Commentary on Ezra Nehemiah Ester Job and Psalms

PSAL. CXX.

A Song of degrees ] A most excellent Song. Tremellius rendereth it; and so indeed this and the fourteen following are, both for the matter, and for the form or manner of expression which is wondrous short and sweet, as the very Epigrammes of the Holy Ghost himself, wherein each verse may well stand for an oracle. And in this sense, Adam Hammahalah, or a man of degrees is put for an eminent or excellent man, 1 Chron. 17.17. Others understand it otherwise; wherein they have good leave to abound in their own sense; since sine pericul • hic erratur, an error here is not dangerous.

Vers. 1 In my distress I cried unto the Lord ] Oration 〈…〉 est, ut avis si •• alis, Distress addeth wings to our devotions. Our Savior being in an agony prayed more earnestly Luk. 22.44. So do all his members, and especially when they lie • under the lash of a lying tongue, as here verse. 2. Being defamed we pray, saith Paul, 1. Cor; 4.15.

And 〈…〉 ] The effectual fervent prayer of a righteous man availeth much, Jam. 5.16. Z • ch. 13.9. He that prayeth ardently, speedeth assuredly, Psal 91.15. and the unmiscarrying return of prayer should be carefully observed, and thankfully improved, Psal. 66. ult.

Vers. 2. Deliver my soul, O Lord, from lying lips ] This was David's distress, and it lay heavy upon his spirit; so it did upon Jobs and Jeremiah's, chap. 20.10. the scourge of tongues he felt as sharp as Scorpions. Of the mischief of an evil tongue, See James 3. & Psal. 52. & Psal. 12.3. with the Notes.

Vers. 3 What shall he given unto thee, &c ] That is (as Austin senseth it) w • at remedy is there for thee? q. d. None at all. Contra sycophantarum morfum non est remedium, saith Seneca. But others better, what gain gettest thou? what profit makest thou of thy lying and slandering? Hurt thou mayest another, but not help thyself. Thou art not like the Maid whom Avic •• speaketh of, who feeding herself with poison, was herself healthy, yet infected others with her venomous breath: But rather like the traitor of whom Augustus said, I like the treason, but hate the traitor. The slander is oft applauded, when the slanderer is abhorred.

Or what shall be done unto thee? ] Heb. Added; Nihil prater plagas duriss ••• a • , as verse. 4.

Thou false tongue ] This he seemeth to say to D •• g, who is here called a false fellow, and a Lyar, though he spake but the truth against the Lord Priests, because not for any love to the Truth, nor for respect to Justice, nor for the bettering either of Saul, or the Priests, but only to prejudice these, and to incense the other.

Vers. 4 Sharp Arrows of the mighty ] Arrows sharp, and shot with a force. A false tongue is likened to a sharp razor, Psal. 52.4. to a sharp sword, Psal. 57.5. to sharp arrows, Prov. 25.18. here it hath sharp for sharp; as God loveth to retaliate; and he is the Giant, or mighty one here, that shooteth these sharpest sha • ts, that inflicteth most exquisite punishments on such; as once on Dives, whose tongue smoaked for it, Quia lingua plus peccaverat, as saith a Father, because he had so offended with his tongue.

With coals of Juniper ] Which being a • at kind of wood of gummy or salty matter, maketh a very scorching fire, and quick coals, such as last long (some say a month and more) and smell sweet; loc upon these coals will God broyl lying lips, and a deceitful tongue, pleasing himself and others in that execution.

Vers. 5. Woe is • e that I sojourn in Mesech ] that is, in Muscovi • say some, in Hetruria say others, in Cappadocia rather, Mag • gs Country, Ezek 38. anywhere out of the bosom of the true Church, or (as some sense it) in the Church, but among Israelites worse than any Israelites o • Pagans.

That dwell in the 〈◊〉 of K • dar ] With C • darens or Sa • ac •• , as they were afterwards called. Among these, David was in danger, Ne cum lupi • 〈◊〉 , tande • & ipse 〈◊〉 . Guilt, or grief, a good man is sure to get by being in bad company, which maketh him cry, O that I had the wings of a Dove, &c. or if that Oh will not set him at liberty, then he taketh up this, Wa • is me, to express his misery. Pi • v • re est 〈…〉 , & si dici 〈…〉 , vitiis alienis tribulari, 〈…〉 saith Austin, It is hard and happy not to comply with ill company.

Vers. 6. My soul hath long dwelt with him that hateth peace ] With Saul, that implacable tyrant, and with other 〈…〉 . The very society of such (oe they 〈…〉 to a good soul; 〈…〉 Toads and other 〈…〉 it to a Saint to 〈…〉 Death-bed, and 〈…〉 the wicked, for thou 〈…〉

Vers. 7 I am for 〈…〉 But it is not peace, but pa •• y, that many men mind, 〈…〉

But when I speak, they are for War ] They cry the alarm, being 〈…〉 like they live in the fire of contention, Scorpion-like, that are always putting forth the sting. Their spirits lie like that haven, Act. 27.12. 〈…〉 South-west and North-west, two opposite points: neither will they be otherwise, but the more they are sought to, the worse they are. This is the guise of graceless persons.

PSAL. CXXI.

A Song of degrees ] Or, of ascensions, in singing whereof there should be ascensions in our hearts, See Psal. 120.1.

Vers. 1. I will life up 〈◊〉 unto the hills ] Not to your 〈◊〉 Psal. 11.1. human helps, and carnal combinations, Jer. 3.23. much less to those mountains, In quibus gentes idela sua cell ••• , wherein the Heathens set and serve their Idols, Deut. 12.2. but to Zion and M • riah, where God's Sanctuary is, Psal. 87.1. or rather to heaven, Psal. 18.8. with 2 Sam. 22.8. where God himself is: and so it followeth.

Vers. 2. My help cometh from the Lord ] To whom therefore alone I must look for help. Sursu • corda, sursu • etiam capita. Nauralists tell us, that of those twenty eight Muscles whereby the head is moved, twelve lift up the head behind, and two only before let it downward; to teach us to contemplate Heaven more, and Earth less. Others advertise us, that it is one main end why God hath set in man's eye a fifth Muscle; whereas other Creatures have but four: one to turn downward, another to hold forwards, a third to turn the eye to the right hand, a fourth to the left hand; but no unreasonable Creature can turn the eye upward, as Man can; that he may look up to God.

Which made heaven and earth ] And will rather unmake both again, than his people shall want seasonable help.

Vers. 3. He will not suffer thy foot to be moved ] Not greatly moved, Psal. 62.2. an utter pr • lapsion.

He that keepeth thee will not s • umber ] And if King Philip could say, that he could sleep securely because his friend Antipater watched by him: may not we be much more confident, who have God to keep us?

Vers. 4. Behold, he that keepeth &c. ] He repeateth that sweetest promise (that we may roll it as sugar under our tongues, that we may suck, and be satisfied, Isa, 66.11.) and setteth it forth with a Behold, q. d. mark it, and kn • w than it for thy 〈◊〉 Job. 5.27.

Shall neither s • umber nor 〈◊〉 ] Shall not fetch one win •• of sleep. 〈…〉 , we slumber before we sleep; but God shall do neither. His seven eyes ( Z • ch. 3.9.) a •• ever open, yea they 〈◊〉 and 〈◊〉 through the whole earth, Zech. 4.10. scil. 〈…〉 Howbeit, he looketh with special care and complacency on the godly, Isa. 66.2.

Vers. 5 The Lord is thy 〈◊〉 ] His peace within thee and his po • e • without thee shall safeguard thee to his heavenly Kingdom.

The Lord is thy shade upon thy right hand ] To 〈◊〉 and shield thee from all annoyances, as the pillar of cloud did the Israeli •• s in the wilderness: as the 〈◊〉 that Paris overmatcht by Me •• la • in a duel, 〈…〉 in a cloud and carried off.

Vers. 6 The 〈…〉 ] So choice and 〈◊〉 is God of his children, that 〈…〉 or pinching cold by 〈…〉 and all 〈…〉 of the 〈…〉 the Moon (as the 〈…〉 day, nor the Moon by 〈…〉 Pope, and 〈…〉

Vers. 7. 〈…〉 punishment; from the hurt, it not form the smart thereof.

He shall preserve thy soul ] Which is oft untouched, when the body is in durance. A sick servant of Christ being asked how he did? answered, my body is sick, my soul is well.

Vers. 8 The Lord shall preserve thy going one, &c. ] Thou shalt have his safe 〈◊〉 public faith for thy defense, in 〈◊〉 enterprises 〈…〉 and 〈◊〉 together with good success in all thine affairs and actions, Prov. 3.6.

PSAL. CXXII.

VErs. 1 I was glad when they 〈…〉 ] The flourish is the chief joy of the good Christian. Hence the Evangelical among the Protestant party. Gregory Nazianzon writeth that his Father being an Heathen, and often besought by his wife to become a Christian, had this verse suggested unto him in a dream, and was much wrought upon thereby. 〈…〉 Dutch Martyr in Lu ••• ing, hearing the sentence of his condemnation to the fire, 〈◊〉 Psalm, &c.

Let us go into the house of the Lord ] I will go also, (as Zech. 8.21.) said holy David; who was much a cheered at his people's forwardness in God's service, and became their Captain.

Vers. 2 Our feet shall stand within thy gates ] Where the Ark (while • om transportative) was now fixed: this was their great joy, so should it be ours, that the true religion is now settled amongst us, and that we are at a certainty. Time was when good Melancthon groaned out, Qu • s fugiamus, habemus; qu • s sequamur non intelligimus, We know whom we should fly, ( viz. the Papists) but whom to follow we yet know not.

Vers. 3. Jerusalem is built as a City, &c. ] None such for uniformity of buildings, or unanimity of Citizens. There is no such ••• nesse in all the World, as amongst true Christians; and this the very Heathens observed, and commended. As the curtains of the Tabernacle were joined by loops; so were they by love. And as they stones of they Temple were so close cemented together that they seemed to be all but one stone, so was it among the primitive Saints.

Vers. 4. Whither the Tribes go up ] Thrice a year all the Males appeared before the Lord in Zion; the females also as many 〈◊〉 would (as 〈◊〉 the Virgin Mary &c. ) but they were not bound. At which times there was such a general meeting, as no City could show the like a type of that great Panegyri • , Heb. 12.22, 23.

Unto the Testimony of Israel ] The Ark was so called, in regard of the Tables of the Covenant kept therein, as two letters of contract betwixt God and men, saith A • en-Ezra. Exod. 25.16. those two tables are called the Testimony.

Vers 5. For there are 〈…〉 ] These are the two chief praises of any place. 1 The exercise or God's sincere service. 2 The administration, and execution of public justice.

