called a Leper) and therefore Magabyzus having offended Artaxerxes, kept himself five years from Court pretending himself a Leper and in that space made his peace with the King. But in David's friends, who dealt thus with him, it was not so much fear of danger, as pride and perfidy, that made them deny him all duty and friendship, Psal. 31.11. Job was so used, Chap. 6.15. and our Savior when he hung naked on the Cross, Luk, 23.49. and St. Paul, when he made his defense before Nero, 2 Tim. 4.16. So was not Orestes by his friend Pylades, nor Dam • n by his Pythias, nor Achilles by Patr • clus, which made Alexander cry out O felicem juvenem! Trouble trieth who are friends who traitors.

Vers. 12. They also that seek after my life ] That seek and would suck my blood. As his friends were slack to help him, so his foes were active to hurt him. This David relateth before the Lord, that he may pity him and be so much the more engaged to him; for he knew that where human help faileth, divine beginneth.

Speak mischievous things ] Exitialia, such things as wring from me that lamentable voice, Woe and Alas, woeful evils.

And imagine deceits ] Or, Murmure,

Vers. 13. But I as a deaf man heard not ] But possessed my soul in patience; in quietness and confidence was my strength, Isa. 30.15. As they were Masters of their tongues, so was I of mine ears. He that cannot bear calumnies reproaches and injuries, cannot live, faith Chytraeus; let him even make up his pack, and get him out of the World. Vitus Theodorus sends to advise with Melancthon what to do when Osiander preached against him? Melancthon desired him for God's sake to make no reply, but to behave himself as a deaf man that heard not. Vitus writeth back that this was very hard; yet he would obey. Another bravely answered one that railed upon him, Facile est in me dicore, cum non sim responsurus, Thou mayest speak what thou wilt; but I will hear no more than I list, and punish thee with silence, or rather with a merry contempt. Princes use not to chide 〈◊〉 Ambassadors offer them indecencies, but to deny them audience. That man certainly enjoyeth a brave composedness, who setteth himself above the flight of the injurious claw.

And I was as a dumb man, &c. ] He answered them by silence and taciturnity which is the best answer to words of scorn and petulancy; Thus Isaac his Brother Ishmael and our Savior, Pilate, Herod, and Caiaphas; and Giles of Brassels, when the barking Friars reviled him, held his peace continually; insomuch that those blasphemers would say abroad, that he had a dumb Devil in him. This is a great victory, not to render evil for evil, or railing for railing, a Pet. 3.9. Nihil fortius, nihil magis egregiam quam audire 〈…〉 saith Cassiodore, nothing is more and return no answer. As on the contrary, 〈…〉 he goes by the worst that hath the better, faith Basit. And, Sile, & funestam dedisti plagam, saith 〈◊〉 . Say nothing in such a case, and thou thereby givest thine adversary a deadly blow.

Vers. 14. Thus was I 〈◊〉 a man 〈◊〉 ] He doubleth his speech, to show his holy pertinency in a prudent and patient silence, though greatly provoked. David was, as it is reported of 〈◊〉 the Emperor, 〈 in non-Latin alphabet 〉 , careful of what was to be done by him, but careless of what was said of him by others. As Augustus, he did but laugh at the Satyrs and Buffoner ••• published against him. He knew that as Physical pills must not be chewed, but swallowed whole; so must many injuries and indignities. Conviti • spreta ex • les •• nt.

Vers. 15. For in thee, O Lord, do I hope ] This was the ground of his patience, and differenceth it from that of Heathens, which was rather perti • acy than patience, and came not from a right principle.

Thou wile hear ] Or answer; and therefore what need is there of my answer.

Vers. 16. For I said, hear me, lest otherwise, &c. ] He spread their vile speeches before the Lord, as afterwards good 〈◊〉 did Rabsheeds Letter; and as it was said of Charles 5. that he spake more to God than to men; so did David. His former silence therefore was not either from stupidity (a Sheep bitten by a Dog is as sensible thereof as a Swine, though he make not so great a noise) nor from inability to make his own defense, if it had been to any purpose, for he was both innocent and eloquent: but he thought it far better to sustain himself in faith and patience, and meekly to commit himself to God in well-doing, as unto a faithful Creator. Besides, he feared, lest if he spake at all in this case, he should speak unadvisedly with his lips (as it is very easte to exceed) and so give occasion to the enemy to triumph, as the Papists did over Luther, for his hot and hasty speeches.

