Commentary on Ezra Nehemiah Ester Job and Psalms

PSAL. LIV.

MAschil ] Instructing us, saith One, to draw near to God, as dangers draw nearer to us,

When the Ziphims ] Which signifieth Flourishing; they might have flourishing estates, but they had withered souls; else they would never have sought twice over to have betrayed good David into the hand of Saul, 1 Sam 23. & 26.

Came and said to Saul] If a Ruler hearken to lies, all his servants are wicked, Prov. 29.12. See the Note there.

Doth not David hide himself with us? ] viz. In the wood and wilderness near unto our City? But what if he did, should they therefore discover him, and so pull the vengeance of God upon themselves and their City? George Eagles (alius Trudgeover the World ) hid himself in a corn-field, was descried by Ralph Lurdain for money, and burnt at Chelmsford; where afterward the same Lurdain was hanged for stealing an horse; and confessed it was just in God upon him, for bewraying that innocent man.

Vers. 1. Save me, O God, by thy name ] i. e: By thyself, and especially by thy goodness, whereby thou art nominatissimus in Ecclesia, well known in thy Church, as a main piece of thy name, Exod. 34.6, 7.

Vers. 2. Hear my prayer, O God ] He runs to God by most earnest prayer, for our instance and instruction in like case; for we must prepare for the like trials, nec de cruce disputandum est. otiose & velut in umbra, &c.

Ver. 3. For strangers are risen up against me ] He meaneth not foreiners, but home-dwellers; Saul, Doeg, Ziphims, &c. strangers to Religion, reason, common humanity, Jews outwardly, but not inwardly; Heathens upon the matter, Psal. 59.5. Rev. 11.2. Am. 9.7. The Pope shown himself no better in delivering up for money Zemes the great Turks Brother, who fled to him for safeguard of his life, wrongfully sought after.

Oppressors seek after my soul ] i.e. My life at least; my soul also they would destroy, if it lay in their power, as the Papists delivered up John Hus to the Devil when they burnt him; and would not allow Jerome of Prague a Confessor, though he requested it. So the Monster of Milan that made his enemy first curse Christ in hope of life, and then stabbed him to death, saying, Now go soul and body to the Devil. So he that for spite procuring a man to be hanged, and seeing him penitent, said, I am afraid the rogue will go to Heaven.

They have not set God before them This was the root of all their out-rages, they made no reckoning of God, pr • ut est judex & vindex mali, as he is a severe Judge, and a sharp revenger of sin and wickedness.

Vers. 4. Behold, God is mine helper ] And that mine enemies might have seen, had they set God before them. The Dutch have a proverb, where God hath a mind to destroy a man, he first putteth out his eyes.

The Lord is with them that uphold my soul ] That favor my righteous cause and wish my well-fare, as doth Jonathan, and the rest that fear God; who although they be but few and feeble in comparison, yet they have God with them, and for them, (non interfuit modo, sed etiam praefuit) and how many do you reckon him for? as Antigonus once said. David was environed, and in great danger to be surprised; but God rescued him by an invasion of the Philistines, 1 Sam. 23.27, 28. The Lord knoweth how to deliver his, 2 Pet. 2. R. Moses expoundeth it, God is loco omnium, & super omnes, instead of all, and above all.

Vers. 5. He shall reward evil unto mine enemies ] Or, Mine observers, that watch me a mischief. I shall escape out of trouble, and they shall come in my stead, Prov. 11.8.

Cut them off in thy truth ] i.e. According as thou hast pronounced against such as seek and suck innocent blood.

Vers. 6. I will freely sacrifice unto thee ] Or, Liberally; not with an ill will and pinchingly. The Arabic rendereth it, Laudabo te obediens. Praise is the best sacrifice, and obedience is the best praise.

I will praise thy name, O Lord, for it is good ] Thy name is good, and it is a good thing to praise it; for thereby men do thee right, help thee to thine own, secure to themselves former favors, and procure future.

Vers. 7. For he hath delivered me ] i. e. He surely will: this is the language of faith; this is the triumph of Trust.

And mine eye hath seen my desire upon mine enemies ] This was not an evil eye of envy or private revenge; such as was that of him, who when he saw a pit full of mansblood, cried out, O formo sum spectaculum! O brave sight! or that of Antichrist who hath oft glutted his eyes with many such goodly bloody sights; as when he caused the Massacre of Paris to be painted in his Palace, and had the Admirals head sent him for a present: But as admiring God's justice on his enemies, and love toward his people, he was well pleased with such a providence, and beheld it with comfort. The Arabic rendereth it, Oculus meus requievit. Tremellius, Mine eye beholdeth mine enemies; I dare now boldly look them in the face, being strengthened with thy might, &c.

PSAL. LV.

A Psalm of David] Whether made upon occasion of his flight from Keilah, 1 Sam. 23. or from Absalom, 2 Sam. 15, & 16. Idemest argumentum, & idem usus hujus Psalmi at{que} superioris, saith Beza; this and the former Psalm are of the same argument, and for the same use. It is most probable that this Psalm was written when Absalom was up, and Hush • i related unto Zadok the troubled state of the City, 2 Sam. 17.15. with which compare, verse. 9, 10, 11. of this Psalm. For thereupon David, put into a great perturbation, as verse. 4, 5. wished for the wings of a Dove, not the pinnions of a Dragon, that he might fly farro away.

Vers. 1. Give ear to my prayer, O God ] David's danger was present, his prayer therefore is pressing; being not the labor of his lips, but the travel of his heart. The breath that cometh from the lips is cold, not that which cometh from the lungs.

Hide not thyself ] As men when they are not willing to be sued unto, will not be seen.

Vers. 2. Attend unto me, and hear me • ] Heb. Answer me, that is, grant me deliverance from this death which threateneth me. This is his sense, as appeareth by the sequel; though at present be could not instance, but only beggeth audience.

I 〈◊〉 my compla •• ] H • b. I tass • this way and 〈◊〉 I am so much troubled, ut meipsum lamentando huc & illuc versare, & mire agitare cogar.

And make a noise ] Plango, & perstrepo; Of our Savior it is said, that being in an agony, he prayed more earnestly; He bent, as it were, all his nerves, and set up his note, Luk. 22.44.

Vers. 3. Because of the voice of the enemy ] He may very well intend Shimei's bitter revilings, 2 Sam. 16.5. &c.

For they cast iniquity upon me ] They tumble it on me, as men do stones or anything else upon their besiedgers, to endammage them; so did these, sin, shame, anything, upon innocent David, to make him odious.

And in wrath they hate me ] Heb. They satanically hate me.

Vers. 4. My heart is sore pained within me ] No otherwise than a woman is pained in travel; cordicitus doleo.

And the terrors of death are fallen upon me ] Caused doubtless by the deep sense and conscience of his late grievous sins.

Vers. 5. Fearfulness and trembling are come upon me ] Fearfulness of heart, and trembling of body; which last falleth out, when as the Spirits flying back to the heart, to relieve it, leave the outward parts destitute.

And horror hath over-whelmed me ] This was David's infirmity; for he should have better fortified his heart against that cowardly passion of fear: the Devil also had a finger in it. At another time David could better resolve and say, What time I am afraid, I will trust in thee.

Vers. 6. And I said, O that I had wings like a Dove ] Ut citissime & longissime fugerem, that I might swiftly fly far off from Absolom's pursuers; as the Dove saveth herself by flight, and not by fight, scoureth away to the Rocks and deserts, Jer. 48.28. Many fouls are swifter of flight than Doves; but these hold out better. R. Jonah saith, that whereas other birds when they are wearied with flying, do rest them upon rocks or trees, and are taken; the Dove doth not so, but letteth down one wing, and flieth with the other, and thereby escapeth the pursuer.

For then would I flee away ] But whither, he saith not, because he knew not. The Church in the Revelation fled into the wilderness, Rev. 12. God provided a Pella for those primitive Christians. Luther being asked where he would be at quiet from his enemies? answered, Sub caelo, some where God would secure him.

Vers. 7. Lo then would I wander far off ] Far from the force and fury of these breathing Devils. Jeremy wisheth the like; as being tired out by the ungodly practices of his countrymen, chap. 9.2. And many a dear Child of God forced to be in bad company cries, O that I had the wings &c. Or if that O will not set him at liberty, he takes up that Woe, to express his misery. Woe is me that I sojourn in Meshech, &c.

And remain in the Wilderness ] Among wild beasts; which were better than to abide with these Lycanthropi, men more cruel, savage, and bloody than any beasts.

Vers. 8. I would hasten my escape from the windy storm, &c. ] I would thrust my ship into any creek in the whole World, go as far as my legs, nay wings could carry me. Of the swiftness of the Doves flight, see Plin. l. 10. c. 37. and how David hastened his flight from Absalom, see 2 Sam 15.14.

Vers. 9. Destroy O Lord, and divide their tongues ] Heb. Swallow them up, O Lord, and divide their tongues; by an allusion, as some conceive, to those two famous Judgments of God upon Dathan and Abiram, first, Numb. 16. and then, secondly, upon the Babel -builders, Gen. 11. both which were thrown out for examples, to all succeeding ages, (as St. Jude saith of the Sodomites, Jud. 7.) and are to be considered of by the Saints, as here in their prayers against their enemies. How God answered this prayer of David, see 2 Sam. 17.1. &c.

For I have seen violence and strife in the City ] i. e. In Jerusalem, something I have seen, but more outrages I have heard of, since Absalom with his army came into it. The rude soldiers plunder the poor Citizens at pleasure; and cannot agree among themselves in dividing the spoil.

Vers. 10. Day and night they go about it upon the walls thereof ] The ruffianly soldiers do, as in garrisons is usual: Or Violence and Strife do; so that in no place are good men in safety, from rapines and robberies.

Mischief also and sorrow are in the midst of it ] What work may be thought make the common soldiers, among the women especially, when Absalom openly defileth his Fathers concubines in the sight of all Israel, 2 Sam. 16.22? when Tilly took Magdeburg in the late German wars, besides many other outrages, the Ladies, Gentlewomen, and others, like beasts and dogs they yoked and coupled together, leading them into the woods to ravish them. Such as resisted they stripped naked, whipt them, cropped their ears, and so sent them home again.

Vers. 11. Wickedness is in the midst thereof ] As if it were no longer as once Theopolis, but Poneropolis, for all kind of naughtiness there.

Deceit and guile depart not from her streets ] The Vulgar hath it, Usura & dolus, Usury and guile; and Theodorets note here is, Not andum est, non modo Novi Testamenti perfectionem, sed Legis statum faenus damnare, that Usury is condemned in both old and New Testament.

Vers. 12. For it was not mine enemy that reproached me ] Ahithophel's perfidy and villainy troubled David more than all the rest; there not being any wound worse, as Sophocles saith, than the treachery of a friend; he being such a kind of enemy, quem ne{que} fugere, ne{que} fugare possumus, as Bernard hath it; whom we cannot easily prevent. See Psal. 41.9.

Then I could have born it ] Though as a burden; but nothing so grievous; I should not have much mattered it.

Vers. 13. But it was thou a man, mine equal ] Heb. According to my rank, my compeer, my collegue, mine Alter-ego, my bosom-friend, one that stood even with me, and upon the same ground as it were.

My guide ] In all mine affairs and actions; so that I thought nothing well done, that I did not by his advice and counsel, my Duke, my Doctor, my Rabbi Davidis, as Rabbi David hath it, out of Kabuenaki.

Vers. 14. We took sweet counsel together ] It was my great delight to confer and consult with him, especially about the things of God, and the exercises of Religion; which is or should be sacratissimum inter homines vinculum, the straitest tie of all.

And walked unto the house of God in company ] But so do those false Italians, who carry a pocket-Church-book with a pistol hid in the binding, which turning to such a page dischargeth; a plot to entrap him whom they hate, even while they are in their devotions together, when there's lest suspicion.

Vers. 15. Let death seize upon them ] Irruat super illos mors, as a merciless Land-Lord, as a cruel creditor, or as he in the Gospel who took his fellow by the throat and said, Pay that thou owest me. A sad time it must needs be with the wicked, when death shall come upon them with a writ of Habeas corpus, and the Devil with another of Habeas animam. Capiat illos mors, so Ibn-Ezra rendereth it, Exigat mors in eos, so Kimchi, a 〈 in non-Latin alphabet 〉 Psal. 89.2 • . Here it is written saith he, without an Aleph, as it were with a swift hand; and as if death and seize were all one word; to note the sudden stroke of death, and that it will soon dispatch them: To which sense also some render it, Decipiat eos mors, Let death deceive them; be too nimble for them.

And let them go down quick into Hell ] As did Dathan and his complices, Numb. 16. See on verse 9. According to this imprecation, Ahithophel and Judas hanging themselves, went to Hell alive, that is, hail and well; not enfeebled by sickness first. Augustine saith, that Heretics do the like, falling with open eyes, and self-condemned.

For wickedness is in their dwellings, and among them ] Heb. In their so journing-place (for here we are but guests or sojourners) and in the middle of them, that is, in their hearts and houses both, undi{que} circumfluunt malitia & maleficiis, they are as naught as need to be.

Vers. 16. As for me, I will call upon God ] Or, I have called upon God, sc. for good to be done to myself, verse 1. &c. and for evil to mine enemies, verse 9. &c. (of which sort of imprecations, see the Note on Psal. 35.4.)

And he hath heard me ] I know he hath, both for my, self, verse. 17, 18. and against them, 19, 20, 21. for why? first, they fear not God, 19. secondly, they break covenant, 20. thirdly they use deceit, 21. These courses will work their ruth and ruin.

Vers. 17. Evening and morning, and at noon will I pray ] So Daniel prayed three times a day, chap. 6.10. and in the Temple they prayed at the third, sixth, and ninth hour of the day. The Saints set themselves certain hours to pray in (besides extraordinary occasions puttin • them upon that daily sacrifice) the better to arrouse their spirits, and to keep constant intercourse with God. Papists have their set times; and Mohammedans, what occasion soever they have, either by profit or pleasure, to divert them, will pray five times every day. This they do of form and custom, not of conscience; take we heed of those ordinary mar-goods, formality, and customariness: it hath been bewailed before, that many hold only a certain stint of daily duties (as malt-horses their pace, or mil-horses their round) and rest upon them when they have done, using the means as Mediators; and so fall short of Christ.

And cry aloud ] Rousing up myself, and wrestling with God, not in a customary, frigid, bedulling way; but with all intention of spirit, and contention of speech.

And he shall hear my voice ] How should he do otherwise, I coming upon him with such earnestness? Preces fundimus, caelum tundimus, misericord • as extorquemus, said those Primitive Christians whose prayers came before God as the noise of many waters, Rev. 14.2.

Vers. 18. He hath delivered my soul in peace from the battle ] This he speaketh upon his prayer, by the force of his faith; as being assured of victory before the battle was fought, or stroke struck, as they say.

For there were many with me ] i.e. God's holy Angels, as 2 King. 6.16, 17.

Vers. 19. God shall hear ] sc. My prayers which are on the file before him, and as Sollicitours with him. Mittamus preces & lachrymas, cordis legatos, saith Cyprian: Up go prayers, down come deliverances.

And afflict them ] Ludit ambiguitate verbi; The same word signifieth to afflict, and to answer, q.d. he shall answer me, but afflict them; answer them with blows, with bitter answers.

Even he that abideth of old ] And is therefore no changeling; the Eternity of Israel cannot lie, nor repent; for he is not a man, that he should repent, 1 Sam. 15.29. neither can mine enemies hide themselves from him in any starting-holes.

Selah ] Id est, modo honorabili, saith R. Gaon. Or, So be it, O Lord. It is set in the middle of the verse, as respecting both parts of it.

Because they have no changes, therefore they fear not God ] Changed they are not by repentance (which is such a change of the heart, as bringeth forth a reformed life) but continue obstinate and obdurate; neither have they any alterations in their outward estate; they are not poured from vessel to vessel, have a constant prosperity (such as Demetrius called mare mortuum, a dead Sea) and do therefore settle upon their lees, cast away all care of God and his service.

Vers. 20. He hath put forth his hands, &c. ] That wicked Ahithophel hath. The Fathers understand it of God, and his Judgments.

He hath broken his Covenant ] His oath of allegiance, and a particular oath when he was sworn of David's counsel. The Scythians were strict covenant-keepers; and the Carthaginians infamous for the contrary; as now the Turks are.

