ANNOTATIONS ON Five Poetical Books OF THE Old Testament: (viz.) JOB, PSALMS, PROVERBS, ECCLESIASTES, and CANTICLES.  
By EDWARD LEIGH Master of Arts of Magdalen-Hall in Oxford.  
LONDON, Printed by A. M. for T. Pierpoint at the Sun; E. Brewster at the Crane; and M. Keinton at the Fountain in Paul's Churchyard, 1657.   

TO THE RIGHT HONOURABLE EDWARD Earl of MANCHESTER, Viscount Mandeville, Baron of Kimbolton.  
My Lord,  
IT was an elegant Passage of a Reverend 
* Mr Vines his Sermon preached at the Funeral of the Earl of Essex.  Divine, now with God, spoken to yourself, and other Lords and Gentlemen of this Nation, in a great Assembly, That Antiquity of Race is but a Moss of time growing upon the back of Virtue, and that Nobility is oftentimes the creature of a Prince's fancy; which when there is no intrinsical worth to be the supporter of it, is but Nobility by Parchment. A Heathen could say, Nobilitas sola est atque unica Virtus, Virtue is the only true Nobility; a Christian should say, Grace is the greatest Nobility, Acts 17. 11. Your Lordship hath a good name amongst the good Ministers and people of this Land for adhering to the Truth.  
Malice itself cannot but acknowledge (saith worthy Mr Burroughes in his Epistle Dedicatory to you before that excellent Book of the Excellency of a Gracious Spirit) that Goodness in the strictness of it, and natural Excellencies in the eminency of them, have a blessed conjunction in your Honor.  
I would commend the second Epistle of John to our great Ladies in these staggering days, especially the 1, 2, 4, 9, 10, and 11. verses. In times of general contagion it will be our wisdom to have our Antidotes ready.  
I have had the honour formerly to be a little known unto your Lordship, which makes me take the boldness to make you the Patron of the first-fruits of my labours upon the Old-Testament.  
I was the last who dedicated a Book to that great Light of all the Reformed Churches, my Lord of Armagh▪ The Subject of that Book was of Religion and Learning, a work needful for these times, when Learning is so much decried, and the true Religion in the power thereof so little embraced. I have since the publication thereof received a Letter from a great Rabbi of one of our Universities, testifying his high esteem of it, and wish it may find the like approbation with the religious and learned, who are best able to judge of it, and for whose sake it was principally intended▪ That work of mine was kindly accepted by him, to whose Patronage I had good reason in many respects to commend it. All the Books of Scripture should be diligently perused and studied by all Christians, these five Books are full fraught with many precious Truths, and if any benefit shall accrue to the Church of God by these my Labours, I shall greatly rejoice. Thus craving your Lordship's pardon for my presumption, and wishing you and yours true felicity, I subscribe myself,  
Your Lordship's humble Servant EDWARD LEIGH.   

TO THE Christian and Candid READER.  
Reader,  
I Have now by way of Essay made some Annotations, though short, upon five Books of the Old-Testament, viz. Job, Psalms, Proverbs, Ecclesiastes, Canticles, being encouraged in the publication 
M. John Trap in his Epistle to his Commentary upon Ezra, Nehemiah, Esther, Job and Psalms.  thereof by the Epistle of a Grave and Reverend Divine, who hath honoured me with the Patronage of a late learned Work of his that way, though I fear my Labours will neither answer his own expectation, nor find that entertainment which he imagineth. Job and the Canticles as they are written Dialogue-wise, so they are mystical and obscure. The Psalms are a portion of Scripture, very useful for all sorts of Christians to be acquainted with. Singing of Psalms is an Ordinance of God, and a duty very profitable and comfortable to a true Saint, being rightly performed: But as a man must pray, so must he sing with understanding, and have his heart affected answerably to the matter; therefore I should conceive it very requisite for any that would perform this excellent Duty to their spiritual advantage, to make use of some good Expositor on the Psalms, that they may competently understand the Psalm before they sing, and so perform reasonable service. Psal. 101. 5. Who so privily slandereth his neighbour, the Chaldee Paraphrast hath, He that speaketh with a third tongue against his neighbour: And so Psal. 140. 11. An evil speaker, or a man of tongue shall not be established on the earth, the Chaldee there also hath, The man that speaketh with a third tongue. The slanderer is said to use a third 
Lud. De Die● Praefat. ad Xaver. Hist. Christi.  tongue, either because he hurts three at once, himself, the hearer, and him whom he slandereth; or, because his tongue comes in the third between two, as one writing, and another speaking, that he may hurt his name, or separate affections; or because, he calumniating the words of two friends, abuseth the tongue of both, and mingleth his third tongue.  
Proverbs is short, but very pithy and sententious.  
Ecclesiastes sets forth the vanity of every Creature. I like not the way that is used by some able Divines, as Bucer, and others, of enlarging Scriptural Interpretation with intermixing of Common-places: I have heard (as I remember) that Peter Martyr did therefore put forth his Common-places, before any Expository Work, that he might not run out that way, when he interpreted Scripture. If these Observations have a favourable reception, it will excite me to a quicker dispatch of my Annotations upon the Greater and Lesser Prophets, which I suppose will be a fair Folio, and so I may, if encouraged, proceed after to Genesis, and all the other Books of the Old-Testament, even to Job.  
I have little cause to mistrust the liking of these my Labours, God having been pleased formerly to make way so generally in the hearts of his people, for the approbation of what I have heretofore published; I shall commend them therefore to his blessing, and shall desire however, to submit to his dispensation, and rest  
Thy faithful Friend and well-willer Edward Leigh.   

PROLEGOMENA.  
ALl heavenly Divinity (which consists in a true knowledge 
cum ●o●a coelest is theologia in vera justaque Dei & nostri cognition sit a sit, si plac●bit majestatem Dei ex natura e us in Christo per libros istos cognoscere, habes Proverbiorum Schelomovis partem; si ex creatione & administratione providentiae, habes Jobu●; si ex gratioso foedere cum Ecclesia ini●o, habes Canticum Canticorum: sin autem tibi ad cognitionem nostri, delineari cupis vanissimam, quae à natura est animi nostri, udicio 'em, & actionum formam, nihil Ecclesiaste convenientius; si officia Ethic● aequè ad pietatem ac humanitatem pertinentia, nihil aptius altera Proverbiorum parte: si denique omnia simul complecti desideraveris, en tibi Psalmorum (ut vulgò appellatur) librum; thesaurum, inqui● Ambrose, vi●●utum omnium. Junius Praefat. ad hos libros. Cum libri omnes ab Hebraeis in tres ordines dist●ibuti sunt, ut ai● Hieronymus super Danielem, & in prologo Galeato, videli●e● in Le●em, & in co● qui Hebraicè C●etu●im per excellentiam dican●ur, id est, Scripturae sa●ctae, Graecè Agiographa, & in Prophetas, quam divisi●nem indicasse visus Christus Dominus Luc. 24. 44. dicens opo●te● or implean●u● quae scripta sunt in Lege, Prophetis & Psalmis de me. Cer è hunc librum ad tertium ordinem A●●●graphorum reducunt cum ●●salmis & aliis Psalmorum libris. Joan De Pineda P●aesat. ad Comment. in lib. ●ob cap. 9  of God and ourselves) is comprehended in these five Books of Scripture.  
All the Books of the Old-Testament are divided by the Hebrews into the Law, Hagiographa, and Prophets. These five Books of Job, Psalms, Proverbs, Ecclesiastes, Canticles, are Hagiographa and Poetical.  
Dr Jackson in his Comment upon the Apostles Creed, first Volume, cap. 14. saith, The Book of the Psalms, Job, and the Songs of Moses, are the only pattern of true Poesy.  
Four famous French Poets, Michael Hospitalis, Adrian Turnebus, John Auratus, Th. Beza. Six Italians, A. Sannazius, H. Fracastorius, A. Flamminius, H. Vidas, A. Naugerius, P. Bembus; and one Scotchman, learned G. Buchanan, have execricised their Poetical abilities, in rendering David's Psalms in verse.  
Henry Stevens before Marlorats Ecclesiastical Exposition of the 
Metaphorae apud quem Poetam aut frequentiores sunt aut elegantiores, atque adeo efficaciores majoremque emph●sin & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habentes: Coelum Dei Tabernaculum, tonitrum Dei vocem, fulmina sagit●as Dei appellat. Quid quòd E●stathius v ●eres Poetas Graecos à Davide dicente, Qui d●t nivem sicut lanam illud genus lequendi quo nivem appella●it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (quasi dicam aquam la●osam) mutuat●s esse asserit? Hebraei formulam sermonis sibi vendicant, sibique propriam & peculiarem habent, exemplum hoc esse possit, Eruntque Coeli tui, qui sunt supra caput aerei, & terraquae est subter te, ferrea▪ Deut. 28. Sic autem & Levit. 26, Dabo coelum vestrum sicut ferrn● & terr●m vestram sicut aes. I nunc & evolve Poetas omnes utriusque linguae, Heroicos, Tragicos, Lyricos, Dithyrambicos, quid tale apud eos reperies? Quis unquam tam sign fican jam, tam emphatica, tantae majestatis p●ena apud eos verba legit, sed quid mirum est ex ore sacro profecta verba ab iis quae profani homines proferunt ●o●ge diffe●r●? How▪ ●…h Epist. Praefix● ad Marlor. Exposit▪ Eccles. in Psalmos. Certè suam poesin esse in sacris Scriptures, & ●u●●●●arminis met●ique me●suram cul●am ab Hebraeis constitutum est apud omnes doctores sa●ros, qui uspiam Psalmorum memi●e●●nt. Joan. ●● P●noda Prae●a●. ad Comment. in Lib. Job c. 4.  Psalms hath an Epistle, Omnibus Sacrae Poesios studiosis, where he saith, He being once at Rome fell into the company of some skilful Poets, which denied that the elegant Art of Poetry could fall into that rough and horrid Hebrew Language, and therefore they much wondered what made Antonius Flamminius to exercise his Poetical vein in translating David's Psalms. He there excellently vindicates the Hebrew Language from that aspersion unjustly cast upon it, and in several passages highly extolleth the Poetry of the Psalms.  

JOB.  
The Book of Job is a true History, and hath all the circumstances of a true History, and is attested Ezek. 14. 14. & Jam. 5. 11. 
Vide Junium.   
The Jesuit Pineda in the first Chapter of his Preface to his Commentary on Job, propounds this Question, Whether Job be a true History or a Parable? He determines it affirmatively, and answers the reasons urged against it, chap. 12. He affirms it to be Sacrae auctoritatis.  
Leusden in his Philologus Hebraeus Dissertat. 8. Sect. 1. proves Job also to be a true History, he saith there, that his style is concise and difficult, Est liber iste Jobi omnium sacrorum librorum difficillimus, ut qui non modo Theologum, verumetiam Hebraeae, Chaldaicae linguae, Poetices, Dialectices, Rhetorices, Astronomiae, Physices denique bene peritum interpretem requirat. Beza in Epist. ad Exposit. Mercer.  
It is a great Question, Who was the Author of this Book? The Hebrews 
Quid refert sive Mosem, ut Hebraei volunt, sive Jobum ipsum, ut vulgus opinatur, sive alium quempiam Prophetam quod verisimile est, authorem dicas modò (quisquis tandem ille sit) non sine divini numinis afflatu haec aurea monumenta posteritatis memoriae commendarit? Nunquam autem dubitatum est, sed quantum scio, concors omnium cum Hebraeorum, tum eorum qui prosana à sacris discernere possunt est sententia, haec esse Spiritus Sancti eloquia. Stulta est de calami pretio curiosior quaestio, ubi de no●arii ●ide nulla est ambiguitas. Oecolampad. Praefat. ad Comment. in lib. Job.  say Moses: Pineda, and others Job himself. Oecolampadius thinks some other Prophet was the Author of it. The Arabic speeches with which this Book abounds, witness that it was written by a man near Arabia.  
This Book is written in the judgement of some in Prose, to Chap. 3. vers. 3. In verse thence to Chap. 42. vers. 6. And then again concludes in Prose, thence to the end.  
Pineda in the 5th Chapter of his Preface to his Commentary, shows, what was the true Subject of this Book. Calvin 
* Historia hic descripta docet quemadmodum in Dei manu simus: Ejus potesta tis & juris eise constituere & disponere de vita nostra suo arbitratu: nostrum offis cium esse, ut nos ei cum omni humilitate ac obedientia submittamus: aequum justumque effe ut ei penitus & vivamus & moriamur: Et quoties in nos animadvertere voluit etiamsi non constet nobis cur istud faciat, nihilominus oportere ut eum glorifitemus, confitentes perpe●●o ejus aequitatem & justitiam: ne cum eo litigemus, alioqui causa certo casuri. Calvinus.  gives a good sum or short comprehension of this History. Beza in his Preface to Calvin's Sermons on the Book of Job, saith Job is written in the form of a Dialogue, and hath its denomination from Job the chief Speaker, It excels (he saith) in gravity of Questions there handled, in sublimity of mysteries there contained, lastly in the profit of Sentences for our whole life.  
It is very mysterious and obscure, Beza there commends Oecolampadius, Mercer and Calvin, for good Commentators on it, to which Pineda also may be added.   

PSALMS.  
The Psalms are-mentioned principally, Luk. 24. 44. because they are the sum and flower of all other Scripture. No Book of the Old-Testament is oftener cited in the New. They contain the very Anatomy of the soul, the Characters and representations of the thoughts, meditations, affections, and workings of it, towards God, towards man, towards herself, throughout all the changes of her pilgrimage in this world. There are contained in them, testimonies concerning all the Articles of our Faith, as Piscator Praefat▪ ad Commentarium in librum Psalmorum, particularly proves. There are in them admonitions also and examples, which may be referred to all the precepts in the Decalogue, as he there also shows.  
They are alleged by Christ himself, Matth. 22. 43, 44. And also by his Apostles. Peter, Act. 2. 25. 1 Pet. 2. 7. And Paul, Act. 13. 33, 35. therefore they were divinely inspired.  
Austin in the 9th Book of his Confessions, c. 4. cannot sufficiently express what ardent affections he had by reading of the Psalms: And in his tenth Book c. 33. he writes, That he wept when he heard the Songs of the Church presently after his Conversion.  
Lorinus Praefat. in Psalmos cap. 14. saith, Est probabile jam inde ab 
Vide Cocceium de Potentia Scripturae c 14 p. 267.  Apostolis in usu fuisse cantum Psalmorum. And Musculus in his Epistle to the Reader before his Commentary on the Psalms, shows how ancient and laudable the custom of singing of Psalms in the Church is. See my Body of Divinity, l. 8. c. 3.  
It is called in Hebrew 
* Hebraei titulum huic libro fecerunt Thehillim, id est, laudes, à parte argumenti: ●ò quòd bona pars Psalmorum laudes Dei continet. Graeci inscripserunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significantes hoc vocabulo volumen Psalmorum significatione nova. Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè instrumentum Musicum est quo psallitur. Latini nominant librum Psalmorum. Piscat. Argum. Vol. psalm. Ab hymnis Hebraea denominatio facta est ob illos Psalmos, qui pauci non sunt, in quibus laudes Dei celebrantur: quamvis magis propriè nomen id mereantur, qui hallelujah inscrip. 'em habent, vel ab ista voce incipiunt. Lorini Praefat. in Psalmos. c. 9 In Psalterio inveniuntur 564. versus, in quibus omnes & singulae voces Psalmorum inveniuntur. Psalmi sunt carmina quae olim David, aliique viri sancti, & nunc Judaei in Synagogis publicè canunt. Leusden. Philol. Hebraeus Dissert. 7.  Tehillim, which signifieth Hymns or Praises, or Sepher Tehillim; by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Aethhiopic Translation accordingly Psalmi, by the Vulgar Latin. Junius and others, Liber Psalmorum; By Ainsworth, The Book of Psalms, or Hymns; So Christ intitleth it, Luk. 20. 42. And so Peter. Act. 1. 20.  
The three Books of Solomon follow, Proverbs, Ecclesiastes, Canticles. 
Tres esse Salomonis libros Canonicos citra controversiam asserunt omnes & Judaei & Christiani; Proverbia scilicet, Ecclesiastem, & Canticum Canticorum. Jansen. Proaem. in Proverbia Salomonis. Magna est differentia inter Proverbia▪ vel sententias Gentilium & inter sententias Salomonis, & sacrarum literarum. Illae enim natura notae sunt, & multae ex eis foedae ac obscenae, cum side & charitate pugnantes. Hae verò (nempé Salomonis ac Propheticae) multa continent quae ratio humana videre non potest: omnesque purum Dei verbum sunt, nec metuendum est, ne ex lectione earum asiquid labis nobis aspergatur. Lavat. Comment. in Prov. Proverbia vel similitudines quae Graecis Parabolae dicuntur sermones sunt, & graves sententiae ad omnem virae fidelium rationem conducibiles, moderata obscuritate mult●m in se complectentes utilitatem, ceu prima quaedam principia syncerae theologiae: quibus ad locos communes de fide & moribus, ac ad totius sacrae Scripturae intelligentiam uti poterimus. Pellicanus in Prov. Omnes gentes peculi●●ia sua habent Proverbia, quae sunt oraculorum instar, longo enim usu earum verltas perspecta est. Lavaterus.    

PROVERBS.  
Many magnify the sayings of sage Heathens, Plato, Plutarch, and the proverbial Sentences of wise Jews, Pirke Avoth, but they come far short of Salomon's Proverbs, which are full of heavenly and divine wisdom.  
This Book contains the chief of those three thousand Proverbs which Solomon spoke, 1 King. 4. 32. They are instructions of Piety and Wisdom, and the praises of it; they exhort to it, and dehort from the impediments of it in the nine first Chapters. All which serve as a large Preface. Then do follow Proverbs of choice Sentences, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or wise Apothegms, Salomon's Ethics, all of morality in the rest of the Book. These teach what is true, what false, what is good, what evil, what is to be done, and what to be shunned.   

ECCLESIASTES.  
This is the Book of Salomon's Repentance; written in his Old age, as may 
In Ecclesiaste Solomon tractat quaestionem illam celebrem de summo bono, hoc est, qua in re posita fit vera salus, & foelicitas hominis. Ostendit summum bonum esse conjungi eum Deo & eo frui, illic refutat illorum opiniones, qui in aliis rebus illud collocant. Lavaterus.  seem to be gathered, both out of the Title of the Book, and the closure of it in the six last verses, and also out of the whole Body of it, being written upon a serious view of the Passages and Practices of his life past, and the great and manifold Experiences he made and found therein. His main Business is a curious search after true felicity and real Contentation, That in order thereunto all things under the Sun were but Vanity of vanities, and vexation of spirit: and for such experimented by him; though the same improved by humane Wisdom in him to the utmost, Chap. 2. 3. 9   

CANTICLES, or, The Song of Solomon.  
It is the Song of Songs, the chiefest of his thousand and five Songs, 1 King. 
Hic liber non est quidem unum Canticum quod Salomon cecinit, sed multa Cantica sunt, in unum tamen iibrum contracta, ad unum qucque argumentum pertinentia. Pellicanus in Cantica Canticorum. Est Epithalamium Christi cum sua sponsa Ecclesia. Omnia enim quae de amoribus, complexibus, osculis, forma in illo leguntur, allegoricè interpretanda sunt; de casto amore Christi erga Ecclesiam suam, & vicissim. Lavaterus in Cantica Cantic.  4. 32. the most excellent of all others: and that for expressions, mysteries and holiness; but most for the subject matter of it, which is sublime, divine and evangelical.  
It is a continued Allegory, full of Obscurities, somewhat the more Difficult, because there are divers Hebrew words here which are not found in the Scriptures besides.  
That Reverend Divine Dudley Fenner in his Preface to his Commentary of this Book, shows, That many made doubt of the Authority of it, judging it to be but a Lovesong; but he there defends the Canonical Authority of it by solid Reasons.    


ANNOTATIONS Upon the Book of JOB.  

CHAP. I.  
JOB signifies one hated, or one that had variety of enemies; 
Librum de utraque sua fortuna elegantissimum praescripsit, in quo ubi ex persona sua sermon●m exorsus est, ad usque lib●i calcem carmine hexametro dactylico cuncta complexus est. Mirum est quam sit in sententiis gravis & creber in variis movendis affectibus. Lil. Gy●ald. de Poe●is. l. 1. Memini me ob intelligentiam hujus voluminis Lyddeum quendam praeceptorem, qui apud Hebraeos primus haberi putabatur, non parvis redemisse nummis, cujus doctrina an aliquid profecerim, nescio. Hiern in Lib. Job. Praefat. Historiam hanc suisse gestam docent personarum, gentium & regionum nomina, liberorum jiobi numerus, & in primis nobilis illa restitutio & instauratio jiobi, de qua c. 42. denique testimonium Jechezkelis 14. 14. & Jacobi 5. 11. Tempus etsi certò d●finiri non poorest, veri simile ramen est ex personarum▪ gentium, locorumque nominibus, & ex aetete quae liobo 42. cap. tribuitur, eum vixisse quo tempore Israelitae in AEgypto degebant: in primis verò ex eo quod post latam legem nemini licuit alibi quam coram Arca vel Tabernaculo Dei sacrificare, sine mandato singulari. Junius. Mihi quidem in crudelissimis bello●um civilium turbis atque incendiis, maxim consolationi fuit haec hujus libri con●ectio & accura●a meditatio. Quin & in gravissimis meis morbis, & caecitatis meae incommodis, hinc levamen, hinc solarium petere, nec certè, frustra consuevi▪ Nullum enim usquam extare puto, si unius Christi sanctissimas perpessiones exceperis, vel ad minuendos corporis nostri cruciatus, vel ad leniendos animidolores, vehementius aptiusque remedium praesertim si. rem ipsam, uti est, penitissime introspexeris. M●rli●m Praefat. in Iiobu●.  God, Satan, Friends carry themselves to him as enemies. Many, both Rabbins and Christian Writers, do think the History of Job is more ancient than Moses. The Jews seriously affirm, that Jobs Wife was Dinah the Daughter of Jacob. Some have avouched, that Moses himself wrote that History, as Jerome testifieth. Comment in Job Cap. 2. & 32. Hereof there is no certainty.  
Ambrose, Augustine, chrysostom and Gregory, with Athanasius, take him for the same Jobab, descended from Esau who was King of Idumaea, Vide Merceri Praefat. in Lib, Job. & Greg. Praefat. in Exposit. Lib. Job. c. 1.  
He was a Christian long before Christ: Julian the Pelagian saith of Job, O virum ante Evangelia Evangelicum, & Apostolorum ante Apostolica praecepta discipulum. Homo Gentilis (saith Gregory Praefat▪ in Exposit. Job. c. 2.) Home sine lege, ad medium adducitur, ut eorum qui sub Lege sunt, pravitas as confundatur.  
Verse 3. His substance also was seven thousand Sheep.] Doubtless Job had Money though Cattell gives the denomination. See Ch. 31. v. 24. & 42. 20. Pecunia comes á pecude, the form of Sheep and Oxen was stamped on money. Job had Lands also suitable to such a stock.  
We in our Language, call the estate of man his substance, and a rich man a substantial man: the greater his possessions were, the greater was his loss and patience. Numquam quippè sine dolore amittitur, nisi quod sine amore possidetur. Greg.  
Verse 5. Job sent and sanctified them, and rose up early in the morning and offered 
Drusius saith, That he offered his burnt-offerings for his sons, none for his daughters.  burnt offerings according to the number of them all.] This was not will worship though not written worship: for though Job offered sacrifice before the Law of sacrifice was written, yet not before it was given; it was given from the beginning as all other parts of worship used from the beginning were. We must not only seek God for our children in the lump, but child by child. Mr Broughton renders, He offered for every one of them a burnt-offering.  
It may be my sons have sinned, and cursed 
* Fortassis verbum Barac ejusdem est naturae cujus Graecorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & precari Latinorum, quae in utramque partem usurpantur. Vossius in Maimon Idol. c. 2. Verbum benedicendi pro mal●dicere & blasphemare ne mireris sumptum esse. Ita enim à blasphemia & maledicendo Deo abhorrebant, ut etsi proprium verbum esset quo hoc exprimere possint, mallent tamen ob honorem divinum, alio verbo uti, quod in malum non sonabat. Sed ex sensu facile erat id colligere, ut 1 Reg. 21. & infra v. 11. & 21. 9 Sic latinis Sacrum pro execrando. Mercerus in loc.  God in their hearts. Mr Broughton renders it, It may be my children have sinned, and little blessed God in their hearts; that is, have sinned so as to provoke God and scandalise men in this their feasting.  
Thus did Job continually.] That is, in the renewed seasons when occasioned. We are said to do continually when seasonably. Ephes. 6. 18.  
Verse 6. Now there was a day, when the sons of God came to present themselves before the Lord.] See Ch. 2. 1. the Angels came to receive commands from him. See Ch. 38. 7. Vide Drusium.  
Verse 7. Then Satan answered the Lord and said, From going to and fro in the earth, and from walking up and down in it.] Full of despair, not so full of torment as may be. See 1 Pet. 1. 8.  
Vers. 8. A perfect and upright man, one that feareth God and eseheweth evil.] This is to be understood in reference to that generation. Secondly, Not only in one particular grace, though that be true, but take it for the latitude of his holiness and grace.  
Vers. 9, 10. Doth Job fear God for nought. Hast thou not made a hedge about him?] q. d. Job is but a mercenary, his fear and service of thee is but in respect of his wealth and prosperity. Putavit inimicus propterea illum talem virum colere Deum, 
Aug. in Psal. 138.  quia illa omnia donaverat ei, & petivit ut auferrentur ab eo.  
Ver. 10. Hast thou not made a hedge round about him, and about his house, and about all that he hath on every side?] Heb. A hedge of Thorns, Host 2. 5. a hedge ad separationem & munitionem, a translation from fields which are fenced with hedges to drive away wild beasts. Drusius,  
Vers. 11. And he will curse thee to thy face.] And then he will little bless thee to thy face. Broughton. If he curse thee not to thy face, something is wanting, I will confess my damnation is righteous, that God is just.  
Vers. 16. The fire of God is fallen from Heaven.] Because extraordinary; an Hebraisme, 
Id est, maximus ut in Ps. 26. 7. id est, ut montes excelsi Deo solent tribuere quae magna sunt. Mercerus. Ignis luculentus, ut Cedri Dei, Montes Dei. Deo enim tribuunt, quicquid in suo genere excellit. Drusius.  sent by the devil but by God's permission. It may import a great and terrible fire, as wrestle of God, Cedars of God. See Junius.  
Vers. 20. And cut his mantle.] It was the custom of the East-Country in outward 
And rend his cloak. Broughton.  afflictions, Gen. 35. 34. 2 Sam. 1. 11. & 3. 31.  
Vers. 21. Naked came I out of my mother's womb, and naked shall I return thither 
a In domum sepulchri. Chald. Par. locus satis explicatur 1 Tim. 6. 7. id est, in terram quo se projiciebat ipse ut praecedente versu. Junius. In ventress matris meae communis, hoc est in ●erram. Drusius. Ac si dicat. Nudum me huc intrantem terra protulit, nudum ●●● hinc exeuntem terra recipiet. Greg. Exposit. Moral. in primum C. Job. l. 2. c. 10. , to my mother the earth, Job 34. 15.  
The Lord gave, and the Lord hath taken away.] He gave freely, and hath justly taken. Magna quippe est consolatio in to quod displi●et, quod illo ordinante erga ●os agitur cui non nisi justum placet. Greg. Exposit. Moral. in 1m m c. Job. l. 2. c. 12.   

CHAP. II.  
Verse 3. HAst thou considered my servant Job?] Hast thou set thy heart upon my servant 
Numquid posuisti cor tuum ad servum meum Job? Avias Mont. Chald. Par.  Job? Broughton. 1 Sam. 4. 20. so ch. 1. v. 8.  
Thou movedst me against him.] The Hebrew 
b 1 King. 21. 25. Whom Jesabel his wife stirred up, there is the same word.  word signifies to move a man by force of argument, all manner of supplications and entreaties, Deut. 13. 6.  
To destroy 
c Balang is used Jon. 2. of the Whale which swallowed Jonah up at once. See Gen. 41. 4. Exod. 7. 12. Psal. 124. 3.  him without a cause.] Without respecting sin as a cause, there was not the cause which the devil alleged.  
Vers. 4. Skin for skin, yea and all that a man hath will he give for his life.] Abundance of skins, as grace for grace. He will give all his skins; for their estates in 
Supellex à pelle, Skin after skin] as th●se word● in Job would be rendered, those things that are nearest to us one after another. Pellem pro pelle, Arias Mont. Vulg. Lat. LXX.  those times did lie in cattle, he will give much, all his skins, though they be never so many, to save his life.  
Vers. 7. Smote Job with sore boils.] Hebr. Vehement or scorching inflammation: 
See Exod. 10. 10.  Ulcere pessimo, Vulg. Lat. Ulcere maligno, LXX. Ulcere malo, Interp. Arab. Scabi● p●ssima, Paraph. Chald.  
Vers. 9 Then said his wife unto him, Dost thou still retain thine integrity? Curse 
Dinah Ittetheh, Dinah uxor ejus, Chald. Paraph▪ Berec Elohim, Bless God, so the Heb. Arias Montanus, Vulgar Latin, (so the eleventh verse of the first Chapter, and fifth of this. Satan dares not name this thing but by the contrary.) a mere Irony. Jobs answer to the messengers after the news of the loss of all, was, Jehovah Meborek, blessed be God; his wife in her profaneness alluding to his term, cries Berec Vemuth, bless on, bless God and die: Standest thou in thine integrity blessing God and dying? Tremel. In innocentia tua etiamnum perseveras post tanta mala accepta, cum eam videas tibi mala haec omnia conciliasse. Sunt qui interrogatiuè legunt. Sed praestat per sarcasmum legere. Voire tu perseveres encor d' estre entire. Vide quid tibi dum eam ita tueris & mordicus retines, acciderit. Mercerus.  God and die.] Jobs wife was Dinab, jacob's daughter, say some: At de eo nihil certi esse potest, R●vet. It is a very difficult place, Nun vides quod Deus est inexorabilis? notwithstanding all your prayers and patience, the judgement still abides on you, therefore revenge thyself of God: q. d. Break out into open blasphemy, and so provoke God to cut thee off, rather than endure this misery.  
Vers. 10. Shall we receive good at the hand of God, and shall we not receive evil?] Questions in Scripture, 1. Have a great deal of policy, as that of the devil to Eve, Gen. 3. 1. 2. A great deal of passion, Hast not thou chosen the son of Jesse to the confusion of thy father's nakedness; so here.  
That is, ●aith Drusius, as we have received good from God, so ought we also to receive evil.   

CHAP. III.  
Verse 5. LEt the blackness of the day terrify it.] The thickest or darkest darkness. Blackness 
Id est, tene brae densissi mae ●imrire iom R●geminatur, ut in Prov. 27. 15. Bochartus.  is more than darkness, therefore it is used as an addition to darkness, Judas v. 13.  
Vers. 9 Let the stars of the twilight thereof be dark.] By twilight we are to understand 
Obscurentur Stellae crepusculi ejus. Stellae majores, quae sub finem noctis conspiciuntur; ut Ursa major & minor. Schind. Lex. Pent. Sed malo ad totam noctem refer, ut nulla omnino in ca sit stellarum lux aut splendour. Merc.  the beginning of the night, or the evening when the stars first appear; The word signifieth both twilights, the twilight of the evening, and the twilight of the morning. The stars of the twilight, are those resplendent stars (so much observed by Astronomers, and observable by the Vulgar) which shine in the evening and the morning.  
Vers. 19 The small and great are there.] Are all in the same estate without difference. 
Little and great are there all one. Broughton. Ex ●quo illic lunt tam parvi quam magni, secundum illud, Mors sceptra ligonibus ●quat & Pallida mors, etc. Drusius.  See Prov. 22. 2.  
The servant is free from his Master.] q. d. He serves not there. Drusius.  
Vers. 23. Why is light given to a man whose way is hid?] There is a double hiding of a man's way: 1. From God, Isa. 40. 27. 2. From a man's self, either in conversation or affliction, he knows not the way out.  
Cujus vita ita malis involuta est ut spes nulla salutis appareat. Drusius. ●. Malis adeo circumclusa, ut n●sciat qua erumpat, aut quem tandem aerum●arum finem consecuturus fit. Junius.  
Vers. 25. For the thing which I greatly feared is come upon me.] Job in his prosperity forecasted thus with himself, I have now a goodly house, a liberal estate, a numerous posterity, I may be deprived of all.  
Vers. 26. I was not in safety, neither had I rest.] He speaks of his condition before 
Vide Junium.  he was in trouble, when he had many children, servants, and great store of cattle.   

CHAP. IU.  
Verse 7. REmember, I pray thee, who ever perished being innocent? or where were the righteous 
Justus non perit sibi nec Deo: perit aliis cum ex hac vita migrat & ● medio tollitur, nec inter vivos amplius censetur. Name, qui ●oritur perit, hoc est prorsus & in totum abit. Drusius.  cut off?] As if he had said, Thou caused not produce an example of any man ever destroyed in this fashion before, whom God did esteem a righteous man.  
Vers. 8. They that plough iniquity.] Ploughing is a toilsome and wasting labour; wicked men take pains in sinful courses. Metaph●rae consiliorum, actionum & eventorum ab agricultura sumptae. Junius. These propositions are true in general, but they are ill applied to Job.  
Vers. 18. And his Angels he charged with folly.] That is, the good Angels: He 
He sees if they were left to themselves they would become us foolish as the other Angels that fell. Novi pluri●o● Interpre●es id de lap●is Angelis intelligere, verum alii quoque id in genere omnibus Angelis applicant, quia sua natura sunt mutabiles. Rivetus in Catholico Orthodoxo.  opposeth them to dwellers in houses of clay: it's too easy a charge for the evil Angels. No actual but a possible folly, their confirmation is by grace, not by nature. Mercer expounds it of the good Angels; Drusius of the evil ones.  
Vers. 21. Doth not their excellency which is in them go away?] That is, whatsoever 
All an unregenerate man's excellencies die with him, 1 Cor. 13. 8.  doth excel or is best in them; so Junius and Drusius.   

CHAP. V.  
Verse 1. CAll now if there be any that will answer thee, and to which of the Saints wilt thou 
Vide Mercerum & Cocceium in loc. Alludere videtur ad pictores qui frequenter ad prototypum oculos dirigunt.  turn? or look.] Not for supplication, as the Papists, but for direction and consolation; which of all God's Saints were in thy condition? He seems to allude to Painters who look to one thing that they may draw another.  

1. The Saints are not always meant of the dead, as the Papists say.  
2. To turn, is not to pray to; the word signifies to turn one's eyes on an object to observe it curiously.  
3. They are the words of Eliphaz, not God; if he should speak to Job to call 
Sensus est, da mihi o Job (si potes) aliquem etiam ex sanctissimis, qui si afflictione aliqua pre●●us fuerit, non fuerit propter sua peccata afflictus, q. d. dari non potest. Aut ergo mea sententia (concludit Eliphas) te propter tua scelera hoc modo puniri. Zanchius.  upon the Saints, they are not therefore to be called upon.   
Thom. Aquin. 22. q. 83. brings no other place but this for the invocation of Saints.  
The place is meant of Saints living on earth, as the word is taken Psal. 16. 3. and doth not imply any prayer to them, but speaks of a due consideration of their estate, whether any were like Job.  
Vers. 3. I have seen the foolish taking root; but suddenly I cursed his habitation.] That is, I abhorred the uncertainty of the wicked man's estate, and in my mind presaged the ruin of it.  
Vers. 12. He disappointeth the devices of the crafty.] The word signifies to make void, to bring to nothing, Psal. 119. 26. Devices, it cometh from a word which signifies to think, and is commonly used for some subtle curious thought, a plot which hath much wise art in it; the same word is used, Exod. 31. 4. Eccles. 7. 9 Esth. 4 5. of the crafty 
d Intelligit eos qui sapientes sunt ad faciendum malum. Drusius. , that word is used, Gen. 3. 1.  
Vers. 13. And the counsel of the froward is carried headlong.] They take not time to consult.  
Vers. 14. They meet with darkness in the day time.] That is, though the thing be 
Haec maledictio est, Deut. 28. 29. Quasi dicat, etiam in rebus maximè perspicuis hallucinantur. Mereerus. i. In rebus etiam evidentissimis caecutiant: translatae locutiones. Junius.  plain before them for their own advantage, yet they see it not.  
Vers. 19 He shall deliver thee in six troubles, yea in seven there shall no evil touch 
Id est, in plurimis: numeri definiti pro indefinitis. Junius.  thee.] Seven is a number of perfection, when troubles come thick. Seven referred to humane evils, importeth divers and many, Prov. 24. 16. Psal. 34. 19 Many of the Learned say, that here by six and seven, the Spirit of God alludeth unto the days of the Lords work in creating the world, and his resting on the seventh day, that so must his servants labour under afflictions all the days of their life, and shall 
Numerus s●ptenarius saepè ponitur pro universo. Aug. Seven times a day will I praise thee, saith David, that is, (as elsewhere he expresseth it) his praise shall ever be in my mouth.  rest from these labours in the perpetual Sabbath.  
Vers. 21. Neither shalt thou be afraid of destruction when it cometh.] Thou shalt be secure, when it cometh on other men.  
Vers. 22. At destruction and famine thou shalt laugh.] Out of confidence and security grounded upon 
e i. Adeò ●ide persuasus esto de reconciliatione & benevolentia Dei, ut nullum ex rebus adversis damnum metuas. Junius.  faith, Gen. 17. 17.  
Vers. 23. For thou shalt be in league with the stones of the field.] There are three 
Qui dominum habet custodem, habebi● & lapides.  several interpretations.  
Some say, when they walk they may stumble, Psal. 91. 12. but the stones shall not hurt, but serve them, they being reconciled to God, all the creatures shall be in league with them: So Junius.  
2. Stones are for landmarks, they shall not remove their bounds.  
3. When they executed punishment on a man, they would keep stones on the 
Vide Cocceium.  ground that it should yield no fruit.  
Vers. 26. Thou shalt come to thy grave in a full age.] It is spoken of the godly 
His graces are perfected.  man when his work is done.  
Like as a shock of corn cometh in his season.] A full age is compared to ripened Corn,  

1. In regard of the diversity of seasons it must go through.  
2. In regard of the costliness bestowed upon it before it come to maturity.  
3. In regard of the hopefulness of it.  
4. In regard of its fitness for the barn.  
5. In regard of the certainty of its cutting down.    

CHAP. VI  
Verse 13. IS not my help in me?] He had an invisible support: q. d. It is true the Sabeans 
q. d. Uteunque sermones vestri me dejecturi essent erigit tamen me fidei & veritatis qua nitor consolatio. Junius. Austin saith of the Bishop of Nolah and others, which lost all by the Goths, Perdiderunt omnia, nunquid fidem, nunquid pietatem?  have plundered me of my Oxen and Camels, the Chaldeans of my Sheep and servants, but I have something in me to relieve me, my grace and wisdom is not departed.  
Vers. 15. My brethren have dealt deceitfully as a brook.] His friends deceived him 
Quemadmodum torrentes hiberno imbrium tempore exundant, quum non est opus ampliore aqua, aestivo verò & siticuloso dilabuntur, & ex arescente terra, quasi ludificantur spem hominum, quum refrigerio aquarum opus est: ita mihi usu venit ab amicis meis. Nam secundis rebus quum uterer, videbar mihi circumfluere illorum adjumentis: nunc vero in tanto calamitum aestu, nullum ex eis solamen percipio, quasi exaruiss●nt omnes. Junius in loc.  like a brook which is full of water in Winter, when enough is to be had every where else, but as a dry pit in Summer, utterly failing the passengers that come in hope to quench their thirst thereat.  
Vers. 24. Teach me, and I will hold my tongue; and cause me to understand wherein 
Prov. 30. 32.  I have erred.] As if he should say, reveal to me by thy word wherein I have offended, and I will lay my hand upon my mouth, I will not dare to reason in the defence of it.   