Vers. 6. Pray for the peace of Jerusalem] Peace is a voluminous mercy, and must therefore be prayed for, peace both of conscience and of Country. It is well with Bees, when they make a noise in the Ha •• but with men when they are at quiet in Church and state. Among the Persian • her that offered Sacrifice prayed not only for himself, but for all his Country men and especially for the King,

They shall 〈◊〉 that love 〈◊〉 And out of love, pity and p • ay for thee.

Vers. 7. Peace be wit • 〈…〉 had no sooner admonished others of their duty, but himself 〈…〉 .

Vers 8. For my Brethren and companions sakes ] David was not all for himself (as the ma •••• is in th • s • 〈…〉 spirit, he did

〈…〉

Vers. 〈…〉 Where David's heart was and wherein 〈…〉 unto him was God's 〈…〉 • ee into likeness of 〈◊〉 heavenly 〈◊〉

〈…〉

PSAL. CXXIII.

VNto thee life I up mine eyes ] Praying by them rather than by words, mine afflictions having swoln my heart too big for my mouth. See the 〈…〉 Psal. 121.1.

Vers. 2. Behold as the eyes of servants ] For direction, defense, maintenance, mercy in time of correction, help when the service is over-hard, &c. so do our eyes wait upon the Lord our God, viz. for direction, and benediction.

Vers. 3. Have mercy upon me, O Lord, have mercy ] This is prece • fundere, calum tundere, misericerdiem exterquert, as Tertulli • n hath it: to wring mercy out of God's holy hands, by out utmost importunity.

For we are exceedingly filled with contempt ] We are made the very sc •• and scorn of our proud imperious enemies. This the nature of man is very impatient of, and can hardly brook: for there is none so mean but holdeth himself worthy of some regard; and a reproachful scorn showeth an utter dis-respect, which issueth from the very superfluity of malice.

Vers. 4. Our soul is exceedingly filled with the scorn of those that are at ease ] And there-hence insolent, and unsufferable, 〈 in non-Latin alphabet 〉 , fullness breedeth forgetfulness, yea it maketh men scornful, and wrongful to others.

PSAL. CXXIV.

VErs. 1. If it had not been the Lord, &c. ] God may far better say than our Hen. 8, Cui adhare • , praest. He whose part I take is sure to prevail. But Christ hath ever been the Churches Champion, and hence she is insuperable. The Captain of the Lord's H • asts is Captain of our salvation, Josh. 5.14. Heb. 2.10.

Vers. 2. When men rose ] Monsters rather but such as think themselves the only men alive; and us, the only slaves and Zanies.

Vers. 3. Then had they swallowed in up quick ] As the great Fish do the little ones, as hungry Lions, or Wolves, raven up their prey. Pt • l • mam Lathurus King of Egypt slew thirty thousand Jews, and compelled the living to seed upon the dead. Adrian the Emperor made a Decree, that he who had not slain a Jew, should himself be slain.

When their wrath was kindled against us ] Heb. in the flagrancies, or 〈◊〉 of their anger.

Vers. 4. Then the waters 〈…〉 us ] At once the red Sea did the Egyptians, or as the general deluge did the old world.

The stream 〈…〉 ] Neither could we have withstood it, by any Art or industry.

Vers. 5. Then the proud waters, &c. The same again, to note the greatness both of the danger, and of the deliverance. And it may teach us, not lightly to pass over God's great blessings, but to make the most of them.

Vers. 6. Blessed be the Lord, &c. ] 〈…〉 , thanks be to God was much in Austin's mouth, and should be 〈…〉 deliverance. How was God blessed 〈…〉 .

As a prey to the 〈◊〉 ] Who meant to have made 〈…〉 and had already devoured us in their hopes, but God 〈◊〉 them.

Vers. 7. Our soul is 〈◊〉 , &c. ] 〈…〉 God's opportunity. See 〈…〉 .

The 〈…〉 , &c. ] God 〈…〉 net is broken.

Vers. 8. 〈…〉

〈…〉 of infinite might and mercy; and say as those good souls at Ebon-ezra, Hitherto God hath helped us: he hath, and therefore he will, &c.

PSAL. CXXV.

VErs. 1 They that trust in the Lord shall be as Mount. Zion] Great is the stability of a believers felicity. Winds and storms move not a Mountain; an Earthquake may, but not easily, remove it. That mystical Mount Zion the Church, immota manet, is immovable; so is every member thereof, for the main of his happiness.

Vers. 2 As the Mountains are round about Jerusalem] That is, lay some, as the Angels; but we take it literally; Jerusalem was surrounded with many high Mountains, which were a great safeguard to it; yet did not always defend it, as the Lord doth his, by being a wall of fire round about them, Zech. 2.5.

Vers. 3 For the rod of the wicked shall not rest ] Fall upon the lot of the Righteous it may, notwithstanding that former promise of God's protection; but he will take care they be not tempted above that they are able, 1 Cor. 10. he sets the time, and appoints the measure, Psal. 30.5. Rev. 2.10.

Lest the Righteous, &c. ] Overcome by impatiency, or drawn aside by the Worlds either Allurements or Affrightments should yield and comply, or seek to help themselves out of trouble by sinister practice. God (saith Chry • ostom ) doth like a Lutanist, who will not let the strings of his Lute be too slack, lest it mar the music, nor suffer them to be too hard stretched or screwed up, lest they break.

Vers. 4 Do good, O Lord, unto those that be good ] But afflicted by those men of thy hand, Psal. 17.14. who are the rod in thine hand, Isa. 10.5. Do good in thy good ple • sure (for nothing can be claimed by the very best) to such, according to thy promise, verse. 3. which here I put in suit for them; Let the Lord be with the good, 2 Chron. 19 11.

And to them that are upright in their hearts ] For such only are good indeed, and approved in Christ, as was Appelles, Rom. 16 and Nathaniel, Joh. 1. notwithstanding their infirmities. Hypocrisy imbaseth the purest metal, turneth gold into rusty Iron; sincerity doth the contrary by a divine kind of Alchymy.

Vers. 5 As for such as turn aside by their crooked ways ] In lubricitates vel tortuositates, such as pretend piety to their worldly and wicked designs and dealings; dissemblers, warpers, versuti & vafri, who would cozen God of Heaven if they could tell how.

The Lord shall lead them forth ] Quantumvis reluctantes, as cattle led to the slaughter; or malefactors to execution. Transfug as arboribus suspendunt, they hand up fugitives, saith Tacitus, concerning the Germans; there is martial law for such, Heb. 10.38, 39. as there is for skellums amongst us.

With the workers of iniquity ] They shall to Hell with the rest of the wicked crew, notwithstanding their professions and pretences of piety, whereunto they are perfect strangers; Hypocrites are the free-holders of Hell; and other evil persons are, as it were, Tenants to them; shall have their part with them, Mat. 24.51.

But peace shall be upon Israel] Peace shall be upon them and mercy, Gal. 6.16. The remnant of Israel shall not do iniquity, nor speak lies, neither shall a deceitful Tongue be found in their mouth; for they shall feed and lie down, and none shall make them afraid, Zeph. 3.12.

PSAL. CXXVI.

VErs. 1 When the Lord turned again ] viz; From Babylon; and therefore that which some translations have in the title, A Psalm of David (which is not in the Hebrew) would be left out; for it seemeth to have been penned by Ezra, or some Prophet of his time.

We were like them that dream ] Tanta fuit liberationis 〈◊〉 abilitas, so admirable was the deliverace, that we could hardly believe it; as fearing the certainty, and yet hoping the truth. Such a passion was upon Peter, when enlarged by the Angel, Act. 12. upon the Grecians, when set free by Flaminius, the Roman General; Majus gaudium fuit, saith the Historian, quam quod universum homines caperent, &c. their joy was too big for their hearts, they scarce believed their own ears, when the Cryer proclaimed their liberty, but bad him say over that sweet word Liberty again; they also looked upon one another with wonderment, velut somnii vanam speciem, saith Livy. And such an ecstasy is the new convert in as was Cyprian, Austin, Bernard; witness their own writings.

Vers. 2 Then was our mouth filled with laughter ] We laughed amain, and shrilled or shouted aloud, when we found that it was 〈 in non-Latin alphabet 〉 , as Plato speaketh, not a dream, but a done thing, which, (before) we held optabile potius quam opinabile, incredible altogether.

Then said they among the Heathen ] They who were wont to jear us, Psal. 137.3. God can soon alter the case of his afflicted people. See Esth. 8.17. with the Note.

The Lord hath done great things for them ] Magnifica. So, Vere magnus est Deus Christianorum, the God of the Christians is a great God indeed, said Calocerius an Heathen, observing his works done for his people.

Vers. 3 The Lord hath done great things ] q. d. It is a shame then for us not to say so, much more; and, by an holy avarice, to take the praises out of their mouths, who are no sharers in it, but spectators only. Let the Redeemed of the Lord say so, speaking good of his name.

Vers. 4 Turn again our captivity, O Lord ] Perfect what thou hast so happily begun for us.

As the streams in the South ] i.e. Miraculously say some; as if thou shouldest cause rivers to run in dry and desert places: Or comfortably, as if thou shouldest refresh such hot parts with plenty of water. Or suddenly. The South is a dry Country where are few springs, but oft land-floods, caused by the showers of Heaven. The Jews at this day pray for a speedy rebuilding of their Temple. They cry altogether, Templum tuum brevi valde cito, valde cito, in diebus nostris citissime nunc aedifica, Templum tuum brevi, that is, build thy Temple quickly, very quickly, in our days, &c. should not we be as earnest for the mystical Temple, &c?

Vers. 5 They that sow in tears ] Whether Ministers (as some restrain the sense) who serve the Lord with many • ears and temptations, Act. 20.19. but see little fruit: Or others, who sow in the tears of affliction, and compunction for sin the cause thereof; his faecunda sine dubio messis indulgentiae orietur, saith Arnobius, these shall certainly teap in joy, pardon of sin, Isa. 1.16. power against it (these troubled waters cure the soul, as the tears of Vine-branches cure the leprosy) increase of grace; the Lily is sown in her own tears, saith Pliny, so is grace; the Olive is most fruitful when it most distilleth; so here: These April -showers bring on May -flowers, and make the heart to be like a watered Garden: Besides an access of glory; for they that weep with men shall laugh with Angels; their tears shall be turned into triumphs, their sadness into gladness, their sighing into singing, their musing into music, &c. See Mat. 5.4. This, the Protomartyr foresaw, and therefore

Vers. 6 He that goeth forth and weepeth, &c. ] Heb. He that going goeth, &c. which Luther interpreteth of temptations continued, and mutually succeeding one another; taking their turns upon a poor soul.

