Commentary on Ezra Nehemiah Ester Job and Psalms

PSAL. XLII.

Maschil for the sons of Korah] Korah and his complices were swallowed up quick by the earth in the Wilderness for their gain-saying, Num. 16. but some of his sons disliking his practice, escaped, and of them came Heman (the Nephew of Samuel) a chief singer, 1 Chron. 6.23. Now to him, and his Brethren, was this and some other of David's Psalms committed, both to be kept as a treasure; and to besung in the Sanctuary, for comfort and instruction under affliction, according to the signification of the word Maschil; whereof See Psal. 3 • . title.

Vers. 1. As the Heart panteth after the water-brooks ] Heb. As the Hind. Greek, 〈 in non-Latin alphabet 〉 , for in females the passions are stronger, saith an Interpreter here, quicquid volunt, valde volunt. This Creature is naturally hot and dry, about Autumn especially (as Aristotle testifieth)) but when hunted, extreme thirsty. Chrysostom and Basel say, that she eateth Serpents, and so is further inflamed by their poison. Now as the hunted and heated Hind glocitat, breatheth and brayeth after the water-brooks,

Sopanteth my soul after Thee, O God ] He saith, not after my former dignity and greatness, before Absolens disturbed me, and drove me out (though he could not but be sensible of such a loss; we know what miserable moans Cicere made, when fent into banishment; how impatient Cato and many others were in like case, so that they became their own deathsmen) but after Thee Lord, and the enjoyment of thy public ordinances; from which I am now alas hunted and hindered. After that God's holy Spirit hath once touched a soul, it will never be quier until it stands pointed Godward.

Vers. 2. My Soul thirsteth for God ] More than ever it did once for the wa • er of the Well of Bethlehem; and that, because he is the living God, the fountain of living waters, that only can cooll and quench my desires, Jer. 2.13. & 17.13. so as I shall never thirst again, Joh. 4.14. whereas of all things else we may say

The Rabbin's note here, that David saith not so hungereth, but so thirsteth my soul; because men are more impatient of thirst, than of hunger; they can go diverse days without meat, but not without drink. Alexander lost a great part of his army marching through the Wilderness of the Susitans by want of water.

When shall I come and appear before God? ] Heb. And see the face of God? viz. in his Tabernacle. Eheu igitur quando tandem mibi miserrimo dabitur, ut te in aede tua conspiciam? These earnest pantings, inquietations, and unsatisfiable desires after God and his ordinances, are sure signs of true grace. But woe to our worship-scorners, &c.

Vers. 3. My tears have been my meat day and night ] Hunters say, the Hart sheddeth tears, or something like tears, when he is pursued, and not able to escape. Hereunto David might allude. Sure it is, that as Hinds by calving, so men by weeping, cast out their sorrows, Job 39.3.

And, Affert solatium lugentibus suspiriorum societ as saith Basil, sighs are an ease of sorrow. Of Mr. Bradford the Martyr it is reported, that in the midst of dinner he used oft to muse, having his hat over his eyes, from whence came commonly plenty of tears dropping on his trencher. — 〈 in non-Latin alphabet 〉 , The better any are, the more inclined to weeping; as David than Jonathan, 1 Sam. 20. Here we have him telling us that his tears were his meat, or his bread, as Gregory readeth it; and he giveth this reason, that like as the more bread we eat, the dryer we are, and the more thirsty; so the more tears of godly sorrow we let fall, the more we thirst after that living fountain springing from above. David's greatest grief was, that he was banished from the Sanctuary; and next to that, the reproachful blasphemy of his enemies hitting him in the teeth with his God, as if not able or not willing to relieve him now in his necessity, and bitterly upbraiding him with his hopes as altogether vain.

Whiles they continually say unto me, Where is thy God?] Violenti certe impetus, saith Vatablus here; these were violent shocks indeed; and such as wherewith David's faith might have been utterly overthrown, had it not been the better rooted, and withal upheld by the special power of the Spirit of grace. Other of God's suffering Saints have met with the like measure. At Orleans in France, as the bloody Papists murdered the Protestants, they cried out, where is now your God? what is become of all your prayers and Psalms now? Let your God that you called upon save you if he can. Others sang in scorn, Judge and revenge my cause O Lord; Others, Have mercy on us Lord, &c. The Queen Mother of Scotland having received aid from France. forced the Protestants for a while to retire to the High-Lands, whereupon she scoffingly said, where is now John Knox his God? My God is now stronger than his, yea even in Fife; but her brags lasted not long; for within a few days, six hundred Protestants beat above four thousand French and Scots &c. God's Servants fare the better for the insolencies of their enemies; who when they say where is now their God? might as well say betwixt the space of the new, and old Moon, where is now the Moon? when as it is never nearer the Sun, than at that time.

Vers. 4. When I remember these things ] viz. My present pressures compared with my former happiness, Miserum sane est, fuisse felicem. The Epicures held (but I believe they did not believe themselves therein) that a man might be cheerful amidst the most exquisite torments, Ex pr • teritarum upluptatum recordatione, by the remembrance of his former pleasures and delights. David found this here but a slight and sorry comfort, though he better knew how than any of them to make the best of it; and his delights had been far more solid and cordial.

I pour out my soul ] See Job 30.16. with the Note.

For I had gone with a multitude ] Heb. A thick crowd, or throng of good peole, frequ •• ting the public Ordinances, and David in the head of them. One rendereth it, In umbra vel umbrella, sicut mos est Orientalium ambulare umbrellis contra ardorem solis accommodatis.

I went with them to the house of God ] Lente Itabam, I went with a gentle pace, Gress •• grallatorio. He speaketh, saith Vatablus, of the order observed by the faithful when they went to the Sanctuary, viz. in comely equipage, singing praise to God, and confessing his goodness.

Vers. 5. Why art thou • ast down, O my soul? ] Here David seemeth to be Homo divisus in duas partes, saith Vatablus, a man divided into two parts, as indee devery new man is two men: and what is to be seen in the Shulamite, but as it were the company of two Armies? Cant. 6.13. David chideth David out of his dumps. So did Alice Benden the Martyr, rehearsing these very words (when she had been kept in the Bishops prison all alone, nine weeks with bread and water) and received comfort by them in the midst of her miseries.

And why art thou disquieted in me? ] A good man's work lieth most within doors; he hath more ado with himself than with all the world besides; he prayeth oft with that Ancient, Libera me Domine à malo homine meip so, Deliver me, Lord, from that naughty man myself. How oft do we punish ourselves by our passions, as the Lion, that beateth himself with his own tail? Grief is like Lead to the soul, heavy and cold, sinking it downward, taking off the wheels of it, and disabling it for duty; like as a Limb that is out of joint, can do nothing without deformity and pain. Keep up thy spirit therefore, and watch against dejection, whatsoever befalls thee, yea against all distempers; since they hinder comfortable intercourse with God, and that Spiritual composedness, that Sabbath of spirit that we must enjoy, or else we cannot keep that continual Holy-day, 1 Cor. 5.8. How many are there who through unnecessary sadness, come to Heaven before they are aware?

Hope thou in God ] Faith quieteth the soul first or last (saith a Reverend man on these words) there will be stirring at the first: As in a pair of Ballance, there will be a little stirring when the weight is put in, till it come to a poise; so in the soul, it comes not to a quiet consistency till there be some victory of faith, till it rest and stay the soul.

For I shall yet praise him for the help of his countenance ] Heb. The health • of his countenance, Adhuc confitebor ei salutes vultus ejus. Chrysostom bringeth in a man loaden with troubles coming into the Church, where when he heard this passage read, Why art thou cast down? hope in God, &c. he presently recovered.

Vers. 6. O my God, my soul is cast down within me ] Though before he had schooled himself out of his distem pers, yet now he is troubled again: such are the vicissitudes and interchanges of joy, and sorrow, that the Saints are here subject unto: as soon as the Spirit gets the better, as soon the Flesh; sometimes good affections prevail, sometimes unruly passions. Affections are the wind of the soul, passions the storm. The soul is well carried, when neither so becalmed that it moves not when it should, nor yet tossed with tempests to move disorderly.

Therefore will I remember thee from the Land of Jordan ] That is, saith one, I will call to mind former experiments there, and take comfort. Or, I will remember thee, as I may, here at Mahanaim beyond Jordan, under the mount Hermon, and that other little Hill (where I have found thee, in my meditations, and prayers, propitious unto me) though I cannot now worship thee in the beauty of holiness, being driven out by my ungracious Son Absalom, from the place where thine honor dwelleth.

Vers. 7. Deep calleth unto deep ] Vorago voraginom advocate, i.e. one calamity inviteth another: Aliud ex also malum, they come thick and three-fold, the Clouds return after the rain, Eccles. 12.2. as one shower is unburthened, another is brewed. One affliction followeth and occasioneth another, without ceasing, or intermission; so that they are grown as it were to an infiniteness, as Psalm 40.12.

At the noise of thy water-spouts ] i.e. Thy Clouds pouring down amain, in a storm at Sea especially, by a Cataclysm of waters falling at once out of the Clouds, sometimes to the overwhelming and breaking of a ship. This, Mariners call a spout, Psal. 18.4. The floods of Belial made me afraid.

All thy waves and thy billows are gone over me ] Fluctou fluctum trudit; yet not, without the Lord: the enemies and the evils that befell him are called God's waves or breakings.

Vers. 8. Yet the Lord will command his loving kindness ] He will after all this misery send forth a Commission, and a command to set me free: and his Mandamus will do it at any time.

And in the night his Song shall be with me ] When others that are without God in the World have restless nights, the gnats of cares and griefs molesting them, a Saint can sing away care, and call his soul to rest, as Psal. 116.7. being filled with peace, and joy through believing; such as setteth him a singing to God's glory.

And my prayer unto the God of my life ] i.e. My Praises, which are a chief part of prayer, 1 Tim. 26.1. Thanks-giving is an artificial begging, Gratiarum actio est adplus dandum invitatio.

Vers. 9. I will say unto my God, nay Rock, why hast thou forgotten me? ] Tene ve •• mei immemoremesse? Thus I will in a familiar manner expostulate with him, and lay my case open unto him, as to a friend. The flesh suggesteth that he is forgotten, but faith holdeth its own, fastening on the Rock of ages.

Why go I mourning ] Heb. Black, as one that is in mourning weeds: or, that had lain among the pots.

Vers. 10. As with a sword in my bones ] Heb. A murthering weapon, which when thrust into the bones causeth most exquisite pain: so deeply was good David affected with the dishonor done to God by his blasphemous enemies; it went to the very heart of him as a dagger.

While they say daily ] See the Note on verse. 3.

Vers. 11. Why art thou cast down ] See verse. 5.

Who is the kealth of my countenance ] i.e. The Author of my manifold, present and apparent safety: such as shall make me look blithe and beautiful, cheery, and chirp.

PSAL. XLIII.

VErs. 1. Judge me O God ] This Psalm is as it were an Epitome, or an Appendix to the former, and little differing in words or matter.

Plead my cause ] See Psal. 35.1.

Against an ungodly Nation ] Heb. A Nation not mild, or merciful: so he calleth Absolom's Complices, who sought and would have sucked his blood. Such are a people of God's wrath, and of his curse.

O deliver me, &c. ] From Absalom, or Abitophel, or the whole Faction.

Vers. 2. For thou art the God of my strength ] As being in Covenant with me both offensive and defensive: In the Lord Jehovah is a Rock of ages, or everlasting strength, Isa. 26.4. for God of my strength, Psa. 42.9. is my Rock.

Why go I mourning ] See Psal. 42.9.

Vers. 3. O send out thy light ] i.e. thy comforting grace, opposed to that verse. 2. I go mourning, or in black.

And thy truth ] i.e. Thy faithfulness, opposed to the deceitful man, verse. 1. The Rabbin's interpret Light and Truth, by Christ and Elias; the Arabic maketh it a prayer for the Jews conversion.

Let them bring me unto thy holy bill ] Zion, the place of holy assemblies for God's service. Iterum commendatur hic dignit as ministry Publici: Vaeigitur illis qui caducorum bexeruns usum redimunt sacri, ministry jacturâ, qui conciones • acras & Sacramenta ultro negligunt, &c.

And to thy Tabernacles ] Socalled, either because it was set up at sundry times in sundry places, whilst it was tranfportative; or else because it was parred by veils into several rooms, Heb. 9.2, 3.

Vers. 4. Then will I go muto the Altar of God ] Not without store of Sacrifices. God's service is now nothing so costly; and should therefore be more cheerfully performed. Heathens had their Altars, &c. all save the Ferfiaus.

Vers. 5. Why art thon bowed down, &c. ] See Psal. 42.9. & 11.

PSAL. XLIV.

MAschil ] i.e. Making wise, or giving instruction; for which purpose this Psalm was composed by David (as it is most probable) or some other excellent Prophet, for the use of the Church, which is hares crucis, the heir of the Cross, as Luther speaketh; and is here instructed how to carry herself under it, and to get benefit by it.

Vers. 1. We have heard with our ears ] i.e. We have both heard and heeded it, with utmost attention and affection. It is not a Pleonasmus; but an Emphasis that is here used.

Our Fathers have told us ] According to that they were commanded, Deut. 6. and elsewhere, to whet good things upon their young Children, and to propagate the memory of God's noble acts to all posterity, Exod. 12.26. & 13.14. Josh. 4.6, 7. See Psal. 78.4, 6. Hear this saith Basil, and blush ye Fathers, that neglect to teach your Children. They made their mouths as it were Books, wherein the noble acts of the Lord might be read to his praise, and to the drawing of their Children's hearts unto him.

What work thou didst ] All which they faithfully related, and carefully recorded for the use of after-ages, Psal. 102.18. This shall be written for the generation to come; and the people that shall be created, shall praise the Lord.

Vers. 2. How thou didst drive out the Heathen ] i.e. The Canaanites. These, God the great Proprietary of all supplanted, after that they had for a long time grown there as trees, and abounded with all kind of sensual delights till they had filled the Land from one end to the other with their uncleanness, Ezra 9.11.

How thou didst afflict (or break in pieces) the people and cast them out ] Or, cause them (the Israelites) to spread and propagate. (So Mollerus readeth it) as the Vine sendeth out her branches.

Vers. 3. For they got not the Land in possession by their own sword, &c. ] Men are apt to arrogate to themselves, and say as Luther hath it, Hoc ego feci. Sesostris King of Egypt, when he had conquered any Country, was wont to set up pillars, and thereupon to engrave these words, This Land I got in possession by mine own power. He was afterwards slain by his own servants.

But thy right hand ] Quiaper eam praelia & opera facta sunt, faith Kimchi. God is the great Doer in all achievements.

And the light of thy countenance ] i. e. Illustris praesentia tua qua praeivisti & praeluxistie • s, thy gracious presence and conduct.

Because thou hadst a favor unto them ] Free grace was the fundamental cause of all their felicity. God loved them because he loved them, Deut. 7.7. He chose them of his love, and then loved them for his choice.

Vers. 4. Thou art my King O God ] Heb. Thou art be my King. Cr. Thou art the same my King. i.e. the same that thou wast to those of old; Oh see to thy subjects, as ever thou hast done.

Command deliverances for Jacob] A Mandamus from thee will do it; He spake the word, and it was done. Some read it, command deliverances O Jacob, that is, O God of Jacob, as Psal. 24.6.

Vers. 5. Through thee will we push down our enemies ] Cor •• -p temus, a metaphor from horned creatures, as Deut. 33.17. This we shall soon do, if thou do but only give the word of command; for together with they word goeth forth a power.

Through thy name ] Tuo nomine & numine, auspicio & ductu.

Vers. 6. For I will not trust in my bow ] To trust in men or means, is the ready rode to utter ruin. Idas one of the Argonautes is brought in by the Poet, bragging that he trusted not in the gods, but in his own arm, and arms.

What need we to fear the Turks (said Sigismund the young King of Hungary in his pride and jollity) who need not at all to fear the falling of the heavens, which if they should fall, yet were we able with our spears and halberds to hold them up for falling upon us? He, shortly after this, received a notable overthrow. Carnal confidence endeth in confusion.