Vers. 21. The words of his mouth were smoother than butter ] Full finely he could sooth and smooth me up, whiles he was my counselor, with his Pithanologie.

But war was in his heart ] Heb. His heart was war; so in another Psalm David saith of himself, I am peace; but when I speak of it, they are for war.

His words were softer than oil ] So were Joab's to Amasa, Judesses to Christ; Cambyses 's to his Brother whom he slew; Andronicus 's to his Nobles, put to death by him, whiles he wept over them, as if he had been the sorrowfullest man alive. Whereupon the Historian crieth out, O deep dissimulation, and Crocodiles tears. &c! The wiser sort deemed Andronicus his praysings to be the beginnings of a man's disgrace; his bounty, his undoing; and his kindness, his death.

Vers. 22. Cast thy burden upon the Lord ] Dare tuum, vel Donum tuum, that is, whatsoever thou wouldest have the Lord bestow upon thee, cast it first by faith upon him in prayer; even all thy cares, businesses, travels, and troubles. This, David speaketh first to himself, and then to others. R. Solomon maketh this God's answer to David's prayer, Spiritus sanctus sic res •• ndit, saith he.

And he shall sustain thee ] Or, victual thee, nourish thee as a Foster-father; as Joseph did his father and brethren, chepi tappam, according to the mouths of their little ones, Gen. 47.12. as Barzillas at this time nourished David at Mahanaim, 2 Sam. 17.27. & 19.32.

He shall never suffer the righteous to be moved ] Or if moved, yet not greatly moved, Psal. 62.2. not removed. He will establish the just, Psal. 7.9.

Vers. 23. But thou O God shalt bring them down into the pit of destruction ] Into the deep Gehenna, saith the Chaldee; thou shalt hurl them into Hell, from their lofty tops here.

Blondy and deceitful men shall not live out half their days ] Heb. Shall not half their days; that is, shall be soon cut off, die in the flower of their age, come to an untimely end; either the Sword in Battle, or the Sword of Justice shall cut them off; or some treachery of men, or their own intemperance, or God's immediate hand shall make an end of them betimes, and before they come to the full age of a man, or before they have effected their evil designs ( Luther rendereth it, Non dimidiabunt negotia ) or before they are in fit case to die, Tempore non suo, Eccles. 7.17. then when it were better for them to do anything than to die. Our Richard 3. and Queen Mary, reigned the shortest while of any other since the Conquest. Charles the Ninth of France, that bloody Prince, died young, of a bloody Disease, &c. Absalom and Abitophel came to Tragical and unhappy ends; so did all the Primitive Persecutors, those cruel-crafties.

But I will trust in thee ] For safety here, and for Salvation hereafter.

PSAL. LVI.

VPon Jonath Elens Rechakim ] Meaning himself, who had wished before the wings of a Dove, Psal. 55.6. and was now the Dove of dumbness among Foreigners, Philistines, those ravenous Hawks that were ready to seize and tear him. Dumb he was fain to feign himself, and worse amongst them. See Psal. 34. the title, 1 Sam. 21.17. &c. and therein was more of the Serpent than of the Dove.

Michtam of David ] Davidi insigne aureolum, David's Jewel, or golden ingot. See Psal. 16. title. This Michtam he made likely (as also Psal. 34.) when gotten away from Gath, he came into the Cave of Adullam, 1 Sam. 22.1.

Vers. 1. Be merciful unto me, O God: for man would swallow me up] Soop me up (as the Hebrew word soundeth) make but one draught of me, or suck me in as a Whirlpool, swallow me up as a ravenous wild Beast. The Devil is said to seek whom he may swallow down (1 Pet. 5.8.) at a gulp, as it were; and his Imps are as greedy, but that they are gagg'd by God. The man here mentioned is Ishbibenob the brother of Goliath, saith the Chaldee: but they do better, who understand it of Saul, and his complices.

He fighting daily oppresseth me ] Pliny saith of the Scorpion, that there is not one minute, wherein it doth not put forth the sting: The like do Satan and his Instruments.

Vers. 2. Mine enemies (or observers ) would daily swallow me up ] Anhelant observatores mei. To set forth the indignity of the thing, he repeateth the same sentence again in the plural number; noting, that there were not a few of them bitterly bent by might and main to mischief him, a poor forlorn friendless man.

For there be many that fight against me, O thou most High ] Or, though there be many that fight for me from on high, that is the Angels, as Ibn-Ezra rendereth and senseth the Text.

Vers. 3. What time I am afraid, I will trust in thee. ] This was bravely resolved; Quid timet hominem homo in sin Dei positus? Faith quelleth and killeth distructful fear; but awful dread, it breedeth, feedeth, fostereth, and cherisheth.

Vers. 4. In God I will praise his Word ] Having placed my confidence in God, I will take his bare word for my security. He hath promised to make me King, 1 Sam. 16.13. and he will not suffer his faithfulness to fail, or alter the thing that is gone out of his mouth, Psal. 89.33. the Word of God cannot be broken, John 5.35. David once doubted of it, but he soon took himself up for halting, Psal. 116.11.

I will not fear what flesh can do unto me] Flesh is terminus diminuens: what can proud flesh do against the God of the spirits of all flesh? Man is but despicable flesh at the best.

Vers. 5. Every day they wrest my words ] Or, my matters; they distort and pervert everything I say, or do, from the true intention, and all to make a Traitour of me. That I carried myself wisely in the Court, valiantly in the Field, faithfully toward Jonathan, cautelously for the safe-guard of mine own life, shifting as I could from one place to another; all this they say was done out of affectation of the Kingdom, and as seeking Saul's death. So they dealt by our Savior in the Gospel, taking that with the left hand, which he tendered with the right, and many times marring a good Text by an ill Gloss put upon it. So Simon the Loper served that good Woman, who made an Ewer of her eyes, and a Towel of her hair, Luke 7.34. Men should interpret everything the best way, and not as Logicians do, Sequi partem deteriorem.

All their thoughts, &c. ] See the Note on verse. 1.

Vers. 6. They gather themselvee together ] They convene and combine to do me mischief: and should not God's people meet often together to counterplot such Malignants, and to pray them down? Cum boni, cum probi coeunt, cum pii, cum casti congregantur, non est factio dicenda, sed curia: Et e contrario, illis nomen factionis accommodandum est, qui in odium bonorum & proborum conspirant, saith Tertullian.

They mark my steps ] They spy and pry into my practices, that they may take any advantage: this calls for careful and exact walking, 1 Pet. 2.21. Heb. 12.13.

Vers. 7. Shall they escape by iniquity? ] q. d. No let them never think it, their sin will surely find them out, as cunning as they are, and since they are so fool-hardy, as to walk upon iniquities Fire-works, let them look to be blown up; and they shall have my prayers to that purpose.

In thine anger cast down, &c. ] It is Prophetical, as well as Optative.

Vers. 8. Thou tellest my wanderings ] Or, thou cipherest up my stittings, and hast them in numerato, ready told up; my vagaries whilst hunted up and down like a Partridge, and hushed out of every bush, so that I have not where to settle. Saint Paul was at the same pass, 〈 in non-Latin alphabet 〉 saith he, we have no certain abode, 1 Corin. 4.11. and so were sundry of the holy Martyrs and Confessors, who wandered about in Sheep-skins, and Goat-skins, &c. driven from post to pillar, from one Country to another, God all the while noting, and numbering all their flittings, yea all their footings, Bottleing up their tears, booking down their sighs, as here, and Mal. 3.16. See Mat. 10.30. The Septuagint for my wanderings, or flittings have my life; to teach us, saith one, that our life is but a flitting.

Put thou my tears into thy Bottle ] Heb. My tear, that is, every tear of mine; let not one of them be lost, but kept safe with thee, as so much sweet water. It is a witty observation of one, That God is said in Scripture to have a Bag and a Bottle, a Bag for our sins, a Bottle for our tears; and that we should help to fill this, as we have that. There is an allusion here in the Original, that cannot be Englished.

Are they not in thy Book? ] sc. Of Providence; where they cannot be blotted out by any time, or tyrants.

Vers. 9. When I cry unto thee, then shall mine enemies turn back ] For how should they stand before so mighty a God? Of the power of Prayer, for the beating back of enemies, besides the Scripture, Histories are full; that famous Victoria Halle •• iatica for instance.

Vers. 10. In God will I praise his word ] The Jew-Doctors observe that Elohim, God, is a Name importing Justice; and that Jehovah, Lord, holdeth out mercy, according to that Exod, 34.6. Jehovah, Jehovah Merciful, Grac • us, &c. But if God should foem neither to show his Mercy upon us, nor his Justice upon our enemies, we must nevertheless adhere to his Word, or Promise, and patiently wait his performance; which will be as sure as he is God and Lord. See the Note on verse. 4.

Vers. 11. In God have I put my trust, I will not be afraid, &c. ] When news came to Luther, that both the Emperor and Pope had threatened his ruin, he bravely answered, Contemptus est à me Romanus & favor & furor; I care for neither of them, I know whom I have trusted. See verse. 4.

Vers. 12. Thy Vows are upon me, O God ] I am a Votary ever since I was at Gath, there and then I vowed, that if the Lord would vouchsafe to bring me out of that brake, I would do as became a thankful man every way. And now I am Damnatus votorum, as the Latin expression is; Vow I must, and pay to the Lord my God; Ecce ego Domine, Lord I am ready, do thou but set me up an Altar, and I will offer a Sacrifice; restore me to thy Sanctuary, and I will do it exactly, in the Ceremonies and Formalities thereof: Mean while, mine heart and lips shall not be wanting to give thee praise in spirit and truth, I will render praises unto thee.

Vers. 13. For thou hast delivered my soul from death ] Which was the very thing I begged of thee when I was at worst, viz. that thou wouldest save my life, which then lay at stake; I also then solemnly took upon me such and such engagements, which lie upon me as so many debts, and I am in pain till I have paid them. This if I shall do effectually,

Wilt not thou deliver my feet from falling? ] Yea, I know thou wilt, Lord, for every former favor of thine is a pledge of a future.

That I may walk before God in the light of the living ] Called else-where the Land of the living; that is in this present life, spending the span of it in thy fear, and laboring to be every whit as good as I vowed to be when I was in great distress and danger. Pliny in an Epistle of his to one that desired rules from him how to order his life aright, I will, saith he, give you one rule that shall be instead of a thousand, Ut tales esse perseveremus sani, quales nos futuros esse profitemur infirmi; i. e. That you hold out to be such when well, as you promised to be when weak and sick, &c.

PSAL. LVII.

ALtaschith ] i. e. Destroy not; David being in an imminent danger of destruction in the Cave, might send up this short request as it were in a fright, before he uttered this ensuing prayer. Altaschith in such an exigent might well be an effectual prayer; as was the Woman of Canaan's, Lord help me, and the sick man's, Ah Father; or these might now be his words (to Abishai, or some other of his Servants, whose fingers even itched to be doing with Saul ) as afterwards they were upon a like occasion, 1 Sam. 26.9. Destroy not Saul. See thou do it not.

Michtam of David ] See Psal. 16. title.

When he fled from Saul in the Cave ] 1 Sam. 24.1. Or, into the Cave for shelter; and where when he might have cut Saul's throat, he cut his Coat only, and was inwardly checked for it; nevertheless the Spirit came upon him, which was no small comfort, as Ibn-Ezra here observeth, and he said.

Vers. 1. Be merciful unto me, O God, be merciful ] q. d. Now or never help at a dead lift. Bis pro more rogantium, ad corrober andum, saith Kimchi. Other Jew-Doctors give this reason of the repetition of his petition, Be merciful, &c. lest either I fall into Saul's hands, or Saul into mine; lest desire of revenge prick me on to kill him. Or, Have mercy on me, that I sin not; or if I do sin, that I may repent.

For my soul trusteth in thee ] An excellent argument, so it comes from the soul, so it be heart-sprung.

Yea in the shadow of thy wings, &c. ] As the little Chicken in danger of the Kite hovereth, and covereth under the Hen.

Until these calamities be over-past ] For long they will not continue; Nubecula est, site transibit, said Athanasins of the Arian Persecutions, which for present were very sharp. So Master Jewel about the beginning of Queen Mary's reign, persuading many to patience, said often, Hac non durabunt aetatem, this sharp shower will soon over.

Vers. 2. I will cry unto God most high ] Who can easily over-top Saul, as high as he is, and all his complices; against whom I have this comfort, that in the thing wherein they deal proudly, God is above them, Exod. 18.11.

Unto God that performeth all things for me ] And in me, Isa. 26.12. doth not his work to the halves, but is both author and finisher of my faith, and other affairs, Heb. 12.2. Phil. 1.6. Psal. 138.8. Here are the two props of David's prayer, First, God's sufficiency, he is the Most High. Secondly, his efficiency, he perfectly accomplisheth all things for me.

Vers. 3. He shall send from Heaven and save me ] Rather than fail, I shall have an Angel to rescue me; for although the Lord usually worketh by means, yet he can work by miracles, and will do it, if there be a just occasion; howsoever, his mercy and his truth he will be sure to send, and that's enough. He will be seen in the Mount, he will repent for his servants when he se • th their power is gone, Deut. 32.36. when there is dignus vindice nodus, an extremity fit for divine power to interpose.

Vers. 4. My soul is among Lions ] And so is a lively picture of the Church in all ages. Would any man take the Churches picture, saith Luther? then let him paint a silly poor maid sitting in a wood or wilderness, compassed about with hungry Lions, Wolves, Boars, and Bears, &c. Talis est Ecclesia in has vita, sicut & in historia Danielis pingitur.

And I lie even among them that are set on fire ] sc. With rage and hellish hatred: Others expound it actively, of those Ardeliones anlici, those Court-Incendiaries, who enraged Saul and the Nobles against David; as a traitor and Pest. See 1 Sam. 24 10.

Even the sons of men ] i. e. Carnal men, that being in their pure naturals, have no goodness at all in them.

Whose teeth are spears and arrows ] Such was Doeg that dead dog, and others void of the Spirit, which is, ne{que} mendax, ne{que} mordax.

Vers. 5. Be thou exalted O God above the Heavens ] That is, saith the Chaldee, above the Angels.

And let thy glory be above all the Earth ] That is, above the inhabitants of the earth. There are, saith Kimchi, that think thou either wilt not, or else canst not save; O let thy power appear for the conviction of all such who now lift up themselves, and seem at least to touch the Heaven with one finger.

Vers. 6. They have prepared a net for my steps ] So that I can hardly keep foot out of snare: I dare not lift up one foot till I find sure footing for the other; and that's hard to do. See Saul's charge to the Z • phites, 1 Sam. 23.22.

My soul is bowed down ] I am glad to shrink in myself (as fearful people use to do) that I may shun those gins and snares that they have set to maim and mischieve me.

They have digged a pit, &c. ] They have forced me into this subterranean cave; and behold Saul himself is cast into mine hands, in this mine hiding-hole.

Vers. 7. My heart is fixed O God ] I am both ready and resolute: I doubt not of deliverance, and am well prepared to praise God. It is fit he should have the fruit of his own planting, and that of the best too: Otherwise, it is no better than the refreshing of him that standeth by a good fire; and saith Aha, I am warm.

Vers. 8. Awake up my glory ] He rouseth himself out of his natural drousiness, as Sampson once went forth and shook himself.

I myself will awake early ] Or, I will awaken the morning, as the Cock by his early crowing, is said to do.

Vers. 9. I will praise thee O Lord — Among the Nations ] This was done by Christ calling the Gentiles, Psal. 18.49. Rom. 15.9.

Vers. 10. For thy mercy is great, &c. ] God's mercy is ordinarily in the Psalms bounded by his truth; that none may either presume him more merciful than he hath declared himself in his word; or else despair of finding mercy gratis, according to his promise.

Vers. 11. Be thou exalted, &c.] Versus amaebaeus, see verse. 5. only that's in way of prayer; this, of praise.

PSAL. LVIII.

