Commentary on Ezra Nehemiah Ester Job and Psalms

PSAL. CXL.

VErs. 1 Deliver me, O Lord, from the evil man ] Made of malice, in which is steeped the venom of all vices.

Preserve me from the violent man] Man of violences, who vulture-like, ( Levite. 11.10.) liveth by rapine. Such were Saul and his Sycophants.

Vers. 2 Which imagine mischiefs in their heart ] Where the Devil worketh night and day as a mintman; as a Smith in his forge; or an Artificer in his shop. A godly man is said to have right thoughts, Prov. 12.5. and that his desires are only good, chap. 11.23. An evil man is called a man of wicked devices, Prov. 12.2. & 14, 17. being ingeniose nequam, wittily wicked, as it was once said of C. Curio the Roman Lawyer.

They are gathered together for war ] Heb. They gather wars, as Serpents gather poison to vomit out at others.

Vers. 3 They have sharpened their tongues like a Serpent ] Which by reason of his sharp tongue, striketh more deeply.

Adders poison] Venenum Payados. R. Solomon readeth Spiders poison; others, Asps, Vipers. Malice turneth men into Serpents, saith Chrysostom.

Vers. 4 Keep me ] Who am thus sought and set for; but thou canst rescue me.

To over-throw my goings] Pracipitare, to hurl me down head-long.

Vers. 5 The proud have hid a snare, &c. ] They are restless to ruin me, adding all kind of craft to their cruelty.

Vers. 6 I said unto the Lord ] Danger drove David home to God; as bug bears do little Children, to their Parents.

Vers. 7 In the day of battle ] Heb. Of armor; for battle David never had any with Saul, but declined it.

Vers. 8 Grant not O Lord, &c. ] For if they should be 〈◊〉 competes, Masters of their desires, they would be intolerably insolent, so as to say, Our high hand, and not the Lord hath done all this, Deut. 32.27.

Vers. 9 As for the head ] The chieftain, the ring-leader, D •• g or Saul himself. Or thus, Let mischief cover the heads of my besieger • Let it fall upon their pates, as Psal. 7. Similitude est a sacreficiis, 〈…〉 execrabantur.

Vers. 10. Let burning coals fall upon them] Conflagrant 〈…〉 . Haec 〈◊〉 v • ta quam vaticinia.

Vers. 11 Let not an evil-speaker ] Heb. A man of tongue, whereof Peraldus reckoneth up four and twenty several 〈◊〉 : A world of wickedness, St. James calleth it, chap. 3.

Evil shall 〈◊〉 the 〈◊〉 man ] The Angel of death shall hunt him into Hell, saith the Chaldee •• . Of the black-birds 〈◊〉 , is made bird-lime to catch him. • . Mar •• s was slain with the sword he made, when 〈◊〉 was a Cutler. 〈◊〉 ••• •• pe • ire 〈◊〉 est, was Juli •• s M •••• God's Judgments against sinners are •• thered from themselves, as a foul 〈◊〉 with an arrow feathered from her own body.

Vers. 12 I know ] For I have a promise for it, and that's infallible.

Vers. 13 Shall 〈◊〉 ] He shall have no other cause.

〈…〉 When the 〈…〉 shall 〈…〉 Job 23.16.

PSAL. CXLI.

VErs. 1 Lord I cry unto thee ] No distress or danger, how greatsoever shall stifle my faith, or stop my mouth, but make me more earnest and my prayers like strong streams in narrow strains, shall bear down all before them.

Make haste unto me ] Lest help come too late.

Vers. 2 Let my prayer be set forth before thee as incense ] Faithful prayer is 〈 in non-Latin alphabet 〉 (saith Da • asen ) the ascension of the heart to God. In this incense how many sweet spices are burned together by the fire of faith, as humility, hope, love, &c? all which come up for a memorial before God: and the Saints (as Manoah's Angel) ascend up in the flame, and do wonderously, Judge. 13.19, 20. whilst their pillars of smoke are perfumed with myrrh and frankincense, with all powders of the spice-Merchant, Cant. 3.6. that is, with the merits and mediation of Jesus Christ, Heb. 9.24. those sweet odors poured into the prayers of Saints, Rev. 5.8. & 8.4. for want whereof the incense of the wicked is abomination, Isa. 1.13. as stinking of the hand that offereth it.

As the evening Sacrifice ] The sacrificium juge, that was offered every morning and evening, Exod. 29.39. Numb. 28.4. in reference to that immaculate Lamb of God, slain from the beginning, for an offering and a sweet smelling savor, Ephes. 5.2. Chrysostom telleth us, that the Greek Church made use of this Psalm in their evening-Liturgy.

Vers. 3 Set a Watch, O Lord, before my mouth] Orat pro patientia; saith One, here he prayeth for patience; lest by giving himself leave to over-lash, he make the matter much worse. The best patience long tried, and hard put toit, may miscarry, to its cost.

Keep the door of my lips ] That it move not creaking, and complaining as on rusty hinges, for want of the oil of joy and gladness. David had somewhat to do with his tongue, as we see, Psal. 39.1.3. and when he had carted the Ark, how untowardly spake he, as if the fault were more in God than himself, that there was such a breach made in Uzzah, 1 Chron. 15.2? It was but need therefore thus to pray.

Vers. 4 Incline not my heart ] Out of the abundance of the heart the mouth speaketh. For the better ordering of his words, therefore he prayeth, not to be delivered up to Satan, and to his own hearts lust (as he was, 1 Chron 21.1. with 2 Sam. 24.1.) for God tempteth no man, but the Devil and his own concupiscence, Jam. 1.13, 14. but to be bent the better way by God's over-powering efficacious grace, and to be stablished with his free Spirit,

To practice wicked works ] The Vulgar rendereth it, ad excusandas excusationes in peccatis, to frame excuse for mine offenses; but that, when I have over-lashed, I may confess and forsake, and so find mercy.

And let me not eat of their dainties ] Their murthering morsels of iniquity, or their tid-bits and baits, whereby Saul's courtiers sought to ensnare him.

Vers. 5 Let the Righteous smite me, &c.] In case I do offend in word or deed, let me never want a faithful reprover, who may smite me as with a hammer (so the word signifieth) reprove me sharply, Prov. 23.35. Zech. 13.5. Tit. 1.13. cuttingly, as the Apostles word importeth, yet mildly and lovingly, Gal. 6.1. Prov. 9.8. & 19.25. & 25.12. with soft words, but hard arguments.

It shall be a kindness] David thought the better of Nathan for so roundly reproving him, 2 Sam. 12. and made him of his Council, 1 King. 1. Peter thought the better of Paul for dealing so plainly with him at Antioch, Gal. 2. and maketh honorable mention of him, and his writings, 2 Pet. 3. It is said of Gerson (that great Chancellor of Paris, that 〈◊〉 r • alia tantop ••• laetaretur, quam si a • aliquo fraterne & charitarive redargueretur, he rejoiced in nothing so much as in a friendly reprehension: great pity it was that none bestowed a shi • ing on him for being so active against John H •• , and Hier •• of Pragus, at the council of Constance. Of Queen Anne Boleyn, it is reported, that she was not only willing to be admonished, but required her Chaplains freely and plainly to tell her of whatsoever was amiss. Her Daughter Queen Elizabeth was well pleased with Mr. Deerings plain dealing, who told her in a Sermon that once she was Tanquam • vis, but now Tanquam indemita juvenca, as an untamed Heifer: and speaking of the disorders of the times, These things are so, said he, and you sit still, and do nothing, &c.