Vers. 7. But thou hast saved us ] Thou hast wrought and fought for us against those that sought to destroy us. Thou hast, and therefore thou wilt, for thou art the same my King, verse. 4.

Vers. 8. In God we boast all the day long ] The Spaniards are said to be great boasters in the very lowest ebb of fortune. A godly man may be, and must be so by an holy gloriation; he must make his boasts of such a King immortal, invisible, &c. The three Children did so: Our God can deliver us, &c.

And praise thy Name ] Thou alone shalt have the praise of all our prosperity.

Vers. 9. But thou hast cast off, and put us to shame ] Here's a sudden change, and a sad complaint, but handsomely brought in, the better to insinuate, the sooner to prevail for redress. Only this, it should have been remembered that the Lord's hand was not shortened — but their iniquities bad separated between them and their God, Isa. 59.1, 2. That noble General Trajan told Valens the Arian Emperor, that by warring against God, he had abandoned the Victory, and sent it to the enemies.

Vers. 10. Thou makest us to turn back from the enemy ] By expectorating our faith and courage, and leaving us to a fearful faint-heartedness, that flieth at the found of a shaken leaf. God strengtheneth or weakeneth the arm of either Army, Ezek. 30.24.

Vers. 11. Thou hast given us like sheep appointed for meat ] Aliqui occisi, dispersialii, & veunndati gratis, Some of us are slain, others scattered here and there, and sold for naught.

And hast scattered us, &c. ] O the many miseries of such a banishment! The Poet thus expresseth it.

Vers. 12. Thou sellest thy people for nonght ] Thirty for a penny the Jones were sold by the Romans, saith Josephus, at the last devastation.

And dost not increase thy wealth by their price ] Thou takest thy first Chapman (as the Pope gave England, in Hen. 8. his time, Primo occupaturo, to him that could first seize it) and hast not made thy best of them; but given them away, for whom thou wast wont to give great Nations, Isa. 43.3. All the comfort in this case was, that yet they were dear to God as his Sons, though sold for slaves to the enesnies, as may be seen Isa. 50 1. & 52.3.

Vers. 13. Thou makest us a reproach to our neighbors ] This to a generous spirit is very grievous. The Cappadocians were noted for a servile people; and Tiberius said of his Romans, that they were homines ad servitutem parati. The Jews at this day hear ill among all Nations, for a nasty and sordid people. O Marcomanni, O Quadi, O Sarmats, tandem alios vobis deteriores inveni, said that Emperor, O Marcomans, O Quades, O Sarmatians, I have at length found a more odious and contemptible people than you are any; meaning the Jews, with whose stench he was much annoyed.

Vers. 14. Thou makest us a by-word among the Heathen ] Who use to say, As base as a Jew, as wretched as an Israelite, &c. The Turks at this day say, Judaeus sim si fallam, If I be not as good as my word, count me a very Jew. We use to say, As bard-hearted as a Jew. Thus is fulfilled that which was threatened, Deut. 28, 37. 1 King. 9.7. Jer. 24 9.

Vers. 15. My confusion is continually before me ] Heb. All the day long, or every day; so as that there is neither hope of better, nor place of worse.

Vers. 16. For the voice of him that reproacheth and blasphemeth ] Reproacheth Religion, blasphemeth God and his people, as if he cared not what became of them; and his dispensation seemeth to say as much: this reflecteth upon the Saints, and maketh them cry out —

Vers. 17. All this is come upon us, yet ] This they allege, viz. their constancy, as an argument of their sincerity, and a motive to pity; apply this with Jerome, to Christians, and then it is the voice of Martyrs.

Neither have we dealt falsely in thy Covenant ] i.e. We have not relinquished the true Religion, or revolted to dumb Idols: but held us close to they sincere service. And therefore if that Heathen Emperor going against his enemy could say, Non sic Deos coluimus ut ill nos vinceres, We have not so served the gods that they should serve us no better, than to suffer us to be worsted; How much more may God's faithful Servants be confident of his help, and say, All people will walk everyone in the name of his god; and we will walk in the name of the Lord our God forever and ever? Mic. 4.5.

Vers. 18. Our heart is not turned back ] Metaphora à study, saith Vatablus, As those that run a race stand not at a stay, much less turn back again; so neither have we either stopped or stepped backward, but advanced still toward the mark, having Nondum metam ( We have not yet attained ) for our Motto, as Saint Paul had; Phil. 3.12. being in nothing terrified by our adversaries, nor afraid with any amazement.

Neither have our steps declined ] We have watched over every particular action; God's people are best when at worst.

Vers. 19. Though thou hast sore broken us in the place of Dragons ] i.e. In Desarts haunted by Dragons. (See Isa. 34.13. & 35.7.) Whereinto we are driven in banishment, and there hast crushed us, and covered us with the shadow of death, i.e. deadly calamity.

Vers. 20. If we have for got ten the name of our God ] i.e. forgone our Religion, as Renegadoes, denying the Lord that bought us. In the time of the Maccabees, many revolted to Paganism; Daemas forsaking Paul, became an Idolatrous Priest at Thessalonica, saith Dorotheus; Julian turned Pagan; Damascene Mahometan, as some write; Harding an obstinate Papist. In the Palatinate, when, not forty years since, taken by the Spaniard, scarce one man in twenty stood out, but fell to Popery, as fast as leaves fall in Autumn.

Or stretched out our bands to a strange God ] This, Ignatius, Laurentius, and thousands of those Primitive Christians would die, rather than be drawn to do. So the three Children, the seven Brethren, &c. Origen, for yielding a little, was excommunicated.

Vers. 21. Shall not God search this out? ] What pretences or excuses soever be used for the colouring, and covering of the same.

For he knoweth, &c. ] See Mat. 10.26. with the Note.

Vers. 22. Yea for thy sake are we ki • ed, &c. q. d. Thou knowest that for thy sake, (and not for vain glory, or out of pertinency, &c.) we are killed. It is the cause, and not the punishment, that maketh the Martyr. Some suffer as Malefactors rather.

We are counted as sheep for the slaughter ] As those Christians in Calabria, Anno 1560. thrust up in one house together, as in a Sheep-fold, and butchered severally. See Rom. 8.36. besides those many, whose names being written in red Letters of blood in the Churches Calender, are written in golden Letters in Christ's Register in the book of life, as Prudentius hath it.

Vers. 23. Awake, why sleepest thou? ] Considering all the premises, stir up thyself, and come and save us; carest thou not that we perish?

Vers. 24. Wherefore hidest thou thy face? ] God sometimes concealeth his love, as Joseph did, out of increasement of love: he retireth, but faith fetcheth him out, as the Woman of Canaan did, Mark 7.24, 25.

Vers. 25. For our soul, &c. ] Soul and Belly (or body) both are oppressed, and lie suppliant at God's feet; resolved there to live and die together.

Vers. 26. Arise for our help ] Heb. A help for us, a sufficient help, proportionable to our necessities. The Hebrew bath a letter more than ordinary.

PSAL. XLV.

UPon Shoshannim ] The name of an Instrument with six strings, faith Kimchi. Or, concerning the Lilies, that is, the Messiah and his people, faith Kabuenaki. The City Shusan had its name from Lilies there plentifully growing; as Rhodos from Roses, Florence from flowers, &c.

Maschil ] It is not said (as elsewhere) of David; and yet some will have him to have been the penman; others, Solomon; epitomizing his book of Canticles; with which indeed it is of the self-same argument, viz.

Asong of loves ] An Epithalamium or nuptial verse, made at the marriage of Solomon and the Shulamite. As for Pharaohs Daughter, diverse good Divines are of opinion, that neither here, nor in the Canticles any respect is had, or allusion made to that match of Solomon with her, so expressly condemned by the Holy Ghost, 1 King. 11. ut perabsurdum mihi videatur, illud matrimonium existimare fuisse tante rei typum, faith learned Beza. Ainsworth rendereth it, A song of the well-beloved Virgins, friends of the Bridegroom and Bride, verse. 9.14. to set forth Christ in his glory, and his Church in her beauty. So when Hieron had freed the Locrians from the tyranny of Anaxilas and Cleophron, the Virgins sang his praise, as is to be read in Pindarus his Odes; which Politian preferred before David's Psalms, ausu nefario, like an Atheist as he was.

Vers. 1. My heart is enditing a good matter ] Heb. Fryeth, sicut qua in sartagine friguntur, as things are fried in a frying-pan, Levite. 7.9. The Prophet, being to sing of such a sublime subject, would not utter anything but what he had duly digested, thoroughly thought upon, and was deeply affected with. What an high pitch flieth St. Paul, whenever he speaketh concerning Christ? See Ephes. 1.6. & 2.4, 7. & 3.19. The like is reported of Origen, Nusquam non ardet, faith Erasmus; sed nusquam est ardentior quam ubi Christi sermons actus{que} tractet; that he was ever earnest; but most of all, when he discoursed of Christ. Of Johannes Mollias a Bononian it is said, that whensoever he spake of Jesus Christ, his eyes dropped; for he was fraught with a mighty fervency of God's holy Spirit; and like the Baptist, he was first a burning (boiling or bubbling) and then a shining light. Ardor mentis est lux Doctrinae.

I speak of the things which I have made touching the King ] Or, I will speak in my works, that is in this Psalm, concerning the King, viz. Solomon, and Him that is greater than Solomon in all his glory, Christ the King of the Church. Works he calleth this Poem, not for the greatness, but for the exquisitenesse thereof; it being breve & longum plane{que} aureum; utpote in quo universa pane salutis nostrae mysteria continentur, as containing almost all the mysteries of man's salvation.

My tongue is the pen of a ready writer ] i. e. I will roudly and readily relate what I have so well ruminated; and dexterously deliver my most mature meditations concerning the mystical marriage of Christ and his Church. This is a good president for Preachers. Demosthenes would have such a one branded for a pernicious man to the Common-wealth, who durst propose anything publicly, which he had not beforehand seriously pondered. And Aristides being pressed to speak to something propounded ex tempore, answered; propound today, and I will answer tomorrow; for we are not of those that spit or spew up things, &c.

Vers. 2. Thou art fairer than the Children of men ] Heb. Thou art double-fairer; the Hebrew word is doubled, ad corroborandum, faith Kimchi. It may very well be, that Solomon was, for his beauty, another Nireus; and for his eloquence, another Nestor; wisdom might make his face to shine. Of Christ we are sure, that his body being of the finest temperament, and no way diseased, could not be but very beautiful. The Roman register reporteth him to have been of a reverend countenance, his stature somewhat tall, his hair after the color of the ripe hazel-nut, his forehead smooth and plain, his face without wrinkle, mixed with moderate red, his eyes gray, various, and clear, &c. Surely if Stephens face was as the face of an Angel, and if with his bodily eyes he could pierce the heavens, and see there what he would; How much more could the Lord Christ, whose very manhood came the nearest unto God of any that ever was or could be? His very countenance did express a divinity in him. And what if to the Jews, who esteemed him not, but maligned him, and crucified him, he had neither form nor beauty, Isa. 53.2? what if he were so broken at thirty three years of age, with continual paids and grief for them, that they judged him well-nigh fifty, Job. 8.57? yet he was every way complete and comely above all the Children of men; yea above all the Angels in heaven: for in him the Godb •• d dwelt bodily, Col. 2.9. and we beheld his glory, the glory as of the only begotten of the Father, full of grace and true • h, Joh. 3.14. His soul was like a rich pearl in a rough shell; like the Tabernacle, Goats-hair without, but gold within; or as Erutus his staff, enjus insue soliduns aurum • ernto vilabatur cortice. He was all glorious within; had a fullness of grace above that of Adam, Joh. 1.16. as much as a Creature was capable of; and more near familiarity with the Godhead, than any creature.

Grace is poured into shy lips ] So that thou canst gracefully deliver thyself in a set speech. Solomen could, no doubt, as another Phacion or Pericles; in whose lips, 〈 in non-Latin alphabet 〉 (said Eupolis ) sat a strange persuasive faculty; so that he could prevail with the people at his pleasure. Jesus Christ could much more do so; for together with his words there went forth a power; he spoke as never man spake he spoke with authority, and not as the Scribes; all that heard him wondered at; the words of grace that proceeded out of his mouth, Luk. 4.22. Isa. 50.4.

Therefore God bath blessed thee ] Or better, because that God hath blessed thee, and endowed thee with such gifts and graces.

Vers. 3. Gird thy sword upon thy thigh, O most mighty ] This is one of Christ's titles, Isa. 9.6. the Giant, or the mighty strong God, the valliant Champion of his Church. And his sword is the word of his mouth, Rev. 1.16. Heb. 4.12. Isa. 49.2. All the wars in the conquest of Canaan were types of the spiritual wars under the Gospel, whereby the Nations were subdued to the obedience of the faith, 2 Cor. 10.4. Ephes. 6.11. Christ hath his sword then, a two-edged sword; and he is here called upon to gird it to his thigh (after the manner of those Easterlings, as we do our skeans, bangers, woodknives) that is, to take unto him his authority, and to exercise it for the conversion of his people, and confusion of his enemies. Additur • i gladius quem non ostentet velut 〈 in non-Latin alphabet 〉 , sed quem etium destring at. A sword he hath, not for show, but for service; whence it is added, with thy glory and thy Majesty.

Vers. 4. And in thy Majesty ride prosperously ] Heb. Prosper thou, ride thou upon the Word of truth, of meekness and of Righteousness. q. d. Ride thou in thy triumphant Charret, as it were drawn by those three glorious graces, Truth, Meekness, and Righteousness; and governed by the Word, as by the Charter-man; Cui divinissim a allegory explicand a pro rei gravisate ac dignitate integro volumine opus esset, saith B • za, For the explaining of which most divine allegory, according to the worth of it, a whole volume might well be full written. The Kings of the earth for most part have their Charrets drawn by other horses, viz. Pride, Ambition, Cruelty, &c. as Sesostres King of Egypt,

And thy right hand shall teach thee terrible things ] i. e. Shall enable thee to perform them. Christ riding on his white horse (his Apostles and Preachers) went forth conquering, and to conquer, Rev. 6.2. Solomon was no such sword-man as was Jesus Christ.

Vers. 5. Thine arrows are sharp, &c.] Peters converts were pricks at heart; and Stephens heaters were cut to the heart; Christ can fetch in his rebelts afar off; he hath arrows as well as a sword, to wound them; that men may either bend or break, yield, or become his footstool; One way or other he will surely have the better of them.

Vers. 6. Thy throne, O God ] Here the Prophet direct • h his speech not to Solomon (who never took upon him the name of God, as did Sosostris King of Egypt, Antiochus, 〈 in non-Latin alphabet 〉 Caligula, and some other proud Princes) but to Christ, Heb. 1.8. who is God, blessed forever, 〈 in non-Latin alphabet 〉 , not so called by an excellency only, as the Angels are, Psal. 8.9. with Heb, 2. not by Office and Title only, as Magistrates are gods • Ps. 82.16. nor Catachrestically and Ironically so called, as the Heathen gods, nor a diminutive god, inferior to the Father, as Arius held, but God by nature, every way Co-essential, Co-eternal, and Co-equal with the Father, and the Holy Chost, Joh. 1.1. Phil. 2.6. 1 Joh. 5.20. Hold this last; for it is the Rock, Mat. 16.16. it is of the very foundation: so that if we believe it not, there is no heaven to be had, 1 Joh. 5.20. As for his Kingly Office here described, it belongeth to him as Mediator, and what is here spoken of him is to be understood of his whole person; for so is he Head of the Church, and King of Israel, forever.

The scepter of thy Kingdom, &c. ] Thy government is not with rigor, but with righteousness, thou camest rightly by it, casting out Satan the Usurper, Mat. 12.29. Heb. 2.14. and dost most righteously administer it, Deut. 4.8.

Vers. 7. Thou lovest right eousness; and hatest wickedness] Solomon did so for a great while (may Nero 's first five years were such, that Trajan was wont to say, that none ever attained to the perfection of them) but Christ continually; neither can he do otherwise. See Matth. 3.10, 11, 12. Joh. 5.30. Matth. 12.18, 19, 20.