When my foot slippeth ] Or, when my tongue out-lasheth in the least, they desire no other sport, but lay it in my dish as a foul disgrace. My Motto therefore shall be, (and my practice according) Taceo, Fero, Spero, I say nothing, but suffer, and hope for better.

Vers. 17. For I am ready to halt ] i.e. to mis-behave myself, and so to mar a good cause by ill managing it, and then what will become of thy great Name? This is a very forcible inotive to prevail with a jealous and just God.

And my sorrow is continually before me ] That is, my sin, as Eccles. 11.10. Or, my sorrow, but much more my sin the cause of it.

Vers. 18. For I will declare mine iniquity ] To them that visit me in this disease, saith Ibn-Ezra, that they may pray for me, according to Jam. 5.16. or rather to God, that he may pardon me, and ease me. Or thus, When I declare, &c. Then

Vers. 19. Mine exemies are lively, &c. ] q. d. It is nuts to them, and they soon compose Comedies out of my Tragedies, growing more insolent by mine afflictions, and upbraiding me with my sins.

Vers. 20. They also that render evil for good ] Whilst they rejoice at my misery, who fasted for them in their adversity, Psal. 35.15.

Are mine adversaries ] Heb. They Satanically hate me, as if they were transformed into somany breathing Devils.

Because I follow the thing that good is ] This was Devil-like indeed: this was to hate and perlecute God in David. Thus Cain the Devils Patriarch hated his brother Abel, and slew him: And why? Because his own works were evil, and his brothers righteous, 1 Joh. 3.12. For like cause Meab fretted at Israel, Numb. 22.324 and the Courtiers at Daniel, chap. 6.5.

Vers. 21. Forsake me not, O God ] This was that he most of all feared, Spiritual desertion. So Jeremy, Be not 〈◊〉 , O God; and then I care not what else can befall me.

O my God, 〈◊〉 than far from me ] Though my friends stand aloof, verse. 11. yet • e thou ever a • hand • o help me.

〈◊〉 his blessings to us.

PSAL. XXXIX.

Vers. 1. I said, I will take heed ] He resolved so Psal. 38.13, 14. sc. no continue as one deaf and dumb, to use Is •• cks Apology to scoffing Ishmael, viz. no Apology, unless it be that which is Real; for Uivendo melius arguuntur obtrectatores, quam loquendo, slanderers and railers are best answered by silence.

That I sin not with my tongue ] An hard task, a long lesson, as Pambus in the Ecclesiastical history, found it by experience; and after many years trial, could not take it out. For the tongue is an unruly Member: And if any man offend not in word, the same is a perfect man, and able also to bridle the whole body, Jam. 3.2. David resolved to temper his tongue, and to keep a bridle or a muzzle for his mouth, whiles he was in extremity of pain, and in the presence of the Wicked, who lay at the catch, and would soon exclaim; but his heart deceived him, for he quickly after brake his word, verse. 3. and made a rash request, verse. 4. so great need is there that the best pray to God to keep the door, as Psal. 141.3.

Vers. 2. I was dumb with silence ] As not willing either to open the mouths of those dead dogs; or to cast pearls before those sensual swine.

I held my peace even from good ] That good which I might have spoken in mine own defense, and their reproof, ne miscerem illiud cum malo, saith One, lest some evil should be mingled with it; as mud and gravel is with the clear water that runs down a current.

And my sorrow was stirred ] Heb. Troubled; Though I had somewhat to do, to do it. Corruption must be curbed, and kept in by violence, Jam. 1.26.

Vers. 3. My heart was hot within me ] It was almost suff ocated for want of vent. By heat of heart, and fire kindled, saith One, the Prophet meaneth, not only the greatness of his grief, as they that are grievously sick feel great force and power of heat; but he meaneth also some motions that he had to impatiency and fretting; to which fault they are very much subject, that are hot, and given to heat, Thus He. This distemper to prevent, God and Nature have placed the heart near unto the lungs, ut cum irâ accenditur, pulmonis humore temperetur, that when it is heated with wrath, it may be cooled and qualified by the allay of the lungs.

While I was musing, the fire burnt ] This showeth that thoughts and affections are the mutual causes one of another; so that thoughts kindle affections, and these cause thoughts to boil. And hence it is, faith a Reverend man, that new-converts, having new and strong affections, can with more pleasure think of God, than any.