It shall be an excellent oil ] Heb. A head-oil, such as they poured on their friends heads; and that was of the best.

Which shall not break my head ] My heart it may. Or, Let him not make it • ail my head, let him not cease to do me this good office daily; I shall count it a courtesy, and requite it with my best prayers for him, in his greatest necessity.

For yet my prayer also shall be in their calamity ] I will not curse them for their good counsel, rail at them for reproving me, or insult over them in misery as justly met withal; but pray for them, and prize them as my best friends.

Vers. 6 When their Judges are overthrown ] As I like just reprehensions, so I suffer unjust Persecutions from the Grandees of the Nation, who shall shortly be dejected from their dignity, and dashed as it were against the rocks, And then

They shall hear my words ] The common people that have been seduced by their evil Rulers to think the worst of me, shall be brought to a right understanding of things, and undeceived: so that they shall set by those words of mine that they have vilipended and slighted.

Vers. 7 Our bones are scattered at the graves mouth] i. e. I and company are in a dying condition, free among the dead; yea, if taken we should be put to most cruel deaths, hewn in pieces, or pulled limbmeal, and left unburied; and our dead bodies mangled by a barbarous inhumanity, as wood-cleavers make the shivers fly hither and thither. This is the perilous case of me, and my partisans.

Vers. 8 But mine eyes are unto thee ] Afflictions to the Saints are tanquam scalae & alae, to mount them to God.

Leave not my soul destitute] Ne exinanias, make not bare my soul viz. of thy protection.

Vers. 9 Keep me from the snare, &c. ] See Psal. 140.5.

Vers. 10 Let the wicked fall] Metaphora a piscibus, saith Tremellius, as fishes in casting-nets, Isa. 19.8.

Whilest that I withal escape ] The Righteous is delivered out of trouble, and the wicked cometh in his stead; Prov. 11.8. It appeareth at length that simple honesty is the best policy, and wicked polity the greatest simplicity, and most self-destructive.

PSAL. CXLII.

WHen he was in the cave] scil. Of Engedi, 1 Sam. 24. Loquitur in spel •• ca, sed prophetat in Christo, saith Hilary.

Vers. 1 I cried unto the Lord with my voice] scil. Of my heart, and more with my mind than mouth: for if he had been heard, he had been taken by the enemy. Thus Moses cried, but uttered nothing, Exod. 14.15. Egit vocis silentio, ut cord clamaret. Thus Christ cried, Heb. 5.7.

Vers. 2 I poured out my complaint ] Heb. My m • ssi •• tion.

I shown before him ] Plainly and plentifully, how my danger increased to a very Crisis, as one expresseth it.

Vers. 3 When my spirit was over-whelmed within me ] Or, covered over, with grief, as the Greek expoundeth it.

Then thou knewest my path] scil. That I neither fretted nor fainted: Or, thou knewest how to make a way to escape, 1 Cor. 10.13. The Lord knoweth how to deliver his, 2 Pet. 2.9.

Vers. 4 I looked on my right hand ] Not a man would appear for me. 〈 in non-Latin alphabet 〉 , misery is friendless for most part. See a Tim. 4.16. Nulla fide • 〈…〉 delegit 〈◊〉 .

Vers. 5 I cried unto thee, O Lord ] I ran to thee as my last refuge, in the fail of all outward comforts, Zeph. 3.12. they are 〈◊〉 afflicted poor people; and being so, they trust in the Name of the Lord.

Vers. 6 6 For I am brought very low ] Exhausted and 〈◊〉 dry, 〈…〉 and disabled to help myself any way.

Vers. 7 Bring my 〈◊〉 of prison] 〈◊〉 . Out of 〈…〉 less straitened than if in prison.

The Righteous shall compass me about ] Heb. Shall Crown me: that is, shall incircle me, as wondering at thy goodness in my deliverance; or they shall set the Crown on mine head, as the Saints do likewise upon Christ's head ( Cant. 3.12.) to whom this Psalm may be fitly applied all along, as abovesaid.

PSAL. CXLIII.

VErs. 1 Hear my prayer, O Lord ] He prayeth once and again for audience: and would have God to hear him with both ears. Thus he prayed (saith the Greek title of this Psalm) when his son Absolo • was up in arms against him; and it may seem so, by the next words.

Vers. 2 And enter not into Judgment with thy Servant ] This is, 〈…〉 , siqua usqua • in sacris literis extat (saith Beza ) an excellent sentence as any is in all the Bible, saying the same that St. Paul doth, Rom. 3.24. that Justification is by faith alone, and not by works. David would not be dealt with in strictness of justice. Lord go not to law with me, so some render it: Go not into the Judgment-hall, so the Chaldee. All St. Paul's care was, that when he was sought for by God's Justice, he might be found in Christ, not having his own righteousness which is of the law, &c. Phil. 3.9. The best Lamb should be slaughtered, except the Ram had been sacrificed, that Isaac might be saved. Woe to the life of man, saith an Ancient, though never so commendable, if it should have Judgment without mercy; if there be not an 〈 in non-Latin alphabet 〉 to moderate that 〈 in non-Latin alphabet 〉 , the severity of utmost right. We read of a certain Dutch Divine, who being to die was full of fears and doubts. And when some said to him, you have been so active and faithful, why should you fear? Oh said he, the Judgment of man and the Judgment of God are different. Sorde • in conspect • Judicis, &c.

Vers. 3 For the enemy hath persecuted my soul] Quasi rabiferali percitus, he hath raged unreasonably. The utmost of a danger is to be related before the Lord in prayer, and to be acknowledged after we are delivered out of it, by way of thankfulness.

Vers. 4 Therefore is my spirit over-whelmed ] God's dearest Children have their passions: against that stoical apathie. A sheep bitten by a Dog is no less sensible of the pain thereof than a Swine is; though he make not such an out-cry.

Vers. 5 I remember the days of old ] Wherein I was delivered from the Lion and the bear; yea from the hand of all mine enemies, and from the hand of Saul, Psal. 18. title. More than this, Sacula antiquitus praeterita recolo, I run over, and ruminate all the ancient monuments of thy mercy to the Patriarchs and others: since all that is written was written for our instruction, that we through patience and comfort of the Scriptures might have hope, Rom. 15.4. See Psal. 77.4, 6.

Vers. 6 I stretch forth my hands unto thee ] As a poor beggar for an alms. Beggary here is not the easiest and poorest trade, but the hardest and richest of all other.

My soul thirsteth after thee ] And is therefore a fit subject for thy Spirit of Grace and comfort to be poured upon, Isa. 44.3. & 55.1.

Vers. 7 Hear me speedily ] A very pathetical prayer uttered in many words to like purpose; as the manner is, in extreme danger.