Therefore God thy God hath anointed ] i.e. For which purpose God hath anointed thee his Messiah, or Christ, Psal. 2.2.

With the oil of gladness] Quia totus mundus in unctione Christi & ejus mission letabitur, saith Kimchi; so called, because the whole World should be cheered up by the Unction and Mislion of Messiah; he received the Spirit without measure, that of his fullness we might all receive and grace for grace, righteousness and peace, and joy in the Holy Ghost.

Above thy fellows] i.e. Exreliquorum regum numero eximendus, above all earthly Potentates; the best whereof (as David, • o sish ) had their faults, and flaws; or rather above thy Saints, thy fellow-brethren by grace, and Co-heirs of glory; they have Plenitudinem V asis, but thou, Fontis; neither only art thou anointed Pre consortibus, above thy fellows, but Pro consortibus, for those thy fellows, as some render it, and it is very comfortable.

Vers. 8. All thy garments smell of myrrbe, aloes and cassia ] Things not only of good savor, but of great price, Myrrbe some take to be Musk, Aloes Amber, Cassia, a kind of Ginnamon, which in Galeas time was very rare and hard to be found, except in the store-houses of great Princes. And Pliny reporteth, that a pound of Cinnamon was worth a thousand Denarii, that is, an hundred and fifty Crowns of our 〈◊〉 . This description then of Christ's clothing, doth allegorically set forth the sweetness and pleasure that the Father findeth in him ( 〈 in non-Latin alphabet 〉 , Mat. 3.17.) and that we also find, whilst he is made unto us of God, Wisdom, Righteousness, Sanctification, and Redemption, 1 Cor. 1.30. (Confer 2 Cor. 2.14.) and that out of his Ivory palaces, i.e. his heavenly habitation, from which he beholdeth us, and raineth down righteousness upon us.

Whereby they have made thee glad ] i.e. Servi & sodales tui, thy fellow friends and servants, who stand and hear the Bridegroom, and rejoice greatly by reason of his voice, Joh. 3.29. yea make him glad by their ready obedience, setting the Crown upon his head, and adorning him as it were with all his bravery in the day of his espousals. Cant. 3.11. and making him say, How fair, how pleasant art thou, O love, for delights! Cant. 7.6.

Vers. 9 Kings daughters were among thine honorable women ] Thy Ladies of honor attending upon thy royal Consort (for after the description of Christ, the Bridegroom, followeth another of the Queen, his Bride, and of the royal Nuptials) Or, Kings daughters are in thy preciousnesses, that is, in thy comeliness that thou hast put upon them, Ezek. 16.14. for all the Churches bravery is borrowed, and all her Daughters, i.e. Members, are adorned not with their own proper attire, Sed regio mundo & ornatu, out of the King Christ's Wardrobe; this is the righteousness of the Saints, Rev. 19.8. viz. imputed, and imparted.

Upon thy right band ] Which is a place of Dignity and Safety. As Christ is at the Fathers right hand; so the Church is at Christ's right hand; where, as his wife, she shineth with her Husbands beams. This is very comfortable.

Did stand the Queen ] Heb. the wife, adjutorium illi exacts respondens, as Gen. 2.18. saith 〈◊〉 , that he was happy in his wife, a Lady of excellent virtue, who drew evenly with him in all the courses of honor that appertained to her side; and seemed a piece so just cut for him, as answered him rightly in every joint.

Vers. 10. Hearken O Daughter, and consider, incline thine ear ] The Prophets, or rather Christ's Counsel to the Church, and each Member thereof, wholly to deny ungodliness and worldly lusts, and to live soberly, righteously and godly in this present World; to leave all, and to cleave to Christ. This, because it is soon said, but not so soon done, He presseth in many words all to one purpose, Hearken, see, incline thine ear. Self-denial is a most difficult duty, and yet so necessary, that if it be not done, we shall be undone.

Forget also thine own people, &c. ] All evil opinions must be unlearned, and all evil practices abandoned, and all our love transferred, and transfused upon Christ; or we cannot be a fit Spouse for him. Christ's Spouse must (as Deut. 21.11, 12, 13.) shave her head, pare her nails, and bewail her Father and Mother, that is, her natural inbred evils and corruptions.

Vers. 11. So shall the King greatly desire thy beauty ] If thou deny thyself and forgo all others to please him alone, he shall set his whole heart upon thee, and be ravished with thy love, as Prov. 5.19. How could that Persian Ladies Husband do less than love her, who having been at Cyrus his wedding, and asked how she liked the Bridegroom? Like him, said she? I know not how I like him; for I looked upon no man there, but mine own Husband. Aspasia Milesia was very dear to Cyrus, because she was 〈 in non-Latin alphabet 〉 , Fair, and withal Wise.

For he is thy Lord ] And therefore not to be slighted by thee, for his great love, as many of the Persian Monarchs were ( Ahasuerus for instance) but reverenced and obeyed, as Augustus was by his wife Livia.

Vers. 12. And the Daughter of Tyre shall be there With a gift] Isa. 23.18. The Tyrians, that wealthy people, when once converted (think the same of other Nations) shall leave hoarding and heaping; and find another manner of Merchandise and employment of their substance, viz. to feed and clothe God's Saints, and maintain his Ministers.

Vers. 13. The Kings Daughter is all glorious within ] In the Inner-man, Ephes. 3.16. the hidden man of the heart, 1 Pet. 3.4. Great is the glory of the new Creature; but not discerned by the World, through which the Saints must be content to pass as concealed persons; and not think much to have the greater part of their warein the inner part of their shop, and not all on the board or stall.

Her clothing is of wrought gold] ex vestibus auro ocellatis. Cloathed she is with humility, and other golden graces; as with that party-coloured garment, whereby Kings Daughters, as Tamar, were anciently distinguished from others.

Vers. 14. She shall be brought ] See the Note on verse. 13. she shall be presented to Christ a glorious Church, not having spot, wrinkle, or any such thing, Ephes. 5.27. Rev. 21.2.

Vers. 15. With gladness and rejoicing ] As at marriages is usual. Samson's wife, solecised in weeping at such a feast. Oh the joy! the joy! said that dying Saint. But what in the mean-while?

Vers. 16. Instead of thy Fathers, &c. ] The Church shall still bring forth Children to her Husband Christ, and there shall be a succession of his name, Psal. 72.17.

Whom thou mayest make Princes ] The Saints are Kings in Righteousness, though somewhat obscure ones as was Melchiscdech.

Vers. 17. I will make thy name, &c. ] This is a second benefit promised to the Church, viz. everlasting renown, with highest estimation and imitation, to the Worlds end.

PSAL. XLVI.

VPon Alamoth ] i.e. Upon the Virginals. Virgins with their shril treble tune 1 Chr •• . 15.20. used (belike) to sing this triumphant Psalm, and to play it on the Instrument; and their hearts were somewhat suitable to it. The pen-man some think to have been David, upon occasion of those notable victories, 2 Sam. 8. Others, Solomon; for the Virgins to sing and play at his wedding, Psal. 45.8, 9. with Cant. 1.2. Others, Isaiah; either upon the overthrow of those two Kings, Rezin and Pekah, 2 King. 16.5. Isa. 7. & 8. confer Judge. 5.11. or else after the slaughter of Sennacherib's army by an Angel; then the Virgin Daughter of Zion, (much more than before) despised him, and laughed him to scorn: the Daughter of Jerusalem shook her head at him, Isa. 37.22. and sang as followeth.

Vers. 1. God is our resuge and strength ] Dem nobis est receptus, & robur. All Creatures, when in distress, run to their resuges, Prov. 30.26. Psal. 104.18. Prov. 18.11. Dan. 4.10, 11. Judge. 9.50, 51. So do the Saints to God Almighty, for the safe-guarding of their persons, as here, and Isa. 25.4. Luther, when in greatest distress, was wont to call for this Psalm; saying, Let us sing the forty sixth Psalm in consort; and then let the Devil do his worst.

A very present help in trouble ] Or, We have abundantly found him an help in tribulation. God, as he is not far off his people at such a time, so he needeth not much entreaty; but when we are nearest danger, he is nearest to deliver, as in the Gun-powder-plot prevented eight or nine hours before it should have been acted; Masses were sung in Rome, for the prospering of it; but no prayers particularly made in England, for the preventing, nor could be. Here God was, if ever, auxilium praesentissimum.

Vers. 2. Therefore will we not fear, though the earth, &c. ] No not in the greatest concussions of States, and revolutions in nature. Earthquakes are very dreadful, and lay whole Cities on heaps sometimes (as Antioch often, which was therehence called 〈 in non-Latin alphabet 〉 ) but though not some part only, but the whole earth should be turned topsy-turvy, as a man wipeth a dish, wiping it, and turning it upside down, 2 King. 21.13. yea though heaven and earth should be mingled, Heb. 13.26. in this also the Believer would be confident, because God is with him ( Psal. 23.4. & 27.1.) whose praise and promise is, to see to his Servants safety in the greatest dangers, and to set them out of the gunshot.

And though the Mountains be carried into the midst of the Sea ] Though all the World should be reduced again into that first Chaos of confusion.

Vers. 3. Though the waters thereof roar and be troubled ] Heb. Be mudded; yet we will not fear, viz. with a base distrustful fear. Tanti est experientiam sensuni{que} auxilii divini habere. The tempestuous rising and roaring of the Sea is so terrible, that Aristotle saith, whosoever feareth it not, is either mad, or senseless. Fear not, saith the Angel to St. Paul himself in that dreadful storm, Act. 27.24. which implieth, that he was afraid with a natural fear; and he might be so without sin. An a wefull fear of God is consistent with faith; neither is any Believer guilty of a Stoical apathie. The very Devils believe and tremble, Jam. 2.19. The A postles word there implieth, that they roar as the Sea roareth, and shrieke horribly.

Though the Mountains shake, &c. ] As sometimes Promontories fall with the force, and impetuous beating of the Sea upon them. Admit all this, and more (whether in a sense literal, or allegorical; set forth it is in a strain high and hyperbolical) yet we will bear up, and be bold to believe, that all shall go well with us.

Vers. 4. there is a River, &c. ] Interea civitas Dei, amidstall these garboiles and hurly-burlies abroad, the Church shall be helped with a little help, as Dan. 11.34. that through weaker means, she may see God's greater strength. That contemptible brook Cedron (whereof read Job. 18.1. compassing some part only of the City Jerusalem; or passing thorough the middle of it, as some write) together with the rivorets Siloam and others that run into it, shall be able, through God, to save her from the power and greatness of her enemies. Confer Isa. 8.6. and this place shall be the better understood.

The holy place of the Tabernacles ] This was the beauty and bulwark of Jerusalem, viz. the Temple, the continued sincere service of God; this was the Tower of the slock, and the strong hold of the Daughter of God's people, Mic. 4.8. See Psa. 26.1, 2. And these Rivers of the Sanctuary, these waters of life, drawn with joy out of the wells of Salvation; the precious Promises, made glad the City of God, the Consciences of Believers; and caused them to triumph over all troubles.

Vers. 5. God is in the midst of her ] Hence the Church is called Jehovali Shannonah, the Lord is there, Ezek. 48.35. there he hath set him up a Mercy-seat, a Throne of Grace, and paved his people a new and living way thereunto with the Blood of his Son, so that they may come boldly, obtain mercy, and find grace to help in time of need, Heb. 4.14.

She shall not be moved ] Or, not greatly moved, Psal. 62.2. in those great commotions abroad the world, verse. 2, 3. This bush may burn, but shall not be consumed; and that by the blessing of him that dwelt in the bush, Deut 33. built she is upon a rock, Mat. 16.16, and so is every particular Believer, Mat. 7.25. And if at any time they be in distress,

God shall help her, and that right early ] Heb. When the morning appeareth; that is, in the nick of time, when help shall be most seasonable, and best welcome. Mourning lasteth but till morning, Psal. 30.5. the Church is invincible.

Vers. 6. The Heathen raged ] Among themselves, and against the Church (Christ mystical, as Psal. 2.1, 2.) with great force and fury: Quia ab ascenfore suo Damon • perur gentur, as Bernard giveth the reason, because the Devil rideth them, and spurreth them on.

The King doms were moved ] to remove and root out the Church, but that will not be; because in the thing wherein they deal proudly, God is above them. See those three sweet similitudes, Zech. 12.2, 3, 6.

He uttered his voice ] Thunder-struck the enemies, and saved his people by a Miracle of his mercy, Psal. 18.6, 7.

The earth melted ] Centra naturam suam, quia est arida, saith Ibn-Ezra; against the nature thereof, for it is dry. By the earth some understand the enemies, who had almost filled the whole Land with their multitudes.

Vers. 7. The Lord of Hosts is with us ] Even the Lord who commandeth far other Hosts and Armies than the enemy hath any; and this they shall see by our Spiritual security.

The God of Jacob is our refuge ] Heb. Our high tower, such as our enemies cannot come at. When he calleth him the God of Jacob, he hath respect to the Promises, saith Vatablus; God's Power and Goodness are the Churches Jachin and Boaz.

Ver. 8. Come, behold the Works of the Lord ] Venite, videte. God looks that his Works should be well observed, and especially when he hath wrought any great deliverance for his people. Of all things, he cannot abide to be forgotten.

What desolations he hath made in the earth ] How he hath dunged his Vineyard with the dead Carcasses of those wild Boars out of the Forest, that had infested it. Those four mighty Monarchies had their times and their turns, their rise and their ruin; but the Church remains forever.

Vers. 9. He maketh Wars to cease ] As the Lord putteth the Sword in Commission, bathing it in Heaven; so he can quiet it, and command it up at his pleasure. He did so when Sisera was slain, and when Sexnacherib. The Church hath her Halcyous.

He breaketh the bow, &c. ] No weapon formed against thee shall prosper, Isa. 54.17. The Spanish Armada was set forth with infinite labor and expense; but soon dispersed and defeated.

He burneth the Chariots ] Inquibus instrumenta bellica vel victualia pro militibus circumgestant, saith Ibn-Ezra, i. e. their carriages for ammunition, and provisions.

Vers. 10. Be still, and know, &c. ] q. d. As you must come and see, verse. 8. so come and hear what the Lord saith to those enemies of yours, Cessate, & scitete, Be still, St, and know, Ex vestris saltem malis discite, learn by what ye have felr, that there is no contending with omnipotency. I will be exalted, asking you no leave, &c.

Vers. 11. The Lord of Hosts, &c. ] See verse. 7.

PSAL. XLVII.

A Psalm for the Sons of Korah] Carmen triumphale, saith Mollerus; a Panegyrical Oration, saith Beza, written by David, when top-full of most ardent zeal, and sung by the Korites in that stately solemnity, whereat he brought at length the Lord's holy Ark into the City of David: which gallant History is lively set forth, 2 Sam. 6. & 1 Chron. 15. And the use that David doth here make of it, viz. concerning Christ's Kingdom, and the benefits thereby, concerneth us as much, or rather more, than that ancient people. The Rabbins with one consent say, that this Psalm is to be understood De diebus Christi, of the days of the Messiah, who was prefigured by the Ark, and should be the joy of all Nations.

Vers. 1. O clap your hands all ye people ] As they used to do at their Kings Coronation, 2 King. 11.12. show your joy for, and interest in Christ your King, by manifesting your righteousness, and peace, and joy in the Holy Ghost. Other joys are mixed, and dear-bought, but this is sincere and gratuitous, as the Prophet Isaiah setteth forth elegantly, chap. 9.3, 5, 6, 7.

Shout unto God, with the voice of triumph ] Heb. Of shrilling. gods praises are to be celebrated with all manner of cheerfulness; and we are to be vexed at the vile dullness of our hearts, that are no more affected and enlarged hereunto; seeing all causes of joy are found eminently in God, and he is so well worthy to be praised, Psal. 18.3. Jews and Gentiles are here jointly called upon, joyfully to praise their Redeemer.