Then spake I with my tongue ] But better he had held his tongue, according to his first resolution. The Greeks have a saying, Let a man either keep silence, or speak that which is better than • lence. Austin paraphraseth thus; when I refrained so from speaking, for fear of speaking evil, that I spake no good, I was troubled at this my silence; lest my sin should be counted greater for this silence, than my virtue in refraining from speaking evil.

Vers. 4. Lord, make me to know mine end ] This Aust in expoundeth of Heaven the end of all his troubles, which he now sighed after. But Vatablus, Calvin, and most modern Interpreters conceive that David doth here ingenuously confess that he grudged against God; considering the greatness of his grief, and the shortness of his life.

And the measure of my days ] An admalorum qua perfero compensationem sufficiant, whether they are likely to be enow to make me amends for my grievous sufferings. This he seemeth to speak either out of impatiency, or curiosity at least.

That I may know how frail I am ] How soon-ceasing, and short lived. Vatablus hath it, quam mandanus sim, how long I am like to be a man of this World, this vale of misery, and valley of tears.

Vers. 5. Behold, thou hast made my days as an handbreadth ] i. e. Four fingers broad, (which is one of the least Geometrical measures, or a span-long) as some interpret it. Now to spend the span of this transitory life, after the ways of a man's own heart, is to bereave himself of a room in that City of Pearl, and to perish forever. Or take it for an handbreadth; should a man, having his lands divided into four parts (answerable to those four fingers breadth) leave three of them untilled? should he not make the best of that little time that he hath? that he be not taken with his task undone? Themistocles died about an hundred and seven years of age; and when he was to die, he was grieved upon this ground, Now I am to die faith he, when I begin to be wise. But Stultus semper incipit vivere, saith Seneca; and such complaints are bootless. O live quickly, live apace and learn of the Devil at least to be most busy as knowing that our time is short, Rev. 12.12. To complain of the miseries of life, and to wish for death, as David here seemeth to do (and as did Job, chap. 3.19. & 6.9. & 7.15. and Moses, Num. 11.11, 15. Elias, 1 King. 19.4. Jeremy, chap. 20.14. Jonas 4.3.) is a sign of a prevailing temptation, and of a spirit fainting under it. We must fight against such impatiency; and learn to do the like by life, as we do by a lease, wherein if our time be but short, we rip up the grounds, eat up the grass, cut down the copses, and take all the liberty the lease will afford.

Mine age is as nothing ] Heb. My world, that is my time of abode in the World is but a magnum Nibil, as one saith of honor; Punctumest quod vivimus, & puncto minus, a mere Salve vale, a non-entity.

Verily every man at his best estate ] When he is best constituted and underlaid, set to live, as one would think, firmus & fixus, settled on his best bottom, yet even then he is all over vanity; All Adam is all Abel, as the original runs elegantly, alluding to those two proper names, like as Psal. 144.3, 4. Adam is Abel's mate, or man is like to a soon vanishing vapor; such as is the breath of ones mouth. See Jam. 4.14. a feeble flash, a curious picture of Nothing.

Vers. 6. Surely every man walk • th in a vain show ] Heb. In an image, or, in a shadow, as Job 14. 2. in the shadow of death as some sense it; his life is like a picture drawn upon the water, saith Theodoret; it passeth away as an hasty, headlong torrent. Verily, surely, surely, it is so; Selah, you may seal to it.

Surely they are disquieted in vain ] Heb. They keep a stir, and trouble the World, as did great Alexander; who surfeiting of his excessive fortunes, from the darling of Heaven, came to be the disdain of the Earth, which he had so oft disquieted. So the Emperor Adrian, who troubling himself and others to little good purpose, died with this saying in his mouth, Omnia fui, & nibil profuit, I have tried all conclusions, but go nothing. And saith not Solomon as much in his Ecclesia stes?

He heapeth up riches, and knoweth not who shall gather them ] i.e. Enjoy them. See Eccles. 2.18, 19. and be moderate. Think when you lock up your money in your chest (saith One who shall shortly lock you up in your coffin. Think how that this very night thy soul may he required of thee; and then whose shall those things be which thou hast provided. Luk. 12.20?