My spirit faileth ] I am ready to sink and to swoon. This David knew; God hath a great care that the Spirit fail not before him, and the souls which he hath mad • , Isa. 57.16. When Bezoard -stone is beaten, we see that none of it be lost; not so when ordinary spices: so here, for ordinary spirits God cares not much what becometh of them, as he doth of the choice spirits of his people.

Vers. 8 Cause me to hear — in the morning] Man • , id est nature, as soon as may be, or (at least) as is meet, make me to hear of joy and gladness, speak comfort to my conscience, and help to my afflicted condition.

Vers. 9 Deliver me, O Lord, from mine enemies ] Deliverance from enemy • is a fruit of our friendship with God.

Vers. 10 Teach me to do thy will] Orat nunc pro salute 〈…〉 , saith Kimchi. Now he prayeth for his souls health; and would be as well a clivered from his corruptions within, as from his enemies without. Lord save me from that noughty man myself, said an Ancient.

Thy Spirit is good ] The fruit of it is in all goodness, and righteousness, and truth, Ephes. 5.9. and it is the Spirit only that quickeneth, Job. 6. • 3. by purging out the dross that is in us, 1 Pet. 1.22. setting us to work, Ezek. 36.27. helping our infirmities, Rom. 8.26. stirring us up to holy duties, partly by immediate motions, and partly by the ministry of the word made effectual, 1 Pet. 1.2. & 2 Thes. 2.13. And lastly sanctifying the offering up both of ourselves and of our services to God, as the Altar sanctifieth the gift, Rom. 15.16. Cyril gathereth from this Text, that the good Spirit is God, because none is good but God,

Into the land of uprightness ] Or, On • even ground, as Isa. 26.7, 10. Psal. 26.12. 〈◊〉 the right land, i. e. Heaven.

Vers. 11 Quicken me O Lord ] Who am no better than a living carcass, a walking sepulcher of myself.

Bring my soul out of trouble ] I can bring it in, but thou only canst bring it out.

Vers. 12 Cut off mine enemies ] Because not so much mine as thine; and those also implacable and irrecoverable. Elsewhere he saith, Slay them not, lest my people forget. See the Note there.

For I am thy Servant ] See Psal. 116.16. with the Note.

PSAL. CXLIV.

A Psalm of David] The Greek addeth, Against Goliath: And the Chaldee for the hurtful sword, verse. 10. hath Goliath's sword.

Blessed be the Lord my strength ] See Psal. 18.1. and observe how this Psalm suiteth with that.

Which teacheth my hands ] Used to the hook and harp, and not to the sword and spear: but God hath apted and abled them to feats of arms, and war-like exploits. It is God that giveth skill and success, saith Solomon, Prov. 8. wisdom and ability, saith Daniel, chap. 2. And as in the spiritual warfare, so here, our weapons are mighty through God, 2 Cor. 10.4. who promiseth that no weapon formed against his people shall prosper, Isa. 54.17.

Vers. 2 My goodness and my fortress ] See Psal. 18.2. with the Notes, His epithet is & elogiis eblanditur Deum, saith an Interpreter.

Who subdueth my people under me ] This is the work of God and not of Kingcraft, to make men good subjects, who are naturally discontented at the present government, be it never so good, and apt to rebel.

Vers. 3 Lord, what is man? ] What am I that thou shouldest do all this for me? or, what is the strongest man alive, when such a Giant as Goliath so suddenly and easily is slain by me?

That thou makest account of him?] Tantus tantillos, & tales saith a Father.

Vers. 4 Man is like to vanity ] See Psal. 39.6. & 62.9. Adam Abelo compar est, Adam is Abel's mate.

His days are as a shadow ] Which is a mere privation, and hath no subsistence at all.

Vers. 5 Bow thy Heavens, O Lord ] Come to my help suddenly and seasonably, as it were out of an Engine.

Touch the Mountains ] These high and haughty enemies of mine, do thou but lightly routh them, and it shall suffice; they shall soon burn, and be turned into smoke as the mountains that are thunder-struck.

Vers. 6 Cast forth lightening and scatter them ] All this was done according to David's desire, Psal. 18.13, 14. God sometimes answereth his suitors, ad cardinem des • d • ri • : and saith unto them, Be it unto you even as ye will. This is a wonderful condescension.

Vers. 7 S •• d thine hand from above ] Heb. Hands. both hands, all thy whole power; for I need it.

Vers. 8 Whose mouth speaketh vanity ] They keep touch no further than will serve their own turns.

And 〈…〉 ] No though they give their hands upon it that they will keep 〈◊〉 .

Vers. 9 I will sing a new song ] Upon the receipt of any new mercy, like as in a lottery, at every new prize drawn, the trumpet soundeth.

Vers. 10 It is he that giveth salvation (or victory) to kings] Ferdinand, King of Aragon, sending his son against the Florentines, thus bespake him: Victoria mihi creed, non hominum disci •••• is aut industria camparatus, sed Dei O. M. 〈…〉 arbitrio, De •• igitur inprimis cole, in cum confide, a qua tum victorias 〈…〉 quae{que} provenire dubi • procul est, &c. Believe me, son, victories are not gotten by art or industry; but given of God.

Who delivereth David his servant ] All Kings are God's servants for the common good of mankind, saith Plutarch: but David by a specialty.

From the hurtful sword ] Of Goliath, saith the Chaldee; and of all his other enemies: for (as it was said of Queen Elizabeth ) he swam to the Crown thorough a Sea of sorrows, and might rather marvel that he was, than muse that he should not be, were it not that God's holy hand had protected him beyond expectation.

Vers. 11 Rid me and deliver me ] He repeateth his former petition, verse. 7.8. for an utter riddance of those ill members that stood in the way of Israel's welfare; and broke off David's new song or Psalmody, verse. 9.

Vers. 12 That our sons may be as plants, &c. ] As young plants, fair and flourishing.

That our Daughters may be as corner stones, &c. ] Tall and trim comely of person, and costly-arrayed; resembling the polished-pillars at Palace-gates. Tremellius rendereth the last words of this verse, 〈◊〉 structura Templi, may be the building of the Temple, that is, may be such living stones as may be used to the building and polishing of God's Church, that we may altogether grow up to an holy Temple in the Lord, Ephes. 2.21. & 4, 12, 13. For indeed what can better preserve Jacob from confusion, or his face from waxing pale, than to see his Children, the work of God's hands, framed and fitted for God's building. This maketh religious parents to • anctifie God's name (as here) even to sanctify the holy one, and with singular encouragement, from the God of Israel, Isa. 29.22, 23.

Vers. 13 That our garners ] Heb. Our co •• ers; i. e. that every corner of our houses may be filled with precious and pleasant riches.

That our sheep] Faetosae multiparae, mille cuplantes, myriadificantes.

Vers. 14 Nor going out] viz. To encounter the enemy, or to be led into captivity.

No complaining ] No out cries but Harvest-homes.

Vers. 15 Happy is the people ] That hath such a confluence of outward comforts. In Hezekiah's days only it was so, say the Rabbin's, peace, plenty, and posterity. The Syriac rendereth it question-wise, Is not the people happy that is in such a case? No: not except they have God to boot: as if they have, they are happy howsoever, Deut. 33.29. •• vita carnis anima est, ita beatitude hominis Deus, saith Austin.

PSAL. CXLVI.

