Commentary on Ezra Nehemiah Ester Job and Psalms

PSAL. CV.

VErs. 1. O give thanks unto Lord ] Some tell us, that this, and the two following Psalms, were the great Hallelujah sung as solemn times in their assemblies. But others say better, that the great Hallelujah (as the Hebrews called it) began at Psal. 113. and held on till Psal. 119. which they at the Passover began to sing, after that cup of wine they called, Poculum bymni sen laudationis.

Call upon his Name ] Call upon the Lord, whe is worthy to be praised, Psal. 18.3. See the Note there. Our life must be divided betwixt praises and prayers.

Vers. 2. Sing unto him, sing ] Both with mouth, and with musical instruments.

Talk ye ] Or meditate ye, Let your heart indite a good matter, and your tongue be as the pen of a ready writer, Psal. 45.1.

Vers. 3. Glory ye in his holy Name ] Of his power and goodness. See 1 Cor. 1.31. with Jer. 9.23. Non est gloriosier populus sub caelo quam Judaicus, saith One; there i • not a more vain-glorious people under heaven than the Jews; But we are the circumcision which worship in spirit, and glory in Christ Jesus, and have no confidence in the flesh, Philip. 3.3.

Let the heart of them rejoice, &c. All others are forbidden to rejoice, Hos. 9.1. and bidden to weep and howl, Jam. 5.1.

Vers. 4. Seek the Lord and his strength ] That is, his Ark at the remove where of to Jerusalem this Psalm was sung, 1 Chron. 16.7, 8. &c. Called it is God's strength, and God's face here; yea even God himself, Psal. 132.5. Its as if he should say, Frequent holy Assemblies, as ever you desire to draw nigh to God, and to have your faith in him confirmed.

Vers. 5. Remember the marvelous works, &c. ] Deeply, and diligently ponder both the works and words of God, comparing the one with the other, that ye may the better conceive of both.

Vers. 6. O ye seed of Abraham &c. ] Do thus, or else your pedigree will profit you no more, than it did Dives in the flames, that Abraham called him Son. An empty title, yieldeth but an empty comfort.

Vers. 7. For he is the Lord ] Jehovah, the Essentiator, the promise-keeper, therefore praise him! He is also in Covenant with us, and will we not do him this right?

His judgment are in all the earth ] His executions upon the Egyptians and Philistines, are far and near notified and discoursed.

Vers. 8. He hath remembered his Covenant ] I Chron. 16.15. it is, Be ye mindful always of his Covenant. God ever remembereth, though we many times forget it, and out selves.

The word which be commanded ] The conditions of the Covenant.

Vers. 9. which Covenant be made with Abraham, &c. ] Whom he found an Idolater, Josh, 24.2. he justified the ungodly, Rom. 4.5.

And his Oath ] That by two immutable things, &c. Heb. 6.

Vers. 10. And confirmed the same, &c. ] So God sealeth, and sweareth to us again and again, in every Sacrament, that all doubts of his love may be taken away, and out hearts lifted up (as Jebosaphats, 2 Chron. 17.6.) in the way of the Lord.

Vers. 11. Unto thee will I give the land of Canaan ] That pleasantest of all lands, E •• k. 20.6. a type and pledge of heaven to the faithful.

Vers 12. When they were but a few men in member ] Seventy souls at their going down into Egypt, which yet (say the Hebrews truly) were more worth than the Seventy Nations of the whole world besides. Howb •• t God chose them not for their worth, or number, but loved them merely because he loved them, Deut. 7.7,8.

Vers. 13. When they went from one Nation to another ] There were seven several Nations in that Land, wherein they sojourned, flitting from place to place, and having no settled habitation, 〈 in non-Latin alphabet 〉 , 1 Cor. 4.11.

From one Kingdom ] Forced by Famine, or other necessity. See Gen 10.12. and 20.1, 2, &c. and 26.1, &c.

Vers. 14. He suffered no man, &c. ] So as utterly to oppress them; for otherwise, they had their ill usages, such as was the taking away of Sarah, casting out of Isaac, the rape of Dinah, &c. Strangers meet many times with hard measure.

Yea be reproved Kings ] Gen. 12.17. and 20.3. Kings and Queens must not think themselves to good to nurse God's little ones, yea to do them homage, licking up the dust under their feet, Isa. 49.23.

Vers. 15. Touch not mine anointed, &c. ] This, God speaketh not of Kings, but to Kings, concerning his people who have an unction from the Father, being sanctified, and set apart for his peculiar. To touch these, is to touch the apple of God's eye, Zach. 2.8. they are sacred persons.

And do my Prophets no harm ] The Patriarchs were such, Gen. 20.7. so are still all godly Ministers, whom they who harm by word or deed, have not so much knowledge as Pilate's wise had in a dream. See Psal. 14.4.

Vers. 16. Moreover he called for a Famine ] How easy is it with God soon to stawe us all by denying us an harvest or two? If he do but call for a Famine it is done.

He brake the while staff of bread ] Either by withdrawing bread, that staff of man's life, or his blessing from it; for man liveth not by bread alone (or at all) but by every word, &c. Mat. 4. without which, bread can no more nourish us than a clod of clay. In pane conclusus est quasi baculus, qui nos sustineat. See Hag. 1.6. with the Notes.

Vers. 17. He sent a man before them ] An eminent and eximious man, Cujus vita fuit coelum queddam lucidissim is virtutum stellis exornatum, to be their friend in the Court, and to provide for their livelihood. No danger befalleth the Church, but God beforehand provideth and procureth the means of preservation and deliverance, 2 Pet. 2.9.

Even Joseph whom they had sold ] God ordereth the disorders of the world to his own glory, and his people's good.

Vers. 18. Whose feet they hurt with fetters ] God hereby fitting him for that great service; as he did afterwards Moses by forty years banishment in Mi • ian, and David by Saul's persecution, till his soul was even as a weaned child, Psal. 131.2.

He was laid in iron ] Heb. His soul came into iron, or the iron entered into his soul; but sin entered not into his conscience. See a like phrase, Luke 2.35.

Vers. 19 Until the time that his word came ] The time that God's purpose and promise of deliverance was fulfilled. This word of God, profane persons call Fate, Fortune, &c.

The word of the Lord tried him ] That he was Affliction-proof, and still retained his integrity, 1 Pet. 1.7.

Vers. 20. The King sent and loosed him ] By his own Master Potiphar, who had laid him there at his wives in stance; such as are bound ignominiously for righteousness sake, shall be one way or other loosed honourably.

Vers. 21. He made him Lord of his house ] Thus, for his short braid of imprisonment, where of he never dreamt, Joseph hath eighty years preferment, more than ever he dreamt of; God retributions are very bountiful.

Vers. 22. To bind his Princes at his pleasure ] To over-awe and to over-rule them, to bind them in prison, if need so required, as himself had been bound, and that at his pleasure, or according to his own soul, sine consensu Pharaoh, saith Rabbi Solomon, without Pharaohs consent, as he dealt by Potiphar, say other Rabbins.

And to teach his Senators wisdom ] Policy and piety, which yet the Egyptians long retained not.

Vers. 23. Israel also came into Egypt ] Whither he feared to go, till God promised him his presence and protection, Gen, 46.3, 4. God saith the same in effect to us, when to descend into the grave, Fear not to go down, I will go down with thee, and be better to thee than thy fears, Jacob's best and happiest days, were those the spent in Egypt.

Vers. 24. And be increased his people greatly ] Against all the power of Egypt set against them.

And made them stronger than their enemies ] They were not so for present, but the Egyptians conceited and feared they would be so.

Vers 25. He turned their hear • to hate ] Men's hearts are in God's hands, and he formeth and fashioneth their opinions of, and affections to others, at his pleasure, yet without sin.

To deal subtly with his servants ] Seeking to imbase and enervate their spirits by base drudgeries imposed upon them. So afterwards dealt the Persian Tyrant with Hormisaus, and the great Turk with the Christians.

Vers. 26. He sent Moses his servant ] Quande duplicantur lateres, venit Moses, say the Jews as this day.

And Aaron, &c. ] God usually sendeth his by two and two for mutual helps and comfort.

Vers. 27. They shown his signs ] Heb. The words of his signs; for God's wondrous works are vocal, they are real sermons of God's power and justice. See Exod. 4.8.

Vers. 28. He sent darkness ] Palpable darkness by reason of most black and thick vapors of the earth, mingling themselves with the air; such as Ibn-Ezra said that he once felt sailing upon the Ocean, the gross vapors there putting out the light of fire and candle, and not suffering them to be re-enkindled.

And they rebelled not against his word ] They, that is, the plagues called for, came immediately, with an Ecce me. Or, They, that is Moses and Aaron refused not to denounce, and inflict those plagues, though Pharaoh threatened so kill them; where a man would wonder at Pharaohs hardness and hardiness, that being in the midst of that deep and dreadful darkness he could rage against God, and threaten with death his servant Moses. The Arabic (reading. 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 ) rendereth it, Et irritarunt sermonem ejus; And they (the Egyptians) provoked his word, or rebelled against it.

Vers. 39. He turned their waters into blood ] A just hand of God upon them for their cruelty in drowning the Hebrew Infants, and a real forewarning, if they could have seen it, of the death of their first-born, and their final overthrow at the red Sea.

And slew their fish ] Which was a great part of their food; Piscis à pascendo dictus.

Vers. 30. The land brought forth frogs in abundance ] Like grass that grows upon the ground, or as fishes spawned in the Sea, as the word signifieth; Gen. 1.20 Some think they were not common frogs, sed venenat as & h • rrendas, quales sunt rubetae & bufones, but Toads and Lizards; Crocodiles, some think, came out of the River, and destroyed people.

In the chambers of their Kings ] Regis & regulorum inter medias ense • , medias custodias: This was the finger of God; as it was likewise when a Town in Spain was overturned by Conies, and another in Thessaly by Moles, a City in France undone by Frogs, and another in Africa by Locusts, &c.

Vers. 31. He spake, and there came divers sorts of Flies ] Heb. a mixture, so. of Wasps Hornets, Dog-flies (the most troublesome of all other 〈 in non-Latin alphabet 〉 ) all sorts of Insects.

And Lice in all their coasts ] This, the Magicians could not do. Quid ciniphe vilius, &c? saith Philo, What's baser than a Louse? yet hereby God can tame the sturdiest of his rebels. Some Kings, and other Grandees have died of the lousie disease; as Herod, Philip of Spain, &c.

Vers. 32. He gave them Hail for Rain ] Rain was geason in Egypt; but now they had hail for rain, a giftless gift, Heb. He gave their rain hail, Exod. 9.23.

And flaming fire in their land ] That they might see that he was Lord of all the four Elements.

Vers. 33. He smote their Vines else, and their Fig trees ] Of the fruitfulness of these trees in Egypt, strange things are reported by Solinus and others; but this extraordinary hail mingled with fire, marred them in the Spring, when they promised great store of fruit, trusis botris & baccis.

And brake the trees ] Yea brained men and beasts that were abroad, as Moses addeth.

Vers. 34. He spake, and the Locusts came ] These are called God's great army, and their terrible invasion is graphically described; Joel 3, 4, 5, &c.

Vers. 35. And did eat up all the herbs ] All that the fiery hail had not blasted, and beaten down.

And devoured the fruit of their ground ] But not yet the fruit of their bodies, that plague was reserved to the last, to show God's longsuffering, and loathness to destroy men.

Vers. 36. He smote also all the first-born ] This he did last of all; the next spring after the first plague inflicted, & non nisi c • actus, as that Emperor once said when he subscribed a writ for execution of a certain Malefactor.

The chief of all their strength ] Et ubi non erat primogenitus, moritur epitropus, say the Hebrews, where was not a first-born, there the steward died; so that there was no house in Egypt without a dead corps, as there are few amongst us, without many dead souls.

Vers. 37. He brought them forth also with silver and gold ] Which they had dearly earned in Egypt, but could not get, till God the right owner of all, set them in a course, Exod. 12.35, 36. dispensing with his own Law.

There was not one feeble persen, but all able and fit for their journey, Viatico & firma valetudine instructi.

Vers. 38. Egypt was glad when they departed ] For they said, we are all dead men, Exod. 12.33. The Devil for like cause spake Christ fair to be rid of him, Mar. 1.

For the fear of them fell upon them ] God can make the very name and countenance of his servants fearful to their oppressors.

Vers. 39. He spread a cloud ] It must needs be a very large one, that could cover such an army from the extraordinary heats there; For the Deserts of Arabia are extreme hot, both by reason of the climate, and also of the sands reflecting the Sun-beams. So still upon all the glory ( the Church ) shall be a covering, Isa. 4.5.

And fire to give light, &c. ] A fiery pillar against the error, terror, and danger of the darkness. See Neb. 9.19.

Vers. 40. The people asked ] Not as suppliants, but as male-contents, and therefore had what they asked, with a vengeance.

And satisfied them with the bread of heaven ] Never was any P • ince in his greatest state so served as these miscreants were: and yet we fare better than they in God's holy Ordinances.

Vers. 41. He opened the rock ] Set it abroach, giving them pluviam • scatilem; & petram aquatilem, as Tertul. hath it.

They ran in the dry places ] Per deserta Sinis & Tzinis, saith Junius. See 1 Cor. 10.4.

Vers. 42. For be remembered his holy promise ] Holy, that is, firm, and inviolable, Heb. The word of his holiness, that is, his sacred and gracious engagement, whereby he had made himself a voluntary debtor to Abraham's posterity.

And Abraham his servant ] To whom he had passed his promise four hundred and thirty years before. Nullum tempus occurrit Regi.

Vers. 43. And be brought forth his people with joy ] According to his promise made to Abraham; and according to the time they were afflicted, so were they comforted, Psal. • 0.15.

Vers. 44. And gave them the lands of the heathen ] God doth not his work to the halves, he will perfect that which concerneth us, Psal. 138.8. and preserve all his unto his heavenly Kingdom, 2 Tim. 4.18.

And inherited the labor of the people ] Their Cities, Towns, Villages, Fields, Vineyards, all done to the hand of the Israelites, We shall also enter into our Masters joy, Mansions made ready for us, &c.

Vers. 45. That they might observe his Statutes ] Here the Psalmist showeth the final cause of all the service of God; what should be the result, his praise.

Praise ye the Lord ] Loquitur ad prudentes, saith Ibn-Ezra, This he speaketh to those that are wise; For high words become not a fool, saith Solomon.

PSAL. CVI.

VErs. 1. Praise ye the Lord ] Though scattered among the heathen, and in a sorrowful condition, verse. 47. In prosperity praise the Lord, saith Austin, and it shall increase upon thee. In adversity praise him, and is shall be better with thee.

O give thanks unto the Lord, &c. ] This verse was, say some, the foot or tenor of the Song in many sacred hymns.

For his mercy endureth forever ] Even to those also that have sinned against his goodness.

Vers. 2. Who can utter, &c. ] i.e. To the just worth of them? None can; they are fitter to be admired than possible to be uttered. It is enough that we do what we can toward the work. God accepteth according to that a man hath, and not according to that he hath not, 2 Cor. 8. he taketh it for no small praise, when we thus acknowledge him to be above all praise.

Who can show forth all his praise? ] Surely none can • David saith he will, Psal. 9.1. but soon found his utter inability; for according to thy Name, O Lord, so is thy praise, faith he in another Psalm. The best way is, as here in the ensuing verses, to submit to God's justice, and to implore his mercy, and to study integrity, verse. 3, 4, 5.6.

Vers. 3. Blessed are they that keep judgment, &c. ] That are of right principles and upright practices; this is real and substantial praising of God. Thank • -doing is the proof of Thanks-giving; and the good life of the thankful is the life of thankfulness. Those that say, God a thank only, and no more, are not only contumelious, but injurious.