Vers. 7. And now Lord, what wait I for? ] q. d. Absit ergo ut de ist is quisquiliis sim anxius, Far be it from me to trouble myself about these transitory trifles; I am bent to depend on thee alone, to wait for thy favor, and desire it above all earthly felicity; to place all my hope on thee alone, who being my Lord, wilt nor, canst not cast off thy poor servant, who desireth to fear thy Name.

Vers. 8. Deliver me from all my transgressions ] But especially from that of impatiently desiring to die out of discontent, verse. 4. The sense of this one sin brought many more to remembrance; as a man by looking over his debt-book for one thing, meets with more. God giveth the penitent general discharges; neither calleth he any to an after-reckoning.

Make m • e not the reproach of the foolish ] Let not any Wicked one (for such are all fools in God's dictionary) lay this folly in my dish, that I so foolishly desired death in a pet.

Vers. 9. I was dumb. I opened not my mouth ] Or, Better thus, I should have been dumb, and not have opened my mouth, according to my first resolution. I should not have reasoned, or rather wrangled with thee, as verse. 4. but have kissed thy rod in an humble submission, and have known that the rod of Aaron, and pot of Manna must go together. Macrobius writeth that the image of Angeronia among the old Romans was placed on the Altar of Volupia, with the mouth closed and sealed up; to signify, that such as patiently and silently bear their griefs, do thereby attain to greatest pleasures.

Because thou didst it ] This is indeed a quieting consideration, and will notably quell and kill unruly passions. Set but God before them, when they are tumultuating, and all will be soon husht. This made Jacob so patient in the rape of his Daughter Dinah; Job, in the loss of his goods by the Sabaan spoilers; David, in the barkings of that dead dog Shim • i; that noble Lord of Plessis, in the loss of his only son, a Gentleman of marvelous great hopes, slain in the wars of the Low-Countries. His Mother more impatient, died of the grief of it: But his Father laid his hand on his mouth, when God's hand was on his back; and used these very words, I was dumb, and opened not my mouth, because thou didst it.

Vers. 10. Removethy stroke away from me ] Having first prayed off his sin, he would now pray off his pain; though it less troubled him; and for ease, he repaireth, to Jehovah that healeth, as well as woundeth, Hos. 6.1.

I am consumed by the blow of thine hand ] Heb. By the conflict or buffetings. Oh keep out of his fingers; for it is a fearful thing to fall into them, Heb. 10. Caveb is autem sipavebis.

Vers. 11. When thou with rebukes doest correct man for iniquity ] Or, Shouldest thou but correct him according to his iniquity; correct him I say, or instruct him. Kimchi his Note here is, Morbi sunt interpretes inter Deum & homines increpantes, ut Job 33.19. Diseases are God's chiding messages, or real rebukes.

Thou makest his beauty ] Heb. What soever in him is desirable, all his prime and pride, pulchritudinem & praestantiam, his beauty and bravery, as that of Jonas his gourd.

To consume away like a moth ] Heb. To melt away as a moth, which is easily crushed betwixt ones fingers, Job 4.19. or actively, as a moth, caeco morsu doth secretly and suddenly consume the most precious garment, so dost thou the Wicked by thy secret curse, though themselves or others little observe it.

Surely every man is vanity, Selah] See verse. 5.

Vers. 13. Hear my prayer O Lord, give ear, &c. ] My prayer, my cry, my tears. See how his ardency in prayer grew by degrees, and so availed much, Jam. 5.16. we must rise in our requests, pray, cry, weep, ask, seek, knock, let the Lord see that we are in good earnest; and then we may have anything. Tears have a voice, and are very effectual Orators.

For I am a stranger with thee, and a sojourner ] And in that respect subject to many miseries and molestations satanical and secular, till I shall repatriasse get home (as Bernard expresseth it) and this was the condition of all my godly predecessors, who yet found favor with thee, and so I hope shall I.

Vers. 13. O spare me that I may recover strength] Ut refociller, reficiar; Job maketh the like request, chap. 10.20. Some breathing while they would have, and a time to recollect themselves, before that last great encounter; They say in effect

Before I go hence, and be no more ] No more seen amongst men. It is said, that Richard the third caused the dead corps of his two smothered Nephews to be closed in lead, and so put in a coffin full of holes and hooked at the ends with two hooks of Iron; and so to be cast into a place called the black deeps, at the Thames mouth, whereby they should never rise up, nor be anymore seen. Joseph is not, and Simeon is not, Gen. 42.36. The Righteous perish, Isa. 57.1. when once I go hence, saith David here, viz. to my long home, Eccles. 12.5. there will be a Non ego, an end of me as to this World; wherefore I beg a little respite.