CHAP. VII.  
Verse 1. IS there not an appointed time to man on earth?] viz. for his life. Some render it, 
Nun militiae dies mortali in terra? Junius. Tempus praefinitum est homini super terram, ita malim cum Pagnino & Mercero, quam cum vulgatae auctore, militiam verrere, atque ita etiam, ch. 14. v. 14. Gatak. Annotat. in Anton. Vide Ama●nae Antib. Bib. l. 3.  Nun militia homini super terram, Is there not a time appointed for warfare? man's life is so on earth.  
Are not his days also like the days of an hireling?] That is, very short, or precisely and exactly numbered. See Isa. 16. 14. id est labores quotidiani ejus. Junius.  
Vers. 7. O remember that my life is wind.] Inconstant as the wind, a short puff 
Id est, mox evanituram. Junius. Ventus transit, nec redit: sic vita hominis. Drusius.  which none can lay faster hold on than on the wind. 2. Suddenly passed away from us: even sometimes so soon as it cometh. 3. It returneth not again no more than the wind, Psal. 78. 39  
Vers. 10. Neither shall his place know him any more.] That is, receive him. i. Populares 
Videtur hoc loquendi genus à stirpibus translatum idque Davidis locus mirificè confirmat, Psal. 103. 16. Aut est sumptum ab aedificiis, quae ita vastantur, ut locus ubi prius fuerant, cognosci nequeat. Drus. Observat. ●ac. l. 3. c. 6.  ejus. Junius.  
Vers. 17. What is man, or sorrowful man, that thou shouldest magnify him? and 
See Psal. 8. 4.  that thou shouldst set thine heart upon him?  
Vers. 18. And that thou shouldst visit him every morning, and try him every moment?] 
Happy is the man, Cui Deus dignatur irasci, indignus sum quem percutias. Hoc ad conservationem & generalem providentiam pertinet. Metaphora à pastoribus, singulis matutinis oves suas recensentibus, nequid furto sublatum sit, ne cui morbus acciderit, ne omnino desit. Ita enim & Deus, quoties solem super terram oriri facit, toties quoque lustrat numerum hominum, hoc est, conservat eos semper. Coccei●s in loc.  In Psal. 8. God is said to exalt man in reference to the provision he makes for him, here in respect of the affliction he lays upon him.  
It is a great mercy for God to chastise me to reform me.  
Vers. 20. I have sinned, what shall I do unto thee, O thou preserver of men!] q. d. 
Id est, qui pro bonitate naturae tuae servas, & administrationem salutis tibi uni vindicas. Junius.  Lord if thou wilt say I have sinned, I will say so to; but wilt thou take advantage thereby to destroy me, thou art the preserver of men?   

CHAP. VIII.  
Verse 14. ANd whose trust shall be a spider's web.] A spider's house, Broughton. Those 
Id est, Adeo fragilis & f●ll●x ut ill● est. Junius. Isa. 59 5. A curious trifle. There are three things in a spider's web, 1. Industry. 2. Curiosity. 3. Vanity, a little besom will sweep it all away. Id est, quasi domus ac tela araneae fiducia ejus, est scilicet vel erit, esse deprehendetur tandem, qua nihil levius est & infirmius, quae facile abrumpitur. Telam quam orditur aranea ad capiendum muscas, appellat domum araneae. Eleganti rursum similitu●ine quam infirma sit & fragilis impiorum spes ac fiducia ostendit. Mercerus in loc.  false grounds on which he builds his eternal estate; because 1. Weak and ready to perish; and 2. Woven out of his own bowels, the hypocrite looks to what is in himself only. See Isa. 59 5, 6.  
Vers. ●5. He shall lean upon his house.] The hypocrite on the object of his hope.  
Vers. 20. Neither will he help the evil-doers.] Or, take them by the hand. See Isa. 41. 13. & 42. 6. That is, those which walk in a course of evil-doing; it notes the love of evil and continuance in it, 2 Chron. 10. 2. John 3. 20. Manum pr●hendere est manum collapsis aut labascentibus p●rrigere, Tenir la main a● bailler la main: Mercerus in loc. See Gen. 19 16.  
Vers. 22. They that hate thee shall be clothed with shame.] That is, shall have abundance of it, and it shall be public, all shall see it as our clothes.   

CHAP. IX.  
Verse 4. WHo hath hardened himself against him and hath prospered?] How did the Angels and Adam prosper who opposed God  
Vers. 8. And tr●●deth upon the waves of the sea.] That is, hath an absolute power 
Psal. 91. 13.  over them. Christ stills the raging of the sea.  
Vers. 9 And the Chambers of the South.] The Chambers of the South, because 
Intellige stellas & sidera, quae sunt in altero hemispherio versus alterum polum Antarcticum: quae à nobis qui hemispherio Septentrionali habitamus, non conspiciuntur, ideo penetralia Austri appel●at. Mercerus in loc.  the Stars in the Antarctic and Southern Pole are not under our Horizon, nor liable to continual view.  
Vers. 20. If I justify myself, mine own mouth shall condemn me.] Compare what 
Sermo meus me condemnabit. Nam qui dicit se justum esse coram Deo, dicit quod verum non est, ac proinde oratio ejus ipsum condemnat. Drusius.  God says of Job, ch. 1. 1. with what he says of himself, There is sin in my words.  
Vers. 21. Though I were perfect, yet would I not know my soul.] Though I had attained to as great a degree of perfection as is possible in this life, I would not know my own soul, that is, I would not take any notice of my own righteousness, the acting of my graces will not rejoice me, if I be proud of it.  
Vers. 23. He will laugh at the fall of the innocent.] That is, carries himself as if 
He scorneth at the melting away of the innocent▪ Brought.  he slighted it, appears not presently for their deliverance.  
Vers. 25, 26. Now my days are swifter than a Post: they flee away, they see no good.  
They are passed away as the swift ships: as the eagle that hasteth to the prey.  
Mark the gradation here: First Job compares his days to a Post, a Post goes on his journey very swiftly, when one horse wearieth he will take to another, and so goes on; but yet he must rest sometimes: Therefore he goeth further, and compareth them to the swiftest Ships; they are called Ships of desire, the Ship will not be weary day nor night, yet there may come a contrary wind and make her stay; 
Hab. 1. 5. Aquilae volatus in proverbio est de velo●i. Drusius.  therefore he goeth higher, and he compares his days to the Eagle, which of all fowls is the swiftest to catch her prey, and nothing can stay her until she hath obtained it: So, man's days are not weary, nothing can stay them in their course, but they flee away, and hasten to their end.  
Vers. 33. Neither is there any daies-man betwixt us, that might lay his hand upon 
Inter●me & Deum▪ Drusius.  us both.] There was a double use of the daies-man, and his laying his hand upon them.  

1. To keep the dissenting parties asunder, lest they should fall out and strike one another.  
2. To keep them together that they might not depart from each other.    

CHAP. X.  
Verse 7. THou knowest that I am not wicked.] He doth not say, Thou knowest that I am 
Quasi dicat, scis me sontem non esse, ut me ita debeas torquere quasi sontem. Mercerus. Scis me insontem esse, & im●unem ab omni culpa. Drusius.  not a sinner, or, thou knowest that I have not sinned. There is great difference between being a sinner and a wicked man. The best of Saints are sinners.   

CHAP. XI.  
Verse 3. SHall no man make thee ashamed.] The word signifieth the greatest shame, as that 
Some rendet it, Shall no m●n confute thee: Qui ●te confutet & convin●at. Mercer.  before did the greatest mocking.  
Vers. 7. Canst thou by searching find out God?] Thou canst not; it is impossible to find out all that is in God, as the other words show. Eph. 3. 18, 19  
Vers. 12. Though man be born like a wild Ass' colt.] For his folly and fierceness. 
Id est, etiam bruti●●imus inde ab o●tu suo. Junius. Man is wild and unteachable, he is like a Colt, and the Colt of an Ass, and the Colt of a wild Ass: Every word hath its weight, to set forth the miserable state of a natural man.   
Vers. 17. Thou shalt shine forth.] He useth an Hebrew word signifying two contraries, 
Similiter loquitur Es. 58. 10 Consolatio nunquam deerit in omnibus adversitatibus: & eae ipsae leves erunt. Cocceius.  both to shine, and to be darkened. It is to show us, that obscurity which cometh from adversity is a true and perfect light: Caussins' Holy Court: quasi dicat, etsi tenebris calamitatum obtenebratus fueris in afflictionibus & molestiis positus, eris aurorae exorienti similis, quae magis ac magis subinde augetur in lucem. Mercerus.  
Vers. 20. Their hope shall be as the giving up of the ghost.] He breathes out his last hope with his last breath: id est, Misera morte de rebus speratis decident. Junius.   

CHAP. XII.  
Verse 7. ASk now the beasts and they shall teach thee, and the sowls of the air, and they shall 
Exponent tibi scilicet Domini sapientiam & providentiam. Mercerus.  tell thee.] That is, Consider seriously how they are sustained, they have not reason to provide and shift for themselves. See Matth. 6. 26.  
Vers. 16. The deceived and the deceivers are his.] Deceivers in religious things in judgement and practice, and in civil. 
Nemo exorbitat à via recta nemo seducit alterum citra ipfius voluntatem, judicium, dispositionem, directionem. Cocceius. Ambos suscitat & efficit, ut aliqui errent, alii verò in errorem inducant. Mercerus in loc.   
His.] Not only by creation or general possession, but he is so wise and powerful that he can make use of both, and will bring them both to account. He ordereth the persons, who shall deceive, and who be deceived.  
Vers. 17. Spoilt.] Of their honour, power, wisdom.  
And maketh the Judge's fools.] By withdrawing their wisdom, or over-matching them.  
Vers. 18. He loseth the bond of Kings.] Of their authority, whereby they bind 
Quasi dicat, jugum quod populo imponitur ex eorum cervicibus eximit, Dan. 2. 21. Mercerus. Dei beneficium est, quum regibus dat eam majestatem, ut ejus respectu populi in officie & pace contineantur. Deus etiam contra efficit, ut populi abjecto metu & reverentia regum tumultuentur & bella cieant, ut necesse sit reges accingi & bellig●●are. Summa, Deum pacis & belli datorem esse. Cocceius.  subjects to obedience.  
And girdeth their loins with a girdle.] That is, gives them Kingly power and authority. Mercer interprets it contrarily, Conjicit eos in vincula.   

CHAP. XIII.  
Verse 15. THough he slay me, yet will I trust in him.] Job had nothing now to lose but life, 
Egregriè convertit vulgatus, etiamsi occiderit me, in ipso sperabo, verba constantissimae & immorae fidei. Ego magis miror B. Lutherum hic exorbitasse. Sic enim ille, & ex eo Belgicus, ecce occidet me, & non possum expectare: q. d. video decretum esse Deo, me interficere, atque adeo ipse me gravissimis cruciatibus excarnificat, ut non possim expectare mortem, velim jamjam perire. Amama Antibarb▪ Bibl. l. 3 Suae spei & fidei rationem ostendit, verba sunt magnae spei & fidei, cujus vis maximè in cruse & morte ostenditur, ideo utrunque conjunxit mortem & spem. Mercerus. Vide Junium.  perhaps (thought he) the Lord will proceed so far against me, as to take away my life after this.  
Vers. 18. Behold now, I have ordered my cause.] The word is commonly applied to the marshalling of an Army, it signifies to order with reason.  
Vers. 23. How many are mine iniquities and sins, make me to know my transgression.] 
Vide Mercer.  Whatever his sins were he would have them mortified. Here are three Hebrew words used to express sin by; one which signifies peccata per errorem commissa, he would not let slip the least infirmity. 2. Perversitates, when one doth any thing out of a froward heart. 3. Defection and rebellion.  
Vers. 26. For thou writest bitter things against me.] Heb. bitternesses, the LXX. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quod rescribis contra me amaritudines. Junius.  render it evil things, bitter plagues and sorrows; the Jews interpret it of sin, the later clause makes for this.  
And makest me to possess the iniquities of my youth.] Keeps his heart upon them: See Job 17. 11. Job calls the thoughts of his heart there the possessions of his heart, so Arias Montanus renders the Hebrew, because whatsoever one possesseth, it is 
Nam luo nunc paenas earum iniquitatum, quas in pueritia commisi.  chiefly by his thoughts.  
Three things are implied, 1. An act of remembrance, he reflected on his former life. 2. Of assent or acknowledgement, stand under the accusation of former sins. 3. A sense and feeling of the bitterness of these sins, and God's displeasure 
Drusius. i. Paenas inde à pueritia mea iniquitate meritas. Junius.  against him for them.   

CHAP. XIV.  
Verse 4. WHo can bring a clean thing out of an unclean.] There are three expositions 
q. d. Solus Deus potest ex immundo facere mundum, condonando peccata. Drusius. Respondent è Scholasticis Aquinas, Bonaventura & Scotus, etsi caelum nunquam atteretur quantum ad substantiam, tamen atteretur quantum ad efficaciam & influentiam; cessabit influentia caeli in die ultimo, quo etiam resurgent qui dormierunt. id est, homo semel extinctus, non redibit iterum, neque ullam habebit in hoc mundo vitae vicissitudinem, non resurget, ut ad hanc hujus vitae conditionem redeat. Dr. Benef. De vita aeterna.  of this place. Some 1. understand it of the change of state, so it proves the rootedness of corruption in a man's heart. 2. Others understand it of a man and his act, if a man be unclean all is unclean. 3. Who can make a holy man to be born of a sinner? See Psal. 58. 3.  
Vers. 12. So man lieth down and riseth not, till the heavens be no more.] Some say Job speaks of the condition of man after death, according to nature, viz. that he cannot rise again naturally: Resurrectio divinum opus est, non ipsius naturae, Drusius. But the most simple and plain answer is, he cannot return to live again ordinarily this kind of life that he did before: id est, Nunquam in vitam hanc revertetur, Junius. id est, Nunquam ex illo mortis somno excitandus nec evigilaturus, ut huic mundanae vitae restituatur. Beza in loc.  
Vers. 14. If a man die, shall he live again?] With a life ejusdem generis, a mortal life.  
All the days of my appointed time, so Junius: or, all the days of my warfare, so the best Interpreters read it, the Vulgar Latin, Calvin, Pagnine, Vatablus, Arias Montanus: Will I wait till my change come.] See v. 5. Make it his business to wait, that is, meditate, prepare for, and expect death. Job calls death a change, and by way of eminency, my change, it is not an annihilation or extinction, but a mutation.  

It is 1. the last change we shall meet with, till the resurrection.  
2. A lasting, nay an everlasting change, it puts us into an eternal condition of happiness or misery.  
3. An universal change; 

1. In respect of persons, all must meet with it.  
2. In respect of the whole man, body and soul, makes the body a stinking carcase, and puts the soul into heaven or hell.    
4. A different change, according to the quality of the person changed; terrible to a sinner, comfortable to the godly.   
Vers. 17. My transgression is sealed up in a bag.] As the Clerk of Assizes seals up 
In sacculo ligamus, quae bene servata nec perdita volumus. Drus.  the inditements of men, and at the Assizes brings the bag and takes them out, even so will God, Deut. 32. 34. He is patient to them in this life, at the day of judgement the bag shall be opened, and the story of their lives related.   

CHAP. XV.  
Verse 14. WHat is man that he should be clean? and he which is born of a woman, that he 
See Job 25. 4. & Prov. 20. 9  should be righteous?] There are other Scriptures that seem to say otherwise, Matth. 5. 8. 1 Tim. 1. 5. These places in Job and the Proverbs, show that none are clean of themselves, and that no heart is pure by a natural constitution. There is 1. a legal purity, when one is strictly pure, having no sin at all, so no mere man since the fall. 2. Evangelical purity, when sin is pardoned, subdued, mortified, so the godly are pure.  
Vers. 15. The heavens are not clean in his sight.] See ch. 25. v. 5. Some refer it 
Heavens not clean.] Because of the fall of Angels, rather compared to God. Quasi dicat, Si cum Domino conferantur & ejus summa puritate, prae eo impuri erunt, coelos vel Angelos intellige, ut idem repetatur hujus libri more verbis commutatis: vel corpora ipsa coelestia & coelos Ipsos à faece & corruption locorum inferiorum alienos & immunes. Mercerus in loc. See Dr. Hackw. Apol. l. 2. Sect. 3 p. ●9.  to the Angels, others to the heavens themselves, which contract impurity by reason of the sin of man, Rom. 8. 20. Drusius hath both, Caelicolae, Angeli, qui in caelo aut ipsa corpora caelestia.  
Vers. 16. Which drinketh iniquity like water.] As the beast doth water, it's as familiar 
i. Largiter, proverbiale copiae, & abundantiae. Drus.  to him as meat and drink. Cui tam ordinarium est & familiar peceatum, quam cibus & potus. Junius.  
Vers. 19 Unto whom alone the earth was given.] That is, especially. 
Vetustissimus Orientalium mos fuit, sapientissimos imprimis gubernationi praeficere. Fessel.   
Vers. 24. Trouble and anguish shall make him afraid; they shall prevail against him, as a King ready to the battle.] That is, he shall be quite overcome of sorrow and 
Trouble without, and anguish within.  grief, and shall be no more able to bear or resist the same, than to stand against a whole Army of men.  
Vers. 26. He runueth upon him, even on his neck, upon the thick bosses of his bucklers.] 
Some interpret it of the threatenings.  That is, those arguments and pretences men have to keep off the strokes of God and his Word.   

CHAP. XVI.  
Verse 10. THey have smitten me upon the cheek reproachfully.] A sign of contempt and 
i. Me palam in os afficiunt inhumanissimis contumeliis. Junius.  despite, when one is struck upon the cheek. Mercer. Verba sumpta sunt ex more carnificum & tortorum, Cocceius. See 2 Cor. 12. 7.  
He added the last word ex abundanti, saith Drusius. Nam ferire malam innuit paenam cum ignominia conjunctam. 
2 Cor. 11. 20, 21. Desumptum proverbium à more vulgari, quo viliorum hominum maxillae à potentioribus, aut eorum imperio, ab ignobilioribus caedi solebant, uti exempla Michae, ipsius salvatoris Christi, & Pauli ostendunt. 1 Reg. 22. 24. Jo●. 18. 22. Act. 23. 2. 1 Cor. 4. 11. Forsan & extensio manus Jeroboami huc p●rtinet, 1 Reg. 13. 4. Glass. Rhet. Sac. Tract. 1. c. 21.   
Vers. 20. My friends scorn me.] Are my bitterest enemies. Mercer reads it in 
Sensus est, O vos socii mei qui in me rhetoricamini, qui conquisitis selectis, & affectatis in me verbis utimini. Mercerus.  the Vocative case, O rhetores mei socii mei: and Beza, O rhetores mei sodales mei.   

CHAP. XVII.  
Verse 1. MY breath is corrupt.] He doth not mean an ill favour in his breath, but an obstruction and stopping in it. It is conceived that he had the Phthisic, a short breathing, and the consideration of this disease made him think that the grave was ready for him.  
Vers. 9 The Righteous also shall hold on his way.] The Hebrew word signifies to hold fast, and cleave to, as well as hold on.  
Vers. 11. The thoughts of my heart.] Heb. The possessions of my heart, so called, 
Mak'st me to possess the sins of my youth, that is, his thoughts dwelled upon them.  because the heart stays upon them; What the soul possesseth, it is by the thoughts.   

CHAP. XVIII.  
Verse 14. HIs Confidence shall be rooted out of his Tabernacle.] Some expound it of the 
Ut nihil in ejus domo supersit, quo possit confidere: vel, ut ibi tuto non maneat. Mercerus. Vel maximum terrorum intellige, ut paulò ante primogenitum mortis, vel cum aliis, diabolum. Nos intelligamus, ad terrores gravissimos, & velut aliquem qui inter caeteros principatum teneat. Passim in hoc libro vides verba grandia, Poetica & Tragica deligi ad res augendas & exaggerandas. Mercer.  place of Worship, thought himself w●ll, because he was often at the place of public worship. See Jer. 7. 3, 4. Others of the place where he dwells, è domo ejus, è familia ejus. Drusius. See Junius.  
And it shall bring him to the King of Terrors.] That is, Death; He speaks here of hypocrites, whose heart is not upright with God, not of the godly. Such a terror as is the chiefest and greatest among terrors.  
Death, saith the Philosopher, is of all terribles the most terrible.  
Vers. 15. Brimstone shall be scattered upon his habitation.] It is fit matter for God's vengeance, if the fire of God's wrath but touch it, it kindleth presently and consumes all. Grotius thinks he may allude to the punishment of the Sodomites, of which see Gen. 19 24. Drusius saith, Ignis sulphurs mixtus, qualis erat ille qui pluit inexcidio Sodo●ae.   

CHAP. XIX.  
Verse 16. I Called my servant.] Immediately, myself, sent not a Messenger to him.  
He answered me not.] So the Hebrew, Chald. Par. Junius, and Vulg. Latin, the Septuagint, He obeyed me not, the Hebrew word (saith Drusius) signifies both.  
Vers. 23. Oh that they were printed in a Book.] The Art of Printing was not then 
Ut palàm & in aeternum testata ●ieret fides mea & aequitas causae meae. Junius. Intelligit verba, quae habuit pro innocentia sua, ad justitiam causae suae tuendam. Drusius. Antiquitas literas saxis & lateribus, aeri & argento, cerae, plumbo atque ligno, stylo ferreo atque etiam o●●eo, insculp●as novi●us ●●●nes, nempe ut earum perpetua extaret recordati●, nec ulla dies memoriam earum literarum oblivion's del●●et. Hinc Scriptores sacri loquendi formas sumunt, ut exactam & firmam comprehensionem significent. Jer. 17. 1▪ Z●c●. ●. 11, 1●. Ezech. 3. 9 Di●ter. Antiq. Bibl.  invented, he means Letters written in deep and large Characters.  
Vers. 24. That they were graven with an iron▪ pen.] This verse is the same in substance with the former, that is, so graven, that it might last for ever.  
Vers. 25. For I know that my Redeemer liveth, and that he shall stand at the later day upon the Earth.] There is a double expression of application, I know, and my Redeemer.  
I know, that is, I believe. See Isa. 53. 11. The word Redeemer in the Hebrew is very emphatical, Goel, for it signifies a Kinsman near allied unto him of his own flesh, that will restore him to life.  
Stand at the later day upon the Earth.] That is, Christ shall conquer all his enemies, Posteriorem super pulverem resurrecturum. Jun. i e. In conflictu cum hostibus meis, à quibus ●●e redempturus est, victoriam reportabit, metaphora à luctatoribus vel athletis victoribus desumpta. Amam. Antib. Bibl. l. 3.  
Vers. 26, 27. And though after my skin worms destroy this body, yet in my flesh shall 
Agnosco hic liquidum argumentum pro resurrectione carnis, & quidem hujus carnis, uti prisci loquebantur. Quid enim clarius dici posset, in carne mea videbo Deum? Quem videbo ego ipse & oculi mei, & non alius: Verum quidem etiam est nos in novissimo die de terra resurrecturos, & nos pellibus nostris r●rsus circumdatum. iri, at Job●● istis verbis haec dicere●, id verò aio non esse verum, ac proinde hic locus vulgo pro concionibus & in disputationibus non ea cura, qua in hac linguarum luce par erat, allegatur. Amama. Antibarb. Bib. l. 3. Vide Di●her. Disputat. Acad. Tom. 2. p. 10●. Disputat. Philol. Posit. 1.  I see God. Whom I shall see for myself, and mine eyes shall behold, and not another, though my reins be consumed within me.] Hierom notes upon these words, that no man since Christ● time did ever speak so clearly of Christ's Resurrection, and his own, as Job doth here before Christ's coming.  
Vers. 28. The root of the matter is found in me.] q. d. It is with me as with a Tree in Winter, I have cast my Leaves, my Branches are gone, and I seem to have no life, but it is hid in the root. See 27. 5. Vide Junium.  
The comfort of God's Promises is rooted in the heart, 1 Joh. 3. 9   

CHAP. XX.  
Verse 12. THough wickedness be sweet in his mouth, though he hide is under his Tongue.] 'Tis 
Et ille quidem in improbitate exerce●da sibi haud secus placuerit quam qui suavem cibum in ore servat. Beza in lo●.  an Allusion to Children that hide a sweet morsel under their tongues, left they should let it go too soon. Nimirum illud veluti cibum ●andens. Junius.  
Vers. 22. In the fullness of his sufficiency he shall be in straits.] Cum se impleverit 
Cum p●tabi● sibi abundè, satis supérque suppetere & sufficere omnla ad feliciter & lautè vivendum necessaria, & in rerum fastigio ac prosperitatis quodam cumulo sibi esse videbitur. Mercer. in loc. Post quam enim satis ●upérque rapuerit, quae vel omnium avidissimo possint sufficere, tum scelestissimis quibusque in ipsum invadentibus, in summis angustiis versabitur. Beza. Vide Junium.  ad satietatem, concupiscet, so Grotius would have the words read. The Spirit of God speaks according to their apprehension, they looked for a fullness of sufficiency in the creatures.   

CHAP. XXI.  
Verse 14. THerefore they say unto God, Depart from us.] Not that they always say it explicitly, 
Non quod ill● in talia verba se●per prorumpant quae hoc loco ponuntur, non enim tam barbarus aut improbus qui ita ferè de Deo loqui propalam audeat: Verum Spiritus Sanctu● eoru● cogitationes exprimere & deregere voluit, ut in Psal. 36. 1. Merc. in loc. Dicunt, o'er quidam, Opere pluri●i, Animo omnes, qui non amant Deum, vellent Deum non esse, si ipsis liceret ex voto esse. Cocceius in loc.  many say it in their hearts, all the wicked say it in their works, an allusion to those who importunately offer their petty wares to men walking in the streets, and they say, Depart from us, we need not these things.  
Vers. 25. And never eateth with pleasure.] His meat is never comfortable unto him.  
Vers. 32. Shall remain in the Tomb.] The Hebrew word signifieth both to watch, 
Quia per epigraphas & epitaphia quasi vivi ac vigilantes morantur, & ad legendum cognoscendumque quisnam ibi situs fit, invitant. Mevoch. De Repub Heb. l. 8. c. 4. Vide plura ibid. Quòd terra in sepulchro aggeratur velut in pyramidem frugum more in areiss significanter Latinè ●umulum vertas à tumendo. Mercer. in loc.  and to remain, because a watchman keepeth his place, and stayeth by it.   

CHAP. XXII.  
Vers. 6. TAken a pledge.] The word signifies also to bind or fasten a thing as with a cord, and the reason is, because a pledge given is an obligation, a tie to perform the promise made. It is no sin to take a pledge when offered, but taking it 
Drusius.  unjustly and rashly without cause, or not returning it before night according to the Law, Exod. 22. 26. Deut. 24. 6, 10.  
Vers. 12, 13, 14. Is not God in the height of Heaven? and behold the height of the 
q●d Ideóque longissime à nobis abest. Jun.  stars, how high they are? And thou sayest, How doth God know? Can he judge through the dark cloud? Thick clouds are a covering to him that he seeth not, and he walketh in the circuit of Heaven.] The words of the Atheist, he thinks God is at too great distance, and neglects humane affairs.  
Vers. 21. Acquaint now thyself with him.] Assuesce cum co. Tremel. Beza, Arias Montanus. Acquaintance notes a frequent and accustomed converse. It notes, 1. Knowledge of God, Exod. 6. 7. 2. Society with delight in him. 3. Communication of secrets to him.  
Vers. 26. And shalt lift up thy face unto God.] This signifies cheerfulness and delight 
Vultum hunc tuum qui nunc to●us concidit ad Deum ipsum intrepidus attolles. Beza.  in his presence, Gen. 4. 5, 6. 2. Confidence before him, 2 Sam. 2. 22.  
Vers. 28. Thou shalt also decree a thing.] Prayer of the godly is a decree. See 
The prayers of the Saints are decrees with God, because they pray for that which God hath decreed.  1 King. 17. 1. compared with Jam. 5. 17.   

CHAP. XXIII.  
Verse 12. NEither have I gone back from the commandment of his lips.] The connexion is observable, He had a constant spirit in the ways of God, because of his love to them.  
I have esteemed the words of his mouth more than my necessary food.] That is, he had rather omit his usual meals (for that he means by his appointed food) than to omit a constant course in performing these holy duties.  
Vers. 13. But he is in one mind.] 1. What to do. 2. When to do it. 
Meliùs ex Hebraeo: Ipse in ●no: id est, in proposito suo perstat. Grotius.    

CHAP. XXIV.  
Verse 1. WHy, seeing times are not hidden from the Almighty, do they not know him, 
Versum hunc satis alioqui facilem difficilem reddit varietas interpretationum▪ Quum Deo nihil sit absconditum, nihil ipsum la●eat, quae est eausa cur homines pill, & qui rerum divinarum periti sunt, ipsum non videant & intelligant dies e● us? Ac si diceret, cur Deus, cui optimè nota temporum momenta, non erit ea nota piis cultoribus suis. Dies omnipotentis vocatur usitato more loquendi, quo omnipotens aliquid facit quòd pertineat vel ad poenam improborum, vel ad praemium utilitatemque justorum. Drus. observat. Sac. l. 13. c. 15.  nor see his days?] Drusius would turn the words thus, Quare ab Omnipotente non sunt abscondita tempora, & cognoscentes eum non vident dies ejus? Why are not times hidden from the Almighty, seeing they that know him do not see his days? See Junius.  
Vers. 3. They drive away the Ass of the fatherless, they take the widow's Ox for a pledge.] That is, of him whom I have taken to be a Father to, Psal. 68 5. yet they spare him not, they take his Ass from him, that is the beast which serveth him for the greatest use; and the widow's Ox, who in Hebrew is called Almonah from Alum mutum esse, she hath no body to speak for her, and they take her Ox from her, the most necessary beast for work, Exod. 22. 1. her only Ox, and under pretence of justice, as if she were in debt to them.  
Vers. 6. They gather the vintage of the wicked.] And leave nothing to the poor, Deut. 24. 21. Others expound it, Serotinare vineam, thus, they gather the grapes before they be ripe, to serve for the use of man in corn-harvest.  
Vers. 17. If one know them.] The Hebrew is, If know; we make up the sense thus, If one know them, that is, if God or man know them, and their ways, if they be discovered in their abominable ways.  
They are in the terror of the shadow of death.] The darkness which comes upon 
Terrores quos adfert, aut incutit umbra mortis, hoc est, pericula, quae propè mortem ducunt. Drus.  dying men a little before death, that is, they are ready to die with the fright and terror of it.   

CHAP. XXV.  
Verse 4. HOw then can man be justified with God?] The Question carrieth a strong denial, 
Apud Deum, aut cum Deo comparatus. Drus.  it is more than barely to say, Man cannot be justified with God. Such Questions, How a thing may be? are usually an Answer that they cannot be at all.  
Or how can he be clean that is b●rn of a woman?] Here is another Question of the 
See Chap. 5. 14  same tenor. Jobs friends beat often upon this point, vehemently suspecting that he did overween his own condition, and thought too highly of himself, whereas Job did not only freely and ingenuously, but with a great deal of holy Rhetoric and Elegancy confess against himself again and again, that he neither was, nor could be clean before God; Only he would not admit their plea against him, that he suffered for his uncleanness, or that he was unclean, because he suffered.   

CHAP. XXVI.  
Verse 7. ANd hangeth the Earth upon nothing.] The whole frame of the Heavens hath 
Nam terra quasi pendere videtur in medio mundi, nullo fundamento, nisi fortè in centro suo, innixa. Drusius.  no other pillars than the Air, the Air leaneth on the Earth, the Earth hangeth on nothing, but the mighty and powerful word of God. It hangs like a Ball in the Air.  
Ovid thus sings, 6. Fastorum.  

Terra pilae similis, nullo fulcimine nixa,  
Aere subjecto tam grave pendet onus.   
Vers. 14. But how little a Portion is heard of him.] He speaks of the knowledge 
q. d Multò plura in omnes partes de illo dici possent, è quibus pauca tantum auribus percepimus. Drus.  of God in his ways, much less of himself, his Nature.   

CHAP. XXVII.  
Verse 6. MY heart shall not reproach me so long as I live.] Heb. Of, from, or concerning 
Conscientia mea, Ec●les 7. 23. Drus. à diebus meis. Mercer. id est, Quamdiu vixero à diebus meis & de praeterito & futuro dicitur. Id. ib.  my days; For all a wicked man's carnal presumption, his conscience will reproach him, thou hast spent thy days thus and thus.  
Vers. 8. For what is the hope of the hypocrite, when God taketh away his soul?] See 
Perit ei omnis spes in morte. Nam quid speret mortuus, qui simulatè coluit Deum, dum viveret? Drus.  Luk. 12. 20. A godly man resigns and yields up his soul into the hand of his Redeemer.  
Vers. 10. Will he delight himself in the Almighty? Will he always call upon 
Deus piis semper in deliciis est, eumque invocant in adversis. Qu●d certè non faciunt impii. Igitur ego, qui hoc facio, non sum impius. Drusius.  God?]  
Two things discover all hypocrisy:  

1. Though he perform service, he delights not in God, in duty.  
2. He doth not persevere, he will be beaten off with every trifle, he will not call upon God when he hath been heard, and when he seemeth not to hear.   Quovis tempore, viz. tam prospero, quam adverso. Junius. Drusius.  

CHAP. XXVIII.  
Verse 4. THe waters forgotten of the foot.] Because no foot had passed them along time, 
i e. Quas pes ullus (ut Hebraei lequuntur) non novit sive expertus est unquam, quae pede non possunt transiri prae profunditate. Jun. Nam cum depressae essent aquae, trans●ri poterant pede: ubi aqua creverat, & aucta erat, torrens non erat pervius, nec vadum habebat: unde pedi, qui per eum transire solitus erat, prorsus in oblivionem venit. Drus.  nor was any like to pass them any more.   

CHAP. XXIX.  
Verse 3. When his Candle shined upon my head.] An elegant expression, that is, by 
Lucernam Dei appellat ejus savorem quo velut lucerna in omnibus quae suscipiebat aut agebat ipsi praelucebat, ut omnia adversa & rerum difficultates superaret. Mercer. Lucerna sua, i. favore ac benevolentia suâ, vel certè lege suâ, quae lucerna est pedibus piorum, juxta illud Psal. 119. 105. Drus.  light from God, all my actions were ordered and governed for the best.  
Vers. 14. I put on righteousness, and it clothed me: My judgement was as a robe, 
Justitiae me totum dabam, & illa mihi vicissim laudem conciliabat, & studium illud aequi & boni, erat mihi pro regio quodammodo pallio & diademate. Beza.  and a diadem.] The glory and pride which Kings are wont to take in their Crowns and Sceptres, and royal Vestments, is not more than the glory and honour which he placed in doing Justice and Judgement, Psal. 109. 16, 17. Vult dicere, admodum ornabat me. Nam cidaris capitis est non integumentum duntaxat, sed etiam ornamentum. Drusius.  
Vers. 15. I was eyes to the blind, and feet was I to the lame.] In stead of both 
Id est, Oculorum loco, & ●ice pedum. Mercerus. Hoc est, In tenuiorum causis non tam judicem, quam patrem agebam.  to them.  
Vers. 16. I was a Father to the poor.] There is an elegant Paranomasia in the Hebrew, Elegans Paranomasia in Ab & Ebion, ac si diceret. Quod pater est liberis suis, idego etiam iis, qui semper avent, qui semper egent. Drus.  
Eyes to the blind, Ignorantem dirigendo, Feet to the lame, Impotentem adjuvando, a Father to the poor, Indigentem sublevando. Lyra.  
Vers. 17. And I broke the jaws of the wicked, and plucked the spoil out of his teeth.] 
Heb. The jaw-teeths, or the grinders, id est, Cum potentioribus & sceleraris longè aliter me gerebam. Martinus de Roa lib. rerum singul. vol. 1. lib. 3. cap. 7. & 8.  Metaphora à feris, He compares a violent man to the wild beast, which tears the prey with his teeth. So Junius and Drusius.  
He meaneth the same things by both, power abused to oppression.  
Dentes are long sharp teeth, the foreteeth, Psal. 57 4. Molares à molendo, so called from grinding, the great double-teeths, the jaw-teeths, those are the biters, these the grinders.  
Vers. 18. Then I said, I shall die in my nest.] Id est, inter meos placide & cum dignitate. 
Id est, Domi meae, aut etiam in nido. Id est, In lecto, quo modo de eo dicimus, qui morte defungitur naturali, in cubili suo defunctus est, he died in ●●● bed. Gatakeri ●innus l. 1. c. 17. Vide Mercer. in loc.  Beza.   

CHAP. XXX.  
Verse 8. CHildren of base men.] Heb. Sons without name, opposite to whom are men 
Filii ignobili● 'em. Vulg. LXX.  of name, famous.   