DAvids Psalm of praise ] Heb. David's praise or hymn, well worthy, saith learned Beza, to be made use of by all men for a rule and pattern of praising God. It is one of those Psalms that are artificially made up after the order of the Alphabet: and so highly prized by the Rabbin's, that they doubt not to promise Heaven to him who shall thrice every day pray over this Psalm, cord, ore, & opere.

Vers. 1 I will extol thee, O God, my King] i. e. O Christ the King of Kings, whose Vasall I profess myself; as did afterwards also those three most Christian Emperors, Constantine, Valentinian and Theodosius.

Vers. 2. Every day will I bless thee ] No day shall pass me without a morning and evening sacrifice; besides what is more, upon all emergent occasions. The Jews have above an hindered Benedictions which they are tied to say over every day; and one among the rest, for the benefit of Evacuation; it I were a Nightingall (saith Epictetus a Heathen) I would do as a Nightingall; but since I am a man, what shall I do? I will praise my Maker, and never cease to do it: I exhort also all men to do the like.

Vers. 3 Great is the Lord ] See his greatness set forth by Moses, Deut. 10.17.

And greatly to be praised] viz. According to his excellent greatness, Psal. 150.2. which yet cannot be.

And his greatness is unsearchable] Tantum recedit quantam capitur, saith Nazianzen. He is above all name, all notion, all parallel in nature: we can see but his back-parts and live; we need see no more that we may live.

Vers. 4 One Generation shall praise thy works to another ] God's praises are many, and man's life short, and one Generation succeedeth another: let them relate God's wonderful works one to another; and so perpetuate his praises to all posterity.

Vers. 5 I will speak of the glorious honor ] Or, I will meditate of the glory of the honor of thy magnificence. I will discourse of those high and honorable conceptions that I have of thee, which yet words (how wide soever) are too weak to utter, such is thy transcendent excellency, and surpassing glory.

And of thy wondrous works ] Wherein thou art in some sort to be seen, as the beams of the Sun are made visible by reflection; and letters, being refracted and broken, in a pair of spectacles, are made legible to a dim eye.

Vers. 6 And men shall speak of the might of thy terrible acts ] Those that will not talk of thy bounty, shall be made to say, O the severity of God!

Vers. 7 They shall abundantly utter] Eruct abunt, as a fountain casteth out waters plentifully and constantly: so shall those that are like-minded to me abundantly and artificially (even with songs) set forth thy goodness and faithfulness; saying, and singing,

Vers. 8 The Lord is gracious, &c. ] See Psal. 86.5, 15. & 103.8.

Slow to anger, and of great mercy] De quo penc possi • amb • gi sit ne ad irascendum tard • or, an ad parcendum promptior.

Vers. 9 The Lord is good to all ] And of this he hath not left himself without witness, Act. 14.17.

And his tender mercies are over all his works ] Holding the whole Creation together, which else (by reason of the curse for man's sin, hurling confusion over the World) would long since have been shattered, and dissipated.

Vers. 10 All thy works shall praise thee] i. e. Minister matter of thy praise.

And thy Saints shall bless thee] viz. Upon that account. If it were not for a few Saints on earth, God should lose his glory here, in great part.

Vers. 11 They shall speak of the glory ] That Kingdom of the Saints of the most high, which is far beyond the Grandeur, and splendor of all the four great Monarchies, as is to be seen, Dan. 7.27.

Vers. 12 To make known to the sons of men ] This is the end why the Church is collected, and the Gospel preached. God aimeth at his own glory in all; as well he may, since he hath none higher than himself, to whom to have respect.

Vers. 13 Thy Kingdom is an everlasting Kingdom ] It cannot be over-turned (that's comfortable to all Christ's subjects) as other flourishing Kingdoms are; which have their times and their turns, their rise and their ruin. Alexanders Kingdom continued but twelve years only; and fell with him: so did Tamberlains greatness.

Vers. 14 The Lord upholdeth all that fall ] None of his subjects can fall below his helping-hand, his sweet supportance.

And raiseth up all those that are bowed down ] Either with the burden of sin, or misery in any kind. Alphonsus King of Aragon is famous for helping with his own hand one of his subjects out of a ditch. Of Queen Elizabeth it is recorded to her eternal praise that she hated (no less than did Mithridates ) such as sought to crush virtue forsaken of fortune. Christ bruiseth not the broken reed, but upholdeth it; he quencheth not the smoking wick, but cherisheth it.

Vers. 15 The eyes of all wait upon thee ] Heb. Look up with hope to this great house-keeper of the World. The Elephant is said to turn up the first sprig towards Heaven when he comes to feed. The young Ravens cry to God for food, Psal. 147. at least by implication.

Their men ] Suitable to their several appetites.

Vers. 16 Thou openest thy hand ] With Kingly munificence.

And satisfiest the desire ] Or, Of thy good pleasure thou satiatest.

Vers. 17 The Lord is righteous in all his ways ] This we must hold for an undoubted truth; though we see not always the reason of his proceedings. Sinful men dare to reprehend ofttimes what they do not comprehend.

Vers. 18. The Lord is nigh unto all those, &c. ] He is ever at hand to hear and help his faithful suitors and suppliants: these have the royalty of his ear, free access, sure success.

To all that call upon him in truth ] That draw near with a true heart, in full assurance of faith, having their hearts sprinkled from an evil conscience, and their bodies washed with pure water, Heb. 10.22.

Vers. 19 He will fulfill the desire, &c ] Or, The will, the pleasure. Hence that bold request of Luther, Fiat voluntas mea, Let my will be done. But then he addeth, Mea, Domine, quiatua, my will, because thine, and no otherwise. They that do the will of God, shall have their own will of God. See 1 Joh. 3.22. The King can deny you nothing.

Vers. 20 The Lord preserveth all them that love him ] See Psal. 91.14, 15, 16. with the Notes.

But all the wicked ] That love not God, but their base lusts.

Vers. 21 My mouth shall speak, &c. ] This he had oft before promised; but engageth again, that he may not start back.

And let all flesh ] But especially men, good men: for high words beseem not a fool. But it well becometh the Saints, to be thankful, nec servire Deo solum sed & adulari, as an Ancient speaketh.

PSAL. CXLVI.

VErs. 1 Praise the Lord, O my soul ] See Psal. 103.1.

Vers. 2 While I live, I will praise the Lord] George Carpenter, the Bavarian Martyr, being desired by some godly brethren, that when he was burning in the fire he would give them some sign of his constancy, answered, Let this be a sure sign unto you of my faith and perseverance in the truth, quod usque dum os aperire, aut certe hiscere licebit, that so long as I am able to hold open my mouth, or to whisper, I will never cease to praise God, and to profess his truth. Id quod & fecit, saith mine Author, that which also he did; and so did many other Martyrs besides.

While I have my being ] Either in this world, or in the next: for then also, and much more, I shall praise God.

Vers. 3 Put not your trust in Princes ] But in God alone; this being a principal piece of his praise: it is a kind of setting the Crown on his head. See Judge. 9.15. The word rendered Princes. signifieth liberal, bountiful ones, 〈 in non-Latin alphabet 〉 , so Princes would be accounted? but there's no trusting to them without God, or against him.