And be that doth righteousness ] So preaching forth the virtues (or praises ) of God who hath called him into his marvelous light, 1 Pet. 2.9. and composing his whole course, velut spectatum aliquod simulach • um & documentum laudi • ejus constans atque perpetuum.

Vers. 4. Remember me, O Lord, with the favor, &c. ] The Psalmist would have favor, and special favor, mercies, and sure mercies proper to Go is peculiar, and with these he would be remembered; grace, he would find such as might help in time of need, Heb. 4.16. God remembered Noah, Gen 8.3. Your heavenly Father knoweth that he have need of these things, Mat. 6. Though our Ark be driven in a tempestuous sea, yet it shall neither sink, nor split, while we sail in the thoughts of God.

O visit me with thy salvation ] A gracious spirit will not be satisfied with low things, common mercies.

Vers. 5. That I may see the good of thy chosen ] Ut videam in bonum, that I may see it, and partake of it, have both the vision and fruition of thy great goodness, which thou hast laid up for them that fear thee, Psal. 31.19. giving them a taste thereof aforehand, as a few grapes of that promised Canaan.

Of thy Nation ] i.e. By this name God's elect, are here and elsewhere styled, and therefore the Jews have no reason to reproach us, as they do by it; calling us Goi, and Ma • zer goi, bastard heathens.

Vers. 6. We have sinned with our Fathers ] Adding to their heap, and making up their measure, Mal. 23.32. People think the example of their Fathers a sufficient excuse. Jerome once (but not well) desired leave of Austin to err with seven Fathers whom he found of his opinion. I will follow my forefathers, saith Cicero, although I fall together with them. See Jer. 44.17. But so would not these good souls, as neither Jeremy chap. 3.25. nor Daniel chap. 9.5. whose confession suiting and symbolizing with this (together with that we read, verse. 47. maketh some think that this Psalm was penned for the people's use then, when they were captives in Babylon.

We have committed iniquity &c. Sin must be confessed with utmost aggravation. I will hear how full in the mouth these are against themselves, laying on load, whilst their sins swell as so many toads in their eyes.

Vers. 7. Our Fathers understood not ] i.e. They weighed them not, improved them not, but as the dull earth is surrounded by the heavens, yet perceiveth it not; so were these with miracles and mercies, yet understood them not.

Even at the red Sea ] Not only whiles they were on the bank they feared to enter, but also even when they were passing and walking over that dry land made for them by a miracle, they did still continue their murmurings and mu • inings.

Vers. 8. Nevertheless be saved them for his Names sake ] Here he comes in with a Non-obstante. So Isa. 57.17. Now if God will save for his Names sake, wheat people is there whom he may not save?

That be might make his power to be known ] The Lord hath other things to look unto, than presently to punish his people, when they most deserve it.

Vers. 9. He rebuked the red sea also ] Ingentia, beneficia, flagitia, supplicia, as appeareth in the subsequent verses.

So be led them through the depths ] Inter duas aquarum congeries, betwixt two mountains of waters which stood on each hand of them as a wall, and made a lane. Every main affliction is our red sea; which while it threateneth to swallow us up, preserveth us.

Vers. 10. And be saved them, &c. ] From Pharaoh that perfect enemy of theirs, that pursued them with a deadly design, but was happily prevented.

Vers. 11. And the waters covered their enemies ] The preservation of the Church is ever accompanied with the destruction of its enemies, that the mercy may appear the greater.

Not one of them was left ] Left alive to carry the news.

Vers. 12. Then they believed his words ] Then for a flash, whilst the memory of the mercy was fresh and warm? but ere they were three days elder, they murmured again; It proved not so much as a nine days wonderment; they were soon at old ward.

They sang his praise ] Exod. 15. A tempory faith and joy.

Vers. 13. They soon forgot his works ] Heb. They made baste, they forgot. This is an aggravating circumstance. See Gal. 1.6. Exod. 32.8. Deut. 9.16.

They waited not for his counsel ] For the performance of what he had purposed and promised; they were short-spirited and impatient.

Vers. 14. But lusted exceedingly ] Heb. Lusted a lust. See Num. 11. they had a sufficiency, but must have superfluities, as belly-gods; not want, but wantonness set them a lusting, and that in the wilderness, where they knew that in an ordinary way it was not to be had.

And templed God ] Whom they should have trusted rather, since he waiteth to be gracious. and being a God of judgment, knoweth best when to deal forth his favors, Isa. 30.18 and 49 8.

Vers. 15. And he gave them their request ] Deus saepe dat iralus quod negat propitius.

Quales they had, but to choke them; as afterwards, a King, but to vex them, &c.

But sont leaneness into their soul ] i.e. Into their bodies, such a loathing as caused leanness, Num 11.20. a plague upon their bodies, a curse upon their souls. Many men eat that on earth, which they digest in hell. It is dangerous seeding on sins murthering-morsels.

Vers. 16. They envied Moses also ] Korah, and his complices did; and because the people punished them not, they are all accused as guilty of that conspiracy, and looked upon as a rabble of rebels against heaven.

And Aaron the Saint of the Lord ] Separated to the Priesthood. The Rabbins tell us that they had chosen Dathan instead of Moses, and Abiram for Aaron.

Vers. 17. The earth opened and swallowed up Dathan, &c. ] Korah is not here mentioned, haply for his sons sakes, who were famous Prophets and Music-masters in David's days. As for On the son of Peleth (one of the chief conspirators) the Rabbins say that by the good counsel of his wise he repented, and so escaped.

Vers. 18. And a fire was kindled in their company ] It is both a just presage and desert of ruin, not to be warned. Let seditious persons and Schismatics take heed; for even our God also is a consuming fire, Heb. 12. ult.

The flame burnt up the wicked ] And among the rest Korah, as some conceive, Dathan and Ab • ram are stigmatized for their stubbornness, Num. 26.9. as was afterwards Abaz, 2 Chron. 28.22. and before them all Cain, Gen. 4.15. and Lamech, 23, 24.

Vers. 19. They made a Calf in Horch ] i. e. In the Country near to that mountain, where they at same time saw visible tokens of God's dreadful presence. Well might Aaron say of this people that they were wholly set upon wickedness, Exod. 3 • .22. This piece of Idolatry they had learned belike of the Egyptians, who worshipped Apis in such a shape; so catching is sin, and so dangerous is ill company.

Vers. 20. Tous they change their glory ] i.e. Their God, Rom. 1.23. the Creator for a contemptible creature.

Of an O • e that eateth grass ] Tun • stercora egerit, & multam inquinat • r, as R. Solomon here glosseth. They pretended not to worship the Calf but God in the Calf, as did also Jehu, a King. 10.16.29. 2 Chron. 11.15. and as the Idolatrous Papist do at this day. See Exod. 32.5. yet the text here saith, They worshipped the mo • en Imago, they changed their glory into the si • ilitude of an Ox. And although some of the Rabbins would excuse this gross Idolatry of their forefathers, yet others more wise bewail us, and say that there is an ounce of this golden Calf in all their present sufferings.

Vers. 21. They forget God their Savior ] This is often mentioned as the Mother of all the mis-rule amongst them.

Vers. 22. Wondrous things in the land of Hon ] i.e. Among the Egyptians, Hams posterity.

And terrible things at the red Sea ] All which were buried, together with the remembrance of God the doer.

Vers. 23. Therefore he said that he would destroy them ] Idolatry is a people-desolating sin. God was once in a mind to have destroyed this people utterly, and to have left none but Moses, Exod, 32.10.31, &c. promising him a great fortune if he would have suffered it; But he tendering God's glory, more than his own greatness, refused it: Choice and excellent spirits use to do so.

Had not Moses his chosen ] Chosen to represent Christ in his mediatorship.

Stood up in the breach ] A metaphor from Military matters. When a strong Hold is besieged, and a breach made, valiant Soldiers use to make up that breach with their own bodies, till the enemy be beaten back. God's wrath was even breaking in upon the people. Moses prayed instantly and constantly, even the most part of those forty days and nights he spent in the Mount, Deut. 9. and at length prevailed. See Ezek. 13.5. and 22.30.

Vers. 24. Yea they despised the pleasant land ] Heb. The land of desire, flowing with milk and honey, sumen totius terre, as One calleth it; Egypt they preferred before it, though it were a gage of heaven, as Cardinal Bourbon did his part in Paris, before his part in Paradise.

They believed not his word ] so. That he would, or indeed could give them that good land. He that believeth not, maketh God a liar.

Vers. 25. But murmured in their tents ] Where they sat discontented (after the report of the Spies ) and as we say, Sick of the Sullens, they would not attempt a conquest, but bewailed their hard fortune, and let fly on all hands, keeping a clutter, and a rattle.

Vers. 26. Therefore he lifted up his hand ] i.e. He solemnly swore, as Nun. 14.30. or he was fetching his full blow at them.

To overthrow them in the wilderness ] Which also befell them according to their own wicked wish: Let men take heed of wishing evil to themselves, left God say Amen to it.

Vers. 27. To overthrow their seed also among the Nations ] This clause of God's oath is not expressed in Numbers, but drawn there-hence as a fearful consequence, both here by the Psalmist, and also by the Prophet Ezekiel, chap. 20. And R. Solomon's note upon this text is, Tunc erat decretum de desola •• e Temple, ut lachrymas pro re magna, sicut ante pro nibilo effunderent, Then was the desolation of the Temple (though it fell out long after) determined, that those male-contents who cried for nothing before, might have somewhat to cry for.

Vers. 28. They joined themselves also unto Baal-peor Heb. They were unequally ye aked, as 2 Cor. 6.14.

They separated themselves to that shams, Priapus, Hos. 9.10. who had his name from showing all; and his worshippers were most impudent Varlets.

And ate the sacrifices of the dead ] i.e. Of Idols opposed to the living God: The beginning of Idolatry some say, was the attributing of divine honors to great persons when they were dead. The heathens shown the sepulchers of their oldest Deities.

Vers. 29. Thus they provoked him ] God cannot brook man's devices in matters of Religious; he will have no other worship than what himself hath appointed.

And the plague brake in upon them ] As a Deinge, or as an Army, very impetuously, to the destroying of; twenty four thousand persons.

Vers. 30. Thou 〈◊〉 By a secret, heroical and extraordinary motion of God's Spirit, such as may not be drawn i • • example • All things reported and commended in 〈◊〉 may not 〈◊〉 imitated • O •• Birche • , by example of P • i •• as and 〈◊〉 thought he might have killed a great per • o • age in this land whom he looked upon as a naughty man, and God's enemy. A patricular example will afford a general instruction where the equity of the thing done is universal, and the cause common, otherwise not saith learned Junius.

And exe ••• ed judgment ] Not tarrying for the sentence of the Judge • . The Chaldee rendereth it, And prayed. Execution of justice, is that actual, magisterial, and majestical king of prayer, that will stay the plague, when nothing else will.

Vers. 31. And that was counted unto him for righteousness ] God not only condemned him not of r • sh zeal, but looked upon what he had done, as a piece of singula • service, and rewarded it accordingly.

Vers. 32. They angered him also at the waters of strife ] Yet he made not the least semblance of it to Moses, but only bad him smite the Rock, which if he had then done, and no more, he had done right. God is Bagnal Chemah master of his anger, Nab. 1.2. so was not meek Moses at this time. The best are miscarried by their passions sometimes to their cost.

So that it went ill with Moses for their sakes ] i. e. By their means he was kept out of Canaan, which was a great cross to him, and his repentance, as to that favor, came too lare, for God was resolved.

Vers. 33. Because they provoked his spirit ] So that he was in a pelt to the grieving of God • good Spirit within him, Eph. 4.30, 31. O tantaene anim is coelestibus 〈◊〉 ?

So that be spake unadvisedly ] Some render it only, be spake, or be pronounced; he should not have spoken at als to the people (as having no order from God so to do in that transaction) but only to the Rock. Whereas he not only smote the Rock, and smote it twice but spake to the people, and spake rashly, or idly (the Greek word 〈 in non-Latin alphabet 〉 is thought to come from the Hebrew Bate here used) yea bitterly, calling them Rebels, and falling foul upon them, with distrustful interrogations, and mis-implications. This is called Rebellion, Numb. 20.10, 11.24. and severely punished in God's favourite Moses.

Vers. 34. They did not destroy the Nations ] For which neglect of theirs, pity would be pleaded. But there is a cruel mercy, saith One; There is a pious cruelty saith another Cursed is he that doth the Lord's work deceitfully, and cursed is he that restraineth his sword from blood, when God biddeth him strike. Saul and Ahab felt the dint of this curse, and so did these Israelites, for sparing the Canaanites, whether out of pusillanimity, or foolish pity.

Vers. 35. But were mingled among the beathen ] With whom they made leagues, and marriages, Jud. 3. and so were soon corrupted by them. It is dangerous to converse with graceless people, their very example is a compulsion. See Gal. 2.14. how much more their evil counsel?

Vers. 36. And they served their Idols ] The Devil is 〈 in non-Latin alphabet 〉 faith Synesius, a lover of Idolatry, and he speaks through Idolaters as through his truncks, persuading people to like practice, as did Julian, whom an Ancient therefore called Idolian

Which were a snare unto them ] Or a tuine, as some render it; they were first drawn in, and then undone by them.

Vers. 37. Yea they sacrificed their sons, &c. The Devils are here called Shedim Destroyers (in opposition to 〈◊〉 the Almighty) and worthily; for they make it their work to waste and spoil people of their dearest children (as here) of their precious fools, with the blood where of they do daily glut themselves.

Vers. 38. And shed innocent blood &c. ] This was futor 〈◊〉 ; but what may not the Devil do with is drudges, when God's word cannot obtain the smallest things of 〈◊〉 ?

Whom they sacrificed unto the Idols of Canaan ] Prompted thereunto by that old manslayer. This was practiced by Maniss •• , 〈◊〉 and others not a sew, Jer. 7.19. Ezek. 16. Haec 〈◊〉 frequent 〈…〉 .

And the land was polluted with blood ] 〈…〉 See Ezra 9.11. As an hypocrite is a fair 〈…〉

Vers 39. Thus they were 〈◊〉 ] Great sins do greatly pollute; neither are men by anything more disadvantaged than by doting upon their own devi •• s.

And went a whoring ] They followed it earnestly, and with delight.

Vers. 40. Therefore was the wrath of the Lord kind • ed ] Sin doth as naturally draw and suck judgments to it, as the Loadsto • doth iron, or Turpentine fire.

Insomuch that he abhorred his own inheritance ] This was the greatest of all miseries, and a piece of hell.

Vers. 41. And he gave them into the hand of the beaten ] That they might suffer by them with whom they had sinned, and with whom, by compliance, they hoped to have ingratiated.

Vers. 42. And they were brought into subjection ] Heb. They were bowed down, or humbled, who would not humble themselves under the mighty hand of God, that he might exalt them.

Vers. 43. Many times did be deliver them ] And as many times told them, Servati est is ut mibi servatis, I have therefore saved you that ye might serve me the better V Sed surdo fabulam, but they would not hearken.

Vers. 44. Nevertheless be regarded their affliction ] See for proof hereof the whole book of Judges, and take notice of God's Philanthropie, who heareth men's afflictions as he did Hegars, Gen. 16.11. and is oft found of them that seek him not, Isa. 65 1. See 2 King. 14.26 27.

When he heard their cry ] Heb. Their shril out-cry; not for joy (as the word is mostly take •• ) but for grief.

Vers. 45. And he remembered for them his Covenant ] Which could not be vacated or abolished by the wickedness of men, but stood firm and inviolable, in as much as God is faithful and merciful.

And repented ] That is, changed his severity into clemency. God's repentance is not a change of his will, but of his work, Mutatio rei, non Dei.

Vers. 46. And he made them also to be pitied ] God can soon turn the hearts of Tyrants, and make them of Lions, Lambs, &c.