CHAP. XXXI.  
Verse 1. WHy should I then think upon a Maid.] By the course of the letter he should 
Contemplarer scortandi causâ. Nam qui hoc facit, scortatur cum ea in cord suo. Vide Matth. 5. 10. Drus.  have said, that he should not look on a Maid, but he saith, think, because looking usually brings thinking, and thinking worse.  
Vers. 10. Then let my wife grind unto another, and let others bow down upon her.] 
i. Ancilla sit vilissimi ministerii. Vide Exod: 11. 5. Isa. 47. 5. Grotius.  That is, Be the vilest servant of others; To grind in a mill signifies extreme misery and slavery, Isa. 42. 2.  Graeci honestè & tectis verbis placeat virgo alteri, Scortum alterius sit. Jerom. Uxor mea concumbat cum altere. Targum. 
i. Cum ea coeant. Exprimitur habitus viri congredientis, apud Latin●s inclinare, incurvare. Fessel. Advers. Sac. l. 2. c. ●8. i. Alteri sui copiam faciat, rem habeat cum alio viro. Id. ibid. c. 15. Veteres Hebraei Molere cognominationem honestam & occultam esse dicunt concubitus, & actus venerei, Metaphora à m●lis ducta. Sic intelligunt etiam illud Judic. 16. 21. quod ad ipsum Palestini certatim suas uxores adducerent suscipiendae ex eo prolis causa ob ipsius robur. Sic & Hieron. illud Lament. 5. 13. & hoc loco. Sic Chald▪ coea●. Ego cum omnibus Interpretibus & veteribus Hebraeis malo molere pro actu venereo, qui molendi speciem quandam habet, sumere; ut seize declarat subdens, Et sub e● incurventur alij: Haud tamen ita intellexerim, Judic. 16. 21. & Thren. 5. 13. Mercer. in loc.  Alienaes' permolere nxores dixit. Horat. Serm. 1. Sat. 2. 
Vers. 12. If I did despise the cause of my man-servants, or of my maid-servant, when they contended with me.] His meaning is, That in the ordering of his Family he behaved himself so equally, that he would hearken to the basest person about his house, and if he had done or said any thing unto them, which had not been right (as it might fall out sometimes) they might plainly tell him of it, he would not refuse to hear them, nor fall out with them for their boldness. See Ephes. 6. 9 Col. 4. 1.  
Vers. 18. And I have guided or pitied her from my mother's womb.] Had a disposition 
Hyperbola vult dicere, ab infantia. Drusius. Et ab utero matris meae deduxi illam. Arias Montan. Et ab utero matris meae egressa est mecum. Vulg. Lat.  to pity from my nativity.  Ateneris assuescere multum est. 
Vers. 21. When I saw my help in the gate] Haddit such an honour and esteem 
Qui mihi auxilio fuisset▪ si eum percussissem. Hoc videtur velle, si levavi manum contra eum, etiam cum impune hoc mihi facere licuisser. Drus.  among them, that all men in authority would have born me out.  
Vers. 26. If I beheld the Sun when it shined, or the Moon walking in brightness.] 
Quod Solem vertimus id in Ebraeo est Ur, quod Lucem & Ignem etiam & solemn denotat, & à veteribus hoc loco, atque apud eundem alibi. c. 36. Come 32. pro Sole, ni fallor, sumitur. Vetustissimus etiam hic adorationis rit●●●●eti●ur▪ Manum ori, capite inclinato admovebant, unde adoratio dicta. Vide Deut. 4. 19 Os. 2. 13. Seld. Prol. ad li●. De Di● Syris. Vide Mercer. in loc. Notandum nomine lucis notari solemn, ut primarium & praecipuum fontem lucis. Veteres consueverunt cum imagines colerent, quemadmodum genua flectere Baali & corpus inclinare, & quibusvis gestibus testari amorem suum & submissionem, ita etiam aliquando osculati imagines ipsas. Cum autem Sol & Luna colerentur, aliaeque creaturae absentes, admovere manum ori atque osculari manum in signum amoris. Rain. de l. Apoc. ●om. 2. Prael. 237. Quorum verborum sententia est, se nunquam eorumimpietatem imitatum, qui Solem aut Lunam adorabant, manumad Sydera illa extendentes, & ad osculum referentes. Menoc. de Rep. Heb. l. 1 c. 9 Osculari antiquissima veneratio. Servius ad AEneid. Osculum, inquit, religionis est, suavium voluptatis. Tradit, ni fallor, Herodotus, Orientis morem fuisse, ut aequales in occursu invicem osculum darent, qui inferiores essent manum ejus qui dignitate praestabat, oscularentur, qui humillimi, sese incurvarent. Voss. in Maimon. de Idol. c. 1. Vide Mercer. in loc.  These two under several names were the great gods of the Heathens. His verbis innuit se tanquam astra pro Diis coluisse, quod gentes alim faciebant. Drus.  
Vers. 27. And my mouth hath kissed my hand] As the Heathens which worshipped the Sun, because they could not kiss it, kissed their hand. There is a kiss of Adoration, as well as Reverence, Psal. 2. 10. Vide Mart. de Roa. Sing. vol. 1. lib. 4. cap. 3.  
The meaning is, If I saw the Sun and Moon, and moved my hand to my mouth, q. d. cum vidi solemn & lunam, adoravi ea manu, viz. Ori admota, atque ad osculum relata. Drus. Observ. Sac. l. 1. c. 20. & in loc.  
Idolaters used to kiss their Idols, Host 13. 2.  
Vers. 33. If I covered my transgressions, as Adam.] Si operui sicut Adam coram 
Si operui ut homo praevaricationes meas. Aria's Mont. Si abscondi quasi hom● peccatum meum. Vulg. Lat. Si celavi ut homines, peccata mea. Syr. & Ver. Arab. Adam nomen proprium hic esse, non displicet. Novimus enim, ut Adam conatus sit se justificare, quum à Deo accusaretur, atque ut ex suo sermone sit condemnatus. Sed nec illud displicet, ut homines, hoc est, ut vulgus solet. Cocceius in loc.  illo peccatum meum. Chald. Par. As man, so other Interpreters. More hominum. Jun. As men use to do, Host 6. 7. Adam is mentioned, because herein we show ourselves to be of his race, Gen. 3. 10.  
Vers. 37. As a Prince would I go near unto him.] Would come before God with a holy greatness of mind, not draw near to him as a prisoner, or one afraid, Host 3. 4. Fretus ●quitati causae meae, non ut affinis culpae, sed ut princeps, securus accederem. Jun.   

CHAP. XXXII.  
Verse 6. ANswered.] Began his speech, began to speak, so in the New Testament, Mat. 11. 25 & Mark 11. 14.   

CHAP. XXXIII.  
Verse 12. IN this.] Thy contest with God, Hoc modo, hac via. Drusius. 
Quasi dicat, Etsi te aliàs justum agnosco & fateor, ac omnibus vitae partibus integrum & purum, ut sigillatim ostendisti, nec tuam tibi innocentiam velim detrahere omnibus notam & exploratam, tamen saltem in hoc justus non es, te in hoc justificare non possum, quòd ita cum Deo contendere volueris, etc. Mercer.  Thou art not just.] The Majesty of God makes thee inexcusable. God is greater than man.] Enos, miserable man.  
God not only in Majesty and power, concerning which thou expostulatest, but also in Truth, Righteousness, Wisdom and Mercy, infinitely exceeds men, wherefore in this matter thou art unjust. So Junius.  
Vers. 13. He giveth no account of any of his matters.] He lays the equitableness of submitting to all God's Conditions on two things, His Greatness, and Unaccountableness.  
Vers. 15. In a dream, in a vision of the night.] He shows how God in those times 
Rectissimè observant. Tremel. & Jun. Earum tantum duarum fieri mentionem, non autem verbi scripti & legis, quoniam eo tempore nulla erant alia documenta praeter ea, quae somniis & visionibus traderentur. Jobi enim liber antiquior est lege, quemadmodum docetur copiosè à doctis, Sixto Sen●n●i, Mercero, aliisque, ut in eo non sit necesse insistere. Rainold. de lib. Apoc. Tom. 2. Praelect. 19  was wont to speak to men. See Gen. 20. 6. & 31. 24. Numb. 12. 6.  
Vers. 22. His soul draweth near unto the grave, and his life to the destroyers.] That is, 
Praestat generale esse ad omnia morti● signa & mortifera, quicquid illud sit. Mercerus.  Satan called Abaddon, Revel. 9 looks every day when the Devil will fetch him.  
Vers. 23. If there be a messenger with him, an interpreter, one among a thousand to 
i e. Propheta nuncians voluntatem Do●, ut Jud. 2. 1. 19 Cujus intervent● Deus consilium suum laborantibus explicat. Junius. An interpreter.] A faithful Minister, say some: It is meant (say others) of Christ, called the Angel of the Covenant, and the Angel of God's face, he discovers his Father's meaning. Vide Cocceium. Uprightness.] Or righteousness, not his own, but got by a ransom, discovers that he hath an interest in Christ's righteousness, that his ransom is accepted for him, and that the grace in him is true.  show unto him his uprightness.] It is an excellent place: It shows how God preserves a sinner from falling, by admonitions and chastisements: how he restoreth him being fallen, by sending to him a Minister, here called a Messenger or an Angel, carrieth the Lord's Embassage: An Interpreter, one enabled to declare aright the doctrine of reconciliation betwixt God and man; no ordinary man, one of a thousand; his office is to declare man his righteousness, viz. to assure him, that whatsoever he is in himself, a foul and loathsome sinner, yet in Christ he is justified, and through him accepted righteous before God, Isa. 57 19 and 50. 4. 2 Cor. 5. 18.  
One of a thousand.] For the rarity and preciousness of such a one. i. Cujusmodi nuncius & interpres fidus voluntatis Dei est rarissimus.  
Vers. 24. Deliver him from going down to the pit, I have found a ransom.] The word signifies a price paid to redeem a man's life or liberty. This is a full place against the Socinians. Socinus saith, God removes the curse of the Law by a free and absolute pardon without satisfaction, the Socinians say he may forgive us freely as well as we one another without price or satisfaction. We maintain, that God takes not off the curse without any kind of satisfaction, pardon is free, but founded on a satisfaction, such a pardon as a sinner may plead it, therefore Grotius his Exposition is but flat here.   

CHAP. XXXIV.  
Verse 13. WHo hath given him charge over the earth? or who hath disposed the whole 
Quis igitur es Jobe, qui toties sis ausus Deum quasi in jus vocare, & istorum quae pateris rationem ab ipso exposcere? Beza. Haec omnia eò pertinent, ut doceat Deum summè potentem esse, neminemque metuere, sicut homines, qui metu, aut gratiâ aliorum quandoque jus pervertunt. Drusius.  world?] None can control him. Mundum per seipsum regit qui mundum per seipsum condidit.  
Vers. 17. Shall he that hateth light govern?] The Hebrew is bind up the sore. Obligaret vulnus, Junius.  
Vers. 30. That the hypocrite reign not, lest the people be ensnared.] The Hebrew word translated hypocrite, signifies a man that walks in a cloud, or hath an artificial 
Ne regnet quis quam hypocrita. Beza.  covering, that men may not see and observe his steps. Grotius saith, it is better read, and more coherently to that which went before, Ne regnet homo hypocrita, let not the hypocrite reign.   

CHAP. XXXV.  
Verse 13. 
Vanum clamorem eorum, qui non ex animo Deum invocant. Drufius. Audit] Exaudit, Psa. 127. 2. Id.  SUrely God will not hear vanity.] Shave signifies three things: 1. Vanity, and so empty prayers. 2. Mendacium, such prayers wherein one's heart answers not his lips. 3. Temerarium, he considers not his prayers, the rule why he prays, according to Gods will, nor the end, whether he aim at God's glory.  
Vers. 14. Yet judgement is before him.] That is, he knows rightly to time his own mercies. See Isa. 30. 18.   

CHAP. XXXVI.  
Verse 5. HE is mighty in strength and wisdom.] Heb. strength and heart, or strength of 
Robur animi propriè fortitudo dicitur. Drufius. Eleganter dictum; quasi dicat, afflictionibus constricti ut funibus quibusdam. Mercerus. Vincula pedum propriè compedes dicuntur, manuum verò manicae. Drufius.  heart; wisdom is that which brings things in strength to the heart, and so makes it strong.  
Vers. 8. And if they be bound in fetters, and be holden in cords of affliction.] Bound hand and foot, that is, have some such extreme affliction upon them, as they know not how to get out of it.  
Vers. 22. Who teacheth like him?] In three respects: 1. With authority. 2. Efficacy, 
Vel docens aut doctor, unde More Nebuchin, Doctor perplexorum, Quis est talis doctor ut Deus, qui omnes doctrina sua illuminat. Drufius. Quis sicut ille, id est, ei par aut similis est doctor, qui ita homines doceat suam potentiam & magnitudinem suorum operum ei commonstre●, siquis modò attentus esse velit discipulus. Mercerus.  teacheth the heart. 3. With that condescension.  
Vers. 26. Neither can the number of his years be searched out.] q. d. It is unsearchable. 
Numeri annorum ejus nulla est pervestigatio, aeternus est. Nota autem loqui de Deo Scripturam more hominum, quia tempori Deus non subjacet. Mercerus.  The Hebrew word signifies a curious search, so as you would search for abstruse mysterious things.   

CHAP. XXXVII.  
Verse 7. HE sealeth up the hand of every man, that all men may know his work.] Lest they 
In manu omnium hominum signat, ur sciant omnes filii hominum opus suum. Chald. Par. Qui in manu omnium hominum signat, ut noverint singuli opera sua. Vulg. Lat. In manu omni● hominis signat, utsciat omnis homo infirmitatem suam. LXX. Non defuere qui ex hoc loco prou● à vulgo versus est, Chiromantiae patrocinium quaesivere. Hoc vult Elihu, quando nives & imbres demittit ex alto Deus, manum cujusque patrisfamilias, sub dio in ag●is laborantis, obsignat, id est, claudit, ut non possit opus facere unde fit ut recognoscat, per otium scilicet inquirendo, quantum singuli in agro colendo laboraverint. Amam. Antib. Bibl. l. 3. Ineptè ex his verbis Chiromantiam satagunt defendere, qui divinatoriam illam artem ex manuum inspectione non absque faece ethnicismi ad nos delatam probant. Si enim literaturam inspicias Ebraicam, nullum ibi deprehendes argumentum. Dieter. Ant. Bibl. Vide Glas. Philol. Sac. Tract. 1. c. 7. & Vales▪ de sacra Philos. c. 32.  know it, i. Praecludit ne operetur, tanquam sigill● imposito: metaphora. Junius.   

CHAP. XXXVIII.  
Verse 6. WHereupon are the foundations thereof sastened? or who laid the corner 
Psal. 104. 5.  stone thereof?] It is founded upon its centre, and leans upon it as its basis.  
Vers. 7. When the morning Stars sang together, and all the Sons of God shouted 
In tempore quo laudant simul astra matutina, & jubilant omnes turmae Angelorum. Chald. Par. Quando facta sunt sydera, laudaverunt me voce magna omnes Angeli mei. LXX.  for joy.] That is, all the Angels, as Chap. 1. v. 6.  
The Angels stood admiring and rejoicing that God would make such a dwelling place for man.  
Vers. 28. Hath the rain a father?] Jerom, Who is the father of the rain? That 
Habétne parentem alium à me scilicet pluvia, qui eam procreate & mittat. Mercerus in loc.  is, besides the Lord, Praeter me, Junius.  
Vers. 31. Canst thou bind the sweet influences of the Pleyades, or lose the bands of 
See Ainsw. on Gen 1. 14. of this 31. and 32. verses. and Mr Gatak▪ Vindicat. of his Annotat. on Jer. 10. 2.  Orion?] God himself, because he had to deal with an Arabian, questioned him in his own Astrology. See ch. 9 9  
The Stars have influence into things here below. The Pleyades open the earth, they make herbs and flowers grow, the Spring is when they arise once, trees begin to sprout, and the plants do wax green. Orion produceth cold, the Winter comes when that shows itself.  
Vers. 41. Who provideth for the Raven his food?] Animal cibi avidissimum: Some 
Psa. 147. 4. See Luke 12. 24. Tradunt qui naturalem historiam scripserunt corvum pullos recèns natos quòd albescant, per aliquot dies relinquere solitum, donec nigrescant, & è nido excludere: interim quis eos alit nisi Deus? & sunt qui dicant muscis genitis ex pu●resactione ctercoris eorum in nido ali eos, dum in os eorum à Domino inseruntur. Mercerus in loc. Vide Schind. Lex. Pentag▪ & ●ru●ium in loc.  say they are fed by a worm, others by flies, others by dew. They cry to God after their manner, when they are hungry.   

CHAP. XXXIX.  
Verse 19 HAst thou given the Horse strength?] The sense is, thou hast not given it 
Eq us ●●bu● suum accipit à Deo, non ab ullo morralium. Drusius. i e. Hinnitu vehemen●issimo, quia fremitus gravitate cum tonitru comparatur. Est autem his verbis elegantissim● descriptio gene●●si equi. Junius.  him.  
Hast thou clothed his neck with thunder?] With neighing: i Tremitu aut hinnitu, Drusius; and he saith his neck, because neighing comes from the neck.  
Vers. 22. He mocketh at fear, and is not affrighted.] He contemns all things to be feared; so Prov. 1. 26. Your fear shall come; that which you fear.  
Neither turneth he back upon the sword.] If he sees the sword, he doth not therefore go back nor run away.  
Vers. 29. And her eyes behold afar off.] She sees her prey afar off. 
Aquila ut altissime volat, ita etiam acutissimè videt. Dru●ius. Pulli aquilarum non bibunt aquam, ut aliae aves, sed absorbent, & exugunt sanguinem animalium recens occisorum quorum corporibus etiam vescuntur. Drusius.   
Vers. 30. Her young ones also suck up blood; and where the slain are, there is she.] Our Saviour saith, Where the carcase is, thither will the Eagles resort.   

CHAP. XL.  
Verse 15. BEhold now Behemoth which I made with thee, he eateth grass as an Ox.] Many 
Jam ecce Elephantem quem feci tecum. Junius. Alii intelli gunt speciem quandam animalium magnorum, cum usmodi Elephas est, ut postea Leviathan cetum sive balenam, ut suam potentiam Deus observari velit, non tantum in omni animalium genere; sed etiam specialiter in illis ingentibus animalium molibus, quorum alia terrestra, Behemot, alia maritima Leviathan. Quo sensu nihil facilius, nihil omnino clarius, aut toti contextui congruentius. Name & factus est cumhomine, id est, eodem die quo & homo; & soenum comedit, & corporis viribus praestat: & sic omnia deinceps facili fluunt filo. Atque ea est sententia non tantùm Aben Ezra doctissimi in Hebraeis, sed etiam O●colampadii, Pellicani, Calvini, Merceri, Munsteri, Vatabli. Chamierus Tomo secundo de Occumen. Pontif. l. 9 c. 11.  expound this of the Elephant, created the same day with man, viz. the sixth. Elephas, quem per belluam intelligi voluit. Drusius.  
Vers. 19 He is the chief of the ways of God.] That is, his works and creatures. Reshith signifies here not principatum temporis, but dignitatis.  Hoc est, praecip●● & primaria Dei creatura in genere quadrupedum, aut animalium terrestrium. Drusius.  

CHAP. XLI.  
THe description of the Leviathan given by Job here, will not agree to the 
Mirum in modum hic aestuant Interpretes ut omnia & singula de Diabolo explicent. Vide ●yram Carthus. Gregorium & alios, & nostris interpretibus de balaens, vel si quod est aliud portentosae magnitudinis in mari animal, omnia interpretantibus ad literam optimè fluunt omnia. Vide Jun. Piscat. Mercer. Genev. & alios. Amam. Antibarb. Bibl. l. 3.  Whale; For  

1. It is said that he cannot be caught by any skill or strength of men, and they cannot kill him or make use of him for their advantage, v. 1. to 11. but our experience proveth the contrary in regard of the Whale, for men hunt for them, and catch and kill them, and make use of their bones and oil.  
2. Ver. 5. & 26. His scales or strong pieces of shields are his pride, shut up together as a close seal, one is so near to another that no air can come between them, now the Whales have no such mighty shields or scales, and his body easily wounded with darts or javelins, and so taken.    

CHAP. XLII.  
Verse 5. BUt now mine eye seeth thee.] There is a twofold vision of God, 1. Fiducial, 
Animi aut mentis oculus, non corpotis. Drusius. Clari●r rerum cognitio visio appellatur, Pineda.  1 Cor. 13. 12. 2 Cor. 3. later end. 2. Beatifical. Mat. 5. 8. The first is called sight for three reasons.  

1. Because it is a discovery of things present.  
2. Things real, no● imaginary, Heb. 11. 1.  
3. Because of the clearness of it, Objectum fidei est cui non potest subesse falsum.   
Vers. 6. Wherefore I abhor myself, and repent in dust and ashes.] 1. For my own 
That is, either he sat down in the dust testifying his repentance, or his was a great and deep repentance, like theirs who are humbled in dust and ashes. Vide Mercerum. Ritu prisco paenitens in pulvere & cinere sedebat. Drusius.  emptiness, in my flesh there dwells no good thing. LXX. Vili facio floceipendo. I care not a straw for myself. 2. For my own filthiness, polluted in my own blood.  
Vers. 8. Job out of special favour is called three times God's servant in this verse.  
Vers. 9 The Lord also accepted Job.] His person was accepted before; gave some visible token of his acceptance of Jobs prayer. Exaudivit precantem pro eyes. Drusius.  
Vers. 11. Every man also gave him a piece of money.] Et dederunt ei unusquisque 
Keshita, cujus ter in sacris mentio, Gen. 33. 19 Josh. 24. 32. Nummus fuit Agui imagine signatus, indeque Keshitah, id est, Agnus appellatus ut a pecude pecunia vetus, sic nummus Chaldaeorum aut Arabum proprius videtur fuisse, è circumstantiis locorum in quibus fit ejus mentio. Valuit de nostro i. d. ob Brerew. de Nummis Jud. c. 1.  nummum unum, Arias Mont. Et dederunt ei quisque nummum unum, Junius. One Lamb, so the LXX. Ovem unam, Vulg. Chald. Par. A piece of money with a Lamb stamped on it. Nummum agnae imagine signatum, Drusius.  
Vers. 13. He had also seven sons and three daughters.] As many as he had before. Many collect the immortality of the soul, and salvation of Jobs children, because they were not doubled, as the rest of his estate was.    

ANNOTATIONS Upon the Book of PSALMS.  
SO our Lord himself intitleth it, Luke 20. 42. but the Hebrew title, Tehillim signifieth Hymns or Praises. 
Jure parva Biblia dixer ●s Psalterium in quo omnia quae in totis Bibliis explicatius tradita sunt, mira & jucundissim● brevitate, in elegantissimum Enchiridion coacta sunt. Luth. Praefat. in librum Psalmorum. Odae istae Davidis dicuntur, quòd is multas veteres coll●gerit, multas ipse, psallendi sciens, addiderit, aut per homin●s idoneos addi fecerit. Caeterùm dubitari non debet, quin multa accesterint Carmina posteriorum temporum Esdrà addente. Horum a●tem Psalmorum inter se distinctio jam olim non eodem est. Exempli causa primus Psalmus in multis exemplaribus cum secundo cohaesit. Grotius. Quicquid Moses vel in historia tradidit, vel in lege praecepit, & quicquid caeteri Prophe●ae vel exhortando ad virtutes, vel futura praedicando, scriptis suis commendarunt, id to●um in Psalmis breviter, sed perspic●è, comprehensum fuisse animadvertimus: Omnia prorsus in illo velut in magno quodam & communi Thesauro recondita atque conferta sunt bona. Riveti Praefa●. ad Comment. in Psalm. Proph. Ut in Gentilismo Poetae illustres varii suavissimis carminibus magnarum rerum arcana cecinerunt, & inprimis Davidis seculo Homerus sapientissimus Ethnicorum effloruit, ita & in Republica sanctissima certamen fuisse summorum ingeniorum in praedicandis Dei magnalibus negari nequit. His omnibus superior David, cujus nomen non intra angustias Palestinae conclusum, sed longe lateque in orbe terrarum, Asia & Africa cumprimis, celebre fuit, quia divino motu mysteriorum maximorum sucubratione occupatus ●ui●. ●orsh●i Dissertat. Theol. Penta Decas. Dissertat. 2. Certi sumus quotquot Orthodoxi sumus, Spiritum sanctum esse ut totius Scripturae, ita & Psalmorum autorem. Per ea autem organa hic au●or Psalmos dedisse videtur, quorum nomina in inscriptionibus leguntur. Quibus tamen nulla scriptorum nomina praenotata sunt, hos veteres nostri crediderunt ab iis compositos, quorum proximè nomina in praecedentium Psalmorum inscriptionibus expressa habentnr. Buccri Enarr. in Psal. Praefat. Id quoque veteribus convenit, ab Esdra in unum volumen has sac●as odas collectas & digestas es●e. Id. ib.   
According to the Greek it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Psalter. Though it consist much of the first part of, prayer, and be full of petitions, yet in Hebrew it is called, Sepher Tehillim, the Book of Praises, from the more honourable part.  
The Book of the Psalms is an Epitome of the whole Bible, and is called by Jerom the Treasury of Learning.  
First take your greatest travel with the help of some learned Interpreter, in understanding St john's Gospel, and the Epistle to the Romans, the sum of the New Testament: Isaiah the Prophet, and the Psalms of David, the sum of the Old. Dr Reinolds Letter to his friend Dr Villerius, concerning the study of Divinity.  
The profit of the Psalms is great, whether we beg counsel in difficulties, protection in dangers, consolation in troubles; or lastly, if we desire to celebrate the praises of God, and give him due thanks.  
There are 150 Psalms, which some divide into five Parts or Books, as Bucer Enarr. in Psal. Praefat. hath observed. Rivet. Praefat. in Psal. Prophet. and Ainsw. in beginning of Psal. 41.  

The first, from the beginning to the 40.  
The second from the 40 to the 72.  
The third, from the 72 to 89.  
The fourth, from 89 to 106.  
The fifth, from 106 to 150.   
David was the Author of most of the Psalms, saith Ainsworth; of the whole Book of Psalms, saith Dr Gouge on Heb. 5. 7. §. 44.  

PSAL. I.  
IT is put down without any Inscription or Title, and therefore it is uncertain by 
Princeps hoc carmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quin auctorem tamen ha●es idem suum cum ●lii; p●e●sque Davidem re●em & prophetam nulli dubitamus. Ser●nertus. Hujus Psalmi paraphrasis Psalmus 119. Here are three gradations concerning sins, Subjects, Qualities, Actions: 1. The subjects, Ungodly, sinners scornful. 2. Qualities, Counsel, way, seat. 3. Actions Walk, stand, sit. They rise by steps like a ladder, one round above another. Tres hîc gradus describuntur malè v●ven●ium, eorum qui incipiunt, eorum qui pe●stant, eorum qui planè jam in mala Vita acquiescunt. Grotius. In ●●inu● istis tota hominum conversatio consi●●it, aut enim ambulat, aut stat, aut sedet. Kimcbius in loc. Mr. Gataker is Cinno l. 1. c. 1. opposeth the gradation, yet many both Jews and Christians, are for it.  whom it was penned, whether by David, as most like it was, or by Ezra, who is rather thought to have gathered them together, and joined them thus in one Volume, as now we have them. Quidam dicunt hunc Psalmum quasi praesationem esse Spiritus sancti, & ideo titulum non habere. Hieron.  
The scope of the first Psalm is to direct men unto true happiness. It begins and ends with blessedness.  
It consists of two parts, Proposition and Confirmation, Junius. Doctrine and Use.  
First, Doctrine, describing a righteous man with his happiness, and the wicked with his misery.  
The Doctrine hath two heads.  
I. Concerning good men, the sum of which is, a good man is happy. He and his happiness are described:  

1. Negatively, showing what he doth carefully shun.  
2. Affirmatively, showing what he doth embrace and follow.   
1. A description of a good man from the things he doth not, viz. sin; set out in three degrees, which are,  

1. He doth not walk in, that is, practise the counsel of evil or ungodly men; that is, the evil which men of corrupt natures do in their own minds like of and advise to do, and also persuade others to do. He neither approveth and liketh of sin to practise it out of that liking himself hath to it, nor yet is ruled by the ill persuasions of evil men seeking to approve such bad courses.  
2. He doth not stand in the way of sinners, that is, he doth not go on in the practice of those evils which corrupt men habituating themselves in the ways of wickedness, do with constancy and greediness follow. Evil men notes the natural corruption, sinners the habit of evil by constant practice.  
3. He doth not sit in the seat of scorners, he is not so settled in sin, as to mock, scorn and deride admonitions, reproofs and threatenings, as the wicked which have attained the highest degree of sinfulness are accustomed to do, neither is he a companion with such sinful men.   
2. His description from what he doth, viz. all good, set out in two principal parts. 
Doth meditate, or shall meditate. That is, usually meditateth the whole revealed will of God not as opposed to Gospel. Meditatio legis est, non solum in legendis scriptures, sed etiam in his quae scripta sunt faciendis. Hieron.   

1. For his affections, and particularly that of Joy, they are rectified by God's Word. His delight is in the Law of the Lord, that is, he placeth his comfort and felicity in the Word of God, in the knowing and following of it, and enjoying the fruit of obedience to it.  
2. For his practice, he exerciseth himself in that Law day and night, that is, he useth all means to conform himself unto it constantly, by meditating, conferring, reading, hearing. Vide Mas. Comment. in 1 c. Jos. p. 25.   
2. A description of his happiness, both  

1. Allegorical and figurative, under comparison of a tree, in which are three things. 

1. Planting by the rivers of water, so is he grounded and planted in the 
Psal. 92. 8. John 15. 2.  Church, the body of Christ, where are rivers of water of life flowing continually.  
2. Bringing forth fruit in season, that is, abounding with the fruits of righteousness, for the very doing good is a part of a good man's felicity.  
3. Freedom from fading, he never dieth, he looseth oot the sap and life of grace which is in him.    
2. Plain and express, all that he doth shall prosper, every thing shall succeed well with him, and work for his good.   
II. Concerning bad men to illustrate the former point the more, which is  

1. Briefly propounded by way of opposition, not so the wicked, howsoever men judge, yet they shall not, neither do prosper.  
2. More at large discovered in regard of their 
Est autem Mots minutissima palea unde nullam prorsus utilitatem homines capiunt, sed ventus dispellit eam ocius citius suaque agitatione damnum infert, eò quod laedendo verberat facicm & oculos hominum ultro citroque migrantium. Kimchiu● in loc.  

1. Sinfulness and present misery, by a similitude, they are the chaff which the wind blows up and down, that is, they are tossed to and fro by sinful lusts and temptations, as also by the judgements and curses of God's hand.  
2. Unhappiness future, in that 

1. They shall not stand in judgement, see Rev. 6. three last verses, where 
Sinners shall not stare in judicio, so Rab. Kimchi in loc. Vide Gatakeri Cinnum & Grotium: Stare in judicio, is to be quit in trial, to be found upright.  there is an ample description of this judgement. That is, they shall not at the last day stand with boldness, not acquitted nor absolved when they appear before God's judgement seat.  
2. Nor stand in the Congregation of the righteous, that is, shall not have a place among the godly, when they shall be gathered together and assembled unto Jesus Christ.       
Secondly, The Use, v. 6. 
He is well pleased with their way, and they shall have good success in what they go about. See Job 23. 10.   
Vers. 6. For the Lord knoweth, that is, loveth, the way of the righteous.] That is, their godliness, and their practising it, therefore they must needs prosper.  
But the way of the ungodly shall perish.] He hates the way of the wicked, which must be understood and therefore that way, that is, they in the way shall perish, they shall be cut off in their sinful courses.   

PSAL. II.  
THis Psalm is a Prophecy of Christ's Kingdom, and the establishing of it notwithstanding all attempts to the contrary. Some of the Ancients conceived this Psalm to be part of the first Psalm, Vide Hieron. But it is called the second Psalm, Act. 13. 33. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wants a title, as the first Psalm; but though it have no Title prefixed to show the Penman of it, yet it was penned by David, Act. 4. 25. It is of a mixed kind, in respect of the matter problematical and Didascalicall and Exhortatory, in respect of the end Consolatory.  
Four things are evidently set forth in this Psalm. 
Vere regius est hic Psalmus, à rege, de rege, contra reges, & ad reges, & pro piis quoque regibus eorumque subditis conscriptus. Martinius. Quare non est quae●entis ●em igno●am, aut elicere volentis responsienem: sed arguentis improbitatem & temeritatem incepti, & eventum irritum suisque auctoribus perniciosum denunciantis. Hoc innui● vocula quare: Frustra sunt concurus regum▪ & populorum adversus regnum Christi: nulla eis est tumultuandi causa, rem insipientiae plenam aggrediuntur. Martinius. Vide Jun. lib. 1. Pa●al. 91. de his versibus 1. 2.   

1. The enemy's combination against the Lord and his anointed; the Heathens, Kings, Princes, multitudes, authority, the power of Laws and Arms.  
2. Their consultation, Counsels united.  
3. The resolution they take up in the prosecution of these counsels, set themselves firmly, purpose.  
4. The frustration of all these in the fourth verse.   
Vers. 1. Why do the heathen rage, and the people imagine a vain thing?] An interrogation of admiration, the Prophet conceiving it a rash inconsiderable act: they have not cause. The Heathens, the Gentiles; The People, the Jews, Act. 4. 25. both which were enemies to this Kingdom.  
Rage.] Ragasch signifies to meet tumultuously, to convene with rage, and declares the fury of the multitude, which is carried with a blind force and like a torrent, and doth all things inconsiderately and seditiously. The Greek word whereby it is translated, Act. 4. 25. denoteth rage, pride, and fierceness, as of horses that neigh and rush into the Battle.  
Imagine, or meditate.] This word is taken in a good sense, Psal. 1. 2.  
Vain thing.] Not only vain because there was no true ground why they should imagine or do such a thing, but because successless, they labour in vain, they could not do it.  
Vers. 2. The Kings of the earth set themselves.] Will stand up, a word taken from them that set themselves in rank and file, as when they intent a Battle. This word is used, Numb. 22. 31. 1 Chron. 11. 14.  
Vers. 3. Let us break their bands asunder.] Tam Christi quam ministrorum ejus, it signifies to break with ●ase, it is used also Judg. 16. 12,  
And cast away their cords from us.] This is the same with the other in another expression, Eandem rem bis dicit at diversis dictionibus, sic enim mos est linguae sanctae. Kimchius in loc.  
Vers. 4. He that sitteth in the heavens shall laugh.] Sitting notes potestatem judiciariam. Aug. Ezek. 1. 26. God rules all things here below. Sedet, id est, permanet vel potius tanquam judex qui pro tribunali sedet jus dicturus, ut Psal. 9 5. Drus. Quaes'. Heb. God laughs at men's sins and destruction, Prov. 1. 27. Something is done by God which holds a proportion with deriding the courses that others take. Humanitus dictum. Junius.  
Vers. 6. Yet have I set my King upon my holy hill of Zion.] He rules for the Father 
My King in a peculiar way. Decretum scriptum & promulgatum. Vide Dorshei Pentadec. Dissertat. 2.  and from him. John 17. 4. Him hath God the Father s●aled.  
Vers. 7. I will declare the decree.] Not secret, but manifested in the word.  
Thou art my Son, this day have I begotten thee.] Declared it by his resurrection, Act. 13. 33. Rom. 1. 4. so Lorinus on 1 Pet. 1. 3. expounds it.  
Vers. 8. Ask of me, and I will give thee the Heathen for thine inheritance, and the 
Isa. 30. 14. Solent magni Principes similibus verbis obla●a optione suam declarare benevolentiam, Est. c. 5. v. 3. Marc. 6. v. 23. Rivetus in loc.  uttermost parts of the earth for thy possession.] An allusion to great Princes, when they would show great affections to their Favourites, they bid them ask what they will, as Ahashuerus and Herod.  
Vers. 9 Thou shalt dash them in pieces like a potter's vessel.] This signifies their utter destruction, so that there is no hope of recovery, a Potter's vessel broken cannot be made up again, Jer. 9 11. Isa. 30. 14. see Dau. 2. 44. This Proverb also signifies facility in destroying them.  
Vers. 11. Serve the Lord with fear, and rejoice with trembling.] Inwardly reverence 
See Psa. 86. 10. & 119. 74.  and outwardly obey him. Gladness and trembling are here joined together, as fear and joy, Matth. 28 8.  
Vers. 12. Kiss the Son lest he be angry.] The Hebrew hath Kiss the Son lest he be angry: The Vulgar Latin otherwise, Apprehend you discipline. Herein the 
Bar filius, Chald. pro Be●. Sic Aben Esra & Kimchi, & Christiani omnes, quidam tamen ex Ebraeis referunt ad radicem Barar purgavit. Osculsmini purum, id est, qui purus est, vel purè, id est, cord puro. Hulsius notis in loc. Osculi honour, non solum divinus, sed etiam civilis erat, eoque in potentibus ac fortunatis hominibus colendis u●ebantur, quod Hieronymus exponit Adorate, dicam libere non placer. Favet meae sententiae, 1 Sam. 10. 1. Drus. Observat. l. 2. c. 16. Vide Drus. ad disficil. loca, Genes. c. 118. Et Muis in loc. Drus. quaest. & resp. quaest. 82. & Rivetum in loc.  Hebrew, (as Bellarm l. 2. De verbo Dei▪ c. 2. confesseth) doth more perplex the Jews and invincibly prove Christ the Messias to be God.  
Kiss him osculo amoris, honoris, subjectionis, 1 King. 9 18. Host 13. 2. Job 31. 1. Adore the Son, saith Jerome add Pammach. 27. See Gen. 41. 40. 1 Sam. 10. 2.  
And ye perish from the way.] The Syriack Interpreter saith, From his way. Christ is the only way to his Father.  
When his wrath is kindled but a little; blessed are all they that put their trust in him.] The very horror of the word makes David presently (as it were) to bless himself, like a man astonished and half frighted, or he makes a kind of sudden stop, as it were an Aposiopesis, as if he durst not have said what followed.   

PSAL. III.  
THe Titles of the Psalms are Canonical Scripture, as ancient as the Psalms 
Titulus Clavis, say the Fathers, the Title of the Psalm is the Key of the Psalm, it opens the whole Psalm. Non est ulla salus isti in Deo planè. Junius There is no help at all for him. The like addition of a letter is in many other places, as Psal. 44. 27. & 92. 16. & 9●. 17. & 63. 8. & 125. 3. Job 5. 16. Ainsw.  themselves.  
This is called a Psalm of David, because it intreateth particularly and literally of him.  
Potest hic Psalmus & ad David, & ad Christum, & per eum ad omnes sanctos pertinere. Hieron.  
Vers. 2. There is no help for him in God.] The Hebrew hath a letter more than ordinary, which letter added doth add to the signification, saith Kimchi.  
As if he should say, There is no help for him here in this world, nor any help for him hereafter in the world to come.  
Vers. 3. A shield to me, my glory.] All my glory and defence is in him.  
Vers. 7. Arise, O Lord, save me, O my God, for thou hast smitten all mine enemies upon the cheek bone, thou hast broken the teeth of the ungodly.] q. d. In former times when I have been as hardly distressed as now, by the assaults of many and violent enemies, thou hast put them all to rebuke and shame, and quite destroyed their strength, and delivered me, therefore now do the same for me, yea I know thou wilt do the same▪ 1 Sam. 17. 34.  
Vers. 8. Salvation belongeth unto the Lord.] The Hebrew is, Salvation unto the Lord, Salus Domini, Arias Mont. so much his, that the holy Ghost putteth nothing between it and him.  
Thy blessing is upon thy people.] Is is not in the Hebrew, we supply the sense: The blessing of God imports all good things, and the love of God with them.  
Selah.] The Hebrew word signifieth Elevation, or lifting up, whether of the 
Verbum Sela, LXX. interprete. Symmachus & Theodotius diapsalma transtulerunt. Aquila verò, semper: & puto musici cujusdam soni esse signaculum, aut certe perpetuitatem eorum quae praedicta sunt judicari, ut ubicunque Sela apponitur: ibi sciamus non tantum ad praesens tempus, verum ad aeternum, vel quae sequuntur, vel quae praecesserunt pertinere. Hier. in loc. Dictionem Selah, plerique interpretum exponunt pro in aeternum, quemadmodum & Chaldaica versio ejus per totum Psalterium. Similiter reddidit & Jonathan Chaldaeus in oratione Abakuk, in hac queque significatione accipi solet in precationibus nostris. Caeterum sapiens Rabbi Aben Ez a (piae memoriae) exponit per vere. Ego autem dico, quod non sit dictio significativa, sed tantum judicium elevandae vocis, & deducitur à verbo Salah quod exaltare significat. Hoc est, in co loco ubi legitur haec dictio, suit elevatio vocis Psalmi. Cujus rei argumentum est, quod non invenitur haec dictio nisi in carmine & Psalmis. Non enim invenies eam, nisi in illo libro & in oratione Habakuk, quae & ipsa carmine conscripta est. Rabbi Dav Kimchi Commentarium Hebraicum In Decem primos ● salmos Davidicos cum version Lacina è regione per Paulum Fagium. Selah juxta Kimchium elevationem significat est vocabulum musicum, cujus usus, cum veterum musica nobis incognita sit, ignoratur. Hulsius in loc.  mind, to mark, or of the voice to strain it, or of both. Mr Wheatly reading the Psalms in English, never read it. Menasseh Ben Israel saith, it signifies Eternity, and that the Jews reading the Old Testament in their Synagogues, do also mention this word when it occurs.   