Nor in the son of man ] The arm of flesh. See Psa. 118.8, 9.

In whom there is no help ] For themselves. saith Ibn-Ezra; much less for others.

Vers. 4 His breath goeth forth ] It is but in his nostrils at best; every moment ready to puff out: cease from him therefore, Isa. 2. Man, say the Rabbin's, is but a bladder full of air, which can stand on no ground: but pricked with a pin, it shriveleth to nothing. Man, saith a Father, is nothing else but Soul and Soil, breath and body; a puff of wind the one, a pile of dust the other, no solidity in either.

He returneth to his earth ] Of which he was made, and to which he is condemned, Gen 3. and upon which he hath too much set his affections, being totus terreus, and so the sooner forfeiteth all. It was therefore good counsel that One once gave to a great man, who had shown him his stately house and pleasant Gardens. You had need make sure of Heaven, my Lord, or else, when you die, you will be a very great loser. But this, few Princes think of; which made the Spanish Frier say, there were but few Princes in Hell; for why? there were but few in all.

In that very day his thoughts perish ] His golden thoughts, his white-shining thoughts, irritae diffluunt, come to just nothing. Princes may haply have in their heads whole Common-wealths, and the affairs of many Kingdoms; as Alexander had, and Tamberlan, who died of an ague in the midst of his great preparations for the conquest of the Greek Empire. Or, his thoughts ( ad 〈◊〉 benefa • iend • s, as Ibn-Ezra expoundeth it) of doing thee and others good; these fall to the ground with him. Great men's words are like dead men's shoes, saith one; he may go barefoot that waiteth for them. Wherefore

Vers. 5 Happy is he that hath the God of Jacob for his help ] Since he is the King immortal, all-powerful, as verse. 6. and no less willing, since he is a God in Covenant.

Whose hope is in the Lord his God ] This is a well-grounded hope indeed, and such as will not drag after a man. The Leper believed Christ's power, Lord if thou wilt, thou canst make me clean. Martha believed his will to rail her dead Brother, but doubted of his power; since he had now been four days in the grave. He that is confident of both, is upon sure-ground, and happy indeed.

Vers. 6 Which made Heaven and Earth, &c. ] And therefore can help doubtless.

Which keepeth truth forever ] And therefore will: since he will not suffer his faithfulness to fail, not alter the thing that is gone out of his mouth, Psal 89. And this forever is opposed to that mortality and mutability of earthly Princes, Vers. 4.

Vers. 7 Which executeth Judgment] Vindicat violatos. This should draw custom and company about him; as all that were in distress fled to David, and he became their Captain.

Which giveth food to the hungry ] As he did to Elijah by the Ravens; to Hunniades by his Shepherd, with whom he supt on course fare, and found it sweet; to the Town of Rochelle by a shole of fish extraordinarily cast up into it by the tide, when they were straitly besieged and distressed.

The Lord looseth the prisoners ] As he did Peter, Act. 12. and still he knoweth how to deliver his, saith the same Peter, who could speak it by good experience, 2 Pet. 2.9.

Vers. 8 The Lord openeth the eyes ] Both of body and mind, as in the Gospel. As for those miracles which Facitus and Suctonius attribute to Vespasian (as that he made a blind man see with spittle, healed another that was lame, and another that had a dry hand, by treading upon it) they are the miracles of Christ, which those profane Authors would cast upon their Emperor. Tacitus writeth that the blind man said to Vespasian, that the god Serapis sent him to him. Now the Paynims did think that the Christians did worship Serapis, as appeareth by the Epistle of Adrian the Emperor to Severianus the Consul, that in the Town of Alexandria, they that worshipped Serapis were Christians, &c.

The Lord raiseth, &c. ] As he did that Daughter of Abraham in the Gospel, whom Satan had bound and bowed down twelve years, Luk. 13.16. and as he doth still, Isa. 61.1.

The Lord loveth the Righteous ] And this is more than all the rest. God dispenseth outward blessings, but not always in love.

Vers. 9 The Lord preserveth ] These all are his clients, because neglected by the World, as yielding no profit.

He turneth upside down ] As one doth a dish that is washed, and wiped, 2 King. 21.13.

Vers. 10 The Lord shall reign forever] Non sibi, sed in salutem nostram, for our sakes he reigneth, that he may execute Judgment, give food, loose prisoners, open eyes, &c.

Therefore trust in him, and Him alone, and that way praise him.

PSAL. CXLVII.

VErs. 1 It is good to fing praises ] For 1 Hereby we glorify God, Psal. •• .23. and so do him right; for he is the proper object of praises, worthy only to be praised, Psal. 18.3.2 Hereby we do good to ourselves, secure former favors, which else we forfeit, and procure further blessings, which else we forestall. Hereby also were make things good in themselves, to become good to us.

For it is pleasant ] A very foretaste of eternal life; hence so many of David's Psalms are eucharistical.

And praise is comely ] No fairer sight than to see God's Altar covered with the calves of our lips, and ourselves in our Priestly robes, giving thanks to his name, Heb. 13.15. professing our no-deserts, and whole-dependence upon him. As on the contrary, an unthankful man is an ugly il-favored Spectacle.

Vers. 2 The Lord doth build up Jerusalem] He is the only Architect of his Church. He layeth the foundation of it in election (saith a good Expositor) and buildeth it progressively by faith and sanctification; and finisheth his work of grace, and his people's happiness, in glorification.

He gathereth together the outcasts of Israel] He will surely bring home his banished; yea, because they called thee an outcast, saying, This is Zion, whom no man seeketh after, therefore I will restore health unto thee, &c. Jer. 30.17. Qui nil sperare potest, desperet nihil.

Vers. 3 He healeth the broken in heart ] Pouring the oil of his grace into none but those broken vessels.

And bindeth up their wounds ] As a good Shepherd, Zech. 34.4. that good Samaritan, Luk. 10.34. and as a good Surgeon dealeth by his patient. But let no man ever think that God will lap up his sores before they be searched, or scarf his bones before they be set.

Vers. 4. He telleth the number of the stars ] Which to man is impossible, as Aristotle maintaineth against those Astronomers, that tell us they are a thousand and some hundreds. But Abraham was a great Astronomer; yet he could never do it, Gen. 15.5. and the wiser sort of Astrologers have rightly distinguished the stars into numerable and innumerable, as to men.

He calleth them all by their names ] As knowing exactly their nature; and authoritatively commanding every of them to do his pleasure. How much more can God cull together his outcasts, and cause them to return; especially since he calleth those things that are not as if they were, Rom. 4?

Vers. 5 His understanding is infinite ] Heb. Of his understanding there is no number; for he knows not only the kinds and sorts of things, but even the particulars, though they exceed all number. Sic spectat universes quasi singulos; sic singulos, quasi solos. That Philosopher did not say nothing, who being in danger of Shipwrack in a light starry night, said, Surely I shall not perish, there are so many eyes of providence over me.

Vers. 6 The Lord lifteth up the meek ] This truth was well known to the very Heathens, who have said the same thing; as Herodotus in Poly • nia, Euripides in Hera, and Esop being asked by Chil • (one of the seven wise men of Greece) what God was doing? answered, He is humbling the haughty, and exalting the lowly.