VErs. 1. Do ye indeed speak righteousness O Congregation? ] Or, O Council; you that are gathered together on a knot, under a pretence of doing justice, and promoting the public good by giving faithful advice to the King. Colloquitur Abner • & reliquis, saith Kimchi, David here talketh to Abner and the rest, who to please Saul pronounced David a rebel, and condemned him absent for an enemy to the State. And for as much as there is no greater injury than that which passeth under the name of right, he sharply debateth the matter with them whom he knew of old to be very corrupt; painting them out in their colors, and denouncing God's heavy judgments against them for their unjust dealings with him. The word rendered Congregation is not found elsewhere in that sense. It signifieth dumbness; and is by the Spanish translators rendered, O audiencia, by Antiphrasis, ut lucus, quia non lucet.

Do ye judge uprightly, O ye sons of men? ] i.e. O ye carnal profane persons that savor not the things of the Spirit, q. d. ye are fit persons to make Counselors of State. Sedes prima & vita ima agree not. Dignitas in indigno est ornamentum in luto, saith Salvian. You do much mis-become your places.

Vers. 2. Yea in heart you work wickedness ] There the Devil worketh it as in a forge; ye are always plotting and plowing mischief, and that not so much for fear of Saul, or to please him, as out of the naughtiness of your own hearts; and all this you know in your consciences to be true. Kimchi saith, that the word Aph or yea importeth, that their hearts were made for a better purpose; and therefore their sin was the greater. Corruptio optimi p • ssima.

You weigh the violence of your hands in the earth ] i.e. Your bribes, saith Kimchi; these ye weigh or poise, quasi essent recta, as if there were no hurt in them; so Demosthenes weighed Harpalus his goblet, to the great danger of his Country, and his own indelible infamy. The Arabic rendereth it, Manus vestra in tenebris immerse sunt, your hands are drowned in darkness; you seem to do all according to law and Justice (pictured with a pair of balances in her hand) when indeed you weigh out wrong for right, and do things 〈 in non-Latin alphabet 〉 , by partiality, 1 Tim 5.21. by tilting the balance oit'one side.

Vers. 3. The wickedare estranged from the womb] q.d. These enemies of mine are old sinners; hardened and habituated in wickedness from the very womb; it hath also grown up with them, and quite turned away their hearts from God and goodness, whereunto they stand utterly across, and have an innate Antipathy, they are not only averse thereto, but adverse also; yea to their sinews of Iron they have added brows of brass, Isa. 48.4. sinful indeed we are all by nature, and a birth-blot we bring into the World with us, making us strangers to, and strayers from God. But some God sanctifieth even from the womb, as he did Jeremy; and some by the light of nature, not altogether extinct, and by God's restraining grace are reigned in from notorious outrage in sin. Whereas others cast off by God, and suffered to walk after their own hearts lusts, in pe • us indies proficiunt, wax every day worse and worse, as the Apostle speaketh, till their iniquity be full, and so wrath come upon them to the utmost. But as young Nettles sting strait, and young Crabfishes go backward, and young. Urchins are rough so naughty nature soon appeareth in little ones. Va • ezatha the youngest of Haman's sons, is by the Hebrews said to be the most malicious; and hath therefore one letter in his name bigger than the rest.

They go astray as soon at they be • orn ] Heb. From the b •• y; Partus sequitur v • ntrem, no sooner could they do anything but they were doing evil, lisping out lies and slanders be • imes.

Vers. 4. Their poison is like the 〈◊〉 a Serpent ] Their inbred corruption (the spawn of that old Serpent, Gen. 3.) is strong, and full of infection, able to kill both the party in whom it is, and the other also upon whom it is cast. Malice drinketh up the most part of its own Venome, but some it spetteth out upon others; for it is not like the Maid whom Avi • en mentioneth, who feeding upon Poison was herself healthy, yet infected others with her venomous breath. Hot poy • on have they, like as the Hot poison of a Serpent (so some render it) yea of the worst sort of Serpents, the Asp (for Serpentum quot colores tot dolores, saith Isidore ) the venom whereof is incurable, saith Pliny; unless the members touched therewith be immediately cut oft.

They are like the deaf Adder (or Asp ) that stoppeth her ear ] So that their naughtiness is not natural only, but habitual, acquired, willful; they refuse to be reformed, they hate to be healed, and must therefore be turned over to God with a Noluerunt incantari, they would not be reclaimed, they are uncounselable, unperswadeable,. The Adder, or Asp here hath her name Pethen from perswadeableness; but it is by Antiphrasis. Wicked men are likewise said to be 〈 in non-Latin alphabet 〉 unperswaded, or disobedient, Tit. 1.16. and children of disobedience, Ephes. 2.2. such as whom Non persuadebis etiamsi per suaseres, speak you never so persuasively, ye shall never persuade. Nay, but we will have a King, said they of old, when they had nothing else to say. So Pharaoh, when clearly convinced, sent for the Sorcerers.

Vers. 5. Which will not hearken to the voice of Charmers ] Such there are, the Devils spel-men, Eccles. 10.8. that can inchant some kind of Serpents, and some they cannot, as Jerem. 8.17. That the Serpent here spoken of, when she beginneth to feel the Charmer, clappeth one of her ears close to the ground, and stoppeth the other with her tail, is affirmed by Jerome, Austin, and Cassiodore. And that she doth this, although by harkening to the Charmer provoking her to spet out her poison, she might renew her age, is affirmed by others; semblably, perverse people will not be persuaded to live happily, reign everlastingly.

Vers. 6. Break their teeth, O God ] Disarm, and disable them from doing me mischief. See Psal. 3.7. & 10.13. & 57.4. to which last he seemeth here to refer.

Vers. 7. Let them melt away as waters ] As Snow-waters before the Sun-beams, quickly melted, and soon drunk in by the dry earth, Job 24.19. In Pern, they say, there is a River called the Diurnal-river, or the Day • river, because it falleth with a mighty current in the day, but in the Night is dry, because it is not fed by a Spring, but caused merely by the melting of the Snow, which lieth on the Mountains thereabouts.

When he bendeth his how ] i.e. Let him be utterly frustrated, let all his mischievous designs and endeavors be blasted, and come to nothing. In that famous Battle betwixt Theodosius and Maximus, Milites nobis qui aderant retulerunt, saith Augustine, extorta sibi esse de mantbus quacun{que} jaculaba • tur; cum à Theodosii partibus in adversaries vehemens ventus iret; & non solum quacun{que} in eos jaciebantur concitatissime raperet verum etiam ipsorum tela in eorum corpora retorqueret, the Soldiers told us, that their Darts thrown against the Christians, were by a violent wind brought back upon themselves. Accordingly some render this Hemistick thus; When he bendeth, &c. let him be as they that cut off themselves.

Vers. 8. As a snail which melteth ] The Psalmist heapeth up many very fit Similitudes agreeable to these men's avarice and ambition, which was to raise themselves and their posterity to great estates: but all should come to nothing suddenly.

Vers. 9. Before your pots can feelth • th • rns, &c. ] Of this Text we may say as one doth of another, it had been easy had not Commentatours made it so knotty. I am for that of Drusius, Tractum à semicrudis car • ibus ollâ exiractis priusquam ignis calorem senscriut; 'It is a comparison taken from raw flesh, taken out of the pot before it hath felt the full force of the fire.

Both living and in his wrath ] i.e. When they are most vigorous and vivacious, to see to, his wrath shall sweep them away.

Vers. 10. The righteous shall rejoice, &c. ] giving God the glory of his justice against his enemies, and care of his poor people. See Exod. 15.1. Rev. 15.3. H • st. 7.10. & 8. & 9. Prov. 11.10.

He shall wash his feet in the blood of the wicked ] A speech borrowed from great Conquerors, wading up to the anckles in the blood of their enemies; or as some think, from those that tread the Wine-press with joy. Some make this the sense, the righteous seeing the ruin of the wicked shall become more cautious: according to that, Alterius perditio • ua sit cautio.

Vers. 11. So that a man shall say, verily there is a reward ] Not the religious only, but the rational, Passim & palam h • c duo profitebuntur, shall everywhere, and all abroad say, as here,

There is a reward ] See my Righteous man's recompense.

Verily he is a God that judgeth the earth ] Sitteth not idle in Heaven, letting things run here at sixes and sevens, as Fate or blind Fortune will. C • riosus est, plenus{que} negotii Deus, saith Cicero.

PSAL. LIX.

ALtaschith ] Destroy not, preserve me from this Ambuscado. See Psal. 57. title.

When Saul sent, and they watched the house ] But were disappointed by Michal shifting him out of the way, preferring an Husband before a Father, though she had otherwise no great goodness in her. The glory of this deliverance David wholly ascribeth to God, and seeketh help of him.

Vers. 1. Deliver me from mine enemies, O God ] This Psalm is the same in substance with those afore-going, viz. David's desire to be delivered from Saul's craft and cruelty.

Defend me from them ] Heb. Set me on high, far out of their reach.

Vers. 2. Deliver me from the workers of iniquity ] Saul's Assasines, and Blood-hounds, hired to dispatch me.

Vers. 3. The mighty are gathered against me ] The seven sons of Saul (say the Rabbin's) who were afterwards hanged, 2 Sam. 21. with a company of cut-throats attending them.

Vers. 4. They run and prepare themselves ] At Saul's command, never inquiring into the cause, right or wrong; but taking his will for warrant good enough.

Awake to help me ] Heb. to meet me, sc. in mercy, Ut occurras & succurrat mihi, or, at my calling, as some render it.

And behold ] See the Note on Psal. 34.15.

Vers. 5. Awake to visit all the Heathen ] These Paganish Israelites, who might have some Heathens also amongst them, Saul's Slaughtermen, men flesht in blood.

Be not merciful to any wicked transgressors ] Heb. That treacherously work iniquity, that do it Consulto & data opera. Desperado • s, Reprobates, destined to eternal destruction.

Vers. 6. They return at evening ] sc. To mine house at Gibeah of Saul, hoping to find me then at home again; as if like the hunted Hate, I must needs return to my old fourm.

They make a noise like a Dog ] When coming the second night also they missed of David, they barked and houled like mad Doggs, ready to take everyone they met by the throat.

And go round about the City ] Ferretting, and searching after him in all places, and perhaps surrounding the City to surprise him.

Vers. 7. Behold they b • lch out with the • r mouth ] Calling me Traitor where ever they come, and seeking to double murder him, viz. by detraction, and by deadly practice. As a fountain casteth out waters, so do graceless men wickedness, Jer. 6.7.

Swords are in their lips ] Or, To their lips they add swords, they word it not only, but are armed and well appointed. But it is well that they blurt out their bloody purposes, and so give warning. Hu • c tibi p • gionem mittit Senate • 〈◊〉 faci • u • fat •• &c non implevit.

For who, say they, doth hear? ] i.e. Who, that we need care for? David's friends they thought durst not utter their discontent; and for God, they took no great thought, Psal. 10.3.8.55.20.

Vers. 8. But thou, O Lord, shalt laugh at them ] q. d. Thou not only hearest, but jearest at their madness, and wilt bring all their purposes to naught with little ado • and as it were, playing and sporting. See Psal. 2.4.

Vers. 9. Because of his strength will I wait on thee ] The stronger Sa • l •• the more will I adhere to thee. Or thus, His strength will I reserve to thee; that is, I will turn him over to 〈◊〉 , who a • far stronger, to take an order with him; to put a hook into his nose, and a bridle into his jaws, and to bring me at length to the Kingdom.

For God is my defense ] Heb. My high place; therefore what need I feat him, or his Emissaries.

Vers. 10. The God of my mercy shall prevent me ] Or, God will prevent me with his mercy, sc. before I ask, or think, howsoever, in the opportunity of time, he will not fail me.

God shall let me see, &c. ] See Psal. 54.7.

Vers. 11. Slay them not, l • st my people forget ] Marcet sine adversary virtus, the natural heat decayeth if it have not wherewith to wrestle, Carthage was not to be destroyed, that Rome might not want an adversary. The Saints have the relics of corruption left in them for exercise of their graces. Slay them not, saith David; and the Chaldee addeth, statim, forthwith, or outright, but by degrees rather; lest my people, my followers and fellow soldiers, forget their skill in arms, or thy judgments on the enemies.

Scatter them by thy power ] That they may wander as Cain did, and be restless. Or, shake them to and fro as meal is shaken in a sieve; let them be dissipated, and by degrees wasted, that they may be as so many standing monuments of the divine Justice, ut • o sint illustriera & test atiora tua judicia, as the dis-jected people of the Jews are at this day.

Vers. 12. For the sin of their mouth, &c. ] The Arabians have this proverb, Take heed lest thy tongue cut thy throat. Many a man's mouth is a purgatory to the Master. Hard words must be reckoned for, Jude 15. the Jews find it so, and will do.

And for cursing, &c. ] Cursing men are cursed men.

Vers. 13. Consume them in wrath, &c. ] But by degrees, as verse. 11. slowly, but surely and severely; that they may feel themselves wasted. There may be much poison in little drops.

And let them know ] Know to their cost. Or, Let men know.

Vers. 14. And at evening let them return, &c. ] Let these back-sliders in heart be filled with their own ways; run about for hunger, as before they did for malice, verse. 6. Here the Prophet mindeth to mock them, saith an Interpreter.

Vers. 15. Let them wander up and down for meat ] Sicut mendici de ostio ad ostium faciunt, as Beggers do from door to door, saith Kimchi.

And grudge if they be not satisfied ] Murmure against God and men, howling against Heaven as hungry Woolfs, Isa. 8.21. Others understand it thus, Lee them run to and fro for meat, that is, to devour me, as Psal. 27.2. but surely they shall not be satisfied (but miss of their design) thou • h they tarry all night, watching for me.

Vers. 16. In the morning ]. That time wherein they thought to have surprised me, 1 Sam. 19.11. but thou hast secured me. See Isa. 65.14.

Vers. 17. O my strength ] All David's strength was derivative; in himself he was weak as water.

PSAL. LX.

UPon Shushan Eduth ] An Instrument so called, or to the tune of some song so cas •• . The words signify the Lil • y of the Testimony, or, of king 〈◊〉 ; whereof many make manyfold constructions, but they are all conjectural.

Michtam of David, to teach ] The Hebrews have a proverb Li • lm • d l • tammed. Men must therefore learn that they may teach. David here imparteth what he had learned of God's goodness; and would teach others, especially when they go to war, as ( Judge. 3.2. & 2 Sam. 1.18) to call upon God, and to lean upon his promises; as himself had done with singular success.

When he strove with Aram Naharaim] Cum rixaretur, 〈◊〉 . Mesopotomia, called here Aram Naharaim, lay between those two famous rivers. Euphrates and Tigris; and so seemeth to have been a part of that earthly paradise, Gen. 2. whereof since Adams Fall, and Noah's Flood, cecidit 〈…〉 spina, saith One, the rose is gone, the thorn only remaineth. A Country fruithall beyond belief, as Her • datus hath it; but inhabited by such as here joined with the Ammonites and other enemies of the Church; and were therefore sought by David, and at length vanquished. See 1 Chron. 19.

And with Aram Zobah] Or, Caelesyria, whereof Damascus was the Metropolis.

When Joab returned ] sc. From the slaughter of the Syrians.

And smote of Edom] That is, of the Edomites, who had set upon Israel in the South, when Joab with the army was fighting against the Syrians in the East. Joab therefore at his return took them to do; and slew twelve thousand, after that Abishai had first slain six thousand of them, all which eighteen thousand are said to have been slain by David, as being Rex & Radix victoriae, saith Kimchi, the King and Root of the victory, 2 Sam. 8.13.

In the Valley of salt ] Where Abraham had once fought with the four victorious Kings, Gen. 14. and afterwards Amaziah with the Edomites, likewise slaying ten thousand, 2 King. 14.7. In the midst of these conflicts and bustles, David is thought to have written this Psalm, together with Psal. 44. & 108.

Vers. 1. O God thou hast cast us off ] Some gather from this sad complaint, that David was sometimes worsted in these wars; though it be not particularly so recorded in the Scriptures. Dubia est Martis alea, 〈 in non-Latin alphabet 〉 , 2 Sam. 11.25. the best cause hath not always the best success, Jud. 20.21, 25. Others think that the Psalmist here complaineth of the sad condition of the Israelites after that Saul was slain in Mount Gilboah, and the Philistines tyrannized at their pleasure, 1 Sam. 21.7. Whereupon also followed those civil dissensions and seditions, whilst some of the Tribes set up Ishbosheth, and others went after David. These miseries he here mentioneth the rather, that God's goodness in the present settlement of the Kingdom might the better appear. Hence most Interpreters read the words in the preterpluperfect, Thou hadst cast us off, thou hadst scattered us, &c. but now 'tis well with us for the present; and better yet it will be.