PSAL. IU.  
Verse 3. THe Lord hath set apart him that is godly for himself.] Wonderfully, gloriously, 
Segreg●vit sibi pium loquitur de se David in tertia persona, id est, segregavit me ut regem me constitueret. Hulsius.  miraculously, for communion and service.  
The Lord will hear when I call unto him.] Hear with approbation, that is, accept his desire, or hear with effect, that is, grant the thing desired.  
Vers. 4. Stand in awe and sin not, common with your own heart upon your bed, and be still.] Here are four duties, 1. Stand in awe of God. 2. Sin not. 3. How to keep us from sin, common with your own heart upon your bed; and be still, in unquiet times have a quiet heart.  
Vers. 6. There be many that say, who will show us any good.] The word translated Say, signifies also think, there is verbum cordis & oris.  
Who will show us any good?] It is usual with the Hebrews to express wishes by questions, Psal. 14. 4. & 1 Chron. 11. 17. Rom. 7. 18.  
Show us.] Cause us to see, Ostendere bonum est benefacere, Vide Toletum in Joan. 899. When this word refers to good, it signifies to enjoy, as Eccles. 2. 1. & 3. 13. being propounded by way of interrogation, it signifies a vehement wish, as 1 Chron. 11. 17. Psal. 55. 7. Rom. 7. 24.  
Good.] The word signifies real or apparent good, temporal or spiritual good; here temporal, as the following words show. Any is not in the Hebrew, Who will show us good, as if all happiness were found in temporal goods.  
Lord lift thou up the light of thy countenance upon us.] As if he should say, Let 
David speaks of this as of the concurrent judgement and desire of all the Saints. It is both an hebraism, thy lightsome countenance, and a metaphor. See Numb. 6. 26.  the most of the world seek what they will, as riches, pleasures, and so forth, yet my desire is of thy love and favour above all. The Psalmist useth such expressions often, Cause thy face to shine upon us, Psal. 119. 130. It is a metaphor from the Spring-sunne rising, the trees bud and blossom, the birds sing, and all things flourish and rejoice thereat, or from the cheerful countenance of men, Gen. 31. 5. All affections are displayed in the countenance, that is, give us a cheerful sense of thy reconciliation with us. This lifting up of his face is opposed to hiding of his face, a sign of his anger, Isa 54. 8.  
Vers. 5. Thou hast put gladness in my heart.] The gladness is greater, and put into the heart, more intimate.  
More than in the time that their corn and their wine increased.] Theirs in regard of 
See Isa. 9 3. Judg. 9 27.  possession, estimation and choice, they placed their happiness in these earthly things.   

PSAL. V.  
Verse 3. IN the morning will I direct my prayer unto thee, and look up] Here are two military 
i e. Tempestiuè faciam ut audias me. Junius. Significantius ad verba accingam, aut ordinabo me tibi, militis instar strenui, qui ad primum quodque tubae signum, paratus ad arma incunctanter exilit. Martin. ●e Roa.  words, 1. Marshal his prayer, Order it as in battle-array, Job 33. 5. & 32. 14. 2. Would be a Spy upon a Tower to see whether he prevailed, whether he got the day, Hab. 2. 1.  
Vers. 4. For thou art not a God that hast pleasure in wickedness] He describes God from his own nature; As if he should say, O God, thou wilt free me from Saul and his wicked flatterers, because thou art such a God as hast not pleasure in wickedness. See Hab. 1. 12.  
Vers. 6. I will come into thy house in the multitude of thy mercy] That is, The Court of the house. See Nehem. 6. 11. trusting in thy mercy.  
Will I worship] Bow myself, Incurvabo me. Jun.  
Vers. 9 Their inward part is very wickedness] Wickednesses, Heb. in the abstract and plural number.  
Vers. 12. Wilt bless the righteous] Benedicere in Deo est benefacere.  
With favour thou wilt compass him as with a shield] The Hebrew word signifies to compass about as the crown the head, Coronabis eum. Chald. Par. Arias Montan. the LXX. and Vulg. Lat. Coronasti nos.   

PSAL. VI.  
Verse 1. O Lord rebuke me not in thine anger, neither chasten me in thy hot displeasure.] A Father saith; he doth not say, Lord rebuke me not at all, but not in thy 
Psal. 38. 2. Jer. 10. 24.  wrath; nor do not chasten me at all (For he chasteneth every son whom he receiveth) but chasten me not in thy displeasure.  
Verse 6. All the night I make my bed to swim, I water my couch with my tears.] 
Quanquam hyperbolicae sunt locutiones, non tamen poetice amplificat David suum maerorem sed verè & simpliciter, quam durus acerbusque fucrit declarat. Calu.  These are excessive figurative speeches, to express the greatness of his sorrow. In the Hebrew they are also in the future time, I shall melt, I shall make swim, that is, I usually melt and bathe, noting the continuance of his affliction.  

Totus ecce liquesco lacrymando,  
Ipsis dum gemo conscius tenebris,  
Thoro prae lacrymis meis madente,  
Thoro, inquam, in lacrymis meis natante. Beza.   
Vers. 9 The Lord hath heard my supplication; the Lord will receive my prayer.] Sometimes God neither hears nor receives a prayer, as of the wicked: Sometimes he hears and doth not receive, Quando audit pios ad salutem, non accipit autem ad voluntatem eorum, cum nempe non conveniat cum ipsorum salute, as Paul when he sought to be freed from the Angel he was not freed, 2 Cor. 12. Sometimes he both hears and receives the prayer, as here david's. Cujus & voluntati & saluti prospexerit, & desideriis illius sanctis satisfecit.   

PSAL. VII.  
CUsh the Benjamite.] Cush, that is, an AEthiopian or Blackmoor, Saul so called 
Hoc est, AEthiopis de Saul Cis filio explanant, quem aiunt AEthiopem ibi nuncupati propter morum improbitatem. Drus. Prov. Class. 2, 3. Saul AEthiopem vocat propter sanguinarios, & tetros, & crudeles meres. Hieron.  for his black and ill conditions, otherwise he was an Israilite of the Tribe of Benjamin. Because (saith R. David Kimchi in loc.) he carried himself as an AEthiopian, as the AEthiopian doth not change his skin, so Saul did not change his hatred toward David.  
Vers. 7. So shall the Congregation of the people compass thee about.] It is an allusion 
See Numb. 1. 52. & Chap. 2. Allu●it David ad coronam populi quae Regem suum in solenni conventu circundat. Calvin.  unto the manner of the people's compassing the Mount of God, and the Tabernacle in the wilderness.  
Vers. 12. If he turn not, he will whet his Sword, he hath bend his Bow, and made it ready.] There is mention made of two sorts of weapons which in the battles of old time did the greatest hurt to the enemy, the Sword and the Bow, the Sword when he was at hand, the Bow when he was far off.   

PSAL. VIII.  
Verse 2. OUt of the mouth of babes and sucklings hast thou ordained strength.] Not only 
Sicut fundamentum principium est aedificii ita & suctio primum est, unde cognoscitur miseticordia Dei erga homines qua afficit eos mox atque in mundum prodierunt. Quoniam paravit ei sanctus benedictus Deus foramen in ma● illis (matris suae) angustum instar foraminis ejus, non nimium amplum, aliâs enim inundaret lac absque expressione, intraretque in os infantis plus quam necesse esset, quod non fieret sine fastidio, sic quoque si nimis angustum estet foramen, jam difficile estot puero lac elicere, neque hoc ipsum fieri posset absque dolore labiorum suorum, quare omnia in modo & mensura fecit Deus. R. D. Kimchi. in loc. Ex mirabili structura mammarum ad alendos infantes eo alimento cui in utero assueverunt, quas mammas sine ullo magistro attrahunt infants. Grot. in loc.  the providence of God in newborn babes, framing them in the belly, providing nourishment for them when they are born, and making them to suck the breasts; but also the giving of saving knowledge to some of them in their tender years, is able to refute all Atheists, and profane despisers of the glory of the Lord. Dickson.  
Some apply it to the preaching of the Gospel by the Apostles and Ministers of the Gospel.  
Strengthen their mouths in confession, Luke 21. 25. In prayers: See Revel. 11. 5. 6. The cry of a child moves the bowels of a father.  
The enemy.] All employed by the Devil. 
The Apostle expounds it, Heb. 2. 5, 7.   
And the avenger.] The Devil principally, he sins properly out of revenge to God.  
Vers. 3. The work of thy fingers.] Not the works of his hands, but of his fingers, 
Quoniam coeli & summa facilitate abs te sunt creati, & valde artificiosè conditi, ut su btilia ac pretiosa opera, quae summi artifices non corporis rebore, non manibus, sed summis digitis consiciunt, ut vel maximè pictores ph●ygiones Etz bagnoth à Rad. Tsabang pinxit nomen habet, quòd sint potissimum pingendi instrumentum. Tarnov. in loc.  to note his singular industry, his exquisite workmanship and art, and also his special love and care over these works.  
Vers. 4. What is man, that thou art mindful of him? and the son of man that thou visitest him?] He speaks of Christ as Mediator. See Heb. 2. 5.  
〈◊〉] Not as the dayspring from on high doth the earth, Luke 1. 78. but, as if a great Prince should go into an Hospital to look on a loathsome diseased creature.  
Vers. 5. For thou hast made him a little lower than the Angels, and hast crowned him with glory and honour.] It is spoken of Christ, as the Apostle expounds it, Heb. 2. 6, 7. Who was a little time lower than the Angels (so it may well be rendered) in respect of his sufferings and death. See Junius. Or he was made a little lower than the Angels, in taking upon him our Nature; The Angelical Nature being higher than the Humane, as considered in itself.  
Vers. 6. Thou madest him to have dominion over the works of thy hands] It is not spoken of Christ as God, so he had a natural Kingdom, but this is by donation, Christ as Mediator.   

PSAL. IX.  
Verse 10. ANd they that know thy Name will put their trust in thee.] Know thy name spiritually, experimentally, especially his Goodness, Power, Faithfulness and Wisdom. See Isa. 30. 18.  
Vers. 13. Liftest me up from the gates of death] Natural, Spiritual, and Eternal Death.  
Vers. 16. The wicked is suared in the work of his own hands, Higgaion, Selah.] Goliath was killed with his own Sword. R. David Kimchi. 
Or bi● Palms, the wickeds' own bands, called the palms or bollows for the secret manner of working. Psal. 17. 4. Rem meditandam summè. Jun. Higgaion Selah est acclamatio vel epiphonema, continens admonitionem de officio nostro circa mitabilia Dei opera; quod scilicet singulari affectu, & summo studio debemus illa meditati▪ Amos. Meditatio Saela. Paul. Fag. Salus ista nobis meditatio & confessio. R. Dau. Kimchi.   
Christ's Justice hath two acclamatory Notes, Higgaion, Selah, the like is not found in all the Scripture, as worthy both of present admiration and perpetual Meditation.  
Selah is used ninety two times in Scripture, as these joined here, signify extraordinary praise, joy, meditation.  
Vers. 20 Put them in fear, O Lord: that the Nations may know themselves to be but men.] That is, weak, mortal, miserable, in Hebrew Enoch, given to every man for his doleful state and mortality, Psal. 8. 5.   

PSAL. X.  
Verse 1. THis Psalm is in the Greek version a continuance and part of the former ninth; 
Psalmum istum non dictavit de singulari quadam re, sed ut ●it oratio, quam orare potest quivis homo constitutu● in tribulatione propter inimicos suos. Nar: rat autem in eo vias impii optimentis pauperem, qui non potest seipsum ab eo eripere. R. D. Kimch. Ab hoc Psalmo usque ad 147. discrepant Ebraei à Graecis in Psalmorum citatione. Nos Ebraeos, Pontificii Graecos & Vulgaram Latinam, q●ae ex Graeco traducta est, sequuntur: Qui nobis est 22. ipsis est 2●. causa differ ntiae haec est Graeci Psalmos 9 & 10. in unum confla●unt. Hinc Psalmus nobis 1●. ipsis est 10. Ea dissensio excurri●, usque ad P●. 147. Illum enim rursum distribuerunt in duos. Credo ut 150. Psalmos haberent. Alias tantùm 149 numerassent. Amam Antib Bib●. ● 3.  Whereupon the account of the Psalms following, doth in the Greek books, and such as follow them, differ from the Hebrew; the 11th Psalm being reckoned for the 10th, the 12th for the 11th, and so forward: Yet to make up the number of 150 Psalms, they divide the 147 into two. Likewise the 114th and 115th Psalms they make one, and the 116th they part in two. Ainsw.  
Vers. 1. Why standest thou afar off, O Lord?] Heb. Why wilt thou stand? This form of expostulation implieth an earnest prayer, Lord, stand not far off.  
Why hidest thou thyself?] Heb. Why wilt thou hide, (viz.) thine eyes, as Isa. 1. 15.  
Vers. 3. And blesseth the covetous whom the Lord abhorreth.] He thinks him not blessed, because he doth covet, but because he hath the things he longs for: Or it may be read, and so is by Ainsworth, The covetous blesseth himself, he abhorreth the Lord, so in the Margin, sometimes expressly he sets his heart against God, ever interpretatively.  
Vers. 4. God is not in all his thoughts.] Or, all his thoughts are, there is no God, Nullum esse Deum, hae sunt omnes cogitationes ejus. Jun. The Text will bear both. He studieth Atheism, as Psal. 14. 1.  
Vers. 5. As for all his enemies he puffeth at them.] The gesture of one contemning and refusing a thing with pride, as Mal. 1. 13.  
Vers. 11. He hath said in his heart, God hath forgotten.] Oblivio & reminiscentia sunt rerum praeteritarum, All things are present with God.  
Vers. 14. The poor committeth himself to thee.] That is, his ways and soul. 
The Chaldee saith, in te sperabunt pauperes tui.   
Vers. 17. Lord thou hast heard the desire of the humble.] That is, of humbled persons, and them which are in distress either of body or mind.  
Thou wilt prepare their heart, thou wilt cause thine ear to hear.] That is, he prepares our hearts to put up our desires, and lays a command upon his own ear to hear.   

PSAL. XI.  
Verse 1. FLee as a Bird to your Mountain.] This noteth his danger, who was hunted as a 
Sicut avis quae volat de monte in montem de nide in nidum. Kimchi. Vide Cl. Gatak. Cinnum l. 2. c. 18.  Partridge on the mountains, 1 Sam. 26. 20. and his fear, as in Isa. 16. 2.  
Vers. 3. If the foundations be destroyed, what can the righteous do?] That is, 
Videtur David per fundamenta intelligere extrema illa media quibus violentae Saulu persecutioni resistere conabatur. q. d. Omnia mihi subsistendi media praeciduntur. Hulfius in loc.  Laws are nothing worth. See Psal. 82. 5. Gr●tius.  
Vers. 5. His soul hateth.] That is, God's soul doth hate, see Levit. 26. 11. When the Hebrews would express a thing highly, they say, my soul, Saw ye him, whom my soul loveth? Cant. 6. My soul rejoiceth in God my Saviour, said the blessed Virgin, Luk. 1.  
Vers. 6. Upon the wicked.] That is, the hypocrite.  
He shall rain snares.] Some expound it of ensnaring the conscience.  
Fire and brimstone. Such was the wrath that fell on Sodom, and the Cities by it, Gen. 19 24. and figureth the vengeance of eternal fire.  
Vers. 7. For the righteous Lord loveth righteousuess.] Loves vehemently righteousnesses, 
A choice expression.  Heb. Inward and outward righteousness, all manner of righteousness in all the actings, that is, righteous persons, the Abstract for the Concrete, and in the plural number, to show, that he only is righteous, who hath all the parts and kinds of righteousness, so the word is in the plural, Isa. 35. 15.  
His Countenance.] Heb. His faces, Every discovery of God in mercy is his 
Or, Their Faces, in mystery of the holy Trinity, See Psalm 149. 2. Ainsworth.  face, they shall have all his several ways of gracious discovery, all the ways of love and delight.   

PSAL. XII.  
Verse 2. THey speak vanity.] They speak injuriously, every one deceiveth, or would circumvent and overreach his neighbour. See Psal. 25. 4.  
With a double heart do they speak.] Heb. An heart and a heart. 
Cord & animo duplici, verbis Salustii diceres aliud clausum in pectore aliud in lingua promptum habent. Reperitur & cum negatione, 1 Paralip. 13. 33.   
Vers. 6. As silver tried in the furnace of earth.] He speaks de experiontia viva sanctorum, 
i. Bona fide unanimiter. Drus Prov. Class. 2. l. 3. Id est, Optimè & saepè numerus finitus pro infinito, ut Prov. 6. 31. Jun.  every time any promise is fulfilled, there is a trial of the sincerity of God's intention.  
Purified seven times.] That is, Completely and perfectly; compare Ps. 119. 164. with Psal. 34. 1.   

PSAL. XIII.  
Verse 1. Hid thy face.] That is, Withdraw thy favour. This is contrary to the lifting up of the light of God's face, Psal. 4. 7. and importeth trouble and grief, and is caused by sin, the Prophet often prayeth against it, Psal. 30. 8. & 104. 29. & 88 15. & 69. 18. & 102. 3. & 243. 7. & 27. 9   

PSAL. XIV.  
Vers. 1. THe fool hath said in his heart, there is no God.] It is rather an option, than an 
Omnis peccans stultus. A● Pharaoh, Who is the Lord? Haec ●hrasis hunc sensum admi●tere potest. Impius sibi hee persuadere conatur, aut sibi aliter tamen sentienti, & convicto satis impenere satagit, non esse numen, verum hoc ipsum nequit. 2. Impius dicit in cord suo, id est, ita seeum tacite locutus est impius, non est Deus, vel utinam non estet Deus, Gen 23. 41. in cord dicere, nihil aliud significat, quam tacite secum contendere, & quasi murmurando quippiam profeire. Nisi enim ea phrasis ita acciperetur, non potuisset Esavi cogitatio, si tantuni cordis fuisset, non oris citra peculiarem revelationem Rebeccae innotuisse. 3. Impius dicit in cord suo, non est Deus, id est, Deus non est objectum cogitationum ejus, neque circa divina sollicitus est, prophanis intentus; praesertim cum ita vivat, ac si non estet Deus, ac nullo sensu, aut reverentia numinis tangeretur, Psal. 6. 14. Paul. Voetii Theolog. naturalis Reformata. c. 2.  opinion, Austin. He could be content there were none.  
In his heart.] None dare speak it, though he dare think it.  
There is none that doth good.] Of these three verses, the first, the second, the third, see Junius lib. 2. Parallel. 4. Rom. 3. 10, 11, 12. Isa. 59 7. 8.  
Vers. 3. They are altogether become filthy.] Or rotten and stinking. 
Metaphora verbi sumitur à vinis acidis, nam recedere venuste admodum usurpatur ab Ebraeis de vino quando in vappam resolvitur, ut Host 4. 18. Drus. Observat. Sac. l. 2. c. 11.   
There is none that doth good, no not one.] That is, Very few, naturally considered, Non est qui faciat bonum. Jun. Id latinius diseretur non est qui faciat bene, ne quidem unus. Druf. Observ. Sac. l. 2. c. 11.  
Vers. 4. Have all the workers of iniquity no knowledge, who eat up my people as they eat bread?] q. d. If they knew whom they did devour, they would never devour them.  
My people] That is, The poor, they are God's people, both because they are within the Covenant, as also in respect of their estate and condition, because they are poor the Lord taketh protection of them.  
As they eat bread.] Without fear and resistance, with delight, continually.  
Vers. 7. When the Lord bringeth back the Captivity of his people, Jacob shall rejoice, 
i. A tyrannide Satanae & servitute peccati. Junius.  and Israel shall be glad.] He means it of the spiritual Captivity (for neither his, nor his Subjects in his time were molested with the natural, God having subdued to him all his enemies round about) than Jacob and Israel, that is, all Gods chosen so delivered shall rejoice and be glad.   

PSAL. XV.  
THe substance of the whole Psalm is a Question and an Answer.  
The Question is, Who are the members of God's Church upon earth, that shall come to life eternal in Heaven?  
Verse 1. Who shall abide in thy Tabernacle?] That is, Who shall have communion with the Church here?  
Tabernacle fitly expresseth the movable estate of the Church in this world, Exod. 26. 2. Sam. 7. 1, 6. 1 Chron. 17. 5.  
Who shall dwell in thy holy hill?] Be received to Heaven: This notes a durable estate. Ainsw. And Grotius interprets it of Mount Zion, Psal. 2. 6. In Sione regia Davidis, ubi tunc erat arca. Grot.  
The Answer is made in the rest of the Psalm. And in this Answer is contained a Description of the parties:  
1. By their Properties and Marks, vers. 2. 
It meaneth the integrity that is before God in heart and spirit, GeN. 17 1. Deut. 1●. 13. ●a●th 5. ●●. This must first ●● in the heart, Psal. 119. 80. i●●n in the ways Psal. 18. 33. & 119. ●.   

1. He that walketh uprightly.] That is, In truth and sincerity of Religion, which standeth in the sincerity of faith, and a good conscience.  
2. And worketh righteousness.] He speaks of particular justice here, that whereby we give to every man his right or due.  
3. And speaketh the truth in his heart.] Without all guile or flattery.   
And because we are easily deceived in general sins, in the third, fourth and fifth verses, there are set down more evident and sensible notes of sincerity, justice and truth.  
Vers. 3. He that backbiteth not with his tongue.] That is, Speaks to his neighbour's disgrace behind his back.  
Nor doth evil to his Neighbour.] In any act of injustice or cruelty to his hurt.  
Nor taketh up a reproach against his Neighbour.] That is, Receives and entertains willingly any reproachful tale against him. Some expound it, Greedy to take it up 
Non accepit, nemp● in os suum, at Exod. ●0. 7. Grot.  when another reports it. The word signifies elevare, to lift up a report, one says a little, and he says more.  
Vers. 4. In whose eyes a vile person is contemned.] He contemns wicked persons See examples of such carriage, 2 King. 13. 14. Esth. 3. 2. Luk. 23. 9  
But he honoureth them that fear the Lord.]  
He that sweareth to his own hurt, and changeth not.] Makes conscience of his word and promise, especially if it be confirmed by oath.  
Vers. 5. He that putteth not out his money to usury.] Some interpret it of oppressive 
Heb. Silver, that is, Money usually made of silver.  lending: Others of taking increase for bare lending to the poor. Usury is fitly called Biting, because it consumeth the borrower and his substance.  
Nor taketh reward against the Innocent.] Gives testimony without bribery or partiality.  
He that doth these things shall never be moved.] He that in his endeavour doth all these things shall never be cut off from the Church as an Hypocrite.  

Hac quisquis vitam ratione exegerit; ille.  
Ille Dei foelix aeternum monte quieseat. Beza.    

PSAL. XVI.  
THe whole Psalm (say some) is to be understood of Christ, as well as David, 
Vide Rivetum.  as Act. 2. shows.  
Vers. 2. My goodness extendeth not to thee.  
3. But to the Saints that are in the earth; and to the excellent in whom is all 
In respect of his essential glory. Merita Christi habent in se gratiam invisceratam I●clytis. Arias Montanus. Magnificis in operibus bonis. Chald. Paraph. Magnificis. Junius.  my delight.] It was from the Father that Christ was sent, and that his service was accepted, as Mediator, it may be opened by Heb. 10 5. God was not profited by all that he did.  
The Excellent.] The word in the original signifies the magnificent ones, those which have magnificent spirits, and are exceeding glorious.  
Vers. 4. Their drink offerings of blood will I not offer.] The drink-offerings were 
Vide Gatakeri. Cinnum. l. 2. c. 10. Potabant enim gentes istae sanguinem sacrificiorum, saepè & humanum Grotius. Vide Rivetum & Junium in loc.  an appendix to other Offerings. They signify two things, 1. The pouring out of their souls in the service of God. 2. The satisfaction that they took therein. Paul alludes to this, Phil. 2. 17.  
Some think he means the Gentiles which poured out blood as a drink-offering.  
Parisiensis de legibus gives three reasons why their drink-offerings were of blood, Major Honour, Difficilior Servitus, Humilior Subjectio. Nothing so near to the soul as the blood; Therefore it was a greater honour to the Devil, yea the blood of their Sons and Daughters. God required but the blood of beasts.  
Vers. 5. The Lord is the portion of mine inheritance.] Christ speaks this as Mediator, thou maintainest my lot. Some refer it to the words following, Christ's inheritance in his people: Others to the words foregoing, God is my portion, both may be meant.  
Vers. 6. The lines or cords are fallen unto me in pleasant places.] An allusion to the division of inheritances, which was by lines, Psal. 105. 11. & 78. 55. 2 Sam. 8. 2.  
Vers. 7. My reins also instruct me in the night season.] My most inward thoughts 
Cor intelligit renes consulunt.  chasten me for my daily sins. The reins are the inmost parts of a man, Psal. 26. 2. Psal. 139. 3. Psal. 51. 8.  Junius thus explains it, Spiritus ejus omni quietis tempore intimas meas voluntates, & studia dirigit, quorum sedem renibus Scriptura tribuit. 
Vers. 8. I have set the Lord always before me.] As a Judge and observer in point of reverence and dependence.  
There are three things in that expression, 1. Dignitas objecti, the object he always looked upon, God. 2. Firmitas fidei, Christ walked by faith as well as we, though not faith in a Mediator. 3. Temporis diuturnitas, looked always on him.  
Because he is at my right hand.] Will stand by me as a second.  
I shall not be moved.] Shall keep my standing in the way of grace.  
Vers. 10. For thou wilt not leave my soul in hell, neither wilt thou suffer thine holy 
De his versibus 8, 9, 10, 11 Vide Jun. l. 1. Paral. 88 Act. 2. 25, 26, 27, 28. Net my body in the grave, nor my soul, in statu separato, from the body. Douai notes.  one to see corruption.] Neither by way of putrefaction here, nor dissolution hereafter.  
Now Calvin and Beza sometime corrupt this Text, always pervert the sense, and most absurdiy oppose themselves against all ancient holy Fathers concerning the Article of Christ's descending in soul into the part of hell called Limbus Patrum is largely noted, Gen. 37. Act. 2. & 1 Pet. 3. and Protestants here translate grave for hell. But of this place Rivet solidly disputes in his Comment, so doth Chamier, Junius, Ames upon Bellarmine's 2d Controversy. Beza and Drusius upon the 2d of 
See Ainsw. Vide ●mamae Antib. Bib. l. 3.  the Acts.  
Vers. 11. Thou will show me the path of life.] Christ speaks this of himself, his glory; For he spoke before of his own Resurrection. Rivet saith, It is to be understood of experimental knowledge, when the thing itself is given and possessed.  
In thy presence is fullness of joy, at thy right hand there are pleasures for ever more.] 
Ut piensm illam ●aetitiam exprimat Propheta, u●itur plurali numero lae●i●iarum, ut una si● instar omnium, & in se comprehendat, veram omnem laetandi materiam, omne laetitiarum genus, & earum copiofissimam abundant●am. Rivet. in loc.  Pleasure is the sweetness of joy, the joys that the Saints have there, shall be sweet and refreshing.   

PSAL. XVII.  
Verse 3. I Am purposed.] That is, I have designed so, Psal. 37. 12. 
Hinc ostendo cl●mas●e me quoniam exaudisti me. Aug. de Civit. Dei. lib. 11. cap. 14.   
Vers. 6. I have called upon thee, for thou wilt hear me, O God.] I do call upon thee, because thou hearest me, O strong God. So Junius.  
Vers. 8. Keep me as the apple of the eye.] David to express the special care that 
Id est, Studiosussimè, ut homo solet pupillam oculi sui. Sic Deut. 32. 10. Junius.  God hath over his sons, saith thus, thou hast a special care over me, thou guardest me many ways, as the apple of the eye is guarded with five tunicles.  
Vers. 10. They are enclosed in their own fat.] That is, They are very fat, Et desideriis suis omnibus circumfluunt, Jun.  
Vers. 11. They have now compassed us in our steps] And elsewhere, They mark my 
i Observant me & meos. Junius. Declinando & speculando aucupum instar laqueos nobis ponunt. Vide Psal. 10. 10. Hulsius in notis.  steps. It is an allusion to hunters, who go poring upon the ground to prick the Hare, or to find the print of the Hares claw, when the Hounds are at a loss, and can make nothing of it by the scent.  
Vers. 14. From men which are thy hand] Wicked men are so called, because of their violence, so the scourge of God.  
Men of the world] Mere worldly men, whose spirits, desires, hopes, ends are worldly. See next words.  
Which have their portion in this life,] Two things make a thing one's portion, 
The Saints may have a great part in this life, but it is not their portion.  1. That which he chooseth. 2. That wherein he receives satisfaction, hoc est, Nihil cum altera vita commune habent. Jun.  
Whose belly thou fillest with thy hid treasure] It is hid to them who it is that filleth 
i. Optimis rebu metonymia. Jun.  their bellies, viz. God; They know him not, neither do they acknowledge his gifts.  
Vers. 15. I shall be satisfied, when I awake, with thy likeness] The perfection 
Out of the sleep of death, death is a sleep. isa. 26. 19 i Resurgam è mortuis Junius. Cum tenebrae mortalitatis transierint mane a stabo & contemplabor. Aug. Videbo te perfectissimè ficuti es, & similis ero tibi quum pa●efactus fuerit Christus glorioso adventu suo. Jun.  of the Image of God wrought in the Saints after this life. Mollerus seems to approve of this. The Spirit of God useth but this and two other words, for the Image of God in us. This word is used for a corporeal similitude, Exod. 20. 4. 2. Intellectual, Numb. 20. 8. so here, God shall then gloriously manifest himself to his people.  
With thy likeness] It may be referred to awake with, or in thy Image, having thy glory imprinted upon me, 1 Cor. 15. 49. or it may be referred to satisfy, I shall be perfectly like thee, both of them may be taken in, as 1 John 3. 2.   

PSAL. XVIII.  
THe servant of the Lord] So in the Title of the 36th Psalm, so called, 1. For 
The hand of Saul, the palm or flat of the hand, Heb. The fist of Saul.  his eminent holiness, a man after Gods own heart.  
2. Because of his public employment, fought the Lords battles, had thirty deliverances, and eight from Saul, his special enemy.  
Vers. 2. The Lord is my rock, and my fortress, and my deliverer, my God, and my strength in whom I will trust, my buckler, and the horn of my salvation, and my high Tower.] q. d. There is an all-sufficiency in God on which I will rely.  
In this one verse David hath nine several expressions, to show God to be the full object of his faith in the times of all his distresses; As 1. He is Jehovah. 2. He is my Rock. 3. My Fortress. 4. My Deliverer. 5. My God. 6. My Strength. 7. My Buckler. 8. The Horn of my Salvation. 9 My high Tower.  
Vers. 4. The floods of ungodly men made me afraid] It is frequent in Scripture to 
Heb. Of Belial.  compare Nations and people to waters, especially in the Revelation, when violent to floods.  
Vers. 20. The Lord rewarded me according to my righteousness.]  
Object. Psal. 143. 2.  
Answ. There is a twofold Righteousness, One of the Cause, Another of the Person; His Cause was good, there was no such thing as they laid to his charge, But in thy sight, no flesh living shall be justified, in respect of the righteousness of the person.  
Vers. 21. I have not wickedly departed from my God] Though I have and do sin 
Non unum aliquem lapsum significat. Some sin which he more specially was in love with, which he was most easily drawn into, and whereby he had been most ensnared.  every day, yet is not a departure from God.  
Vers. 23. I was also upright before him, and I kept myself from mine iniquity] Some conceive this sin was lying. David often dissembled, therefore he prayeth Psal. 119. Take from me the way of lying: Others think it was uncleanness, therefore he saith in the same Psalm, Turn away mine eyes from beholding vanity.  
Vers. 25, 26. With the merciful thou wilt show thyself merciful, with an upright 
In the three former words, the same word is used both of God and man, but here two divers words. The word that concerns man is used once more, Job 9 20. Rectè exponit Kimchi juxta perversitatem e us ei retribues. Similis loquendi modus est, Levit. 26. 24. Ostendit Propheta Dei consuetudinem, quòd unicuique reddat secundum opera sua, & sicut cum benignis benignè agere selet, sic qu●que efficient, ut impiis & perversis infoeliciter & perverse omnia cedant, idem Hebraismus occurrit, 2 Sam. 22. 27. Hu sius.  man thou wilt show thyself upright.  
With the pure thou wilt show thyself pure, and with the froward thou wilt show thyself froward.]  
The meaning is no more in general, but God's judgement shall agree with their manners. God will carry himself otherwise to the wicked than the godly. God reckons up three kinds of good men, Merciful, Upright and Pure; Froward, Crooked or Perverse is opposed to all three, 2 Sam. 22. 27. The same matter is handled, but the letters transposed, to note some singular thing in this, how the Lord changeth himself to the subtle and crafty deceivers, and takes them in their own craft.  
Vers. 32. It is God that girdeth me with strength] That is, Raiseth up a strong resolution 
i. Fortem me reddit. Metaphora vel à baltheo, vel ab ipsis renibus sumpta, in quibus Scriptura quandoque vigorem ac robur collocat. Fesseliis Advers. Sac. l. 5. c. 9  in me.  
Vers. 33. He maketh my feet like 
* Proverbii forma dicitur de velocissimis: Quod sumptum ab ejus animantis pernicitate quae tanta est, ut AEgyptii sacerdotes in hieroglyphicis non aliter velocitatem significaverint, quam per cervum currentem, velociores foeminae, cum pondere nullo supervacuo graventur. Drus. Prov. Class. 2. l. 5.  Hind's feet, and setteth me upon my high places] 2 Sam. 22. 24. Hab, 3. 19   

PSAL. XIX.  
Verse 1. THe Heavens declare the glory of God] That is, Offer unto us fit occasion of 
Lumen naturae. Quod sint hominibus veluti praecones quidam sapientiae Dei. Rivet.  glorifying God when we see their excellency and order.  
Vers. 2. Day unto day uttereth speech] That is, The providences and turnings of 
Eructar sermonem, i. Indefinenter profundit, ut fons perennis aquas profundit largiter; Metaphora. Junius. Vide Jun. lib. 2. Paral. 16. Rom. 10, 18, 19, 20, 21. Isa. 65. 1, 2. Deut. 32. 21.  every day declare the glory of God, and show his handy work.  
Vers. 4. Their line is gone out through all the world.] By which word he shows, that the heavens being so curious a fabric, made (as it were) by line and level, do clearly, though silently preach the skill and perfection of God.  
Vers. 5. Which is as a Bridegroom coming out of his Chamber] Because his beams 
Vide Junium.  are prolifical.  
Vers. 7. The Law of the Lord is perfect] Having spoken in the beginning of the 
Lumen gratiae.  Psalm of the Heavens, and Sun; now he treats of the word of God, which is as necessary as the Sun. Satiùs est ut Sol non luceat quam ut non doceat Chrysostomus.  
The whole word of God, all these titles here are used promiscuously for the word of God.  
Vers. 9 The fear of the Lord is clean] That is, The Doctrine of the fear of God.  
Vers. 10. Sweeter also than honey, and the honeycomb] He doth not mean the honeycomb barely, that is the vessel wherein the honey is kept, but the honey that flows or drops immediately, and naturally without any art, which is the purest honey.  
Vers. 11. In keeping of them there is great reward.] And from keeping them, 
Recto fecisse ●●●rces est.  not only a reward after, or for the keeping of them, but the observing of God's Commandments is a reward to itself.  
Vers. 12. His errors.] Practical, not Doctrinal.  
Cleanse thou me from secret faults.] Secret not only to other men, but himself, even such secret sins as grew from errors, of which he said, Who can understand his errors?  
Vers. 13. Keep back thy servant also from presumptuous sins.] Two things make 
Hold in by a powerful and efficacious restraint.  a presumptuous sin:  

1. When committed against knowledge.  
2. When resolutely.   
Some say this Psalm was penned after David's great revolt from God, he intimates, that there is a great deal of pride and presumption in every such revolt from the Lord.  
The great transgression.] That is, The unpardonable sin, it is above presumptuous sins.  
Vers. 14. Let the words of my mouth.] The outward acts of prayer and praise.  
And the meditations of my heart.] That is, Inward ejaculations.   

PSAL. XX.  
Verse 3. REmember all thy Offerings, and accept thy burnt Sacrifice.] Or turn thy burnt 
This hath respect to the Law, which appointed part of the oblation to be burnt on the Altar to God with Oil and Incense, Levit. 2. 2. Hoc est, Te & preces tuas gratiosè accipiat. Allegorice ad sacrificiorum oblationem alluditur, quibus ignem de Coelo quandoque misit Deus & comburendo in Cinerem conver●it, eoque grata esse sibi declaravit. Glass. Rhet. S●c.  Offering into ashes. It is translated, the Lord accept, because God had sometime witnessed his acceptance by sending down fire to burn the Sacrifice, Levit. 9 12.  
Vers. 4. Grant thee according to thine own heart, and fulfil all thy counsel,] That is, Fulfil not only thy desire and aim of thy prayer, but in that very way, by that very means, which thy judgement and counsel pitched upon in thine own thoughts See Ainsw.  
Vers. 9 Save Lord, let the King hear.] So Junius, and we. The LXX have it, 
Ainsworth saith, by the King is meant Christ. Sentiat Rex opem à precibus nostris. Grotius.  Lord, save the King, and hear us in the day that we call upon thee.   

PSAL. XXI.  
Verse 3. FOr thou preventest him with the blessing of goodness. That is, When David never 
Meliùs in Hebraeo: circumdedisti eum beneficiis bonitatis. Grotius. Vide illum in Psalm. 18. 6.  asked such blessings at God's hands, even than did the Lord bestow his liberal blessings upon him, as namely this, when David was following his Father's sheep, and walking in his calling, thence the Lord took him to be King over Israel.  
Vers. 6. Most blessed.] Blessings, Heb. not Benedictum, but Benedictiones. See 
Pones cum benedictiones. Arias Montanus. Certum est hac loquendi forma exprimi uberem bonorum copiam affluere Regi, utmeritò Divinae benevolentiae exemplar esse possit: vel etiam ut inter precandum vulgò futurum sit ejus nomen celebre ad exemplum. Calvin.  Calvin, Full of blessings. A good Magistrate.   