Vers. 2. For the Lord most high is tirrible ] Amiable to his own, terrible to his rebels. This Son, if not kissed, will be angry, Psal. 2. This Lamb, for a need, can show himself a Lion: as he is the Father of Mercies, so the God of Recompences, &c. and being most high he can easily overtop and subdue the stoutest of his enemies.

He is a great King over all the earth ] As having taken possession by his wonderful Ascension, of the universal Kingdom given him by his Father, and gathered himselfa Church out of all Mankind, which he wonderfully ruleth, and defendeth against the rage of Earth, and of Hell.

Vers. 3. He shall subdue the people under us ] This was typified in the Government of the Israelites, then ascendent in David's days, but fulfilled when Christ rode abroad on his white Horse, the Apostles, Conquering and to conquor, Rev. 6. Quando Britannorum inaccessa Romanis loca Christo patuerint, as Tertullian hath it. Christ subdued the Britons and others, whom the victorious Romans could never come at. The Chaldee hath it, he shall kill the people under us, sc. with the sword of the Spirit, the Word; when the Law came, sin revived, and I died, Rem. 7.9. The Hebrew is, He shall speak the people under us; that is, he shall by the preaching of the Gospel, powerfully persuade Japheth to dwell in the tents of Shem, Gen. 9.27. Tremellius rendereth it, Cogit in caulam populos, he gathereth the people into the fold, viz. that there may be one Sheep-fold, and one Shepherd, as Joh. 10.16. Eph. 2.14.

And the Nations under our feet ] Hence the Jews to this day dream (as did also the Disciples, soured with their leaven) of an earthly Kingdom, wherein the Messiah at his coming shall subdue the Nations, and distribute their Provinces and wealth among his Jews. But Christ's Kingdom is of another nature, and the Nations are already subdued to the Church, which remaineth one and the same, although the Jews be as branches broken off, and others set in their place, Rom. 11.24. Besides, by the Nations under the Jews feet is meant (say some) that the Gentiles should be Scholars, and the Jews School-masters, as it were, unto them: for so fitting under the feet, or at the feet, signifieth in Scripture, Acts 22.3. Luke 10.39. 2 King. 2.5. The teacher was called Joshebh, or Sitter; the Scholar Mithabbek, or one that lieth along in the dust, in token of his humble subjection. And in this sense Seneca some where saith, that the basest of people (meaning the Jews ) gave Laws unto all the world.

Vers. 4. He shall choose our inheritance for us ] Or, He hath chosen, Of his free grace, he espied out the Land of Canaan for his people Israel, flowing with Milk; and Honey, and such as was the glory of all Lands, Ezek, 20.6. and as much, yea much more hath he done for the whole Israel of God, both of Jews and Gentiles, by electing them to an inheritance immortal, undefiled, reserved in Heaven for them, 1 Pet. 1.4.

The excellency (or high-glory ) of Jacob whom he loved ] i.e. All those high and honorable Privileges wherein Jacob once, and now all the faithful may wellglory and rejoice. See Rom. 9.4.5. having as great both abundance and assurance of God's grace and goodness, as Jacob ever had.

Vers. 5. God is gone up with a shout ] The Ark is here called God, as also Psa. 132.5. and the face of God, Ps. 105.4. because from the Ark, in the midst of the Cherubims, God spake to his people, and they by looking towards it had a sure symbol of the Divine presence. The bringing of it up with pomp and solemnity into Mount Zion, was a type of Christ's wonderful ascension into Heaven, triumphing over all his and our enemies, Col. 2.15. Eph. 4.8. and joyfully entertained by Saints and Angels in Heaven. The Jews, ever apt to work themselves (as one saith of them) into the foolsparadise of a sublime dotage) understand this passage of the future reduction of the Ark into the Sanctuary, where it was once: and for the which they most earnestly pray still, as Buxtorf. writeth.

With the sound of a trumpet ] Concrepantibus tubis: and in like sort he shall return; Acts 1.11. with 1 Ths. 4.16.

Vers. 6. Sing praises to God, sing praises ] Do it with all alacrity, and assiduity, being of that Martyrs mind who said, Should I do nothing else all the days of my life, yea as long as the days of Heaven shall last, but kneel upon my knees, and repeat over David's Psalms to the glory and praise of God, yet should I fall infinitely short of what is my duty to do.

Vers. 7. For God is King of all the earth ] q. d. Our King, said I? it is too little; he is King of all the earth. A title vainly taken by some proud Princes, as Sesostris King of Egypt, who would needs be called 〈 in non-Latin alphabet 〉 , Lord of the whole world. So, a Decree went out from Augustus Caesar, that all the World should be taxed, Luk. 2.1. The great Turk Amurath the third styled himself, God of the earth, Governor of the whole world, &c. but these were but bubbles of words, as Saint Peter hath it, God is the sole Monarch of the whole Earth, 〈 in non-Latin alphabet 〉 .

Sing ye praises with understanding ] Non bacchantium more, but prudently, and with a well composed mind, saith Vatablus, Psalmo Didascalico, saith Tremellim, with such a Psalm or Song, as whereby ye may rightly inform one another concerning his Kingdom, and your own duty. Heb. Sing ye Maschil, that is, one of the Psalms that bear that title, as some sense it: or, everyone of you that hath skill in Songs, as others.

Vers. 8. God reigneth over the Heathen ] This is his universal Kingdom, whereof before, verse. 7. and yet never can too much be said of it.

God sitteth upon the throne of his holiness ] He is in a special manner King of his Church (as Ahasuerosh was of his Hester ) called his throne, Exod. 87.16 ( because the hand upon the throne of the Lord, that is, Amalechs hand upon the Church, as some interpret it) His throne of glory, Jer. 4.21. and here the shrone of his holiness, because Christ (who is called God so many times in this Psalm) loved the Church, and gave himself for it, that he might sanctify and cleanseir, and so present it to himself a glorious Church, Eph. 5.25, 26, 27.

Vers. 9. The Princes of the people are gathered together ) Or, the voluntary of the people: The great ones disdain not to meet with the meanest at the public Assemblies, for performance of holy duties; but thither they fly one with another, as the Doves do to their windows, Isa. 63.8. glorying in this, that they are Christ's Vassals, as did Constantine, Valentinian, and Theodasius, those three great Emperors, casting their Crowns at his feet, and willing to come under the common yoke of his obedience, with the rest of the people of the God of Abraham, the common sort of Christians.

For the Shields of the earth be long to God ]. That is, those Princes and Magistrates also, Hos. 4.18. Psal. 89.18. belong to the covenant of election a though not many mighty not many noble are called, 1 Cor. 1.26. and it was grown to a Proverb, • mnium bonorum Principum imagines in 〈◊〉 annulo sc • lpi posse. The Spanish Friar was wont to say there were but few Princes in Hell; and why? because there were but few in all. If such shall show themselves shields to their people to protect them from wrong; and not sharks rather to peel them, and pillage them; God will own and honor such. Others thus; the shields of the Earth belong to the Lord, that is, the Militia of the World is his; he hath and can quickly raise the Posse comitatus of all Countries.

He is greatly exalted ] How should he be otherwise who hath sogreat a command, and useth it for the defense of his people? Especially if the Grandees of the earth become Religious; and draw on others by their example, and liberality? Magnates Magnetes.

PSAL. XLVIII.

A Psalm, a song for the sons of Korah] When and by whom compiled, we certainly know not. If by David, probably it was upon occasion of the Philistines coming up to seek him, but were sent away back with shame and loss, 2 Sam. 5.7, 9. If upon the slaughter of Sennscheribs army by an Angel, Isaiah or some other Prophet of those times (as there were many) might be the Penman. It seemeth to be of the same time and occasion with Psal. 76.

Vers. 1. Great is the Lord ] Greater, Job 33.12. Greatest of all, Psal. 95.3. Greatness itself, Psal. 345.3. A degree he is above the superlative.

And greatly to be praised ] No mean praises can be meet for so great a Majesty. It must be modus sine modo.

In the City of our God ] i. e. In the Church; for others will not, cannot do it to divine acceptation. Galen, amazed at the wonderful frame of man's body, sang an hymn to the Maker thereof, but yet he lived and died a Pagan.

Vers. 2. Beautiful for situation ] A beautiful Nymph, so R. Solomon. Or, beautiful for the branch that droppeth balsam, saith Moller; that is, for the Ark there seated. Or, for the tract and climat, as Josh. 12.23. situat on the Northside of Jerusalem, as Isa. 14.13. in a cold, dry and clear air, as Job 37.22. Sanantur illi, qui illic infirms conveniu • t, saith Kimchi, they which come thither weak, are made well.

The joy of the whole earth ] Not only of the whole Land, because thither three times a year the Tribes went up, the Tribes of the Lord unto the Testimony of Israel, to give thanks unto the name of the Lord, Psal. 122.4. nor only of the East, whereof Jerusalem was held and called the Queen, Urbium totius Orient is clarissima, saith Pliny, see Lam. 1.1. but also of the whole earth; Sumen totius orbis, as one calleth it, and Rabshakeh himself (in that, more ingenuous than Strato ) confesseth Judaa to be a Land of Corn and Wine, of bread and Vineyards, Isa. 36.17. Hence it is called the excellency of Jacob, Psal. 47.4. the goodness of the Lord for Wheat and for Wine, and for Oil, and for the young of the flock, and of the Herd; for all which men should come and sing in the height of Zion Jer. 31.12. but especially for spiritual blessings, that their souls might be as watered gardens, and they not sorrow anymore at all, ib. but come to Zion with songs and everlasting joy upon their heads, Isa. 35.10. for the grace of God that bringeth salvation to all men, therehence appearing, Tit. 2.11. Isa. 2.3, 4. If Plutarch could say of Rome in Numa's time, that the Neighbor Villages sucking in the air of that City, breathed Righteousnesss; how much better might the same be said of this City of the great King, where God himself was resiant, and his sincere service was established, Psal. 132.13?

Vers. 3. God is known in her Palaces for a refuge ] As the City was an ornament to the whole Country; so was God to the City, as being a common refuge to both; and as having his holy Temple there, not a professed Sanctuary for impiety, as Fl •• us • pitefully styled it, but far better deserving than Nama's new Temple in Rome did, to be called, 〈 in non-Latin alphabet 〉 , the Sacrary of Faith, and Peace, where the true God was truly worshiped, and found to be a very present help in trouble, the be • t bulwark.

Vers. 4. For 〈◊〉 the Kings were assembled ] The Princes of the Philistines, 2 Sam. 5. Or, Sennacherib's Princes, which were all Kings, Isa. 10.8. Oecolampadins upon Isa. 13.19. saith, that there were twenty and two Kingdoms in Ass • ria; these all came with combined forces to lay Jernsaiem desolate, but could not effect it.

They passed by together ] They could do this City (dear to God. and secured by him, the Athenians boasted that they were 〈 in non-Latin alphabet 〉 , beloved of God, the Hier • s • lymitans were surely so) no more harm, than as if they had been so many wayfaring men that had passed by it, with their staves in their hands.

Vers. 5. They saw it, and so they marvelled ] None of them could say as Caesar, Ueni, vidi, vici, but the contrary; they no sooner saw this Heaven-guarded City, but their hearts mis-gave them; and they were ready to say as that Duke of Saxeny did, who intending to make war upon the Bishop of Magdeburg, and understanding that he made no great preparation for defense of himself, and his territories, but sought help from Heaven by fasting and prayer, Insaniat alius, said he, God bless me from such a madness, as to meddle with a man who confideth in God, and committeth himself wholly to his protection.

They were troubled and hasted away ] Heb. they fled with an basty or head-long flight, being smitten with a sudden terror, such as was that of the Egyptians, when their Charret wheels were taken off; of the Poilistines, when for haste they left their God's behind them, 2 Sam. 5. of the Syrians, 2 King. 7. when they left all and ran for their lives; of the Assyrians, when the Angel had slain an hundred eighty five thousand in their camp, &c.

Vers. 6. Fear took hold upon them there ] By So in the former verse, and There in this, the shameful flight of these enemies is lively deciphered, and as it were pointed at with the finger. So Psal. 14.5. There were they in great fear; for God is in the Generation of the Righteous.

And pain as of a Woman in Travel ] Their grief was no less than their fear: and it came upon them, Cert • , cito, subito, suddenly, sorely, irresistibly, inevitably.

Vers. 7. Thou breakest the ships of Tarshish] i. e. Of the Ocean, or of the Mediterranean Sea, Isa. 2.16. & 23.1, 6, 10, 14. The meaning is, like as thou O God with thine East-wind that Euroclydon especially, which Pliny calleth Navigantium Pestem (the Mariners mischief ) art wont to dash and drown the tallest ships at thy pleasure; so thou both canst, and wilt deal by thy Churches enemies: To whom therefore this Text should be as those knuckles of a man's hand were to Belshazzar, to write them their destiny; or as Daniel was to him, to read it unto them.

Vers. 8. As we have heard ] viz. by the relation of our Fore-Fathers, Psal. 44.1. or rather by the promises contained in the Holy Scriptures, which now we see verified and exemplified in our signal deliverances. Hierusalems constane protection then is here affevered and assured, per comparationem promissionis & experientie simul, & similiter eam contestantium. See the like, Job 42.5. with the Note.

In the City of our God ] The Church is the City of the living God, Heb. 12.22. a City that breedeth men yea Conquerors, as Herodotus saith of Ecbatana the Metropolis of the Medes, and as Pindarus of another place,

God will establish it forever ] There shall be a Church till the Worlds end, maugre all her enemies.

Vers. 9 We have thought upon thy loving kindness ] Heb. We have silently mused or minded, as being amazed, or rather amated thereat, not able to speak for a while, we were so transported when we met in thy Temple for the purpose to praise thee, as for thy loving kindness towards us, so for thy power and Justice exercised on our enemies.

Vers. 10. According to thy Name O God, so is thy praise ] i. e. It is infinite and inexpressible, Psal. 148.1. Psal. 145.3. God's Name is exalted above all blessing and praise, as those holy Levites acknowledge, Noh. 9.5. The distance betwixt God and us is infinite; and we should labor to fill up that distance, if possible, with our praises.

Thy right hand is full of righteousuess ] i. e. of noble Acts, which thou hast done for us according to thy promise, Psal. 25.10.

Vers. 11. Let. Mount-Zion rejoice, let the Daughters, &c. ] Let the Church Catholic, and each particular Member thereof give God the glory of his Justice, and see that their joy be spiritual.

Vers. 12. Walk about Zion, and tell the Towers thereof ] q.d. Are they not still the same, and as many as they were before the approach of the enemy? is anything diminished or defaced by the late siege, or assault? Therefore thus saith the Lord concerning the King of Assyria, He shall not come into this City, nor shoot an arrow there, &c. Isa. 37.33.

Vers. 13. Mark ye well her Bulwarks ] Not at all impaired. The great Turk could never have gotten the Rhodes, but by treachery, notwithstanding his long and mighty batteries made upon that place day and night. How he raged at the last assault of Scodra, and blasphemed, see Turk. hist. page four hundred twenty three. Geneva, is environed with enemies, French, Spanish, Savoy, Pope, and barred out from all aid of neighbor Cities and Churches; yet is upheld, as it were, by an immediate hand of Heaven, as Beza hath set forth in an elegant Emblem.

Vers. 14. For this God is our God ] To draw them up to this consideration it was, that the Prophet so calls upon people to view Zion, &c. and to take notice that she might well have written upon her gates (as that City Hippocrates writeth of, had) Intacta manet, the Daughter of Zion is a Maid still, through the prowess of her Champion.

Even unto death ] And after too; for this is not to be taken exclusive, He will never leave us, nor forsake us.

PSAL. XLIX.

VErs. 1. Hear this all ye people ] This that is of so great consequence, and universal concernment, viz. that the Saints should not be frighted nor perplexed at the present prosperity of graceless persons; but consider that death at utmost shall render them extremely miserable, and at the day of Judgment men shall retutn and discern a manifest difference betwixt the Righteous and the Wicked, betwixt him that serveth God, and him that serveth him not, Mal. 3. ult.