Vers. 2. Thou hast made the earth to tremble ] By sundry fearful and dismal fractions and concussions in our state.

Thou hast broken it ] In allusion to Earthquakes.

Heal the breaches thereof ] Remedy the disorders, and cure the diseases, like a good Physician. The Greeks call a King 〈 in non-Latin alphabet 〉 ab 〈 in non-Latin alphabet 〉 Medela, from his healing-office, God is Jehovah the Physician, the sun of Righteousness hath healing under his wings.

For it shaketh ] Nutat ac mox ruitura videtur, it will surely down, if not timely shored up.

Vers. 3. Thou hast shown thy pe •• hard things ] God will be sure to plow his own ground, whatsoever becometh of the waste; and to weed his own garden, though the rest of the World should be let alone to grow wild.

Thou hast made 〈◊〉 drink, the wine of astonishment. ] Vinum vacillationis, we are intoxicated with our afflictions, according to that Deut. 28.28, 34. we are drunk with them, or rather mad, and put quite besides all faith and hope in a manner.

Vers. 4. Thou hast given a banner ] All the forementioned had formerly befallen them, but now it began to be better, the scene to be altered, banners erected, and displayed in token of victory, and for a singular sign of God's favor, in that juncture of time and depl • red condition of theirs.

Because of their • th. Sc •• h] Heb. From the face of the 〈◊〉 , that is, 〈◊〉 reference with thy promises, which thou failest not to fulfill.

Vers. 5. That thy beloved may be delivered ] Heb. Thy darlings, those that fear thee, verse. 4. for, for their sakes it is, that God doth good to a people; to all others he seemeth to say, as Elisha once did to Jehoram that wicked King of Israel, what have I to do with thee, &c? Were it not that I regarded such and such people, I would not look toward thee, nor see thee, 2 King. 3.13, 14.

Save with thy right hand ] Heb. save thy right hand, which seemeth to be afflicted together with us; because the enemies say, he cannot save us; thus Kimchi expoundeth it.

Vers. 6. God hath spoken in his holiness ] He hath assured me all these following places; therefore I looked upon them long since, as already mine, and now I am Master of them.

I will rejoice ] As having peaceable possession of all; though I have come hardly by it. Now I see that whatsoever God by his servant Samuel assured me of, was true, and to be trusted; albeit I sometimes doubted of it, Psal. 116.11. 1 Sam. 27.1.

I will divide Shechem, and mete out the valley of Succoth] Which places though they longest held out against me under Ishbosheth, yet now that they are come in, they shall have civil usage under me, and be better dealt with than those outland-enemies, Moab, Edom, &c. now brought under my subjection.

Vers. 7. Gilead is mine and Manassch] These Countries on the other side of Jordan the Syrians happily had gotten, and now David had recovered them.

Ephraim also is the strength of my head ] Because a populous and potent Tribe. Junius thinks David here alludeth to that of Moses in his blessing of this Tribe, Deut. 33.17. As in the next words to that of Jacob, Gen. 49.10.

Judah is my law-giver ] There, viz. at Jerusalem, sitteth the Synedrion, Numb. 11.16. and there is my sovereign-court of Justice, Psal. 122.5. and of that Tribe, Christ the great law-giver of his Church shall spring.

Vers. 8. Moab is my wash-pot ] A pot wherein to wash my feet, a vessel of dishonor, such as at my pleasure, I will break in pieces, Psal. 2.9. and such as I reserve of them alive, shall be my scullions and underlings, glad to do my drudgery.

Over Edom I will cast out my shoe ] i.e. Walk through their Country as a Conqueror; Or, I will tread them under my feet; Or, I will throw my shoe at the heads of them, and make them to take it up; Or, I will make no more of subduing them, than of casting my shoe over them.

Philistia triumph thou because of me ] i.e. Cry me up for thy King; Si velis, & videas quidin extremum eveniet, saith Kimchi. Or, triumph thou over me (by an irony) as thou lately didst over Saul and his sons in Mount Gilboah; and as since that time thou camest forth to seek me; but wentest home again by weeping-cross.

Vers. 9. Who will bring me into the strong City? ] Into Rabbah of the Ammonites, which at length he got, 2 Sam. 12. and now wisheth for. Kimchi readeth it in the preter-tense, who hath led me into the strong Cities? who hath brought me into Edom? Hast not thou O God, &c?

Vers. 10. Wilt not thou O God? ] Or, hast not thou, &c. The glory of all victories is to be given to God in solidum. Strong Cities are nothing, when he will have them subdued, and sacked.

Which hadst cast us off ] See Psal. 44.9. The Churches prosperity, like checker-work, is intermingled with adversity.

Vers. 11. Give us help from trouble ] Give it us whensoever we need it; as hitherto thou very graciously hast done.

For vain is the help of man ] As they had lately experimented in Saul a King of their own choosing, but not able to save them from those proud Philistines. No more could the Romans the Britons, oppressed by their Northern enemies. They sent to Aetim the Roman Praefect of Gaul, and thus complained to him: The barbarous enemy beateth us to the Sea, the Sea beateth us back to the enemy; between these two kind of deaths we are either murdered or drowned, &c. But their implorations prevailed not: For Aetius at that time had enough to do to keep his own head, and Valentinian, the Empire. The Saints comfort is, that where human help faileth, divine beginneth, as Philo told his Country-men, when rejected by Gaius the Emperor.

Vers. 12. Through God we shall do valiantly] Faciemus militiam, some render it, and it is true of the Spiritual warfare also; we shall be more than Conquerors, even Triumphers, 2 Cor. 2.14. Meminisse oportet ist a nunc esse ad spirituales Ecolesiae hosts potius quam adversus armatas ferro copias referenda, saith Beza, in his argument and use of this Psalm.

He it is that shall tread down our enemies ] Corporal and Spiritual; this is a part of Christ's Kingly Office, to the which he will not be wanting. Psalmus hic est de Messia imperante, sicut David, saith Kimchi, out of Derash Rabboth. This Psalm is concerning Messiah reigning, as David did.

PSAL. LXI.

TO the chief Musician upon Neginah, &c. ] Vincenti in melodiis Davidis. It is probable that he made this Psalm, when driven out of his Kingdom by his Son Absalom, he took up at Mahanaim beyond Jordan, 2 Sam. 17.24. and therehence prayed from the ends of the earth, or rather of the land, verse. 2. Howbeit R. Obadiah saith, that this Psalm is De pugna cum Aram in confinibus Israel, concerning the battle with the Syrians in the borders of the Land. See 2 Sam. 10.14. &c. and 1 Chron. 19.16, amp;c.

Vers. 1. Hear my cry, O God ] Heb. My shouting, my sad out-cry; for he was in great extremity, verse. 2. and seeks ease by prayer. This is the way, Job 22.21. Philip. 4.6, 7. walk in it. Prayer hath Virtutem pacativam; it doth sweetly settle the Soul, and lodge a blessed security in it.

Vers. 2. From the end of the earth ] Or, of the Land. In all places men may lift up holy hands, 1 Tim. 2.8. Job. 4.21. and speed. A desert may be a goodly Oratory.

When my heart is overwhelmed ] Or, covered over, Vt fit in deliquiit & lipothimiis, as is usual in swoons. See a like expression, Psal. 102. title, & Lam. 3.65. where the word rendered sorrow of heart, signifieth such a covering like a shield, such a lid put over the heart, that is suffocated, as in the Cardica passio. David's Harp was not more out of tune, than his heart sometimes: He prayeth, and is helped.

Lead me to the rock that is higher than I ] i.e. Do for me that I cannot do for myself; set me in safety.

Vers. 3. For thou hast been a shelter for me ] Thou hast, and therefore thou wilt, is an ordinary Scripture-medium, and well it may: for God is unchangeable, and his Decree for preserving his people is (as the Poet saith well) 〈 in non-Latin alphabet 〉 irrevocable.

Vers. 4. I will abide in thy tabernacle ] Et scribam mirabilia tua in memoriale, saith R. Obadiah by way of gloss; And I will there register up thy wonderful works. Or, I shall there worship thee, and do thee acceptable service again, though for present I am banished, or busied abroad. He saith not, I shall abide in my Palace, but in thy tabernacle, which he more highly esteemed. Some render it, I shall dwell in thy Tent, or Pavilion Royal, making it a metaphor from warfare, where those that are in the Kings own Tent must needs be in greatest safety. And this sense suiteth well with the following words, I will trust in the covert of thy wings.

Vers. 5. For thou O God hast heard my vows ] i.e. My prayers, which had vows of thankfulness annexed unto them.

Thou hast given me the heritage ] Even the sure mercies of David, grace and glory; and inheritance in the World to come, as the Chaldee hath it; besides what we have here.

Vers. 6. Thou wilt prolong the Kings life ] The King Christ, saith the Chaldee, who shall see his seed, he shall prolong his days, and the pleasure of the Lordshall prosper in his hand. Isa. 53.10. David himself also lived, and reigned longer than most Kings do, being old and full of days.

And his years as many generations ] sc. In his sons and successors. So Psa. 72.17. Filiabitus nomine ejus. The name of Christ shall endure forever, it shall be begotten as one generation is begotten of another, there shall be a succession of Christ's name.

Vers. 7. He shall abide before God forever ] Or, He shall sit, viz. upon the Throne a long while in his person; but forever in his Son Christ, Luke 1.32. and this affordeth sweet and singular comfort to the whole Church, and each Member thereof; for as much as the dignity of a King cannot stand, unless his Subjects be in safety.

O prepare mercy and truth which may preserve him ] Hos duos custodes adhibe quibus unis innitatur. Let these two (thy Mercy and thy Truth) be the supporters of his Throne, let them be of his Life-guard, let them be his due, and prepared portion, as the Hebrew word Man here used signifieth. Some understand the words thus, Furnish the King with these two Virtues, Clemency and Truth, that thereby his Throne may be established. See Prov. 20.28. & 29.14.

Vers. 8. So will I sing praise unto thy name forever ] Conclusio votiva. Praise is so pleasing a service to God, that he indenteth with his people for it, Psal. 50.15. and they knowing his mind therein, do usually restipulate that they will perform it; as holding it the least that they in conscience can do, and knowing it the most that they are able to do. They present it therefore to God, as that Grecian did his small gift to Augustus, saying, 〈 in non-Latin alphabet 〉 . If I had a better thing I could well beteem it thee.

That I may daily perform my vows ] Which till they be paid, a true-hearted Votary is in pain: for he accounteth them due debts to God.

PSAL. LXII.

APsalm of David] Who being well assured that his prayers in the former Psalm were heard, and should be answered, breaketh forth into this triumphant profession of his faith. Lo here the happy fruit of faithful and fervent prayer.

Vers. 1. Truly my soul waiteth upon God ] Waiting is nothing else but Hope and Trust lengthened; and hereof David giveth us an excellent example in his own person, Idque tantâ tam{que} vegetâ cum magnitudine animi, cul ipsa quo{que} sententiae & voc • s respondent, and that with so good a courage set forth in suitable expressions, that he who hath this Psalm by heart, and hath laid it to his heart, cannot but be transformed into the same Image from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3.18.

From him cometh my salvation ] Take it in the full extent, not only as it signifieth the privative part of man's happiness, but the positive part also, and preservation therein.

Vers. 2. He only is my rock &c. ] See Psal. 18.2, 3.

I shall not be greatly moved ] Non labascam multo lapsu, for the Lord putteth under his hand. I shall not be moved greatly, or into the great abyss (as Ibn-Ezra hath it) into Hell (as other Rabbin's sense it) I shall not be tempted above that I am able, as 1 Cor. 10.13. persecuted I may be, but not relinquished; cast down, but not cast off, 2 Cor. 4.9. shaken, but for my better settlement at last.

Vers. 3. How long will ye imagine mischief against a man? ] What though I am but a man, and in your eyes a mean despicable creature; yet know ye, that the Lord hath set apart him that is godly for himself, Psal. 4.3. where David bespeaketh his enemies, with like sharpness as here, for their malice and madness against him. The Hebrew word rendered imagine is found only here, the Septuagint and Vulgar Latin render it, How long will ye rush against a man? Austin, Quous{que} apponitis super hominem? sc. Onera & opprobria, how long lay you load of injuries and indignities upon me?

Ye shall be slain all of you ] Or, Will ye be murdered? Will ye run upon the Pikes? Are you ambitious of your own ruin?

As a bowing wall shall ye be ] Born down by the weight of your own wickedness. As a bulging wall standeth not long, and as a rotten Hedge, if but trod on, breaketh under a man; so shall ye be suddenly destroyed, and with little ado. Thus he threateneth his enemies, the proudest of them, being himself gotten upon the rock that was higher than he, Psal. 61.2.

Vers. 4. They only consult to cast him down from his excellency ] Or, yet they consult, q. d. Notwithstanding all that I can say, or that God will do to them, they will on in their evil devises and endeavors against me; there is no reclaming of them. Deus quos destruit dement at.

They delight in lies ] Not only he that maketh a Lye, but he that loveth and delighteth in it when made by another, shall be shut out of Heaven, Revel. 22.15. See Rom. 1. • lt.

They bless with their mouths ] Heb. With his month, that is, everyone doth so; neither is there ever a better of these glavering companions, dissembling scrubs.

Vers. 5. My soul, wait thou only upon God ] They trust not God at all, that is, not alone. He that stands with one foot on a Rock, and another foot upon a Quick sand, will sink and perish, as certainly as he that standeth with both feet on a Quicksand. David knew this, and therefore calleth earn and earnestly upon his Soul, (for his business lay most within doors) to trust only upon God. See verse. 1.

For my expectation is from him ] If he will not help me, none else shall; but it is he that saith, Look unto me and be saved, for I am God, and there is none else, Isa. 45.22.

Vers. 6. He only is, &c. ] Versus amaebaeus, see verse. 2.

I shall not be moved ] Before it was, I shall not be greatly moved; now, upon further exercise of his trust, it is, I shall not be moved. Ita in lucta crescit lux fidei, & sides fit firmior: faith is made stronger by trials.

Vers. 7. In God is my salvation, and my glory, &c. ] By these many Adjuncts and Attributions David helpeth his faith, and quelleth the Commotions of his headstrong affections. See Psal. 18.2.

Vers. 8. Trust in him at all times ] As well in the fail of outward comforts, as in the abundance of them, trust him without a pawn; trust in a killing God, as Job did.

Pour out your hearts before him ] sc. In prayer, 1 Sam. 1.11. first, rent your hearts, ut effundatur peccatum, saith Kimchi, and then your them out as water, Larn. 2.19. not as Oil, which sticks to the sides of the Vessel that held it, but as water, that will out every drop: make a plain and full confession of all your sins in prayer, lest God say to you of your sins, as Samuel did to Jesse of his sons, Are these all? See the practice hereof in those penitent Israelites, 1 Sam. 7.6. and give not over the practice of Mortification, till you feel your hearts fall asunder in your bosoms like drops of water. If iniquity be harboured there, prayer is obstructed; and if it do break out, it will have the scent and savor of that iniquity upon it.

God is a refuge for us ] A safe and sure refuge; not as men who are a lie, verse. 9. and were never true to those that trusted them.

Vers. 9. Surely men of low degree are vanity ] Man is a depending Creature, and like the Vine must have somewhat to lean upon; apt he is to leave God, and cleave to the Creature, to make either Men, or Means his refuge: David therefore dehorteth from both, in this and the next verse; showing, that men of what degree soever are in no wise to be confided in. The word rendered Vanity denoteth a vain light thing, such as is the breath of ones mouth, or a bubble on the water.

Men of high degree are a lie ] There is no more truth, nor assurance in them, than in a false tale; also they frustrate men's hopes, as a barren Fruit-tree, Habbak. 3.17.

They are altogether lighter, &c. ] Put all Mankind into one bundle, into one balance and vanity into the other, and it will weigh them down, Vt ascendant ipsi pra vanitate simul.

Vers. 10. Trust not in oppression, &c. ] In the fail of Persons, some may think that Things may be trusted to, as Wealth, Wit, Power, &c. but especially Wealth, 1 Tim. 6.17. Trust not to that, saith the Psalmist, whether it be ill or well gotten, unless you covet to be deceived: for First, he who getteth riches and not by right shall leave them in the midst of his days, and is his end be a • ool, a poor fool God will make of him, Jer. 17.11. Male parta wa • e dilabentur.