And weepeth ] Going and weeping, and asking the way to Zion, with their faces thither-ward, Jer. 50.4, 5. Some faces appear most orientally beautiful, when most instampt with sorrow.

Bearing precious seed ] Such as are hope and faith in the truth of God's promises. Some render it seed of acquisition, such as the poor seeds-man hath got, prece & precio, by praying and paying dear for it. Some, bearing a Seed-basket, or seedlop.

Shall doubtless come again with rejoicing ] Only he must have patience, Jam. 5.7.

Bringing his sheaves with him ] Or, after some, their handfulls, even gripes of gladness • , as Philpet the Martyr rendereth it. Then shall Abraham the good Mower, saith Another, bind us up into sheaves as pure corn▪ and fill his bosom full with us; carrying us into the Lord's barn, to make a joyful Harvest in Heaven.

PSAL. CXXVII.

A Song of degrees for Solomon] As Psal. 72.1. Penned by David not long before his death; and left his Son Solomon, to teach him, that nothing can be gotten (or kept, no not Children be gotten) but by God's blessing. This last was a fit lesson for Solomon, who by so many wives and Concubines, left but one only son that we read of, and him none of the wisest. Some render it. A Song of degrees of Solomon, making him the penman of it; yea Origen from this inscription, entitleth Solomon to all the Songs of degrees; but that's not likely.

Vers. 1 Except the Lord build the house ] Not the Fabric only, but the family and the Government thereof; there is no good to be done, if God set not to his F • at, and say, Let it be done; if he blast, or not bless men's endeavors and policies, they are all but arena sine calce, sand without lime, they will not hang together, but like untempered Morter, fall asunder. There is a curse upon such as Idolize themselves, and kiss their own hands, though they be industrious, Johoaki • for instances, Jer. 22.

Except the Lord keep the City, the watchman ] Whether civil, or military: frustra nititur, qui Deo non innititur. Politicians stand on their own heads (like Children) and shake their heels against Heaven, but all in vain. Soldiers, some of them are ready to say with Ajax, I acknowledge no God but my sword, &c. Such shall be surely befooled and confuted; and God's blessing declared to be all in all.

Vers. 2 It is vain for you to rise up early ] Di •• culantes surgere, tardantes sedere, to toil and moil in the World. It were to be wished, that this Nisi, nisi, frustrà, frustrà, were ever sounding in the ears of worldlings, who will needs act upon their own principles; God is not in all their thoughts.

To eat the bread of sorrows ] i.e. Hardly gotten, or that men can scarce beteem themselves, they are so miserable and parsimonious; or bread eaten with carefullnesse, as Ezek. 12.19. certainly men may sooner by their care add a furlong to their sorrow, than a cubit to their comfort.

For so he giveth his beloved sleep ] Dilecto suo, to each of his beloved ones; not without an allusion to Solomon's other name, Jedid • ah, God's darling. To these he giveth sleep, extraordinary quiet, refreshing sleep ( 〈 in non-Latin alphabet 〉 with an Aleph quiescent, which is not usual) that is, he giveth wealth without labor, as to others labor without wealth, saith Kimchi, the world comes tumbling in upon them, as we say, they have it quasi per somnium (as Towns were said to come into Timoth • us his toiles whiles he slept) without anxiety, they break not their sleep for the matter, but live by faith, and make a good living of it too.

Vers. 3 Lo • children are an heritage of the Lord ] This Solomon could not but be sensible of. See the title of this Psalm; especially if by children are meant good children, as Prov. 18.22. by a Wife is meant a good wife. And here the poor man that hath no inheritance otherwise, hath one from the Lord; for such are oft full of children; neither may he wish, as one graceless man did, that God would keep such his blessings to himself, for he had too many of them.

Is his reward ] That is, his free gift; and God will be their exceeding great reward, if by their Parents prayer and good education, they prove towardly, as the Lord's heritage, and as arrows in the hand, &c.

Vers. 4 As Arrows are in the hand of a mighty man ] Heb. Of a Giant, who she • teth them with a courage, and is cunning at it. As clean and well-kept arrows. 〈◊〉 similitude importeth, that Children must have more in them than nature; for arrows are not atrrows by growth, but by art: so they must be such Children, the knottiness of whose nature is refined and reformed, and made, smooth by grace: and then they are cared for. As, if they prove otherwise, they are a singular heart break to their poor Parents, who are seen to sit under Elias his Juniper, wishing for dea • h, and saying with Moses, Numb. 11.14 15. I am not able to bear all this sore affliction; because it is too heavy for me. And if thou deal thus with me, kill me I pray thee, out of hand, if I have found favor in thy light, and let me not see my w • e chedness.

So are children of the youth ] Or, young sons, or •• ds, springlings, striplings, vegetous and vigorous, able to be a guard to their aged Parents against the children of violence, who seek to press in upon them at the door, as the Sodomites dealt by righteous Lot, (see verse 5.) besides the service they may do to the Commonwealth (as did the Horatii, and Curatii ) by their impetus h • roici, valor and virtue.

Vers. 5 Happy is the man that hath his quiver ] That is, his house full of them, so they be good children: for else to be childless is a mercy, it is 〈 in non-Latin alphabet 〉 , a blessed misery, saith Euripedes; and Aristotle concludeth that 〈 in non-Latin alphabet 〉 is no blessing, unless it be 〈 in non-Latin alphabet 〉 , that is, to have a numerous issue, unless they be virtuous.

They shall not be ashamed ] Neither Father nor Children: se enim illi mutuo muniunt ac firmant, they help each other.

But they shall speak with their enemies ] Periment, saith Tremellius, they shall foil them, and non-suit them.

PSAL. CXXVIII.

VErs. 1 Blessed is everyone that feareth the Lord ] This Psalm is fitly subjoined to the former, and it is, 〈 in non-Latin alphabet 〉 , a kind of wedding-sermon, written for the instruction and comfort of married couples, and showing that Conjugium humanae est divina Academia vitae. And it is to be observed, that here all men are spoken to as wedded; because this is the ordinary estate of most people. See 1 Cor. 7.1, 2. At this day, every Jew is bound to marry about eighteen years of age or before twenty; else he is accounted as one that liveth in sin; and how the Popish clergy, professing continency, have turned all places into so many Sodom's, who knoweth not?

And walketh in his ways ] The true reverential fear of God will easily form the heart to a right obedience. They that fear the Lord will keep his Covenant, Psal. 103.13. with 18. and therefore was the Law delivered at first in that terrible manner.

Vers. 2 For thou shalt eat the labor of thy hands ] That is, thou shalt reap and receive the sweet of thy sweat; whether it be of the brow, or of the brain, according to the kind of thy calling. And although thou be forced to, live by the labor of thine hands (whence man's life is called the life of his hands ) yet that shall be no hindrance to thy happiness, but a furtherance of thine account.

Happy shalt thou be, and O shall be 〈◊〉 with thee ] The Chaldee thus expoundeth it, Happy thou in this World; and good shall it be unto thee in the World to come.

Vers. 3 Thy Wife shall be as a fruitful vine ] Full of bunches and clusters of rich ripe Grapes; so she, of Children, and those virtuous; the little-ones hanging on her breasts, as Grapes on the Vine; the Elder as Olive-plants, straight, green, fresh and flourishing, Psal. 52.9. legitimate also; as the Olive admitteth no other grass. Indeed the Olive set into the Vine yieldeth both Grapes and Olives; whereby is represented the natural affection that is betwixt the Mother and her Children. The Vine and the Olive are two of the best fruits; the one for cheering the heart, the other for clearing the face, Psal. 104.15. the one for sweetness, the other for fatness, Judge. 9.13. both together implying, that a great part of a man's temporal happiness consisteth in having a good Wife and Children. It is said of Sylla, that he had been happy had he never been so married: And Augustus his wish was (but all too late) Utinam a • t caelebs vixissem, a • t orbus periissem, Oh that I had either lived single, or died childless.

By the sides of thy house ] Where Vines are usually planted, that they may have the benefit of the Sun. The modest wife is domiporta, found at home, as Sarah in the Tent; not so the Harlot, Prov. 7.12.

Thy Children like Olive-plants ] See the Note before on this verse.

Round about thy Table ] Making a most delectable inclosure.

Vers. 4 Behold, that thus shall the man be blessed, &c. ] Behold, and that thou; q. d. Know it for a truth, and rest assured of the blessedness of married couples, whatsoever the Devil and his Agents (speaking basely of marriage) suggest to the contrary, so be it they fear the Lord, for that's it that sweeteneth, and sanctifieth all estates of life whatsoever.

Vers. 5 The Lord shall 〈◊〉 thee out of Zion] viz. With spiritual benedictions, Ephes. 1.3. and these are far better than all other that Heaven and Earth afford, Psal. 134.3.

And thou shalt see the good of Jerusalem] i. e. The prosperity of the Church; without which all other comforts are to a good soul, but as so many Ichabods: A good Christian enjoyeth them not, but is even sick at heart of the afflictions of Joseph. Amos 6.6.

Vers. 6 Yea thou shalt see thy Children's Children ] A faithful man shall abound with blessings, Prov. 28.20. he shall have all that heart can wish, or need require.

And peace upon Israel] Procured in part by thy piety and prayers.

PSAL. CXXIX.

VErs. 1 Many a time ] Or, Much, and long.

Have they ] i. e. The Persecutors that deserve not a name. The rich man is not named (as Lazarus is) because not worthy. They shall be written in the Earth, Jer. 17.13.

Afflicted me ] i. e. The whole community of Saints; spoken of here in the singular, for their 1 Unity, 2 Paucity.

From my youth ] The first that ever died, died for religion; so early came Martyrdom into the World.

May Israel now say ] Who yet are promised peace, Psal. 128.6. but so was Josiah; and yet he died in battle, 2 Chron. 34.28. But the very God of peace had sanctified him throughout, and so altered the property of his affliction, that it was subservient to his salvation.

Vers. 2 Many a time, &c. ] Anadiplosis ad exaggerationem, q. d. They have done it and done it again, but could never achieve their design, viz. to supplant and eradicate me; which might not be. Oppugnarunt ( non expugn •• unt, however the Vulgar so rendereth here.) The Church is invincible. Athens took upon her of old to be so; and Venice late boasteth the like: but time hath confuted the one, and may soon do the other; when the Church shall stand firm, because founded on a Rock. More truly may it be said of it, than twas once of Troy,

Vers. 3 The plowers plowed upon my back ] Which was never without some Cross upon it, yea some plough passing over it. The Church is God's Husbandry; and he will be sure to plow his several, what ever becometh of the wild waste. She is his threshing-flour, Isa. 21.10. and hath but little rest or respite. Enemies are flails to thresh off our husks, files to brighten our graces; ploughs and harrows, without which we should bear but a very thin crop. God's people do 〈 in non-Latin alphabet 〉 , sow the seed of prayer in the long furrows which those plowers made on their backs; like as the Jews in their feasts break their glasses, as Jerusalem was broken.