Give ear all ye Inhabitants of the World ] Hear and give ear, be not proud, for the Lord hath spoken it, Jer. 13.15. The Inhabitants of the World (Heb. of the transitory World ) are like men in a Mill, through hurry of business; or as one that is running a race, to whom though never so good counsel be given, he cannot stay to hear it. Of such we use to say, that they hear with their harvest-ears (harvest it is a time of great pleasure, and of great business) and hence it is that we have so ill a feed-time for the Word. We had need to wish (as Harding once did) that we could cry out against sin as loud, as the bells of Oseney; yea as those Catholic Preachers, whose voice is heard in all speeches, and languages, Psal. 19.3.

Vers. 2. Both low and high, rich and poor together ] Heb. Both sons of Adam, or earthy-man, and sons of Ish, or noble-man

Diogenes once made a like out-cry at Athens, 〈 in non-Latin alphabet 〉 , Hear Oyemen; and when a company came about him expecting what he would say to them, he looked upon them and said, 〈 in non-Latin alphabet 〉 , I called for men, and not for Uarlets.

Vers. 3. My mouth shall speak and wisdom ] Heb. Wisdomes and understandings; and yet the matter of this Psalm was nothing extraordinary for the main of it; so that a profane person would have come out with his

But good points are not therefore to be •• ighted, because commonly handled; but therefore the better to be heeded, and proof to be made by practice, what that good and holy and acceptable will of God is, that is so much pressed upon, as Rom. 12.2.

Vers. 4. I will incline mine ear to a parable ] q. d. I desire you to do no more than I will do myself. I 〈◊〉 , therefore have I spoken; I have wrought my Doctrine upon mine own affections first, and shalt dignity it out of mine own bosom for your benefit. It is a Parable I must tell you, or a Master-sentence, yea it is a Mystery, a Riddle, as the other word here signifieth.

I will open my dark sayings ] The doctrine of Life Eternal, and the Judgment to come, here more clearly deliy ered than anywhere else almost in the Old Testament, is a mystery.

Vers. 5. Wherefore should I fear in the days of evil? ] All the days of the afflicted are evil, Prov. 15.15. But why should either • , or any other afflicted Servant of God be over-muchtroubled, as if some strange thing had befallen us; or staggered at the better condition of worse men, all things considered?

When the iniquity of my heels ] Or, of my Supplanters, mine enemies, those naughty men (called here iniquity in the abstract) who seek to trip up my heels, and do surround me with their snares for that purpose. See Psal. 56.7. Or thus, When the iniquity of my heels, &c. That is, as some will have it, when my sins come to my remembrance, or are chastened upon me. Every man's heel hath some iniquity. As we shall have some dirt cleaving to our heels whiles we walk in a dirty world: so there is some defilement upon all our actions, which we may call the iniquity of ourheels. He that is washed, saith our Savior to Peter, needeth not save to wash his feet, but is clean every whit, Joh. 13.10. The comparison seems to be taken from those that wash in Bathes; for although their whole bodies are thereby made clean, yet going forth they touch the earth with their feet, and so are fain to wash again: semblably the Saints, though bathed in that blessed Fountain opened for sin, and for uncleanness, Zech. 13.1. and thereby freed from the stain and reign of sin; yet their feet or heels have some filth on them, some relics of corruption do still cleave to them, and cause them some sorrow; yet ought they not to fear, or be dismayed, but by the practice of mortification purge themselves daily from all filthiness of flesh and spirit, perfecting holiness in the fear of God, 2 Cor. 7.1.

Vers. 6. They that trust in their wealth ] which was never yet true to those that trusted in it: And yet it is wondrous hard to have wealth, and not in some measure to trust in it, that is, to think ourselves simply the better, and the safer for it, as our Savior showeth, and this Disciples after some wonderment, at length understood him; so Mark 10.23, 24. Hence that strict charge, 1 Tim. 6.17.

And boast themselves in the multitude of their riches ] Contrary to Jer. 9.23. This Psalm sets forth the better gloriation of a Believer in the grace of God, and in his blessed condition, wherein he is lifted up above the greatest Worldings.

Vers. 7. None of them can by any means redeem his brother ] And therefore all Money that hath been given for Masses, Diriges, Trentals, &c. hath been cast away: seeing Christ is the only Redeemer, and in the other World Money beareth no Mastery, neither can a man buy off death, though he would give never so much. Death will not regard any Ransom, neither will he rest content though thou givest many gifts, as Solomon saith in another case, Prov. 6.35. Fye quoth that great Cardinal Beanford, will not Death be hired? Will Money do nothing? Wherefore should I die, being so rich? If the whole Realm would save my life, I am able either by policy to get it, or by riches to buy it, &c. Lewis the Eleventh would not hear of death all the time of his last Sickness, but when he saw there was no remedy, he sent for the Holy Water from Reims, together with Aaron's rod, as they called it, and other holy Relics, thinking therewith to stop Deaths mouth, and to stave him off; but it would not be. O Miser (saith one thereupon) hoc assidue times quod semel faciendum est.? Hoc times quod in tua mann est ne timeas? Pietatem assume, superstitionem omit; mors tua vita erit, & quidem beata at{que} eterna.

Vers. 8. For the redemption of their soul is precious ] i.e. the price of life is greater than that any man, how wealthy soever, can compass it. Money is the Monarch of this World, but not of the next.

And it ceaseth forever ] i.e. The purchase of a longer life ceaseth, there is no such thing, believe it, Job 36.18, 19. Deut. 23.22. Zech. 11.12. To blame then were the Agrigentines, who did eat, build, plant, &c. as though they should live forever.

Vers. 9. That be should still live forever ]. As every wicked man would, if it might be had for money; for he knoweth no happiness but to Have, and to Hold; on the tother side the Grave, he looketh for no good; whereas a godly manholdeth mortality a Mercy, as Phil. 1.23. he hath, Mortem in desiderio & vitam in patientin, as Fulgentius saith, he desireth to die, and yet is content to live: accepting of life, rather than affecting it, enduring it, rather than desiring it.

And not see corruption ] Heb. The pit of corruption. The Chaldee understandeth it of Hell: to the which the wicked man's death is as a trap-door.

Vers. 10. For he seeth that wise men die, likewise the fool ] This to be a truth, etiam muta clamant cadavera, the dead Corpses of both do preach and proclaim, by a dumb kind of eloquence. Death maketh no difference: Pallida mors equo, &c. It is appointed for all men once to die. It lieth as a man's Lot, as the word signifieth, Heb. 9.27. and all men can say, We are all mortal; but alas, we say it for most part, Magis us • quam sensu, more of custom than feeling; for we live as if our lives were rivetted upon Eternity, and we should never come to a reckoning.

And the brutish person perish ] His life and his hopes ending together. But it would be considered, that wise men die as well as fools, good men die as well as bad, yea good men oft before the bad, Isa. 57.1. Jeroboams best Son died before the rest, because there was some good found in him.

And leave their wealth to others ] Nec aliis solùm, sed & alienis, to mere strangers; this Solomon sets forth as a great vanity. It was therefore a good speech of a holy man once to a great Lord, who had shown him his stately House, and pleasant Gardens; You had need make sure of Heaven, or else when you die, you will be a very great loser.

Vers. 11. Their inward thought is, that their houses, &c. ] Some join this verse to the former, and read the words thus; Whereas each of them seeth that wise men die, likewise the fool, &c. yet their inward thought is, &c. they have a secret fond conceit of their own immortality, they would fain believe that they shall dwell here forever. The Hebrew runneth thus, Their inwards are their houses forever; as if their houses were got within them, as the Pharisees goods were, Luke 11.14. 〈 in non-Latin alphabet 〉 . So here, Internum vel interiora; not the thoughts only, but the very inmost of the thoughts of wicked Worldlings, the most retired thoughts and recesses of their souls are about these earthly things: these lie nearest to their hearts; as Queen Mary said when she died, Open me, and you shall find Calais at my heart. It was a pitiful case, that a rotten town lay where Christ should, and yet it is ordinary.

They call their Lands after their own names ] So to make them famous and to immortalize them at once. Thus Cain called his new-built City, Enoch, after the name of his Son, whom he would thereby have to be called Lord Enoch of Enoch. This is the ambition still of many, that take little care to know that their names are written in Heaven; but strive to propagate them, as they are able, upon Earth, Nimrod by his Tower, Absalom by his Pillar, Alexander by his Alexandria, Adrian by his Adrianople, &c. But the name of the wicked shall rot, Prov. 10.7. and those that depart from God shall be written in the earth, Jer. 17.13, &c.

Vers. 12. Nevertheless man being in honor abideth not ] Howsoever he think to eternalize himself, and be grown never so great, die he must, whether Lord or Losel; and die like a beast, a carrion beast (unless he be the better man) but only for his pillow and bolster. At one end of the Library at Dublin was a Globe, at the other a Skeliton; to show, that though a man was Lord of all the World, yet he must die, his honor must be laid in the dust. The mortal Sythe (saith one) is master of the royal Scepter, and it moweth down the Lilies of the Crown, as well as the Grass of the field. Perperam accommodatur bic versiculus, saith another: this verse is not well interpreted of the first man Adam, to prove that he sinned the same day wherein he was Created, and lodged not one night in Paradise.

He is like the beasts that perish ] Fecoribus, morticiuis, saith Junius, the Beasts that die of the Murren, and so become Carrion, and are good for nothing.

Vers. 13. This their way is their folly ] This their fond conceit of an immortality is an egregious folly, fully confuted by every days experience; for the longest liver dieds at last, as did (beside the Antediluvian Patriarchs) Jounnes de Temporibus, Armor-bearer to Charles the Great, who died Anno Dom. 1139 aged three hundred sixty one years. So the old man of Bengala in the East-Indies, who was three hundred thirty five years old when he came to the Portugals, from whom for his miraculous age, he received a yearly stipend till he died. He that lived in our days till one hundred and fifty years, or thereabouts, yielded at length to Nature; and yet men doat and dream still of an immortality. The first doom that ever was denounced was Death, Thou shalt surely die; and the first doubt that ever was made was concerning Death, ye shall not surely die; ever since which time there is something of the spawn of that old Serpent left in our natures, prompting us to doubt of that whereof there is the greatest certainty; and although every man granteth that he shall die, yet there is scarce any man that futureth not his death, and thinketh that he may live yet, and yet, and so long: this is folly in an high degree, and we should be sensible of it, laboring to become neither fond of Life, nor afraid of Death.

Yet their posterity approve their sayings, Selah ] Heb. Delight in their mouth, are as wise as their Ancestors, tread in their tract, take up their inward thoughts, ver. 11. observe the same lying vanities, and so forsake their own Mercies, Jon. 2.8. Selah, q.d. O wonderful, for, see the issue of their folly.

Vers. 14. Like sheep they are laid in the Grave ] These fatlings of the World, these brainless yonkers, that will not be warned by other men's harms, but walk on in the same dark and dangerous ways, whatever cometh of it, these chop into the grave (as a man that walketh in the Snow may do suddenly into a Marl-pit, and there be smothered) or rather are there pent up, as Sheep are thrust up in a stall, or stable, to be slaughtered there (and in Hell their souls) they lie as Grapes in a Wine-press, pickled Herring in a Barrel, Stones in a Lime-furnace, Tiles in a Brick-kiln, &c. Tanquam pecudes, like sheep, saith the Psalmist here; and Junius his Note is, Morticinas puta in cloacis, exquiliis vel puticulis project as 3 like sheep, that dying of the Murrain, are thereupon cast into Ditches, Jakes, Boggs.

Death shall feed on them ] They shall be meat for Worms, yea they shall be killed with death, Rev. 2.23. which is worse than all the rest: sin, as an heavy gravestone, presseth them to death, &c.

And the upright shall have dominion over them in the morning ] i.e. at the Resurrection, when the Saints shall share with Christ in his Kingdom (when the wicked shall be his footstool ) and shall judge the World, yea the Angels. Others, by morning understand suddenly, or seasonably, as Psal. 46.5.

And their beauty shall consume in the Grave ] All their pomp and bravery wherein they came abroad whiles alive (as Agrippa, and Bernice came to the Tribunal with a great deal of fancy, Acts 25.23.) and with which they affect to be buried in state;

From their dwelling ] Whence they are carried to the Grave, that dark house of all living, Job 30.23. Some render the text thus, Infernus habitaculum ipsis, Hell shall be their habitation. Tremellius thus, Et formam corum consumat infernus receptam exhabit aculo ejus, and Hell consume their shape (that is, their bodies now re-united to their souls) received out of its House, that is, out of the Grave.

Vers. 15. But God will redeem my soul from the power of the grave ] Heb. From the hand of Hell, q.d. I am, and shall be in far better condition both in life, at death, and after death, than any of the Worlds darlings: why then should I fear, as verse. 51. why should I envy their seeming happiness, which will have so sad a Catastrophe, as verse. 14? I shall have heaven, and that is more worth than all.

For he shall receive me; Selah ] A notable Text indeed, and well worthy of a Selah: a clear testimony for the immortality of the soul, and for a better life after this, as is well observed. He sunt parabola, & hac sunt anigmasa, saith a good Interpreter. These are those Parables, and these are those dark sayings, mentioned verse. 4. riddles to the wicked, but cordials to the faithful.

Vers. 16. Be not thou afraid] David was comforted, and so he would have others to be: for as it was said of a certain Bishop of Lincoln, that he held nothing his own but what he had bestowed upon others, Hoc babeo quodcun{que} dedi: so the Saints think their comforts nothing so comfortable, unless others may share in them, and fare the better by them.

When the glory of his house is increased] viz. By a numerous Off-spring, stately building, gay furniture, great rents and revenues; for as they say of the metal they make glass of, it is nearest melting when it shineth brightest; so are the wicked nearest destruction when at greatest luster.

Vers. 17. For when he dieth he shall carry nothing away ] Nothing but a Shrowd, as that great Emperor caused to be proclaimed at his Funeral. He was a fool that on his Death-bed clapt a piece of Gold into his mouth, and said, Some wiser than some; I will take this with me. See Job 1.21. 1 Tim. 6.7. with the Notes there.

His glory shall not descend after him ] No, nor be able to breath one cold blast up-on him, when he is burning in Hell. O that wicked rich men would think of this, before the cold Grave hold their bodies, and hot Hell hold their souls.

Vers. 18. Though whilst be lived he blessed his soul ] As that rich fool did, Luk. 12. and that King of France, who puffed up with the Marriage of his Sister to the King of Spain, called himself by a new title, Tres-bureuse Roy, the thrice happy King; but was soon after accidentally slain by the Captain of his Guard running at Tilt with him, at the solemnizing of that same Marriage, in the very beginning of his supposed happiness.

And men will praise thee when thou doest well to thyself ] Feathering thine own Nest, and pampering thine own Carcass; thou shalt be sure of Parasites, and Trencher-flies, who will highly commend thee, though against their own Consciences, Rom. 1. ult. The world generally admireth the happiness of such as live at full, and ask what should such a one ayl? The Irish ask what they meant to die?

Vers. 19. He shall go to the generation of his fathers ] i.e. To the grave, or albeit he come to the age of his Fathers, that is, live here very long,

They shall never see light ] Either have any sound comfort at death, or any part in God's Kingdom.

Vers. 20. Man that is in honor and understandeth not] Versus amabeus. See ver. 12. there is but little difference: Stultitians patiuntur opes. The more a man hath of worldly wealth, and the less of Spiritual, and heavenly understanding therewith, the more bestial he is, and shall be more miserable. Caligula called his Father-in-law Marcus Silanus, 〈 in non-Latin alphabet 〉 , a golden brute, Quid cervo ingentia cornua, cum desit animus?

PSAL. L.

A Psalm of Asaph ] Who was both a Music-master, 1 Chron. 25.2. and a Psalm-composer, 2 Chron. 29.30. The most are of opinion, that this Psalm was made by David, and committed to Asaph to be sung, after that Israel had been afflicted with three years Famine, and three days Pestilence, and the Angel had appeared to David, and set out the place where the Temple should be built, 2 Sam. 21. & 24. 1 Chron. 21.18. & 22.4.