Vers 47. Save us O Lord our God ] This is the main request of the Psalm, and the chief thing intended; for, for this cause prefaced the Prophet, as verse 1.2. &c. and reckoned up the people's sins, and God's deliverances, that he might bring in this, Save us, as thou ever hast done.

To give thanks unto thy holy Name ] Good ends propounded in prayer is a special means of speeding. Hypocrites do all in themselves so do not the Saints, Hos. 14.8.) and all for themselves, as Zach. 7.5. Hos. 10.1. which is not the Saints practice, Cant. 5.1 they have good aims in their good actions.

Vers. 38. Blessed be the Lord ] viz. For our return out of captivity, which we foresee, believe, and give thanks for aforehand.

Praise ye the Lord ] Thus they speak one to another, by way of excitation 〈 in non-Latin alphabet 〉 so Justin Martyr rendereth it.

PSAL. CVII.

VErs. 1. O give thanks unto the Lord for he is good ] He is good, and doth good, Psal. 119.68. not to his Israel only, as is set forth in the two foregoing Psalms, but to all mankind, which is Divini ingenii cura, as One saith, whatever Atheists and Epicures say to the contrary, denying a divine providence, witness that profane Distitch of theirs.

For his mercy endureth forever ] Notwithstanding men's many and mighty provocations.

Vers. 2. Let the Redeemed of the Lord ] Four sorts of whom are afterwards inffanced; 1 Exiles; 2 Prisoners; 3 Sick persons; 4 Sea-men. These, and the like must praise him in to special manner for their deliverance.

From the hand of the emmy ] Or, of distress.

Vers. 3. And gathered them cut of the lands ] He beginneth with wayfaring men, and exiles, because according to Tyr • aens, Non exul cure dicitur esse Deo.

And from the South ] Heb. From the Sea, that is (as the Chaldee expoundeth it) from the Southern Sea, called the Red Sea.

Vers. 4. They wandered in the wilderness, &c.] This is a sad case, Mendicum pa • ria amissa laribusque vagari.

And yet this is the case of all God's Redeemed ones whiles they are here, Heb. 11. I Pet. 2.12.

Vers. 5. Hungry and thirsty, &c.] The Lord's exiles meet many times with the like exigence in the wilderness of this wicked world; but let them be content, and say, We are well for the present, and it will be better with us hereafter.

Vers. 6. Then they cried unto the Lord ] Though under a wrong name it may be, as of Jupiter Mercury, &c. and in an uncertain way, as He •• ba did with her, O Jupiter quicquid es sine coelum boc, sine men's, que vebitur in coele, &c. And as those Mariners in Jonah 1.5. who cried, Every man to his god, and left they might all mistake the true God, they awaken Jonah, to call upon his God.

And be delivered them out of their distresses ] Out of his general goodness, and compassion to the poor creature; Like as he heareth the young Ravens that cry unto him, no otherwise than by implication only, and out of meet necessity, God is the Savior of all men, but especially of these that believe.

Vers. 7. And he led them forth by the right way ] Better than that Dee Vibilia among the Romans, of whom they fancied, that she set them right when out of the way at any time; or Minerva among the Athenians, who, they said, turned all their evil counsels to the best unto them.

That they might go to a City of habitation ] Grow to a state of settlement, to Jerusalem, saith the Chaldee, to that City which hath a foundation may we say, whose Maker and Founder is God, Heb. 11.10.

Vers. 8. O that men would praise the Lord, &c. ] Heb. That they would confess it to the Lord, both in secret, and in society. This is all the rent that God requireth; he is content that we have the comfort of his blessings, so he may have the honor of them; This was all the fee Christ looked for, for his cures, Go and tell what God hath done for thee. Words seem to be a poor and slight recompense; but Christ, saith Nazianzen, calleth himself the Word.

Vers. 9. For he satisfieth the longing soul. &c. ] This is a reca • i • ulation of the first part, verse. 5, 6, 7. and setteth forth the reason why the Redeemed should praise God out of the sweet experience they have had of his wonderful providence and goodness toward them.

And filleth the hungry soul with good things ] This flower the blessed Virgin picketh out of David's garden (among many others out of other parts of holy Scripture, wherein it appeateth she was singularly well versed) and puts it into her Posy, Luke 1.53.

Vers. 10. Such as sit in darkness, &c. ] Here come in the second fort of God's redeemed or rescued Ones, viz. captives and prisoners, whose dark and doleful condition is in this verse described.

And in the shadow of death ] In dark caves and horrid prisons, where there is Luctus ubique, pavor, & plurima mortis imago. Such was Josephs first prison, Jeremiah's miry dungeon, Lollards Tower, the Bishop of London's Cole-house, &c.

Being bound in affliction and ir •• ] Or, in poverty and iv • n, as Manasseb was. Many are the miseries that poor prisoners undergo: Good 〈◊〉 had the experience of it, and Zegedians, and the Matty •• , and divers of God's dear servants in the late wa •• h • t • .

A certain-pious Prince discoursing of the dangers that were to b • e then expected for the profession of Religion, said, Nibisse mag • s metuere qu • m diururnos carceres, that he feared nothing so much as perpetual imprisonment.

Vers. 11. Because they rebelled against the words of God ] Sin is at the bottom of all men's miseries, as the procreant cause thereof; For God afflicteth not willingly, nor grieveth the children of men, Lam. 3.35. but they rebel against his words written in the Scriptures, or at least in their hearts; and so he is concerned in point of honor to subdue them.

And contemned the counsel ] A foul fault. See Luke 7.30.

Verse. 12. Therefore he brought down their heart ] That proud piece of flesh, Quod erat elatum & verba Dei contempsit, saith Kimchi, which had stouted it out with God, and thought to have carried it away with a strong hand; as Manosseh that sturdy Rebel, till God had hampered him, and laid him in cold irons.

Vers. 13. Then they cried unto the Lord ] See verse. 6.

And be saved them, &c. ] This is comfort to the greatest sinners; if they can but find a praying heart, God will find a pitying heart, and rebels shall be received with all sweetness, if at length they return, though brought in by the cross.

Vers. 14. He brought them out of darkness ] He sent his Mandamus, as Psal. 44.4. and that did the deed, as Act. 5.19. and 12.7.

Vers. 15. Oh that men, &c. ] See verse. 8.

Vers. 16. For he hath broken the gates of brass ] If Sampson could do so, how much more the Almighty, whom nothing can withstand? Nature may be stopped in her course, as when the fire burnt not. Men may not be able to do as they would. Angels good or bad may be hindered, because in them there is an essence and an executive power, between which God can step at his pleasure, and interpose his Veto; But who, or what shall hinder the most High?

Vers. 17. Fo • ls because of their transgression ] Propter, viam defectionis suae, by means of their defection, their departing away from the living God, through an evil heart of unbelief, Heb. 3.12.

And because of their iniquities ] The flood-gates whereof are set open as it were by that their defection from God; For now what should hinder?

Are afflicted ] Heb. Do afflict themselves, procure their own ruthe, if not ruin, and so prove sinners against their own souls, as those Num 16.

Vers. 18. Their soul abborreth ] That is, their • st mach loatheth it as unsavory, though it be never so dainty; An appetite to our meat is an inconceivable mercy, and as we say, A sign of health.

And they draw near to the gates of death ] Jam ipsum mortis limen pulsant; as till then, little sense of sin or fear of the wrath to come. See Job 33.19, 20, 21, 22, 23. with the Notes.

Vers. 19. Then they cry, &c. ] Quando medicus & medicine non prosunt, saith Kimchi, when Physicians have done their utmost. See verse. 6.

Vers. 20. He sent his word and bealed them ] He commanded deliverance, and it was done; unless there be an allusion to the essential Word, who was afterwards to take flesh, and to heal the diseased.

And delivered them from their destructions ] Heb. From their corrupting-pits or graves, which do now even gape for them. And he calleth them theirs, quia per peccatum faderunt ease. saith Kimchi, because by their sin themselves have digged them.

Vers 21. Oh that men, &c. ] See verse. 8.

And for his wonderful works ] Men are misericordiis & miraculis obsesse, and it were no hard matter to find a miracle in most of our mercies.

Vers. 22. And let them sacrifice, &c. ] If they have escaped sickness, let them offer a Passover; and if they have recovered, a Thank-offering. Heathens in this case praised their Esculapius; Papists their Sebastian, Valentine, Apollonia, &c. Ear • of wax they offer to the Saint, who as they suppose cureth the ears; eyes of wax to the Saint that cureth the eyes, &c. But it is Jehovah only who healeth us.

And declare his Works, &c. ] Memorize, and magnify them.

Vers. 23. They that go down is the Sea in ships ] Here we have a fourth specimen or instance of God's gracious and wise dispensations towards men, in their trading or trafficking by Sea. These are said to go down to Sea, because the banks are above it; but the water is naturally higher then the land, and therefore Sailors observe, that their ships fly faster to the shore than from it. But what a bold man, saith the Poet, was he that fi • st put forth to Sea?

That do business in great waters ] Merchants and Matriners, who fish, and find Almug, or Coral, saith Kimcht, who do export and import commodities of all sorts.

Vers. 24. These see the works of the Lord &c. ] In Sea-monsters, as Whales and Whirlepools, and sudden change of weather, and the like, not a few; Ebbs and Flows, Pearls, Islands, &c. These are just wonders, and may fully convince the veriest Atheist that is.

Vers. 25. For he commandeth and raiseth the stormy wind, &c. ] Of this Seneca, though an heathen could say, Inter caetera providentiae uivina opera boc quoque dignum est admiratione, &c. Among other works of the Divine providence, this is admirable, that the winds lie upon the Sea for the furtherance of Navigation, &c.

Vers 26. They mount up to heaven, they go down &c. ] An elegant hypolyposis or description of a storm at Sea; like whereunto is that in Virgil.

Their soul is melted because of trouble ] They are ready to die, through sear of death. Junius understandeth it of extreme vomiting, as if they were casting up their very n ••• ts. Anocbarses for this cause doubted whether he should reckon Mariners amongst the living or the dead. And another said, that any man will go to Sea at first I wonder not; but to go a second time thither, is little better than madness.

Vers. 27. They reel to and fro, &c. ] Nutart nautae, & vacillant cerebro & pedibus.

And are at their wits end ] All their skill and strength faileth them at once; they can do no more for their lives. Heb. All their wisdom is swallowed up; that is, the art of Navigation is now to no use with them.

Vers. 28. Then they cry unto the Lord ] Then, if ever: Hence that speech of One, Qui nescit ora • e, discat navigate, He that cannot pray, let him go to Sea, and there he will learn. See verse. 6.

Vers. 29. He maketh the storm a calm ] He, that is God Almighty, whose the Sea it, and he made it, Psal. 100. not the Pagans, Neptune, or the Papagans, St. Nicholas.

So that the waves thereof are still ] If therefore the voluptuous humors in our body (which is but as a cup made of the husk of an Acorn in respect of the Sea) will not be pacified, when the Lord saith unto us, Be still; every drop of water in the Sea, will be a witness of our monstrous rebellion and disobedience.

Vers. 30. Then are they glad because they be quiet ] All is husht on the sudden, as Mat. 8.26. both their fears, and the Seas outrages being quickly reduced to a peaceable period.

So he bringeth them to their desired haven ] This is more than they then wished for, God is many ties better to men than their prayers.

Vers. 31. Oh that men would, &c. ] See verse. 8.

Vers. 32. Let them exalt him also in the Congregation, &c. ] i.e. In all public meetings Ecclesiastical and Civil.

Vers. 33. He turneth vivers into a wilderness ] Hitherto the Psalmist hath set forth God's good providence in delivering men from divers deaths and dangers; now he declareth the same in his just and powerful transmutations in nature, whilst according to the good pleasure of his will, he changeth men's condition, either from good to evil, or from evil to good, beyond all expectation; It is even He that doth it, whatsoever a company of dizzy-headed men dream to the contrary, as One phraseth it. It is God who drieth up those Rivers, whereby the land was made fat and fertile, Isa. 41.17.

Vers. 34. fruitful land into barrenness ] Heb. Sal •• ess. See Luke 14.34, 35. Deut. 29.23. Jud. 9.45. Sals beendeth barrenness, by eating up the lat and moisture of the earth. Some think the Psalmist here alludeth to Sod • me and her sisters turned into the dead Sea.

For the wickedness of them that dwell therein ] Hereof Judea is at this day a noble instance (besides many parts of Asia, and Africa, once very fruitful, now, since they became Mabemetan, dry and desert) Judea, saith One, hath now only some few parcels of rich ground found in it; that men may guess the goodness of the clothe by the fineness of the shreds. Greece which was once Sol & sal gentium, saith Another, terrarum flos, fons lite rarum, nunc vel Priams miserands manus—nunc in Greece desideremus Graeciam; 'tis nothing like the place it was once.

Vers. 35. He turneth the wilderness, &c. ] Some place a again, God (to show his power and providence) of steril maketh to become fertil; Pol •• ia for instance, and other Northern Countries. Germany and France were of old full of Woods and Lakes, as Caesar and Tacitus testify, now 'tis otherwise. So in America at this day. So divers desert places of Egypt and Ethiopia, when once they became Christian, became fruitful.

Vers. 36. And there he maketh the hungry to dwell ] As our English, and other Plantations in America, where sundry poor people get fair estates.

That they may prepare a City ] The building of Cities is of God, and so is their conservation.

Vers. 37. And sow the fields, and plant vineyards ] These are noble employments, such is the ancient Patriarchs we re much in, and the most honorable among the Romons, as Coriolanus, M. Curius, Cate Major, &c. Our forefathers, if they could call any one, Bonum colonum, a good husbandman, they thought it praise enough saith Cicero.

Which may yield ] The thankful earth yielding by God's blessing, her gratum onus, full burden to the laborious tiller.

Vers. 38. He blesseth them also, &c. ] See Prov. 10.12. Psal. 127.1. Jam. 4 15. They are out, that rest in natural causes.

Vers. 39. Again they are minished ] Minorati sunt; This also is of the lord, who hath treasuries of plagues, and cannot be exhausted.

Vers. 40. He poureth contempt, &c. ] See Job. 12.21, 24. with the Notes. Poena tyrannoram est contemptus, exilium, nex, saith Genebrard. All their policy or King craft cannot save them.

Vers. 41. Yet setteth be abe poor ] The godly poor, as he did David.

And maketh him families like a flock ] of sheep, which multiply exceedingly in a short space.

Vers. 42. The righteous shall see it, and rejoice ] It shall cheer them up to see that the reigns of Government are in God's hand; and to behold such love in such providence.

And all iniquiry shall stop her mouth ] Shall be down in the mouth, as we use to fay. See Job 5.16. and have her tongue chambered.

Vers. 43. Whose is wise ] Heb. who is wise? q d. not many. Rari quippe boni. None but those that observe providences, and lay up experiences; which if men would do, they might have a Divinity of their own, were they but well read in the story of their own lives.

Even they shall understand, &c. ] And as for those providences that for present he understandeth not, rejicit in Dei abyss • s; he believeth there is a reason for them, and that they shall one day be unridled.

PSAL. CVIII.

VErs. 1. O God, my heart is fixed ] For the five first verses of this Psalm, see the Notes on Psal. 57.7, 8, 9, 10, 11. And for the eight last, see the Notes on Psal. 60. verse. 5, 6, 7, 8, 9, 10, 11, 12.

PSAL. CIX.

A Psalm of David ] Written by him, usque ad •• terribili & b • rrifica eratiom, saith Be ••• , in such terrible terms, as the like in not tobe found in holy Scripture; wherefore it is to be read and used with very great judgment, and not as those misc •• ants of whom Faber writeth, Quod more magic • clam 〈◊〉 bunc Psalmam per 〈◊〉 exectation is in torum bestes, that after a conjuring fashion they muttered out this Psalm, by way of curse upon their enemies.