PSAL. XXII.  
THis Psalm is a prophecy of the Suffering, Death and Resurrection of Christ, 
Argumentum Psalmi, e●si aliqua ex parte & certis tantum versibus ad Davidem accomodari potest: tamen non dubitamus propriè ad Christum per inere, de quo David per Spiritum Dei prophetavit. Junius. Vide Hieron.  and the glorious fruit that shall follow thereupon in the seed and service that shall be performed unto God.  
It is wholly spoken in the Person of Christ, because the New Testament doth apply sundry passages of this Psalm unto Christ, as Mat. 27. 46. John 19 23, 24. John 
Christus instar cervae matutino tempore horribi●● et exagitatus in passion's sua fuit. Glassy.  20. 25, 27. Heb. 2. 12.  
It is called the Hind of the morning, Cantic. 2. 9 Christ is lovely as the Hart. Swift to save his Church, as the Hart, Cantic. 2. 17. Beset with Dogs as the Hart, vers. 16. Is at war with the Serpent, as the Hart. See Ainsw.  
Vers. 2. My God, my God.] Mi Deus fortis, mi Deus fortis. Junius. Christ 
Cum Christus Psalmi verba recitaret credendum est ea protulisse ut habentur in Ebrae, ad quod accedit, quod, qui aderant irrisores, abusi sunt paranomasia nominis Eli & Eliae, ut dice●ent Christum Eliam appellate. Rivetus in loc.  speaketh this Psalm to God his Father, The Hebrew is AEli, AEli, Lammah g●azahtani; which words our Lord uttered on the Cross, Matth. 27. 46. (save for the later be used the Sy●iack, Sabachtani, of the same signification) At which the profane Jews mocked, saying, That he called for Elias, Matth. 27. 47, 49.  
In that he calleth God twice his, and pours out his complaints into his bosom, it is not an obscure Confession of Faith, saith Calvin. According to faith, he saith, My God, my God: According to present feeling, Why hast thou forsaken me?  
Vers. 3. But thou art holy, O thou that inhabitest the praises of Israel!] That is a glorious Title which God hath, Psal. 56. 2. Tremellius with the Vulgar renders it, Laus Israëlis. Ainsworth, The praises of Israel, and so they apply it to God. He is frequently called the praise of Israel, and Israel the praise of God, Deut. 10. 21. Jer. 17. 14. as he is called the hope of Israel, and the fear of Isaac, the object of their praise, because the God to whom Israel gives praise: Others read it as we, or Inhabiting the praises of Israel.  
To inhabit praise signifies two things:  

1. That he always gives them matter of praise.  
2. Makes them to perform the duty of praise. Where God hath his constant residence, he is said to dwell, as in Heaven, and in the souls of his people.   
Vers. 4. Our Fathers trusted in thee, they trusted, and thou didst deliver them.] Christ helped his faith in his Agony with the experience of the great things God had done for his people of old.  
Vers. 11. For there is none to help.] Nullus prater te, Junius. He that looks up 
Non est auxiliator, id est, Non tantum qui mihi sit auxilio, sed etiam qui esse possit, qui mihi possit in tantis malis opem ferre praeter te unum, ut inde inferat, tu qui nunquam deseris eos, qui omnibus rebus destituti ad te solum opitulatorem in adversis confugiunt, ne procul discedas à me in extremo hoc & gravi conflictu. Rive●●●.  to God for help, acknowledgeth that there is no help in any thing else.  
Vers. 12. Many Bulls have compassed me.] Now he complains of the cruelty and fury of his enemies: And first, He compares them to Bulls, then to Lions, and thirdly to Dogs.  
Bull's] Full of might and malice, Psal. 68 31. Scimus ubi accensa est taurorum ira, quam terribili impetu ferantur. Calvin.  
Strong Bulls of Bashan have beset me round.] That is, fat ones, that mountain was famous for fat pastures, Deut. 32. 14.  
Vers. 14. All my bones are out of joint.] Disparted, are sundered, in the Hebrew, Et separaverunt se. Rivet.  
Vers. 15. My strength is dried up like a potsherd.] Which is baked in the fire, that 
Vigorem intelligit quem nobis suppeditat radicalis humour. Calvinus.  is, there is no more moisture in me than in a baked potsherd, he was almost resolved into dust already.  
Vers. 16. For Dogs have compassed me.] 1. In respect of churlishness, Mat. 7. 6. 2. Of filthiness, 2 Pet. 1. 22.  
They pierced my hands and my feet.] Some of the Jews have striven with great malice to corrupt this Text, for in stead of Caru, they pierced, they will needs 
Vide Rivetum & Bit●●erum in loc. Ipsi Masorae auctores in sua marginali nota tale quid annotant, quod luculenter evincit de Christo patiente intelligendum esse versum. Glass. in Philol. Sac. Vide Junium.  read Caari, that is, as a Lion, but the Massorites who registered the words and letters in the Bible, do testify, (or rather R. Jacob Chajim and Compiler of the Masora) that in some corrected Copies it is written Caru, they pierced, and in the Margin Caari, both put together, because they pierced Christ's hands and feet with Lion-like cruelty; such a piercing as was like digging, or such a piercing as a Lion maketh with his claws.  
The LXX. have it, They pierced my hands. John Isaac the Jew in his answer to Lindanus, saith, that he saw an old copy in his kindred's hand, in which the Text had Caru.  
Vers. 20. The sword.] A violent death, 2 Sam. 12. 10.  
My darling.] That is, my soul, or my life. 
Animal unicam vocat, ut & Psal. 35. 17. quòd summo amore etiam complecteretur, sicut pater unicum filium, Gen. 22. 2. Hulsius.   
From the power of the dog.] All his enemies which he called dogs before, now he calls dog, to signify their union in evil.  
Vers. 21. Save me from the Lion's mouth,] Full of rage and fury. See 2 Tim. 4. 17.  
Vers. 29. All they that be fat upon earth.] Not only men that have a corporal 
Disch●ei Ere●z pingues terrae, per metaphoram dicuntur divites, potentes & succulenti, ut pinguedo terrae, Gen. 27. v. 28. & 29. abundantiam frumenti & vini significat. Rivetus in loc.  fatness, but metaphorical; the great rich men: id est, secundis rebus fruentes, prosperantes; periphrasis, Junius.  
Shall eat.] This refers either to holy things, receiving the word, or shall enjoy their worldly good things.   

PSAL. XXIII.  
Verse 1. THe Lord is my shepherd, I shall not want.] This verse contains a summary collection 
Rivetus in loc. See Ainsw. Videtur David hanc similitudinem libentius usurpasse, quod ipse curam pastoritiam aliquando exercuisset, & quaecunque ad eam pertinent propria experientia nota haberet. Rivetus in loc.  of the whole Psalm. By the supply of one proposition it makes up a full syllogism. He whose shepherd is the Lord cannot want, My shepherd is the Lord, Therefore I cannot want.  
The word Lord, especially in the Psalms, and with the note of propriety, notes Christ the Mediator, Psal. 110. 1. & 147. 5. Christ often calls himself the good Shepherd in John, Joh. 12. and elsewhere. Two things especially commend a shepherd, his care and his love.  
My shepherd.] That is, such a one as hath special care of and love to me as his sheep, See Psal. 77. 21. & 78. 53.  
I shall not want.] Want is opposed, 1. To perfection, Perfectum est cui nihil deest, so it implies imperfection. 2. To fruition, so it implies destitution, desolation, so here.  
Vers. 4. Of the shadow of death.] That is, the greatest dangers. That darkness 
Phrasis est in Scriptures frequens, pro praesentissimo pericul●, ut Job 3. v. 5 & 12. 22. Psal. 44 20. Alludit David ad obscuros recessus aut ferarum cavernas: quo si quis accesserit, statim primo ingressu occurret mortis terror. Calvinus.  which comes upon a dying man a little before he gives up the ghost. Tenebrae desissimae quales oboriuntur jamjam morituris. Vide Job 10. v. 21. Rivetus.  
Vers. 5. My cup runneth over.] An allusion to the Hebrew feasts, one had his portion of meat and cup set together. So Rivet.  
Vers. 6. Surely goodness and mercy shall follow me all the days of my life.] Not only I shall have goodness and mercy exercised for me now and no more, but they shall follow me. The Hebrew word signifies to persecute, to follow summo study & diligentia. It's the same word that is used Psal. 34. 15.   

PSAL. XXIV.  
Verse 1. THe earth is the Lords and the fullness thereof.] The Apostle Paul, 1 Cor. 10. in 
Vide Jun. l. 2. Paral. ●8. Vide Rivetum & Grotium.  two places inculcates this speech, v. 26. & 28. with a different end, and yet most conveniently for both, by which he shows us, how profitably out of one and the same place of Scripture, by necessary illation, divers instructions may be drawn; and how dexterously it is to be done.  
Vers. 2. For thou hast founded it upon the seas.] viz. The earth, because the waters 
Verba Davidis sic intelligi possunt, ut doceat Propheta, quisnam ab initio creationis aquae situs fuerit, quod sc. terrae aqua injacea●, Amama Antibarb. Bibl. lib. 3.  which naturally would stand above the high mountains, are by the Word of God gathered together, and thrust under the earth, that the dry land might be inhabited. See Job 28. 25.  
Vers. 6. This is the generation of them that seek him.] Not only so at one age or some time, but the generation. Dor among the Hebrews is taken, pro aetate, seculo, and pro hominibus unius aetatis, or unius seculi. See Gen. 6. 9  
That seek thy face, O Jacob, Selah.] The paricle O is not in the Original, and 
Some say, The God of Jacob should be supplied. Others say, God is pleased to style himself by the name of Jacob, being the God of Jacob. Some say, the children of Israel, when they were in a prosperous and strong condition were called Israel, when in a low condition Jacob, Fear not O worm Jacob.  therefore it may be read thus, That seek the face of Jacob, in the Genetive case, as well as in the Vocative. This is the generation of them that seek him, even of Jacob, and then he turns to God, and seek thy face. Vide Rivetum in loc. Of the word Selah, see also Rivet.  
Vers. 7. Lift up your heads, O ye gates.] This place is made difficult (saith Rivet) by divers interpretations: All agree in this, that it is to be understood of the entrance of the King of glory, that is, of God; and Christian Interpreters refer that with one consent to Christ. But in explaining (saith Rivet) those gates and heads, sunt fere rot sensus quot capita.  
All the faculties of the soul. Metonymically and Metaphorically Kings, Princes, Magistrates, they used to sit in the gates.  
And be ye lift up ye everlasting doors.] The Temple door so called in opposition 
Simplicissima interpretatio, ut per fictionem personae pertas Templi jam designati jubeat attollere vertices, ut latior ingressus arcae introducendae fieret. Ita Lyra, Piscator & alii, etiam Calvinus statuit Davidem hic de futura Templi structura concionari Amama Antibarb. Bibl. l. 3. Vide Rivetum & Fessel. Advers. Sac. l. 3. c. 2. Quem locum universim omnes de ascensione Domini, post Justinum Martyrem exposuere. Montacut. Apparat. 1. pag. 60.  to that of the Tabernacle, which continued for a while, or because made of Cedar. You Church men.  
The Fathers, Justin Martyr, Enthimius and others, interpret it of Gods welcoming Christ to heaven after his ascension.  
He is compared to some victorious triumphant Captain.  
Vers. 9 Lift up your heads, O ye gates.] Because it is a matter of great consequence, I repeat it again.   

PSAL. XXV.  
THis Psalm is composed after the order of the Hebrew letters or Alphabet, 
Est & hic Psalmus Alphabeticus, ut multi alii in usum pue●orum qui scribere di●cebant. Grotius. Remit peccatum meum quoniam multiple● est. Chald. Par. Et parces iniquitati meae quoniam multa. Aria's Mont. Multum est enim, Vulg. Lat. For it is much, Ainsw. O Lord thou art a great God, and abundant in compassion: It's fit for a great God to do great things.  which care denoteth the weight and excellency of the matter in it. The same is to be observed of some other Psalms, as the 34. & 37. & 111. & 112. & 119. & 145.  
Vers. 1. Unto thee, O Lord, do I lift up my soul.] The Chaldee addeth in prayers. That expression signifies to desire earnestly, Psal. 24. 4.  
Vers. 11. O Lord pardon mine iniquity for it is great.] So Innius and we, others would have it read, O Lord pardon my sin though it be great, and the Hebrew bears it. The word also translated great, sounds both magnum & multum, such as was his sin in the matter of Uriah, many sins in one, Adultery, murder and Treachery: q. d. The expiation of such a sin will be the work of infinite mercy.  
Vers. 13. His soul shall dwell at ease.] The soul at ease, that is the greatest, as its trouble, and dwell at ease.  
Vers. 14. The secret of the Lord is with them that fear him.] There is a threefold 
Some deep thing that a man by his own wisdom and industry could never find out.  secret of God: 1. Of doctrine or holy truths, he makes known his mind and word to such. 2. Of providence to come, Shall I hide from Abraham the thing that I will do? And past, he makes them to see his power, goodness. 3. The secret of his favour, that special love he bears to them.  
I think he means that great secret of his purpose to save them, which is one of the deepest things of God that cannot be revealed by any, but by the Spirit of God.  
And he will show them his Covenant.] It should rather be rendered, And to make known his Covenant to them, ad notificandum iis, Montanus.   

PSAL. XXVI.  
Verse 2. EXamine me, O Lord, and prove me, try my reins and my heart.] The words here 
See Job 31. 6. Scimus Hebraeos Renum nomine, quod maxim in hominibus reconditum est, notare. Calvinus.  are not the same, but all different, to note how earnest the Psalmist was to know well his state.  
Vers. 5. I have hated the Congregation of evil doers: and will not sit with the 
Vide Gatakeri Cinnum. lib. 1. cap. 1.  wicked.] He shows how much he abhors wicked persons.  
Vers. 6. I will wash my hands in innocency, so will I compass thine Altar, O Lord.] He alludes to the Ceremony of the Priests washing at the brazen laver, before they 
Id est, ut innocens. Lavabant manus populi illi cum se puros à scelere testabantur, ut Deut. 21. 6. Vide & quae allata ad Matth. 27. 24. Grotius in loc.  ministered at the Altar, Exod. 30. 18, 20, 21. & 40. 32. to let us see that though this Ceremony belonged only to the Priests, yet the morality belongs to all, they must wash before they meddle with holy services. See Isa. 1. 15, 16. 1 Tim. 2. 8.  
Vers. 9 Gather not my soul with sinners, nor my life with bloody men.] The holy 
Quum Asaph Hebraeis nunc colligere, nunc perdere significet, hoc loco positum esse interpretor pro congerere in acervum, sicut in confusa strage fieri solet. Calvinus.  Ghost speaks of a bundle of the living; Abner prays for David that God would bind up his soul in the bundle of life; and of a bundle of the dead, God will gather the tares together in a bundle; therefore the godly and wicked are said both to be gathered to their Fathers, that is, they go to men of their own rank and condition.   

PSAL. XXVII.  
Verse 1. THe Lord is the strength of my life, of whom shall I be afraid?] A godly man is acted nec spe nec metu, from outward things.  
Vers. 5. One thing have I desired of the Lord.] One principal thing: That will I seek after: chiefly, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple.] To enjoy him in his 
i e. Ad percipiendum sancta & august a illius dona, & ad consulendum eum; quae duo sunt piorum officia in Ecclesia. Junius.  Ordinances.  
Vers. 8. When thou saidst, Seek ye my face.] That is, by injections of holy 
Suitable to that Jer. 3. 22. i In rebus dubiis consulite & in adversis invocate, sic Deut. 4. 29. Junius. Satis convenit inter interpretes orationem esse defectivam. Calvinus.  thoughts, and the actual excitation of his grace. By God's face is meant, 1. God himself, Exod. 20. 3. before my face, that is, before me. 2. His favour, will show them the back and not the face, Prov. 29. 26. Seek his presence and favour.  
Vers. 13. I had fainted, unless I had believed to see the goodness of the Lord in the land of the living.] The first words are not in the Hebrew, David could not tell what to say, I had despaired, been in a hell of darkness, what you will.  
The goodness of the Lord.] That is, the good things promised by him. Heaven is properly the land of the living, though it mean Canaan in the letter, so the Chaldee, in the land of life eternal: i. in hac ipsa vita, ut Psal. 116. 9 Junius.  
Vers. 14. And he shall strengthen thine heart.] Chazak signifies to lay hold on a thing strongly, it is used, Job 2. 6. & 8. 14.   

PSAL. XXVIII.  
Verse 1. UNto thee will I cry, O Lord my rock, be not silent to me; left if thou be silent 
Perinde est ac si dixisset, nullus sum si à me discesseris: nisi tu unus succurras perii. Calvinus.  to me, I become like them that go down into the pit.] David professeth that if God when he prayed did not answer him (that is, give some comfortable assurance that he accepted and took his prayer in good part) it would be even a death to him.   

PSAL. XXIX.  
Verse 1: GIve unto the Lord (Oye mighty) Give unto the Lord glory and strength. Vers. 2. Give unto the Lord the glory due unto his Name.] Here are three Gives, either because such great persons are backward to give God his due, or because God desires great persons to come in, or because God would have such to go on if they once begin. Princes of all men should be most careful to glorify God, and yet it is most rare to see them humble themselves before him, for natural corruption is as strong in them as in others; their education doth breed them to high and stately thoughts of themselves, their riches and power puffeth them up, and flatterers ordinarily following them, do make them forget themselves and God also. Therefore are they here thrice exhorted to give glory to God. Dickson.  
O ye mighty.] Or sons of the mighty, that is, ye mighty men or potentates; 
Filii fartium, Jun. Filii arietum, Vulg. & LXX. Arias. Mom. Filii arietum sunt secundom Augustinum filii spirituales Apostolorum: Quia ut arietes lanigeri gregis, it a & Aposteli Christiani gregis duces fuere., am didicisti Lector cur Episcoporum mitrae bicornes sunt. Amam. Antib. Bibl. l. ●.  so Psal. 9 7. The Chaldee referreth it to the company of Angels.  
Give unto the Lord glory and strength.] That is, a strength which is glorious.  
Vers. 2. Worship the Lord in the beauty of holiness.] That is, the Temple, so called, because the Lord appears there dispensing holineis, 1 Chron. 16. 29.  
Vers. 3. The voice of the Lord is powerful.] David calls thunder so: It is called simply voice, Exod. 20. 18. The people saw the voices: but when the word Lord is added, the metaphor is made more magnificent, and is more fit to express the force of thunder, Job 37. 2. & 41. 5. a Poetical metaphor plainly. God is often said to thunder, to signify his presence either in punishments or rewards, as Psal. 18. 14. Joel 3. 16. Exod. 19 16. & 20. 18. Jer. 25 ●0.  
Vers. 9 The voice of the Lord maketh the hinds to calve.] Though of all other 
Quòd cervas potissimum nominari quidam interpretes existimant ob dissicilem partum, non displicet. Calvinus. Id est, cervas quantumvis prae angustia utantur difficiliore partu cogit abortire. Jun. in loc. Vide Drus. Prov. Class. 2. l. 5.  creatures they bring forth with most trouble, Job 39 4, 6.   

PSAL. XXX.  
Verse 7. LOrd by thy favour thou hast made my mountain to stand strong.] That is, his 
The Prophet alludes to the mountain of Zion, saith Calvin. i e. Tu confirmaveras regnum meum, quod ego non cogitabam demen●. Junius.  Kingdom; Who art thou, O mountain, before Zerubabel, that is, the Persian Monarchy.  
And I was troubled.] Like a withered flower that loseth sap and vigour, so Exod. 15. 15.  
Verse 11. Thou hast put off my sackcloth.] That is, hast taken away my mourning, 
Solenne fuit veteri populo, saccum in luctu endure, & quidem non alia de causa, nisi ut reorum more, suppliciter in fordid o habitu ad veniam impetrandam coram caelesti judice prodiret, atque etiam scimus Orientales popusos prae aliis ad caeremonias fuisse preclives. Calvinus.  because mourners were clothed with sackcloth.  
Vers. 12. My glory.] i. Lingua praeco gloriae, ut 16. 9 Junius. That is, my tongue, so Gen. 49. 5. because it should be the trumpeter of God's glory.   

PSAL. XXXI.  
Verse 1. DEliver me in thy righteousness.] That is, that faithfulness whereby thou defendest 
Petit aute● liberari in justitia Dei, eo quòd Deus fidem servis sui● datam praestando, justum se probet. Calvinus.  thine own children according to thy promise.  
Vers. 5. O Lord God of truth.] As truth notes faithfulness in promises, so it is from him. 2. As it notes true doctrine, John 14. 6.  
Vers. 15. My times are in thy hand.] He saith not, my whole time or course of 
i e. Terminus & status vitae meae Junius. Perinde est ac si dixisse●, Domine, penes te mortis ac vitae meae arbitrium est & potestas: quanquam non temere plurali numero usum esse arbitror, sed ut casuum varietatem notaret, qua agitatur vita hominum. Calvinus.  life, but times in the plural, to show that every point and period of ones life dependeth upon God. The seasons of his comforts, and of his sorrows, all the turnings and changes of his life from one condition to another, were cast and ordered by the power and wisdom of God.  
Vers. 19 O how great is thy goodness, which thou hast laid up for them that fear 
Bonitas hic pro effectu suo capitur. Interrogatio autem vehementia non caret quia non simpliciter praedicat David benignum esse Deum, sed in admirationem bonitati▪ quam expertus erat, rapitur. Calvinus.  thee.] David stands in admiration of the riches of goodness which God hath provided for those which fear him, as if he wanted words to express it, as indeed he did.  
A figurative speech taken from careful parents which lay up for their children, Col. 1. 5.  
Vers. 20. Thou shalt hide them in the secret of thy presence from the pride of man.] In the Temple and Tabernacle there was a most holy place, where none but the Highpriest might enter on pain of death but once a year, there one was safe from danger. See Psal. 83. 4.  
Vers. 23. O love the Lord, all ye his Saints.] Here is an hortatory conclusion to 
See Psal. 34. 9  the love of God in this verse, and to the confirmation of their faith and love toward him, in the following verse.   

PSAL. XXXII.  
Verse 1. BLessed.] Ashrei. The Jews cannot give a clear Grammatical understanding of this word, whether it be an Adverb or plural Noun. Vide Bucer. in Psal. 1. 1. Blessed is he.] Or the blessedness of that man, for the word is a Substantive and 
Beatus, Chald. Par. Beati, Vulg. Lat. LXX. Beatitudines, Arias Mont. See Mr Burgefle of Justificat. on these two first verses. Qui levatura transgressione. Jun. Hoc in Ebraeo codice verbum è verbo est, Beatus levatus sceleris, & est sensus, cujus levatum, hoc est, sublatum ac condonatum scelus est. Drus. in Observat. Sac.  of the plural number; q. d. O the complete, the full, the infinite happiness of that man whose transgression is forgiven, sin covered, and to whom the Lord imputeth not iniquity. Mr Hildersham.  
Whose transgression is forgiven, whose sin is covered.] Here and v. 2. are three expressions, as Exod. 34. 7.  
1. Whose transgression is forgiven.] Heb. whose transgression as a burden is taken off, sin is compared to a burden.  
2. Whose sin is covered.] An allusion to that which is filthy, Psal. 85. 2. to the Israelites which were wont to go with a paddle and cover their excrements, Deut. 23. 13, 14.  
Vers. 2. Blesseá is the man to whom the Lord imputeth no iniquity.]  
Sin is thirdly compared to a debt, as Matth 6. Forgiveness hath respect to 
A metaphor from Merchants, who when they will forgive a de●●, do not put it into the account or reckoning, and so do not impute it.  the merit of Christ, Isa. 53. 6. Covering to his righteousness, or the adjudication of the fruit of his merit to us, not imputing to his mediation and intercession.  
The holy Ghost useth such vehement inculcating, because David had felt the burden of sin, and to awaken the secure.  
And in whose spirit is no outly.] No wilful guile, no guile which they are not willing to discern, which they tolerate in themselves, none but what they resist.  
Vers. 3. When I kept silence.] That is, did forbear a free, plain and full confession of my sins to God. My bones waxed old, through my roaring all the day long.  
Vers. 5. I acknowledged my sin unto thee, and mine iniquity have I not hid: I 
It was a resolution upon debate with himself, as Psal 39 1. an inward word in his heart.  said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. Selah.] Then he confessed his iniquity, and said he would confess it, that is, upon a full resolution that this was the best course, did break through all objections and performed it; then did God pass by the punishment of his sin, that is, give him some comfortable assurance, that he had pardoned him.  
Selah is not only a musical note, but as some think a note of observation, to 
Perkins.  move us to mark the things that are set down, as being of special weight and moment.  
Vers. 8. I will guide thee with mine eye.] Mine eye shall be upon thee. Heb. 
Vox Christi ad Ecclesiam. Hieron.   
Vers. 10. Many sorrows shall be to the wicked.] Or great, many for number, great for weight.  
Vers. 11. Be glad in the Lord.] That is, conceive an inward joy; And rejoice ye righteous.] Testify that inward joy by outward demonstration.  
And shout for joy all ye that are upright in heart.] Be full of joy, which our last translation hath expressed well in that word, shout for joy, that is, extend your joy to others.   

PSAL. XXXIII.  
Verse 15. HE fashioneth their hearts alike.] There is not an apprehension or affection in our hearts, but the Lord fashioneth it.  
Vers. 18. Behold, the eye of the Lord is upon them that fear him.] Not on all, but on them that fear him, that is, the Lord hath a special eye and regard to them, the phrase is weighty, it carries this sense, that the Lord as it were sits in his watchtower, spying the wants and necessities of them that fear him.   

PSAL. XXXIV.  
Verse 2. MY soul shall make her boast in the Lord.] See Psal. 40. 8. & 97. 7. 
In Domino l●udabit se. Montanus. See 1 Cor. 1. 31. In verbo Domini laudabitur anima mea. Chald. Par. In Domino laudabitur anima mea. Vulg. Lat.   
Vers. 4. And delivered me from all my fears.] That is, not from all the things he feared, but from the fear of them while the troubles remained.  
Vers. 7. The Angel of the Lord encampeth round about them that fear him.] That is, the Angels, for he speaketh of an Host.  
Encampeth round about.] A similitude taken from wars, as Psal. 27. 3. See Psal. 91. 11, 12.  
Vers. 8. He saith, Taste and see that the Lord is good.] viz. in allowing his children so gracious attendance. There is scientia gustus, a feeling experimental knowledge.  
Blessed is the man that trusteth in him.] viz. In regard of so happy protection.  
Vers. 10. The young lions do lack, and suffer hunger.] Which are strong and active to seek their prey: That is, 1. All wicked Rulers, men of the highest place, as the lion is the King among beasts, Ezek. 32. 2. Prov. 28. 15. 2. All cruel oppressing great men, Prov. 30. 30. 3. All the subtle politicians of the earth, Ezek. 38. 13. The lion lurks secretly for his prey, men of the greatest state, deepest power and policy.  
Vers. 16. The face of the Lord is against them that do evil.] Either his anger or his knowledge, he seeth, and his wrath goeth forth against what he seeth.   

PSAL. XXXV.  
Verse 13. MY prayer returned into mine own bosom.] That is, say some, though they got 
Id est, Bonum quod ipsis precatus fueram, in me redundabat, mihi contingebat. Fessel. Advers. Sac. l. 4. c. 9 See Ainsw.  no good by my prayers, yet my own soul did: Rather thus, I prayed often and much for them, even from my heart; the returning of the prayer signifies his frequent minding of them, and a bosom both secrecy and affectionatness in prayer for them.  
Or we may read the words thus, Let my prayer return into thy bosom: That is, I wished no worse to them than to myself, let me receive that of God for my portion which I have desired may be theirs.  
Vers. 14. I bowed down heavily.] Heb. I bowed down black, viz. in black and 
Atrat●● incurvabam me. Aria's Mont. Vestes potius sordidae quam nigrae.  mournful attire.  
Vers. 15. They rejoiced, and gathered themselves together.] That is, they gathered themselves together for joy, or to rejoice.  
The abjects.] Such as all honest or civil men had cast out of their company, associated themselves into companies.  
They did tear me.] That is, my good name. See Matth. 7. 6.  
Vers. 19 Neither let them wink with the eye, that hate me without a cause.] That 
Make secret signs by the winking of the eye. See Prov. 10. 10. & 6. 13. Jun. l. 1. Paral. 81. John 15. 25.  is, let not mine enemies have any occasion to scorn and deride me, to boast and insult over me.   

PSAL. XXXVI.  
Verse 1. THe transgression of the wicked saith within my heart, that there is no fear of God 
Chaldaeus' dixit scelus impio etc. Itaque scelus quod animo conceperat impius, illud vero est, quod impio suadet proximum timore Dei vacare. Vides quem ille consultorem adhibeat, ut de alterius vita moribusque decernat. Martinus de Roa Singul. l. 3. c. 18.  before his eyes.] That is, it offers this thought to my imagination, or trespass saith to the wicked, that is, persuadeth, imboldneth, hardeneth him. Ainsw.  
Vers. 4. He setteth himself in a way that is not good.] The same word that is used, Psal. 2. 2. set themselves, this notes premeditation and resolution, he resolves to go on and continue in it. See Isa. 55. 2.  
Vers. 6. Mountains of God.] That is, high, mighty or excellent mountains. The Hebrew useth to note excellent things, by adding the name of God, as Psal. 80. 11. & 65. 10 & 68 16. Gen. 30. 5. Rev. 15. 2.  
Vers. 8. They shall be abundantly satisfied with the fatness of thy house.] Fatness notes the best and most excellent, the most excellent spiritual blessings.  
And thou shalt make them drink of the river of thy pleasures.] Not only those 
Absque additamento nusquam torrens in bonam partem legitur. Hicro●.  which thou art Lord of to dispose, but which thou thyself dost take.  
Vers. 9 For with thee is the fountain of life.] Lives, natural, spiritual and eternal.  
In thy light shall we see light.] Or enjoy light, that is, knowledge, comfort, joy.  
Vers. 10. O continue thy loving kindness to them that know thee.] The Hebrew, draw 
Ainsworth reads it, extend thy mercy. Draw forth to the utmost in a long and constant series of mercy. See Psal. 85. 6. Eccles. 2. 3. Of the proud man, as the Chaldee translateth it.  forth, or draw out thy loving kindness. Trahe misericordiam tuam. Montanus. A metaphor either taken from vessels of wine, which being set abroach once, yield many cups, or from a mother who hath her breasts full of milk, draws them out for her child, not once but often, or from a line which is extended.  
Some think it is the same metaphor with that, 1 Cor. 7. 29. There is abundance of love folded up, and but little wound off; there is an eternity to spend.  
Vers. 11. Let not the foot of pride come against me.] Pride is to the soul what the foot is to the body, it bears up the bulk.   

PSAL. XXXVII.  
IN this Psalm is showed how the righteous are preserved, ver. 3, 17, 23, 25, 28. and the usual objections against their safety answered.  
Vers. 5. Commit thy way unto the Lord, trust also in him, and he shall bring it to pass.] Thy way in reference to duty and success, and the event shall be answerable to thy expectation.  
Vers. 13. His day is coming.] That is, a day of destruction, of great judgement and eternal misery.  
Vers. 16. A little that a righteous man hath is better than the riches of many wicked.] See Prov. 15. 16. That is, a competent and mean portion, though but very little.  
Vers. 25. I have been young and now am old, yet have I not seen the righteous forsaken, 
He puts in begging, his seed begging bread, because begging of bread, especially in the State of the Jews, was a note of utter dereliction, there was an express Law that there sheuld be no beggar among them.  nor his seed begging bread.] Lazarus was brought to beggary, see Luke 8. 3.  
Some say it is understood of extremity of poverty, so as to find no relief.  
2. Others say David saith not it was never so, but in his experience he never found it so.  
3. Not begging their bread forsaken, they had a peculiar providence then with them.   

PSAL. XXXVIII.  
Verse 4. FOr mine iniquities are gone over mine head.] They have prevailed against 
Ab aquis ducta meraphora, significat, se in peccati● penitus demersum esse: ac si diceret tam multae sunt ut capu● meum transcendent, vel superent caput meum, hoc est capillos capitis mei, ut Psal. 40. 13. Drus. Prov. Class. 2. l. 4. In duobus modis accipi potest. Aut enim hoc dicitur ex fimilie●dine eorum, quibus aqua caput transcendit demersis: aut exponendum, transeunt caput meum, id est, pil●● capitis mei, ac si diceret; numerosiores sunt capillis meis, estque proverbiale, capillis numerosior, quo & alibi idem autor usus est. Drus. Observat. Sac. l. 5. c. 20.  me.  
Vers. 5. My wounds stink and are corrupt, because of my foolishness.] Sin and the guilt and trouble of conscience that ariseth thence.  
Vers. 10. My heart panteth.] Throbbeth, beateth about, through trouble and distemperature, Drus. Went round about, Circuivit cor meum, Montanus. Calvinus. A metaphor taken from Merchants that compass sea and land, traffic here and there. So the heart of man is troubled 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cor meum conturbatum est. Prop●●è à me ●vagatur, ut Mercatores facere solent. Vide quod sequitur. Grotius in loc.  about sundry things, and the letters are doubled here to signify the great care and trouble that David had, when he sought after these things, as the Merchant seeketh for his gain.   

PSAL. XXXIX.  
Verse 1. I Will take heed to my ways, that I sin not with my tongue.] One reading this place, said he had been 38 years a learning this lesson, and had not learned it 
So Crates in Hist. Eccles.  throughly.  
Vers. 2. I was dumb with silence, I held my peace even from good.] David laid a law upon his tongue. He useth three words in this and the former verse all to the same purpose, as if he should say in plain English, I was silent, I was silent, I was silent, and all this to express how he kept in his passion, that he might not offend with his tongue.  
Vers. 4. Lord make me to know mine end, and the measure of my days, what it ●●; that I may know how frail I am.] Not the particular end but general, that it will be shortly, he explains himself so in the end of the verse.  
Vers. 5. Behold thou hast made my days as an hand breadth.] The breadth of the 
That is, thou hast exactly measured them out, and they are but short. A hand breadth is the breadth of four fingers. Ainsw.  hand is taken two ways: 1. In the largest extent, for a span, or the whole space between the top of the thumb and the little finger stretched out. 2. In the lesser extent, for the breadth only of four fingers, which is the measure which David takes of the days of a man. Vide Calvinum.  
Verily every man at his best state is altogether vanity.] An affirmation is prefixed, every man in the height and perfection of all creature-comforts, in his settled estate.  
Not some man, but every man, all Adam, Heb. is not vain, but 
* Hebel is a soon vanishing vapour, as the breath of ones mouth. To this the Apostle hath reference, James 4. 14. Chapel on Psal. 103.  vanity; not in some measure, but altogether; not in his childhood or decrepit age, but in his best estate: Neither is it spoken as a thing doubtful or probable only, but as most certain, verily.  
No man by nature, or further than he is acted by the spirit of life, hath any solidity in him. See Psal. 62 9  
Verse 11. Thou as a moth 
* Sed primo intuitu absurda videri possit comparatio Dei cum tinea. Quid enim affine habet vermiculo immensa Dei majestas? Respondeo aptissime Davidem hac similitudine fuisse usum, ut sciamus quamvis non palam fulminet e caelo Deus, non aliter tamen occulta ejus maledictione consumi reprobos, ac tinea caeco morsu pannum vel lignum absumi●: & simul respicit ad excellentiam, quam dicit quasi putredine corrumpi, ubi Deus infestus est, sicuti preciosissimas quasque vestes sua tabe conficit tinea. Calvinus.  makest his beauty to consume.]  
Vers. 12. For I am a stranger with thee.] 1. Because not at home with God. 2. Liable to injuries from men. 3. Know not the way I should go, Psal. 119. 19  
And a sojournir.] A stranger is one that is not in his native Country, a Pilgrim or sojourner, one that is travelling homeward; so some: but the Israelites were sojourners in Egypt, when they were not travelling toward Canaan.   

PSAL. XL.  
Verse 5. ANd thy thoughts which are to us-ward.] Of bringing sinners to glory by Christ.  
Vers. 6. Mine ears hast thou opened.] An allusion to that custom among the 
Aures perforabant Hebraei servis suis, Exod: 21. 6. qui perpetuum obsequium ad mortem usque heris suis promiserant, unde aures alicui perforare docilem & ad nutum perpetuò obsequentem eum reddere. G●aeci habent corpus mihi adaptasti: ubi non ipsa quidem verba sed verborum sensum exprimunt. Cui autem aures perforabantur, habebat corpus ad perpetuum obsequium quasi adaptatum, cujus ista perforatio externuth signum erat & sacramentum. Hulsius. Vide Rivetum in loc.  Jews, Exod, 21. Christ did it electively, he would not be free, though he were released. With the Jews one eat was bored, here are ears in the plural number, a token of that perfect desirable subjection which he, as Mediator was in to his Father.  
Vers. 7. Then said I, Lo, I come: in the volume of the book it is written of me.] 
Caput libri testamenti veteris, tale sumit exordium: In principio fecit Deus caelum & terram, id est, in Christo domino. Hoc mysterium & Joannes Cernens sic Evangelium inchoavity Joan. 1. 1. In principio erat verbum, & verbum erat Deus. Caput ergo libri intellige principium: quod est Christus Jesus, qui in hoc libri capite nuntiatus est. Hieron. in loc.  He read the Law, and there he found a King's duty, and so his part.  
In capite libri.] So the Vulgar and LXX. See Heb. 10. 7. by which not only 
Vide Amamae Antib. Bibl. l. 3. & Dilher. Disput. Acad. Tom. 2. p. 423.  the first Chapter of Genesis and the first verse, but the whole book of the Law, or the Pentateuch is understood, of which Christ, John 5. 46. Or rather as others expound it (saith Rivet) of the sum of the whole Law and Prophets. The Law is called the Book or Volume of the Covenant, Exod. 24. 7. In the Hebrew it is In the volume of the book, so the Jews roll up the Law which they keep written in parchment in their Synagogues; See Jer. 36. 2. Ezek. 2. 9 Zech. 5. 1, 2. Hence those speeches, Luke 4. 17. & 20. Hence in Latin, Volumen, evolvere libros, in the volume of thy book, that is, thy book.  
Vers. 8. I delight to do thy will; O my God, Yea thy law is within my heart.] By 
Loqditur filius de voluntate Patris quam fecit quatenus missus à Patre, & veniens in mundum; missus est autem & venit quatenus homo. Ergo lequitur de voluntare quam fecit quatenus homo est. Haec voluntas dicitur apud Johannem cap. 1. v. 34. Opus Dei, quo hominum salus procurata est & adimpleta quae consistit in satisfactione pro omnium peccatis, & conciliatione cum Deo. Hanc Christus perfecit suis actionibus & perpessionibus & operibus omnibus quae in carne fecit. Rivetus in loc.  the Law of God he understands all his Commandments, as well common to all men, as that singular Commandment which he had from his Father, of laying down his life, John 10. 19  
In the midst of my bowels, the Hebrew, and Chald. Par. these note the tenderest affections, Col. 1. 12. Phil. 1. 8. a Law of love to the Saints, John 10. 18.  
Vers. 10. I have not hid thy righteousness within my heart.] There is a threefold hiding, 1. Out of envy, as here, as being unwilling that others should partake of it, so Matth. 23. 13. 2. Out of sloth, Matth. 25. 25. 3. Out of care, Matth. 13. 44. Psal. 119. 11.  
Vers. 11. For thy loving kindness and thy truth continually preserve me.] Loving kindness and truth are fitly joined, in the first of which that is promised which is not owed, in the other that is performed, which is promised. 
Metaphora sumpta ab urbium obsidione, cum undique cinguntur hostibus. Rivetus.   
Vers. 12. Mine iniquities have taken hold upon me.] Christ confesseth our sins as his own. See Heb. 10. 6, 7. This whole Psalm is of Christ, this is a very remarkable place, they were his sins (say some) by imputation and voluntary acceptation.   

PSAL. XLI.  
Verse 3. THou wilt make all his bed in his sickness.] Heb. turn. Either he sends us health 
Quidam stratum virtue ita accipiunt, quasi Deus, ut refocillationem daret se●vo suo, culcitram ejus composuerit, ut aegrotis fieri solet quo mollius recumbant. Alii rectiùs (meo judicio) versum dicunt esse lectum, qui morbo destinatus erat, ubi reddita fuit Davidi sanitas. Calviws.  (so some expound it) he turns the bed of sickness into a bed of health, or turns our bed for us in our sickness; that is, refresheth us, giveth us ease when we lie upon our sick bed; it is a metaphor borrowed from those which attend sick persons, that help to make their bed easy and soft, and turn them that they may lie at ease.  
Vers. 6. His heart gathereth iniquity to itself.] The word signifies dispersum aliquid congregare.  
Vers. 9 Yea ●in● own familiar friend.] Heb. The man of my peace; an Hebraism, that is, my familiar friend which was at peace with me, Judas Christ's own disciple, John 13. 18.  
Hath lift up his heel against me.] An expression of the highest pride and greatest 
Efferre calcem, Metaphoricè accipitur (meo judicio) pro contum●liosè insurgere in hominem dejectum. Ca●vi●●●. Vide Jun. l. 1. paral. 80. Johan. 13. 18. i e. Injuria me affecit, metaphora ab equis ●alcitronibus ducta, & est prophetia in Judam proditorem, ut vid●tur, Johan. 13. 18. Hulsius in loc.  contempt.   

PSAL. XLII.  
Verse 1: AS the Hart panteth after the water-brooks.] The Hart is a thirsty creature of it 
Heart's i● Autum● are most impatient of thirst, saith Aristotle. Similitudo c●r●i summum desiderii ardorem exprimit. Calvinus.  self, but especially when it is chased. The Hin●e the female is here meant▪ and in females the passions are stronger than in males.  
Vers. 7. Deep calleth upon deep.] Deep, that is, great afflictions, Ezek. 26. 19 
His verbis tam malorum gravitas, quam congeries & diuturnitas exprimitur. Calvinus. Comparatio sumpta à magno diluvio, cum apertae sunt cacaractae sive emissaria coeli. Gen. 7. 2. & abyssus maris invocavit, sive attraxit, v●lut alterum abyssum è nubibus. Huic diluvio suas calamitates comparat. Grotius. Vide Uulsium in loc.  Jon. 2. 5. The depth of our misery on the depth of God's mercy.  
Vers. 8. Yet the Lord will command his loving kindness.] It is a phrase taken from Kings and Princes, and great Commanders in the field, whose words of command stand for Laws. It signifies effectually and powerfully to command; if God will command loving kindness it will act.  
Vers. 10. Where is thy God?] That is, thy God is no where, thou hast none to help or deliver thee.   