They made long their furrows ] Heb. Furrow; as if there were totum pro 〈◊〉 corpus. Here haply the Psalmist alludeth to those exquisite torments whereunto many of the Martyrs were put, sulcati fidiculi • .

Vers. 4 The Lord is righteous ] That's a ruled case, and must be held for a certain truth, whatever we are, or our Persecutors.

He hath cut asunder the cords of the wicked ] That is, their harness, their ploughtraces ( nam continuatur tropus Rusticus ) so that the plough is loose, and the horses at liberty; all their forces and designs are broken.

Vers. 5 Let them all be consounded, &c. ] And if those that hate Zion, how much more those that hurt her with their virulent tongues, or violent hands?

Vers. 6 Let them be at the grass, &c. ] They are cursed with a witness whom the Holy Ghost thus curseth, in such emphatical manner, in such exquisite terms.

Vers. 7 Wherewith the Mower filleth not his hand ] As holding it not worth gathering in. Wicked men are useless creatures: as Stratonicus in Athenau • saith, that the Hill Hamus was for eight months in the year very cold, and for the other four it was Winter.

Vers. 8 Neither do they which go by say, &c. ] As they use to do to harvest men, Ruth 2. Christianity is no enemy to courtesy; yet in some cases, saith not, God speed.

PSAL. CXXX.

VErs. 1 Out of the depths have I cried unto thee ] i. e. Ex portis ipsis desperationis, from the very bosom and bottom of despair, caused through deepest sense of sin and fear of wrath. One deep calleth to another, the depth of misery to the depth of mercy. Basel and Beza interpret it, Ex intimis cordis penetralibus, from the bottom of my heart, with all earnestness and humility. He that is in the low pits and caves of the earth, seeth the stars in the firmament; so he who is most low and lowly, seeth most of God, and is in best case to call upon him. As spices smell best, when beaten: and as frankincense maxim fragrat cum flagrat, is most odoriferous, when cast into the fire: so do God's afflicted pray best, when at the greatest under, Isa. 19.22. & 26.16. & 27.6. Luther when he was buffeted by the Devil at Coburgh, and in great affliction, said to those about him, Venite, in contemptum diaboli Psalmum, de profundis, quatuor vocibus cantemus, come let us sing that Psalm, Out of the depths, &c. in derision of the Devil. And surely this Psalm is a treasury of great comfort to all in distress (reckoned therefore of old amongst the seven Penitenti •• ) and is therefore sacrilegiously by the Papists taken away from the living, and applied only to the dead; for no other reason, I think, saith Beza, but because it beginneth with Out of the Depths have I cried; a poor ground for Purgatory, or for praying for the souls that are there, as Bellarmine makes it.

Vers. 2 Lord hear my voice. ] Precum exauditie identidem est precanda. Audience must be begged again and again; and if he once prepare our heart, tis sure that he will cause his ear to hear, Psal. 10.17. as when we bid our Children ask this or that of us, it is because we mean to give it them.

Vers. 3 If thou, Lord, shouldest mark iniquities ] This and the next verse contains, saith one, the sum of all the Scriptures. Twice he here nameth the Lord, as desirous to take hold of him with both his hands. Extremity of Justice he depre ••• h, he would not be dealt with in rigor and rage. Extrema, fateor, commeritus sum, Deus; Quid enim aliud dixers? It is confessed I have deserved the extremity of thy fury; but yet let me talk with thee (as Jer. 12.1) or reason the case.

O Lord, who shall stand? ] Stand in Judgment, as Psal. 1.5. and not fall under the weight of thy just wrath, which burneth as low as Hell itself? How can any one escape the damnation of Hell, which is the just hire of the least sin, Rom. 6.23. and the best man's life is fuller of sins than the Firmament is o • stars, or the furnace of sparks? Hence that of an Ancient, V • homiu •• vit • , quantumvis laudabili, si, re •• miscericordi • , judicetur. Woe to the best man alive, should he be strictly dealt withal: Surely if his faults were but written in his forehead, it would make him pull 〈◊〉 hat over his eyes.

Vers. 4 But there is forgiveness with thee ] This holds head above water, that we have to do with a forgiving God, Neb. 9.31. none like him for that, Mic. 7.18. For he doth it naturally, Exod. 34.6. abundantly, Isa. 55.7. constantly, as here; there is (still is ) forgiveness and propitiation with God; so Job. 1.27. the Lamb of God doth take away the sins of the World; tis a perpetual act, and should be as a perpetual picture in our hearts.

That thou mayest be feared ] i. e. Sought unto, and served. It is a speech like that, Psal. 65.2. O thou that hearest prayer, unto thee shall all flesh come. If there were not forgiveness with God, no man would worship him from his heart, but fly from his as from a Tyrant. But a promise of pardon from a faithful God maketh men to put themselves into the hands of justice, in hope of mercy. Mr. Perkins expoundeth the words thus, In mercy thou pardonest the sins of some, that thou mightest have some on earth to worship thee.

Vers. 5 I wait for the Lord ] I wait, and wait, viz. for deliverance out of misery, verse. 1. being assured of pardoning mercy. Feri, Domine, feri; à peccatis enim absolute •• 〈◊〉 , said Luther, strike, Lord, while thou wilt, so long as my sins are forgive • I can be of good comfort; I can wait, or want for a need.

And 〈…〉 ] viz. Of promise, that ground of hope unfailable, Rom. 5.5. of 〈◊〉 unfeig •• ed, 1 Tim. 1.5.

Vers. 6 My soul waiteth for the Lord ] Or, Watcheth for the Lord, Heb My soul to the Lord, an eclipticall concise speech, importing strong affection, as doth also the following reduplication, Prae custodibus ad mane, prae custodibus ad man • .

I say more than they ] Or, More than they that watch for the morning, wait for the morning; wherein they may sleep, which by night they might not do.

Vers. 7 Let Israel hope in the Lord ] Hope and yet fear, as verse. 4. (with a filial fear) fear, and yet hope.

Plenteous Redemption ] Are our sins great? with God there is mercy, matchless mercy. Are our sins many? with God is plenteous redemption, multa redempti • ; he will multiply pardons, as we multiply sins, Isa. 55.7.

Vers. 8 And he shall redeem Israel] By the value and virtue of Christ's death, by his merit and spirit, 1 Cor. 6.11.

PSAL. CXXXI.

VErs. 1 Lord, my heart is not haughty ] Though anointed and appointed by thee to the Kingdom; yet I have not ambitiously aspired unto it, by seeking Souls death, as his pick thanks persuaded him; nor do I now being possessed of it, proudly domineer (as is the manner of most Potentates) and tyrannize over my poor subjects; but with all modesty and humility (not minding high things) I do condescend to them of low estate, Rom. 12.16. Now, in alto positum non altum sapere, difficile est, & omnino inusitatum; sed quanto inusitatius, tanto gloriosius. It is both hard and happy not to be puffed up with prosperity and preferment, Vespasian is said to have been the only one that was made better by being made Emperor.

Nor mine eyes lofty ] Pride sitteth and showeth itself in the eyes as soon as in any part. Ut speculum oculus est artis, ita oculus est naturae speculum.

Neither do I exercise myself in great matters ] Heb. I walk not; manes intra metas, I keep within my circle, within the compass of my calling; not troubling myself and others by my ambitious projects and practices, as Cle • n did, Alchibiades, Caesar Borgia, and others Ambitionists.

Or in things too high for me ] Heb. Wonderful; high and hidden things, that pass nay apprehension, and which it behooveth me, mirari p • tius quam rimari, to admire rather than to pry into, Arcana Dei sunt Arca Dei. The Bethshemites paid dear for peeping into the Ark. Phaeton is feigned by the Poets to have perished by taking upon him to rule the chariot of the Sun and Bellerophon, by seeking to fly up to Heaven upon his Pegasus, to see what Jupiter did there.

Vers. 2 Surely I have behaved ] Heb. If I have not, &c. a deep asseveration, such as hath the force of an oath.

And quieted myself ] Heb. Stilled or made silent my soul; chiding it when distempered or noisefull, as the Mother doth her weanling.

As a child that is weaned of his Mother ] Who neither thinketh great things of himself, nor seeketh great things for himself but is lowly and fellowly, Mat. 18.1. innocent, and ignoscent, taking what his Mother giveth him, and resting in her love.

My soul is even as a weaned child ] Who will not be drawn to such again, though never so fair and full-strutting a breast: So nor David, the worlds dugs.

Vers. 3 Let Israel hope ] See Psal. 130.7.

PSAL. CXXXII.

VErs. 1 Lord, Remember David] Origen holdeth Solomon to have been pen-man of all these Songs of degrees, as hath been before noted. But as that is not •••• lie (see the titles of Psal. 122. & 124. & 131.) so diverse interpreters conceive this 〈◊〉 be his; because much of it is the same with that prayer he made at the dedication of the Temple, 2 Chron. 6.16, 41, 42. Here then he prayeth God to remember David, that is (not his merits and suffrages, as the Monks would have it, but) the promises made unto him (for the which Solomon praised God as well as for the performance to himself, 2 Chron. 6.10.) and his singular solicitude about the house and worship of God, which was so great, as that it affected, yea afflicted his spirit; whence it followeth here, and all his afflictions; for which it is, 2 Chron. 6.42. the mercies or kindness of David.

Vers. 2. How he sware unto the Lord ] Out of the abundance of his affection, 1 Chron. 29.3. See Psal. 119.106. he solemnly took God to witness: and this he did, say the Rabbin's, at that time when he saw the punishing Angel, and was terrified.

And vowed to the mighty God of Jacob ] Jacob is mentioned, say the Hebrews, Quia primo vovit, because he first vowed to God, Gen. 28.20. whence he is called, Pater votorum, the Father of vows.

Vers. 3. Surely I will not come into the tabernacle of my house ] i. e. Of my New-built house, 1 Chro. 15.1. 2 Sam. 1.2. Those in Malachi were not so well-minded, chap. 1.4.

Vers. 4. I will not give sleep to mine eyes ] viz. With any good content; or, more than needs must.

Vers. 5. Until I find out a place for the Lord ] The Jew-Doctors tell us, that as the earth is in the middle of the world, so is Judea in the middle of the earth, Jerusalem in the middle of Judea, the Temple in the middle of Jerusalem, and the Ark in the middle of the Temple.

An habitation ] Heb. Habitations: haply because the Temple consisted of three parts, or partitions.