PSAL. XL.

Vers. 1. I waited patiently for the Lord ] Heb. In waiting I waited; Diutissime quidem, sed optimo successu; I prayed and waited, I waited and prayed again; persevering in prayer, and begging audience, as Psal. 39.12, with which Basil maketh this Psalm to cohere, and well he may, for it seemeth to be of the same time and argument with the two former. R. Obadiah saith, that David composed this Psalm after that he was recovered of his Leprosy, Psal. 38.7.

And he inclined unto me ] i.e. he began at length to show favor; for he waiteth to be gracious, and well knoweth that desideria dilatione crescant, & cito data vilescant: nothing is lost, by holding his people long in request.

Vers. 2. He brought me up also out of an horrible pit ] e puteo sonitus, ut Isa. 17.12 • out of a noise-full pit, where there is a continual hurry by the great fall of waters into it; He meaneth, out of dreadful dangers, out of a desperate disease, saith R. Obadiah; who also by rock here understandeth perfect health, Sanitatem in corpore, sanctitatem in cord.

Out of the miry clay ] E luto, Luto, saith Kimchi, for here are two words used, of one and the same sense; to show, that as a bemired beast he was in a perishing condition, till God pulled him out, and set him on firm ground.

And established my goings ] That I might not relapse into the same, or fall into another malady or mischief.

Vers. 3. And he hath put a new song in my mouth ] i. e. new matter, which I shall soon contrive into a new song, by the help of his holy Spirit: for I cannot breath out a desire after him, except he first imbreath me therewith, and so put a new song in my mouth.

Even praise unto our God ] i.e. Unto Christ, saith Junius, to whom, and of whom the Church singeth, saith he, in the following verses.

Many shall see it, and fear, and trust in the Lord ] Their eye shall affect their heart, both with fear of, and faith in the Lord, that bringeth greatest things to pass, and is fearful in praises, doing wonders, Exod. 15.

Vers. 4. Blessed is that man, &c. ] See Psal. 2.12.

And respecteth not the proud. ] Who are set in opposition to Believers, as they are also, Hab. 2.4. Self justitiaries especially, and Merit-mongers: faith is an humbling grace.

Nor such as turn aside to lies ] As do Heretics and Idolaters. These, the true believer, out of the greatness of his spirit, slighteth, how great soever they be: Animo magno nihil magnum.

Vers. 5. Many O Lord my God are thy Works which thou hast done ] Many and great and all for them that trust in thee: Who therefore must needs be blessed, as verse. 4.

And thy thoughts which are to us-ward ] Thoughts of peace, and not of evil, to give us an expected end, Jer. 29.11.

They cannot be reckoned up in order unto thee ] No, nor yet out of order; and yet we must be reckoning and relating them as we are able, to God, and men, by speaking good of his name; and at this David was old excellent, as we say.

If I would declare and speak of them ] By whole-sale we must do it, though we cannot so well by retale; particulars also must be instanced, as Moses doth to Jethro, Exod. 22. and for that end Catalogues must be kept; See one Judge. 10.11.12.

Vers. 6. Sacrifice and offering thou didst not desire ] Comparatively to the obedience of faith, 1 Sam. 15.22. without which when Hypocrites thought to bribe God by cold Ceremonies, they were rejected. Christ is the end of the Law to all that believe; that Lamb of God slain from the beginning of the world is the only Expiatory Sacrifice, and the foundation of that fore mentioned blessedness, ver. 4. Now since Christ suffered, the Levitical Sacrifices being abolished, we have none to offer but such as are gratulatory: to show our thankfulness for such a Redeemer, whose perfect obedience, with the fruit of it, is here, and in the following Verses both described, and set forth for an absolute pattern to us of performing our duty toward God, for this inexplicable mercy. Confer. Heb. 10.5, 6. &c. Here we have in Christ for our instruction, and in David also (his Type) for our example; 1. A firm purpose of obedience, in a bored ear, and a yielding heart. 2. A ready performance thereof, Lo I come. 3. A careful observance of the Word written. In the volume of thy Book it is written of me, verse 7. 4. An hearty delight in that observance, verse. 8.5. A public profession and communication of God's goodness to others, verse. 9, 10. Now • we should labor to express Christ to the world, to walk as he walked, 1 Feb. 2.6. our lives should be in some sense parallel with his life, as the transcript with the original: He left us a Copy to write by, saith Saint Peter, 1 Epist. 2.21.