PSAL. XLIII.  
Vers. 2. FOr thou art the God of my strength.] In whom all my strength and power is laid 
So he calls him the God of his mercy.  up thive essentially, mine federally. See Col. 1. 11.  
Vers. 3. ● send out thy light and thy truth.] The Hebrew word signifies to send an Ambassador, 2 Kings 14▪ 8. and to send out with authority and commission from heaven, that it may enlighten and guide me in the way. By light Calvin understands favour, and saith, he adds truth, because he hoped for light only from God's promises.  
Vers. 5. Why art thou disquieted within me?] The word in that conjugation signifies, He disquieted himself.  
I shall yet praise him.] In aftertimes praise him for this very dispensation, under which my heart is now discouraged. I shall be delivered, and my mourning shall be turned into singing.  
The health of my countenance.] That is, my present help which stands before me continually, as the shewbread was called the bread of countenance or faces, because it stood still before God.   

PSAL. XLIV.  
Verse 12. THou sellest thy people for nought.] Thou hast so contemned thy people, that 
Ad populi contemptum dictum est: pravos enim ac mancos servos solemus fine pretio trad●re. Euthymius.  without any gain thou hast delivered them into servitude, one while to the Moabites, another while to the Canaanites and Philistims, which histories are in the Book of Judges. See Deut. 32. 30. Isa. 52. 3.  
Vers. 19 Though thou hast sore broken us in the place of Dragons.] The Hebrew word (Ainsworth saith) is common both for land and water dragons; So Psal. 148. 7. that is, either the desolate wilderness where the Dragons inhabit, or into the bottom of the Sea.   

PSAL. XLV.  
THis Psalm (say some) is an Epithalamium, or Congratulatory Hymn made 
Apud omnes in e●pretes Psalmorum, ne Ebraeis quid●m exceptis, in confesso est, Psalmum xlv. Esse carmen Epithalamium, sive nuptiale, idque spirituale, ac intelligendum de spirituali connubio inter Christum & Ecclesiam. Rivetus. Vide plura ibid. & Calvinum.  at Salomon's wedding, when he married Pharaohs daughter, she being a Proselyte to the Jewish Church, was a Type of the Gentiles.  
Many expound it therefore historically: Christ's excellency is set out in this Psalm, 
Solomon the type, Christ the antitype.  the Apostle expressly applies it to him▪ Heb. 1. 8.  
Vers. 1. My heart is enditing a good matter.] Boiling or frying, see Psal. 119. 171. In both places there is a Metaphor (as some think) from a fountain that 
A similitude taken from the Minc●● or m●●● offering in the Law, which was dressed in the frying-pan▪ Levi●. 7. 9 and there boiled in oil. Ainsw.  continually bubbleth up water; or as others, from a full stomach, and they translate it eructare, belching proceeds from fullness of stomach. See Rivet.  
Vers. 2 Thou art fairer than the children of men] The Hebrew word Japhiaphita 
De fructu labiorum Christi in Evangelio intelligen▪ dum est. Glassius.  is of double form, to note out double, that is, very excellent beauty. This fairness is not of body only, but specially of the mind in wisdom, holiness, Heb. 7. 26. Fairer, more comely, desirable, excellent, glorious.  
Grace is poured into thy lips.] See Cant. 5. 13. Christ was amiable in speaking, he spoke gracious words abundantly, this is that which they call in French, La grace de bien parler, or La bonne grace, See Luke 4. 22.  
The Chaldee expoundeth it, The Spirit of prophecy is given into thy lips.  
Vers. 7. Therefore God, thy God hath anointed thee with the oil of gladness above 
The holy Ghost is meant. See Luk. 4. 1●. John 15. 26. 1 Thes. 1. 6.  thy fellows.] The oil wherewith Christ was anointed, is called the oil of gladness, ab effectu (saith Calvin) it fills the soul of his members with spiritual gladness, and it was the oil also of holiness.  
Above thy fellows.] That is, Christ's manhood was filled with the gifts and graces of God both in measure number and degree, above all men and Angels.  
The word signifies a Colleague, Companion, Consort, Partaker of the same sufferings 
Christ is called God's fellow in reference to his Divine Nature, the Saints his fellow in reference to his humane Nature.  and privileges with Christ, as he is called God's fellow, so the Saints in some respect are fellows with Christ.  
Vers. 10. Forget also thine own people, and thy Father's house.] That which is 
Per domum Patris & populum▪ haud dubiè corruptelas omnes intelligit. Propheta, quas ex utero afferimus, vel quas imbibimus ●ala consuetudine. Calvinus.  commanded to Salomon's wife, is commanded to all Christians. This wife of Solomon is the soul of every Christian, the Spouse of Christ, the true Solomon, who by nature is daughter to Heathen Pharaoh, that is, to sin, corruption and wrath, but being married to Christ, must forget her own kindred and Father's house, that is, their own nature and carnal desires, and then shall Christ our King and spiritual husband take pleasure in us, and rejoice to do us good.  
Vers. 12. And the daughter of Tyre.] The inhabitants of Tyre. Tyre was the rich Merchant-city.  
Even the rich among the people shall entreat thy favour.] Beg that they may enjoy of thy privileges. 
Omnis gloria, Heb. Abstracts speak Essences and Excellencies. Nativa pulchritudine praedita est, ita utopus non habeat à vestibus & gemmis commendari: quae tamen ipsi ubertim adsunt, ad fimbrias usque. Grotius in loc.   
Vers. 13. The King's Daughter is all glorious within.] A good Expositor thinks [within] here is not opposed to outward glory, because it presently follows in what externals she is glorious, therefore he taketh it as opposite to that which is adventitious and painted, she hath it not from others, Isa. 49 5.  
Her clothing is of wrought gold.] That is, the righteousness of Christ, shining, precious, durable, and desirable as gold.  
Vers. 14. In raiment of Needlework.] That is, the several graces of the Spirit of God, which puts a beauty upon the soul, as the variety in Needlework makes it beautiful.   

PSAL. XLVI.  
The Title.  
THis Psalm is by many styled Luther's Psalm, because Luther oft said and sung it, 
Pro occultis. God's hidden ones, an experiment belongs peculiarly to them. See V. 1. The original word Alum signifieth hid, the Greek translateth it hidden ones, or hid things. If it be not referred to themselves, it seemeth rather to intend the hid counsels of God appertaining to his Church in Christ. Ainsw.  especially in the time of any trouble.  
A Song upon Alamoth.] The hidden ones of God, because the providence of God strongly watcheth over these in times of war.  
Vers. 1. A very present help in trouble.] These words may be considered: As  

1. Verba contemplantia, words of such as see God in the mercy for which they celebrate his praise.  
2. Verba agnoscentia.  
3. Verba gratulantia, they return all the praise to God.  
4. Verba fidentia, they are raised up from this particular mercy to trust more in God.  
5. Verba triumphantia.  
6. Verba exaltantia, as the words of one that exalts God.   
There is some diversity in the reading of those words, Some read the words, He 
So the LXX.  is a help in tribulations, that have found us vehemently.  
The Hebrew words may admit of such a translation, God is a help in troubles which 
Ambrose.  is found. See Numb 32. 23.  
Others refer it to God and his help, some of those render it by the verb Auxilium 
Moller.  invenimus abundé.  
Calvin saith, It is to be read in the Preterperfect tense, than it is a speech of experience, Eccles. 7. 26.  
Others render it, Ut auxilium inventum valde, auxilium praesentissimum, To it is 
Tremel. We may translate it, He is found, that is, God is present at hand, as Gen. 19 15.  a speech of one who looks upon God as unchangeable.  

1. The thing attributed to God, a help or helper.  
2. The Persons to whom he is so, to that peculiar people which have an interest in these Attributes.  
3. In the greatest trouble or straits, in the plural number troubles, many great continued troubles. It comes from a word that signifies to straighten, bind up, press into a narrow place, it is rendered Augustia in Latin, and by us strait, 2 Sam. 24. 14. Lam. 3. it notes affliction, which is a straightening to man in his way, and the extremity of it.  
4. The nature of this help described, A present help, a help greatly found, the Hebrew word in a secondary sense signifies to be sufficient, Numb. 11. 22. a sufficient help, you need no other.   
Vers. 2. Therefore will not we fear, though the earth be removed: and though the 
By the changing of the earth, and removing of the Mounts, are often meant the alteration of States and Politics, Hag. 2. 22, 23. Jer. 51. 25. Revel. 6. 14. Ainsw. Qui fidem suam obliviscitur tanquam Christo dormiente turbatur. Aug.  mountains be carried into the midst of the Sea.] These words are a conclusion from the former premises, come in with an Ergo.  

1. An In erence, which refers to what goes before.  
2. A Supposition, suppose this should be our condition.  
3. A fiducial Resolution, we will not fear. They that have the Lord for their refuge, help and strength in trouble, need not fear, but we have so, therefore, upon this ground, for this cause.   

Si fractus illabatur orbis.  
Impavidum ferient ruinae. Horace.   
Vers. 4. There is a river, the streams whereof shall make glad the city of God] It is an allusion to the river Siloe which ran softly, yet surely, a still river that refresheth and supporteth on all occasions.   

PSAL. XLVII.  
Verse 5. WIth the sound of a Trumpet.] That is, most gloriously, as a triumphing 
In qua duo Angeli tanquam tuba il●a ascendente clama●… ●ct. 1. 〈…〉 Ve● post victoriam qua vicit diabolum, sic ascendit. Unde dicitur, Psal▪ 24. 7. Hieron.  Conqueror, as the Apostle explains it, Col. 2. 15. These things are spoken humanitus. Piscator holds, That by the Ascension or going up here, nothing else is understood, but that God under the symbol of the Ark of the Covenant is gone into the Temple, but the comparing of the New Testament, and the evidence of the thing shows, that the Psalmist understands some sublimer thing in those words, and Piscator here departs from Tremellius and Junius, whom for the most part he diligently follows.  
Vers. 7. Sing ye praises with understanding.] Zameru Maschil. Sing praises every one that hath understanding, or sing praises understandingly, or with understanding, 
Mascil tredecia● locis in Psalmis genus car●●nis notat, quod ad erudiendum comparatum est. Quasi di●●●, Carmen didacticon. Hulsius.  or (as Maschil also signifies, as appears by the Title of divers Psalms) Sing a Psalm of instruction. Ainsworth renders it an instructing Psalm, and gives this Annotation, Maschil, the Title of Psal. 32. and many others, here used in like sense for a Psalm to give instruction, or as in Psal. 14. 1. for a prudent understanding person; In this sense, Sing Psalm every one that is prudent; or, as the Greek explaineth it, Sing prudently; The Chaldee, With good understanding. See Muis.  
Vers. 9 For the shields of the earth belong unto God.] Magistrates are shields to 
Scuta ebraicè dicuntur magennes à protegendo. Eadem vox significat Principes quorum munus est protegere populum ac defendere ab omni injuria: Ergo Aquila, ut erat verborum proprietatis observant issimus, non sensum, ut quidam a●ii; sed verbum interpretans ad verbum, scuta dixit, ut Principes significaret. Quia ut scuta corpus: sic illi debent protegere subditos suos. Drus. Quaest E●raic. l. 1. quaest. 73.  protect the people from God's vengeance, as well as man's violence, by executing Justice, Psal. 89. 19 Host 4. 18.  
Dickson expounds it thus, The hearts and power of all the Kings of the earth are in the Lord's hand, and he hath the disposing of shields, armies and ammunition, with all their Commanders and Rulers in the world.  
Calvin saith, That is the best sense, the world is protected and kept by God alone.   

PSAL. XLVIII.  
Verse 14. FOr this God is our God for ever and ever.] Tolle meum, tolle Deum. It was the top 
See Psal. 50. 7.  of Christ's glory that God was his God.   

PSAL. XLIX.  
Verse 2. BOth low and high.] Bene Ish, or Filii viri, that is, Nobles, sons of great 
Tam filii mortalium, quam fil●i viri. Calvinus. Both sons of base man, and sons of noble man. Ainsw. Etiam filii hominis, etiam filii viri. Muis.  men, and Been Adam, or Filii hominis, the sons of men of common rank, Tam filii hominum (ignobilium) quam filii eujuscunque nobilis.  
Adam is so called of Adamah the earth, whence this Title is given to the base sort of people. The Greek translateth it here earth born, 1 Cor. 15. 47. See Muis.  
Ish is the name of man in respect of heat, valour, nobleness and dignity, it meaneth the great or noble sort of people.  
Vers. 4. I will open my dark saying upon the harp.] That dark saying (as the context shows) is the vanity of all worldly things, and the happiness of God's favour.  
Vers. 5. When the iniquity of my heels shall compass me about.] That is, as the 
Quia calcan●us corporis extremitas est, eujusque rei extremitas vocatur Calcaneus. Et si hoc loco per iniquitatem Calcaneorum intelligat ipsam iniquitatis mercedem, quae in vitae Calcan●o, id est, extremitate impios circundat. Hulsius.  most judicious Interpreters, Calvin and Mollerus understand it, when wicked men that trace me, pursuing me close at the heels, or observing my heels, Psal. 56. 6. that is, my step, and seek to supplant me, do on every side beset me.  
Some think even in the hour of death, when a man's sins use to come closest unto him, the wickedness of my actions, say some, sins contracted by my daily walking, heels for goings, and goings for moral actions. Not only afflictions, but the guilt of sin comes in with the sorrow. See Ainsw.  
Vers. 9 That he should live for ever, and not see corruption.] 
David hic loquitur de pur is hominibus (nam Christus qui fuit homo & Deus simul, non vidit corruptionem) & de eo quod sit secundum ordinem naturae. Quod, Henoch, Ebr. 11. 5. non viderit mortem, hoc accidit contra naturam, Deo ita volente, qui est autor naturae. Sic alibi legimus de aquis, terminum pos●isti eyes, quem non transgred●entur, cum tamen secus evenerit diluvii tempore. Drus. de quaesit. per Epist.   
Vers. 12. Nevertheless, man being in honour, abideth not.] Adam lodged not 
Some read it, non intelle it, so the LXX, Vulg. Tremel. Grotius. Vide Rivetum.  one night in honour, for so are the words if they be properly translated. The word is Lun, which signifies pernoctare, to lodge or stay all night. The word is of the future tense, which yet frequently in the Hebrew bears the signification of the past, though it have not vau conversivum. See Ainsw.  
Vers. 14. Death shall feed on them.] It is intended primarily of corporal and natural death, the Chaldee Paraphrase expounds it of the judgement of hell. See 9 and 15. verses.  
The upright shall have dominion over them in the Morning.] Of the Resurrection.  
Vers. 18. He blessed his soul] That is, pronounceth himself in his own heart a blessed man, to be in a blessed estate.  
Vers. 20. Man that is in honour, and understandeth not, is like the beasts that perish.] 
God regards him no more than a dog in a ditch.  Plainly showing, that his honour above the beast was his right understanding. He means not one that is a natural fool, that hath not the principle of reason in him, but one that hath not a spiritual understanding, doth not exercise his understanding, or act suitably to it, meaning, they die even as beasts, without any sense or apprehension of a better life, or without any true care of eternity.  
Is like them, not in perishing, but in the want of true understanding, as Nabuchadnezzar.   

PSAL. L.  
Verse 2. THe perfection of beauty.] Arias Montanus translates it, Universitate decoris, 
Perfecta est pulchritudo ejus. Chald. Paraph. Zion vocat perfectionem decoris honorifico nomine quia Deus Sacrarium illud elegerit, ubi nomen suum invocaretur, & illic ejus imago in legis doctrina fulgebat. Calvinus.  the Universality of beauty, that is, which is wholly and perfectly beautiful. See the like praise of Zion, Psal. 48. 3. Lam. 2. 15.  
Vers. 15. And call upon me in the day of trouble: I will deliver thee, and thou shalt 
Deliver thee, therefore he hears. Quae praedicabas in Ecclesia, non custodiebas in vita. Hieron.  glorify me.] He skips over the act of hearing.  
Vers. 17. Seeing thou hatest instruction, and castest my words behind thee.] This expression is used two wuyes in Scripture:  

1. When it speaks of a thing hateful and troublesome, Ezek. 23. 35.  
2. To forget that thing, Isa. 38. 17. God is there said to cast our sins behind him.   
Vers. 20. Thou sittest and speakest against thy brother, thou slanderedst thine own mother's son.] The backbiter is called Dophi, which the Rabbins interpret do duo, and pios, because he speaks with a double tongue.  
Vers. 21. These things hast thou done, and I kept silence.] That is, I did not break forth in wrath, thunder against thee in judgement.  
Thou thoughtest that I was altogether such an one as thyself.] Not displeased with the ways of sin.  
Set in order.] viz. Thy faults; As the Greek explaineth it, I will set thy sins before thy face.  
Vers. 22. Now consider this.] Meaning the account that God will take with them.  
Lest I tear you in pieces, and there be none to deliver.] A similitude taken from Lions, which catch and tear their prey, from whose jaw none can rescue.  
Vers. 23. Who so offereth praise, glorifieth me, and to him that ordereth his conversation 
See Host 5. 14. Arias Montan. Ponenti vitam, To him that puts his conversation, puts every piece of his conversation in the right order. See▪ Muis in loc.  aright, will I show the salvation of God.] As if he had said, I will cause him to see and know that he shall be saved.   

PSAL. LI.  
The Title.  
To the chief Musician, A Psalm of David, when Nathan the Prophet came unto him after he had gone in to Bathsheba.  
The Inscription shows four things:  

1. The person to whom the writing was committed, viz. The chief Musician. For when David had appointed singers and players of Instruments for the Temple, he did also divide them into several Companies, and over every company there was one chief to whom the ordering of the Song and Tune did appertain, and as it may seem also one principal overseer of all, to whose custody the Psalm was delivered, and by whose appointment it was sung in the Temple at fit times, as may be seen, 1 Chron. 25. The whole number was 288, and they were divided into 24 companies, twelve in a company.  
2. The Nature of the writing, A Psalm, that is, holy matter framed into musical numbers, and fitted to be sung upon an Instrument or Instruments.  
3. The Author or Penman of the Psalm, David, the King of Israel, who is famous for his sweet singing, and excellent Psalms left unto the Church.  
4. The Occasion thereof; 1. Nearer, the coming to him of a certain man, set out here by his name, Nathan, which signifies a gift, and by his Office a Prophet, chosen of God to admonish him for his sin. Prophets were men appointed by God in a special manner to direct the Church of God in his truth and service. Nathan was an extraordinary Prophet, he came to David. The Errand on which he came, and his manner of behaviour in doing his Errand, is fuilly and plainly related 2 Sam. 12. 1, 2, 3 2. More remote, his sin in going in to Bathsheba, in committing adultery with her, as the Hebrew phrase modestly signifieth. See 2 Sam. 11. & 12. Chapters.   
Verse 1. Have mercy upon me, O God, according to thy loving kindness: According unto the multitude of thy tender mercies blot out my transgressions.]  
Deal graciously with me, or be favourable to me, q. d. Whereas I by my sins have deserved to be cast out of thy favour, and do find and feel in myself the sense of thy displeasure, I beseech thee be pleased graciously to receive me into thy favour, and cause me to know that thou hast freely and undeservedly loved me.  
Kindness is a word of a larger signification than either grace or compassion, and it signifies the excellent property of God's Nature, whereby he is apt for his own sake to do good unto his creatures, which are weak and need his goodness, and cannot be happy without it; this is well alleged as a reason of craving God's favour, for therefore is he ready to accept into favour those which have deserved his displeasure, and are no way able to merit his favour, because the excellent sweetness and kindness of his Nature makes him ready to show goodness unto all those creatures which depend upon him. Grace cannot be showed but to a sinner which hath offended, kindness is, and may be showed unto those creatures which have not offended, by bestowing a good estate upon them, and establishing them in that good estate that they cannot fall from it.  
The multitude of thy tender mercies.] Bowels, that is, by a Metaphor, that inward moving and earning of the bowels, which in a kind disposition is stirred up by beholding the misery of another.  
Here are three phrases in this and the second verse.  
Blot out my rebellions.] Sins are rebellions, or acts of disobedience done by any under government against the Authority and Rule of the Governor, sin is a lifting up of our souls against the Authority and Power which God hath over us, by preterring our own will before his.  
Blot out.] Sin is compared to a debt written in a debt-book, to make the Debtor obnoxious to the Creditor; and remission of sins is compared to the blotting out the debt, that it may no longer stand in force to make the Debtor liable to an action of debt.  
Vers. 2. Wash me throughly from mine iniquity, and cleanse me from my sin] 
Tecabbeseni, David may seem to allude to Exod. 34. 6, 7. where the three words here used for sin are. Id quod macuest vesti, illud est peccatum ipsi animae. Muis.   
The second phrase here is, Wash me throughly (or multiply to wash me, or play the Fuller upon me) from mine iniquity. The Hebrew word signifies crookedness or wrinesse; Sin is a crookedness of the soul or actions, bowing it from the strait Rule of God's will, wash it away, so as no stain nor blemish thereof may remain behind to defile me; Sin is here compared to bodily filthiness, or foulness of any kind, which disgraceth him in whom it is, and makes him unfit to be received into any good company; and remission of sin to the cleansing of such foulness by means of often and much washing with water, till it become altogether pure and clean, and free from spots.  
The third phrase is, Cleanse or purge me from my sin, where sin is compared to the legal pollutions of the old Law, which did make a man unclean and unfit to partake in the Tabernacle of any of the services of God, and remission of sins is compared to those purgations appointed in the Law to deliver the party from all such uncleanness, that he might approach to God's Ordinances.  
Vers. 3. For I acknowledge my transgressions; and my sin is ever before me.]  
It was an ancient custom for the accuser to stand before the accused, 1 Kings 21. 10. the Prophet alludes to this, that is, sometimes I have my eye upon the accuser, 
It is verbum forense, always standing up in his face, and pleading against him.  sometimes on the Judge, as the malefactors at their trial.  
That is said to be before a man, which is just in his sight, before his eyes or face, so that he looketh still on it. He did present sin before his own mind willingly, and took those thoughts into his mind that tended to make him more and more see and detest it.  
Vers. 4. Against thee, thee only have I sinned, and done this evil in thy sight.] He 
He had wronged others as well as G●d but he now presented himself, as it were, before God alone, and was most of all troubled and grieved for his sin in regard of the dishonour done to God thereby.  had sinned against his own body by fornication, his own soul, because he lost his peace, and brought a decay of his grace, against Uriahs' wife, person, family, the Commonwealth of Israel, his own house, the souls of all the accessaries, the Heathen that blasphemed the name of God by this act, David speaks comparatively, the offence was committed against God, that weighed down all the rest, Luke 15. 18.  
That thou mightst be justified when thou speakest, and be clear when thou judgest.] He noteth not the intent and purpose of his sin, but the event of it, and purpose of his mind in confessing of it, viz. to justify God.  
Judgest.] Executest punishment. He cleareth God's justice by taking shame unto himself; It is as much as if he should say, Lord, I have so sinned, that thou mayst most rightly perform against me all the things which thou hast threatened.  
Vers. 5. Behold I was shapen in iniquity, and in sin did my mother conceive me.] 
Hic versiculus totius generis humani casum exponit. Hieron. Jam non modò peccati unius vel plurium etiam, sicuti hactenus, se rerum fatetur, sed altius conscendit, se ab utero matris nihil aliud a●●ulisse quam peccatum, & naturaliter se totum corruprum esse, & quasi vitiis delibu●um. Ita s●●leris unius atrocitatem reputans in hanc usque cogitationem tractus est, quòd natus peccato, nihil in ●e habe●et sincerum vel integrum. Calvinus.  Not meaning properly his parent's sin (for he was born in lawful marriage) but his own hereditary sin, whereof he was guilty in his mother's womb.  
Vers. 6. Behold, thou desirest truth in the inward parts; and in the hidden part thou shalt make me to know wisdom.] That is, He had not only light against sin in a common way, but a peculiar work of God upon him. 
Precatur ut à poenis quas commeri●us erat Deus se liberet, sicut leprosi per hyssopum vitae social redd●ba●. ●●●. Levit. 14. 6. Grotius.   
Vers. 7. Purge me with hyssop, and I shall be clean.] All the Sacrifices of expiation of sin in the old Law, were done by blood, and that blood was sprinkled upon the people by an instrument of a certain plant, which because the word in Hebrew is Ezob, for the nearness of the sound, and the indifference of the matter, the Interpreters have ever used in all languages to call the word Hyssop.  
That is, Wash away my sin with the blood of thy Son, which is shadowed in the legal sprinklings made with hyssop.  
Vers. 8. Cause me to hear joy and gladness: that the bones which thou hast broken may rejoice.] That is, Thou shalt by the hearing of the glad tidings and gracious promise of the life work this joy in me.  
Bon●s broken rejoice.] That is, the soul exceedingly grieved and sorrowful for 
See Pro. 15. 30.  its sins, and so affected with the sense of them, as a living man would be with the sense of his arm or leg, if it were broken in divers shivers.  
Vers. 9 Hide thy face from my sin: and blot out all mine iniquities.] That is a 
See Isa. ●8. 17.  figurative speech taken from the custom of men, who when they are angry with any person or thing, do inflame their wrath yet more by earnest looking upon that thing or person. By God's face is meant his angry displeasure which David beseecheth him to hide from his sins, that is, from him in regard of his sins, q. d. Look not so upon my sins, as to show thyself angry against me for the same. In the repetition, Blot out all mine iniquity, he useth the same word that he had used in the first verse, only here adding the note of generality to the subject of his Petition, which he understood.  
Vers. 10. Create in me a clean heart, O God, and renew a right spirit within me.] To create signifies properly to make of nothing, and David using this word not as if he had not already some beginnings of sanctity; but that God must work it in him out of nothing (he had wisdom before this, and therefore sanctity) but to encourage himself from God's omnipotent power secretly included in the word Create. He alludeth to the making of the world at first, intimating that if he were as destitute of grace now, as once all things were of being, yet God that gave being to things that were not, is able also to give grace to him.  
By the word [heart] is figuratively meant the inward faculties of the soul, chiefly the thoughts, motions, affections and desires. The word clean or pure signifies that which is free from the admixture of any base stuff which may impair its beauty and worth.  
To renew is to repair or make sound again that which by age or other casualty is decayed or perished, and this word being used after that of creating, shows that David in prayer did gather more comfortable sense of the work of Sanctification. For he that asks to have a thing created, finds nothing of it in himself; he that asketh to have it renewed, finds some remainder and relics which needs some mending and addition.  
By Spirit is signified the whole inward man in all the faculties of it, and David useth both the words of heart and spirit, which in Scripture are used to note the whole man, because he wisheth an universal reformation, wherein every part shall be amended in its kind.  
The word translated right, in the Text, is Constant in the Margin; The word in the Original notes ordinarily firm, constant and established, as 2 Sam. 7. 16, 26.  
Vers. 11. Cast me not away from thy presence, and take not thy holy Spirit from 
Isa 30. 22. Numb. 12. 7. Esth. 7. 8. Thy Spirit] The sense of it.  me.] Vox indignantis, Indignation is a compounded affection of shame, hatred and anger.  
That is, Deprive me not of that happy union with thee, and that assurance and enjoyment of thy love. By the word Spirit joined with this epithet Holy, is still meant in Scripture the Spirit of Sanctification, working holiness in the hearts of God's people.  
Vers. 12. Restore unto me the joy of thy salvation, and uphold me with thy free Spirit.] To restore a man to any thing, is to give him that again which once he had, but now hath not.  
Restore hath five things in it: 1. That once he had a sense of God's love. 2. He remembers that he had it. 3. It was now lost. 4. He saw a way to gain it. 5. By prayer.  
Joy of thy salvation.] That is, the comfort I had in the work of thy grace, strengthening me against sin, and assuring me of eternal happiness.  
The salvation of God is that work of his grace by which he delivers his people from every evil work and thing, and bringeth them safe to his heavenly kingdom, as 2 Tim. 4. 18. The joy of God's salvation is that comfort, delight, content, satisfaction of heart, which the heart is filled withal, out of the assurance of this work of grace. It is therefore as much as if David had said, Lord, time hath been that I had great comfort in the sense of the work of thy grace, delivering me from sin, and all the enemies of my soul, and the assurance of the continuance of this work, till it had brought me safely to the Kingdom, but now I have long wanted this comfort, I humbly beseech thee vouchsafe to give it me again.  
Establish or uphold me with thy free Spirit.] That is, so confirm me by thy Spirit in the ways of goodness, that I may no more run into such gross and soul sins, as my weakness otherwise will quickly carry me into.  
Free Spirit.] Free,  
1. Subjectively, or in itself, giving out liberally to us. 
Because freely given, acts freely, and makes us free.   
2. In the effects it makes us free, Psal. 110. 3. Where the Spirit of the Lord is, there is liberty.  
Vers. 13. Then will I teach transgressors thy ways.] Both the things thou hast commanded them to do and forbear for thine authority sake, and also the things that thou wilt do to them, for God's ways signify both the ways he would have men walk in towards him, and wherein he himself hath walked, and will walk in toward them.  
Vers. 14. Deliver me from blood guiltiness, O God.] Or, as the word signifies, 
See Gen. 4. 10.  from bloods, that is, the sin of murder, wherewith it may seem his conscience was most defiled and laden.  
And my tongue shall sing loud of thy righteousness.] That is, I will abundantly praise and magnify thee, as for all other thine excellencies, so for thy righteousness in keeping promise, and walking justly with sinners in forgiving their sins for which their surety hath satisfied.  
Vers. 15. O Lord open thou my lips.] Though the words be translated, O Lord 
Id est, P●aebe mihi materiam Cantici, & gratiarum actionis ignoscendo peccato meo. Muis.  open my lips, as a prayer, yet the Margin hath it, Lord thou shalt open my lips, as if it had been Lord open, yea I know thou wilt open my lips.  
Give me power and strength to be truly thankful.  
Show forth thy praise.] Publish abroad to others thy praise, that is, such things as make to the honour and commendation of thy great name.  
Vers. 16. For thou requirest not Sacrifice, else would I give it, thou delightest not in Burnt-offering.] First, God never required Sacrifices comparatively, that is, in comparison of a broken heart it's nothing, it is not to be compared with it, as Host 6. 6. Joel 2. 13. Secondly, God required them abstractly, and severed from a broken heart. See Isa. 1. 11, 12, 13, 16. and 58. 4, 5.  
Vers. 17. The Sacrifices of God are a broken Spirit.] It is the Plural 
Instar omnium.  Number.  
Sacrifices of God.] That is, most eminent, according to the usual Hebraism, the only Sacrifice which God will accept of.  
A broken and a contrite heart, O God, thou wilt not despise.] A broken heart is opposed to a whole heart, which is insensible, unhumbled for sin, a sensible heart, and afflicted for sin. Contrite is that which is broken to powder, ready to receive any impression. A Miosis, that is, highly esteem, as 1 John 5. 3. Heb. 12. 5.  
Vers. 18. Do good in thy good pleasure unto Zion, build thou the walls of Jerusalem.] Zion was a hill in Jerusalem where David had placed the Ark of God, and it signifies the state of the Church in regard of things Ecclesiastical and spiritual. Jerusalem was the chief City of the Kingdom, which David had won out of the hands of the Jebusites, and signified the State Civil or Temporal, and by building up the walls thereof, is meant fortifying and defending it against all sorts of enemies; The sense is, Beftow upon us all good things necessary for Church and Commonweal, and save us from all evil things that may be harmful to either of them.  
Vers. 19 Then shalt thou be pleased with the Sacrifices of righteousness, with Burnt-offering, and whole Burnt-offering, then shall they offer Bullocks upon thine Altar.  
Sacrifices of righteousness.] That is, righteously offered, the true study of righteousness with the Sacrifices.  
Bullocks.] That is, all kind of beasts.  
Altar.] Offered to God in the place and manner appointed.   

PSAL. LII.  
Verse 9 I Will praise thee for ever.] That is, he will hope in God; Hope is the continuation of our thanksgiving, it gives God the glory of his Might, Mercy, Wisdom. 
Oliva aeterni● tatis symbolum. Vide Pierium.   
Vers. 10. But I am like a green Olive-tree in the house of God.] Always fresh and flourishing. See Psal, 37. 35. Jer. 11. 16.   

PSAL. LIII.  
THis Psalm is the same in effect, and almost in words, with the 14th Psalm, some few things changed.   

PSAL. LIV.  
Verse 6. I Will freely Sacrifice unto thee.] Such Sacrifices the Law mentioneth, Levit. 7. 16.   

PSAL. LV.  
Verse 13. BUt it was thou, a man, mine equal, my guide, and mine acquaintance.  
Vers. 14. We took sweet counsel together, and walked into the house of God in company.] Some say 
* 
The Chaldees Par. Kimchi, Muis.  
See Ainsworth, Probabile est unum ex aulicis proceribus accusari, cujus sancta cum Davide con, unctio & familiaritas vulgo nota esser. Calvimus.   Ahitophel, Calvin dislikes that; a great friend of david's that pretended much to Religion.  
Vers. 21. Yet were they drawn Swords.] It is the custom of the Scripture, to name hard pernicious and dangerous words by a similitude, darts and arrows, as in the Psalms, their tongue is a sharp arrow, Gen. 49. 23.  
Vers. 22. Cast thy burden upon the lord] Omnia vocationis officia, saith one, Omnium 
See Psal. 37. 5.  actionum eventa, another.  

1. The burden of duties, in him is all our fruit found.  
2. Of suffering.  
3. Of loss.   
The event and success of all.  
Montanus and others render it donum tuum, though the Lord hath bestowed gifts 
The Greek well turneth it, thy care, which phrase the Apostle useth, 1 Pet. 5. 7. The Chaldee saith, Cast thy hope on the Lord.  on thee to use, and for thy comfort, yet trust them with God.  
Sustain thee.] Or foster and nourish thee, with food and all other necessaries.  
Vers. 23. Bloody and deceitful men.] Men of bloods, that is, blondy men, as 
Quise daunt crudelitati & sanguinis effusioni. Sic viri divitiarum dicuntur qui addicti sunt divitiis. De Caesaris percussoribus Suetonius, nemo sua morte defunctus.  Psal. 5. 7.  
Shall not live out half their days.] Heb. Shall not halfen their days; that is, not half the days which they might live for the strength of their constitutions. See Psal. 102. 24. Job 15. 32, 33.  Grotius interprets it, Non pervenient ad ●tatem, ad quam hominum multi perveniu●t, & ipsi pervenire potuerant.  

PSAL. LVI.  
Verse 8. THou tellest my wander.] That is, all those weary steps he took in passing over those two great forests, when he fled from Saul.  
Vers. 9 When I cry unto thee, then shall mine enemies turn back.] David speaks as if there were victory in the moment of his supplication.  
Vers. 10. In God will I praise his Word: In the Lord will I praise his Word.] q. d. I have cause to bless God for his Word, he doubleth it for the greater emphasis.  
I never knew what sweetness, fullness, comfort was in the promises, till I was in distress.  
Vers. 12. Thy vows are upon me.] That is, the vows which I have made to thee are lying upon me.  
Vers. 13. For thou hast delivered my soul from death. Wilt not thou deliver my feet 
That is, my life or person.  from falling, that I may walk before God in the light of the living?] As if he should say, thou hast redeemed me, and effectually called, and justified, and sanctified me in some measure, and wilt not thou keep me from falling from thy truth into any damnable error?   

PSAL. LVII.  
Verse 4. MY soul is among Lions.] Called here Lebaim, hearty, stout, courageous Lions, 
Ego inter immanes leones sum. Jun.  of Leb heart, courage. See 2 Sam. 17. 10. Saul and his Courtiers are here Lions to David; and so was the Roman Emperor to Paul, 2 Tim. 4. 17. and all wicked Rulers over the poor people, Prov. 28. 15.   

PSAL. LVIII.  
Verse 4. THey are like the deaf adder that stoppeth her ear.] She stops one ear with earth, 
Sc. ●iches. Sc. Pleasure. Obturationem aurium non propriè intelligit, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 designat; quod sic agate aspis, quasi contemnat carmen, planeque ad illud obsurduerit. Sententia Psalmistae ea fuerit, tantum esse suorum hostium furorem, ut non magis profit mitigari, quam moveatur aspis ineantantis carmine. Vide Jer. 8. Vossius de Orig. & progress. Idol. l. 1. parte altera. c. 8, v. 17.  the other with her tail, as Austin and Cassiodorus say of Adders, that they may not be charmed.  
Vers. 10. The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked.] This speech was taken from the custom of those Countries, that were wont after their travels to wash their feet with cold water 
1 Tim. 5. 10.  and that did refresh them: so the blood of the wicked should be refreshment to the righteous.  
Not rejoice in the evil of their enemies, as it is their proper hurt, but as it is the matter of God's glory, Non de malo inimici, sed de bono Judice. Anselm.  Quia quando illi damnantur in paenis, illi laetificantur in praemiis. Hieron.  

PSAL. LIX.  
Verse 6. THey make a noise like a dog] Slanderers are called dogs for their indefatigableness, insatiableness and barking.  
Vers. 10. The God of my mercy shall prevent me.] See ver. 17. As if he had said, his mercy is mine, it belongeth unto me. A wicked man may say God is a God of 
He not only calls him a God of mercy, but puts in his interest in it, and employment of it, whatever mercy there is in God, it shall be laid out for me.  mercy, but only those that are in Covenant may say this.  
Prevent me.] Shall be present seasonably to help me.  
Vers. 14. Let them make a noise like a dog, and go round about the City.] Dogs are greedy and hungry creatures, have always an appetite, therefore course up and down for suftenance, but for most part in vain.   

PSAL. LX.  
Verse 8. MOab is my wash pot.] An allusion to the manner of those Eastern Countries, 
Hoc volunt dicere se imperaturos Moabitis & Idumaeis, ut servis. Grotius. See Weemes his Christian Syu. p. 18. That is, I shall subdue them, and trample them under my fe●t as I pass through them. Dickson. See Muis.  every night they used to wash their feet, had a vessel for that end. That is, Moab shall serve me in the basest service I shall put them unto.  
Over Edom will I cast my shoe.] Meaning thereby that he would bring the posterity of Esau into a base and low estate of subjection unto him, as we may see verified, 2 Sam. 8. 14. Idumaeos conculcabo, ac pessundabo. Muis.   

PSAL. LXI.  
Verse 7. O Prepare mercy and truth.] The word signifies to distribute or set out mercy 
Prepare] or appoint, as his due and ready portion. The Hebrew is Man, a name whereby that prepared meat was called, which God gave his people from heaven, Psal. 78. 24. Ainsw.  and truth, either David begs a spirit of mercy and truth, that by this means he may be established in his Kingdom, or rather, that God would give with himself, mercy and truth, to preserve him. See Prov. 20. 28.   

PSAL. LXII.  
Verse 2. I Shall not be greatly moved.] As if he should say, somewhat I may be moved, but 
Subindicat fieri quidem posse ut prematur rebus adversis, quia sciebat communibus incommodis se esse obnoxium: sed sibi persuadet casus non fore mortiferos, quia Deus suppo●e● manum suam. Calvinus.  much I shall not. See Psal. 37. 24.  
Vers. 9 To be laid in the balance.] Of Scripture or right reason.  
They are altogether lighter than vanity.] If all men together be put in one balance, and vanity in another, they will be lighter than vanity itself. The word Hebel here used, denoteth a vain light thing, as the breath of ones mouth or bubble in the water.  
Vers. 10. If riches increase, set not your heart on them.] The Hebrews put the 
He saith not, if riches increase refuse them, but, set not your heart on them. To set the heart is to regard or care for a thing, 1 Sam. 4. 20. & 9.20. 2 Sam. 1. 3.  heart for all those things quorum sedes est in cord. 1. Your thoughts, 2 King. 5. 26. let not them engross your thoughts and consultations. 2. Affections, 1 Sam. 4. 20. take off your love, desire, joy, hope from the things of this life. 3. Confidence, place not your confidence in them, be not puffed up with pride, because you are rich.  
Vers. 11. God hath spoken once, twice have I heard this, that power belongeth unto 
Semel Deus in Sinai locutus est majoribus nostris: inde duo colligo longe certissima: Deum & potentissimum esse ad vindicandum injurias suas, & in pios mirè benignum; Exod. 20. 5, 6. Grotius.  God.]  
The meaning is, either, that God spoke it often, or that David heard it often, though he spoke but once, that is, throughly considered it. That is, (saith Dr Tailor) once by the Scriptures, and another time by the holy Ghost. A speech like that Job. 10. 5. it is repeated for confirmation, power in the extent, latitude of it, all power belongs to God as a property.  
Vers. 12. Also unto thee, O Lord, belongeth mercy, for thou rendrest to every man according to his work.]  
The P●al●●ist useth three arguments here to urge men to rely on God. 1. He hath power. 2. Will, to enable him to do any good. 3. Mercy, to render according to any good you do.   