Vers. 7 Sing unto the Lord ] Heb. Answer, that is, sing by turns, as Hos. 2.15. Deut. 31.21. Or, answer God's goodness by thankfulness and obedience.

Vers. 8 Who covereth the Heaven with clouds ] as 1 King. 18.45. and still, as there is need. It is not by nature, or hap-hazard, as men are apt to dream, and are therefore so often told this truth, and admonished, that the second causes do but serve the divine providence, in these common occurrence.

Who prepareth rain for the earth ] Rain (which is nothing else but the flux of a moist cloud, out of the middle Region of the air) as it cometh by a decree of God, Job 28.26. so it is wholly at his dispose when and where it shall fall even to a drop, Amos 4.7.

Vers. 8 He giveth to the beast his food ] See Job 39.3. Psal. 104.27, 28. with the Notes.

And to the young Ravens which cry ] By sending flies into their mouths as they cry, say the Rabbin's: or by a certain moist air, as Euthymius: or by small worms put into their mouths, mag •• providentia symbol • , though they be such contemptible creatures and very carnivorous, by reason of the vehemency of natural heat in them, so that a little will not satisfy them, yet God feedeth them. See more on

Vers. 10 He delighteth not in the strength of 〈◊〉 horse] Plutarch in Nu •• saith the 〈…〉 〈 in non-Latin alphabet 〉 , God • areth 〈◊〉 for horses, or any such helps as wherein carnal people confide, as if they had no heed o • God. Ori ••• observeth that in the conquest or Canaan, the enemies had horses and Char • ets, but Israel had none. And it is expressly cautioned that the King of Israel shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses, Deut. 17.16. least they should occasion him, or his people to trade with that Idolatrous people 1 King. 10.26.28. or to trust in the number and strength of that warlike creature, an horse, Prov. 11.31.

He taketh not pleasure in the legs of a man ] How swift soever, as Achilles, 〈 in non-Latin alphabet 〉 , or Asabel, as light of foot as a wild Roe, 2 Sam. 2.18. None sooner perish in the waters, nor oftener, than those that are most skillful in swimming and diving; because they do too much trust to their skill • so tis here; for there is no out-running of divine vengeance. Nemo soelus gerit in p • ctore qui non idem Nemesin in tergo; your sin will find you out. Here the 〈◊〉 is not to the s • ift, nor the battle to the strong, Eccles. 9.11.

Vers. 11 The Lord taketh pleasure in them that fear him ] That put themselves into the hands of Justice, in hope of mercy. These are his Hephzibah's, his darlings in whom he taketh singular delight and complacency.

Vers. 12 Praise the Lord O Jerusalem] Whatever the World doth, let not the Church defraud God of his due praises: though thou Israel play the harlot, yet let not Judah offend, Hos. 4.15. God's blessings go round about graceless and ungrateful people; and they are no more moved than the earth that hath the circumference carried about it, and itself standeth still: But the Saints must be of another alloy, Col. 3.15. and there is good reason for it.

Vers. 13 For he hath strengthened the bars, &c. ] So that the gates of Hell shall not prevail against them. God hath promised to break in pieces those gates of brass, and cut in sunder those bars of Iron (as Sampson did the gates of Gaza ) Isa. 45.2. to perfect, stablish, strengthen and settle his Saints, 1 Pet. 5.10. to be a wall of fire, round about them, &c.

He hath blessed thy Children within thee ] Making them to be many, Isa. 54.1. and all taught of God, verse. 13. children that will not lie, Isa. 63.8.

Vers. 14 Who maketh peace in thy borders] Peace, peace, Isa. 26.3. peace of Country and of conscience.

And filleth thee with the finest of the Wheat ] Heb. With the fat of Wheat called fat of kidneys of Wheat, Deut. 3 • .14. See Psal. 81.16. Judea was once called and counted Sumen totius terrae. not so much for the nature of the Country, as for the blessing of God thereupon; for now it is nothing so fruitful. But the Saints have still the bread of Angels, a feast of fat things full of marrow, of wines on the Lees well refined, Isa. 25.6.

Vers. 15 He sendeth forth his Commandment, &c. ] He speaketh the word, and it is done immediately: he can make a nation to conceive and bring forth all at once, Isa. 66.7, 8. Ahash • erosh had his • osts to carry abroad his edict: God needeth none such: all creatures are at his beck and check.

Vers. 16 He giveth Snow like W •••• ] For whiteness, lightness, plenty, softness, warmth: for Snow, though it be very cold, yet by keeping in the vapors and exhalations of the earth, it causeth an inward warmth to it, and so maketh it very fruitful, say Philosophers. In which respects the Rabbin's say that one day of Snow doth more good, than five of Rain.

He scattereth the hour frost like 〈◊〉 ] When blown about by the wind. It heateth also and drieth (as ashes) the cold and moist earth, nippeth the buds of trees, &c. Unde 〈◊〉 dicitur a 〈◊〉 , saith 〈…〉 .

Vers. 17 He casteth out his Ice like morsels ] Or, Shivers of bread. It is a 〈◊〉 saying, of One from this text. The lee is bread, the Rain is drink, the Snow is wool, the Frost a Fire to the earth, causing it inwardly to glow with heat teaching us what to do for God's poor.

〈…〉 Who can 〈◊〉 it, when and where it is extreme especially; as in Russia, Freesland, &c.

Vers. 18. He sendeth out his word and melteth them. ] See verse. 13. Of the force of God's word of command are given all the former instances. He can as easily melt the hardest heart by his word, made effectual to such a purpose by his holy Spirit. If that wind do but blow the waters of penitent tears will soon flow as in Josiah, 2 Chron. 34.27. See Zech. 12.10.

Vers. 19 He showeth his word unto Jacob] The Jews were God's library keepers; and unto them (as a special favor) were committed those lively and life giving oracles, Rom. 3.2. there is a chiefly set upon it: like as Luk. 12.48. to know the Masters will is the great talent of all other: there is a ( much ) in that.

His Statutes and his Judgments unto Israel] Even right Judgments, true 〈◊〉 good Statutes and Commandments, Neh. 9.13. See Rom. 9.4, 5. Prospers conceit was that Judaei were so called, because they received jus Dei, the Law of God.

Vers. 20 He hath not dealt so with any Nation ] He had not then; but now, blessed be God he hath dealt so with many Nations, in these last happy days of Reformation, especially; wherein the knowledge of God's holy Word covereth the earth, as the waters cover the Sea, and of England, it may be said as once of the Rhodos, somper in Sole, situ est Rhodos, that it hath the Sun ever shining upon it. This we should prize as a precious treasure, and praise the Lord for it, • orde, ore, oper • .

And as for his Judgments they have not known them ] And therefore lie in deadly darkness; wherein though they wander woefully, yet not so wide as to miss of hell.

PSAL. CXLVIII.

VErs. 1 Praise the Lord ] And again Praise ye the Lord; and so often, in this and the rest of the Halelujaticall Psalms; In praising God the Saints are unsatifiable, and would be infinite (as his perfections are infinite) so that they make a circle (as one phraseth it) the beginning middle and end whereof is Hallelujah.