Vers. 1. Hold not thy peace ] But plead my cause, clear mine innocence.

O God of my praise ] The object of my praises, or thou that keepest up my credit, as a witness, judge, and avenger of mine integrity.

Vers. 2. For the mouth of the wicked ] There is nothing more easy, than to wag a wicked tongue.

They have spoken against me with a lying tongue ] But with so much impudence, as if it were a very truth. Socrates in his Apology, My Lord's, said he to the Judges, I know not how you have been affected with mine accusers eloquence, while you heard them speak: For mine own part, I assure you, that I, whom it toucheth most, was almost drawn to believe that all they said, though against myself, was true, when they sca • oe uttered one word of truth.

Vers 3. They compassed me about also, &c. ] So that I could not find out any way to clear myself, though never so innocent.

And fought against me ] So they smote Jeremy with the tongue, and our Savior suffered the contradiction of sinners, Heb. 12.

Vers. 4. For my lave they are mine adversaries ] Heb. They Satanico By hate me. To render evil for evil is brutish, but to render evil for good, is devilish.

But I give myself to prayer ] Heb. But I am prayer, or, a man of prayer, as Psal. 120.7. But I am peace. So, being defamed we pray, I Cor. 4.12. When out Savior was wearied out with the Peoples obstinacy, he turns him to God by prayer, Mat. 11.26. and prayed for his Crucifiers, Mat. 27. Send me to my Toads again (in the Dungeon) where I may pray for your Lordships conversion, said Saunders the Martyr to Winchester.

Vers 5. And they have rewarded me ] See verse. 4.

Vers. 6. Set thou a wicked man ever him ] Whose tender mercies may be cruelties: let the Devil be his Task-master. Thus he prayeth against Doeg, or Ahithophel, but certainly Judas, Act. 1.20. And so the primitive Christians prayed against Julian the Apostate, and afterward against Arius the heretic, whose death was precationis opus non morbi, the effect of prayer, rather than of his disease, saith Socrates. We are bound to pray daily, Thy Kingdom come, but must be advised how we pray, as David here doth, against particular persons: His curses here and elsewhere are indefinite, or conditional; either he nameth not the man, or intendeth it, if God intend it so, or they are non tam vota quam vaticinia, not so much prayers as prophecies.

And let Satan (or an Adversary ) stand at his right hand ] To withstand him, and get the better of him, as Zach. 3.1. Or, to aggravate his fault before an unjust Judge.

Vers. 7. When he shall be judged ] Let him him be cast in all his Sutes, causa excidat.

And let his prayer become sin ] Quet opud judicem pre • es adhibebit tot fibi mulctas accersat: If he beg favor of the Judge, let it be the worse for him, as it befell Haman, Est. 7.7, 8.

Vers. 8. Let his days be few ] Let his execution be hastened, as Haman's was. Ahithophel, and Judas were their own deaths-men. Doeg doubtless come to an ill end; and so did other persecutors. See the book of Martyrs.

And let another take his office ] Praefecturam. Officers are ofttimes the Churches chiefest enemies; Popish Bishops, especially, as here in Q. Mary's days. Judas was guide to those that took Jesus, Act. 1.16.20.

Vers. 9. Let his children be fatherless ] Helpless and shiftless. A sore vexation to many on their death-beds, and just enough upon graetlesi persecutors. But happy are they who when they lie a dying, can say as Luther did, Domine Dous gratias age tibi quod v • lueris me esse pauperem, & mendicum, &c. Lord God, I thank thee for my present poverty, but suture hopes. I have not an house, lands, possessions, monies, to leave behind me. Thou hast given me wise and children, behold I return them back to thee, and beseech th • e to nourish them, keep them safe, as hither • o thou has • done me, O thou Father of the 〈◊〉 judge of 〈◊〉 .

Vers. 10. Let his children be 〈…〉 ] Let them w • ndring w • nder, •• Gen. 4.12. Cain's curse. Let them rogue about,— & timedâ voice ragare cibet. This is many times a token of God's wrath.

Out of their desolate places ] Or, for that their places are desolate, and will afford them no succor.

Vers. 11. Let the extortioner catch all that he hath ] As it were in nets and snares, that is in bonds, debts, morgages; So Chrysostom expoundeth, Psal. 10.9. Et ipsum & omars ejus facultates inexplicabilibus sasis laqueis immitas foeneratores irretiant, let the merciless usurer make a prey of him and his estate.

And let the stranger, &c. ] Who hath no right to it, and will show as little mercy. The Chaldee here hath it, Colligat fiscus omnia quae ipsius sunt. And Quae non capit Christus, rapit fisous, saith Bernard.

Vers. 12. Let there be none to extend mercy to him ] Let God in his justice set off all hearts from him, that had been so unreasonably merciless. Thus no man opened his mouth to intercede for Haman; Judas was shaken off by the Priests, and bid see to himself, &c.

Neither let there be any to favor his fatherless ] Pupillis pusillis. Let there be none to plead their Pupils cause against the griping extortioner, or the stranger that violently invadeth their right.

Vers. 13. Let his posterity be cut off ] Sit ejus exitus excidium, so some render it, Let his end be destruction, but it is better to take it, as we translate, Let his posterity, &c. Let them be razed and rooted out of remembrance, they and their whole race.

Let their name be blotted out ] That they may not live, so much as by same. The Edomites, Moabites, Ammonites, have no memorial but what they have in the Bible, and that is for no good. And the like may be said of Meroz, Judge. 5.23. which seemeth to have been some City near the place where the battle was fought; but what it was none can determine, since there is no mention elsewhere to be found of it, which seemeth to be an effect of that bitter curse pronounced against it. See Prov. 10.7.

Vers. 14: Let the iniquity of his fathers, &c. ] In whose sinful steps he treadeth, be charged upon him.

And let not the sin of his mother ] Who bred him no better, but cockered him in wicked courses, and gave him no good example, Partus fer e sequitur ventrem.

Vers. 15. Let them be before the Lord ] Stand ever upon record in his presence, to provoke him to wrath. A heavy curse indeed.

Vers. 16. Because that he remembered not to show mercy ] Here the Prophet beginneth to show why he useth such doleful imprecations against his enemies, viz. not out of a spirit of revenge, or a false zeal, but as truly seeking God's glory, and his Churches safety, which could not other wise be procured, unless these merciless men were devoted to destruction. He remembered not, that is, de industria oblitus est & omisit, he forgot and neglected it for the nonce.

Vers. 17. At he loved cursing, &c. ] The back-slider in heart shall he filled with his own Ways, Prov. 14.14. Cursing men are cursed men, as were easy to instance in sundry, as Hacket hanged in Q. Elizabeth's Reign, and Sir Jervase Ellowaies Lieutenant of the Tower in K. James his days, according to their own wishes. See Mr. Clerks Mirror, p. 210 &c. The Jews are still great cursers of Christians, they shut up their daily prayers with Maledic Domine Nazaraek, and how it cometh home to them who knoweth not, even wrath to the utmost, I Thess. 2.16?

Vers. 18. As he clothed himself with cursing as with his garment ] Ut vestis commens • rata corpori, as the inner garment that sticks closest to the body, and is not done off, but with much ado, as he hath wrapped, and trussed up himself in cursing.

So let in come into his bowels like water ] Let him have his belly full of it, and his bones full too.

And like ey! ] Which easily soaketh through. See Nam. 5.22.

Vers. 19. Let it be unto him as a garment ] Not as an inner, but outer garment also, that men may see and say, This it an accursed person; the visible vengeance of God pursueth him.

Vers. 20. Let this be the reward ] Opus vel Oper a precium. The same Hebrew word signifieth Work and Wages, Job 7.2. Isa. 49.4. persecutors shall be sure of their payment.

Vers. 21. But do thou for me ] Fas mecum, sis mibi à latere, stick to me, act on my behalf, and for my behoof.

Vers. 22. For I am poor and needy ] As a Lazar showeth his ulcers to move pity; so doth David his indigency, and aylements.

And my heart is wounden ] I have mine inward troubles also; or I am cordicisus vulneratus, almost dead, animam age.

Vers. 23. I am gone like the shadow ] Abii, perii, evenui, I vanish as the long shadows do, so soon as the Sun setteth.

As the Locust ] Leapeth from hedge to hedge, so do I from place to place, being tossed from post to pillar, 〈 in non-Latin alphabet 〉 I Cor. 4.

Vers. 24. My knees are weak through fasting ] Either for lack of meat, or stomach to it; genua la • am, my knees buckle under me, the strong men bow themselves, Eccles. 12.3.

My flesh faileth of fatness ] I am lean and low brought. Christ might well cry out, My •• a •• ess, my leanness; so busy he was for his Father, and so worn out, that they judged him well nigh fifty, when he was not much above thirty, Job. 8.57.

Vers. 25. I become also a reproach ] In respect of my leanness.

They shaked their beads ] This is threatened as a curse, Deut. 28. but may befall the best, as it did our Savior, Psal. 22. Mat. 27.

Vers. 26. Help me, O Lord ] Prayer, like those arrows of deliverance, must be multiplied, as out trouble is lengthened and lieth on.

Vers. 27. That they may know ] That I am delivered merely by thy presence and power. It is the ingenuity of the Saints, in all their desired, or expected mercies to study God's ends more than their own.

Vers. 28. Let them curse, but bless thou ] Yea the rather, as a Sam. 16.12. and I wot well that those whom thou blessest shall be blessed, as Isaac once said of his son Jacob, Gen. 27.33.

When they arise ] To plead their own cause, cousa extidant.

Vers. 29. As with a mantle ] Sicut diploide, saith the Vulgar, as with a doublet, q.d. Let them be double ashamed; for which purpose also he here doubleth his prayer.

Vers. 30. I will greatly praise the Lord ] Diligenter & impense, God's blessings are binders; and great deliverances call for suitable praises, the neglect hereof is crimen stellionatus, cozenage.

Vers. 31. For he shall stand at the right hand ] As a faithful and powerful ( 〈 in non-Latin alphabet 〉 sive 〈 in non-Latin alphabet 〉 ) Champion, and not as Satan standeth at the persecutors right hand, verse. 6.

From those that condemn him ] Heb. From the judges of his soul, sc. Saul, and his Courtiers, who judged him worthy of death.

PSAL. CX.

A Psalm of David ] Concerning Christ, saith R. Obadiah, and so say Christ himself, Mat. 22. and his Apostles, I Cor. 15. Heb. 7. & 10. though some Rabbin's maliciously say otherwise, as R. Joseph, ca • us qui bic cae • li • , to say the best of him, and other Jew Doctors, who stagger here in their expositions, as drunkards.

Vers. 1. The Lord said unto my Lord ] In this one verse we have a description of Christ's person, his ware and his victory; so that we may say of it (and so indeed of the whole Psalm, which is an Epitome of the Gospel) as Tully did of Bru • as his Laconical Epistle, Quàm multa, quàm pancis! How much in a little. See the Note on Mat. 22.44.

Sit thou at my right hand ] Sit thou with me in my Throne • , having power over all things in heaven and earth, Matth. 28. Christ, as man, received, what, as God, he had before.

Until I make thine enemies thy footseel ] Foes Christ hath ever had, and shall have to the worlds end; but then they shall be all in a place fittest for them, viz. under Christ's feet; even those who now se • up their Crests, face the heavens, and say unto the King, Apos ••• t • , 〈◊〉 it 〈◊〉 with him.

Vers. 2. The Lord shall send the Ro • of thy strength ] That is, the Gospel, that Scepter of Christ's Kingdom, that power of God to salvation, unto as many as believe, mighty through God to work 〈◊〉 , 2 Cor. 10.5. Act. 20.31. even the preaching of Christ's cross.

Out of Sin ] For salvation in of the 〈◊〉 Job. 4. 〈◊〉 lem till, &c. Act. 1.

Rule thou it the midst of thin • enemies ] Among Jews, Pagans, Turks, Papaga • s, those that will not bend, let them break; those that will not stoop to thy Government, let them feel thy power, Psal. 45.5.

Vers. 3. Thy people shall be willing ] All Christ's subjects are Volunteers, free-hearted, like those Isles that wait for God's Law, Isa. 42.8. Zech. 8.11. They love to be his servants, Isa. 56.6. Lex voluntaries quaerit, saith Ambrose.

In the day of thy power ] Copiarum tuarum of thine Army, or of thy Militia, when thou shalt lead on thy Church Militant, and be in the head of them, conquering and to conquer, Rev. 6.2. Some understand it of the Christian Sabbath day.

In the beauties of holiness ] i.e. In Church assemblies, in the beauty of holy Ordinances, at the administration whereof, Christ's Birth-dew, that is, the influence of his Spitis and his presence in those Ordinances is from the womb of the morning, i.e. is of that generating and enlivening virtue, that the dew of the teeming morning is to the seeds and plants of the earth. An apt similitude both to express the multitude of Christ • converts, and the manner of their heavenly generation. See Mac. 5.7. with the Note.

Vers. 4. The Lord hath sworn, &c. ] Christ's Priestly Office, as well as his Kingly, is here described, whereof how many, and how great mysteries there are, see Heb. 7. with the Notes. The Church is collected and conserved not only by Christ's Kingly power, but also by his Priestly mediation.

Thou art a Priest ] 1. To expiate. 2. To intercede.

After the order of Melchizedek ] Who whether he were Shem, or some other, is not easy to determine. Melchizedek was a King, and a Priest. Christ was more, a Priest, a Prophet, and a King. These Offices have met double in some others; as Melchizedek, was King and Priest, Samuel a Priest, and a Prophet; David a King, and a Prophet; but never met all three in any, but in Christ alone.

Vers. 5. The Lord at thy right hand ] Before, Christ was at the Fathers right hand; here the Father at his; this is to show the equality of the Father, and the Son, falsh Jerome. Athanasius, by Lord here, understandeth the Holy Ghost. Others by thy right hand, will have the Church to be meant, who is promised protection and victory. The Lord Christ shall slay her enemies in battle verse. 5. compel them to fly and turn their backs, verse. 6. pursue them flying, verse. 7. as Judge. 7.5. &c.

Vers. 6. He shall judge among the heathen ] Do execution upon his enemies, as verse. 1. whether Kings or Caitives.

He shall fill the places ] The ditches of their own camps.

He shall wound the heads ] Heb. Head; cruontabit caput, whereby some understand the Roman Empire, with its Image, Antichrist with his adherents, who are called Heathens, Rev. 11.2. Others, Turks and Saracens, reading the next words, Over the land of Rabbab, the chief City of the Ammonites, who were likewise Arabians; and so they make it an allusion to David's victories over the Ammonites, 2 Sam. 10. & 12.

Vers. 7. He shall drink of the brook in the way ] i. e. Of the wrath of the Almighty, pointing to Christ's state of humiliation, as in the next words to his exaltation; Or, he shall content himself with a low condition here; such as was that of Eli •• when he drank of the brook, I King. 17. Or, in the eager pursuit of his enemies, he shall drink hastily of the water next at hand, i.e. as Gideon, and his Soldiers did.

Therefore shall be lift up the hand ] Maugre the heads of his enemies, he shall rise again, reign, and triumph, and so shall all his members, after that through many •• ibulations they have entered into the Kingdom of heaven. Christ's and their 〈◊〉 but a drinking of the brook, not a spring of water for perpetuity; they are 〈◊〉 a dark entry into out Fathers house, a dirty lane to a stately Palace, shut but your eyes, as that Martyr at the stake said, and there will be a change immediately. Look how the Disciples, after they had taken Christ into the ship, were presently at shore, after a Tempest: So the Saints have no sooner taken death into their besomes, but they are landed presently at the 〈◊〉 of 〈◊〉 , at the Kingdom of heaven.