PSAL. LXIII.  
Verse 1. EArly will I seek thee.] That is, every morning the beginning of my work 
Early in the morning.  shall be to look towards thee, I will begin my duties in faithful invocating thy help and a●d.  
Vers. 3. Because thy loving kindness is better than life.] With all its revenues. One may be weary of life, never of the love and favour of God, Psal. 73. 28. In the Hebrew it is lives, put many lives together, there is more excellency in the discovery of God's love. Of living, viz. men, so Muis saith it may be read.  
Vers. 8. My soul followeth hard after thee.] This notes 1. The strength of his 
Adhaesit anima mea post te Calvinus. My soul cleaved after thee. Tantundem valet atque à feris vorati & la● i●. 1. Calvin Fuller ●● scrip. of Palest. l. 3. c. 2  intention, Dan. 9 3. 2. The strength of his affection, Psal. 119. 20. 3. The constancy of a man's pursuit, as that phrase, fulfil after God, Numb. 14. 24. notes the perfection of a man's obedience. See Muis.  
Vers. 10. They shall be a portion for Foxes.] That is, lie unburied for Foxes and other wild beasts to prey upon. Not ordinary Foxes which are so dainty mouthed that they will not feed on any carcase but what they kill themselves; rather Jackals mongrel creatures, deriving cruelty from the Wolves their fires, and craft from the Foxes their dams, and are very ravening creatures.   

PSAL. LXIV.  
Verse 6. THey accomplish a diligent search.] Or, a search searched out: that is, a curious 
Perfecerunt scrutinium pervestigatum. Arias Montan.  diligent search. The Greek translateth, they are consumed searching out searches: meaning, that they spend both their time and themselves, in searching out evils against the just.   

PSAL. LXV.  
Verse 1. PRaise waiteth for thee, O God.] Mercy is not yet come, we expect it, whilst thou 
Sensus huc redit, Deum esse ita beneficum erga suos, ut quotidie illis suppeditet novam materiam laudis. Etsi enim se in totum mundum diffundit ejus liberalitas, peculiari tamen favore Ecclesiam suam dignatur. Calvinus.  art preparing the mercy we are preparing the praise.  
Vers. 2. O thou that hearest prayer, unto thee shall all flesh come.] That is, all sorts 
See Isa. 66. 23.  of men, as Gen. 6. 12. Psal. 145 21. Act. 2. 17. For this cause he hears prayer, that men might be encouraged to come and seek to him.  
Vers. 8. The outgoing of the morning and evening to rejoice.] Outgoings of the 
Ainsworth expounds it otherwise.  morning, the rising of the Stars before the Sun rise.  
And evening.] That is, when the Moon riseth and the Stars with her. So Muis.  
Vers. 9 With the river of God full of water.] That is, the clouds figuratively described.  
Vers. 11. And thy paths drop fatness.] God's paths are said to be there where he 
Nubes ita metaphorice appellans. Calvinus. The clouds which are God's Chariot, Psal. 104. 3. from which rain is dropped to cause the earth to fructify, Job 25. 36. & 38. 26, 27. Paibs hera are properly such tracks as are made by Chariot wheels. Ainsw.  much manifests himself. That is, the clouds, the dust of God's feet, Nah. 1. 3.   

PSAL. LXVI.  
Verse 3. SUbmit themselves unto thee.] In the Original it is mentientur tibi, they shall lie unto 
See Psal. 18. 45.  thee, and so it is translated by Arias Montanus, and Calvin, Chald. Par. 
Subest haec tacita comparatio inter voluntarium cultum quem praestant fideles, dulcedine gratiae illecti, & servilem coactamque subjectionem, ad quam increduli vitrahuntur. Hoc enim significat mentiri, fieri supplicem non alacri obsequio, neque libere, sed quia necessitas extorquet. Calvinus.  Vulg. Lat. noting hereby, that a forced submission unto God is seldom in truth. See Psal. 81. 16.  
Vers. 16. Come and hear all ye that fear God.] The words are without a copulative in the Hebrew. Venite, audite, Calvinus. Come, harken, like that Gen. 19 14. it not only imports an invitation, but the affection also of him that speaks.  
Vers. 18. If I regard iniquity in my heart.] If I have seen iniquity, the word is 
If I had seen in my heart: To see is to behold with a corrupt affection, Job 31. 16. Thus God cannot see evil, Hab. 1. 13. Ainsw. Iniquitatem aspicere in cord, non est esse sibi male conscium, sed intentum esse & addictum iniquitati. Quanquam ideo di●er●è cordis meminit Propheta, ut ostenderet non modò puras sibi esse manus, vel se coram hominibus esse innoxium, sed ut coram Deo sibi assereret verae integritatis laudem. Calvinus. See Muis.  Raath, it noteth the clearest kind of seeing, such as is with conviction, 1 Sam. 12. 17. Perceive and see, or be convinced, the later word is this here. If I have a mind to wickedness.   

PSAL. LXVII.  
Verse 1. ANd cause his face to shine upon us.] Or to be light, that is, cheerful and favourable. 
See Psal. 4. 7. & 31. 17. Ubi amoris sui sensum eordibus nostris inspirat Deus, & re ipsa declarat se propitium esse, dicitur super nos lucore serena ejus facies: sicuti obnubilari dicitur, dum peccatis nostris offensus, conscientias nostras terret, signaque aufert sui favoris. Calvinus.  Non illum tristem videamus in peccatis nostris, sed gaudentem in virtutibus. Non eum sentiamus judicem, sed patrem. Hieron. See Prov. 16. 15.   

PSAL. LXVIII.  
Verse 4. Extol him that rideth upon the heavens by his Name Jah.] It is an Elegy of the 
A precious Scripture. Est nomen Jah ut plerique volunt, contractum ex Jehovah & ejusdem significationis utrumque deductum à verbo hajab, id est, fuit, quod Deus & per se ●it, & rebus omnibus ut sint largiatur. Rivetus in loc. See Muis.  great power of God, because he rides upon the clouds or heavens. See Deut. 33. 26. Isa. 19 1. It is his proper Name, the Name of his essence; exalt him as the first cause, the chief good and utmost end, as him who is being of beings, and gives being to all creatures, behold this excellency in God, admire him, and have thy heart taken up with high thoughts of him.  
Vers. 9 Thou O God didst send a plentiful rain.] That is, dispensations of the 
A rain of libralities.  Spirit in a more open observable way. See Micah 5. 7. & Muis in loc.  
Vers. 11. Great was the company of those that published it.] Great was the company 
Virorum est bella gere●e. Virginum autem & mulierum, victorias cantu celebrare. Id usitatum fuit apud Ebraeos, ut triumphanti occurrerent, & victoriam canerent. Exod. 15. 20. Rivetus.  of the Preacheresses, the word is Feminine: See Exod. 15. 20. 1 Sam. 18. 16. quia receptum erat vetusto more, epini●ia cani à mulieribus. Calvinus. See Muis.  
Vers. 14. Though ye have lain among the pots.] Though you look like a black scullion among the pots, sullied and full of filth.  
White as the snow in Salmon] Salmon was a great grove in the mountains of 
Tsalmon signifies shady or dark, so this mount was with caves and trees that grew thereon; but with snow upon it was made lightsome. To be snow-white on Tsalmon, i● to have light in darkness, joy in tribulation. Ainsw. See Muis.  Sichem, Judg. 9 49. where the snow lying there came a great light to the places below.  
Vers. 18. Thou hast ascended on high.] Thou Lord Jesus, Ephes. 4. 8. When he 
Hic de caelo agi non dubitamus, quod inter omnes creatas res altissimum est, & à quo reliquae alt●● dicuntur prout magis vel minus ad illud accedunt. Rivetus. Vide Jun. l. 2. Paral. 56. A Sinai in coelum, ut solent reges judicia exercituri, ●tribunal conscendere. Vide Mat. 27. 19 Grotius.  ascended up on high. The Psalmist is Prophetical, the Apostle Historical.  
Thou hast led captivity captive.] Or, thou hast captivated captivity, that is, thou hast led those captive, who had captivated thy people; or, he led his people who were miserable captives to Satan, to a blessed captivity to himself. See Rivet. in loc.  
Captivasti nos, qui captivi tenebamur à diabolo. Hieron.  
Thou hast received gifts for men▪] Ephes. 4. 8. it is gave gifts, because taking is 
An expression taken from triumphs of Conquerors after great Victories, it was their custom to give gifts to the people.  put for giving, 1 King. 3. 24. & 17. 10. and Christ received gifts that he might give them, for men, Heb. in the man, that is, in the humane nature. Accepit ut home, dat ut Deus: & quod accepit, hominibus accepit ut det. Hieron.  
Yea for the rebellious also.] That is, say some, those which formerly were so, but now are subdued by the power of the Gospel, but God gives gifts to the rebellious, and those that remain so.  
That the Lord God might dwell among them.] That is, might have a Church 
* Ut ipsi habitent in Ecclesia tua, se fidelibus tuis aggregent, agnoscentes imperium tuum. Huc referri potest Vaticinium Esaiae 11. 6. Rivetus.  among them.  
Vers. 19 Blessed be the Lord who daily loadeth us.] A gratulatory Epiphonema. Some say, with his mercies; others, with afflictions: He speaks of the benefits of Christ's ascension in the former verse, and therefore I suppose with Rivet, it is rather to be interpreted, bestowing of gifts plentifully.  
Vers. 20. The God of salvation.] Of salvations: He only can save and none can save but him, Isa. 43. 11. He hath all ●orts and ways of salvations, a God of it, it is his privilege, and belongs to him as he is a God. He is not only powerful, but skilful to save. Ideò utitur numero multitudinis & salutes dicit, ut oftendat, quamvis innumera pericula circumstent, innumeros quoque servandi modos Deum in promptu habere. Rivetus.  
And unto God the Lord belong the issues from death.] Or the goings out from death. 
Psal. 68 12. Id est, Domini est educere à morte, vel à morte eruere. Significat igitur haec phrasis evasionem aut liberationem à morte. Simili phrasi 1 Cor. 10. 13. Vide 1 Sam. 2. 6. Apoc. 1. 18. Rivetus.  That is, deliverances from death and deadly danger.  
It is an allusion to one that keepeth a passage or a door, that is, God hath all the ways which lead out from death in his own keeping.  
Vers. 22. The hairy scalp.] That is, even the most fearful enemies, that with 
Capillari incedunt nonnulli & comam nutriunt, ut horridiores videantur. Superbiam etiam & vanitatem hac phrasi videtur redarguere voluisse. Rivetus in loc.  their ghastly visage, deformed with long hair, would strike a terror into the hearts of beholders.  
Vers. 30. Rebuke the company of spear-men.] Or the beast of the reeds, of which 
Chajah indubitatò non bestiam solùm sed praeter alia caetum seu congregationem etiam significat, quod per metaphoram fieri Schindlerus docet, à feris in unum congregatis ductum. Increpa congregationem arundinis, id est, arundiferam, usi●ato Ebraisme Arabs qui alias in plerisque LXX. sequitur, nunc ab iis discedit & vertit, Increpa feras quas possedit. Dieter. Antiq. Bibl. Feras arundinis AEgyptias ideo nonnulli dici volunt, quia in arundineto omnium nobilissimo suas sibi voluptates capiebant; & fer●s fuisse vocatos, quia populum Dei ferarum in morem olim insectati sunt. Et haec certè à proposito non sunt aliena, cum cettum sit AEgyptios fuisse antiquos hostes populi Dei. Sed tamen videtur Propheta non unam aut alteram hostilem nationem notasse▪ sed omnes in genere quae in populum Dei hostili sunt animo. Rivetus in loc.  spears were anciently made, and to which they are like in fashion. The Chaldee Paraphrase interprets it of Egypt, a Country of reeds; he alludes to the Crocodile the proper beast of that Country, which living both in land and water, usually lies amongst the reeds. See Muis.  
Vers. 34. Ascribe ye strength unto God.] Acknowledge it, attribute it to him, give him the honour of it.   

PSAL. LXIX.  
Verse 4. THey that hate me without a cause, are more than the hairs of mine head: they that 
1. Hostium multitudinem. 2. Multitudinis hostilitatem. 3. Utriusque insaniam.  would destroy me being mine enemies wrongfully, are mighty.] Christ's speech, and true of all his people.  
Vers. 9 For the zeal of thine house.] Or jealousy, indignation for polluting of 
Vide Jun. l. ●. Paral. 65. Rome 15. 8.  thine house, and studious care to have it conserved holy. See John 2. 15, 16, 17.  
Hath ●aton me up.] Devoured or consumed. See Psal. 119. 139.  
Vers. 27. Add iniquity to their iniquity.] Permissiuè, Do thou leave them to themselves that they may add iniquity to their iniquity. 2. Punitiuè, in a way of spiritual judgement, a measure of sin prepares for judgement, as well as a measure of grace for glory.  
Vers. 28. Let them be blotted out of the book of the living.] Or book of life, That 
Haec ultima est imprecatio, & omnium maxime formidabilis, quae tamen semper impaenitentiam & obstinatam duritiem, de qua nuper locutus est, sequitur. Calvinus. Vide plura ibid.  is, declare that they were never written there. See Exod. 32. 32.   

PSAL. LXX.  
THis Psalm is the same in substance, and almost in words, with the end of Psal. 40.   

PSAL. LXXI.  
Verse 14. ANd will yet praise thee more and more.] I will add to thy praise, so the words 
Et adjiciam super omnem laudem tuam. Calvinus Perinde est ac si diceret, Domine quia Pridem ad tua beneficia assuesactus sum, non dubito quin nova accessio novam quoque materiam mihi datura sit celebrandae tuae gratiae. Calvinus. See Muis.  are in the Original, as if he should say, God hath had some praise in the world already, I would fain add something for my part; I would come in with my share, and that he might have some more praise for me.  
Vers. 16. I will go in the strength of the Lord God.] That is to go forth  
1. In a right apprehension of a man's interest in God by virtue of the new Covenant, by which one hath an interest in all his attributes.  
2. To go forth in the former experiments that he hath had of God.  Austin (saith Calvin) plus centies ad evertenda operum merita hoc testimonio utitur.  

PSAL. LXXII.  
Verse 1. GIve the King thy judgements. O God, and thy righteousness unto the King's son.] 
Judicium est clara & perfecta scientia quod cuique sit tribuendi; Justitia est constans & perpetua voluntas suum cuique tribuendi. Justitiae & Judicii nominibus formam gubernandi rite compositam intelligit. Calvinus.  Judgement is an ability to know what we ought to do, 1 King. 3. 15. Righteousness is a willingness to do what we know.  
Vers. 3. The mountains shall bring peace to the people, and the little hills by righteousness.] Some understand it literally from all parts of the Land, so Calvin: rather the supreme and inferior Magstrates.  
Vers. 6. He shall come down like rain upon the mown grass.] Or as some write it 
Which is very comfortable and beneficial. See Ainsw.  (for so the Original will bear it.) He shall come down like rain upon the Fleece: having relation to gideon's Fleece. It is chiefly understood of Christ, yet of Solomon also as a type of Christ, and indeed of every good Governor. See 1 King. 4. 25.  
Vers. 9 And his enemies shall lick the dust.] They shall fall down so low when 
Like a serpent, as is expressed in Mic 7 16. noting hereby great fear and subjection, testified by bowing down their faces to the ground, as is the manner in the Eastern Countries. See Isa 49. 23. Ainsw.  they worship him, that their mouths shall touch the earth. Scimus Orientales hac caeremonia fuisse usos. Calvinus.  
Vers. 17. His Name shall be continued as long as the Sun.] Filiabitur nomen ejus, 
Sensus est, antequam sol createtur ipse filii nomine appellatus est. Nempe Christus ab aeterno Dei filius fuit: atque tam commodè legi potest filiabit nomen ejus, nempe pater filiabit, hoc est, filium appellabit, filii nomine & appellatione dignabitur. ●apel. Critic. Sac. l. 3. c. 13.  Montanus. Shall be continued as the Name of the Father in the Son. The Greek turneth it, his name continueth.  
The sense is, That there shall always be a true Church even to the end of the world, in which Christ gets to himself, in which he is worshipped and praised Glass. Onomat. See Muis.   

PSAL. LXXIII.  
Verse 1. TRuly God is good to Israel.] What ever God doth, though wicked men prosper, 
Tametsi totum orbem moderetur Deus: Ecclesiam suam, quam tuendam suscepit, propiore intuitu dignatur. Haec ratio est cur Propheta Israelem nominet: atque etiam protinus hoc nomen restringat ad rectos cord, in quo est correctionis species. Calvinus.  and the godly be much afflicted. Israel is the common name of the people of God in the Old Testament. See Whitefoot on Gen. 47. 29.  
Vers. 4. For there are no bands in their death.] Are not held long a dying, had no linger disease or consumption.  
Vers. 23. Thou hast holden me by my right hand.] That is, helped him in any thing he did. See Isa. 45. 1.  
Vers. 24. Thou shalt guide me with thy counsel.] That is, shalt give me counsel, 
Quoniam verba sunt futuri temporis hunc genuinum esse sensum existimo, Domine postquam nunc tuo ductu in viam semel reductus sum, posthac etiam regere me perges, donec tandem in gloriam tuam suscipiar. Calvinus.  (I will not take counsel of myself) and that counsel shall be my guide.  
Vers. 25. Whom have I in heaven but thee, and there is none upon earth that I desire 
Neque in caelo neque in terra alium praeter te quaesivi. I have sought none in heaven or earth besides thee. Jerom. I desire nothing in heaven or earth but thee. Calvin. Thee alone I affect in heaven and in earth. Cajetane. I love nothing with thee. Marlorate. I esteem thee in stead of, and above all treasures. Molterus.  besides thee?] He had communion with Christ, the glorious Angels, Abraham, Isaac and Jacob. See Heb. 12. 23, 24. The substantials of blessedness lie in God, these are but accidentals.  
He had beautiful and wise children on earth.  
Vers. 26. My flesh and my heart faileth.] Flesh, that is, the outward man, and my heart, that is, the inward man, the courage.  
But God is the strength of my heart.] His at last gasp.  
And my portion for ever.] That is, the lot wherewith he was content. 
Psal. 16. 5.   
Vers. 28. But it is good for me to draw near to God.] Best, see vers. 25. 1 In 
Cujus sanguine sum redemptus. Hieron.  respect of the act of prayer to have communion with God. 2. In respect of the issue of it, all graces are exercised and increased, sins mortified, mercy's sanctified and sweetened.   

PSAL. LXXIV.  
Verse 9 WE see not our signs.] That is, the Ordinances. 
Queruntur fideles ablata sibi esse signa gratiae: quòd Deus faciem suam quodammodo absconderit. Calvinu●. The testimony of God's presence and favour, extraordinary or ordinary. A●nsw.   
Vers. 11. Pluck it out of thy bosom.] This denoteth a performance of the work 
Manum in sinum condere otiari est, Prov. 29. 24. & 26. 15. Contrà manum è sinu producere est seriò & accuratè aliquid agere. Fessel. Advers. Sac. l. 4. c. 9  without slackness. See Prov. 26. 15. Ainsw.  
Vers. 13. Thou brakest the heads of the Dragons in the waters.] That is, the Egyptians, the Noblemen of Egypt, who pursuing the Israelites were drowned in the red sea, Exod. 14. 28. For great persons are likened to Dragons or Whale-fish, as Ezek 29. 3. Ainsw.  
Regem & principes AEgyptios, as Grotius.  
Vers. 14. Thou brakest the heads of Leviathan, or Whale, in pieces.] That is, Pharaoh King of Egypt.  
And gavest him to be meat to the people inhabiting the wilderness.] For their faith, not bellies. While they were in the wilderness they remembered God's mercy to them at the red sea.  
Vers. 19 O deliver not the soul of thy turtle Dove into the multitude of the wicked.] The Church is so called, for as the Turtle Dove hath but one mate, so the 
See Ainsw.  Church must have God only for her love, and is exposed to prey.   

PSAL. LXXV.  
Verse 3. THe earth and all the inhabitants thereof are dissolved.] Solomon almost ruined 
Prioris temporis statum respicit.  all.  
I bear up the pillars of it.] Not by any industry of men. Omnis potestas a summa potestate. Aug.  
Vers. 6. For promotion cometh neither from the East, nor from the West, nor from the 
Neque à desertis montibus, saith the Vulgar, from the desert mountains, which lying on both sides of Canaan, include both North and South, as the Chaldee Paraphrase expounds it.  South.] The desert, that is, the South or North, for deserts were in both ends of the Land of Canaan.  
Vers. 8. For in the hand of the Lord there is a Cup.] There is a twofold Cup, 
Quo divinarum afflictionum modus diversus innuitur. Eadem metaphora Esa. 51. 17, 22. occurrit. Glass. Rhet Sac. Tract. 1. Vinum quia iram accendit, vindictam significat, Esaia 11. 12. Jer. 25. 16. Apoc. 14. 1● & 16. 19 & 18. 3. & 19 15. Grotius.  1. Of blessing, salvation. 2. Of cursing, wrath, death, as here, and Psal. 11. 6. See Hab. 2. 16. Ezek. 23 31, 32. Jer. 25. 28.  
And the wine is red.] Wine is wrath, Job 21. 20. Red, noting fiery indignation: Full of mixture.] Of all manner of judgements, as Rev. 14. 10. It is said to be without mixture, of mercy.  
And he poureth out of the same.] viz. Unto his own people, Jer. 25. 17, 18. keeps it not in the Cup.  
But the dregs thereof all the wicked of the earth shall wring them out.] Shall wring out the dregs, how bitter soever they be.  Significat his figuris Propheta, non posse impios effugere quin sugendo ad ultimam usque guttam, calicem ●bibant à Deo propinatum. Calvinus.  

PSAL. LXXVI.  
Verse 4. THe mountains of prey.] Either those places where conquering Armies divided 
Quo nomine violenta & praedatoria regna designat, sicut abinitio scimus, quo quisque plus valebat latrocinando, fines suos magis ampliasse. Calvinus. The Kingdoms of this world, which make prey and spoil one of another, like wild beasts, Dan. 7. 4, 5, 6, 7. Ainsw.  the spoil after a victory obtained: or where robbers preyed upon passengers.  
Vers. 10. Surely the wrath of man shall praise thee.] Which is not so meant, as 
B. Smith. Quamvis initio hostium furor omnia perturbans, quasi tenebras obducat, tandem cessurus in laudem Dei quia eventu palam fiet, quicquid moliantur, nihil tamen posse contra Deum. Calvinus.  if the wicked in their rage should praise God, but that their rage should yield great store of matter for God to raise his praise and glory thereby, to make his power, providence and wisdom, to be known to men.  
Vers. 12. He shall cut off the spirit of Princes.] The word is, he slippeth off as 
Vindemiat, vindemiabit. Calvinus.  one should slip a cluster of Grapes from a Vine; so soon and easily is it done.   

PSAL. LXXVII.  
Verse 10. THe years of the right hand of the most high.] The years and times of my life, wherein I had experience of God's mercy and love, for so is this phrase interpreted, Psal. 17. 7. & 80. 17.  
Vers. 19 Thy way is in the sea, and thy path in the great waters.] As he led the 
Quod in Israelitas proprie competit, ad Deum transfert, cujus auspiciis & ductu per aridum maris Rubri sinum transierunt illi. Calvinus.  people at the red sea.   

PSAL. LXXVIII.  
Verse 2. I Will open my mouth in a parable.] Parables are sententious speeches, speeches 
Vide Jun. l. 1. Paral. 26. Matth. 13. 35. Nomen M●shal graves & insignes sententias Hebraeis significat, quales sunt paraemlae, vel proverbia, & apophthegmata. Quia igitur materia ipsa, si gravis & ponderosa est, expergefacit hominum sensus, mera a●ophthegmata proferre sibi in animo es●e testatur author Psalmi. Calvinus. That is, in, or with parables, as the holy Ghost expoundeth it, Math. 13. 34, 35. A parable or proverb is in Hebrew Mashal, which denoteth rule, superiority or excellency, because such speeches prevail much in the minds of men, and are in esteem. In old English or Saxon, it was called A big spell. Ainsw. on Psal. 49. 5.  filled with weight of wisdom. To open the mouth in a parable is to have an active intention of the Spirit, preparing and fitting the mouth to open.  
Vers. 8. A stubborn and rebellious generation.] A metaphor taken from beasts 
Contumaciam denotat & proterviam.  that will not be guided by their rider.  
Vers. 25. Man did eat Angel's food.] Bread of the Mighties, that is, of the 
Panem robustissimum, ut Junius●ectè ●ectè transtulerunt, ad significandam naturae Angelicae praestantiam & excellentiam▪ Rainold de lib. Apoc. See Dr Willet on Exod. 16. quaest. 23. Verum quidem est, magnificè ideo celebrari miraculum, quo magis detestabilis reddatur populi impietas: quia longè praestantiùs fuit Man è coelo pluere, quam si satia●i fuissent vel herbis vel fructibus, vel alio terrae proventu. Calvinus.  Angels (as the Chaldee and Greek explaineth it) which are mighty in strength, Psal. 103. 20. and Manna is called their bread, either because by their Ministry God sent it, so Austin; or because it came from heaven, the habitation of Angels, as the Chaldee paraphraseth; or because it was excellent, so as the Angels (if they needed any food) might eat it. See 1 Cor. 13. 1.  
Vers. 27. As dust, as the sand of the sea.] Three things in the Scripture are used proverbially to declare a great multitude, The dust of the earth, the sand of the sea, and the stars of heaven, Gen. 13. 16. Numb. 13. 10. Gen. 22. 17. Deut. 1. 10. Gen. 32. 13. Jer. 15. 8. Hab. 1. 9 Isa. 10. 22. & 48. 19 Host 1. 10.  
Vers. 32. And believed not for his wondrous works.] They did believe the History of his works, viz. that such things as are there recorded, were done, but they did not believe the prophecy or promise which was virtually in those works, viz. that God would do more wonders for them, till he had finished and accomplished their deliverance.  
Vers. 36. And they lied unto him with their tongues.] Saying to Moses, whatsoever 
Quia oris confessio affectu carens, voluntaria non erat. Calvinus.  the Lord shall say to us, that will we do. Jerome. One cannot speak too highly of God, but because they believed him not to be their Rock and Redeemer.  
Vers. 38. And did not stir up all his wrath.] Which was in him, or which their sin deserved.  
Vers. 39 For he remembered that they were but flesh.] That is, weak, or in opposition 
Locutiones quas usurpat, fragilitatem notant, quia miserabilis est hominum conditio. Calvinus.  to Spirit. See Psal. 56. 5.  
Vers. 41. And limited the holy one of Israel.] There is a threefold limiting God, 1. To means. 2. To time, so they limited him. 3. To manner. 
Manum Dei pro virtute per Metonymiam accipisatis notum est. Fuit autem in prima illa liberatione populi, novo & insolito modo extenta Dei manus, quo magis detestabilis fuit populi impietas, in quam nunc invehitur Propheta, pro nihilo ducere, vel statim sepelire quod nulla ve●ustate obsolescere debuerat. Calvinus.   
Vers. 42. They remembered not his hand.] That is, they walked not answerably to so great a deliverance.  
Vers. 49. By sending evil angels among them.] That is, say some, good Angels 
Or Angels of evils. The Chald. Paraph. translate●b, Sent by the hand of them that do evil.  so called, because of the effects, they may be instruments of temporal evils: but the Hebrew Rang is scarce so used in Scripture, and as Tarnovius saith, the good Angels are never so called. Rather evil in themselves, the devil and evil spirits.  
Others incline to the Rabbins and others, who by evil angels understand the evils or plagues themselves sent upon Egypt, and the rather because that expression 
Vide Rivetum in Exod. 11. & Calvin. in loc. Dr. Casaub. The orig. cause of Temp. evils.  is familiar with the Hebrews of old, Psal. 89. 49. The Chaldee Paraphrast, And shall not see the Angel of death, Hab. 3. 5. The Chaldee, From before him was sent the Angel of death.  
Ainsw. and Grotius say, hereby may be meant Moses and Aaron, whom the Lord sent to denounce these plagues before they came, and by their hand brought them on Egypt, Exod. 7. 1, 2, 19 & 18. 1, 2, 5. 16, 21. & ● 14, 15. Rather the ten several plagues, saith Dr Clerk.  
Vers. 57 They were turned aside like a deceitful bow.] When a man shoots with a deceitful bow, though he level his arrow directly toward the mark, and think with himself to hit it, yet the arrow goes a clean contrary way.   

PSAL. LXXIX.  
Verse 12. ANd render our neighbours sevenfold into their bosoms.] That is, fully and abundantly. 
See Gen. 4. 2●, 23. Psal. 12. 6. Prov. 6. 21. Matth. 18. 22.  The third and seventh number is used by sacred and profane Writers, for any great multitude, Levit. 4. 6, 7. & 26. 18, 21, 24, 28. Amos 1. 3, 6. Psal. 13. 7. Job 5. 19 Prov. 9 1. & 24. 16. So the Latins say,  

Ter faelix, ter beatus.  
Falices ter & amplius.  
Terque quaterque beati.   
Into their bosoms.] That is, largely and that it may affect and cleave unto them, Isa. 65. 7. A speech familiar with the Hebrews, Jer. 32. 18. Luke 6. 38.   

PSAL. LXXX.  
Verse 4. HOw long wilt thou be angry against the prayer of thy people?] Every word hath 
Fumabis, Calvinus. See smoke for anger, Psal. 74. 1. Videtur tacita esse allusio inter sumum irae Dei, & suffitum qui Sacrificiis adhibebatur sub lege. Calvinus.  its Emphasis: How long? a great while: Wilt thou be angry, The word signifies to breath out anger and fury. Ainsworth renders it smoke. With the prayer (it self) of thy people.  
Vers. 17. Let thy hand be upon the man of thy right hand.] Christ is called the 
Super populum, quem dextera, id est, Christus tuus salvavit. Hieron. Whom thou lovest, honour'st, and powerfully helpest. See Gen. 35. 18. Ainsw.  man of God's right hand, which implies three things, Gods love to him, Christ's honour and defence.   

PSAL. LXXXI.  
Verse 3. BLow the trumpet in the new Moon.] The Lord would have them to keep these 
Illi canebant tuba in Pascha, Pentecoste, & Seenopegia, Hieron. Sub novilunio per Synecdochen alias quoque ferias designat. Quanquam autem quotidie offerebantur Sacrificia, dies tamen Sacrificii per excellentiam nominat, quibus se ex Legis praescripto fistebant fideles ad tabernaculum. Calvinus.  new Moons holy to him, to teach them, that it was he who ruled and governed the world, and all the changes and vicissitudes of it, for as the Moon is predominant over all the inferior creatures, so doth God's providence rule all things here below.  
Vers. 10. Open thy mouth wide and I will fill it.] As little birds open their mouths 
Monet ne modicè aut parce sed multa ac magna à Deo pe●amus.  and the old fills them.  
Open thy mouth wide.] That is, earnestly, confidently call upon me. Our Saviour openeth this sentence, John 15. 17.  
And I will fill it.] That is, I will satisfy thy desire to the full.  
Vers. 16. Fed them also with the finest of wheat: and with honey out of the Rock 
Chrysost Quum appareat ex sacra historia, mel in cavis rupibus passim fuisse repertum quamdiu florebat Dei benedictio, simplex sensus est, tenorem gratiae Dei continuum & aequabilem futurum fuisse, nisi malitia & sceleribus populi abruptus esset. Calvinus.  should have satisfied thee.] God never caused honey to come out of the Rock, but their appetite made it seem honey to them.   

PSAL. LXXXII.  
Verse 2. SElah.] Wheresoever thou readest this word think there is in the same verse some special and notable thing to be marked. As in this verse it signifies as much in English, 
B. Hooper on the Command.  as though David had said, Oh how great offence is it before God to pervert at one man's request, Justice!  
Vers. 6. Ye are gods.] In office, not in nature, not participatione Divinae essentiae, 
See Exod. 7. 4. & 22. 8. Vide Junium lib. 1. Paral. 77. Joh. 10. 34.  but similitudine divinae potentiae.   

PSAL. LXXXIII.  
Verse 3. ANd consulted against thy hidden ones.] Things that we would keep safe we bring not ordinarily to common view.  
Either those that the Lord undertook to protect, or that were to him as his hidden 
Ne hostium insidiis & captionibus putemus nos esse expositos, opportunè suggerit nobis Propheta plenum consolationis & spei Epitheton, vocans nos Dei absconditos. Calvinus.  treasure.   

PSAL. LXXXIV.  
Verse 4. BLessed are they that dwell in thy house.] Or, Congregation, which attend continually 
Let not sin or vain thoughts dwell in you. Shows the strength that comes in by serving God, Exo. 23. 14, 17. Si cui magis placeat turma, sensus erit, non paucos modò venturos, sed per multas catervas. Calvinus.  upon holy services.  
Vers. 7. They go from strength to strength.] From company to company, or troop to troop, in allusion to the custom of the Jews, all the Males went up thrice a year to Jerusalem, and they went with their flocks and in troops, those that were forward would overtake this, and that troop.  
Vers. 11. For the Lord God is a Sun and Shield: the Lord will give grace and glory: 
See Rev. 21. 7.  no good thing will he withhold from them that walk uprightly.]  
This contains an abridgement of the Covenant of Grace, it is the largest promise 
The creature stands in need of two things, Provision and Protection: For the first, the Lord is a Sun as full of goodness, as that is of light: For the second, a Shield, Psal. 18. 2. Zech. 9 12.  we find in the whole book of God.  
The good things are expressed:  

1. Metaphorically, Among all inanimate creatures the Sun is the most excellent; Among all artificial creatures, a Shield is chiefest, and was of greatest use in those days. The Sun notes all manner of excellency and prosperity, Isa. 60. 20. Prov. 30. 26. A Shield notes all manner of protection whatsoever, Psal. 3. 4. God will not only provide good things and protect, but is these to you.  
2. Literally, 1. All spiritual good things under the name of grace. 2. All Eternal under the name of glory. 3. Temporal, no good thing will he withhold, Them that walk uprightly. God pitcheth on this grace of sincerity chiefly, as a badge of our being in the Covenant. 

1. Because a sincere heart is the Lords for ever, Prov. 16. 17.  
2. It is the touchstone of all other graces, and holds them all together, Ephes. 6. 14. This is, 1, In faith, 1 Tim. 4. 5. 2. In love, 2 Cor. 8. 8. 3. Obedience, Josh. 24. 14. Sincerity is not required from them as the cause, but in them as the subject of it, here is a promise to uprightness, and Ezek. 36. 25, 26. of uprightness.      

PSAL. LXXXV.  
Verse 8. I Will hear what the Lord God will speak: for he will speak peace unto his people, and to his Saints.] As if he had said, Certainly it will not be long before God giveth to every soul that truly feareth him, a comfortable assurance of his favour, though he do delay it for a time, surely he will do it ere long.  
God speaks peace, when he sends or gives peace, that is, all good things, and 
Pax non dicitur, nisi quando bellum non est. Hieron.  when he by secret echo returns a word of assurance to the Petitioners heart, that he will give peace.  
Vers. 10. Mercy and truth are met together: Righteousness and peace have kissed each other.] He speaks as if there were a conflict between these Attributes, in relation to us there may seem to be so, righteousness calleth for vengeance, mercy moveth to pity, but now Christ hath satisfied justice, and accomplished truth, and so they sweetly meet in the Covenant of Grace.   

PSAL. LXXXVI.  
Verse 16 GIve thy strength unto thy servant.] That is, put forth almighty power for my succour, some expound it of strength in the inward man. See Psal. 43. 2.   

PSAL. LXXXVII.  
Verse 3. GLorious things are spoken of thee (rather in thee) O City of God.] That is, Jerusalem, 
Hierosolyma sic dicitur tribus de causis. 1. Quoniam in ea Deus habitabat. Name in urbe Templum & in Temple area, sedes Dei in terra, aut 2. Valet proverbiali sermone civitas ampla, ut cedri Dei. Aut dicta eo modo, quia Divinitas purè ibi colebatur. Drusius in Observat. Sac. lib. 6. cap. 15.  so called also Psal. 46 5. & 48. 2. a figure of the Church and Babylon.  
Vers. 4. I will make mention of Rahab.] Rahab signifieth pride and insolency, that is, Egypt, so called for its pride, Psal. 89. 10. Babylon held the people of God in captivity, and sorely oppressed them.  
Vers. 7. As well the Singers as the players on Instruments.] He speaks of the manner 
Proverbiale hoc, significans maximos minimóique in hac re esse similes. Grotius.  of praising of God under the Law with singing and musical Instruments, 1 Chron. 9 33. & 25. 1, 2.  
All my springs are in thee.] That is, all my springs of truth that are revealed to 
●ontes scientiarum & bonorum.  me, all the springs of comfort that I have communicated to my soul, all the springs of grace that I have to quicken me, they are all in thee, in the joint society and communion with God's people.   

PSAL. LXXXVIII.  
OF Heman.] One of the holiest and wisest men then living, 1 King. 4. 31. under the heaviest trouble almost that can befall a Saint.  
Vers. 5. Free among the dead like the slain that lie in the grave, whom thou remember'st no more: and they are cut off from thy hand.] My eternal state is cast, there is no hope of mercy for me.  
Free among the dead.] The word signifieth to set a servant free, my name is entered 
Quòd inutilis esset ad omnia vitae muncra●- & quasi à mundo alienatus. ●alvinus.  among the dead.  
Vers. 15. When I suffer thy terrors, I am distracted.] The word doth not properly signify the distraction of one that is mad, but of one that is in doubt, and yet that distraction doth often lead to a degree of this.  
Brought to such endless doubts, that I know not what to say or do.   

PSAL. LXXXIX.  
Verse 4. BUild up thy Throne to all Generations.] Make it flourish and establish it, that it 
●psam Ecclesi am, i● q●● ceu Rex sed●bis in aeternum. H●er, Sec Psal. 0. 18  shall never be moved.  
Vers. 7. God is greatly to be feared.] The word signifies a dreadful fear, a fear of destruction.  
Vers. 14. Mercy and Truth shall go before my face.] Mercy and truth, or faithfulness, or words to that purpose, are six times coupled in this Psalm, vers. 1, 2. vers. 24, 28, 33.  
Go before thy face.] As pressed and ready at hand to do the creatures good.  
Vers. 15. Blessed is the people that know the joyful sound.] Which have a sweet 
Which gathered men unto the Tabernacle. Numb 10. 6. because it called them to the Ordinances of God.  taste of thy grace, an allusion to the silver Trumpets which sounded at their feasts, Congregations, when liberty was to be given to those that were in bondage.  
The sounding of the Trumpets among the Jews, was  

1. At the removing of the Camp.  
2. At the calling of the Assembly.  
3. At the year of Jubilee, when deliverance was proclaimed.   
Vers. 19 I have laid help upon one that is mighty.] It is literally expounded of 
1 Sam 18. 13, 14, 30.  David, but of him as a type of Christ.  
Laid help.] It is understood two ways: 1. Put all assistance in his power. 2. Have committed all assistance by way of office to his charge, not only to deliver us from the guilt of sin, but the weaknesses which it hath brought upon us.  
Vers. 22. The enemy shall not exact upon him.] The word translated exact, signifies 
O● not seize▪ as a creditor doth on the debtor.  to seduce, cheat and deceive, and so is rendered Jer. 29. 8.  
Nor the son of wickedness. The Hebrews tell us, it is properly the naughtiness of some evil natured children, which by't the nipple that giveth them milk, who ●uck and bite both at once.  
Vers. 37. And his Throne as the Sun before me.] That is, perpetual 
Ut Sol ae●ernus ita solium, Sol enim perpetuò du●at nam sequitur vers. 38. ut Luna stabile erit coram me. Idem aliis verbis. Aut potius ●icut splendet Sol, ita solium ejus illustre ac perspiowm erit. Utravis ha●um melior expositio prior, tamen ad postremum sensum Chaldaeus interpres explanat. Et solium ejus splendet tanquam Sol coram me. Drus. Qu●st. Ebraic. l. 3. c. 11.  and glorious (as the Chaldee explaineth it, Shall shine as the Sun.) See Psal. 72. 5.   