If riches increase ] Though by means lawful and laudable, though they come in at the street door, and not at a postern (Non minimum felicitatis argumentum Metello fuit bona multa bono modo invenisse:) yet

Set not your heart upon them ] Place not your felicity in them, think not yourselves simply the better, or the safer, for them. Be not puffed up with outward things, as a bubble with a Childes blast in a Walnut-shel, when he hath in it a little Sope: Wilt thou cause thine eyes to fly upon that which is not? Prov. 23.5. An Eagle will not catch Flies (that is no Game for her) much less will she make a flight at nothing, when there is no Game sprung at all. He is the true rich man, who loveth his riches poorly, saith one.

Vers. 11. God hath spoken once: twice have I heard this ] The Septuagint have it thus, Once spake God, these two things have I heard, that is, say some, in the Second Commandment, where mention is made of God's jealousy and mercy, Exod. 20.5, 6. Others, Once and again spake God, and I have heard it. Or, God spake once, I heard him twice, viz. by an after-deliperate meditation upon what I had heard; I preached over the Sermon as it were again to myself, and so heard it a second time.

That power belongeth unto God ] He is well able to punish the wicked, Ezra 8.22. See the Note there.

Vers. 12. Also unto thee, O Lord, belongeth mercy. ] viz. To set thy Power a work for the good of thy people. And as these two, God's Power, and God's Mercy, are the two Pillars, the Boaz and the Jachin of every Believer (hence Job, chap. 42.2. having spoken of his Power, he speaketh of his thoughts of peace toward his people) so they are sufficient proofs of the Doctrines before delivered, and do evince the truth of that which followeth.

For thou rendrest to every man according to his work ] viz. Judgment to the wicked, and Mercy to the righteous; where the Syriac interpreter giveth this good Note, Est gratia Dei ut reddat homini secundum opera bona, quia merces bonorum operum est exgratia. It is mercy in God to set his love on them that keep his Commandments, Exod. 20.6.

PSAL. LXIII.

WHen he was in the Wilderness of Judah] That is, of Idumea, saith Genebrard, which bordered upon the Tribe of Judah. But better understand it, either of the Forest of Hareth, 1 Sam. 22.5. or of the Wilderness of Ziph, 1 Sam. 23.14. where David was, In deserto desertus exul, & omnis fere consolationis inops, not only destitute of outward comforts, but in some desertion of soul; Et sic miserrimus, & calamitosissimus oberravit, saith Beza.

Vers. 1. O God, thou art my God ] And that is now mine only comfort; Divini mellis alvearium, the Be-hive of heavenly honey.

Early will I seek thee ] Now they who seek God early, have a promise that they shall find him. Ibn-Ezra rendereth it, Cicut mercator gemmas, inquiramte; I will diligently seek thee, as a Merchant doth precious Stones.

My soul thirsteth for thee ] Thirst is Tacl • th hattaavah say the Rabbin's, the perfection of desire. The whole life of a Christian is nothing else but Sanctum desiderium, saith Austin. How many broken spirits spend and exhale themselves in continual Sallies as it were, and egressions of affection unto God, thirsting after, not only an union but an unity with him?

My flesh longeth for thou ] Non habet haec vox socium, saith Ibn-Ezra; this word is here only found: It is a notable Metaphor, saith another Interpreter, taken from Women with Child, to express the earnest affection that he had to Godward. The Septuagint render it 〈 in non-Latin alphabet 〉 , Quam multipliciter. His soul, his flesh, all was on a light fire, as it were, with ardent affection towards God.

In a dry and thirsty Land ] Where I am hardly bestead, and at a great fault for outward accommodations, but much more for sweet and Spiritual communion with thee in holy Ordinances, there lieth the pinch of my grief.

Vers. 2. To see thy power and thy glory ] To feel those heart-ravishing apprehensions of thine incomparable excellencies from thyself immediately; who canst be to thy people in their banishment as a little Sanctuary, Ezek. 21.16. and supply all their wants out of thine All sufficiency, who art rich in mercy to all that call upon thy Name.

So as I have seen thee in the Sanctuary ] Where were to be seen the house of God, Exod. 25.8. Deut. 12.5. the throne of glory from the beginning, J • r. 17.12. the Ark of the Covenant, Exod. 25.22. the tables of the Covenant laid up in the Ark, Exod. 28.21. the Mercy-seat, Exod. 25.21. the Oracle, 22. Numb. 7.89. the ceremonies that shown the estate of the faithful both by nature and by grace, and indeed were their Gospel, and Christ in figure. These were glorious sights and signals, which therefore David dearly desired, and more bewailed the want of them, then of all outward comforts and contentments.

Vers. 3. Because thy loving kindness is better than life ] Mr. Bradford being threatened by Stephen Gardener (then L. Chancellor) answered, I know to whom I have committed my life, even into his hands which will keep it, so that no man may take it away before it be his pleasure, Therefore his good will be done; life in his displeasure is worse than death, and death in his true favor is true life. This made him and the rest of the holy Martyrs, that they loved not their lives unto the death, Rev. 12.11. The sight of God, though but in that dark glass of the ceremonies, would have been better to David than life with the appurtenances, those 〈 in non-Latin alphabet 〉 , riches, honors. pleasures, &c. See Psal. 4.7, 8.

My lips shall praise thee ] God's love shed abroad in the heart can cause the lips of them that are a sleep to speak, Cant. 7.9.

Vers. 4. Thus will I bless thee, while I live ] I will divide my time betwixt praises and prayers, and so drive an holy trade betwixt heaven and earth. See Psal. 18.3.

I will lift up my hands ] i.e. pray, as Psal. 141.2. 1 Tim. 2.8.

In thy Name ] i.e. Cleaving to thy goodness and mercy.

Vers. 5. My soul shall be satisfied as with marrow and fatness ] Heb. As with fatness and fatness; his, ad corroborandum, saith Ibn-Ezra, q.d. I shall be top-full of comfort, animo adipe & medullis sanctissimarum deliciarum tunrum seginato. A soul taken up with God's praises cannot but over-abound exceedingly with joy, Ita ut inter Dei laudationem & nestram consolationem sit quasi circulus perpetum & infinitus, saith One; Praises increase joy, and joy causeth perpetual praises.

And my mouth shall praise thee with joyful lips ] Heb. With lips of jubilations or exultations, labiis canoris, as if I were in a rapture or ecstacy.

Vers. 6. When I remember thee upon my bed ] Heb. Beds, in the plural; because he took up his lodging in many places, having Heaven sometimes for his canopy; and well content to break his sleep for God's service.

In the night watches ] The Ancients divided the night into certain watches, Mark. 13.35.

Vers. 7. Because thou hast been my help ] This was the matter of his meditation, and hereby he helped his faith.

Therefore in the shadow of thy wings, &c. ] Metaphora à pulli • pipientibus sub alis Matrum, saith Junius.

Vers. 8. My soul followeth hard after thee ] As hard as mine enemies do after me, even hard at heels, as we say; Sic trahit sua quem{que} voluptas. A Christians close cleaving to God is the continent cause of all his comfort. This we must beg of God, Jer. 13.11. sc. that we may cleave to God with full purpose of heart, Act. 11.23. and if he seem to withdraw, to follow him h • t-foot, and press his foot stops.

Thy right hand upholdeth me ] For otherwise I should saint and fail in the pursuit of thee; my short legs and pursy heart would never hold on.

Vers. 9. But those that seek my soul to destroy it ] Heb. Ad pracipitium, to hurl it down headlong, shall themselves be laid low enough, even in the f •• mie valley where are many already like them, and more (shall come after them) Job 21.31, 32. And this assurance of his enemies down-fall David had gotten by his meditations on God, verse. 6.

Shall go into the lower parts of the earth ] i. e. Into the grave at least, if not into Hell, they shall be abyssed into Hell, into eternal perdition, saith 〈◊〉 .

Vers. 10. 〈…〉 Heb. 〈…〉 Ezek 3 • .5.

They shall be a portion for Faxes ] Or for any other beasts of prey, they shall not have the honor of burial, but lie above ground, to be devoured by beasts and birds. See this fulfilled upon Saul's complices, 1. Sam. 3 • . and the Antichristian 〈◊〉 Rev. 19.21.

Vers. 11. But the King shall rejoice in God ] i. e. I shall, who am anno ••• ed and appointed King after Saul, and therefore doubt not to speak thus of myself, as if I were King already. Wicked men praesemende sperant, & sperando 〈◊〉 , hope groundlessly, and perish by their presumption. But true believers true •• God upon his bare word, and that against sense in things invisible, and against reason in things incredible, and according to their faith, so is it unto them.

Everyone that sweareth by him shall glory ] By whom? not by the King (though the Egyptians did so of old, and the Spaniards at this day in the pride of their Monarchs, sweat by the life of their King) but by God, the sole and proper object of an oath; for to swear by his name in due manner, is a special piece of his service, and is here put for the whole. So then, everyone that sincerely serveth God shall be glad and thankful to God that David reigneth; for now 〈 in non-Latin alphabet 〉 (as the Raven is said to have crouped from the Capitol when Augustus came to the Empire) all shall go well with them, according to their own hearts desires.

But the mouth of them that speak lies ] A fault whereof, Saul's Courtiers were deeply guilty. Some take this for a general description of all graceless and godless persons, who are liars habitually at least; as godly men are right swearers, and fearers of God's name.

Shall be stopped ] Either with shame and confusion, or with death, as was Saul's and his pick-thanks. Saunders his foul mouth was stopped with famine, (as hath been above noted) that had uttered so many blasphemies against God, and so many lies against men.

PSAL. LXIV.

A Psalm of David] Of like argument with the former. The Arabic prefaceth, when Taluth (i.e. Saul ) persecuted him. By this and many the like Psalms we may see, that David did not complain for nothing; and his singular constancy under so many trials, may well make us resolve as 〈◊〉 did when he had read the life of holy Hilarion, he rolled up the book and said, Well: Hilarion (David) shall be the Champion that I will imitate.

Vers. 1. Hear my voice, O God, in my prayer ] Or, in my meditation. To an effectual prayer must concur meditation, invocation, affection, and belief of audience, as here.

Preserve my life ] Heb. Lives; so usually called for the many faculties, operarations, revolutions, commodities of life.

Vers. 2. Hide me from the secret counsel of the wicked ] Or from the mystery of evil-do • ers, from the Church malignant, that mystery of iniquity. See the contrary, Psal. 121.1.

From the insurrection, &c. ] Heb. From their tumult, their hurricum, their open force, as well as from their secret fraud. Let thy protection equal their projects, who turn every stone to undo me.

Vers. 3. Who whet their tongue like a sword ] The tongue in its form resembleth a flaming sword, and being set on fire of Hell it woundeth deeply and dangerously. It is ordinary with David to compare aulicas criminationes cum a •• is castrensibus, court calumnies with warlike weapons, Psal. 5, & 11. & 57.4. See there.

And 〈◊〉 their bows to shout their arrows ] Heb. Bend their arrow, that is, as Psal. 11.2. they bend their bow, they make ready their arrow upon the string, &c. See a like phrase, Jer. 9.3.

Even bitter words ] Virulent and venomous quae leviter volant, non leviter violant: for as Medius in Plutarch saith, though the wound they make be haply healed; yet there will be still a sca •• . An aspersion, though not s •• lly believed, leaveth behind it a lower estimation of the party than before.

Vers. 4. That they may sh •• t in 〈◊〉 the perfect ] Innocency and integrity is 〈◊〉 target against calumny; but every Z • pyr • shall be sure of his 〈…〉 wrong, will shoot him down if he can.

Suddenly do they shoot at him ] As the hunter when he lieth hid in a bush; or as when hedges are lined, as they call it, with muskettiers, which gall and kill.

And feel not ] They are not at all touched either with reverence toward God, or respect to man, but are utterly debauched, they ride on without reigns, &c. There is an elegancy in the original, that cannot be englished.

Vers. 5. They encourage themselves in an evil matter ] Thus he riseth in his complaint, and showeth how by the neglect of piety and humanity, they were grown obdurate and obstinate, yea confident, or rather impudent, in their evil practices.

They commune of laying snares privily ] viz. To entangle and entrap me. See Neh. 4.11. with the Note.

They say, who shall see them? ] God who is All-eye shall, but they having hid God from themselves, think they can likewise hide themselves and their snares from God. But

Vers. 6. They search out iniquities ] Abstrusissima quae{que} exquisierunt; they search the Devils Skul for new inventions, who is ready enough to lend them his seven heads to plot, and his ten horns to push at good people. How wittily wicked was Saul to destroy David, if he could have done it? See his counsel to the Ziphites, 1 Sam. 23.22.

They accomplish a diligent search ] Heb. A search searched, i. e. They seek out all occasions, they try all tricks, they do all that can be done to undo me. Whereunto he fitly subjoineth this Epiphonema by way of exclamation, Adeo intimum viri & cor profundum est, So deep is the inward part and heart of man! (for so I read it) so deep and fathomlesse, so deceitful, and desperately wicked.

Vers. 7. But God shall shoot at them, &c. ] He shall overshoot them in their own bow, pay them home in their own coin; he will deal with them lege talionis, for he loveth to retaliate, see verse 4. they shall find that he can handle his arms a fair deal better against them, than they did against David.

With an arrow suddenly ] As was Ahab, and the rich fool, Luk. 12. whiles he sat pruning himself like a bird on a bough, death fetched him off suddenly by his shaft shot at him, and down he came tumbling. See 1 Thes. 5.3.

Vers. 8. So they shall make their own tongue, &c. ] According to Prov. 12.13. Psal. 59.12. See the Notes.

And all that see them shall flee away ] With horror and astonishment, Heb. they shall wander about in their flight; this is spoken of their favorers and abbetters fearing to fall under the like punishment, and being agitated by the furies of their own evil consciences.

Vers. 9. And all men shall fear ] Seeing such and such hanged up in Gibbits, as it were, for a terror to others.

And shall declare the work of God ] viz. His power and providence, which some doubt of till thus powerfully convinced, as Claudian was by the destruction of Ruffinus.

Vers. 10. The Righteous shall be glad in the Lord ] Not myself only, but all the Saints shall be comforted, confirmed, and occasioned to make their boast of God with an holy gloriation.

PSAL. LXV.

A Psalm and song of David] Made by him, as it is thought, when the people were delivered from that three-years famine for the slaughter of the Gibeonites, 2 Sam. 21. and that three days pestilence for David's 〈◊〉 , in numbering the people, 2 Sam. 2.4.

Vers. 1. Praise waiteth for thee, O God, in Zion ] Tibi silentium, lam tibi, De •• , in Zion; so Beza rendereth it. There is first a deep silence in Zion, and then due praise; a silence of admiration, a silence of religious a we and devotion, such as was afterwards that in the Christian Church, Revel. 8.1. or a silence of expectation to receive mercies; and a praise by way of retribution, for mercies received. Or, silence in all other places (not sensible of God's favors) but praise in the Church, where God is magnified; first, for blessings proper and peculiar to his own people; secondly, for preserving Common-wealths, and thereby providing graciously for Human society; and thirdly, for giving men all things richly to enjoy, as in the end of this Psalm.

And unto thee shall the vow be performed ] That is, solemn thanks shall be rendered. Thy people stand ready pressed with their praises and memories, as Josephs Brethren once did with their Presents, against the time that he shown himself.

Vers. 2. O thou that hearest prayer ] And art thereby known to be the true God, 1 King. 18.38, 39. and no such dull deity as the Heathens worshipped, Isa. 45.16, 19. Mic. 7.17, 18. O happy we that have to deal with such a Prayer-hearing, sin-pardoning God, verse. 3▪ Basil compareth prayer to a chain, the one end whereof is linked to God's Ear, and the other to man's Tongue.

Unto thee shall all flesh come ] And well they may, since he keepeth open house, his Mercy doors are ever wide open, as were the doors of the Aediles, or City Chamberlains in Rome, that all who had occasion of complaint might have free access unto them at any time. A good house-keeper is seldom without company. Why ply we not the Throne of Grace upon such encouragement? Why, since we are not straitened in God, are we straitened in our own bowels? Why make we not ourselves happy by asking, since we may have but what we will of God, even all that Heaven and his Grace can afford us?