PSAL. CXI.

Vers. 1. 〈◊〉 ye the Lord ] At the 〈◊〉 especially; for this and the other Hallelujatical Psalms that follow (called by the Jews the Great Hallelujah ) were sung as that and other solemn 〈◊〉 , in praise of God for his manifold mercies.

I will praise the Lord ] Musica huju • Psalmi insignis est, siquis come consequi potuit. The great are used in the composure of this, and some other Psalms (after the order of the Hebrew Alphabet) serveth both to set forth their excellency, and for the help of memory.

Vers. 2. The works the Lord aye great ] Magnalia; no small things are done by so great a hand. Grandior solet esse Deus in parvulis quam in magnis; in formic is major anima quam in Elephantis in nanis quam in gigantibus.

Sought out of all them ] q.d. Great though they be, yet are they seriously sought into, and found out by those that delight therein; and the deeper they dive into them, the sweeter they find them. Basil diligently described many creatures; and so did Ambrose after him. Pliny (who was himself a very great searcher in Natures secrets) telleth of one who spent eight and fifty years in learning out the nature of the Be, Et non duns assecutus sit omnies, and yet could not attain to all. Our Anatomists find still new wonders in the body of a man, &c. God hath shown singular skill in his works, that men might admire him; But woe to such as regard not his handy-work, Isa. 5.12.

Vers. 3. His work is honorable ] Heb. Honor and glory, they all come tipped and gilt, with a glory upon them, à centro ad coelum. This the brutish man knoweth not, Psal. 92.6.

His righteousness endureth forever ] His judgments are sometimes secret, but always just.

Vers. 4. He hath made his wonderful, &c. ] Memorabilia reddedit mirabilia sua clemens & misericors Jehovah.

Vers. 5. He bath given meat ] Heb. a prey, Escam demensam; as he did Manna to the Israelites to each an Homer; so to all his he giveth food convenient for them, Prov. 30.8. Cibum & petum quae sunt divitiae Christianorum.

He will ever be mindful of his Covenant ] To pass by his people's sins, and to supply all their necessities: All his paths to such are not mercy only, but truth, Psal. 25.

Vers. 6. He hath shown his people, &c. ] To them it is given to see, but not to others who are delivered up to a judiciary blindness. Call unto me and I will answer the • , and show thee great and hidden things which thou knowest not, Jer. 33.3.

That he may give them &c. ] Yea power over all Nation • , Rev. 2.

Vers. 7. The works of his hands ] They speak him a true and just God. Chrysostom taketh truth here for mercy, and noteth that God usually mixeth mercy with justice; yet sometimes he sendeth an evil, an only evil, Ez. k. 7.

All his commandments ] That is, his promises added to his commandments; or they are so called, because firm and sure, as the commandments of an Emperor.

Vers. 8. They stand fast forever and ever ] The promises are infallible, good sure hold, not yea and nay, but Yea and Amen.

And are done ] i.e. Ordained, made, and ratified.

Vers. 9. He sent redemption to his people ] Once out of Egypt, ever out of Satan's thralldom.

He hath commanded his Covenant forever ] Sic cum popule suo pactus est ut de ipsius pacti observatione certis edict is caverit, as he covenanted, so he looketh his commandments should be respected, which are as binding to us, as his Covenant is to him; and through grace, his Covenant is as binding to him as those are to us.

Holy and reverend is his Name ] Which therefore we should not presume in a sudden unmanne • liness to blurt out. The Jews would not pronounce it. The Grecians (as Soudas observeth) when they would swear by their Jupiter, forbare to mention him This is check to the profaneness common amongst us. Let those that would have their name reverend, labor to be holy as God is holy.

Vers. 10. The fear of the Lord is be beginning of wisdom ] Or the principal point and chief perfection. See Prov. 1.7. and Job 28.28. with the Notes.

A good understanding have all they ] So much a man knoweth in true account, as he doth; Hence understanding is here ascribed to the will; so Job 28.28. See Eccles. 10.2 some render it, Good success.

His praise endureth forever ] i.e. God's praise; for they that understand it of the godly wise man, understand not the propriety of the Hebrew word Tebilla • , saith an Interpreter.

PSAL. CXII.

PRaise ye the Lord ] See Psal. 111. verse. 1. Blessed is the man that feareth the Lord ] That obedientially seareth him as aforesaid, Psal. 111.10. that feareth the Lord, as Abraham did, Gen. 22.12. who is the blessed man here described, say the Jew-Doctors, because he kept the whole Law from 〈◊〉 to Tau (this Psalm also is Alphabetical as the former) wish his whole heart, delighting in God's commandments, and hastening to fulfil them; as when he left his Country, circumcised his family, sacrificed his son.

That delighteth greatly in his commandments ] And thereby showeth that his fear of God is filial and amicable, not base and servile, which ever carrieth tor •• ent along with it; and he that so seareth, is not made perfect in love, I Job. 4.18. cannot but hate him whom he so feareth; for Quam metuunt oderunt.

Vers. 2. His seed shall be mighty upon earth ] As Abraham's was, and besides, the reward of his humility and fear of the Lord was riches and honor, and life, Prov. 22.4. For godliness is profitable to all things, having the promises of this life, and of that to come, I Tim. 4.8. as in this Psalm is fully set forth.

The generation of the righteous, &c. ] Personal goodness is profitable to posterity, and the contrary.

Vers. 3. Wealth and riches ] Wealth enough, as the word Hon signifieth a well-contented sufficiency. His chambers shall be filled with all precious and pleasant riches, Prov. 24.4.

His righteousness endureth forever ] He is not the worse for his wealth, nor drawn aside by the deceitfulness of riches; which yet is hard and happy.

Vers. 4. Unto the upright, there ariseth light in darkness ] i.e. Joy in tribulation, as did unto the Martyrs, plenty in penury, at having nothing, and yet possessing all things, 2. Cor, 6 10. If they have not an external affluence, yet they have an internal influence of grace and comfort, which is far better and sweeter, I Tim. 6.6. Some render the words thus, He who is gracious, and full of compassion, and righteous (i.e. God ) causeth light to arise in darkness upon the upright; who also, is, according to his measure, and by participation from God, gracious, merciful, and righteous.

Vers. 5. A good man showeth favor and lendeth ] A public-spirited man, Rom. 5.7. maketh his moderation to be known to all men, Philip. 4.5. and lendeth, looking for nothing again, Luk. 6.35. Thence it is that to him light ariseth in darkness; the merciful shall have mercy, Mat. 5.7. Some render it, Bene vire qui miseratur, Well is the man, or, Well will it be with the man that pitieth and lendeth. The Hebrew hath it, That is pitying and lending, ever in such actions.

He will guide his affairs with discretion ] Heb. With judgment; neither illiberal not prodigal, not withered handed when he should give, nor yet stretching beyond the staple; for that were to spoil all. Tremellius rendereth it, Moderatur res suas, ex officio.

Vers. 6. Surely be shall not be moved forever ] Non nutabit. The world thinketh liberality to be the ready way to beggary: But it is otherwise, Isa. 32.8. The liberal man deviseth liberal things, and by liberal things he shall stand. Not getting, but giving is the way to wealth.

The righteous shall be in everlasting remembrance ] Namely with the righteous. Demetrius hath good report of all good men, and of the truth itself, 3 Job. 12. As for wicked men. Calumnias corum nunqu • m effugit, there is no escaping their cavils and calumnies.

Vers. 7. He shall not be afraid of evil tidings ] When the miserly miscreant is ready to make away himself for feat of what evil may follow, this man is undaunted and unappaled. The fear of God so ballasteth his hears, that he floteth steadily; and blow what wind it will, he saileth sat to the port. Fides famem non formidat, Faith seareth no famine, nor anything else; when as a sound of sear is ever in the wicked man's cars, Job. 15.

His heart is fixed ] viz. Upon the promises of God, and hence he 〈◊〉 a spiritual security, a blessed Sabbath of Spirit; he is freed, if not from the common destruction, yet from the common distraction; for he knoweth whom he hath trusted. Praeclara est equabilitas in omni vita, & idem semper vnitus, eademque frons, saith Cicero, It is a brave thing to have a well-composed spirit in all changes, and to look alike however the world goeth. The heathens tell us that C. Lalius was such an one, and Archimedes, and Socrates, who are said to have been far above all fear of, or grief at, any disaster. But that could not be, because their hearts were not fixed, trusting in the Lord. And how Socrates (the best of them) staggered and faultered when he came to die, appeareth by his last speech, as it is related both by Plato and Cicero.

Vers. 8. His heart is established ] Heb. Underpropt, shored up.

He shall not be afraid ] Of any adverse power, Psal. 3. & 27.

Until he see his desire ] Which his faith will once work out.

Vers. 9. He hath dispersed ] Or, made a scatter, yet with discretion, giving liberally, but most of all where is most need, and with a specialty of respect to the family of saith, Gal. 6.

His righteousness endureth forever ] The reward of his charity is lasting, or his charity is never at an end; he giveth after that he hath given, as a spring runneth after it hath run, as the Sun shineth after it hath shone. See a Cor. 8.

His horn shall be exalted ] i.e. His head, as 1 Sam. 2.1, 10.

Vers. 10. The wicked shall see it ] Vir improbus & reprobus; The covetous Caitiff who sat a brood upon his bags, and befooled the bountiful man, shall himself come to beggary, which he so much feared, and be ready to eat his own nayis through envy at the others prosperity; and because he cannot come at his heart, he seeds upon his own, yea puts himself into an hell above ground, both for pain of loss, and pain of sense, as here.

PSAL. CXIII.

VErs. 1. Hallelujah ] See Psal. 111.1.

Praise, Oye servants of the Lord ] None but such can do it, or are fit for it; and for such, praise is comely, Psal. 147.1. as unthankfulness is an ugly sin, but especially in Ministers, those servants of the Lord, by a specialty.

Praise the name of the Lord ] Ter repetit, Trinitatem subindicando, saith One; Others note that by this threefold Praise ye, the Psalmist taxeth men's dullness, and exciteth their diligence to this divine duty.

Vers. 2. Blessed be the Name of the Lord ] Praise him with utmost intension and extension of spirit and of speech. God is therefore called by an appellative proper, The blessed One Baruch-bu, Mark. 14.61. Luke 1.68.

From this time, &c. ] A nunc & usque.

Vers. 3. From the rising of the Sun ] i. e. All the world over, in all places and at all times. North and South are not mentioned (but included) because not so well peopled.

Vers. 4. The Lord is high, &c. ] He looketh on the earth as on a Ant-hillock. All Nations to him are but as a drop of a bucket, Isa. 40. Quantilla ergo es in istius gu •• ae particula?

And his glory above the heavens ] These are as far beneath him in glory, as in situation. Angels understand him not fully.

Vers. 5. Who is like, &c ] See Psal. 89.6. He Is imparallel.

Who dwelleth on high ] Heb. Who exaheth to dwell. Oh that we could fly, a pitch any way proportionable by exalting his Name together, Psal. 34.3.

Vers. 6. Who humbleth himself ] Lo, it is a condescension in God to vouchsafe to look one of himself upon the Saints and Angels, how much more upon us? Since fin se • teth us • urt her beneath a worm, than a worm is beneath an Angel.

Vers. 7. He raiseth up the poor, &c. ] David for instance, besides many others; as Agathecles, 〈◊〉 , Maximinianus, &c. whom he raised from the lowest stair to the very highest step of honor and opulency.

Vers. 8. That he may set him with Princes ] See 1 Sam. 2.8. Hannabs song, where of this seemeth to be an abridgement.

Vers. 9. He 〈◊〉 the 〈◊〉 we man to keep house ] Heb. To dwell in an house, that is, to have a house full of Children, and so to build her husbands house, Ruth 4.11. This is applied to the Church (which is the theater of the World, wherein God showeth his special providence and power) Isa. 54, 1. Gal. 4.26, 27.

PSAL. CXIV.

VErs. 1 When Israel went out of Egypt] Emedie gentis, idest ex viscoribus Aegyptiorum, qui •• s quasi deglutiebant, out of the midst of that Nation, that is, out of the bowels of the Aegpytians, who had as it were devoured them; thus the Jew-doctors gloss upon this Text.

From a people of strange language ] And yet more estranged affections, jeering them, and their Religion, as the word Lognez (which is of affinity with Logneg a scoffer) seemeth to sound. Afterwards it was prophesied that five Cities in the land of Egypt should speak the language (or lip) of Canaan, Isa. 19.18. viz. when the Lord should turn to them, a pure language, Zeph. 3.9.

Vers. 2. Judah was his sanctuary ] Or Sanctitie, or Sanctification. This was an happy change for them, from their Egyptian Idolatry, Ezek. 23.19. like as it was from their Egyptian servitude, when Israel became God's dominions, dominations and signiories.

Vers. 3. The Sea saw it and fled ] When God will deliver his people, and perform his promises unto them, nothing shall hinder, but all Creatures shall contribute their helps; for they are all his servants, Psal. 119.91.

Vers. 4. The Mountains skipped like Rams ] scil. at the giving of the law, Exod. 19.18. which also causeth heart-quakes in believers; but the unjust knoweth no shame, Zeph. 3.5. is past feeling, Ephes. 4.19.

Vers. 5 What ailed thee, O thou Sea ] Or, what came to thee? can there any natural reason be given? or was it God's powerful presence only that caused you to run retrograde? Atheists and unbleevers will search the Devils scull to find out something whereby they may elevate God's great works, and elude his Arguments; as Pharaoh sat not down under the miracle, but sent for the Magicians, and hardened his own heart.

Vers. 6 Ye Mountains that ye skipped, &c. ] These two verses teach us, saith One, that we may many times ask questions, and yet neither doubt of the matters, nor be ignorant in them.

Vers. 7 Tremble thou Earth, f ] Heb. See in pain as a travelling woman; for if the giving of the law had such dreadful effects, what should the breaking thereof have?

At the presence of the God of Jacob] Whom Jacob, that is. God's covenanted people, knoweth and confideth in a midst all his austerities, Isa. 63.16. and can boldly say, as Hab. 1.12. Art not thou from everlasting O Lord my God mine holy one? we shall not die.

Vers. 8 Which turned the rock into a standing water ] Set the Rock of Rephidi •• abroach, and made it not only a standing water ( stagnum, as here) but a running river; for the Rock followed them; and that Rock was Christ, 1 Cor. 10.4. with Joh. 4.14. & 7.38.

The Flint into a fountain of Waters ] Still God worketh for his people, in oppositis mediis (as Luther expresseth it) by contrary means, and rather than they shall want necessaries, he both can and will work miracles.

PSAL. CXV.

VErs. 1 Not on to us Lord, not unto us ] This is the godly man's 〈◊〉 , and his daily practice. See Gen. 41.16. Act. 3.12, 16. 1 Cor. 15.10. Luk. 19.16. Nor we, but thy Talents have gained other five, and other two, &c.

There is no merit at all in us, faith the Chaldee here; the bowles of the Candlestick had no oil but that which dropped from the Olive-branches. It is therefore very good counsel that 〈◊〉 gives his friend 〈…〉 illi do 〈…〉 ; In all thy good deeds give God the glory, and take up • lowly thoughts of thyself.

Vers. 2 Wherefore should the Heathen say ] Why should they thus be suffered or occasioned to blaspheme thee, and twit us with our Religion? Hence some conceive that this Psalm was made in the time of the babylonish captivity by Daniel (saith one Jew-doctor) when he expounded Nebuchadnezzar's dream; by the three Worthies (saith Another) when they were in the fiety furnace. See Psal. 42.10 & 79.10.