Vers. 6. Lo we heard of it at Ephratae ] At Bethlehem Ephratah, David's Birth-place, there we heard of it long since by our Progenitours. Of it, that is, or the Ark, saith Chrysostom; of God's resting-place, saith Austin; of the place where Christ should be born, saith Jerome; where the Temple should be set, saith Ibn-Ezra: where the Sbechinah, or divine presence should reside, say other Rabbin's.

We found it in the fields of the wood ] At Jerusalem, say some; or at Kiriath • earim, as others will have it. The Chaldee interpreteth it of the wood of Libanus, the place, saith he, where the Patriarchs worshipped.

Vers. 7. We will go into his Tabernacles ] We will cheerfully and unanimously frequent his public worships, in the place he hath pitched upon (called, his gates, and his Courts, Psal. 100.4.) saying, as verse. 8, 9, 10. 〈 in non-Latin alphabet 〉 , follow God, was the old rule among the very Heathens.

We will worship at his footstool ] i.e. At his Ark, where he uttered Oracles, and wrought miracles, &c. which yet was but his footstool, to lift his people heavenward, Christ-ward, who was the truth of that type, the Ark, the Mercyseat.

Vers. 8. Arise O Lord into thy rest ] The place of thy rest: for the Ark was transportative, till settled in Solomon's Temple: so, till we come to Heaven, we are in continual motion.

Thou and the Ark of thy strength ] The Ark in the Temple was the chiefest evidence of God's presence, and the most principal type of Christ, in whom the fulnese of the Godhead dwelleth bodily. The word is Aaron, which is put for a Coffin, Coffer, or Chest, Gen. 50.20. 2 King. 12.9. This showeth, that all the Counsels of God, all the love and favor of God, all that God accounteth precious, are treasured up in Christ, Col. 2.3. & 1.13 Isa. 42.1. Heb. 10.12.

Vers. 9. Let thy Priests be clothed with righteousness ] i. e. With Salvation, as verse. 16. No surer sign of God's gracious presence with a people, than a powerful Ministry, clothed with inward purity and holiness, represented by the holy Garments.

And let thy Saints shout for joy ] i. e. Those that are converted by such a Ministry; let those that are justified by faith have peace with God, and joy unspeakable, full of glory.

Vers. 10. For thy servant David's sake ] For thy Covenants sake made with him, and for thy Christ's sake, who is oft called David, as Hos. 3. ult. so for the Lord's sake, Dan. 9.17.

Turn not away the face of thine anointed ] Of thy Christ: defer not his coming, or deny not my request, as 1 King. 2.16, 17, 20.

Vers. 11. The Lord hath sworn in truth ] The Eternity of Israel cannot lie, 1 Sam. 15.29. yet tendering our infirmity, he sweareth and sealeth to us.

Of the fruit of thy body ] David was excellent at making the utmost of a Promise, at pressing, and oppressing it, till he had expressed the sweetness out of it, Isa. 66.11. See how he improveth God's Promise, and worketh upon it, 1 Chron. 17.23, 24, 25, 26. Solomon had learned to do the like.

Vers. 12 If thy Children will keep my Covenant ] Although God's Covenant is free, yet is it delivered under certain conditions on our part to be observed; which are as an Oar in a Boat, or Stern in a Ship, turning it this way or that, &c.

For ever more ] For a long season and Christ, for all eternity.

Vers. 13 For the Lord hath chosen Zion] He chose it for his love; and loved it for his choice.

Vers. 14 This is my rest forever ] It was so because God was pleased to make it so; he rested in his love; he would seek no further, Zeph. 3.17.

For I have desired it ] This alone made the difference, as it a so did betwixt Aaron's rod, and the rest that were laid with it.

Vers. 15 I will abundantly bless her provision ] Her stock and her store; so that she shall not want necessaries, which yet she shall hunt for (that is, labor for) as the Hebrew word importeth; and know how she comes by; therefore it is added

I will satisfy her poor with bread ] Dainties I will not promise them; a sufficiency but not a superfluity: poor they may be, but not destitute bread they shall have, and of that, God's plenty, as they say; enough to bring them to their Fathers house, where is bread enough. Let not therefore the poor Israelite fear to bring his offerings, or to disfurnish himself for God's worship, &c.

Vers. 16 I will also clothe her Priests, &c. ] So that they shall save themselves and those that hear them, 1 Tim. 4.16 Thus God answereth his people's prayers both for temporals and spirituals: See verse. 9. and that with an overplus of comfort; they shall shout aloud.

Vers. 17 There will make the horn of David to bud ] A metaphor from those living creatures, quorum ramosa sunt cornua which have snags in their heads (as Deer have) which are unto them instead of boughs. For horn, some read beam of David, confer Luk. 1.78.

I have ordained a Lamp ] i. e. A successor ( — cui lampada tradat ) and that a glorious one at length, Christ, who is 〈 in non-Latin alphabet 〉 Light essential, Joh. 12.46. Of Ascanius the son of Aeneas, and likewise of Tullus Hostilius, it is storied, that light flames were seen about their heads, when they lay in their cradles; and that thereby was foresignified, that they should be Kings.

Vers. 18 His enemies will I clothe with shame ] Shame shall be the promotion of all such fools as set against Christ and his people: yea they shall be clothed with it; so that it shall be conspicuous to all men.

But upon himself shall his Crown flourish ] His royal Diadem, whereby he is separated and distinguished from other men. Alexander dropt his Diadem once into the water, and because he who fet it out, put it on his own head whiles he swam out with it, he cut off his head. Our Edward the fourth hanged one for saying he would make his Son owner of the Crown; though he only meant his own house (having a Crown for the sign) in Cheapside.

PSAL. CXXXIII.

VErs. 1 Behold how good and how pleasant it is ] This, David is thought to have said to the people, when after eight years unnatural war, they came together to Hebron, to anoint him King over all Israel, 2 Sam. 5. Behold; be affected with that happiness of yours which no tongue can utter. Accipe quod sentitur antequam discitur, as Cyprian saith in another case.

How good and how pleasant ] Precious and profitable, sweet and delectable, 〈 in non-Latin alphabet 〉 , dainty and goodly, as Rev. 18.14. Communion of Saints is the next happiness upon earth, to communion with God.

For Brethren ] Whether by Place, Race, or Grace, which last is the strongest tie; and should cause such an harmony of hearts as might resemble that concord and consent that shall be in Heaven. The Th • bans in their armies had a band of men they called The holy Band; consisting of such only as were joined together in the bonds of love, as would live and die together: these they made great account of, and esteemed the strength of their armies.

To dwell together ] Heb. Even together, that is, even as God dwelleth with them, Psal. 132. to be kindly affectioned one to another with brotherly love, Rom. 12.10. to be as those Primitive Christians were, Act. 2. of one heart, and of one soul. The number of two hath by the Heathens been accounted accursed; because it was the first that departed from Unity.

Vers. 2 It is like the precious ointment ] This similitude setteth forth the pleasure and amaenity of it; as the other (from the dew ) the profit and commodity. — Sic miscuit utile dulci. This ointment was most rich (as made up of the chiefest spices, Exod, 30.) and very fragrant, refreshing the senses, not of Aaron only, but of all about him; so doth Christian unity and amity (that fruit of the Spirit ) far beyond that common friendship so highly extolled by Cicero, and other Heathens; and is therefore here fitly compared to that Non-such odoriferous ointment.

Upon the head, that ran down upon the beard ] So the Spirit of grace, that oil of gladness, Psal. 45.7.) poured out abundantly, even to a redundancy, upon Christ the head, runneth down upon all the members of his body mystical, even to the meanest, so that they have grace for grace.

Vers. 3 As the dew of Hermon] Moisteneth and maketh fertil the Country of Bashan. Hermon is a very high hill ever covered with snow; whence ariseth a perpetual vapor, the original and fountain of dew, to all Jury.

And as the dew that descended ] The spiritual dew dispensed from God in Zion, where he is sincerely served.

For there the Lord commanded the blessing ] A powerful expression, highly commending brotherly love as a complexive blessing, and such as accompanieth salvation.

PSAL. CXXXIV.

VErs. 1 Behold, bless ye the Lord ] This short Psalm (the last of the fifteen Graduals) is br • ve Sacerdotum speculum, saith an Expositor; a mirror for Ministers, who are first excited by a Behold, as by the sounding of a trumpet, or the ringing of a Sermon-bell: And secondly, exhorted to praise God, and to pray unto him; whereunto if we add their teaching of Jacob God's Judgments, whereof Moses mindeth them, Deut. 33.10. what more can be required of Archippus, to the fulfilling of his ministry? and if he be slack, he must be told of it, Col. 4.17. yet with all due respect and reverence to his office, 1 Tim. 5.1. And it were fat better, if they would rouse up themselves with the wakeful Cock, and not keep sleepy centry in the Sanctuary.

All ye Servants of the Lord ] Ye Priests and Levites, who are God's Servants, but of a more than ordinary alloy; servants of noblest employment about him. Such are all faithful Ministers; each of them may say with Paul, Act. 27.23. whose I am, and whom I serve.

Which by night stand in the house of the Lord ] Keeping watch and ward there in your turns, Num. 58.1, 2, &c. 1 Chron. 9.33. The Rabbins say, that the High Priest only sat in the Sanctuary (as did Eli, 1 Sam. 1.) the rest stood; as ready pressed to do their office.

Vers. 2 Lift up your hands in the Sanctuary ] Or, Lift up holy hands, as 1 Tim. 2.8. One readeth it, out of the Hebrew; Lift up your hands, Sanctuary, that is, ye Sanctuary-men, continens pro contento Hearts and hands must both up to Heaven, Lam. 3.41. and God be glorified both with spirits and bodies, which are the Lord's, 1 Cor. 6.20.

And bless the Lord ] Like so many earth'y Angels; and as if ye were in Heaven already, say

Vers. 3 The Lord that made Heaven and Earth ] And therefore hath the blessings of both lives in his hand to bestow. See Num. 6.24.

Bless thee out of Zion] They are blessings indeed that come out of Zion; choice, peculiar blessings even above any that come out of Heaven and Earth. Compare Psal. 128.5. and the promise, Exod. 20.24. In all places where I put the memory or my name, I will come unto thee and bless thee.

PSAL. CXXXV.

VErs. 1 Praise ye the Lord, praise ye] Praise, praise; praise. When duties are thus inculcated, it noteth the necessity and excellency thereof; together with our dullness and backwardness thereunto.

O ye Servants of the Lord ] See Psal. 134.1.

Vers. 2 Ye that stand in the house ] See Psal. 134.1.

In the Courts ] Where the people also had a place, 2 Chron. 4.9. and are required to bear a part in this heavenly Halleluiah.