Vers. 1. The mighty God, even the Lord ] Heb. The God of gods, whether they be so deputed, as Angels, Magistrates; or reputed only, as Heathen-deities, 1 Cor. 8.9. Jehovah, or Essentiator is God's proper Name. Some say God is here thrice named, to note the Trinity in Unity.

Hath spoken] sc. By the mouth of his holy Prophets, which have been since the world began; Enoch the seventh from Adam spoke much like, Jude 14. The Rabbin's say, that this Psalm is, De die judecii futuro, of the Day of Judgment. Others, that it is the Lord's judging of his Church, drawn according to the model of the great and last Judgment, whereunto it serveth as a preparation, or a warning-piece.

And called the earth from the rising, &c. ] The habitable part of God's earth; the sons of men, Prov. 8.31. with Mal. 1.11. These are all called to attest the equity of God's proceedings against an hypocritical Nation; Children that were corrupters. For God hath thus far instructed all men, that He is to be honored of all, with all manner of observance, Rom. 1.20. Let this be pressed upon all sorts, said Zalencm the Locrian Law-giver, in the preface to his Laws, 1. That there is a God. 2. That this God is to be duly worshiped.

Vers. 2. Out of Zion the perfection of beauty ] Heb. The whole Perfection, or the Universality of beauty; because there especially was God's glory set forth in his holy ordinances, and more clearly manifested than in all his handy-work besides. See Psal. 48.2.

God hath shined ] Like the Sun in his strength, sometimes for the comfort of his people, as Psal. 80.1. sometimes for the terror of evil-doers, as Psal. 94.1. and here. But evermore God is terrible out of his holy places, Psal. 68.35. & 89.7.

Vers. 3. Our God shall come, and shall not keep silence ] He doth daily come and sit upon the tribunal in his Church by the Ministry of his Servants, Mat. 18.17. who must reprove sinners with all authority, and show themselves sons of thunder, that they may save some at least with fear, snatching them out of the fire, Jude 23. as Peter, Act. 2.40. and Paul, 2 Cor. 5.11. but especially when, to work upon the Proconsul Paulus Sergius, he set his eyes upon Elymas the sorcerer, as if he would have looked thorough him: After which lightening, followed that terrible thunder crack, O thou full of all subtlety, and all mischief, thou child of the Devil, thou enemy of all Righteousness, wilt thou not cease to pervert the straight ways of the Lord? Act. 13.9, 10.

A fire shall devour before him ] As he gave his law in fire, so in fire shall he require it.

And it shall be very tempestuous round about him ] Not before him only, but round about him; lest the Wicked should hope to escape by creeping behind him. That was a terrible tempest, that befell Alexander the great, and his army marching into the Country of Gabaza; when by reason of continual thundering and lightening, with hailstones and light-bolts, the army was dis-ranked and wandered any way; many durst not stir out of the place, &c. Tremellius rendereth it wish-wise, but in a parenthesis, Les our Lord come, and let him not be silent. The Saints know that they shall be safe, when others shall smoke for it; because God is their God.

Vers. 4. He shall call to the Heavens from above, and to the earth ] That these dumbCreatures may be as so many speaking evidences against an unworthy people, and witnesses of God's righteous dealings against them. See Deut. 32.1. Isa. 1.2. Mic. 6.2. The Chaldee thus paraphraseth, He will call the high Angels from above; and the just of the earth from beneath.

Vers. 5. Gather my Saints together unto me ] This seemeth to be spoken to the Angels, those active Instruments and executioners of God's Judgments. By Saints here, understand professors at large, all that live in the bosom of the Church visible, and partake of the external privileges only; such as are in the Vine, but bear no fruit, Joh. 15.2. have a name to live, but are dead, Rev. 3. such as whose sanctity consisteth only in covenanting by sacrifice. Basil saith, that such are called Saints to aggravate their sins; as a man that hath an honorable title, but hath done wickedly; and is therefore the rather to be condemned. When one pleaded once with a Judge for his life, that he might not be hanged, because he was a Gentleman; he told him that therefore he should have the Gallows made higher for him.

Those that have made a Covenant with me by Sacrifice ] But were never brought by me into the bond of the Covenant; for then the rebels would have been purged out from among them, as it is, Ezek. 20.37, 38.

Vers. 6. And the Heavens shall declare his Righteousness ] Those Catholic Preachers, whose voice goeth out aloud to the end of the World, Psal. 19.4. See verse. 4.

For God is Judge himself ] And front him is no appeal; every transgression and disobedience, from him shall receive a just recompense of reward, Heb. 2.2. even those corruptions that are most inward, and lie up in the heart of the Country, as it were; those pollutions not of flesh only ( i.e. worldly lusts, and gross evils) but of spirit also, 2 Cor. 7.1. more spiritual lusts, as pride, presumption, formality, selfflattery, carnal confidence in external legal worships, the sin principally taxed in this Jewish people here in the next verses.

Vers. 7. Hear, O my people, and I will speak, &c. ] What sweet and winning language is here for a preface! God's proceedings against sinners, whom he might confound with his terrors, is with meekness and much mildness. Gen. 3.9.11. & 4.9. Mat. 26.50. & 22.11. Be we herein followers of God as dear Children, Josh. 7.19. Gal. 6.1. 2 Tim. 2.29.

O Israel, I will testify against thee ] i.e. I will expostulate with thee, and convince thee. This is a mercy which the Lord vouchsafed our first Parents when they had finned; the Serpent he would not so much as examine, but doomed him presently.

I am God ] And should therefore have been better obeyed.

Even thy God ] And therefore thou of all others shouldest have had more care, and not have despited me with seeming honors, by presenting me with outside services.

Vers. 8. I will not reprove thee for thy Sacrifices ] i.e. For thy neglect of them, but for thy resting in them, sticking in the bark, bringing me the bare shell without the kernel, not referring thy Sacrifices to the right end and use; but satisfying thyself in the work done. This was afterwards the sin of the Pharisees, is still of the Papists, and of too many carnal Gospellers, who think they have served God. for they have been at Church, done their devoir, for they have said their prayers, &c. Yea many of the better sort amongst us hold only a certain stint of daily duties, as Malt-horses their pace, or Mill-horses their round (that move much, remove little) out of custom, or form. Yea the best find it hard enough to be in duty in respect of performance, and out of duty in respect of dependence; to do all Righteousness, and yet to rest in none but Christ's.

Or thy burnt-offerings to have been continually before me ] Heb. Thy burnt-offerings have been continually before me; so that I am sated with the very sight of them, Isa. 1. there, God complained that all his senses were wearied, and his soul vexed, by the abundance of their outward ceremonies, but want of moral service.

Vers. 9. I will take no Bullock out of thy house, &c. ] q.d. Keep them to thyself, I need them not; thou settestan high price upon them, and thinkest to ingratiate with me by them, I value them not, nay I loath them. Sordit in conspectu Judicis quodfulget in comspectu operantis. That which is highly esteemed amongst men, is abomination in the sight of God, Luk. 16.15. Displeasing service is double dishonor.

Vers. 10. For every Beast of the Forest is mine ] God is the great Proprietary; and all is his by primitive right. It is but of his own therefore that any man giveth him ought; as David freely acknowledgeth, 1 Chron. 29.14. and that great Emperor, who dedicating his rich Communion-table to Jesus Christ, wrote upon it 〈 in non-Latin alphabet 〉 . Thine own, and of thine own Lord present we unto thee, &c. And yet vain man is aptto conceit that God is obliged unto him, when he offereth unto God any part of his goods.

And the Cattle upon a thousand Hills ] Or, Upon the Hills of a thousand owners.

Vers. 11. I know all the fowls of the Mountains ] i.e. in numerato habeo, saith Vatablus, they are always before me ready at my service.

And the wild Beasts of the Field] R. Solomon interpreteth it Reptile, the creeping things of the Field; others, copiam volucruns in vallibus, the abundance of birds that are up and down the Fields and Valleys.

Vers. 12. If I were bungry, I would not tell thee ] I would not employ thee to cater or purvey for me. But it befalls not God to be hungry, as not only Heathens held, and therefore said that their Jove was gone into Ethiopia to be feasted, &c. but some carnal Jews also, who conceived that a fat Sacrifice was as acceptable to God as a fat dinner was to themselves.

For the World i • mine, and the fullness thereof] Quicquid avium v • litat, quicquid piscium matat, quicquid feraruns discurrit, as Seneca hath it; all is the Lord's, he made all, maintaineth all, and may therefore at his pleasure make use of any; he needeth not be beholden; but the truth is, he needeth not any such broken supports. See Psal. 24.7.

Vers. 13. Will I eat the flesh of Bulls? &c. ] q. d. Are you so thick-brained, as to think so?

No; He that killeth an Ox (unless he kill his corruptions too) is as if be stew a man; he that sacrificeth a Lamb (unless he see his own guilt, and be carried out to the immaculate Lamb of God, who taketh away the sins of the World) is as if he cut off a dogs neek: He that offereth an oblation (unless therewith he offer up himself for a whole burnt Sacrifice, Rom. 12.1.) is as if he offered Swines blood; he that burneth incense (unless he lift up holy hands in prayer without wrath, and without doubting, 1 Tim. 2.8.) is as if he blessed an Idol, Isa. 66.3.

Vers. 14. Offer unto God thanksgiving ] That pith of your peace-offerings, that Sacrifice more acceptable to God than an Ox that hath horns and hoofs, Psal. 69. 31. Oh cover God's Altar with the calves of your lips, giving thanks to his name, Heb. 13.15.

And pay thy vows unto the Most High ] Say not God a thank only, but do him thanks; the life of thanksgiving is the good life of the thanksgiver. Our praises should be real and substantial: Vow and perform to the Lord your God, Psal. 76.11.

Vers. 15. And call upon me ] These two, praising God for what we have, and praying for what we want, do take up the whole duty of man; a holy trade is hereby driven betwixt heaven and earth, and sweet intercourse maintained betwixt God and man.

In the day of trouble ] At anytime, but then especially; the time of affliction being the time of supplication; for then we are fittest to call, and then God is readiest to give answer, then we may have anything, Zech. 13. ult.

I will deliver thee ] It is but ask and have; and surely he is deservedly miserable who will not make himself happy by asking. When there was a speech among some holy men what was the best trade? One answered Beggary; It is the hardest and richest trade. Common beggary is indeed the easiest and poorest trade; but prayer he meant. It is like the Ring given a Noble-man in this Land by Queen Elizabeth, with this promise, that if he sent that Ring to her at any time when he was in distress, she would remember and deliver him. He sent it, but it never came to her hands; but prayer never mis-carrieth, &c.

And thou shalt glorify me] Servati sumus, ut serviamus, Luk. 1.74. And yet it is ten to one that any returneth with the Leper, to give God the glory of a deliverance. Pleri{que} ut necipiant impertuni, donec acceperint inquieti, ubi acceperiut ingrati, saith Bernard truly; Most men are importunate, that they may receive good at God's hands, restleffe till they have it, and are careless to return thanks afterward. Out upon such an ingratitude, hateful even amongst Hearhens.

Vers. 16. But unto the Wicked God saith ] To the fair professor, but foul sinner, to the Hypocrites in Zion, Isa. 33.14. to the sacrificing Sodomites, Isa. 1.10.11. those that take upon them to be Teachers of others, especially, Rom. 2.20.21. Origen, after his soul fall, opening the book and lighting upon this Text, was not able to preach, but brake out into abundance of tears.

What hast thou to do to declare my statutes? ] Since they are holy, and ought to be handled by such as are holy, Isa. 52.11. else they are dishonored, 1 〈◊〉 2.17. God's name blasphemed, Rom. 2.23, 24. foul sinners hardened, Mat. 23.15. Quid verba andiam cum fact a videam, say such? dicta fact is erubescum, saith Tertullian, their practice shameth their profession. And therefore to such we may say as great Alexander did to one Alexander a soldier of his, but a coward; Euber leave • off thy name, or be a soldier; so may we say to such profligate professors. Or as Archidamus the Lacedemon • an said to his Son, rashly conflicting with the Athenians, Autviribus add, ant animis adime. So here, Either add practice, or lay away Profession.

Or that thou shouldest take my Covenant in thy mouth ] boasting thyself to be one of mine, and blurting out good words, when 〈◊〉 If that State in story would not hear a good motion from an ill mouth, much lesfe will God.

Vers. 17. Seeing thou hatest instruction ] Or, Discipline, thou will not be brought to live strictly, to exercise godliness; thou refusest to be reformed, harest to be healed. Bucer and Melancthon framed a form of Reformation, with approbation of the Peers and States; but the Clergy of Cullen rejected it with slander, and said, that they would rather live under the great Turk, than under a Magistrate that should seek to settle such a reformation.

And eastest my words behind thee ] They are near in thy mouth, but far from thy reins, Jer. 12.2. denying in thy life what thou profestest with thy lips: Ethiopian -like, being white in the mouth only; or as Lilies, white but unsavory. The Jews at this day show very great respect to the Law, which no man may touch but with the right hand, and with a kiss of reverence: No man may carry it behind him, but must lay it next to his heart in his travel, &c. They are enjoined to take up any paper which they see lying on the ground: and the reason is, lest haply the name of God be written in the paper, and ignorantly trodden underfoot. Christians, though free from such Superstitious curiosity, yet full of religious care, should observe every tittle in God's Word, lest they should trample upon any. And when corruption boileth (saith a Reverend man) think the Gospel of Christ professed by you lieth prostrate before you: and will ye trample upon that Gospel? will ye tread underfoot the blood of the Covenant, as if it were a profane thing?

Vers. 18. When thou sawest a Thief, thenthou consentedst with him ] Mala opera hic memorata sunt in secrete, faith Kimchi. These evils hereafter mentioned, are secretly acted by those that pretended to better things. See Ephes. 5.12. and therefore Heaven and Earth are called to witness against them, verse. 4. See Jer. 20.27. — Servi ut taceant jumenta loquentur, the very Beasts have a Verdict to pass upon secret sinners, as the Ass upon Balaam, and those Horses upon Cardinal Angelot, who was so basely covetous, that by a private way he used to go into his own Stable, and steal the Oats from them.

And hast been partaker with the Adulterers ] 1. In thy desire, supposing thyself with them. 2. In thy filthy acts, though closely carried; as the Popish Priests, whose rule is, Si noncaste, tam • n caut • .

Vers. 19. Thou givest thy month to evil ] Heb. Thou sendest, the Devil borroweth thy mouth, and thou letst him have it.

And thy tongue frameth deceit ] Heb. Joyneth, knitteth, compacteth.

Vers. 20. Thou sittest ] In the seat of the scornful, on the Ale-bench, &c.

And speakest against thy brother ] Thy slanderous tongue, like a mad Dog, biteth all it meeteth with; not thy near allies excepted: so inhuman are Hypocrites.

Vers. 21. These things hast thou done, and I kept silence ] I suffered them, seemed to wink at them, bearing with thine evil manners.

Thou thoughtest that I was altogether such a one as thyself ] A good-fellow, an approver, an abetter of thy lewd pranks and practices. Cogitabat quod Ehieh erat sicut tu, so Kimchi reads it. This is the evil use that wicked men make of God's patience, they transform him into an Idol after their own fancy, they have base and bald conceits of him.

But I will reprove thee, and set them in an order before thee ] Thou shalt see them once in their ugly hue, to thy conversion or confusion: Men's actions are in print in Heaven, and unless they make their peace with the Judge in his privy Chamber of Mercy, and so stop his open judicial proceedings in Court, he will one day read them aloud in the ears of all the World. Mean-while God looketh upon old sins, (which he seemed to wink at) as now presently committed (for as there is no beginning of eternity, so no succession) and whatsoever he hath threatened, whatever arrows are in the Bow-string, will one day fly and hit, and strike deep. Woe be to men, when God shall break up that filthy sink of sin that is in them, surely they will then be as little able to bear the stench thereof, as Judas was, who sought help of an Halter.