Vers. 3 But our God is in the Heavens ] Where your terricula your fray-bugmawmets never were; like as one being asked by a Papist, where was your Religion before Luther? answered, In the Bible, where your Religion never was. This But seemeth uttered with indiguation. 〈 in non-Latin alphabet 〉 , saith Basil, on a like occasion; Our God is no dunghill-deity.

He hath done whatsoever be pleased ] Without either help or hindrance of any.

Vers. 4 Their Idols are silver and gold ] Take them at the best, they are no better; and what is silver and gold but the guts and garbage of the earth? But some of them might say as Priapus in Horace,

Herodotus telleth us, that Amasis had a large laver of gold, wherein both he and his guests used to wash their feet. This Vessel he brake and made a God of it; which the Egyptians devoutly worshiped. And the like Idolomany is at this day found among Papists; what distinction soever they would fain make betwixt an Idol and an Image, which indeed (as they use them) are all one.

The work of men's hands ] And therefore they must needs be goodly gods, when made by bunglers especially, as was the rood of Cookram; which if it were not good enough to make a God, would make an excellent Devil, as the Major of Doncaster merrily told the complainants.

Vers. 5 They have mouths, but speak not ] Unless the Devil haply speak in them, and by them, as at Delphi; or the false Priests, as here in times of Popery.

Eyes have they, But they see not ] And yet with wires and other devises they were made here once to goggle their eyes, to move their chaps apace, as well a paid when something of worth was presented them; as if otherwise, to look at eyes end, and to hang a lip.

Vers. 6 They have cars, but they hear not ] But are as deaf as door-nails, to the prayers of their suppliants. The Cretans pictured their Jupiter without ears; so little hearing or help they hoped for from him. Socrates in contempt of Heathen God's, swore by an Oak, a Goat, a Dog; as holding these better (gods than those. Varro saith, They that first brought in pictures to be worshiped, Ii civitatibus suis & meturn dempserunt, & errorem addiderunt, took away fear, and brought in error.

Noses have they, but they smell not ] As the Painter may paint a flower with fresh colors, but not with sweet savor, with this Motto, No further than colors; so the Carver may draw out an image, but not make it draw in the breath, with this Motto. No further than fashion.

Vers. 7 They have hands, but they handle not ] Curious and artificial (for Art is Natures ape) but useless, and for show only. (if Esculapius, or the Lady of Loretto restore the lame or the blind, it is the Devil with his lying wonders, 2 Thes. 2.

Feet have they, bus they walk not ] As those pictures in Plato made by Dedalus, which if they were not bound; would fly away; or Vulcaus three-footed stools in Homer, which 〈◊〉 • eigned to have run on wheels of their own accord, to the meeting of the God's; and after that to return in like fort back again. The Tyrians besieged by Alexander chained up their God Hercules that he might not go from them in that strait, and yet they were not delivered.

Neither speak they through their threat ] They do not so much as chatter like a Crane, or 〈◊〉 a Dove, Isa. 38.14. 〈◊〉 are 〈◊〉 idols, as the Apostle calleth them. These are things commonly known 〈◊〉 thus 〈◊〉 for the 〈◊〉 of 〈…〉 ; who yet are so bewatched that they will needs 〈◊〉 upon these gods of their own making. O vanas hominum mentes, &c. — O the spirit of fornication, &c.

Vers. 8 They that make them, are like unto them ] Blind and blockish, Vervecum in patria crass{que} sub aere nasi; given up by a just God to a judiciary stupidity. See Isa. 44.9, 10, 11, &c. Rev. 9.20 their foolish hearts were darkened, and they were delivered up to a reprobate sense, to an injudicious mind, Rom. 1. to strong delusions, vile affections, just damnation.

So is everyone that trusteth in them ] Idols were never true to such as trusted in them; but such deserve to be deceived, as being miserable by their own election, Jon. 2.8.

Vers. 9 O Israel trust thou in the Lord ] Whatever others do, Josh. 24.15. and the rather, because others do not, Psal. 119. the worse they are, the better be ye.

He is their help, and their shield ] God is engaged in point of honor to help and protect those that trust in him.

Vers. 10. O house of Aaron, trust in the Lord ] Ministers must be patterns to others of depending upon God, and living by saith; as did Mr. Bradshaw, Mr. Lancaster, and many other famous Preachers of latter times, whom god inured to a dependence from day today upon his Providence for provisions; and (as a grave man of God sometimes said, Whereas many others have, and eat their bread stale ) these received their bread, and ate it daily new from his holy hand.

Vers. 11 Ye that fear the Lord ] Peregrini ex omni populo, saith Ibn-Ezra, devout persons out of every Nation dwelling among the Jews, though not absolute Proselytes, Act. 2.5. & 10.2. & 13 16. Such also fearing the Lord are heirs of the promises; and therefore may boldly say, The Lord is my helper, and I will not fear what man shall do unto me, Heb. 13.6.

Vers. 12 The Lord hath been mindful of us, he will bless us ] God hath, God will, is an ordinary Scripture- Medium, as hath been aboye noted.

He will bless the house of Israel] Not help and keep them only, but bless them with the blessings of both lives; for he is no penny-Father, &c. See Ephes. 1.3.

He will bless the house of Aaron] Ministers were ever a distinct order from the rest. Note this against the Libertines who would gladly make a jumble, affirming the Ministry to be as arrant a juggle as the Papacy itself.

Vers. 13 He will bless ] Such shall abound with blessings, Prov. 28.20.

Both small and great ] Whether in age or degree, Act. 10.34, 35.

Vers. 14 The Lord shall increase you ] Or, The Lord increase you (derech tephilla, prayer wise) as the Rabbin's read it.

You and your Children ] The care of whose welfare prevaileth far with religious Parents, and sitteth close upon their spirits.

Vers. 15 You are the blessed of the Lord, &c. And therefore shall be blessed, as Isaac said of his son Jacob, Gen. 27.33.

Which made Heaven and Earth ] And will rather unmake both again, than you shall want help, and comfort.

Vers. 16 The Heaven, even the heavens are the Lord's ] As the special place of his delight and dwelling; yet not so as if he were there cooped up and concluded; for God is immense and omnipresent, yea totally present, wheresoever present. The Heavens have a large place, but they have one part here, and another there, Not so the Lord; he is not commensurable by the place, but everywhere all-present.

But the Earth hath he given ] Or, let out, as to his Tenants at will, for he hath not made them absolute owners to do therein what they will, and to live as they list; Ye have lived in pleasure on the Earth, and been wanton, Jam. 5.5. A heavy charge. Calvin tells of a loose fellow that used in his cups to allege this text.

Vers. 17 The dead praise not ] Therefore be active for God while we are upon Earth; where for this he give thus life and livelihood. See Psal. 6.6.

Vers. 18 But we will bless the Lord ] For if he lose his praise in us, he will lose it altogether; and so all things will come to nothing; quod abfit •

PSAL. CXVI

VErs. • I love the Lord ] Heb. I love: because the Lord hath heard, &c. Vox abrupta & ecliptica, an abrupt concise ecliptical expression, betokening an inexpressible inconceivable passion, or rather pang of love, such as intercepteth his voice for a time, till recollecting himself, and recovering his speech, he becometh able to tell us, not only that he loveth, or is well satisfied, but also why he loveth, and is all on a light flame as it were, viz.

Because he hath heard my voice ] Though but an inarticulate incondite voice: Lam. 3.56. Thou hast heard my voice: hide not thine ear at my breathing, at my cry.

And my supplications ] My prayers for grace, when better formed and methodized.

Vers. 2 because he hath inclined his ear ] As loath to lose any part of my prayer, though never so weakly uttered; therefore he shall have my custom, Psal. 65.2. O thou that hearest prayer, unto thee shall all flesh come.

As long as I live ] Heb. in my days, that is say some, whilst I have a day to live. Others sense it thus, In the time of my affliction (confer Psal. 137.7. Lam. 1.21.) which by the word days he noteth to be of long continuance.

Vers. 3 The sorrows of death compassed me ] See Psal. 18.4, 5. Pictura poetica ingentium periculorum. Sorrows, or pangs, and those deadly ones, and these compassed me as a bird in a snare, or a beast in a grin.

The pains of Hell (or the griefs of the grave ) gat hold ] Heb. Found me, as Num. 32.23.

I found trouble and sorrow ] Straits inextricable cause sorrows inexplicable. The word signifieth such sorrow as venteth itself by sighing, Isa. 35.10. & 51.11.

Vers. 4 Then called I upon the name of the Lord ] That strong Tower, whereto the Righteous run and are safe, Prov, 18.10. Others have other refuges, the witch or Endor, the god of Ekron, the arm of flesh, &c.

O Lord I beseech thee ] Ana, blandiontis & deprecantis particula. The Psalmist here hath a sweet way of insinuating, and getting within the Lord; which oh that we could skill of.

Deliver my soul ] q.d. It is my soul, Lord, my precious soul that is sought after; oh deliver my soul from the sword, my darling from the power of the dog, Psal. 18.20.

Vers. 5 Gracious is the Lord, &c. ] Gracious God is said to be, and merciful, that we despair not; Righteous also, that we presume not. Or, faithful in performing his promises, as 1 Joh. 1.9. and this was David's comfort amidst his sorrows.

Vers. 6 The Lord preserveth the simple ] Heb. The perswasible (opposed to the scorner, Prov. 19.25.) the plain-hearted (opposed to the guileful, 2 Cor. 1.12. & 11.3. Rom. 16.19.) the destitute of human help, that committeth himself to God, and patiently resteth on him for support and succor, Psal. 102.1 — 17.

I was brought low ] Or, drawn dry; I was at a great under, at a low ebb; I was exhausted or emptied as a pond, strengthlesse, succorless, clean gone in a manner.

And he helped me ] The knowledge that David had of God's goodness was experimental. See the like, Rom. 8.2. A Carnal man knoweth God's excellencies and will revealed in his word only, as we know far Countries by Maps; but an experienced Christian, as one that hath himself been long there, 1 Cor. 2.14, 15, 16.

Vers. 7 Return unto thy rest, O my soul ] The Psalmist had been at a great deal of unrest, and much off the hooks, as we say • Now, having prayed (for prayer hath vim pacativam; a pacifying property) he calleth his soul to rest; and rocketh it asleep in a spiritual security. Oh learn this holy art; Acquaint thyself with God, acquiesce in him, and be at peace; so shall good be done unto thee, Job 22.21. Si • Sabbathum Christi. Luth.

For the Lord hath dealt bountifully with thee ] Of Sertorius it is said, that he performed his promises with words only. And of the Emperor Pertinax, that he was magis blandus quam beneficus, rather kind spoken than beneficial to any; No • so the Almighty.

Vers. 8. For thou hast delivered my Soul, &c. ] The better to excite himself to true thankfulness, he entereth into a particular enumeration of God's benefits. It is not enough that we acknowledge what God hath done for us in the lump, and by whole-sale. See Exod. 18.8. how Moses brancheth out God's benefits: So must we, rolling them as Sugar, and making our utmost of them.

Vers. 9. I will walk before the Lord ] Indefinenter a • bulabo: I will not only take a turn or two with God, go three or four steps with him, &c. but walk constantly and in all duties, before him, with him, after him. Hypocrites do not walk with God, but halt with him, they follow him as a Dog doth his Master, till he comes by a carrion; they will launch no further out into the main than they may be sure to return at pleasure safe again to the shore.

In the land ] i.e. here in this world, called also the light of the living, Psal. 56.13. and 52.5. Job 28.13.

Vers: 10. I believed, therefore have I spoken ] Fundamentum et fulcrum vera spei est fides viva. Hope is the daughter of faith, but such as is a staff to her aged mother; and will produce a bold and wise profession of the truth before men, as also earnest prayer to God. It is as the Cork upon the Net: though the lead on the one side sink it down, yet the Cork on the other keeps it up. Some translate the words thus: I believed, when I said, I am greatly afflicted: I believed when I said in my haste, all men are Liars. q. d. Though I have had my offs and my ons, though I have passed through several frames of heart, and tempers of soul in my trials, yet I believed still, I never let go my hold, my gripe of God in any perturbation.

Vers. 11. I said in my haste ] in my heat, trepidation, concussion, out-burst. Saints may have such, as being but men, subject to like passions; and as meeting with many molestations, satanical and secular; and left sometimes to themselves by God, as was good Hezekiah, for their trial and exercise. The Sea is not so calm in summer, but hath its commotions: the mountain so firm, but may be moved with an Earth-quake. Doggs in a chafe bark sometimes at their own masters; So do men in their passions let fly at their best friends. When the taste is vitiated, it mistastes. When there is a suffusion in the eye (as in case of the jawndise) it apprehends colors like itself: So here. Abraham felt the motion of trepidation; meek Moses was over-angry at Meribah; so was Job, Jonas, Jeremy, &c. Ira comes of Ire, say Grammarians: because an angry man goes out of himself, off from his reason; and when pacified, he is said, redire ad se, to return to himself.

All men are Liars ] Prophets and all: Samuel hath deluded me I doubt, in promising me the Kingdom, which I shall never come to, see 1 Sam. 27.1. Some make the meaning to be thus, what can I hope for, seeing every man betrayeth me, and that I can trust nobody? The truth is, that every man is a liar, either by imposture, and so in purpose, or by impotency, and so in the event, deceiving those that rely on him, Psal. 62.9.

Vers. 12. What shall I render unto the Lord ] This he speaketh as one in an ecstasy, ( Amor Dei est ecstaticus ) or in a deep demure what to do best for so good a God: Such self-deliberations are very useful, and acceptable, and thereunto are requisite. 1 Recognition of God's favors. 2 Estimation. 3 Retribution, as here.

Vers. 13. I will take the cup of salvation ] Calais • salut •• , vel omnis salutis, as in the drink-offerings, or as at the feast after the peace-offerings, see (1 Chron. 16.3.) wherein the feast-maker was wont to take a festival great cup; and in lifting it up to declare the occasion of that feast, and then, in testimony of thankfulness, to drink thereof to the guests, that they in order might pledge him. This was called a cup of salvation, or a health-cup, but not in the Drunkards sense. To this the Apostle seemeth to allude, 1 Cor. 10.17. when he calleth the sacramental cup, the cup of blessing. Heirom rendereth it, calicum Jesu accipium.

And call upon the name of the Lord ] Pray unto him, and so praise him. Or I will proclaim, and preach his praises, as 1 Pet. 2. • .

Vers. 14. I will pay my vows, ] This word pay, importeth that vows lawfully made are due debt: and debt, till paid, is a disquieting thing to an honest mind, Rom. 13.8. The Saints, in distress especially, used to make their Prayers with vows. Hence prayer is in Greek called 〈 in non-Latin alphabet 〉 , a service with vows. Mr. Philpot Martyr, first coming into Smithfield to suffer, kneeled down and said, I will pay my vows in thee, O Smithfield.

Vers. 15. Precious in the sight of the Lord ] Rara, chara. God doth not often suffer his Saints to be slain, Psal. 37.32, 33. Or if he do, he will make inquisition for every drop of that precious blood, Psal. 9.12. See Psal. 72.14. with the Note. This David delivereth here as a truth, that he had experimented.

Vers. 16. O Lord, truly I am thy servant, I am thy servant ] Euge, O Jehovah, &c. by a real and an heavenly complement; thus he insinuateth, and therefore promiseth praise to God, verse. 17. and safety to himself, according to that Psal. 119.94 I am thine, save me.

And the Son of thine handmaid ] That is, of Ruth, say the Rabbin's: or rather of his immediate mother, a good woman, and haply better than his Father; as Monoahs wife had a stronger faith than himself; and Priscilla is named before her husband Aquila.

And the Son of they handmaid ] Not born abroad, and bought or brought into thy family: but tuus quasi vernaculus, et a ventre ad serviendum dispositus, born and bred up to thy service, of a child little.

Thou hast loosed my bonds ] Of affliction, of corruption, and made me Christ's freeman, brought me into the glorious liberty of thine own Children.