Vers. 3 Praise the Lord, for the Lord is good] scil. Originally, transcendently, effectively; he is good, and doth good, Psal. 119.68. and is therefore to be praised with mind, mouth, and practice.

For it is pleasant ] An angelical exercise, and, to the spiritual-minded man, very delicious. To others indeed, who have no true notion of God but as of an enemy, it is but as music at funerals, or as the trumpet before a Judge; no comfort to the mourning wife, or guilty prisoner.

Vers. 4 For the Lord hath chosen ] God's distinguishing grace should make his elect lift up many an humble, joyful, and thankful heart to him.

And Israel for his peculiar treasure ] Such as he maketh more reckoning of, than of all the World besides. The Hebrew world here rendered peculiar treasure, seemeth to signify a Jewell made up of three precious stones, in form of a triangle. The Saints are God's Jewels, Mal. 3.17. his ornament, yea the beauty of his ornament, and that set in Majesty, Ezek. 7.20. his royal Diadem, Isa. 62.3.

Vers. 5 For I know that the Lord is great ] As well as good, verse. 3. This I believe and know, ( Job. 6.69.) saith the Psalmist; and do therefore make it my practice to praise him.

And that our Lord is above all God's ] Whether they be so deputed (as Magistrates) or reputed, as Idols.

Vers. 6 Whatsoever the Lord pleased ] This the Heathens did never seriously affirm of any their dunghill deities: sure it is, that none of them could say, I know it to be so. De diis utrum sint, non ausim affirmare, said one of their wise men.

Vers. 7 He causeth the Vapours ] Not Jupiter, but Jehovah (See Jer. 10.13.) He is the right Nub • coga, Maker of the Metcors, whether fiery, aiery, or watery, Job 26.8, 9 & 28.26, 27, & 37.11, 15, 16. & 38.9. See the Notes there.

He maketh lightnings for the Rain ] Or, With the Rain, which is very strange, viz. that fire and water should mingle, and hard stones come cut of the midst of thin vapors.

He bringeth the wind out of his treasuries ] Or Coffers, store-houses, where he holdeth them close prisoners, during his pleasure. This, the Philosopher knew not, and thence it is that they are of so diverse opinions about the winds. See Job 36.27, 28, &c. & Job. 37. throughout.

Vers. 8 Who smote the first-born of Egypt] And thereby roused up that sturdy rebel Pharaoh, who began now to open his eyes, as they say the blind mole doth, when the pangs of death are upon him; and to stretch out himself, as the crooked Serpent doth, when deadly wounded.

Vers. 9 Who sent tokens and wonders ] Vocall wonders, Exod. 4.8. to be as so many warning-pieces.

Vers. 10 Who smote great Nations ] Who, by their great sins, had greatly polluted their land; and filled it with fi • th from one end to another, Ezra 9.11.

And slow mighty Kings ] Heb. Bony, big, mastiff fellows, quasi • ss • t • s, five 〈◊〉 as the word signifieth.

Vers. 11 Sihon King of Amorites] A Giant like Cyclops.

And Og King of Bashan] Of whom the Jews fable, that, being one of the 〈◊〉 Giants, he escaped the flood, by riding affride upon the Ark.

Vers. 12 And gave their lands for an heritage ] Which he might well do, as being the true Proprietary, and Paramount.

Vers. 13 Thy Name, O Lord, &c. ] Else, O nos ingratos!

Vers. 14 For the Lord will judge his people] Judicabit, id est vindicabit, he will preserve them, and provide for their well-fare.

And he will repent himself ] This is, mutatio rei non Dei, effectus non affectus. Some render it, He will be propitious, Others, he will take comfort in his Servants. See Judges 10.16.

Vers. 15, 16. The Idols of the Heathen ] See Psal. 115.4, 5, 6, &c.

Vers. 17 Neither is there any breath in their mouths ] If they uttered Oracles, it was the Devil in them, and by them. As for those statues of Daedalus which are said to have moved, spoken, and run away if they were not tied to a place, &c. it is either a fiction, or else to be attributed to causes external and artificial, as quicksilver, &c.

Vers. 18 They that make them, &c. ] See Psal. 115.8.

Vers. 19 Bless the Lord ] And not an Idol, Isa. 66.3. as the Philistines did their Dagon; and as Papists still do their he-Saints, and she-Saints.

Vers. 20 Ye that fear the Lord ] Ye devout Proselytes.

Vers. 21 Blessed be the Lord out of Zion] There-hence he blesseth, Psal. 134.3. and there he is to be blessed.

Which dwelleth at Jerusalem] That was the seat of his royal resiance, per inhabitationis gratiam, saith Austin, by the presence of his grace; who by his essence and power, is everywhere.

Enter, praesenter, Deus hic et ubi{que} potenter.

PSAL. CXXXVI.

VErs. 1 O give thanks unto the Lord ] This Psalm is by the Jews called Hillel gadel, the great Gratulatory. See Psal. 106.1.107.1.118.1.

For his mercy endureth forever ] His Covenant-mercy, that precious Church-privilege: this is perpetual to his people, and should perpetually shine as a picture in our hearts. For which purpose this Psalm was appointed to be daily sung in the old Church, by the Levites, 1 Chron. 16.41.

Vers. 2 For his mercy endureth forever ] This is the foot or burden of the whole song; neither is it any idle repetition, but a notable expression of the Saints unsatisfiableness in praising God for his never-failing mercy. These heavenly birds, having got a note, record it over and over. In the last Psalm, there are but six verses, yet twelve Hallelujahs.

Vers. 3 O Give thanks to the Lord of Lord's ] That is to God the Son, saith Hier •• ; as by God of God's, saith he, in the former verse, is meant God the Father: who because they are no more but one God only, it is added

Vers. 4 To him who alone doth great wonders ] Wondrous things the Creature may do, but not wonders; mira sed non miracula, God alone is the great Th • uma •• rgus, that is, wonder-worker.

Vers. 5 To him that by wisdom, &c.] Singulari ingenio & summa industria, yet without tool, or toil, See Heb. 11.10. with the Note.

Vers. 6 To him that stretched out the earth, &c. ] A perpetual mercy in all earthly Creatures, as is elsewhere set forth, Gen. 1.9. Psal. 24.2.

Vers. 7 To him that made great lights ] Without which we should have no more comfort of the air we breath on than the Egyptians had in that three-days darkness. Now the Sun and Moon are called great Luminaries, not great stars or bodies (for the Sun is less than some stars, and the Moon is least of all) first, for the excellency of light which these two do more abundantly impart to the earth, and secondly, for the effects they work; the Sun by his access making all green and flourishing, and the contrary by his recess the Moon by his various aspect causing humors and marrows to increase or decrease &c.

Vers. 8 The Sun to 〈…〉 the day] Heb. For the rulings by day 〈◊〉 by his light, 〈…〉 bodies, 〈…〉 ruledomes; and therefore in no wise to have been worshipped.

Vers. 9 The Moon and stars to rule by night ] For by day they all veil to the Sun; from whom also they borrow much of their light. The Moon hath her name in Hebrew from moisture; as refreshing the earth with her cool influences; and thrusting forth precious things therein, Deut. 33.14.

Vers. 10 To him that smote Egypt] See Psal. 135.8.

Vers. 11 And brought out Israel] viz. By that last plague; for the former would not do. God will have the better of his enemies, for the good of his people: for it is not fit that he should lay down the bucklers first.

Vers. 12 And with a stretched-out arm ] A metaphor from soldiers exercising their arms, with utmost might and sleight.

Vers. 13 To him which divided the red Sea ] Into twelve several parts, say the Jews, for the twelve Tribes to pass thorough.

Vers. 14 And made Israel to pass, &c. ] It is many times hail with the Saints, when ill with the wicked. Abraham from the hill seeth Sodom on fire.

Vers. 15 But overthrew Pharaoh] Praecipitavit, pitched him in headlong; having before paved a way for him. Subito tollitur qui diu toleratur.

Vers. 16 To him which led his people] As an horse that they should not stumble, Isa. 63.13. as a Shepherd his sheep; providing for them so, as never was any Prince so served in his greatest pomp.

Vers. 17 To him which smote great Kings] Great, as those times accounted them, when every small City almost had her King: Canaan had thirty and more of them. Great also in regard of their stature and strength; for they were of the Giants race, Deut. 3. Amos 2.

Vers. 18 And slew famous Kings] Magnificos, sumpt • osos, fastuosos, & arrogantes.

Vers. 19, 20.] • ee Psal. 135.11. Sihons Country was afterwards called Decapolis, and the Metropolis of it Scythopolis, Joseph. de bel. l. 3. c. 2.

Vers. 21, 22. And gave ] See Psal. 135.12. & Josh. 12.7. he paid them well for their pains, after that he had made use of their sword and service, against those sinners against their own souls.

Vers. 23. Who remembered us in our low estate ] Still God helpeth those who are forsaken of their hopes, & vindictae gladium miserationis oleo emollit, as Nicephorus saith.

Vers. 24 And hath redeemed us ] Or, Broken us off, pulled us away, as by violence; for they would never else have loosed us. This is priori major misericordia, a greater mercy than the former, saith Kimchi; to redeem is more than to preserve.

Vers. 25 Who giveth food to all flesh ] Food agreeable to their several appetites, and temperaments, suitable and seasonable.

Vers. 26 O give thanks unto the God of Heaven ] His mercy in providing Heaven for his people, is more than all the rest.

PSAL. CXXXVII.

VErs. 1 By the rivers of Babylon] Tigr • s & Euphrates; for the land of Shinar (where Babel was founded, and afterwards Babylon built) was, as most Geographers think, a part of the Garden of Eden, fruitful beyond credulity; but to the poor captives all this was no comfort, when they remembered the desolations of their Country, and the loss of their former liberty. The bird of Paradise, they say, once taken and encaged, groaneth incessantly, till she die.

There we sat down, yea we wep • ] He sitteth alone, and keepeth silence, because he hath born it upon him, saith Jeremy of the Mourner, Lam. 3.28. who is much in meditation; so were these, bewailing bitterly their sin and misery, with their bowels sounding as an harp, Isa. 16.1. where if one string be touched, all the rest sound.

When we remembered Zion] The former solemnities, the present desolations.

Vers. 2 We hanged out harps ] Harps we had, and knew how to handle them (the Jews were famous Artists, noted for their skill specially in Poetry, Music, and Mathematics ) but we had little mind to it as now the case stood with us; our Country lying desolate, ourselves could not be but disconsolate. Barbiton his paries habe • it.

Vers. 3 For there—they required of us a song] scil. In disdain and derision of our Religion, q.d. Will ye sing no more holy songs in honor of your God? hath he utterly cast away all care of your well-fare, and you the like of his service? Have you never a black Sanctis to sing us? or cannot you sing care away, &c? where are your wonted ditties, the words of a song? Ehodum, bellos nobis illos vestr • Sionis modules cantillate.