Vers. 22. Now consider this, ye that forget God ] That cast him and his Counsels behind your backs, before he awaken your drowsy Consciences, and rouse up the Lion that lieth sleeping in your bosoms, like Cain's Dog, Gen. 4.7. with his Dog-sleep: and before you come to answer for all, with flames about your ears.

Lest I tear you in pieces, and there be name to deliver you ] From the Woolf a Shepherd may rescue his Lamb, not so from the hungry Lion, Ames 3. Isa. 31.4. God's power is irresistible, his punishments unavoy dable.

Vers. 13. Who so eff • reth praise glorifieth me ] So his praise be cordial oral, real, with Recognition of my benefits, Estimation, Retribution; this is the best sacrifice he can bring me.

And to him that ordereth his conversation aright ] That walketh accurately and exactly: walketh as in a frame, treading, gingerly, stepping warily, not lifting up one foot till he find sure footing for the other.

I will show the salvation of God ] i. e. Give him a prospect of Heaven here, and hereafter a full fruition of it.

PSAL. LI.

A Psalm of David ] who was not ashamed to do open penance here in a white Sheet, as it were: so did Theodosius the Emperor, at the reprehension of Ambrose, after the flaughter at Thessalonica; he spent eight months saith Theadoret, in weeping and lamentation: he fell down on his face in the place of the Penitents, and said, My soul is glued to the earth, &c Henry the Fourth (then King of Navarre only, after wards of France also) having abused the Daughter of a Gentlemanin Rochelle, by whom he had a Son, was persuaded by Monsieur du-Plessis, to make a public acknowledgement of his fault in the Church, which also he did before all the Nobility of his Army. This counsel being thought by some to be too rigorous, Du-Plessis made this answer, That as a man could not be too courageous before men: so he could not be too humble in the presence of God.

Wh • n Nathan the Prophet came unto him ] Rousing him out of a long Lethargy, into which Sin and Satan had cast him. See here the necessity of a faithful Ministry, to be to us as the Pilot was to Jonas, as the Cock to Peier, &c. as also of a friendly admonitour, such as David had prayed for, Psal. 141.5. and here he is answered. David had lain long in sin without repentance to any purpose; some remorse he had felt, Psal. 32.3. but it amounted not to a godly sorrow, till Nathan came; and in private, dealing plainly with him, more prevailed than all the Lectures of the Law, or other means had done, all that while.

After he had gone in to Bathsheba ] This was the Devils Nest-egg that caused many sins to be laid, one to, and upon another. See the wosul chain of David's lust, 2 Sam. 11. & 12. and beware.

Vers. 1. Have mercy upon me, O God ] Twas wont to be, O my God, but David had now sinned away his assurance, wiped off his comfortables: he dares not plead propriety in God, nor relation to him, as having forfeited both. At another time, when he had greatly offended God, by numbering the people. God counted him but plain David, Go, and say to David, 2 Sam. 24.12. whereas before, when he purposed to build God a Temple, then it was, Go tell my servant David, 2 Sam. 7.5. Sin doth much impair and weaken our assurance of God's favor; like as a drop of water falling on a burning Candle, dimmeth the light thereof. The course that David taketh for recovery of this last evil, is confession of sin, and hearty prayer for pardoning and purging grace. In the Courts of men, it is safest (saith Quintilian ) to plead Non feci, Not guilty; not so here, but Ego feci, miserere miserrimi peccatoris, misericors Deus. Guilty Lord, have mercy, &c.

According to the multitude of thy tender mercies ] They are a multitude of them and David needeth them all, for the pardon of his many and mighty sins; tha where 〈◊〉 had abounded grace might super abound, it may have a super-pleonas ••• , • 1 Tim. 1.14.

Blo • out my transgressions ] Out of thy Deb • -book: cross out the black lines of my sins with the red lines of Christ's blood; cancel the Bond, though written in black and bloody Characters.

Vers. 2. Wash me thoroughly from mine iniquity ] Heb. Multiply, wash me; so Isa. 55.7. God is said to multiply pardon, as much as we multiply sin. David apprehended his sin so exceeding sinful, his stain so inveterate, so ingrained, that it would hardly be ever gotten out, fill the clothe were almost rubbed to p • eces; that God himself would have some what to do to do it. He had been in a deep ditch, Prov. 23.27. and was pitifully moiled; He therefore begs hard to be thoroughly rinsed, to be bathed in that blessed fountain of Christ's blood that is opened for sins, and for uncleaneness, Zach. 13.1. to be cleansed not only from outward defilements, but from his swinish nature: for though a Swine be washed never so clean, if she retain her nature, she will be ready to wallow in the next guzzle. The time of our being here is 〈 in non-Latin alphabet 〉 , as Nazianzen calleth it, i. e. our washing time, Wash thy heart, O Jerusalem, that thou mayest be clean, Jer. 4.14. not by thinking to set off with God, and to make amends by thy good deeds for thy bad; this is but lutum luto purgare, to wash off one filth with another, but by the practice of Mortification, and by Faith, in Christ's meritorious Passion: for he hath washed us, from our sins in his own blood, Revel. 1.5. Other blood defileth, but this purifieth from all pollutions of flesh and spirit, 1 Joh. 1.7.

And cleanse me from my sin ] In like manner, as the Leper under the Law was cleansed. Leprosy, Frensie, Heresy, and Jealousy, are by men counted uncurable: Sed omnipotenti medico nullus insanabil • s occur it morbus, saith I sidore, to an Almighty Physician, no Disease is uncurable. There is indeed a Natural Novatianis •• in the timorous Consciences of convinced s •• ners, to doubt and question pardon for sins of Apostasy, and failing after Repentance; but there need be no such doubting, since God who hath bidden us to forgive a repenting Brother seventy times seven times in one day, will himself much more. All sins and Blasphemies shall be forgiven to the sons of men, &c. Mat. 12.31.

Vers. 3. For I acknowledge my transgressions ] And therefore look for pardon, according to thy promise. Home agroscit, Deus ignoscit.

And my sin ] My twisted sin, and sadly accented; mine accumulative sin, voluminous wickedness, that hath so many sins bound up in it, as Cicero saith of Paricide.

Is ever before me ] To my great grief and regret, my Conscience twitteth me with it, and the Devil layeth it in my dish. This maketh him follow God so close, resolved to give him no rest till he hath registered, and enrolled the remission of his sins in the Book of Life, with the bloody lines of Christ's soul-saving sufferings, and golden Characters of his own eternal love.

Vers. 4. Against thee, thee only have I sinned ] This he spake in respect of the secrecy of his sins, say some: whence also it followeth, And done this evil m thy sight • David sent for Bathsheba by his Servants, but they knew not wherefore he sent for her, saith Kimchi; neither knew any one why Letters were sent to Joub to kill Uriah: but because he refused to obey the King, bidding him go home to his honse, &c. Others thus, Against thee only, that is, thee ma •• lie; for every sin is a violation of God's Law, the trespass may be against man, but the transgression is ever against God. Others again thus, Against thee, &c. that is, Against thee so good a God have I thus hainou •• y offended, giving thereby thine enemies occasion to blaspheme thee. This, I take it, is the true meaning.

And done this evil in thy fight ] Which was to despise thee, 2 Sam. 12.10. not caring though thou lookedst on.

That thou might est be justified when thou speak • st, &c. ] i.e. declared to be just, whatever thou hast denounced against me, or shalt inflict upon me. The unrighteousness of man commendeth the righteousness of God, Rom. 3.4, 5. To thee, O Lord God, belongeth righteousness, but unto us confusion of face, saith Daniel chap. 9.

Vers. 5. Behold I was shapen in iniquity ] This he alledgeth, viz. his original pravity, not as an excuse, but as an aggravation of his actual abominations, which he saith were committed out of the vile viciousness of his nature. See Psal. 58 3, 4. The Masorites here observe, that the word rendered iniquity is full, written with a double Vau; to signify the fullness of his sin; whole evil being in every man by nature, and whole evil in man; which when the Saints confess, they are full in the mouth, as I may so say, they begin with the root of sin (not at the fingers ends as Adenibezek did) stabbing the old man at the heart first, and laying the main weight upon original corruption, that in-dwelling sin, as the Apostle calleth it, Rom. 7.14. that sin of evil concupiscence, as the Chaldee here: that peccatum peccans, as the Schools. Tully belike had heard somewhat of this, when he said, Cum primum nascimur, in omni continuo pravitate versamur, As soon as ever we are born, we are forth-with in all wickedness. Augustine saith, Damnatus homo antequam natus, Man is condemned as soon as conceived.

And in sin did my mother conceive me ] Heb. Warm me; This Ibn-Ezra interpreteth to be our great Grand-mother Eve, Qua non parturiebat antequam peccabat. David meant it doubtless of his immediate mother, and spake of that poison where-with she had warmed him in her womb, before the soul was infused. Corruption is conveyed by the impurity of the seed, Job 14.4. Job. 3.6. & 31. Sin may be said to be in the seed incoative & dispositive, as fire is in the Flint. Let us therefore go with Elisha to the Fountain, and cast salt into those rotten and stinking waters. And for our Children, let us labor to mend that by education which we have marred by propagation.

Vers. 6. Behold, thou desirest truth in the inward parts ] Quam tamen mihi defuisse res ipsa demonstrate; but this truth hath not been found in me, when I acted my sin in that sort, and did mine utmost to hide it from the world. I have shown little truth in the inward parts, but have grossly dissembled in my dealings, with Vriab especially, whom I so plied at first with counterfeit kindness, and then basely betrayed him to the sword of the enemy. Sinisterity is fully opposite to sincerity, trcachery to truth.

And in the hidden parts thou shalt make me to know wisdom ] Thus, by faith, saith one, he riseth out of his sin, being taught wisdom of God. Others read it, Thou hast made me to know, &c. And yet have I sinned against the light of mine own knowledge and Conscience; although thou hast taught me wisdom privately, E • eheu quam familiariter, as one of thine own Domesticks, or Disciples. Some make it a prayer, Cause me to knew wisdom, &c.

Vers. 7. Purge me with Hyssop and I shall be clean ] Sprinkle me with the blood of Christ by the Hyssop-bunch of faith, not only taking away thereby the sting and stink of sin, but conferring upon me the sweet savor of Christ's righteousness imputed unto me. See Heb. 9.13, 14, 19. where he calleth it Hyssop; of which see Dioscorides, lib. 3. chap. 26.28. David multiplieth his suit for pardon, not only in plain terms, but by many metaphors.

Wash me, and I shall be whiter than snow ] So we cannot be by any washings of our own, though with Snow-water, Isa. 6.46. The Brides Garments are made white in the Lambs blood, Rev. 1.14. the foulest sinners washed in this Fountain become white as the snow in Salmon, Isa. 1.18. 1 Cor. 6.11. Eph. 5.27. Peccata non redeunt.

Vers. 8. Make me hear joy and gladness ] God will speak peace unto his people, he createth the fruit of the lips to be peace, Isa. 57.19. &c. No such joyful tidings to a condemned person as that of a Pardon. Be of good cheer, thy sins are forgiven thee. Feri, feri Domine, nam à peccatis absolutus sum, said Luther. David's Adultery and Murder had weakened his Spiritual condition, and wiped off all his comfortables: but now he begs to be restored by some good Sermon, or sweet promise set home to his poor soul.

That the bones which thou hast broken may rejoice ] By leaping over God's pale he had broke his bones; and fain he would be set right again, by a renewed righteousness, and peace, and joy in the Holy Ghost, by his former feelings of God's favor.

Vers. 4. Hide thy face from my sins ] We are not able to endure God's presence, much less his Justice for our sins; nor can there be any sound peace of Conscience whiles he frowneth. His favor is better than life, but his displeasure more bitter than death itself. See 2 Sam. 14.32.

And blot out all mine iniquities ] See how one sin calleth to mind many thousands; which though they lie a sleep a long time, like a sleeping debt, yet we know not how soon they may be reckoned for. Make sure of a general pardon; and take heed of adding new sins to the old.

Vers. 10. Create in me a clean heart, O God ] His heart was woefully soiled with the filth of sin, and the work of grace interrupted; he therefore prayeth God to interpose and begin it again, to set him up once more, to re-inkindle those sparks of the spirit that lay almost quite smothered; to put forth his almighty power for that purpose, to farm that- Augean stable of his heart; to sanctify him throughout in spirit, soul, and body; and to keep him blameless unto the coming of his son, 1 Thes. 5.23.

Andrenew a right spirit within me ] Or, a firm spirit, firm for God, able to resist the Devil, steadfast in the faith, and to abide constant in the way that is called holy.

Vers. 11. Cast me not away from thy presence ] Deprive me not of communion with thee, and comfort from thee; for that's a piece of Hell torments, 2 Thes. 1.9. Cain's punishment, which possibly David might here mind, as being guilty of murder. And Saul's loss of the Kingly Spirit, 1 Sam. 15.15. might make him pray on

And take not thine holy Spirit from me ] David knew that he had done enough to make the holy Spirit loath his lodging; he might also think that the Spirit had urterly withdrawn himself, and others might think as much, beholding his Crosses, Jer. 30.17. But the gifts and callings of God are without repentance; and where the Spirit once inhabiteth, there he abideth forever, Joh. 14.16. an interruption there may be of his work, but not an intercision; and a Saint falling into a gross sin may lose his jus aptitudinale ad calum, but not his jus heredit arium; his fitness, but not his right to Heaven, that holy place.

Vers. 12. Restore unto me the joy of thy salvation ] He had grieved that holy thing, that Spirit of God whereby he was sealed to the day of redemption, Ephes. 4.30. and is therefore at a loss for comfort; he had vilipended that patent of his pardon which God had passed under his hand and seal: God therefore calleth for it home again into the pardon-office, as it were; that he may know the worth by the want. A man may sin away, not only the sense and comfort of his pardon, but the evidence and knowledge of it, as that place of Peter seemeth to imply, 2 Pet. 1.9. Mountebanks, who wound their flesh to try conclusions upon their own bodies how sovereign the salve is, do oft feel the smart of their presumption, by long and desperate wounds: So God will let his David's see what it is to make wounds in their consciences, to try the preciousness of his balsam; such may go mourning to their graves. And though with much ado they get assurance of pardon, yet their consciences will be still trembling, till God at length speak further peace; even as the waters of the Sea after a storm are not presently still, but move and tremble a good while after the storm is over.

And upholdest moe with thy free Spirit ] Heb. firmly sustain me with thy noble or Princely Spirit, that may make me steady and ready to come off roundly in thy service. Sin against conscience disableth for duty, taketh away freedom to it, and stability in it. David therefore prays God to fix his quick-silver, to balance his lightness, to settle and fill that vain and empty heart of his, with something that may stay and stablish it, that may also free and enlarge it (for where the Spirit of God is, there is liberty, 2 Cor. 3.17.) that he might yield prompt and present obedience to God in all things; and with all might be apt and able to teach transgressors, as he promiseth to do in the next words.

Vers. 13. Then will I teach transgressors thy ways ] Instruunts nos Patres tum docentes, tum labentes, saith Augustine, Two ways the Saints teach us. First, By their Doctrine. Secondly, By their Falles and Failings. David had taught men this last way to his cost, that it is triste mortalitatis privilegium licere aliquando peccare; Now he promiseth by his example and instruction to teach transgressors, those that are in the very bonds and hands of the Devil, God's ways of mercy to the penitent; and that they must either turn to God, or burn for even in Hell.

And sinners shall be converted unto thee ] They shall give not the half, but the whole turn; and it shall appear by them. The turning of a sinner from evil to good, is like the turning of a Bell from one side to another; you cannot turn it, but it will make a sound, and report its own motion.

Vers. 14. Deliver me from blood-guiltiness O God ] Heb. From bloods; in every drop whereof is a tongue crying for vengeance. Besides, if David's adultery was a sin of infirmity (he was preocoupated, as Gal. 6.1.) yet his murthering of Uriah, and many others that fell together with him, was a sin of presumption; a deliberate prepensed evil, done in cold blood, and therefore lay very heavy upon his conscience. Howbeit he gat pardon of this great sin also; so that it never troubled him on his death-bed, as some other did, though not so great, where of he had not so thoroughly repented, 1 King. 2.