Mine ears hast them opened ] Heb. digged, bored; an hearing ea • hast thou bestowed upon me, which is a fingular favor; for life entereth by the ear, Isa. 55.3. as did death at first, Gen. 3. O pray, that God would make the bore wide enough. that the inward ears being drawn up to the outward, one sound may pierce both at once.

Vers. 7. Then said I, Lo I come ] Christ became obedient even to the death, yea that of the Cross, Phil. 2.8. Christ's people also are a willing people, Psal. 110.3. their obedience is prompt, and present, ready, and speedy, without delays and consults, Psal. 119.60. without capitulation and security, Isa. 56.6.

In the volume of thy book ] In libre plicatili, in thy Law which was anciently, (and is till this day amongst the Jews ) written in Paper, or Parchment rolled up; because it will last longer rolled than folded.

It is written of me ] Of Christ, in many places: for He is both Author, Object, Matter, and Mark of both Testaments. Of David also, and all God's people, doth the Law speak with fruit and efficacy; and they do use to read their own names, written as it were in every precept, promise, threatening. Look how men read the Statute-book of the Land, as holding themselves highly concerned therein; So here.

Vers. 8. I delight to do thy will, O my God ] To Christ it was his meat and drink, Fob. 4. he set his face to do it, and to suffer it, Luke 9.51, yea he was straightened, pained till it was done, Luk, 12.50. And the same mind is also in the Saints that was in Christ Jesus, Phil. 2.5. They delight in the Law of God after the inward man, Rom. 7.22, they prefer it before their necessary food, Job 23.12.

Tea thy Law is within my heart ] Heb, In the midst of my bowels; there is the counterpane, the duplicate of the Law written, yea printed, Jer. 31.33. 2 Cor. 3.3. Rip up my heart (said Queen Mary ) when I am dead, and there shall you find Gallice, the loss whereof (tis thought) killed her. Rip up the most men's hearts, and there you shall find written, The god of this present world. But God's Law is in good men's hearts, to live and to die with it. O beata Apocalypsis (said that Martyr, catching up the Revelation ca • t into the same fire with him to be burnt) O blessed Revelation, how happy ans I to be burned with thee in my hands!

Vers. 9. I have preached righteousness in the great congregation ] David did this, but Christ much more by the everlasting Gospel, sent the whole world throughout: great was the company of Preachers, and large was their commission. See a draught of it, Acts 26.18.

I have declared thy faithfulness, and thy salvation ] Righteousness of Christ imputed, faithfulness of God in fulfilling his Promises, Salvation the end of faith, loving kindness and truth the ground of all the former, God's loving kindness, or mercy moving him to promise, and his truth binding him to perform; these are those Pearls that Christ by his Preachers casteth before people, if they be but as forward to take them, as he is to tender them: How beautiful should the feet be of those that bring such glad tidings? and how heavy will the dust of such feet be, shaken off against despisers?

O Lord them knowest ] sc. That I have herein done mine utmost, and with an upright heart.

Vers. 10. I have not bid thy righteousness within my heart ] Or, if he did, as Psal. 119.11. it was, that having wrought it first on his own affections, he might afterwards utter it a cord ad cor, from the heart to the heart, and so be able to save himself and these that heard him.

I have declared to faith 〈◊〉 &c. ] See verse. 9.

Vers. 11. With hold not 〈◊〉 thy tender mercies, &c. ] Whereas, while the Samts are on earth there will be a perpetual interchange of comforts and crosses; prayers must be joined with praises, and care taken, that confirmed by former experiences, they 〈◊〉 depend upon God.

Let thy loving kindness and thy ••• th contin • ally preserve 〈…〉 ••• those two Attributes of thine be mine Angel 〈◊〉 at all times, See the Note on Psal. 25.10.

Vers. 12. For innumerable evils have compassed me ] Heb. Have mustered upon me. Many (or Millions ) are the troubles of the righteous; none our of Hell over suffered more than they: an elegant exaggeration of their afflictions we have in this verse, and such as cannot well be understood by any, but those that have been well beaten Porters to the Cross of Christ.