From the Heavens; praise him in the heights ] Or high places. As God in framing the World began above, and wrought downward: So doth the Psalmist in this his exhortation to all creatures, to praise the Lord.

Vers. 2 Praise him all his Angels ] Whose proper office it is to adore and praise God. Job 38.7. Isa. 6.3. Heb. 1.6. which also they do constantly and completely; as those that both perfectly know him, and love him. Jacob saw them 1 Ascending, to contemplate and praise the Lord, and minister to him, Luk. 2.13. Dan. 7.10. Mat. 18.10. Psal. 103.20. 2 Descending, to execute God's will upon men, for mercy to some; and for Judgment to others; which tendeth much to his praise. And David, by calling upon these heavenly courtiers, provoketh and pricketh on himself to praise God.

Praise ye him all his Hosts] i e. His Creatures (those above especially which are as his cavalry ) called his Hosts for their 1 Number. 2 Order. 3 Obedience,

Verse. 3. Praise ye him Sun and Moon ] These do, after a sort, declare the glory of God, Psal. 19.1, 2. Habak. 3.3. not with mind and affection, as if they were understanding creatures (as Plato held) but by their light influences admirable motions and obedience, whereby quasi mutis vocibus, by a dumb kind of eloquence, saith Nazianzen, they give praise to God, and bid check to us, for our dullness and disorders.

Praise him all ye stars of light ] A light then they have of their own (besides what they borrow of the Sun) which they with-hold at God's appointment, Isa. 13.10. and influences they have which cannot be restrained, or resisted, Job. 38.31, 32.

Vers. 4 Praise him ye Heavens of Heavens ] Whereby he meaneth not the lowest Heavens, the air whereon we breath, and wherein birds fly, clouds swim, &c. as some would have it; but the highest Heaven, called by St. Paul the third Heaven, the habitation of the crowned Saints and glorious Angels; called by Philosopher cal ••• Empyreum, and hereby the Psalmist the Heavens of Heavens, as King of Kings, song of songs, &c. by an excestency. See Deut. 10.14.

And the waters that • ee above the Heavens] i. e. Above the air, and that do distinguish betwixt the Air and the Sky, as the 〈…〉 doth betwixt the Sky, and the highest Heavens.

Vers. 5 For he commanded and they were 〈◊〉 ] His 〈◊〉 only made all; this is celebrated by that heavenly quite, Rev. 4.11.

Vers. 6 He hath also established them forever] viz. The course and appointed motions of the Heavens which he hath settled by a Covenant; and hath not falsified with them, Jer. 33.25. much less will he with his faithful people.

Vers. 7 Praise the Lord from the earth ] The Psalmist proceedeth to factor for God among the inferior creatures; beginning with the lowest in the waters beneath, as the Dragons o • great whales; and then coming to Rain and Snow, &c. which are made out of the waters above.

Ye Dragons and all deeps ] Of Sea-Dragons. See Aelian. lib. 4. Animal. cap. 12. they live partly in the Sea, and partly on the land, as do Crocodiles. These also yield matter of God's praise.

Vers. 8 Fire and Hail, Snow and Vapour ] This latter is the matter of those former meteors, which he purposely mingleth with those forementioned miracles of land and waters, the more to set forth the power of God, because these seem to have no setledness of subsistence, and yet in them he is made visible.

Stormy winds fulfilling his word ] The winds blow not at random, but by a divine decree: and God hath ordered that whether North or South blow, they shall blow good to his people, Cant. 4.16. He saith to all his Creatures, as David did to his Captains concerning Absalom, Handle them gently for my sake.

Vers. 9 Mountains and all hills ] These praise God by their form, hugeness, fruits, prospects, &c.

Fruitful trees ] These, by the variety of their natures and fruits, do notably set forth the wisdom, power, and goodness of the Almighty; whilst they spend themselves, and the principal part of their sap and moisture, in bringing forth some pleasant berry, or the like, for the use of man; who is thereby engaged to bless God.

Vers. 10. Beasts] i. e. Wild-beasts, that are fullest of life; and there-hence have their name in the Hebrew tongue.

And all Cattle ] Domestic and tame beasts, even to the Elephant; which is said to turn up the first sprig towards Heaven, in token of thankfulness, by a natural instinct, when he comes to feed

Creeping things ] Whether in earth, or Sea; all these are summoned in by the Psalmist, to pay their tribute of praise, and to do their homage to the most high.

Vers. 11 King of the earth ] These are doubly-bound to God (as Queen Elizabeth wrote to the French King) first, as they are men; and next as they are so great men: But this is little considered. Tamerlan having overcome Bajazet, asked him whether ever he had given God thanks for making him so great an Emperor? who confessed ingenuously he never thought of it.

Princes and all Judges of the earth ] These are thrice called upon, because hardly persuaded to pay God his rent, as holding themselves too high to do him homage.

Vers. 12 Both young men and maids ] Souls have no sexes; let the choice youths, and the compt lasses qu • tot • occupantur in sese ornandis, saith Kimchi, who are much taken up in tricking and trimming themselves, leave that folly, and give glory to God.

Vers. 13 Let them praise the Name of the Lord ] Join in this harmony of Hallelujah.

His glory is above ] Being deeper than Earth, higher than Heaven.

Vers. 14 He also exalteth the horn] i. e. He graceth them singularly.

A people near unto him ] And in that respect happy above all people on the earth, Deut. 4.7. & 33.29. because in Covenant with him, and near-allied to him, as the word here importeth.

PSAL. CXLIX.

VErs. 1 Praise ye the Lord ] See Psal. 148.1.

Sing unto the Lord a new song ] A new-Testament-song, of a new argument, and for new benefits by the coming of Christ, whereof this Psalm is prophetical. Old things are past, all things are become new, 2 Cor. 5.16. new Commandments, new promises new sacraments, new grace, new praises, new privileges.

For the Congregation of the 〈◊〉 ] His 〈◊〉 , whose join praises must come before him as the found of many waters: this is Heaven upon Earth.

Vers. 2 Let Israel rejoice in him that made him ] And new made him, Ephes. 2.10. and thereby highly advanced him, as 1 Sam. 12.6. The Hebrew hath it, In his makers, to show the Trinity of persons, concurring in the work both of creation and regeneration. So Gen. 1.2 • Job 35.1 • . Isa. 54.5. Eccles. 12.1. See Psal. 100.3.

Be joyful in their King] i. e. In Christ, whose Kingdom is such as should swallow up all discontents, and make us everlastingly merry, Mic. 4.9. I • Seneca could say to his friend, Polybius, Fas non est salvo Caesare, de fortuna tua queri. 〈…〉 salvi tibi sunt tui, &c. It is not fit for thee to complain of thine hard fortune, so long as Caesar is alive, and well: how much more may it be said so to Christians, so long as Christ is alive, and reigneth?

Vers. 3 Let them praise his name in the dance ] Or, with the pipe, tibi is & tympanis & omni musices organicae genere, by all lawful means possible.