And they that wasted us] Cumulatores nostri, vel Concumulatores nostri, vel homines ejulatuum nostrorum, they that made us howl singing, as Isa. 52.5. Or In suspensionibus nostris, after that we had hanged up our harps, as verse. 2. 〈 in non-Latin alphabet 〉 .

Sing us one of the songs of Zion] Wherewith ye were wont to praise God. So Baltasar abused the bowls of the Sanctuary. So the bloody-Persecutors at Orleans, as they murdered the Protestants, required them to sing, Judge and revenge my cause, O Lord; and have mercy on us Lord, &c.

Vers. 4 Shall we sing the Lord's song, &c? ] No; for that were to profane holy things; and as Nazianzen speaketh, 〈 in non-Latin alphabet 〉 . And besides, they had as much mind to be merry then, and thus, as Sampson had to play before the Philistines. Music in mourning is not more unseasonable, than unsavory. When our Edward the third had the King of Scots and the French King both prisoners together here in England, he held royal justs, and feasted them sumptuously. After supper, perceiving the French King to be sad and pensive, he desired him to be merry as others were. To whom the French King answered, as here, How shall we sing in a strange Land? Quid nobis cum fabulis, cum risu, saith Bernard, in hoc exilio, in hoc ergastulo, in hac valle lachrymarum? Let us cast away carnal mirth, and groan earnestly to be clothed upon with our house which is from Heaven, 2 Cor. 5.2.

Vers. 5 I • I forget thee, O Jerusalem] As I might seem to do, should I herein gratify these Idolaters; or otherwise obey them, rather than God. The Jews at this day, when they build an house, they are, say the Rabbin's, to leave one part of it unfinished, and lying rude, in remembrance that Jerusalem and the Temple are at present desolate. At least they use to leave about a yard square of the house unplaistered, on which they write, in great letters, this of the Psalmist, If I forget Jerusalem, &c. or else these words Zecher lechorban, that is, The memory of the desolation.

Let my right hand forget] Fiat abalienata atque emortua, Let it be paralyticall and useless, unfit to touch the harp.

Vers. 6 If I do not remember thee] Hi gemitus Sanctorum sunt gemitus Spiritus sancti, these are the very sighs unutterable, that precede joys unspeakable, and full of glory. Either our beds are soft, or our hearts hard, that can rest when the Church is at unrest, that feel not our Brethren's hard cords through our soft beds.

If I prefer not Jerusalem above my chief joy ] Heb. If I cause it not to ascend above the head of my joy. Christ in his Ordinances must be our chiefest comfort, overtopping all other; and devouring all discontents whatsoever.

Vers. 7 Remember, O Lord the Children of Edom] Those unbrotherly bitter enemies. The Jews call Romists, Edomites.

Rase it, rase it] Discooperite, discooperite.

Darius hearing that Sardis was sacked and burnt by the Athenians, commanded one of his servants to say to him thrice always at supper, Sir remember the Athenians to punish them.

Vers. 8 That art to be destroyed] Spoliatrix, saith the Syriac, Isa. 33.1.

Happy shall he be] i. e. Well rewarded with wealth and good wishes.

Vers. 9 That taketh and dasheth thy little ones ] So at the destruction of Troy.

PSAL. CXXXVIII.

VErs. 1 I will praise thee with my whole heart ] Which no Hypocrite can do; though he may pray in distress from the bottom of his heart. A grateful manis a gracious man, viz. if he come with a true heart, as the Apostle hath it, Heb. 10.22.

Before the God's will I sing praise unto thee ] That is, before Angels, who are present in holy assemblies, 1 Cor. 11.10. (as was represented by those Cherubim pictured in the Temple) as also before Princes and Potentates; see verse. 4.

Vers. 2 I will worship toward thy holy Temple ] Wheresoever I am, the face of my soul shall turn, like the needle of a Diall, by sacred instinct, towards thee in the Ark of thy presence, in the son of thy love.

For thy loving kindness, and for thy truth ] For thy grace and truth which come by Jesus Christ: the Ark and Mercy-seat were never sundered. God's loving kindness in Christ moved him to promise, his truth binds him to perform, and hence our happiness.

For thou hast magnified thy Word above all thy Name ] Or, Thou hast magnified thy name in all thy Words. Or, Thou hast magnified above all things thy Name by thy Word; that is, Thou hast got thee a very great name, by fulfilling thy promises; and by setting on thy Word with power.

Vers. 3 In the day when I cried, &c. ] This he worthily celebrateth as a singular favor, a badge of grace, Psal. 66.18. and pledge of glory, Act. 2.21.

And strengthenedst me with strength in my soul ] With strength in the inward man, Ephes. 3.16, 20. with spiritual metal, with supporting grace; keeping head above water: My body is weak, my soul is well, said that dying Saint. I am as full of comfort as heart can hold, said a certain Martyr. The Apostle speaketh of the new supplies of the Spirit of Jesus Christ, Phil. 1.19. the joy of the Lord is strengthening, Neh. 8.10.

Vers. 4 All the Kings of the earth shall praise thee ] Such of them as shall read these Psalms of my composing: or otherwise shall hear of thy gracious dealing with me, according to thy promise. Such also as shall hereafter be converted to the faith; for though Not many mighty, not many noble are called, 1 Cor. 1.26. yet some are, and these shine in the Church, like stars of the first magnitude.

Vers. 5 Yea they shall sing in the ways of the Lord ] As having tasted the excellency of the comforts of godliness (far surpassing those of the Crown and Scepter) and felt the power of God's Word subduing them to the obedience of faith, whereby they come to rule with God, to be faithful with his Saints, and to sing their songs.

Vers. 6 Though the Lord be high, &c. ] Even the high and lofty one that inhabiteth eternity, Isa 57.15. See on Psal. 113.6, 7.

Yet hath he respect unto the lowly ] This maketh that Ancient cry out, Videte magnum miraculum. See here a great miracle; God is on high: thou liftest thyself up, and he flieth from thee; thou bowest thyself down, and he descendeth unto thee. Low things he looketh close upon, that he may raise them higher; lofty things he knoweth a far off, that he may crush them down lower. The proud Pharisee pressed as near God as he could; the poor Publican not daring to do so, stood a loof of; yet was God far from the Pharisee, near, to the Publican. The Lord Christ is a door to Heaven, but a low door: he who will enter in thereby, humiliet se oportet, ut sano capite intrare contingat, saith Austin he must needs stoop to save his head-piece.

But the proud he knoweth a far off ] As not vouchsafing to come anear such loathsome lepers. For pride is like a great swelling in the body, apt to putrefy, break, and run with loathsome and foul matter. Hence God stands off from such, as odious and abominable; he cannot abide the sight of them; Superb • s à calo longe propellit, as the Chaldee here paraphraseth, he driveth the proud far enough off from Heaven, yea he thrusteth them into Hell, to their Father Lucifer, that King of all the children of pride, as Leviathan is called, Job 41.34.

Vers. 7 Though I walk in the midst of trouble ] Even in the vale of the shadow of death, so that I seem little different from a dead man.

Thou wilt revive me ] That is, restore me from so great a death, as 2 Cor. • .10.

Thou shalt stretch forth thine hand ] Thou shalt interpose thy help betwixt me and them, and save me harmless; as the 〈◊〉 feign their God's did those whom they favored. Thou shalt strike them with thy left hand, and save me with thy right: so Tremellius senseth it.

Vers. 8 The Lord will perfect that which concerneth me ] He will not do his business to the halves, leave it in the midst, but carry it on to a consummation, and lay the top-stone of grace: this I am well assured of. See Phil. 1.6. Only I must pray, and do my part; having an eye still to God's everlasting mercy in Christ.

Forsake not the works of thine own hands ] Look upon the wounds of thine hands, and forsake not the works of thine hands, prayed Queen Elizabeth. And Luther's usual prayer was, Confirm, O God, in us that thou hast wrought, and perfect the work that thou hast begun in us, to thy glory: So be it. Though the good work of grace be begun in us, yet we can neither persevere in that grace, nor bring it forth to act, without new grace: Even as trees, though they be fitted to bear fruit, yet without the influence of the heavens, they cannot put forth that fitness in fruit, &c.

PSAL. CXXXIX.

A Psalm of David] There is not in all the five books of Psalms, so notable a one as this (saith Ibn-Ezra concerning the ways of God, and the workings of conscience. It was penned, saith the Syriac Interpreter, upon occasion of Shime • 's railing upon him for a bloody man, and a Belialist, 2 Sam. 16. Here therefore he purgeth himself by an appeal to God; and delivereth up his false-accusers to God's just judgment, verse. 19.

Vers. 1 O Lord thou hast searched me and known me ] Even mine heart and reins ( Jer. 17.10.) hast thou searched as with lights, ( Zeph. 1.12.) by an exact scrutiny, by a soul-searching inquisition; whereby thou art come to know me thorough and thorough: Not only Mee natural, as verse. 15, 16. but also Mee civil and moral, as verse 2.3, &c. neither stayeth thy knowledge in the porch or lobbies (my words and ways ) but passeth into the presence, yea privy-Chamber: for

Vers. 2 Thou knowest my down-sitting, and mine up-rising ] All my postures, gestures, practices, sive sedeam, sive s • rgam, whether I sit, stand, walk, lie; thou searchest and knowest all. Some search, but know not; thou dost both: thine eyes behold, thine eye-lidstry the Children of men, Psal. 11.4. See the Note there.

Thou understandest my thought ] Heb. My familiar thoughts, such as I am delighted in, voluntatem meam, some render it, my will; others, propinquitatem meam, my nearness; and that afar off, even from Heaven, being intimo meo mihi intimior, not so far from me as the bark is from the tree, the skin from the flesh, or the flesh from the bones.

A far off] Eminus, à longe pranovisti, •• tequam movea • ur, saith Chrysostom; thou knowest my thoughts before I have conceived them; my thoughts in Passe, from all eternity: so great is thy sagacity and perspicacity. As a man that knoweth what roots he hath in his Garden, though there be not a flower appearing, yet he can say, when the Spring comes, this and this will come up: so here; God knows our whole frame, our Principles, &c.

Vers. 3 Thou compassest my path ] Or, Thou wi ••••• st; if there be any chaff or trash, thou wilt make it fly; thou art at both ends of all my works, and enterprises, both by day and by night, Per •••• & per ••• . Neither art thou only at my fingers ends, but at my tongues end too.

Vers. 4 For there is not a word in my tongue ] Though not yet uttered, or but whispered only.

Thou knowest it altogether ] Every tittle of it; thou understandest the language of men's hearts.