Mine iniquities have taken hold upon me ] i.e. The punishment of mine iniquities, Gen. 4.13. my sin hath found me out. If this be taken of Christ, he is, Maximus patcatornus, the greatest of sinners by imputation, 2 Cor. 5.20. Isa. 53. 6. for our sins (which here he calleth his) he suffered; and here his bitter Agony in the Garden is Graphically described; neither is it absurd to say, that as he bore our sins in his own Body upon the Tree, he was first redeemed by himself, and afterwards we.

Therefore my heart faileth me ] i.e. my wit, courage, counsel is wasted by earnest thinking upon them. Scientia mea eis numerandis defica, as Kimchi glosseth,

Vers. 13. Be pleased, O Lord, to deliver me ] Do it of thy free grace, and mere mercy, of thy good will, and gracious liking (as the word signifieth) beside the consideration of my woeful misery laid forth, verse. 12. as an object of thy mercy.

Vers. 14. Let them be ashamed and confounded together, &c. ] These and the like imprecations must be looked upon as Prophecies. Besides, David looked upon them not as his enemies only, but God's as well and such also as were desperate, and irrecoverable. So Paul prayed against the Copper-smith, the Church against Jutian, &c.

Let them be driven backward, &c. ] A Christian may without sin be sensible of indignities; only it must be the mourning of Doves, and not the roaring of Bears.

Vers. 15. Let them be desolate for a reward ] a poor reward; but such as sin payeth to her servants; the wages of sin is death. Sin payeth all her servants in black money. See Psal. 35.21. The ward here rendered reward, signifieth an heel. It is, as if the Prophet should say, Let one desolation tread upon the heels of another, • ill they be utterly undone.

Vers. 16. Let all those that seek thee rejoice ] viz. When they hear of my deliverance. The Saints have both their joys and griefs in common with their fellow-members, as being in the body, Heb. 13.3. both in the body of Christ, and in the body of sleth and frailty.

Vers. 17. But I am poor and needy ] A stark beggar; neither will I hide from my Lord (as once Josephs Brethren said to him, when they came for come) mine extreme indigency, my necessitous condition. I am one that gets my living by begging.

Ye the Lord thinketh upon met ] He is the poor man's King, as hath been said; and Christ is 〈…〉 , as Augustine hath it; that is he gives with the Father, and at same time prays with the suitor, who must therefore needs speed.

Thou art my help and my deliverer, make no tarrying ] Deliver me speedily, lest I perish utterly. God, saith One, is sometimes troubled with too much help, but never with too little; we are sometimes too soon, but he is never too late.

PSAL. XLI.

A Psalm of David] Of the same sense with the four former Psalms, saith Kimchi.

Vers. 1. Blessed is his that considereth the poor ] Heb. That wise by 〈◊〉 concerning the poor; The poor weakling, whose health is impaired, whose wealth is wasted. Austin rendereth it, Qui praeoccupat vocem 〈◊〉 , He that prevenreth the request of the poor beggar; wisely considering his case, and not staying till he •• ave; which possibly out of modesty he may he Ioth to do. The most interpret it of a charitable Judgment passed upon the poor afflicted, not holding him therefore hated of God, because heavily afflicted, as Jobs friends did. At vobis 〈◊〉 sit qui de me quantumvis calamitoso rectius judicatis, so Beza here paraphraseth; Well may you fare, my friends, who censi •• e better of me, though full of misery; and deal more kindly with me. The word Mas • hill signifieth both a prudent Judgment, and a desire to do all good offices, Faith One. It signifieth to give comfort and instruction to the weak, faith Another, wisely weighing his case, and ready to draw out, not his shea • only, but his soul to the hungry, Isa. 58.10. This is a blessed man, presupposing him to be a Believer, and so to do it from a right Principle; viz. Charity out of a pure heart, of a good conscience, and of faith unfeigned, 1 Tim. 1.5.

The Lord will deliver him ] i.e. The poor weakling; and the other also that dealeth so mercifully with him; both shall be delivere; according to that of our Savior, Matth. 10.41. Delivered I say he shall be in due time; supported in the mean while; a good use, and a good Issue he shall be sure of. Some make it David's prayer,