Vers. 17. I will offer to thee, &c. ] I will perform to thee not ceremonial service only, but Moral, and spiritual; such as thou shall accept through Christ, Col. 3.17. And will call, &c.] see verse. 13.

Vers. 18. I will pay ] See verse. 14.

Now ] Vows were to be paid without either diminution or delays, Deut. 23.21, 23. And herein Jacob (who is by the Hebrews called Votorum Pater, the Father of vows) was too short: for it was long ere he went up to Bethel.

In the presence of all his people] For good example sake. This also was Prince-like, Ezek. 46.10. the Kings seat in the Sanctuary was open, that all might see him there. 2 King 11.14. and 23.3.

Vers. 19. In the Courts of the Lord's house ] In coetu sacro; in the great Congregation, Psal. 22.25. and 66.13. where there is a more powerful, lively, and effectual working of the Spirit, Psal. 89.7. Heb. 4.1. 1 Cor. 14.24.

PSAL. CXVII.

VErs. 1. O praise the Lord all ye Nations ] viz. For Christ that gift, Joh. 4 10. that benefit, 1 Tim. 6.2. that desire of all Nations, Hag. 2.7. that good tidings of great joy to all people, Luk. 2.10 who are by him received into the glory of God, Rom. 15.7, 11. where the Apostle thus applieth this Scripture; and the Jew-Doctors confess that this short and sweet Psalm, is to be understood de beneficiis Messiae, of Christ, and his benefits.

Praise him all ye people ] Laudationibus commendate eum, so Tremel: rendereth it, praise him with a force, and as it were with a violence, with all your might, ye cannot possibly over-do.

Vers. 2. For his merciful kindness is great ] Invaluit, hath prevailed over us, breaking through all obstacles and impediments, whether within us or without us; eating its way through all rocks and remoraes, and though we would put it back, yet it will overcome us: his grace is irresistible, neither can it ever be taken away.

And the truth of the Lord ] As his mercy alone moved him to make promise, so his Truth bindeth him to perform the same. See 2 Sam. 7.18, 21. The word of promise bindeth God, and therefore it may seem to be stronger than God. If his merciful kindness prevail over us, as verse. 1. his truth prevaileth over him. The Jew doctors observe that the word Emeth, here used for truth, consisteth of Aleph, the first letter of the Alphabet; M •• the middlemost letter thereof, and Tan the last: to show that as God is Alpha and Omega, so the truth of God is the All in all of our comfort. Grace and Truth came by Jesus Christ this is the sum of all the good news in the World.

PSAL. CXVIII.

VErs. 1. O give thanks, &c. ] See Psal. 106.1.

Vers. 2. Let Israel now say ] All the Israel of God, for only such are fit to praise God: excellent words become not a fool; the Lepers lips are to be covered.

Vers. 3. Let the house of Aaron now say ] Ministers are Chieftains, Heb. 13.7, 17. and should be as the chief Chanters in God's praises.

Vers. 4. Let them now that fear the Lord say ] See Psal. 115.11. and observe, that the Psalmist beateth upon the 〈 in non-Latin alphabet 〉 (as doth also the Apostle, 2 Cor. 6. • .) Now, now, now, saith he; because, for ought we know, tis now or never, today or not at all; the dead praise thee not, Psal. 6.6.

That his mercy, &c. ] This is the fourth time in four verses, as Psal. 136. in everyone of those twenty six verses, like as a Bird that having gotten a Note recordeth it over and over.

Vers. 5 I called upon the Lord in distress ] Heb. out of distress, q. d. I celebrate not God mercy of course, but out of experience.

The Lord answered me ] Heb. Jah answered me with a large r •••• th. See Psa. 4.2

Vers. 6. I will not fear, &c. ] See Psal. 36.4, 11.

Vers. 7. The Lord taketh my part with them that help me ] Not only as one of my helpers, but instead of all, and more than all. How many reckon ye me at? said that General to his Soldiers, who were afraid of their enemies numbers; Cui adhaereo praest, He whom I take part with must needs prevail.

Vers. 8. It is better to trust in the Lord, &c. ] Luther on this text calleth it, Artem artium, & mirificam, ac suam artem, non fidere hominibus, that is, the Art of Arts, and that which he had well studied, not to put confidence in man; as for trust in God, he calleth it, Sacrificium omnium gratissimum & suavissimum, & cultum omnium pulcherrimum, the most pleasant and sweetest of all Sacrifices, the best of all services we perform to God.

Than to put confidence in man ] Quia mutatur aut fortuna, aut voluntas, aut vita, saith Genebrard, because either men may die, or their affections may die, or their wealth decay.

Vers. 9. Than to put confidence in Princes ] In ingenuis. Great men's words, saith one, are like dead men's shoes; he may go bare-foot that waiteth for them. Surely men of high degree are a lie, Psal. 62.9.

Vers. 10. All Nations compassed me about ] This is still the condition of Christ's Church in this evil world, to be hated of all, and set against with utmost might and malice. Haud perinde crimine incendii quam odio humani generis convicti sunt, saith Tacitus of those Christians at Rome put to cruel deaths by Nero, who having for his pleasure fired the City fathered it upon them, as people hated of all men.

But in the name of the Lord ] i.e. by faith in God's power and promises. We might also do great exploits against our Spiritual enemies, did we but set upon them with God's arms, and with his armor; did we but observe the Apostles rule, Whatsoever ye do in word, or deed, do all in the name of the Lord Jesus, &c. Col. 3.17.

Vers. 11. They compassed me about, yea &c. ] They thought to make sure work of me indeed, as Saul and his men, when they hemmed him in at M • on, 1 Sam. 23.26. as the Churches enemies, when they had gotten her, as a Bird into the s • a •• of the Fowler, Psal. 124.7. as when the adversaries said, They shall not know, neither see, till we come in the midd • st among them, and stay them Ne • . 4.11.

But in the name of the Lord I will destroy them ] E •• rva •• , •• eid •• , The word signifieth, Non 〈◊〉 dormi • uti ••• i • g • r • vict • ri •• , sed •• rtami & pr • l • a •• i, that he foiled not his foes without pains and peril. Towns were said to come into Th •• th • us his toils whiles he slept: but that was but a fiction of those that 〈◊〉 him.

Vers. 12. They ••• possed me about like Bees ] Like so many swarms of Bees, which being angered

Bees to be revenged lose their stings, and therewith their lives, or at least they become drones ever after. Wicked men are no less spiteful; they care not to undo themselves, so they may wrong the Saints; yea they are not unlike the Scorpion, of which Pliny saith, that there is not one minute wherein it doth not put forth the sting.

They are quenched (or kindled ) a • the fire of thorns ] Which is quickly kindled, and as quickly quenched, leaving no coals behind it. See Eccles. 7.6. The enemies of the Church may make a blaze, but they are but a blast.

Vers. 13. Thou hast thrust sore at me ] Thou, O Saul, or thou Ishbibenob, 2 Sam. 21.16. or thou, O Satan, setting such a work.

But the Lord helped me ] He sent from heaven and saved me: he came in the nick of time, as it were out of an Engine.

Vers. 14. The Lord is my strength and song ] i.e. The matter of my song, and mean of my joy. Trust in God shall once triumph.

Vers. 15. The voice of rejoicing, &c. ] q.d. Though themselves are but travellers, and their habitations tabernacles or tents; yet are they not without the joy of their salvation, which is unspeakable, and full of glory; so that they go merrily on their way feeding on this honey-comb (as once Sampson ) and God's Statutes are their songs in the house of their Pilgrimage, Psal. 119.54.

The right hand of the Lord, &c. ] This and that which followeth is the righteous man's ditty which he singeth incessantly. See on verse. 4.

Vers. 16 The right hand of the Lord is exalted ] By right hand here some understand the humanity of Christ, God's hand and our handle, whereby we come to take hold of God.

The right hand of the Lord doth valiantly ] Thrice he celebrateth God's right hand; to set forth his earnest desire to say the utmost; or in reference to the sacred Trinity, as some will have it.

Vers. 17 I shall not die, but live ] This he was well assured of by Faith: as was also the Church in Habbakkuk, chap. 1.12. Art not thou from everlasting, O Lord my God, mine boly One? we shall not die. Learned Keckerman lying on his death bed, and desirous (if it had so pleased God) to have lived a while longer for the finishing of those excellent pieces he had in hand, made use of these words of the Psalmist, I shall not die, but live, and declare the works of the Lord (he was then upon his system of natural Philosophy) but God had otherwise appointed it, and he submitted.

Vers. 18. The Lord hath chastened me sore ] Corripuit me seria & severa castigatione; and yet David was his darling.

But he hath not given me ever to death ] It might have been worse may the afflicted Saint say; and it will yet be better: It is in mercy, and in measure that God chastiseth his Children. It is his care that the Spirit fail not before him, nor the souls which he hath made, Isa. 57.16. If his Child swounds in the whipping, God lets fall the rod, and falls a kissing it, to fetch life into it again.

Vers. 19 Open to me the gates of Righteousness ] So the gates of the Sanctuary are called, because holiness becometh God's house forever: to keep out the profane, Porters were appointed. See 2 Chron, 23.19. and such were the Ostiarii in the primitive Church; their word was Canes for as, Dogs out of doces. See Reve. 22.15.

Vers. 20 This gate of the Lord ] Some make the former verse the request of the people, and this to be God's answer thereunto. Others make that to be David's speech to the 〈◊〉 , and this their answer, q.d. This beautiful gate is fit to be opened to the Lord alone: if others enter, they must be righteous ones only, and that to praise him.

〈◊〉 which the Righteous shall 〈◊〉 ] scil. With God's good leave and liking. Others may haply thrust into the Church, but then God will say, Friend how camest thou in hither? who required these things at your hands? who sent for you? O Generation of Vipers who hath forewarned you to fly from the wrath to come? The Sacrifice of the wicked is abomination: how much more when he bringeth it with a wicked mind? Prov. 21.27.

Vers. 21 I will praise thee, for thou hast heard me ] Luther rendereth it, because thou hast humbled and afflicted me: but withal thou art become my salvation.

Vers. 22 the stone which the builders refused ] David, and the son of David were by those, who seemed to be somewhat, laid aside, and slighted as abjects and refuse ones; but wisdom was ever justified of her Children.

Is become the head-stone of the corner ] Lap is dratonus sive frontatus, whereby the Church is supported as the sides and weight of a building are by a Principal binding corner-stone, against all blasts.

Vers. 23 This is the Lord's doing ] That David should ever come to the Kingdom, that Christ should so be raised from the lowest ebb of humiliation to the highest tide of exaltation, this is a wonder of wonders, a matchless miracle.

And it is marvelous in our eyes ] As all God's works are to those that have spiritual senses habitually exercised: but especially the great work of man's Redemption by Christ.

Vers. 24 This is the day which the Lord hath made ] The Queen of days, as the Jews call the Sabbath. Arnob • us interpreteth this text, of the Christian Sabbath: others, of the day of salvation by Christ exalted to be the head-corner-stone; in opposition to that dismal day of man's fall.

We will rejoice ] Or, Let us rejoice. Dull we are, and heavy to spiritual joy: and are therefore excited thereto.

Vers. 25 Save now I beseech thee ] Hosanna, as Mat. 21.9 an usual acclamation of the people to their new Kings.

Send now prosperity ] God will send it, but his people must pray for it; I came for thy prayers, Dan. 10.

Vers. 26 Blessed be he that cometh ] Blessed be Christ. Vivat Christus ejusque insignia, said John Clark of Melda, when for declaring against the Popes indulgences he was burnt in the forehead with a hot Iron.

We have blessed you out of the house of the Lord ] Thus say the Priests to the people. Ministers must bless those that bless Christ, saying, Grace be with all them that love our Lord Jesus Christ in sincerity, Ephes. 6.24. as if any do not, let him be Anathema Maranatha, 1 Cor. 16.22.

Vers. 27 God is the Lord who hath shown us light ] By giving us the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Cor. 4.6. he hath brought us out of darkness into his marvelous light, 1 Pet. 2.9.

Bind the Sacrifice with cords ] Make them fast there, till the Priests shall have time to offer them. Spare for no cost in showing your thankfulness for Christ and his benefits. Some render it Obligate solennitates in frondosis: Austin hath it in confrequent at ionibus.

Vers. 28 Thou art my God, and I will praise thee ] The people are taught to say thus; and the Greek, Arabic, and Latin translations repeat here, verse. 21. I will praise thee, for thou hast heard me; and art become my salvation. People can never be sufficiently thankful for their salvation by Christ. It is their duty, and should be their desire.

Vers. 29 O give thanks unto the Lord, &c. ] Repetit proae • i •• pro Epiloge. See verse. 1.

PSAL. CXIX.

VErs. 1 Blessed are the undefiled ] Pindarus and other Poets had their Ogdaades or Octonaries. This Alphabetical Poem (as Sixtus 8 〈◊〉 calleth it) is David's doubtless (though it hath no title to show to much) written in the days of his banishment under Saul; and far more worthy to be written in letters of gold than Pind ••• seventh Ode, which that profane fellow Politian preferred before any Psalm of David, the sweet finger of Israel. How much better his Co ••• 〈◊〉 Jacobus Furnius, who translated this Psalm into Greek and Latin verses, 〈◊〉 many Octonaries; and beginning each verse thereof with the same letter, after the manner of the Hebrew composure; which is very artificial, both for the excellency of the matter, and for the help of memory. The Jews are said to teach it their little ones the first thing they learn; wherein they take a very right course; both in regard of the heavenly matter, and plain style fitted for all capacities. David (in his troubles especially) was a man much in meditation of God's word, and here he giveth us in, his thoughts of it. When a book is set forth, verses of commendation are oft prefixed. David seemeth to set this divine Psalm as a Poem of commendation afore the Book of God; mentioning it in every verse (unless it be one only, verse 122.) under the name of Testimonies, Laws, Statutes, Word, Judgments, Precepts, &c.

Who walk in the Law of the Lord ] Who walk towards Heaven in Heavens way; avoiding the corruptions that are in the world through lust, 2 Pet. 1.4.

Vers. 2 Blessed are they that keep his testimonies ] Angels do so, and are blessed, Rev. 22.9.

And that seek him ] Sincere ac solicit That seek not his omnipresence (what need they?) but his gracious presence.

Vers. 3 They also do no iniquity ] i.e. No willful wickedness; as do those workers of iniquity, whose whole trade it is, and whose whole life is nothing else but one continued web of wickedness, spun out and made up by the hands of the Devil and the flesh, an evil spinner, and a worse weaver.

They walk in his ways ] Without cessation or cespitation.

Vers. 4 Thou hast commanded us, &c. ] These are verba vivenda, non legenda, words to be lived, and not read only, as one well saith of this whole Psalm; neither is it enough that we understand or ponder God's Precepts, but we must practice them, if we would be happy.

To keep thy Precepts diligently ] Nimis, valde, vehementer. Odi nimium diligentes, saith One; but where the business is weighty, and the failing dangerous, one can hardly be too diligent. Let a man here do his utmost, he shall not overdo.

Vers. 5 O that my ways were directed, &c. ] David can wish well to that perfection which he cannot attain unto. The whole life of a good Christian is an holy desire, saith Austin; and this is always seconded with endeavor; without the which, Affection is like Rachel, beautiful but barren.

Vers. 6. Then shall I not be ashamed ] i. e. I shall be highly honored both by thee, and all thy people; able to look thee and them in the face, free from an evil conscience.

When I have respect unto all thy Commandments ] Mine obedience being universal both for subject and object; this is a sure sign of sincerity, such as entitleth a man to true blessedness, verse. 1. An Hypocrite is funam bulus virtutum, as Tertullian phraseth it; he hath a dispensatory conscience; his obedience is partial, and such as goeth in a narrow tract; it extendeth not to the compass of the whole Law, and is therefore lost labor.