Vers. 4 For the Lord taketh pleasure in his people] Psal. 35.27. when they are under the Cross especially, and thereby meekened. This, the very Heathen saw, and could say, Spectant Di • magnos viros, cum calamitate aliqua • oll • ctantes. E • ce s •• ctaculom, ad quod respiciat operi suo intentus Deus, saith Seneca of Ca •• , and other gallant Roman spirits. How much more may we say the like of God's-looking with singular delight on Abraham ( Jehovah • ire • , the Lord seeth, Gen. 22.14.) Job, Stephen, Laurence, and other faithful Martyrs, suffering courageously for his truth, and • ealing it with their blood?

He will beautify (or glorify) the meek with salvation] i. e. Not only deliver them, but dignify them in the eyes of all, Psal. 91.15. I will deliver him, and glorify him. • radford and such, we shall look upon, likely (saith a grave Author) with thoughts of extraordinary love and sweetness in the next World through all eternity: as Bonner and such, with execrable and everlasting detestation.

Vers. 5 Let the Saints be joyful in glory] i. e. In their glorious estate by Christ, notwithstanding their present poverty. Let the Brother of low degree rejoice (or glo • y) in that he is exalted, Jam. 1.9.

Let them sing aloud upon their beds ] How hard soever: as Philpot and his fellow-sufferers did, when they roused in the straw. Jacob had never more sweet intercourse with God, than when his head lay upon the hard stone, at Bethel. Some by beds here understand the Temples and Schools. Confer Isa. 57. Others render it, 〈◊〉 de cubilibus suis, They shall sing aloud for their beds, that is, for their sweet and solid tranquility.

Vers. 6 Let the high praises (or the exaltations) of God be in their mouth ] Heb. In their throat. So Isa. 58.1. cry aloud; Heb. cry in the throat, set up thy note.

And a two-edged sword in their hand ] Such an invincible power shall the Saints have, as whereby they shall subdue all their enemies corporal and spiritual. See Heb. 14.12. Rev. 1.16. & 19.15. there was more than metal and form in Goliath's sword, delivered by the Priest to David; whose arm was not so much strengthened by it as his faith: so is every good Christians by that two-edged sword of the Spirit: he may well write upon it as that renowned Talbot in the reign of Henry the sixth did upon his sword, in blunt and boisterous language, Sum Talbotti (this was engraven upon the one side of the blade, and upon the other) pro vincere inimic • s 〈◊〉 . See a Cor. 10.4, 5.

Vers. 7 To execute vengeance upon the Heathen] viz. Upon a just calling, and not for private revenge; yea that soldier can never answer it to God, that strikes not more as a Justicer than as an enemy, be his cause never so good. But that's the most noble vengeance that is executed upon men's lusts; whilst they thrust the sword of the Spirit into the throats of them, and let out their life-blood. That's a good sense that some give of these words, viz. that the Saints when they go forth to battle, should go with holy songs in their mouths, as well as with swords in their hands. See Judge. 7.19, 20, &c. & 2 Chron. 20.21, &c. the victoria Hallelujatica, was got on this manner here in Britain, under the conduct of Germanus, against a mighty army of Pelagian Picte and Saxons. This was the course and custom of the 〈◊〉 in 〈◊〉 against their Popish persecutors; and the like we read of the other French Protestants at the siege of 〈◊〉 , that I mention not those gallant Spirits at 〈◊〉 battle with their reboated, Now for the fruit of prayer; together with the many Psalms sung by that religious army in their several stations, whereof I have been an ear-witness.

Vers. 8 To bind their Kings with chains ] Restraining their vices, and bringing them to the obedience of faith; See Isa. 45.14. This is doubtless a desiteable servitude, or rather freedom; this is not as chains and fetters, but as girdles and garters, to gird up their loins, and to expedite their course the better.

Vers. 9 To execute upon them the Judgment written ] The Jews thought they might kill any Idolaters; and now to kill a Christian is counted by them a meritorious work. The wicked are apt to exceed their commission, Zech. 1.15. So may the Saints. David was too cruel to the Ammonites, 2 Sam. 11. Theodosius to the Thessalonians. Here therefore they are limited to the word written.

This honor have all his Saints ] As having obtained like precious faith, 2 Pet. 1.1.

PSAL. CL.

VErs. 1 Praise ye the Lord ] See Psal. 148.1.

Praise God in his Sanctuary ] It is probable, saith Beza, that h • c Psalm • mirifici ardoris plen • , by this Psalm which is so full of wonderful ardour, the holy singers of the Sanctuary did mutually stir up one another to praise the Lord. It hath been noted before, that here we have in six verses twelve Hallelujahs. Some by Sanctuary understand Heaven; Others, the hearts of believers.

Praise him in the firmament of his power ] Or, for the firmament wherein appeareth his power, Psal. 19.1. Or, for the Church, and the firmament of faith.

Vers. 2 Praise him for his mighty acts ] Those wonderful effects of his creative, and providential omnipotency.

Praise him according to his excellent greatness ] Or, Greatness of greatness; which yet can never be done, but must be endeavored. Propound the highest pitch and best patterns.

Vers. 3 Praise him with the sound of the trumpet ] With all your might and members, with utmost joy and jollity in the Lord. Lord I am a musical instrument, saith Nazianzen, for thee to touch, that I may sound forth thy glory and praise.

Vers. 4 Praise him with the Timbrel and dance ] Or, Pipe. But these are ancient things (as it is said in another case, 1 Chron. 4.22.) and now out of date. When the use of these musical instruments crept into the Christian Churches (which was not till alate neither) great abuses crept in with it: the preaching of the word was changed into songs & Anthems, little understood by those that sang them, and that grave and simple Psalmodie or singing of Psalms (so much used of old, and by this blessed Reformation restored to the Church) was justled out or rather turned in turpissimum len • c •• ium (as one justly complaineth) such as Nebuchadnezzar made before his golden image, Dan. 2. When Aristotle was asked what he thought of music he answered, 〈…〉 , nec cithar •• 〈◊〉 ; thinking it an unprofitable Art to men, that was no more delightful to God. Plato told the Musicians who pressed into his company, that Philosophers could do well enough without them. There is (no doubt) a lawful use of music, and great power it hath to move men's minds one way or another, 2 King. 3.15. 1 Sam. 16.23. But in God's public-worship it is dangerous to do anything without his special warrant, though we intend never so well in so doing as we see in Uzzah. Temple-music was part of the Jewish pedagogy, of the leviticall-worship; and therefore cannot be retained without injury to Christ.

Vers. 5 Praise him upon the loud Cymbals ] These were, saith Cicero, instrumenta are • , 〈…〉 in matris 〈◊〉 sacris usurpata: bells, some render it. The Apostle speaketh of a tinkling Cymbal; And a grave Divine complaineth, that God cannot please some hearers, unless he speak tinkling and tickling words.

Vers. 6 Let everything that hath breath praise the Lord ] Or, Let every breath praise the Lord. T •• Dei 〈…〉 , saith a Father: We have all as much reason to praise God, as we have need to draw breath; our breath should be like the smoke of the Tabernacle, or those pillars of incense therehence ascending 〈◊〉 rendereth it 〈…〉 , Let the very whole soul of us praise the Lord,

〈◊〉 the Lord ] The Psalmist had made an end, and 〈…〉 hath 〈…〉 . When 〈…〉 said 〈◊〉 utmost for God's praise 〈◊〉 must rest 〈…〉 .