Vers. 5 Thou hast beset 〈◊〉 behind and 〈◊〉 ] As a beast that is pursued, as an enemy that is begirt and environed. And lest I should think by some means to make escape, (as David did from Saul and his Host, by a providence, 1 Sam. 23.27. as Hannibal did from the Romans by a stratagem.)

Thou 〈…〉 ] A • by an 〈◊〉 so that I am thy prisoner, and cannot stir a foot from thee.

Vers. 6 Such knowledge is too wonderful for me ] I can hardly conceive of this thine omniscience, and omnipresence, but am ready to measure thee by myself, and according to mine own module. And indeed, for a creature to believe the infinite Attributes of God, he is never able to do it thoroughly, without supernatural grace.

I • i • high, I cannot attain unto it ] Since it far exceedeth the reach of reason, and is much above my capacity and understanding. I stand at gaze, and am agast, and that is the nearest that I a poor finite foolish creature can come to so infinite a wisdom. It was therefore a good speech of them who being asked what God was? answered, Si scirem, Deus essem, If I knew that, I should be a God.

Vers. 7 Whither shall I go from thy Spirit? Here he argueth God's omniscience from his omnipresence; and this the Heathens also had heard of, as appeareth by their Jovis omnia plena; and — quascu • {que} accesseris oras.

Empedocles could say, that God is a circle, whose center is everywhere, whose circumference is nowhere. They could tell us that God is the soul of the World: and that as the soul is tota in toto, & tota in qualibet parte, so is he that his eye is in every corner, &c. to which purpose they so pourtraied their goddess Minerva, that which way soever one cast his eye, she always beheld him. But these divine notions they might have by tradition from the Patriarchs: and whether they believed themselves in these and the like, sayings, is much to be doubted.

Or whither shall I flee from thy presence? ] Surely no whither: they that attempt it, do but as the fish which swimmeth to the length of the line, with an hook in the mouth.

Vers. 8 If I ascend up into Heaven thou art there ] That's thy proper place; and there Aristotle in his book of the World ad Alexand ••• affirmeth that God is only, essentialit • r & act • . This was to proclaim himself an arrant Atheist: for God filleth all places, and is comprehended of no place, being totally present, wheresoever present; for we must not conceive that God is commensurable by the place, as if he were partly here, and partly elsewhere; but everywhere, all-present.

Vers. 9 If I take the wings of the morning ] The morning light is diffused in an instant all the whole w • lkin over. If I could fly never so swiftly from one end of the Heaven to the other, saith David, I should be never the near. This is a poetical expression.

And dwell in the uttermost parts of the Sea ] Or of the West, whither the Sun setting is said to hasten, and hide himself. The Syriac and Arabic have it, If I take the wings of the Eagle and dwell, &c. And of the Eagle they write, that when she would change her feathers, she falleth down into the Sea.

Vers. 10 Even there shall thy hand lead me] i. e. Thy Power and Providence shall dispose of me, I shall flee but from thy hand, to thy hand as guilty Jonas did.

Vers. 11 The darkness shall cover me ] The Hebrew phrase is taken from Beasts that lie a squat, saith D • odat. Nocte latent mende, sed non Deum. The guilty conscience sharketh up and down for comfort, but getteth none.

Vers. 12 Yea the darkness bideth not ] Heb. Darkeneth not from thee, because thine eyes are fiery, Rev. 1.14. such as need no outward light: they are more light and radiant than the Sun in his strength.

The darkness and the light &c.] Deo obscura clarent, muta respondent, silenti •• confitetur, saith an Ancient: Night will convert itself into noon before God: and silence prove a speaking evidence.

Vers. 13 For thou hast possessed my reins ] The seat of mine affections Thoughts kindle affections, and these cause thoughts to boil; they are causes one of another, and both well known to God. For who possesseth lands or houses, but he knoweth the right title and rooms thereof, saith an Expositor?

Thou hast covered me in my Mothers womb ] But not from thine all piercing eyes, though in so dark a place, and wrapped up in sec •• d •• es.

Vers. 14 I will praise thee, for I am fearfully and wonderfully, made] 〈…〉 operibus t •• s, saith Montan • s; neither can I wonder enough at thy workmanship. The greatest miracle in the World is man; in whose very body (how much more in his soul?) are miracles enow (betwixt head and feet) to fill a volume. Austin complaineth that men much wonder at high mountains of the earth, huge waves of the Sea, deep falls of rivers, the vastness of the Ocean, the motions of the stars, & relinquunt seipsos nec mirantur, but wonder not at all at their wonderful selves. Galen, a profane Physician, writing of the excellent parts of man's body, and coming to speak of the double motion of the lungs could not choose but sing an hymn to that God, whosoever he were, that was author of so excellent and admirable a piece of work.

And that my soul knoweth right well ] That is, so well, as to draw hearty praises from me to my Maker. But for any exact insight, hear Solomon; As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God, who maketh all, Eccles. 11.5. Some read the words thus, Thy works are wonderful, and so is my soul which knoweth right well. q. d. my rational and intelligent soul is an admirable piece indeed. Nothing in the World, saith one, is so well worthy to be wondered at as man, nothing in man, as his soul.

Vers. 15 My substance was not hid from me] Ossati • mea, id est ossium 〈◊〉 tuum compages, the structure of my bones and joints. But was not he a wise man (and yet wise enough otherwise) who being asked upon his death-bed what his soul was? seriously answered; that he knew not well; but he thought it was a great bone in the middle of his body?

Was not hid from thee ] For thou hast both the names and number of every part, to a nerve or an artery; Aquinas saith, that at the Resurrection, the bodies of the Saints shall be so clear and transparent, that all the veins, humors, nerves, and bowels shall be seen, as in a glass. It is sure, that they are so to God, when first formed in the womb.

When I was made in secret ] That is, in the womb of my Mother. As curious workmen, when they have some choice piece in hand, they perfect it in private; and then bring it forth to light, for men to gaze at: so here.

And curiously wrought] Variegatus, & quasi acu pictus, Embroidered and wrought as with the needle; whence man is called a Microcosm, or little World. Bodine observeth, that there are three regions within man's body (besides all that is seen without) answerable to those three regions of the World Elementary, Etherial, and Celestial. His entrails and whatsoever is under his heart resemble the Elementary region, wherein only there is Generation and Corruption; The heart and vitals that are divided from those entrails by the Diaphragma, resemble the Ethereall Region: as the brain doth the heavenly, which consisteth of intelligible creatures.

In the lowest parts of the earth ] That is, in my Mothers womb, as before. See Ep • es. 4.9. The Syriac interpreteth it (but not so well) when I shall die, and be buried, and my bones turned to ashes, yet thou shalt know them.

Vers. 16 Thine eyes did see my substance] Galmi; est semen coagulatum ante formationem membrorum, saith Kimchi; when I was but an Embryo, or hardly so much. Disponit Deus membra culicis, & pulicis, saith Austin how much more of man? The word signifieth my wound-up or unwrought-up mass.

And in thy book all my members are written ] A metaphor from curious workmen, that do all by the book, or by a model set before them, that nothing may be deficient, or done amiss. Had God left out an eye in his common-place book, saith One, thou hadst wanted it.

Which in Continuance ] In process of time, and by degrees.

When as yet there was none of them ] But all was a rude lump. This is a great secret of nature, and to be modestly spoken of.

How precious also are thy thoughts unto me] i. e. The thoughts of thy wisdom, power, and goodness, clearly shining in these wondrous works of thine: it does my heart good to think and speak of them.

How great is the sum of them] viz. Of my works, and of thy thoughts thereon. I cannot count them, much less comprehend them. To blame are such as trouble not their heads at all about these matters. Surely when the Lord made 〈◊〉 head with so many closures and coverings to his brain, the seat of understanding, he intended it for some precious treasure. Many locks and keys argue the price of the Jewell they are to keep; and many papers wrapping a token within them, the use of that token.

Vers. 18 If I should count them, &c.] q. d. They are: infinite and innumerable. Archimedes that great Mathematician bragged, that he could number all the sands in the habitable and inhabitable World, but no man ever believed him. See 1 Sam. 13.5. 2. Sam. 17.11. Psal. 78.27.

When I awake, I am still with thee ] Still taken up with some holy contemplation of thy works, and wisdom. These thoughts I fall asleep with, and these I awake with. As I take up my fire ore night, so I find it in the morning.

Vers. 19 Surely thou wilt slay the wicked ] Those that traduce and slander me for an Hypocrite and a Belialist. Some render it, O that thou wouldest slay them! in as much as they hate me for my zeal, and forwardness to turn the wheel of Justice over them, and to give them their due and condign punishment; for, for mine own part, I cannot abide them, but bid them Avaunt, with

Depart from me, ye bloody men ] Ye that dare to destroy so goodly a piece of God's handy work as man is above described to be. See Gen. 9.6. Or ye that seek to double undo me; first by detraction and then by deadly practice. See Ezek. 22.9. In thee are men that carry tales to shed blood.

Vers. 20 For they speak against thee wickedly ] Inasmuch as they speak against me; Tua causa erit mea ca • sa, said Charles the fifth Emperor to Jutius Pflugi •• , who complained he had been wronged by the Duke of Saxo • y; so saith God to every David. This Luther knew and therefore wrote thus to Melancthon, Causa ut sit magna, magnus est actor, & auctor ejus; neque enim nostra est. The cause is Christ's; and he will see to it and us. Moses told the people that their murmurings were not against him, but against the Lord, Exod. 16.8. As unskillful hunters, shooting at wild beasts, kill a man sometimes, so whilst men shoot at Christians, they hit Christ.

And thine enemies take thy name in vain ] Whilst they would despoil thee o • thine omnipresence; omnipotence, &c. casting thee into a dishonorable mould as it were, and having base and bald conceits and speeches of thee and thine. Kimchi interpreteth it of Heretics, those false friends, but true enemies to God; of whom they make great boasts, as did the Gnostics, Manichees, Novatians, and alate the Swenkfeldians (who styled themselves the Confessors of the Glory of Christ ) and many of our modern Sectaries.

Vers. 21 Do not I hate them, O Lord ] And therefore hate them because they hate thee? This the Hebrews understand of Heretics and Apostates. See a like zeal in that Angel of Ephesus, Rev. 2.2.

And am not I grieved ] Or, irked, made ready to vomit at (as at some loathsome spectacle) fretted, vext.

Vers. 22 I hate them with a perfect batred ] That is, unfeignedly, and with a round heart (saith one) for this only cause, that they are workers of iniquity. It was said of Antony, he hated a Tyrant, not Tyranny, and of Craessus he hated a covetous man, not covetousness. It may as truly be said of an Hypocrite, He hates sinners, not