Thou God of my salvation ] By making choice of this so fit an Attribute, he flirreth up himself to take better hold.

And my tongue shall sing aloud of thy Righteousness ] That is, of thy faithfulness in performing thy promise of pardon to the penitent. As Aaron's golden bells sounded, so should our tongues sound God's praises, and sing them aloud, shrill them out.

Vers. 15. O Lord open thou my lips ] Which now I find stopped and sealed up, as it were, with the sin that doth so easily beset me; so that whereas I promised before to sing aloud of thy Righteousness; this I shall never be able to do without thy special furtherance, nisi verba suppedites & tanquam pracas, unless thou please to supply me both with affections and expressions, as well as with matter of praise.

And my mouth shall show forth thy praise ] David had not been dumb till now, all the while he lay in his sin, but all he did was but lip-labor, and therefore lost-labor. Daniel confesseth the like of himself and his people, chap. 9.13. All this evil is come upon us; yet made we not our prayer before the Lord • ur God; that we might turn from our iniquities, and understand thy truth. Prayed they had, but because they turned not frons their iniquities, they got nothing by their prayers or praises. God is a Fountain, and if he meet with a fit pipe (as is an ordinance rightly performed) there he usually conveyeth his grace; but if he meet with a foul pipe and obstructed, there he doth not confer a blessing. The Pharisees were not a button the better for all their long prayers, because rotten ar heart.

Vers. 16. For thou desi •• st not sacrifice ] This is the reason why David restipulateth Praise, if God will pardon his great sin, verse. 14. viz. because he well understood that God preferred praise before all sacrifices whatsoever; provided that i • came from a broken spirit, Vers. 17. rightly humbled for sin, and thankfully accepting of pardon. See Psal. 50.14, 15, 23.

Thou delightest not in burnt-offering ] viz. Comparatively; and indeed not at all without a contrite heart.

Much less then doth God respect the sacrifice of the Mass, that hath no footing or warrant in the word. A certain Sorbonist finding it written at the end of St. Paul's Epistles Missa est, &c. brag'd he had found the Mass in his Bible. And another reading Joh. 1.44. Invenimus Messiam, made the same conclusion. Some of them, as Bellarmine for one, would fain ground it upon Mal. 1.11. Others fetch the name Missa from the Hebrew Mass for tribute; which comes from Masas to melt (because it many times melteth away men's estates) Rect e quidem, saith Rivet; per Missam scilicet pietas omnis liquefacta est & dissoluta.

Vers. 17. The sacrifices of God area broken spirit ] i.e. Such an heart as lieth low, and heareth all that God saith; such a sacrifice or service as is laid on the low altar of a contrite heart, which sanctifieth the Sacrifice; such a person as with a self-condemning, self-crucifying, and sin-mortifying heart, humbly, and yet believingly maketh out for mercy and pardon in the blood of Christ, this, this is the man that God expects, accepts, and makes great account of.

A broken and a contrite heart, O God, thou wilt not despise ] This is great comfort to those that droop under sense of sin, and fear of wrath, being at next door to despair. Bring but a broken heart and God will receive you graciously, pouring the oil of his grace into your broken Vessels. This comforted Bernard on his death bed, he died with this sentence in his mouth. Austin caused it to be written on the wall over against his bed where he lay sick and died. Many poor souls even in times of Popery had Heaven opened unto them by meditating on this Psalm; and especially on this 17. verse.

Vers. 18. Do good in thy good pleasure unto Zion] Having made his own peace with God, he now prayeth for the Church; and the rather, because by his foul sins he had hazarded, or rather exposed both Zion and Jerusalem, Church and State, to divine displeasure. Delirantreges, plectuntur Achivi.

Build thou the walls of Jerusalem] i. e. Protect, defend and maintain the civil State, grant all things necessary for its safety and well-being; supply of all wants, confirmation and increase of all blessings. Thus pray we, Jer. 29.7. Psal. 122.6, 7, 8. for except the Lord keep the City, &c. See Isa. 5.1, 2, 3. & 27.3. He is a wall of fire, Rev. 20.9. of water, Isa. 33.20, 21. say therefore as Isa. 26.1. and beware of security, sensuality, senselessness, &c.

Vers. 19. Then shalt thou be pleased with the sacrifices, &c. ] i. e. Such as are offered in faith, and according to the will of God, Psal. 4.6.

Then shall they offer Bullocks upon thine Altar ] They shall be free-hearted, and frequent in thy work and service; va torpori nostro, Woe to our dullness and backwardness in these happy days of peace and free profession, which we had need improve as they did, Act. 9.31. Otherwise, we may desire to see one of the days of the Son of man, and not see it, Luk. 19.22, Go to Shiloh, &c.

PSAL. LII.

A Psalm of David] Of the same time and argument, likely with Psal. 58. Maschil ] Or, to teach, that the end of the Wicked is evil; Redarguit pravos mores, saith the Syriac.

When Doeg the Edomite ] When Abiathar escaping the slaughter-slave, the bloodhound (as Edomite may signify) came and told David what was befallen the Priests, and their City. This was no small affliction to David; the rather because by telling the Priest a lie, himself had occasioned that Massacre. Hereupon for the comfort of himself and other good people who were startled at this sad accident, and might be deterred thereby from succouring David, he penned this Psalm.

When Doeg the Edomite came and told Saul, &c.] Doeg is a fit name for a courtier; for it signifieth a solicitous or busy-headed fellow, a catch-poll, a progging-companion, an informer, one that listeneth after rumors, and carrieth tales to curry favor. An Edomite he was by Nation; but a Proselyte in pretence at least, and one that was at that time detained before the Lord, either by virtue of some vow, or because it was the Sabbath-day, and he would not travel on it, or to perform some other religious service, 1 Sam. 21.7. this dissembled sanctity was double iniquity; and he became a type of Judas, as some make him.

He came and told Saul] Like a Parasite and a pick-thank, as he was; when as he should rather have told Ahimelech, that David was out of Saul's favor, and sought for to the slaughter, as Kimchi here noteth on verse. 3. but he concealed that, that he might accuse Ahimelech, and so slew three at once (saith another Rabbi) viz. himself, Saul and Ahimeleck, calumniatorem, calumniatum & calumniam audientem.

And said, David is come to the house of Ahimeleck] Few words, but full of poison; leviter volant non leviser vulnerant. See the story more at large, 1 Sam. 22 9. &c. The Rabbin's say (from Levite. 14. where the same word is used of the Leprous house, that is here, verse. 5. of Doeg's doom) that he was for this fact smitten with leprosy; and afterwards sent to Hell, which they gather from Psal. 120.4.

Vers. 1. Why boastest thou thyself in mischief, thou mighty man ] Or, Thou Giart; for so he seemed to himself when he had slain tot inermes nec repugnantes, so many naked men, not making any resistance, though they were the Priests of Jehovah; and afterward had smitten the innocent inhabitants of the City of Nob, together with the women, the infants and the Cattle; like another Ajax flagellifer or Hercules furens, and now vaunted himself in that mischievous prowess.

The Hebrew word for boasting here, signifieth also madness, when it is taken in the worse sense, as Jer. 46.9. See Prov. 2.14. and to boast of his hearts desire is the note of an Atheist, Psal. 10.3.

The goodness of God endureth continually ] Maugre thy spitefulness, God is good to Israel, to the pure in heart, and will be so. The Rabbins make this the sense, If Ahimeleth had not relieved me, God would have stirred up some other to have done it. Some others understand it thus, The goodness of God towards thee a wicked wretch endureth all the day. This should lead thee to repentance. But thou after the hardness, &c. Rom. 2.4.

Vers. 2. Thy tongue deviseth mischiefs ] i.e. venteth the mischievous devices of thy mind, being an inter preter and an instrument fit for such a purpose. Such another Doeg was Nicholas saunders, Priest, the Fire-brand of Earl Desw ••• ds Rebellion in Ireland, Anno 1580. a restless and wretched man, whose foul mouth was at length stopped with famine, that had been ever open to stir up rebellions against the State; that had uttered so many Blasphemies against God, and his holy Truth, and invented so many loud and lewdlyes against men.

Like a sharp razor, working deceitfully ] That instead of shaving the hair, launcheth the flesh; or missing the beard, cutteth the throat, Consutro aberrans jugulum petit: whence Dionysius the Tyrant would not trust any Barber (no not his own Daughters) to shave him: but singed off his own hair with hot coals. The slanderers Tongue, as sharp as a razor, or as the quills of a Porcupine, flasheth, and gasheth the good names of others, and that many ways, viz. both by denying, disguising, leslening, concealing, misconstruing things of good report; and also by forging, increasing, aggravating, or uncharitable spreading things of evil report: not for any love to the truth, nor for respect to justice, nor yet for the bettering of the Hearer, or the Delinquent; but only to prejudice the one, and to incense the other. This was Doeg's sin, and denominateth him a Liar, verse. 3. though he had spake but the truth.

Vers. 3. Thou lovest evil more than good ] Indeed evil only, and not at all good, whatever thou pretendest. Thy heart is naught, and thence it is that thy tongue is so mischievons; as stinking breath cometh from corrupt inwards.

And lying, rather than to speak righteousness ] For thou hast cunningly insinuated, for thine own base ends, and against thine own Conscience, that those innocent and faithful Priests were of the combination; and so hast built thyself upon their ruins, thou false Sycophant, artifex doti. Selah.

Vers. 4. Thou lovest all devouring words ] Verba devoratoria, the Greek hath it, 〈 in non-Latin alphabet 〉 , that devour and swallow up, so as the Sea doth things cast into it. So elsewhere, their throat is an open sepulcher, which devoureth all bodies but rendereth none without a Miracle. Some render it, Verba voraginis, the words of a Whirlpool, which first turns men round, and then lucks them in. Others, Verba absorptionis, in reference to that use of the tongue, which is to sup up dish-meats; Sic lingua attrahit homines it • ut absorbeautur, saith Vatablus. The vulgar hath it, Verba precipitationis, words that hurl one down headlong, Ex edites adium vel rupium, as Hilary hath it, from the top of houses, or high rocks.

O thou deceitful tongue ] Because although it were for most part truth that he spake, yet he did it maliciously, and by dishmulation pasled over that which might have made for Ahimelech, viz. that he relieved David in the simplicity of his heart, as thinking him to be high in the Kings favor, and employed by him. Egesippus saith of Pilate, that he was Vir neguam, & parvi faciens mendacium, a naughty man and one that made no bones of a Lye; such another was Doeg.

Vers. 5. God shall likewise destroy thee ] Here are quot verba tot tonitr • a, so many words, so many thunderclaps. As thou hast destroyed the Lord's Priests, and then whole City, razing and harasing it: so God will demonith and destroy thee utterly, as an house pulled down to the ground, so that one stone is not left upon another, Lev. 14.45. So shall God pull down Doeg from that high preferment, which he by Sycophancy hath got at Court.

He shall take thee away ] As a coal of fire is taken with the Tongs, Psa. 30.4. that it do no further mischief: some render it, He shall burn thee; R. Gaon, He shall ••• rifie thee.

And pluck thee out of thy dwelling place ] Or, shall sweep thee out of thy tabernacle; R. Gaon interpreteth it, Both hamidrash, the Lord's Tabernacle, whereinto a Doeg may set his foot as far as a David, but God will pluck him thence.

And root thee out of the land of the living] Everret & evertet ie cum tota familia, He shall utterly ruinate thee and thine, leaving thee neither root nor branch, chick nor child.

Selah ] i.e. Veritas est, saith Ibn-Ezra; It is even so: think not that these things are spoken only in terrorem, for a Scarebug, for they shall all be surely fulfilled upon thee.

Vers. 6. The righteous also shall see and fear ] With a reverential fear, from which shall spring sincere service, Aliorum perditio tua sit cautio; let other men's perdition be our caution; let us wash our feet in the blood of the wicked. There is an elegancy in the original that cannot be englished

And shall laugh at him ] With an holy laughter: not that of irrision, but of exultation in God, for his righteous executions.

Vers. 7. Lo, this is the man ] Or rather, now the Monster to be pointed at; once so mighty, now so miserable; O quantum haec Niobe, &c. what a strange change is here; &c? As the true Israelite is pointed out with a Behold for imitation, Job. 1.47. so is this counterfeit Israelite for detestation.

That made not God his strength ] But carried the matter as if he had been some petty-god within himself.

But trusted in the abundance, &c. ] Never true to those that trusted them.

And strengthened himself in his wickedness ] Heb. In his woeful evil, in his putting many poor Creatures to their Woe is me.

Vers. 8. But I am like a green Olive-tree, &c. ] Thus, when Doeg blasted David, David blesseth himself. Let him flourish in the Court, I shall much more in the House of God. My name shall be precious among the Saints, when he stinketh above ground; he shall wither, when I shall be fresh, flourishing, and fruitful.

I trust in the mercy of God ] Not in riches, as Doeg: and this faith is the root of my fruitfulness, cheerfulness, &c. Gul. Parisiensis reporteth of true Crystal, that by touching only it reviveth the decayed virtue of other precious stones: sure it is, that faith reviveth the virtue of other precious graces.

Vers. 9. I will praise thee forever, because thou hast done it ] Hast delivered me from Doeg, and others, Quod non perierim centies. Or, thou hast done execution upon Doeg: i.e. Thou wilt undoubtedly do it.

And I will wait on thy name ] i. e. Depend upon thy Promises and Providence.

PSAL. LIII.

MAschil, a Psalm of David] Purposely set down here the second time, (see Psal. 14.) to instruct what every man is by nature, and that he who is scholar to his own carnal reason, is sure to have a fool to his master. The Heathens are very obstinate in propugning man's nature, witness Cicero, and both the Seneca's, saying, that if men would but follow the bent of their own natures, they could not do amiss. And we have much ado to persuade people that their Natures are so foul, their ways so wicked, &c. twice therefore is this Psalm recorded, that all may be convinced, that there is no safety in such a condition, nothing better than to hasten out of it.

Vers. 1, 2. The Fool, &c. ] See the Notes on Psal. 14.1, 2.

Vers. 3. Everyone of them is gone back] Diogenes in a great assembly going backward of purpose, and seeing everyone laughing him to scorn, asked them aloud, if they were not ashamed so to do? since he went backward but once, they did so all the days of their life.

Vers. 4. Have the workers of iniquity no knowledge?] Etiam scient in fine, & dolebunt, saith one, Know they shall to their sorrow in the end, that they have eaten that on earth which they must digest in hell.

Vers. 5. There were they in great fear ] Heb. They feared a fear. God they feared not, of men they were greatly feared, and yet here they feared a fear where no fear was, viz. without themselves; only facti sunt à cord suo fugitivi, they feared and fled before their own consciences, their own trembling heart, Deut. 28.65. the sound of fear that is in their ears, Job 15.21. the sound of a leaf chaseth them, Levite. 26.36. they flee when none pursueth, Prov. 28.1. Naturalists tell us of a certain little bird, quae fertur metu ne in ipsam coelum ruat, imponere sibi semper dormienti alterum pedem, which for fear lest the Sky should fall on her head, sleepeth still with one foot laid upon her head. The Gauls that dwelt near the Adriatic Sea, being asked by Alexander the Great, what they most feared? answered, ne supra se coelum corruat, lest the Sky should fall upon them. Galen writeth of a certain Melancholick fellow, who hearing that Atlas supported Heaven with his shoulders, was therefore sore afraid lest he should faint under the burden; and therefore carried his arm before him to save his head. Heraclides out of Anacreon telleth of one Artemon a timorous man, who kept home as much as might be, having ever a couple of servants to hold a brazen buckler over his head, lest anything should fall upon him from above. And if he were at any time necessitated to go abroad, he was carried in a horse-litter that touched the ground almost; and was thereupon called Periphoretus.

For thou hast scattered the bones ] i. e. The strength, the strong troops saith the Chaldee; they want decent burial, as Jer. 22. saith the Syriac.

Thou hast put them to shame ] viz. The poor afflicted,