Vers. 3. Iniquities prevail against me ] And seek to choke my prayers, they prick me in the foot, as it were, that I cannot come to thee in prayer; or not with that confidence; but that is more than needs, since

As for our transgressions, thou shalt purge them away ] So that if we turn from them, they shall not hinder good things from us. No man was ever rejected by God for his confessed badness, as sundry have been for their supposed goodness: witness the Publican and the Pharisee, Luke 18.

Vers. 4. Blessed is the man whom thou choosest ] Whom thou choosest for thy love, and then lovest him for thy choice.

And causest to approach unto thee ] i. e. Effectually callest. Here Vocation is fetched from the Fountain (as is also Justification in the former verse) viz. God's free election. See that golden chain, Rom. 8.30.

That he may dwell in thy Courts ] viz. To hear thy Word, and partake of thine Ordinances. For our Savior telleth the Jews, He that is of God, heareth God's Words, ye therefore hear him not, because ye are not of God, John 8.4. our Worship-scorners then have a black brand upon them.

We shall be satisfied ] He maketh himself one of the number of God's elect (as Paul also doth often) and there-hence concludeth to himself, and the rest, a beatifical communion of all good things.

Vers. 5. By terrible things in righteousness wilt thou answer us ] As he did when he gave the Law in Mount Sinas, and ever after in his Oracles, and Ordinances. God loveth at once familiarity and fear; familiarity in our conversation, and fear in his Worships; he loves to be acquainted with men in the walks of their obedience; yet he taketh state upon him in his Ordinances, and will be trembled at in his Word and Judgments.

Who art the confidente of all the ends of the earth, &c. ] i. e. of all thine Elect abroad the whole World.

Of them that are afar off upon the Sea ] The Islanders,

Venice is said to be situate six miles distant from any firm Land, and built in the heart of the Adriatic Sea, the waters whereof do flow into the City, and beat upon it, through all the streets thereof. Now it may be hoped, that God hath many souls even in such places; since there are thought to be no fewer than twenty thousand Protestants in Civil itself, a chief City of Spain. It was long since foreprophesied, that the Isles should wait for God's Law, Isa. 42.4. & 51.5. & 60.9.

Vers. 6. Which by his strength setteth fast the mountains ] Why then should it seem incredible that he will do all manner of good to his Elect, for whose sake he made all at first, and still upholdeth all by the word of his power? so he doth also States and Kingdoms (oft compared to Mountains in Scripture. See Jer. 51.25. Isa. 13.2. Zech. 4.7.) that the Lord God might dwell among men, viz. in his Church and chosen people.

Being girded with power ] With prevailing power, as the word signifieth.

Vers. 7. Which stilleth the noise of the seas ] Making a calm at his pleasure: he hath the Sea itself, that brutish Creature, at his beck, and check: so hath he also Devils, and master less men, who seek to subvert Civil Government, and to lay all level. Hence it followeth,

The noise of their waves, and the tumult of the people ] When they are in hurly burly, and contentions among themselves:

Now it is God only that can asswage these tumults; others may stir strife, but God only can stint it, saith Pindarus. It is he alone

Vers. 8. They also that dwell in the uttermost parts, &c. ] And are therefore Duri, horridi, immanes, latrociniis dediti, omnium deni{que} pessimi; not further distant from the Sun than from all Humanity, except the Sun of Righteousness shine upon them, as he hath done upon us here in England.

Are afraid at thy tokens ] Thy notable Works, thine Executions.

Thou makest the out-goings of the morning, &c. ] That is, the inhabitants of East and West, or the vicissitudes of day and night, whereby men are occasioned to praise and glorify God. See Jer. 31.35. The Jews at this day, as they are bound to say over an hundred Benedictions every day, so these two among the rest; When they go forth in a morning they say, Blessed be He who hath created the greater Lights: And in the evening they say, Blessed be He who causeth the darkness of the night.

Vers. 9. Thou visitest the earth, &c. ] i.e. With a gracious Rain, and so makest it to become an Alma parens to men and beasts.

With the River of God ] With thy sweet showers coming out of the Clouds, as out of a great Watering-pot, Psal. 147.8.

Thou preparest them Corn ] As a good House-keeper doth for his Family. How easy were it with God to starve us all?

Vers. 10. Thou waterest the ridges, &c. ] The fore-mentioned mercy of God in producing an Harvest, he further amplifieth and explaineth by the parts, that men might be the more sensible; and not like brute Beasts, content themselves with a natural use of the Creature, but taste and see how good the Lord is.

Vers. 11. Thou crownest the year with thy goodness ] Whilst each Month produceth its several fruits or commodities; so that the whole is as it were a Crown Royal; but especially a year of extraordinary plenty, such as was the last of Queen Mary, when Wheat was sold for five shillings a Quarter, Malt for four shillings eight-pence, and a bushel of Rye for four-pence.

Thy steps drop ] Thy waggon-tracks; the Clouds are God's Chariot: or, where-soever thou passest there is plenty.

Vers. 12. Rejoice on every side ] Heb. Are girded with joy, which in time of drought seems to be clad in sackcloth.

Vers. 13. The Pastures, &c. ] Here is stately Rhetoric all along.

PSAL. LXVI.

VErs. 1. Make a joyful noise unto God, all ye lands ] Heb. All the earth; shout aloud for joy as the people did at the return of the Ark, so that the earth rang again. God shall one day show himself to be the God not of Jews only, but of Gentiles also; these shall as well cry Christ, as those Jesus; these say, Father, as those Abba. And as there was great joy in Samaria, when the Gospel was there first received, Acts 8.8. so shall there be the like in all other parts of the earth.

Vers. 2. Make his praise glorious ] Heb. Put glory to his praise; so Josh. 7.19. God's glory is as himself, eternal and infinite, no way capable of our addition or detraction: howbeit to try how we prize it, and will exalt it, he declareth that he accounteth himself made more glorious by us, when we receive him into our hearts as King of glory, and praise him accordingly.

Vers. 3. Say unto God ] Hereby it appeareth, that this among other Psalms of like nature, was written for the perpetual use of the Church, and to serve for a set form of praising God, as occasion required, either in public, or private.

Shall thine enemies submit themselves unto thee ] Heb. Shall lie unto thee; that is, saith Kimchi, shall deny that they ever did anything against thee, or thy people. Or rather, they shall perforce acknowledge thy power and prowess; as Julian the Apostate did in his last Vicisti Galilae: they shall also yield obedience to thee, such as it is, because they can neither will nor choose; this Virtus nolentium nulla est.

Vers. 4. All the earth shall worship thee ] Heb. They shall bow down to thee, stoop to thy Government, submit to the Scepter of thy Kingdom, they shall become the Kingdoms of our Lord Jesus Christ. O dieculam illam! O mora! Christ veni.

Selab ] Let that thy Kingdom come; come speedily, come in our days, as the modern Jews pray daily.

Vers. 5. Come and see ] Venite, vidite; He taketh good people by the hand, as it were, leading them to the sight of God's stupendous proceedings, which may not be slighted, Isa. 5.12.

Toward the children of men ] For they are his chief care, and about them is his providence principally exercised.

Vers. 6. He turned the sea into dry land ] A mercy much celebrated, and not without cause, in all after-ages.

They went thorough the flood on foot ] That is, thorough the River Jordan, when it had over-flowed the banks; and met with no enemy on the other side, to forbid their landing.

There did we rejoice in him ] We who were then in the loins of our forefathers, and so shared in their joy. See Hos. 12.4. with the Note.

Vers. 7. He ruleth by his power ] As sole Sovereign, universal Monarch, 〈 in non-Latin alphabet 〉 . Sesostris King of Egypt would needs be styled 〈 in non-Latin alphabet 〉 , Emperor of the whole World; he lived about the time of Sampson, and perished by the hands of his own household-servants.

His eyes behold the Nations ] For which purpose they run to and fro through the earth, 2 Chron. 16.9.

Let not the rebellious, &c. ] Heb. The off-fallen, froward, and refractory persons; these shall soon be represt, and crest-fallen.

Vers. 8. O bless our God, ye people ] We must not only publish God's praises, but provoke others also so to do.

Vers. 9. Which holdeth our soul in life ] Heb. Putteth, that is, bestoweth life on us, preserveth it, restoreth it. Some think this Psalm was made upon David's deliverance from the Giant that sought to kill him, 2 Sam. 21.16.

And suffereth not our feet to be moved ] David gave back diverse paces, say the Hebrews, but was seasonably rescued by Abishai, who slew the Philistine.

Vers. 10. For thou, O God, hast proved us ] Non ut ipse sciat sed ut s • ire n • s • faciat, saith Augustine. God proveth his people, not thereby to better his own knowledge of them, Joh. 2.25. & 6.6. & 21.17, Acts 1.24. but to bring them to a better knowledge of their own, both Vices and Graces. It is not known what Corn will yield, till it come to the Flail; nor what Grapes, till they come to the Press. Grace is hid in Nature, as sweet water in Rose-leaves; the fire of affliction fetcheth it out.

Thou hast tried us as Silver ] The wicked also are tried, Revel. 3.10. but they prove reprobate silver, Jer. 6.28.30. or at best, as Alchymy gold, that will not bear the seventh fire, as Job did, chap. 23.10.

Vers. 11. Thou broughtest us into the Net ] A Metaphor from Hunters, or Fowlers; Vtitur figuris tanquam in poemate.

Thou layedst affliction upon our loins ] Co • rctationem in lumbis; we are not only hampered, as in a Net, but fettered, as with chains; as if we had been in the Jailors or Hangmans hands.

Vers. 12. Thou hast caused men to ride over our heads ] Subjected us to the villainies and outrages of the basest persons, who have used us more like beasts than men.

We went thorough fire, and thorough water ] That is, thorough variety of sharpest afflictions, noted out by this Proverbial passage; Fire and Water are merciless Elements. Aelius Pertinax fortune pila pervulgate dicebatur, quod variis casibus exercit us fuit. It is the true Christians comfort, that nothing befalleth him but by a sweet providence; and that God goeth along with him into both fire and water, Isa. 43.2. to see that he take no hurt by either.

But thou broughtest us out into a wealthy place ] Heb. Moyst, that is, into the air, saith Ibn-Ezra, (opposed to Fire and Water) where we might draw breath, and live comfortably; In locum irriguum, in refrigerium. It is but winking, said that Martyr at the stake, and we shall be in Heaven immediately. The Arabic hath it, Eduxisti nos ad requiem. Confer Acts 3.19.

Vers. 13. I will go into thim house, &c. ] I will begin to others in that public solemn Thanksgiving, and not grutch at the cost, I will be Vir gregis, as the He-Goat before the flocks, Jer. 50.8.

Vers. 14. Which my lips have uttered ] Heb. Have opened, that is, which I have uttered diductis labiis, with lips wide open. Videmus qualiter vota nuncupari soleant, saith Vatablus, Here we see after what sort vows use to be made; when we are under any pressing affliction: but when once delivered, how heavily many come off in point of payment.

And my mouth hath spoken when I was in trouble ] Then, men will promise anything for ease and release; But what saith the Italian Proverb? Sciapato il morbo, frandato il Santo, when the Disease is cured, the Saint is defrauded. Horace calleth upon Macaenas (who in his Sickness had vowed to build a Temple)

Vers. 15. I will offer unto thee burnt sacrifices of fatlings ] Heb. Marrow, the very best of the best: and better I could beteem the Lord, if I had it.

With the Incense of Rams ] Which being offered infaith, and as Figures of that great Sacrifice to come, shall be accepted of God for a sweet-smelling savor.

I will offer Bullocks with Gouts ] Faciam • oves: this, Ecci •• alledgeth (but absurdly) to prove the Popish unbloody sacrifice of the Mass; as if Christ when he said. This do ye in 〈◊〉 of me, had meant, Thus sacrifice ye.

Vers. 16. Come and hear ] He had said before, Come and see, verse. 5. He held it a greater honor, Prodesse 〈◊〉 pra • sse.

All ye that 〈◊〉 God ] For such only will hear to good purpose, others either cannot, or care not.

And I will declare, &c. ] Communicate unto you my Soul-secrets, and experiments; There is no small good to be gotten by such declarations. Bilney perceiving Latimer to be zealous without knowledge, came to him in his study, and desired him for God's sake to hear his confession. I did so, saith Latimer, and to say the truth, by his confession, I learned more than afore in many years. So from that time forward I began to smell the Word of God, and forsake the School-Doctors, and such fooleries.

Vers. 17. I cried unto him ] I prayed fervently and frequently.

And he was extolled, &c. ] My prayers were soon turned into praises, which I silently framed within myself, even while I was praying.

Vers. 18. If I regard iniquity in mine heart ] If I have but a • exths-mind to it, as we say; If I cast but a leering-look towards it, if there be in me but an irresolution against it; how much more then if I allow it and wallow in i •• He who chooseth to hold fast sin, doth, by his own election, forsake mercy, Jon. 2.8. neither let such a man think that he shall receive anything at the hands of God, Jam. 1.7. As in a wound, a plaster prevaileth not, whiles the Iron remaineth within; so neither prayer, while sin rankleth. God will never accept of a good motion from a bad mouth, as that State in story would not. A man may deliver an excellent speech, but because of his stinking breath, we may have no pleasure to hear him: so in this case. Prayer is a pouring out of the heart, as hath been already observed. If iniquity harbor there, prayer is obstructed, and if it do break out, it will have the scent and savor of that iniquity upon it, and thereby displease. Kimchi maketh this strange sense (quite from the purpose, and from the truth) If I regard iniquity only in my heart, so that I break not forth into outward act; God will not hear, i. e. so hear, as to impute it, or to account it a sin. Pharisaice.

Vers. 19. But verily God hath heard me ] As I well perceive by his answer full and enlarged as the cloud that riseth out of the earth in thin and insensible vapors, falleth down in great and abundant showers.

Vers. 20. Blessed be God, &c. ] This is the conclusion of David's syllogism, in this and the two former verses; and herein his Logic is better than Aristotle's.

PSAL. LXVII.

VErs. 1. God be merciful unto us ] sc. In sending his son, and calling his elect, both among Jews and Gentiles, to the participation of that gift, Joh. 4.10. that Benefit, 1 Tim. 6.2.

And bless us ] Specially with all spiritual blessings in heavenly things in Christ Jesus, Ephes. 1.3.

And cause his face to shine upon us ] Giving us the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Cor. 4.6. who is the brightness (or glittering refulgency ) of his Fathers glory, and the express image of his person, Heb. 1.3. the day-spring from on high, Luk. 1 78. In this prayer the Psalmist plainly alludeth to that blessing pronounced upon the people by the High Priest, Numb. • . and showeth, that all cometh from Christ the true Aaron, the High Priest of the new Covenant.

Vers. 2. That thy way may be known ] Thy way of worship, that way that is called holy, the Gospel, Act. 19.23. & 18.25, 26. the way of salvation, Act. 16.17.

Thy saving health ] That is, thy Christ, Luk. 1.30, 32.

Vers. 3. Let the people praise thee, O God ] Enlarge the bounds of thy Church; and bring in the Hallelujahs of the Gentiles also. Let them praise Thee (that pronown Thee is emphatical and exclusive) and not their God's of gold and silver. Let them turn to God from Idols, to serve the living and true God, 1 Thes. 1.9.

Vers. 4. O Let the Nations be glad, &c. ] As they cannot but be upon their sound conversion, Act. 8.8. there being no such joy as the joy of faith, and that a man's name is written in Heaven. Beatus Lud • vicus, would be called Ludovicus de Pissiaco, rather than take greater titles; because there he became a Christian.

For thou shalt judge the people righteously, &c. ] Not rigorously; keeping thy Church in safety amidst the greatest ruins of the World, and collisions of Empires.

And 〈◊〉 the Nations upon earth. Selah] Heb. Thou shalt g ••• lie lead them, as 〈◊〉 Shepherd doth his flock, or a Father his child; Lord hasten it.

Vers. 5. Versus 〈◊〉 . See Vers. 3.