Vers. 7 I will praise thee with uprightness ] David was yet but a learner; and if God would teach him to profit in knowledge and holiness, he would lift up many an humble, joyful and thankful heart to him.

Vers. 8 I will keep thy Statutes ] Yea and that very much, or with vehemency, as some read it, usque valde; this he had said before was God's command, verse. 4. and he would do it. Jussa sequi tam velle mihi quam posse necesse est.

O for sake me not ] Or if at all (as thou mayest without breach of promise) yet not very much; not usque valde; not utterly. Christ, saith Greenham, was forsaken for a few hours. David for a few months, and Job for a few years; seven years, faith Soudas, for the trial and exercise of his faith and patience. This might seem to them usque valde, but it was not 〈…〉 . Leave them God did to their thinking, but forsake them he did not; forsake them he did in regard of vision, but not in regard of union: 〈…〉 .

Vers. 9 Wherewith all shall a young man ] 〈◊〉 , a lad, a stripling, who hath his name in Hebrew of 〈◊〉 to 〈…〉 and the same word 〈…〉 when • hi •• led 〈…〉 vanity of youth and 〈…〉 once affections begin to boil within them. The Greek word for a youth, comes from another that signifieth to be hot, and to boil up, or scald. Such a one therefore had need (if ever he think to be blessed, as verse. 1.) to cleanse his ways by cleaving to the word: since an impure heart, and an undefiled inheritance, will not stand together.

Cleanse his way ] Mundabit, idest emen • abit. The Hebrew word signifieth the cleansing of glass, which though it be very clean, yet will it gather filth even in the Sun-beams, and of itself; which noteth the great corruption of this slippery age, and what care must be taken that it may shine as picked glass, or clearest Crystal.

By taking heed thereto according to thy word ] Which is of a purifying property, Job. 15.3. & 17.17. and can cleanse the heart of a young man also, where lusts are strong, stains deep, and will not out without fullers sope. There is a sharpness in these wholesome (or healing ) words, that maketh us sound in the faith, and sincere in practice; as it did Mr. Paul Baines, whose conversation, when he came first to Cambridge, was so irregular, that his Father being grieved at it before his death, left with a friend forty pounds by the year, desiring that his son might have it if he amended his manners: else not. He did so, and had it, &c. When a Child is come to be thirteen years and a day old, the Jews account him a man and call him Barmitsuah, a child of the Commandment: because bound to live by the law.

Vers. 10. With my whole heart have I sought thee ] And that of a child little, being nourished up in the words of faith, and of good Doctrine, 1 Tim. 4.6. I did all the wills of God, and so became a man after his own heart, Act. 13.22.

O let me not wander ] As I shall surely, if thou but withdraw thy grace; for I subsist merely by thy manutension.

Vers. 11 Thy word have I hid in my heart ] Ut peculium in Apotheca; as treasure; or as an amulet in a case or Chest; as the pot of Manna in the Ark.

That I might not sin against thee ] Set but the commination against the temptation, and it will be a special preservative. Eve held the Precept, but faltered in the threat. The Rabbin's have a saying, In cu • us cord est lex Dei, im • ginatio mala non habet in eum dominium, He who hath the law of God in his heart, is armed against evil lusts.

Vers. 12 Blessed art thou (or he thou) O Lord ] viz. For what thou hast already taught me of thy will, and my duty.

Teach me thy Statutes ] Gratiarum actio est ad plus dandum invitatio. David had never enough, but craveth more: Teach me thy Statutes, saith he, that I may bless thee better.

Vers. 13 With my lips have I declared ] Heb. Have I sip • ered up; these have been the matter of my discourse: and out of the good treasure of my heart ( verse. 11.) have I brought forth those good things, for the good of others, Mat. 12.35.

Vers. 14 I have rejoiced ] Heb. I have inwardly rejoiced. Pleasures of the mind are unspeakably joyous. Eudoxus was content to have been burnt by the Sun presently, might he but come so near it as to learn the nature of it. Pliny perished by peeping into the fire of Etna, Archimedes lost his life by being too intent upon his Mathematical studies.

As much as in all riches ] Heb. In all oppulency and affluence.

Vers. 15 I will meditate ] Or, Confabulate, talk freely of them, as worldlings do of their wealth, and ways to get it

And have respect unto thy ways ] As an Archer hath to his mark.

Vers. 16. I will delight myself ] Deliciabor; the Arabic hath it, lectitabo leges tu as, I will oft read over thy laws.

I will not forget ] Men do therefore forget the word, because they delight not in it; they seldom forget where they lay their money.

Vers. 17 Deal bountifully with thy servant ] Per indebitam gratiam • etribue. Of thy free grace confer good upon me: and that not scantily, or niggardly, but liberally, and like thyself. The word sometimes signifieth to repay, to recompense: but therehence to infer matter of merit, on man's part, is too sandy a foundation fo • such a lofty Babel.

That I may live ] Who am in deaths often; and that I may comfortably subsist in the feeling of thy favor, as 1 Sam. 25.6.

And keep thy word ] For which end only I desire life: See the like, Psal. 118.17. Non aliter pelit vitam, quam ut prastet se fidelem Dei 〈◊〉 , saith 〈◊〉 , David doth no otherwise desire life, than for this, that he may faithfully serve God.

Vers. 18. Open thou mine eyes ] Heb. Unveil the • , velumen um • ot, 〈◊〉 evolve, give sight and light; irradiate both organ and object. In spirituals we are not only dim-sighted, but blind as Beetles, 1 Cor. 2.14. Oh pray for that precious eyesalve, Rev. 3.17. for that supernal light, 2 Cor. 4.6. and whensoever we open the Bible to read, say as here, open thou mine eyes, &c. as when we close it up again say, I have seen an end of all perfection: but thy Commandment is exceeding broad, verse. 96.

Wondrous things ] M • rabilia magnalia, mysteria; such as none can understand and unriddle, but such as plow with God's own heifer, 1 Cor. 2.11.

Vers. 19. I am a stranger in the earth ] And therefore apt to lose my way, without a guide: I shall surely else be wildred; and lost.

Hide not thy Commandments from me ] viz. In the spiritual sense, and effectual operation of them. Philosophers observe, that lumen est vehiculum influentiae, light is the convoy of influence; as it begets the flower in the field, the pearl in the earth, &c. so the foundation of all renovation is Illumination; Hence David so earnestly beggeth it here, and verse. 17.

Vers. 20 My soul breaketh ] The Seventy render it, My soul hath desired to desire thy Judgments. How many broken spirits do even spend and exhale themselves in continual sallies, as it were, and egressions of affection to God and his judgments? The stone will fall down to come to its own place, though it break itself in many pieces: so the good soul.

Vers. 21. Thou hast rebuked the proud, &c. ] Thou chidest them, threatenest them, plaguest them, and so settest it on, as no creature can take it oft. And this is one reason why I love and observe thy laws, ne paria pat • ar, lest I should suffer in like sort: since men must do it, or die for it.

Vers. 22 Remove from me reproach and contempt ] Cast upon me by those proud haughty scorners. verse. 21. and that for nothing but because I keep thy Statutes: therefore it is that they despise and defame me; but do thou, Lord, take an order with them: behold I put them into thine hands, and myself upon thy care to clear me, and set me right; for I am well resolved.

Vers. 23 Princes also did sit, &c. ] By public invectives: such as were those of our Henry the eighth, and of Lewis King of Hungary and Bohemia (two very potent Princes) against Luther.

Vers. 24. Thy Testimonies are my delight ] In medi •• crucibus: to them I run as to my cordial; they are my pleasure, and pastime.

And my Counselors ] My learned Counsel, by whose advice I do all, here I am sure to find consolationem, & consultissi • am directionem, counsel and comfort in all my necessities.

Vers. 25 My soul cleaveth unto the dust ] Those Princes my Persecutors ( Saul's counsellors) have brought me to deaths-door, as Psal. 44.25. & 22.15. I am in a forlorn condition; as far below hope, as they are above • ear. Theodoret expoundeth it of humility: and Theodosius the Emperor used these words, when reproved by Ambrose for the slaughter at Thessalonica, he lay on the ground and humbly begged pardon.

Vers. 26 I have declared my ways ] My sins and troubles; those thou hast remitted, and these thou hast remedied.

Teach me thy Statutes ] Shew me how I may walk worthy of such a love; and live up to my mercies.

Vers. 27 Make me to understand, &c. Give me a mouth and wisdom, that I may not talk at random of thy word and works; but understandingly and fruitfully.

Vers. 28 My soul melteth ] Heb. Droppeth away like water: I weep out my life, together with my grief.

Strong thou thee me 〈◊〉 to thy word ] Support •• ee by thy promise.

Vers. 29 Remove from me the way of lying ] A sin that David, through diffidence, fell into frequently. See 1 Sam. 21.2, 8. where he roundly telleth three or four lies: and the like he did, 1 Sam. 27.8, 10. this evil he saw by himself; and here prayeth against it.

And grant me thy Law ] For a preservative from this soul sin: herein gratfie •• ee, good Lord.

Vers. 30 I have chosen the way of Truth ] I am fully bent against lying, and am resolved to speak truth; though I have done otherwise sometimes, through frailty.

Thy Judgments have I laid before me ] Thereby to fright my conscience, that I might not so much as equivocate. Some render it judicia tua 〈…〉 , I have kept pace with thy judgments, scil. in the bent and bias of my heart at least.

Vers. 31 I have stuck unto thy Testimonies ] Hitherto I have done so: let me not now shrink from them, or hang loose to them, lest I lose the things that I have wrought, and shame myself forever by my recidivation.

Vers. 32 I will run the way ] Do thy work with utmost diligence and delight, come off roundly and readily therein, take long strides towards heaven.

When thou shalt enlarge my heart ] By thy free Spirit, and by the joy of faith; when thou shalt have oiled my joints, and nimbled my feet, then shall I run and not be weary, walk and not faint, Isa. 40.31. our promises of obedience must be conditional, since without Christ we can do nothing, Jo • . 15.5.

Vers. 33. Teach me, O Lord, the way of thy statutes ] Which is both hard to hit, and dangerous to miss teach me therefore.

And I shall keep it ] Lex jubet, gratia juvat. O beg of God that we may persevere, since the evening crowneth the day, &c.

Vers. 34. Give me understanding ] We can neither know, nor do God's will without Divine light and aid, as appears clearly by this fifth Octonary, which therefore Austin made so great use of against the Pelagians.

Vers. 35. Make me to go in the path ] Which I shall soon forsake if thou guide me not.

For therein do I delight ] After the inward man, Rom. 7.22. Thou hast given me to will, give me also to work what is well-pleasing in thy sight.

Vers. 36. Incline my heart ] Through the exercises of thy Word, and the working of thy Spirit.

And not • o c • vetousness ] Which draweth away the heart from all God's testimonies, and is the • opt of all evil, 1 Tim. 6.10. Some think it is put here for all other vices. The Chaldee • e hath it, And not to Mammon, that mammon of iniquity, as Christ calleth it, the next odious name to the Devil. Now to good, God inclineth man's heart efficiently (say the Schools) but to evil, defici •• lie, sc. by with drawing his grace; for he is a free Agent, and not bound to any. David prayeth God to supersede him from his wickedness and Luther saith, he was never tempted to it.

Vers. 37. Turn away mine eyes from beholding vanity. ] Lest looking cause liking, and lusting, 1 Joh. 2.16. In Hebrew the same word signifieth both an Eye, and a Fountain • to show that from the eye, as from a fountain, floweth much mischief, and by that window Satan oft winds himself into the soul. This David found by experience and therefore prays here, Turn away, transfer, make to pass mine eyes, &c. Job steppeth one degree further, viz. from a Prayer to a Vow, Chap. 31.1. yea from a vow to an imprecation, verse. 7. He knew the danger of irregular glancing, and inordinate gazing.

And quicken thou me in thy way ] Who shall else die of the wound in the eye. Alexander called the Persian Maids, Oculorum delores: Ut vidi, ut perii — The Israelites were appointed to make them Fringes with blew Ribbands to look upon, that they might remember all God's Commandments and do them, and not seek after their own heart, and their own eyes, after) which they used to go a who • ing, Numb. 15. • 9.

Vers. 38. Stablish thy word unto thy Servant ] i.e. Make good thy promise: we must by our prayers put the promises of God in 〈◊〉 and God will 〈◊〉

Who is devoted to thy fear ] And so am an heir of the Promises. Or, which (word) is (given) for the fear of thee, that thou mayest be feared.

Vers. 39. Turn away my reproach ] Cover it, cure it, suffer it not to break forth to my disgrace amongst men.

For thy Judgments are good ] But their tender mercies are mere cruelties, if therefore at any time I fall into opprobrious and reproachful practices, Lord, be thou my Judge, and not they; for thy Judgments are like thyself, good, and righteous, &c.

Vers. 40. Behold, I have longed after thy precepts ] This he could boldly and safely say to God, offering himself to his trial for the truth of his desires. See Hebr. 13.18.

Quicken me in thy righteousness ] His desires and affections were not so large and lively, but that he needed to be yet further quickened — Nemo est ex omni parte beatus.

Vers. 41. Let thy mercies come also unto me ] Let them come to me, or else I shall never come to them, 1 Pet. 1.13. Hope to the end, for the grace that is to be brought unto you. Psal. 23.6. Surely goodness and mercy shall follow me, as the setting Sun doth the way faring man, that goes from it. The Arabic rendereth it, Let thy mercies come upon me, or cover me, as a garment. So the Spirit of the Lord clothed Amasa, 1 Chron. 12. and, ye shall be clothed with power from on high, Luke 24.49.

Even thy Salvation ] Safety here, and Salvation hereafter. Austin expoundeth it of Christ.

Vers. 42. So shall I have wherewith to answer ] i.e. To stop an open mouth. Verbal Apologies are sometimes necessary, but real always; we should by a pious conversation put to silence the ignorance of foolish men, who like black Moors despise beauty; like Doggs, bark at the shining of the Moon. We are also to beg deliverance of God, for the confutation of such as say, we shall never be delivered.

Vers. 43. And take not the word of truth utterly ] Give me free utterance, that in nothing I be ashamed; but that with all boldness, as always, so now also Christ may be magnified in my body, &c. Philip. 1.20. Despoyl me not of my courage in a good cause, let not Satan rob me of that jewel. I have read of a Noble man, who when he came into jeering company of great ones, would begin and own himself one of those they called Puritans, and so prevented them.

Vers. 44. So shall I keep thy Law continually ] If thou please to give me to believe with the heart, and to confess with the mouth, I shall surely persevere in the profession and practice of the truth.

Vers. 45. And I will walk at liberty ] In the full latitude of thy Commandments, and not by willful wickedness ensnare, and ensnarl myself; as those do who in the fullness of their sufficiency are in straits, and in pursuit of their lusts do pierce themselves through with many sorrows. The Italian senseth it, I will walk in peace of conscience.

Vers. 46. I will speak of thy testimonies, &c. ] Nulle vel terrore vel splendore mundano impeditus. Kings commonly abound with all things but only Truth, as Alphonsus King of Aragon complained. David would deal plainly with them though never so high; especially when he should come to be of equal level with them, and so to have better opportunity.

Vers. 47. And I will delight myself ] sc. In contemplation of thy Word. Aristotle telleth us, that the principal pleasure is to be found in contemplation.

Vers. 48. My hands also will I lift up, &c. ] Removing all rubs, and pulling thy Word to me with both hands earnestly, with my whole man, with my whole might; 〈 in non-Latin alphabet 〉 , straining the body, and stretching out the hands to do mine utmost at it, whilst others put it from them with a force, and so judge themselves unworthy of everlasting life, Acts