Vers. 6. Then shall the earth yield her increase ] Omnia opera •• stra eram prospera, All shall go well with us, and we shall abound with blessings of both •• es. The Gospel is a cornucopia; and they that receive it shall have all that heart can with, or need require; all creatures shall conspire to make them happy. The earth which was cursed for man's sin, and hath lain bed-ridden, as it were, ever since, shall put forth her utmost strength for good people's use. God will hear the Heavens, and the Heavens shall hear the earth, &c. Hos. 2.21, 22. when once men's hearts bear fruit to the Lord, Mat. 13.19, 23. Heb. 6.7. Jerome interpreteth these words of the Virgin Mary bringing forth the child Jesus. Others thus; Then shall the earth bring forth innumerable servants of God.

Vers. 7. God shall bless us ] God is thrice named here and in the former verse, to note the Trinity of persons, as Kamban wrote, and had therefore his book burnt, by the Jews in France. And whereas it is thrice here said, God shall bless us, it importeth that the blessings here meant, are more than terrene and bodily blessings.

PSAL. LXVIII.

A Psalm or song of David] Made at that time, when having overcome his enemies, he brought arcam in arcem, the Ark of God into the Tower of Zion; confer verse. 1. with Numb. 10.35. Herein also he treateth of the greatest secrets of Christ's Kingdom, and prophesieth of things to come, as Act. 2.30, 31. witness the Apostle, Ephes. 4.8.

Vers. 1. Let God arise ] He need do no more, that his enemies may be scattered, though never so close united, e • iamsi catapbractus incedat Satan, as Luther speaketh; digitum sunns tantum moveat, & dissipabuntur hosts, Let the Lord but stir his finger only, let him but look unto the host of the Egyptians through the pillar of fire, and they shall be troubled, as Exod. 14.24. funduntur & fugantur cum primum se exferit Deus, as those Philistines, 2 Sam. 5.

Let them also that hate him, flee before him ] Athanasius telleth us that evil spirits may be put to flight by this Psalm; and that Anthony the Hermit fought against the Devil with this verse, and worsted him. This may be done also as well with other texts of Scripture. Luther encountered the Devil with that sentence, Thou hast put all things under his feet; Another Dutch Divine with this, The Sbn of God came to dissolve the works of the Devil. A third, with those words, The seed of the woman shall break the Serpents head. As the rocks repel the boisterous waves — c • nantia frangere, frangunt; so doth Christ the Rock (the stone cut out of the mountains without hands. Dan. 2.45.) all his Churches enemies.

Vers. 2. As 〈◊〉 is driven away, &c. ] Smoak at first sight seemeth formidable; but soon vanisheth; and the higher it ascendeth, the sooner it is dissipated: so here. Guicciardine saith of Charles the eighth of France, that he came into the field like thunder and lightening, but went out like a snuff; more than a man at fist, and less than a woman at last. Semblably God's enemies.

As wax melteth before the fire, &c. ] Wax is a more solid substance than smoke, but held to the fire, it quickly dissolveth. The Psalmist both prayeth and prophesieth here; that the downfall of the Churches enemies may be praeceps & presentissimum, sad and sudden, as is elegantly set forth by these • woe similitudes.

Vers. 3. But let the Righteous be glad ] When he seeth the vengeance, Psal, 58.10. (See the Note there) whilst this wise King scattereth the wicked, and bringeth the wheel over them, Prov. 20.26.

Let them rejoice before God ] Heb. At the presence of God, from which the wicked must flee, verse. 1. See Isa. 33.14.

Yea let them exceedingly rejoice ] Heb. Rejoice with gladness; over-abound exceedingly with joy as St. Paul 〈◊〉 2 Cor. 7.4. Joy is the just man's portion, which the wicked may not meddle with. Hos. 9.12.

Vers. 4. Sing unto God sing praises ] 〈…〉 not in a custumers 〈…〉 help hereunto was this Psalm 〈…〉

Excell him that rideth upon the Heavens ] Exalt him so, as when a ( 〈◊〉 is made up unto a great height, Beza rendereth it, Sternite 〈…〉 Cast upon pave the way for him that rideth in the desert. Come •• Isai; 40.3, 4 Mat. 3.1. Mat. 3.3. The Septuagint render it, 〈 in non-Latin alphabet 〉 Raise up the way, and make it ready (as they use to do before Kings that ride in triumph) that the King of glory may come into your hearts, those deserts indeed.

By his name J • h] the same with Jehovah, that proper and incommunicable name of God. Some of the Heathens called it Jo •• as Dioderus Sicalan • , Mack •••• , &c. Holy and reverend is this name, 〈 in non-Latin alphabet 〉 , Essentates, and it is here and elsewhere given to Christ, See it interpreted Rev. 1.4.

Vers. 5. A Father of the fatherless, &c. ] Pupillerum pater, & 〈◊〉 vindex, a title that God much glorieth in; and although he rideth upon the Heavens, and is higher than the highest, yet so low stoopeth he to our meanness; neither will he leave his people orphans or comfortless, J •• . &c. 18. for

God is in his holy habitation ] Not in Heaven only, but in and with his Church on earth; the Ark and Mercy-seat were never sundered.

Vers. 6. God setteth the solitary in families ] i.e. He blesseth them with Issue. See Psal. 113.9. and so he doth the Church, Isa. 54. It in these days of the Gospel especially.

He bringeth out those which are bonnd in th • ing ] As he did Peter, Act 12. Paul and Silas, Act. 16. Some read it thus, He bringeth out those which are bound, in accomoditates, into places where they may live commodiously and cheerfully. As on the other side,

The rebellions dwell in a dry land ] In le •• s torridis, arridis, exsucis & 〈…〉 , in 〈◊〉 and desert Countries, where they are destitute of God's blessing and his soul-refreshing comforts. The Hebrew word signifieth a bleak or white soil, such as is all Egypt where the Nile arriveth not, viz. a whitish sand, bearing no grass but two little weeds, of which they make glass. Where the river w ••• reth is a black mould, so fruitful, say travelers, as they do but throw in the seed; and have four rich harvests in less than four months. Hence Egypt is called The World Gra ••• y.

Vers. 7. O God when thou wentest forth before thy people ] Here the former benefits of God to his people are recited. & additis 〈◊〉 coloribus 〈◊〉 potius quam descripta, and rather depainted out in lively colors, than described. Wet must stir up out selves to thankfulness for what God hath done for our forefathers; neither must the memory of his mercies ever grow stale with us.

Vers. 8. The earth shook, the Heavens also dropped ] Velut in sudoviut soluts, as if they had been put into a sweat; In so terrible a manner was the Law given, that God's sear might fall upon us, Exod. 20. As for the Gospel, it is than 〈◊〉 of Liberalities, verse. 9. confirming God's inheritance, when it is weary.

Even Sinai itself was moved at the prefence of God. Some render it, a facie Dei h • jus Sinaice, à facie Dei, Dei I srael. These two verses are taken our or 〈◊〉 song, Jud. 5.4.5.

Vers. 9. Thou O God didst send a plentiful rain ] Heb. Thou 〈…〉 rain of liberalities. Spiritually this meaneth the Doctrine of the Gospel, Deut 3. • . 2 Isa. 45.8. Hos. 14.6. and the gifts of the Holy Christ bestowed hereby and plentifully.

Vers. 10. Thy Congregation hath dwelt therein 〈◊〉 ,] thy 〈◊〉 , sosome render it, and interpret it of the flocks and herds, whereby of his goodness God prepared fought his poor, those creatures being profitable both 〈…〉 .

Vers. 11. The Lord gave the word ] That is, the occasion 〈…〉 , de victoria saith Vatablus. How God provided his people of 〈…〉 Psalmist had told us, now of the victory, the good news whereof shall 〈◊〉 in every ones mouth, like the word in an army, with joyful acclamations and out-cries.

Great was the company (Heb. army of the forbad published 〈◊〉 )] Such are thy Preachers of the Gospel, Rom. 10.15. an office taken now from the Angel •• , and given to the Ministers, where •• that Angel turned over. 〈◊〉 to 〈…〉 information, 〈◊〉 . The Hebrew word for 〈…〉 is 〈…〉 continuance out 〈…〉 of New- England) but to show the weakness of the means (fisherman and the like) that God is pleased to use in this great work, for the greater manifestation of his power in the success, as some conceive.

Vers. 12. Kings of armies did flee apace ] Heb. Did flee, did flee. Or, shall flee, shall flee; which one interpreteth of Devils (called Principalities and Powers) formerly using to give Oracles; but after Christ's birth ceasing to do so. As also of Licius •• and other tyrants fleeing before Constantine the first Christian Emperor. See Rev. 9.11. Antichrist is the King of Locusts, and he fleeth daily before the Evangelies, the New-Gospellers, as he calleth them. Bellarmine complaineth, that ever since we held the Pope to be Antichrist, non mode non crevit ejus imperium, sed semper magi • ac magis decrevit, his Kingdom hath not only not increased, but more and more daily decreased.

And she that tarried at home divided the spoil ] That is, toto congregatia que non pugnabat, saith Kimchi. Or the women also (those domi porta ) came forth to pillage. These days of the Gospel do abound with many godly matrones and holy Virgins. And it is easy to observe, that the New Testament affordeth more store of good women, than the Old.

Vers. 13. Though ye have lie • n among the Pots ] Quasiobruti roti & oppleti fuligine & tenebris, black and sooty, as the black guard of an army, or as Skullions in a Kitchen, who lie sometimes all right, like beasts, in a chimney-corner; or as your Fore-Fathers in Egypt, when their shoulders were not yet removed from the burden, nor their hands from the pots, Psal. 81.6. The meaning is, though ye have been in a low and loathsome condition, yet now. ye shall shine and flourish, Verba sunt maliorum, saith Kimchi, these are the words of those women, annunciatrices in the eleventh verse. Beza maketh them to be the Psalmists words to those women that divided the spoil, verse. 12. Vixistis adhuc puella, &c. ye have hitherto dwelt at home, and washed pots, &c. but now being enriched by the spoils, ye may come abroad fair and trim, like white Doves with gilt feathers.

Yet shall ye be as the wings of a Dove ] Ye shall fly swiftly from the storm of cruel persecution, saith the Syroack Interpreter; yea you shall shine, and make a glorious show, ficut nivea columbae per medium aercus inter volitandum aureum quendam splendarem ejaculantur. See Isa. 54.11, 12, 13. the Churches bricks made in her bondage shall be turned into Sapphires.

Vers. 14. When the Almighty scattered Kings in it ] i.e. In the wilderness as they passed; or in Canaan which they possessed, according to verse. 1. Or, scattered Kings for her, that is, for his Church, or for her that tarried at home, verse. 12. a periphrasis of the Church, in the times of primitive persecution especially, till the Almighty scattered those persecuting Princes. Some of the Jew -Doctors understand it of Gog and Magog.

It was white as snow in Salmon] Or, She was white as snow in Salmon; not only as the wings of a Dove, but glorious and glittering as snow on that high hill, Judge. 9.47, 48. At the top of the Alps nothing is to be seen but snow, which hath lain there beyond the memory of man, and as some say, ever since the flood. The same may be as true of Salmon, which some here take for a Noun substantive common, and render its albe sees in •• ligine, thou shalt wax white in darkness. The old Emperor Andronicus lighting upon this verse in his Psalter, and applying it to himself, was much settled and sastisfied concerning his troubles.

Vers. 15. The Hill 〈◊〉 God is as the hill of Basan] Basan was fat and fettile, but Zion was better, because the place where God's honor dwelled, any relation to whom d • th greatly ennoble any place or person: so Gen. 17.21, 22, Israel, have blessed, twelve Princes shall he beget; but my covenant will I establish with Is ••• , Since thou hast been precious in my sight, thou hast been honorable, Isa. 4 • . •

Vers. 16. Why leap ye, ye high bills? ] Why do ye pride and please yourselves in your privileges of nature, so fair above this of 〈◊〉 , Quare 〈…〉 so some render it, and tell us, that the original word 〈◊〉 is Syriac, 〈…〉 , to irritate, to insult, or contend with any one.

This is the Hill which God desireth to 〈◊〉 in]. This 〈…〉 and doth still of the Church from the rest of the World. The Lamb Christ is on Mount Zion, Revel. 14.1.

Vers. 17. The Chariots of God are twenty thousand ] Heb. The Chariot, to note the joint-service of all the Angels, who are here called, Shinan, of their changeableness now taken away by Christ, say some: of their precellency above other Creatures, say others, as being second or next unto God, the chief Princes, the Nobles of that Court, as Dan. 10.13. Michael one of the chief Princes. The Seventy render it 〈 in non-Latin alphabet 〉 , The cheerful ones such as are in joy and tranquility, freely serving God in all his Wars, carrying the Elect, and marching about them.

The Lord is among them, as in Sinai] i.e. The Angels make Zion as dreadful to all her enemies, as those Angels made Sinai at the delivery of the Law. See Heb. 12.22.

In the holy place ] Holy for the time whilst God appeared there, so 2 Pet. 1.18. Tabor is called the holy Mount.

Vers. 18. Thou hast ascended on high ] As a Conqueror doth on his triumphal Chariot; the Romans ascended up to the Capitol, leading their Captives bound behind them, and giving gifts unto the people. They might have this custom from David, and these words might be the people's acclamation to: David, or as some think, both the Kings and people's acclamation to the Ark, that notable Type of Christ, to whom St. Paul applieth it, Ephes. 4.8, 9. and teacheth us to understand it of his wonderful Ascension.

Thou hast led captivity captive ] i.e. Thou hast captivated those that once held us in captivity: for so God's justice required, Isa. 33.1. so he had fore-promised, Isa. 24. Rev. 13.10. and so Christ hath fulfilled, Coloss. 2.15. saving his people to the uttermost, from Sin, Death, Hell, and the Devil, who had taken them alive captive at his pleasure, 2 Tim. 2.26.

Thou hast received gifts for men ] Heb. In man; some render it in Adam, Qualia erant in Adams, talia dat Christus, saith Eugubinus, Christ gave such gifts to his people (for if he received with one hand, he gave with the other, and the fruits of his Victories are all for his Subjects) as were in Adam. True it is, that he repaireth God's once-lost Image in them, but the gifts here meant are mentioned by the Apostle, Ephes. 4 11. viz. Apostles, Prophets, Evangelists, Pastors, Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, &c. Lo these were those gifts that Christ bestowed upon his Church at the day of his Coronation. and solemn inauguration into his Throne, at the time of his triumphant Ascension. These he received that he might give: and he held it more blessed to give than to receive. A like expression we have, Hos. 14.2. Receive us graciously, Heb. Take good, sc. to bestow it upon us, as Acts 2.23.

Yea, for the rebellious also ] Rebellion at first till thou hast given them a better heart. See Rom. 4.5. & 5.6. or, if they continue so, yet they may share in common gifts, and external privileges.

That the Lord God might dwell among them ] viz. in his religion and true worshippers, for which end he giveth restraining grace to the very rebellious.

Vers. 19. Blessed be the Lord who daily loadeth us ] sc. With blessings, or with crosses turned into blessings, as being sanctified, and having their properties altered; for of themselves they are fruits of sin, and a piece of the Curse. Let us not load him with our iniquities, &c.

Vers. 20. He that is our God, is the God of Salvation ] Or, This God is unto us a God of Salvations, in the Plural, so that he can save us, and doth, from a thousand deaths and dangers; and when he hath delivered us today, he both can and will do it again tomorrow: he hath for his people omnimodam salutem.

And unto God the Lord belong the issues from death. ] When we think there is no way but one for us, he appeareth as out of an Engin, and pulleth us out of Deaths jaws. The Lord knoweth how to deliver his, 2 Pet. 2.9. from the most desperate and deadly dangers. Peter might well say it, for he had the experience of it, Acts 12. Christ hath the Keys of death, Rev. 1.18. the sole dominion and disposal of it. 〈…〉 mortis.

Vers. 21. But God shall wound the 〈◊〉 of his enemies ] 〈◊〉 caput, a wound in the head if deep (and God strikes no small blows) is mortal. Christ will break the head of those that bruise his heel, that attempt anything against Him, and his. By Head here Diodate understandeth the Devil, that Prince of the World, Deut. 32.42. Psal. 110.6. Hab. 3.13. Evil spirits in Scripture are called Shegnirim, shag-haired, Levite. 17.7. Isa. 13.21. And they go on in their trespasses; they do infinitely hate God, and sin that sin against the Holy Ghost every moment. But the most understand it of wicked men.

And the hairy scalp of such a one as goeth on still, &c. ] This is God's enemy, that by his willful wickedness striketh, and as it were shooteth at God, runneth upon him, even upon his neck, and upon the thick bosses of his Bucklers, Job 15.25, 26. his hairy scalp, setting forth his fierceness, Job 5.5. Note this against Anti-Roundheads. See Ezek. 44.20.

Vers. 22. The Lord said ] That is assurance good enough.

I will bring again from Bashan ] Og the Giants Country, where Israel was in no small distress, and danger, till that Monster was taken out of the way. Numb. 21.33. Deut. 3.1, 2. q. d. I will, if need require, and as occasion serveth, do as much for mine again, as I did once at Bashan, and at the red Sea. Some interpret this, and the following Verses, of the calling of the Jews. The glorious things (saith one) which God will effect in their behalf are here reduced to five heads; First, the bringing of them home from most extreme difficulties, naming Bashan, because of the slaughter spoken of, verse. 14. and the deep of the Sea, alluding to Exod. 14.16. peradventure he meaneth the drying up of Euphrates before them. For this first Head aimeth at those times, the beginning of the Jews repair unto their Country. The Second Head is, the great and famous Victory that God will give, delivering them out of those difficulties and distresses, verse. 22. See Isa. 63.1, 2, 3, 4. The Third Head is, the Jews thorough conversion, by occasion of that singular mercy of God, verse. 23. and the form of a goodly Church (under the Type of the old Synagogue) set up among Jacob's posterity, verse. 24. the Ten Tribes as well as the Tribe of Judah, which is concluded by acknowledging their strength to come from God, a prayer to perfect his Work begun, and a spur to put into these Kings of the East (as they are also called, Rev. 16.12.) to present in the Temple at Jerusalem (in the public Congregation) testimonies of their thankfulness, verse. 25, 26, 27, 28. The Fourth Head is, the taming of their proud enemies, and the forcing them at least to counterfeit a subjection, verse. 29. The Fifth Head is, the general calling of all the Kingdoms of the earth to join themselves unto the Church of Christ, which shall follow the conversion of the Jews. And this he shutteth up with provoking all Nations, to give unto God the praises that are due unto him for it: and his own particular thanksgiving, verse. 30, 31, 32, 33, 34. Thus he.

Vers. 23. That thy foot may be dipped ] Heb. Redded, imbrued, made gore-bloody; Hereby is implied a very great slaughter. Confer Rev. 19.17, 18, 21.

Vers. 24. They have seen thy goings, O God ] Namely, the holy manner of conducting the Ark with even and proportionable restings, and settings down. See 2 Sam. 6.13. The Ark is here and elsewhere called, God, because a symbol of his special presence. When we are called to hear God's Word, and pray publicly, though we see not God, yet we may see his goings: Deus enim ipse chorum agit, & primas tenet in illo incessu.

Of my God, my King ] David though he were a King, yet held himself but God's Mandatary, or Substitute.

Vers. 25. The singers went before, &c. ] Thus they were Marshalled, when the Ark was conducted to Mount Zion, everything being done decently and in order. Christ ascending into Heaven, and settling his Kingdom, is perpetually praised of his Church.

Vers. 26. Bless ye God in the Congregations ] i.e. Catervatim ac turmatim, by Troops and Companies.

Even the Lord from the fountain of Israel] That is, from the Heart, say some, which is the true fountain of praising God. Others understand it of Christ, who is 〈◊〉 the fountain of Israel, Rom. 9.5. there are, that think that the study of the 〈◊〉 Tongue is here recommended to us. Reuchlin was wont to say, than the 〈…〉 drank out of Cisterns, the Greeks out of Ponds, but the Hebrews out of the Fountain itself. Calvin, and the most Interpreters read the words, Ye that are of the fountain of Israel, springing out of his loins. See Deut. 33.28. Isa. 48.1. & 51.1.

Vers. 27. There is little Benjamin, with their Ruler ] Though before they had stood out for Saul, and his house, yet now they bore a part in this solemn celebrity, as being next unto the Sanctuary. Of this Tribe was St. Paul, Tricubitalis ill homuncio, sed insatiabilis Dei cultor, as Chrysostom calleth him, little in stature, but in labors more abundant. The first precious stone in the foundation of the New Jerusalem is a Jasper, Rev. 21.19. which in Aaron's breast-plate was the last, Exod. 28.20. on which Benjamins name was graven. This intimateth, saith one, the last now to be first, and chief in Christian Churches.

The Princes of Judah, and their Council ] Or company, or purple-arrayed ones. Beza rendereth it, Lapidatores corum, the stoners of the enemies. The word is found here only: and Forsterus thinketh that our Savior alluded to it, when as Mar. 3. he calleth James and John Boanerges.

The Princes of Zebulon] Sic absolvitur pempae triumphalis. These are mentioned as most remote, bringing up the rear. In those Tribes Christ walked, and there-hence he called sundry of his Disciples.

Vers. 28. Thy God hath commanded thy strength ] A brave expression, admired by Longinus a Heathen Rhetorician. See the like Deut. 28.8. Psal. 42.8. & 44.4. & 33.9. God both made and ruleth the World without Tool or toil, he enableth his people to subsist, and to resist their enemies by his Will only, and by the efficacy of his Word. Suppeditavit tibi Deus tantum robur, nequid superbias, saith Varablus.

Strengthen, O God, that which thou hast wrought for us ] Petamus ut det, qued ut habeamus jubet. Pray to the God of all Grace, to make us the same that he requireth us to be.

Vers. 29. Because of thy Temple ] Or, out of thy Temple at Jerusalem, q. d. strengthen us out of thy Temple, out of the fullness that is in thy Son, thereby typified.

Kings shall bring presents unto thee ] See the Note on verse. 22.

Vers. 30. Rebuke the company of Spear-men ] Or, Launce-men; Heb. The beast of the reeds; that is, say some, voluptuous persons that wallow in Wealth, plenty, and pleasure, Job 40.21. Behemoth lieth in the Fennes, which Gul. Parisunsis applieth to the Devil in sensual hearts; Reeds grow not but in fat and moist places: But they do better, who render it the Rout, or crew of the Cane; that is, men that bear Reeds or Canes, whereof Spears, Arrows, and Launces were wont to be made: these men, or rather beasts, cruel, savage, and bloody, rebuke, that is, repress.

The multitude of the Bulls ] The Commanders and Chieftaines.

With the Calves of the people ] The common Soldiers.

With pieces of silver ] With an Homage-penny, as they call it.

That delight in War ] That make a sport of it, as Joab, 2 Sam. 2.14. as Pyrrhus King of Epirotes, who made a recreation of Warfare. So did not David, though necessitated thereunto for the glory of God; he was a man of War from his youth. If we Princes (said our Hen. 7.) should delight in War, or take every occasion that is offered, the World should never be quiet, but wearied with continual Wars.

Vers. 31. Princes shall come out of Egypt ] The Gentiles shall one day be called, and caused Drum veruns cognoscere & colere: even Egypt, that Arch-enemy of the Church, and Ethiopia, the Off-spring of cursed Cham.

And Ethiopia shall soon stretch out her hands to God ] Heb. Shall make her hands to run; whereby is noted her speediness in giving, or in receiving the Gospel: Manibus pedibus{que} 〈◊〉 omnia faciat. It is likely that that good Eunuch, Acts 8. preached the Christian verity which himself had embraced, for goodness is diffusive and Birds, when they come to a full heap of Corn will chirp, and call in for their fellow. The Habassines are still a kind of Christians, the Nubians have forsaken the Furtherance delivered, and embraced instead of it partly Mahumetanism, and partly Idolatry: through lack of Ministers, as Alvarro reporteth.

Vers. 32. Sing unto God, ye Kingdoms ] No such joy as that of the converted, Isa. 35.10 the ransomed of the Lord shall return and come to Zion with Song, and everlasting joy upon their heads, &c. Bernard, for a certain time after his Conversion, remained as it were deprived of his senses, by the excessive consolations he had from God. The like befell Cyprian, Austin, and others.

Vers. 33. To him that rideth upon the heavens of heavens ] i.e. the highest heaven, Deut. 10.14.

Which were of old ] And do still remain in the same state.

Lo he doth send out his voice ] i.e. Thundreth, as Psal. 29. whensoever therefore we hear it thunder, Sciamus Deum ipsum laqui, hoc est sensibilem reddi.

Vers. 34. Ascribe ye strength unto God ] The High thunderer; acknowledge your own nothingness, submit to his government.

His excellency is over Israel, and his strength, &c. ] i.e. His glory shineth no less in Israel, than the Thunder roareth in the Clouds.

Vers. 35. O God, thou art terrible out of thine holy places ] So the Sanctuary is called, because divided into three parts; and here hence God was terrible in his manifestations to his people, and in his operations to his enemies. See Psalm 67, 2, 3.

Blessed be God ] Hereupon saith one, God was called in Israel, Baruch-hu, the Blessed, as Mark 14.61. with Mat. 26.63. See Luke 1.68.

PSAL. LXIX.

A Psalm of David] Quando rebellabat Sheba, saith the Syriac, made upon occasion of Sheba 's rebellion presently after Absolom's. Hence he cries out as one almost over-whelmed,

Vers. 1. Save me O God ] Thou who delightest to save such as are forsaken of their hopes. The Fathers generally take this Psalm to be prophetical touching the passions of Christ, and his praying then to the Father. David had his troubles which gave occasion to the penning of this Psalm, but those were all but as a picture and prelude of Christ's far greater sorrows. Spiritus autem sanctus manifest se prodit in hoc Psalmo.

For the waters are come in unto my soul ] Ever after Noah's flood (that dismal destruction) great and grievous afflictions were set forth by the rushing in of waters, and overwhelming therewith. God's wrath was poured upon Christ as a mighty torrent of waters, and therefore this expression applied to him hath a special Emphasis; his soul was heavy even to the death. Fluctus fluctum trudebat, One deep called upon another, &c. O the soul of sufferings which his soul then suffered!

Vers. 2. I sink in deep mire ] Heb. In the mire of depth, or gulf, as Babylon was afterwards called, Isa. 44.27. Here he stuck, and under water, and so must perish, if he had not present help.

Vers. 3. I am weary of my crying ] As a drowning man, whiles he can be heard, crieth for help.

My throat is dried ] Or, parched, raucitate laborant fanc •• .

Mine eyes fail ] With much weeping, and long looking. This is a piece of the curse, Levite. 26.16. Christ became a curse for us, Gal. 3.13.

Vers. 4. They that hate me without a cause, &c. ] Christ, besides his inward fears and griefs caused by the sense of his Fathers wrath for our sins, was set against and assaulted both by men and Devils (in that three hours darkness especially) with utmost might and malice.

Then I restered that which I took not away] Quod non rap • i reddebam. D •••• was dealt with as a felon or false-dealer. Christ also was crucified for saying that he was the Son of God, Job. 19.7. though he held it no robbery to be equal with God, Phil. 2.6. The Martyrs likewise were loaden with many 〈◊〉 and false criminations, that they might seem to suffer not as Martyrs, but as Malefactours.

Vers. 5. O God, thou knowest my foolishnese ] 〈…〉 . Thou knowest mine innocence, and how true I am of 〈◊〉 f •• lie and those foul faults, wherewith they falsely 〈◊〉

Vers. 6. Let not them be ashamed for my sake ] Give me not up to passions of dishonor, to opprobrious practices, whereby religion might be reproached, or good people reviled and abused, much less staggered, and set at a stand by my sufferings.

Vers. 7. Because for thy sake I have born repreach ] Whatever mine enemies pretend, they strike at thee Lord, through my sides; and for thy sake alone it is that I am so bespattled, that I am even ashamed to look any one in the face. The most innocent may, upon the fullness of an aspersion, be put out of countenance.

Vers. 8. I am become a stranger to my Brethren ] No otherwise than as if I were a Ma • zer (so the Hebrews call a Bastard) that is, a strange blet to the family. Christ came to his own, but they received him not; yea his own brethren believed not on him, Job. 7. This, when the Turks read in our Gospel, they wonder, and the Jews therefore slander his miracles, for not so manifest as we conceive.

Vers. 9. For the zeal of thine house hath eaten me up] Non amat qui non zelat. David's love to God (much less the Lord Christ's) would not suffer him to bear with God's dishonor, and the contempt of his ordinances. And this was it that procured him so much ill will, and such a general alienation from nearest friends and allyes.

And the reproaches of them that reproached thee ] Wicked men eftsoons set their mouths against Heaven, and fall soul upon God himself. This, David (and the son of David ) could not endure, nec aliter amare didicit, as Basit once answered those that blamed him for appearing so far for his friend, to his own great danger.

Vers. 10. When I went and chastened my soul with fasting ] That I might thereby beat down my body, and tame that rebel flesh of mine,

That was to my reproach ] They said I did it in hypocrisy, and design. So they dealt by the Baptist that crucifix of mortification, Luk. 7.33.

Vers. 11. I made sack-clothe also my garment ] A fashion at solemn fasts among the Easterlings; as if they thought the coarsest clothing too good for them; and but for shame would have gone stark naked.

I became a proverb to them ] Dicterium, They would say with mocking Michal, How glorious was the King of Israel today, as one of the vain fellows! 2 Sam. 6.20.

Vers. 12. They that sit in the gate ] Men of Authority and Dignity, who should have shown more grace and gravity. The Saints are sure of enemies of all sorts. David was traduced at public and private meetings: seriis, & ludicris, sobriis, & ebriis.

And I was the Song of the Drunkards ] Heb. Of the drinkers of strong drink the Ale-stakes made Ballads on their Ale-bench, de maeie mea & miseria. These Varlets tear and toss my Name, as Curs do Carrion.

Vers. 13. But as for me, my prayer is unto thee, O Lord ] So Saint Paul, Being defamed, saith he, we pray. Christ in like case committed himself to God in well-doing, 1 Pet. 2.

In an acceptable time ] Or, there will be an acceptable time.

Vers. 14. Deliver me out of the mixe ] i. e. De civitate Gehennae, saith the Hebrew Scholiast, out of that deadly danger whereof he had complained, verse. 2. Alphonsus King of Arcag ••• by a gracious condescension helped a laden Ass out of the mire with his own hand, and is renowned for it in History. God helpeth his out full oft, and little notice is taken of it.

Vers. 15. Let not the water-flood over-flow me ] See verse. 1.

〈…〉 ] Leave me not helpless, and hopeless.

Vers. 16. Hear me, O Lord, for thy loving kindness is good ] It is not like the 〈…〉 that lighteth, but hearteth not it is like the Summer-Sun, that doth both.

Vers. 17. And • ids not thy face from thy Servant ] Who am devoted to thy fear, and do therefore implore and expect thy favor.

For I am in trouble ] And so, a fit object of thy pity.

Vers. 18. Draw nigh unto my soul ] Who seemest to be afar off: so the flesh suggesteth when help is any whit deferred.

Because of mine enemies ] Who else will excessively insult.

Vers. 19. Thou hast known my reproach ] That is enough for David, that God taketh Cognizance of the injuries and indignities cast upon him: for he will surely right him.

Vers. 20. Reproach hath broken mine heart, &c. ] He knew his own innocence, and yet it much grieved him to be so defamed; for he knew that a good man should be as much as might be not only without fault, but without suspicion of a fault; as August us Caesar was wont to say of his house. Howsoever it is happy that a true Christian hath always his cordial by him, 2 Cor. 1.12. Our rejoicing is this, the testimony of our conscience, &c.

And I looked for some to take pity ] Heb. To lament with me, or to shake the head over me, as Mourners use to do, to run to my comfort, and to condole with me. David's friends failed him in this office also. But that was not all,

Vers. 21. They gave me also gall for my meat] Venenum vel sicutam; and so shown themselves miserable comforters.

And in my thirst they gave me vinegar to drink ] This befell David in Figure, but Christ in the Letter, Mat. 27.34. It were happy if the Vinegar given him, might melt our adamantine hearts into godly sorrow.

Vers. 22. Let their table become a snare before them ] Let them care their bane, and drink their poison; whiles all their cates are sauced with the Wrath of God; Quoniam hoc mod • cibarunt me, saith Kimchi, because they have served me on this sort. By table, saith another Interpreter, we are to understand all means of comfort and refreshing, both of body and soul, which turn to the ruin of the wicked, even an odour of death unto death, 2 Cor. 2.15, 16.

And that which should have been, &c. ] Tremellius rendereth it,