PSAL. XC.  
AUstin doubts whether Moses made this Psalm, but Jerom saith, It was Moses that wrote the Pentateuch, because called the man of God. So Deus. 33. 1.  
Aben Ezra saith, In my opinion Moses our Lord or Master (as they use to style him) composed this Psalm. Euthymius saith, it belongs to the baptised taken out 
Lorinn●▪ in 1 Pet. 1. 3.  of the water, which is the Etymology of Moses his name, Quia per baptism●●● effi●iuntur homines D●●. Euthymius Prologue. in Psal.  
Some refer it to be made in Exod. 32. on that occasion. Ainsworth refers it to that History, Numb. 14. See Hackw. Apol. p. 148.  
This Psalm is a Tract of the shortness of life. Moses in forty years saw six hundred thousand men swept off the stage of this world, besides women and children, therefore he knew this well▪  
Vers. 1. Lord, thou hast been our dwelling place in all generations.] 1. Because 
Or refuge in all our travels in this terrible wilderness▪ Exod. 33. 14. Deut. 8. 15. & 33. 27.  he constantly resides with his people. 2. He constantly retires thither to ●inde rest. 3. One retreats to his house for safety when danger comes, that is his Castle; This word is refuge, God is the refuge of his people, Deut. 32. 27. there the same word is used.  
Vers. 4. For a thousand years in thy ●ight ar● but as yesterday.] That is, a thousand years with man in respect of the Eternity of God, are but as a day.  
Vers. 10. The days of our years are threescore years and t●●.] Seventy years is man's age, 1 Kings 1. 1. 1 Chron. 19 20. Eighty years, so long Plato lived. Sen. Epist. 51. 2 Sam. 19 32, 35.  
And if by reason of strength, they be fourscore years, y●t is their strength, labour 
See Hackw. Apol. p. 148. Senectus ipsa morbus.  and sorrow.] In the Original it is Rohebam superbia, the strength of creatures is called pride, because it often inclineth unto pride.  
And we fly away.] That is, our souls.  
Vers. 11. Who knoweth the power of thine anger? even according to thy fear, so is 
A short life, a sure death, and a severe judgement is enough to make any tremble. Sensus est: quis plenè novit omnia severitatis tuae exempla? & si quis nosse●, quomodo praetimore & anxietate auderet ea recensere, & verbis exequi? Gro ius.  thy wrath.] q. d. The wrath of God surpasseth knowledge, who seriously considers what it is to offend God, those poor souls that are under the terror of the Lord consider it.  
Fear what you can, there is something in the wrath of God answerable to it, and beyond it, according to the dreadfulness of thy displeasure, so is thy wrath. We over-fear the wrath of men, but cannot have too dreadful apprehensions of the wrath of God.  
Vers. 12. So teach us to number our days, that we may apply our hearts unto wisdom.] To be so persuaded of, and to think of the uncertainty of our lives, as we may seriously study and endeavour to please th●●, and provide for the salvation of our own souls.  
Vers. 14. O satisfy us early.] Or in the morning, that is, after the dark night of afflictions. See Psal. 15. 4. & 30. 6.  
Vers. 17. And let the beauty of the Lord our God be upon us.] Either that which he puts upon us, and works in us, or which shines upon us in his favour; the face is the seat of beauty, love shining in his face, is the beauty of God upon us.  
And establish thou the work of our hands upon us.] He meaneth, Strengthen and 
Isa. 26. 12. John 15. 5.  enable us to do the works thou commandest us to do.  
Yea, the work of our hands establish thou it.] There is an emphasis in the words, he repeats them again, to express the greatness of his desire.   

PSAL. XCI.  
THis Psalm seemeth to have been made, when the destroying Angel in the days of King David having slain seventy thousand, did at the Lords command cease, 2 Sam. 20. 16.  
Vers. 1. He that dwelleth in the secret place of the most High.] Dwelling notes intimate communion, I will come unto him, and dwell with him.  
Shall abide under the shadow of the Almighty.] It is a Metaphor from a Bird, when a Kite stoops at her young ones, she keeps them under her Wing.  
Vers. 2. He is my refuge.] That is, I have good cause so to say.  
Vers. 3. From the snare of the Fowler.] Or, Hunter, the Devil who hunts for souls; 
An evil spirit employed in the pestilence. 2 Sam. 24. 16, 17.  the pestilence is here compared to a net, because it came suddenly upon the people, as the snare upon the Bird.  
And from the noisome pestilence.] Or, From the pestilence of griefs, so the Hebrew, because it is most grievous to those that are visited with it. Some distinguish the snare from the pestilence, as a hidden evil from a manifest one, as if the Prophet had said, whether the Devil privily lay snares for us, or openly oppose us, God will be ready to help us, quod mihi nou displicet, saith Calvin.  
Vers. 4. His truth.] Or faithfulness in performing 
* Dabium non est quin ad Dei promissiones respiciat Propheta, sine quibus nemo in Dei sinum conjicere se auderer. Calvinus.  promises.  
Vers. 6. Nor the pestilence that walketh in darkness.] The pestilence worketh strongly and forcibly to death in the dark, it spreadeth secretly and closely, as they go unseen: Some say it is more violent in the night, because the air is thick.  
Nor for the destruction that wasteth at Noonday.] The word signifies a cutting or 
Pestilentia meridiana dicitur quia in primis graffatur in calore Solis intenso, nam & ●er eo attenuatur, ut magis s● venenum diffundat; & corpora humana magis laxantur, ut faciliùs venenum hauriant. Vossius de Orig. & Progres. Idololat.  sore biting, such as makes a common slaughter.  
Some say men are most apt at Noonday to receive poison, because then the pores of the body are opened.  
Vers. 11. For he shall give his Angels charge over thee to keep thee in all thy 
Unumquemque fidelium alloquitur Propheta, sicut etiam Ps. 34 v. 8. Calvinus. The good Augels are called his, not only by Croation, but by immediate Ministry, they stand before his face, and by grace of perseverance, they fell not from their estate, as the wicked Angels did, and are now confirmed by Christ, that they cannot fall, Col. 1. 17.  ways.] The promise was made primarily to Christ, but is true of his members. The holy Angels shall be as careful for the safety of God's children in common calamities of famine, pestilence, as the Nurse is over her tender child to hold it in her hands, and bear it up in her arms, lest it should fall and hurt itself, always provided, that the child of God keep himself in his ways, that is, in obedience to God's Commandments, in the duties of his lawful calling. See Psalm 34. 8. & Heb. 1. 14.  
Calvin urgeth this place against that opinion, That every one hath his peculiar Angel, and saith, The heavenly host are solicitous for the safety of every Saint, and that it is behooveful for the godly to hold this firm, that as they are to conflict with many enemies, so they are guarded with many keepers.  
Vers. 13. Thou shalt tread upon the Lion and Adder: The young Lion and the Dragon 
Hoc est, Loco per▪ culi tuto ac illaesus pervades. Sumptum ab iis qui per deserta ac solitudines iter faciunt, in quibus venenatae & immanes bestiae, quales hic memorantur. Drus. Prov. Class. 2. l. 2. Significat mortiferos casus quibus obnoxii sumus in mundo. Calvinus.  shalt thou trample under feet.] Despise the most deadly dangers, it notes Subjectionem & contemptum; that is, thou shalt go safely and happily through the most dangerous works of thy calling, and prevail against thy most violent and mighty foes. This promise is so chiefly made to Christ our Head, as that we have each his part in it by participation from our Head.   

PSAL. XCII.  
The Title.  
A Psalm, or Song for the Sabbath-day.] Calvin saith, he doubts not but they 
Est Rabbinorum sententia teste Kimchio in Praefat. Psalmorum, Psalmi hujus autorem fuisse primum hominem Adamum, qui cum creatus esset in parasceve Sabbathi, postridie mane hunc Psalmum dixerit. De Dieu in v. 1.  were wont to sing this Psalm on the Sabbath-day, as the Inscription shows, and it appears from other places, that some other Psalms were properly destinated to this use.  
Vers. 5. Thy thoughts are very deep.] So deep that the line of man's understanding is not able to fathom them. The thoughts of God are his decrees and 
Quod à sensu communi abhorret, reverenter suspicere nos jubet: quia Deus ut obsequium nostrum probet, arcana sua judicia longè supra captum nostrum attollit. Calvinus.  counsels.  
Vers. 7. It is, that they may be destroyed for ever.] That is, a demonstration, God doth this that they may be destroyed for ever.  
Vers. 10. I shall be anointed with fresh oil.] Shall have a fresh pouring out of 
Notatu dignum est, quòd propriè gratiam Dei piis omnibus communem in usum suum accomodat. Calvinus.  the Spirit.  
Vers. 12. The righteous shall flourish like the Palmtree.] There is a double motto of the Palmtree, 1. Perpetuò viret, it is always green. 2. Sub pondere crescit, the more it is loaden, the deeper it is rooted, therefore the branches carried in the hand, worn in garlands, were signs of victory, Revel. 7. 9  
He shall grow like a Cedar in Lebanon.] The Cedar of all trees is most durable, and shoots up highest.  
Vers. 14. They shall bring forth fruit in old age.] When the outward man 
Flourishing is three times mentioned, vers. 12, 13, 14.  is withered, all other things decay with age. Sola Ecclesia perpetuò viget & viret.   

PSAL. XCIII.  
Verse 1. THe Lord reigneth] This upheld Luther amidst his oppositions, Christu● vivit & regnat.  
He is clothed with Majesty.] 1. Full of Majesty, Psal 65. 14. 2. His Majesty 
Hath put it on as an ornament.  is eminent and conspicuous to all the world, therefore he is said to be the King of glory.  
Clothed with strength, wherewith he hath girded himself.] Girding with strength 
Not only gladio, but robore cinctus.  implies two things: 1. The great strength which God hath. 2. His readiness to help his Subjects in danger. See Isa. 8. 9 Luke 12. 35.  
Vers. 3. The floods have lifted up their voice.] Floods, that is, troubles, Ps. 65. 8. 
Summa est, Deum in fluminum strepitu & tempestuosis maris fluctibus virtutem exerere qua nos ad sui reverentiam commovear. Calvinus.  & 18. 5. Isa. 17. 12, 13.  
Have lifted up their voice] Come with great dread.   

PSAL. XCIV.  
Verse 12. BLessed is the man whom thou chastenest, O Lord, and teachest him out of thy Law] 
Doctrina apprimè utilis in ●ot● vitae cursu, qui in continua militia peragendus nobis est Calvinus Foelix est, qui Deo mag istro utitur. Hieron.  The holy Ghost useth six Arguments to prove that a man is blest who is chastened.  

1. Because he is instructed by affliction, as here. See Isa. 48. 17.  
2. The end why God lays afflictions on his people, is to give them rest from the days of adversity, vers. 13. this is more than after adversity, because greater afflictions are coming on them for the future, and God spiritually supports them under trouble.  
3. Until the pit be digged for the wicked, in the same verse, while their hearts are swelling, and they fill up the measure of their sins.  
4. God will support them, vers. 14.  

5. There shall be a glorious restauration.  
Vers. 15. But judgement shall return unto righteousness] There should be a happy conjunction of them, by man's sin they are severed.   
6. All the upright in heart shall follow it, in the same verse, after God, say some, who is the author of this restauration, Isa. 51. 7.   
Vers. 19 In the multitude of my thoughts within me] Confusion of thoughts 
Cogitationes vocat anxias, & perplexas cur●s, quibus fuisset obrutus, nisi Divinitus abhibita fuisset aliqua consolatio. Calvinus.  was within him, whether to stick to God, or to leave him.  
My careful troubled thoughts, perplexed as the branches of a tree (for so the word properly signifieth) therefore the Greek turneth it sorrows, so Psal. 139. 43. Ainsw.  
Thy comforts] Not efficiently but objectively, the consideration of what thou art to me.  
Delight my soul] Revive and keep it from sinking.   

PSAL. XCV.  
Verse 6. OCome, let us worship and bow down: let us kneel before the Lord our maker.] 
Primum verbum accipiunt Hebraei pro prosternere totum corpus in tertam, cum extensione manuum & pedum. Alterum pro inclinare caput, cum aliqua etiam corporis inclinatione, Tertium genua inclinare usque in terram. Zanchius de Religione & ejus partibus. Idem ferè habet Junius in Thes. Theol. De Adorat.  Tribus verbis rem unam designat, ut scilicet filii Abrahae se t●tos Deo addicunt. Calvinus. He expresseth one thing in three words, viz. that the sons of Abraham should give themselves wholly to God.  
Vers. 11. That they should not enter into my rest] Canaan was but a type. See Heb. 3. 11, 12. & 4. 3, 8, 9, 11.   

PSAL. XCVI.  
THis Psalm is a part of that Song wherewith God was celebrated, when the Ark of his Covenant was brought with joy into David's City from Obed. Edom's house, 1 Chron. 16. 23. It containeth a Prophecy of Christ's Kingdom, and of calling the Gentiles from Idols to serve and praise the living God.   

PSAL. XCVII.  
THis Psalm is of Christ and his Reign, as the seventh verse manifesteth. 
Christ, called by Jeremy, Jer. 23 5, 6. Our righteousness.   
Vers. 1. The Lord reigneth.] That is, Christ, the Government of all the creatures is committed to him, as Mediator, and all the Attributes of God are managed by him as Mediator, therefore let the earth rejoice.  
Let the multitude of Isles be glad thereof.] That is, the converted Gentiles which 
See Isa. 60. 9  live in the Isles. Compare Isa. 42. 4. with Mat. 12. 21.  
Vers. 2. Clouds and darkness are round about him.] As when Christ was conceived by the holy Ghost, the power of the most High overshadowed the Virgin. Jerom thinks he means the Cloud which covered Christ in the transfiguration.  
Clouds and darkness about God or Christ express,  

1. The terribleness of his administrations, Psal. 18. 11. Nahum 1. 3. Zeph. 1. 15. 
Proponitur in hunc finem formidabilis c●us Majestas, ut fastum & pravam carnis confidentiam sub se prosternat ac conter●t. Calvinus.  because whirlwinds, hail and storm, which strike terror, usually come out of the clouds.  
2. His Occulta judicia. therefore when he came down on Mount Sinai, he was covered with a Cloud, not only to signify his Majesty, but the mysticalnesse of those administrations they were to be under, a Cloud covered the Temple for the same reason.   
Righteousness and judgement are the habitation of his Throne] That is, his righteous 
Habitatio locus paratus, Heb.  judgement, or his judgement according to righteousness  
Habitation] Establishment or base. See Psal. 89. 15.  
Vers. 7. Worship him all ye gods] That is, all that excel in power, eminency, authority, 
The Greek saith, All ye his Angels. See Psal. 8. 6. Unto this the Apostle seemeth to have reference, Heb. 1. 6. Ainsw. Grotius.  whether Magistrates here, or Angels above, Heb. 1. 6.  
Quicquid habetur pro Deo, cedat & se submittat, ut emineat Deus unus. Calvinus.  
Vers. 10, Ye that love the Lord hate evil.] Hatred of evil ariseth from love to God.  

1. Because to will and nill the same thing is true friendship, Prov. 8. 13.  
2. Sin is the greatest enemy to God, 2 Sam. 12. 9 Rom. 8. 7.  
3. It will endanger his love to them, Isa. 59▪ 2.  
4. It is as natural to grace to hate evil, as to love God, as love was made for God, so hatred for evil.   
Hatred of sin is inferred from the love of God's Law, Psal. 119. 113. here from love to him.  
Our hatred of sin must be,  

1. Universal, Psal. 119. 104.  
2. Implacable, Rom. 7. 24.   
It is discovered,  

1. By a constant jealousy and watchfulness.  
2. By a serious resisting the temptation.  
3. By a bitter grief after.   
He preserveth the souls of his Saints] 'Tis true of their lives, much more of their souls, it is interpreted both ways.  
Vers. 11. Light is sown for the righteous, and gladness for the upright in heart] 
Vide Calvinum.  Light and joy belong unto them: But how? It is sown, that is, it is in hope and expectation, and not always in fruition, as the Husbandman's seed will come and bring increase with it.   

PSAL. XCVIII.  
Verse 1. O Sing unto the Lord a new Song.] That is, praise him, Psal. 40. 3. See 
Videtur hic Psalmus scriptus breviter, ejusdem argumenti esse, cujus majus carmen Exod. ● 5. Grotius. Canticum novum, est Dei filius crucifixus: quod ●unquam auditum fuerit. Nova res novum habet canticum. Hieron.  Psal. 33. 3.   

PSAL. XCIX.  
THis Psalm is a Psalm of praise, stirring up the people of God to that duty by a threefold exhortation. The first in the three first verses. The second in the fourth and fifth, the third in the four last.  
The Prophet lays down the grounds of the duty:  
1. God's universal Sovereignty over all things.  
Vers. 1. The Lord reigneth.] Exerciseth kingly Authority, which is supreme Sovereign and absolute, having no Superior nor partner.  
2. His gracious presence in his Church set out figuratively in that phrase, He sitteth between the Cherubims. The Cherubims were Images of flying men, which shadowed the Mercy-seat, or covering of the Ark with their faces toward one another, and looking downward upon the Ark, and seem to have been types of the holy Angels, both looking into the great Mystery of Christ's Incarnation, and the Redemption of mankind wrought by him, and also standing prepared and addressed to yield their service unto Christ, as ministering spirits for the good of his Church in any employment, and from thence did God give answers to his people by the Ministry of the Highpriest, and there did he vouchsafe some visible sign of his Divine Majesty, so that it was a testimony to God's people of his being graciously present with them in Christ to do all spiritual good for them.  
3. The effects of both these, viz. the trembling of all people, and shaking of the earth. Trembling and shaking are effects of a great measure of fear, overcoming the person in whom it is, and leaving him destitute of all power to resist and oppose, or fly from the thing feared. The meaning seemeth to be, that all men, yea, and all things shall even faint and shrink before the Lord, as utterly unable to stand against him when he comes to fight for his Church, and defeat their projects and practices against it.  
4. God's greatness in his Church, vers. 2. The Lord is great in Zion, and he is high above all people.] By Zion, a part put for the whole, is meant the whole Church, where Christ is acknowledged, and the name of God called upon in him. God is said to be great there, because in the Church, and for the maintenance and guidance of it, he principally declares his greatness.  
High above all people] Not alone in respect of authority or right to govern, but also in respect of strength, power and sufficiency, so that he is able to effect his own will amongst and against them, and they cannot hinder his designs and purpose, or effect any thing contrary to his good pleasure.  
Secondly, The Prophet lays down the duty itself:  
In the third verse is the matter of the Exhortation, with a reason to confirm it also, Let them praise] Or, They shall or aught to praise; it is so an Exhortation to a duty, that it also shows a necessity, and foretells the performance of it.  
Thy great and terrible Name] That is, thyself that art great and fearful.  
For it holy] So it is concisely in the Original, and may be meant of the name of God or himself, all is one; for when the name of God is said to be holy, the meaning is, Himself is, and known so to be. The Name of God signifies his renown and honour, and sometimes those things by which he is made known and called, and sometimes himself so called and made known, as here.  
Vers. 4. The King's strength also loveth Judgement] By it here may be meant wisdom and understanding to moderate justice. Justice is,  

1. Commutative, which stands in the right behaviour of one person to another in all things, as also toward the Governor.  
2. Distributive, which is proper to Superiors and Governors, and standeth in the right ordering of their Inferiors by punishing and rewarding them according to their works.   
Thou dost establish equity] To establish equity is to appoint and ordain by his powerful authority, the doing of that which is right and equal, to ratify it as a 
Hast established] Or, Dost establish. It notes a constant act, hast done, and wilt continue to do it.  Law, which cannot be altered or disannulled.  
Thou executest judgement and righteousness in Jacob] Thou givest to every man 
Equity, the word signifies rightnesses, or straightnesses. All the directions of God's word, which hold forth a good conversation of life, because it is a performing of that which Gods understanding hath judged and accounted fit and convenient to be done.  according to his works, Psal. 99 14. In Jacob, in the Church.  
Vers. 5. Exalt ye the Lord our God, and worship at his footstool: For he is holy.] Ut sit excelsus in cordibus vestris. Hieron.  
To exalt is to lift on high, not in place but worth, so termed figuratively, because it makes him eminent, the meaning is, take notice of, confess, acknowledge, make known and set forth God's excellency.  
To worship is to bow down the head or whole body in testimony of doing honour.  
The Footstool of God is his Ark, Temple or Tabernacle. A footstool is the 
A●, or toward the footstool. The Tabernacle is called his Footstool, because of the abasement of the people of God in his service. Id est, Vertite vos versus Arcam, ut mos est Israelitis, Ps●●8 ●●8. 2. ● Reg. 8. 44. Dan. 6. 10. Et hoc ipso Psalmo Arca verò dicitur scabellum pedum Dei, 1 Paral. 28. 2. Infrà Ps 132. 7. comparatione coeli scilicet, cujus respectu & terra, maximè verò Judaea, scabellum pedum Dei dicitur, Isa 66. 1. Matth. 5. 35. Thren. 2 1. Grotius. Vide Calvinum.  lower part of a Throne prepared for him to rest his feet upon that sits on the Throne.  
This Hebrew word here translated Footstool is six times used in the Old Testament, and hath always the word feet added to it, as 1 Chron. 28. 2. Psal. 132. 7. & 110. 1. Isa. 66. 1. Lam. 2. 1. and here.  
The LXX who translated the Hebrew into Greek, do herein follow the Hebrew, so do the Penmen of the New Testament, who wrote in Greek, and that in eight several places, as Matth. 5. 35. & 22. 44. Mark 12. 36. Luke 20. 43. Acts 2. 35. & 7. 49. Heb. 1. 13. & 10. 13. Once the word Footstool is singly used without the addition of the other phrase of feet, Jam. 2. 3. Doctor G●uge on Heb. 1. 14. Sect. 154.  
These signs were fitly called his footstool, there his feet as it were are set, a littlelow expression of his greatness is here, a mean and scant manifestation of his excellencies, but the fullness of his Majesty is seen alone in Heaven.  
For he is holy] God's holiness is thrice repeated in this Psalm. Holiness in God is that Excellency of his Nature, whereby he is separated to himself, regards himself, knows himself, esteems himself, loves himself, doth all for himself.  
Vers. 6. Moses and Aaron among his Priests, and Samuel among them that call upon his name.] The Lord raised up holy Priests and Prophets for his people, Moses and Aaron were Priests, Moses extraordinarily, Aaron ordinarily, Samuel a Prophet called on his Name in behalf of his people to turn away punishment from them. See Jer. 15. 1.  
They called upon the Lord, and he answered them.] God heard them, and at their request did forbear to plague the people.  
Vers. 7. He spoke unto them in the cloudy pillar: they kept his testimonies, and the Ordinance that he gave them.] This is meant not alone of those particular times, when God spoke out of a cloudy pillar to Moses and Aaron, as he did often, but of his giving unto the people the whole Law out of Mount Sinai, which was full of darkness and fire to, Exod. 19 18. and that because he telleth of their keeping the Laws after in the next clause.  
Vers. 8. Thou answeredst them, O Lord our God: thou wast a God that forgavest 
See Psal. 25. 14.  them, though thou tookest vengeance of their inventions.] That is, that didst sometimes forbear to punish them, and forgavest their sins, and sometimes again didst severely punish them for their sins, or that pardoned the penitent amongst them, but did avenge himself upon the impenitent, didst punish their inventions, or works, or deed●.   

PSAL. C.  
THis is a Psalm of praise, that is, a Psalm made for this purpose to be sung to the praise of God in the Assemblies of his Saints.  
Vers. 1. Make a joyful noise unto the Lord.] Shout to him out of great gladness in respect of his goodness, and the benefits he gives us, especially himself, or out of applause of his excellent works. The word is used to signify the blowing of an alarm with Trumpets, Levit. 10. 5. the Prophet may well allude to this custom of blowing with Trumpets over their Sacrifices, as they were wont to do in their new Moons, and this they did to express the greatness of their joy in God.  
All ye Lands.] Heb. All the earth, not alone all the Land of Israel at that time, 
He prophetically intimates the conversion of the Gentiles unto God by the preaching of Christ in the world.  but all the world after Christ's coming.  
Vers. 2. Serve the Lord with gladness.] That is, Do his works, submit to his Laws, acknowledge his Sovereignty over us, and be ruled by him, and that cheerfully.  
Come before his presence with singing] The face of God here signifies his gracious presence in his Tabernacle.  
Come before.] That is, present ones self in that place ', with reference to this presence, and with observation of it. The singing of Psalms with great joy and gladness.  
Vers. 3. Know ye that the Lord he is God, it is he that hath made us, and not we ourselves, we are his people, and the sheep of his pasture.] Here is the reason of the former, he to whom this service is to be performed is indeed God, and therefore worthy to be served, and the benefits he hath done for us require no less. 
It is to be understood rather of the spiritual Creation, than the bodily formation.   
Made us.] Form each of us in the womb.  
Not we our 
* And his we are: ●● the Hebrew in the Margin readeth it. Both senses are good; and the Chaldee keepeth this latter.  selves.] This work is wholly and only Gods.  
We are his people, and the sheep of his pasture] Admits us to be his, and provides us pasture as a shepherd for his sheep.  
Vers. 4. Enter into his Gates with thanksgiving, and into his Courts with praise, be thankful unto him, and bless his Name.] Gates and Courts of the Tabernacle and Temple, he requireth to give thanks, and praise him publicly when they met together at the place appointed by God for that purpose.  
Vers. 5. For the Lord is good, his mercy is everlasting.] Apt to procure welfare to himself eternally and infinitely, and also to all creatures.  
And his truth endureth to all generations] Faithful in keeping Covenant, and making good his promises.   

PSAL. CI.  
THe tenor of this Psalm showeth, that David coming to his Kingdom, 1. Reformeth his Person.  
2. His Court and Family.  
3. His Country.  
In this Psalm David bindeth himself to be thankful unto God for his advancement to the Kingdom of Israel. He binds himself to a thankful acknowledgement of God's goodness, and praising God for this benefit in the first verse.  
2. Rightly to behave himself in the rest of the Psalm.  
Vers. 1. I will sing of mercy and judgement, unto thee, O Lord, will I sing.] 
Cantare clementiam & judicium, tantundem valet ac testari solenni verborum nuncupatione, se forè ●ustum & aequum Regem. Quum dicit, tibi I●h●v● Psallam Dei beneficio se agnosci● ad tam prae●larum & honorifioum m●nus esse destinatum quia superbae temeritaris fuisset ultro se ingerere. Calvinus.  Sing and play on the Instrument, for so the second word signifies, which is translated sing.  
The matter of this Song is Mercy and Judgement, the end of it, To thee, O Lord, that is, to thy praise and honour, to show my gratitude to thee. Mercy is kindness or beneficence, doing good out of favour, bestowing benefits of all sorts; This is one part of David's Song, the great benefits which the Lord had vouchsafed. These he resolveth gladly to set forth and enlarge in his Song. Judgement here signifieth the righteous execution of punishment upon his enemies which hated him, and sought to hinder him of the Kingdom, which God had promised unto him.  
The second part of the Psalm, shows another way of declaring his thankfulness, viz. by behaving himself virtuously in the Kingdom, by a faithful discharge of his duty, both in respect of his personal walking for his own particular conversation, vers. 2, 3. and in his government both of his Family and Court, vers 4, 5, 6, 7. and also of his whole Kingdom, vers. 8.  
Vers. 2. I will behave myself wisely in a perfect way] That is, Would use prudence 
So David is said to do, 1 Sam. 18. 14.  and discretion in considering his actions seriously, and applying his mind with all diligence to know what is fit to be done, and to do it accordingly in the due time and order.  
In a perfect way] Order all and each of his actions obediently, and according to the rule of Gods Law.  
O, when wilt thou come unto me] It may be interpreted three ways of Gods coming 
Vide Calvinum. Est hoc votum David●● de ratione regnandi, quam sibi in animo proposuerat longè optimum, & cujus modum pauci implent reges, etam qui plus Deo debent quam David, id est, Christiani. Grotius.  to him, in fulfilling his promise, and making him King, If he made this Psalm before he was settled in his Kingdom, or of Gods coming to him by gracious help in his Kingdom, or of Gods coming to him by death, the second interpretation seems the best.  
Ainsworth expounds it, When wilt thou come] viz. To assist me in the performance hereof: Or, When thou shalt come.] viz. To call me to an account of my life.  
I will walk within my house with a perfect heart.] Not only when I am abroad, that is, in all his private carriage at home within his private walls.  
Medium domus sua palatio & publicis aedibus opponit: ac si diceret intra privates parietes. Calvinus.  
A perfect heart.] A will resolved in all things to please God. To walk with a perfect heart, is constantly to look to his heart, that it may be, and he may show it to be perfect.  
Vers. 3. I will set no wicked thing before mine eres.] To set a thing before one's eyes, is to consider of it, how he may do it, an evil thing, or thing of Belial, is 
That is, Mischievous wicked word or thing. See Psa. 41. 9  any manner of wicked deed. The word Belial signifies without yoke or profit, and is a name and title of the Devil himself, 2 Cor. 6. 15. Evil things are fitly so called, because the Devil brought sin into the world, and he still moveth men to sin.  
I hate the work of them that turn aside, it shall not cleave to me.] q. d. If my heart 
He would not set himself wittingly and willingly to practise sin. Adversum ab omni scelere se fore pronunciat. Calvinus.  rise not against such sins, if I should not dislike and hate them, ●ome blot would cleave to me, but not now.  
Such as turned away from the worship of the true God, and from his Laws and Statutes.  
Vers. 4. A froward heart shall depart from me.] I will not converse with them familiarly.  
I will not know a wicked person.] That is, love, favour, approve, countenance them, Psal. 1. 6.  
Vers. 5. Who so privily slandereth his Neighbour, him will I cut off.] He would 
H●●●e●● with tongue] That traduceth, or (as the Hebrew phrase is) betongueth. Hereupon a man of tongue is for a pra●●er or calumnia●●●, Psal. 140. 12. A●nsw.  suffer no backbiter, nor endure to come near them, or have them about him, nor let them pass away unchastened that were proud.  
Vers. 6. Mine eyes shall be upon the faithful of the Land, that they may dwell with 
Hoc notatu dignum est, quia licet optimus si● Princeps, nisi tamen respondeant ministri, ejus innocentia vix ad subditos perveniet. Calvin●●.  me.] That is, he will diligently and carefully inquire after such, that he might pick even the choicest of them for his service.  
He saith not another man's eyes, but mine eyes, he would not put all the trust upon others, he would himself make what proof and trial he could.  
Vers. 8. I will early destroy all the wicked of the Land.] Constantly, diligently, 
Hoc ideò dictum, quia manè judicia exercebantur, ut diximus ad Job 38. 13. Grotius.  seasonably and speedily. See Psal. 73. 14.  
That I may cut off all wicked doers from the City of the Lord.] Severely punish with death, if the nature of their faults require it.  
The City of the Lord.] The whole Land, Jerusalem especially.   

PSAL. CII.  
THe Penman of this Psalm is unknown. It was made either in the time of the 
Quisquis ex Prophetis fuerit author Psalmi, certum est, eum dictasse precandi formam pro Templi & urbis reparatione. Quod restringunt quidam ad tempus quo impediebatur à vicinis gentibus Templi aedificatio, mihi non placet: potius existimo ante reditum populi, quum jam instaret promistae redemptionis tempus, compositum fuisse Psalmum. Tunc enim caeperunt Prophetae Isaiae magis erigere piorum animos, juxta illud vaticinium Jesa 40. 1. Consilium autem Prophetae fuit non modo animare populum ad fiduciam, sed curam & solicitudinem injicere pro Ecclesiae salute. Calvinus.  Babylonish Captivity, or Prophetically before it, for the benefit of the Saints in that time.  
Poureth out his complaint, or meditation.] Pouring forth intimates plenty of matter and earnestness in uttering it, but withal a kind of disrespecting of words and order.  
Vers. 1. Hear my prayer, O Lord, and let my cry come unto thee.] It is an earnest ask with loudness of the desire, though not of the voice.  
Come unto thee] Sig. to give heed unto it.  
Vers. 2. Hide not thy face from me in the day when I am in trouble.] He notes a desire of favour in deprecating the contrary.  
Incline thine ear unto me in the day when I call, answer me speedily.] Whensoever I call, make haste. Answer me speedily.] To answer is more than to hear, viz. returning word again to a person concerning the matter whereof he hath spoken, and to incline one's ●ar is to use great and favourable attention, as a man which gives another leave to come so near him, that he may even lay his ear to his mouth and hear his whisper, if he had more secret and important matter to speak of.  
Vers. 3. For my days are consumed like smoke] Without all comfort, vainly, and 
Sunt hyperbolicae locutiones, sed quae tamen verè exprimunt quam graviter pios animos sauciare debet Ecclesiae desolatio. Calvinus. In fumo Plant. sensu minus commodo attamen Psal. 37. 20. eadem phrasis occurrit, ubi omnes ita legunt exceptis LXX, & S. Hieron, qui legunt sicut fumus, at Robert. Steph. & Munst. scribunt per Caph sicut funus. Atque sic legerunt LXX & Hieron. item Chald. Paraphras. quos omnes sequuntur recentiores: & sanè haec lectio longè est commodior. Consumpti sunt dies mei sicut fumus, hoc est quam facilè & velociter evanescit fumus, tam facilè & cito perit vita m●a, atque eò alludere videtur Jacobus Epistola c. 4. v. 14. Capel. Critic. Sac. l. 3. c. 19  to no purpose.  
And my boxes are burnt as an hearth.] That is, all his strength was quite dried up, so that no marrow and moisture remained.  
Vers. 4. My heart is smitten and withered like grass.] This is more emphatical, 
Quae Ebraei exponunt de humour nativo, qui dolore ac maestitia nimium quantum exsiccatur, cum humorem existimant significari vocabulo cordis. Ego veterum sententiam contemnendam non puto, ut illud cor meum percussum est, accipiatur, pro illo, ego percussus sum, & sit sensus, qualis herba sole adusta: sic ego misera aerumna contabui. Sic LXX. interprete hunc locum convertunt, percussus sum ut herba & aruit cor meum. Drus. Observat. Sac. l. 7. c. 10.  say some, than I am smitten.  
Vers. 5. My bones cleave to my skin, or flesh.] So Calvin and Ainsw. 
Quo genere l●c●tionis, extremam maciem denotavit, caro pro cute hic sumitur, contra cutis pro carne Job 18. 13. Drusius.   
Vers. 6. I am like a Pelican of the wilderness.] A bird living in wild and desolate 
Quia aves sunt Judaeis quoque incognitae, simpliciter tenere sufficiat, notari hoc versu funestas aves, quae in latebrosis montibus ac desertis habitant, quarum adeò amaenus & suavis cantus non est, ut horrorem potius incutiat; ac si diceret, se ab hominum consuetudine remo●um similem propè fuisse bestiae sylvestri. Calvinus.  places, Zeph 2. 14. Isa. 34. 11. Hierom writing upon these words, saith, when the Pelican beholdeth her young ones brought almost to death by the sting of a Serpent, she diggeth a hole in her breast with her beak, and from thence fetcheth out blood, which lighting upon, and besprinkling them, doth kill the poison of the Serpent's sting, and restore them to life; but Christ was contented to have his breast, his head, his sides, his hands and feet pierced and opened, that he might besprinkle us with his blood, and so revive us that were dead in sins, by the poisonous sting of the old Serpent, Rev. 12. 9  
Vers. 7. I watch, and I am as a sparrow alone upon the house top.] Was kept 
Ista similitudo luctum inqui●tudinis plenum denotat. Calvinus.  sleepless and unable to take his natural rest, and that by reason of his being comfortless and friendless, and destitute of all means of safeguarding him from danger, as a sparrow alone upon the house top.  
Vers. 8. Mine enemy's reproach me all the day: and they that are mad against me, 
Quidam existimant jutant positum pro conju●ant, sed ●●rare pro conjurare est insolens Hebraeis sermo. Potius hic hoc dicit per me ●uran●, id est, execrantur. Vide Num. 5. 21. Jesa 65. 25. vel jurant per ae●umnam ac miseriam meam. ●rus. Observat. Sac. l. 8. c. 7.  are sworn against me.] His enemies traduced him, and bound themselves with oaths to do him mischief.  
Nish bagnu jurant in me, that is, they wish all evil to befall me, that I may become an execration, so Numb. 5. 27. & Isa. 65. 15. a pattern of misery, so that all men might say when they cursed, the Lord make thee like David.  
Vers. 9 For I have eaten ashes like bread, and mingled my drink with weeping.] That is, when I did eat and drink, I had then little joy in my food, for I wept abundantly in the midst of my meals.  
He did count himself so vile a sinner, that he was not worthy to feed upon any better food, and that dust and ashes were too good for him. In the days of old they were wont in times of sorrow and sadness in a Fast, to sprinkle dust and ashes upon their heads, from whence our Ash-wednesday hath its name, being dies cinerum, a day wherein men humbled themselves before the Lord in dust and ashes; he means he did fast exceeding much.  
Vers. 10. Because of thine indignation and thy wrath, for thou hast lifted me up, and cast me down.] That is, had most vehemently cast him down, as a man which lifts up a thing first, that he may throw it down with more strength and vehemency.  
Vers. 11. And I am withered like grass.] Before he said his heart withered like grass, that is, all his comfort and cheerfulness was dashed, now he saith himself was withered, which is something more than the withering of his heart, it signifies that he was even ready to die and perish through extremity of sorrow.  
Vers. 12. But thou, O Lord, shalt endure for ever, and thy remembrance unto all generations.] God himself is eternal, and he will give cause to those which live in one age as well as another to remember his truth, goodness and great works.  
Vers. 13. Thou shalt arise and have mercy upon Zion: for the time to favour her, yea the set time is come.] God's power is noted in the word Arise, the appointed 
Dan. 9 24, 25. Jer. 29. 10.  time is come, God had limited their Captivity to seventy years, which were ready to be expired.  
Vers. 14. For thy servants take pleasure in her stones, and favour the dust thereof.] That is, were greatly gladded to think of her repairing and re-edifying, and pitied her dust, that is, were moved with great remorse and compassion at the consideration of her ruins.  
Vers. 15. So the Heathen shall fear the Name of the Lord: and all the Kings of the earth thy glory.] That is, become true Christians, and show it, as by performing his whole worship, so by fearing his Name, shall know the glorious mystery of the Gospel, so as shall work them to a holy fear of that glory: Or by the glory of God may be meant Christ here, who is made known in the Gospel, whom Simcon calleth the glory of the people of Israel.  
Vers. 16. When the Lord shall build up Zion, he shall appear in glory.] That is, the Church, he shall then appear in his spiritual glory.  
Vers. 17. He will regard the prayer of the destitute, and not despise their prayer.] Some take the word rendered destitute, to signify the heath or wilderness, so we translate it, Jer. 17. 6. Utterly broken, so others, Jer. 51. 58. The Hebrew word signifies a poor shrub that stands alone in the wilderness, liable to every blast, trodden by the feet of beasts, that is, when they pray he will cast a favourable eye, and grant their requests.  
Vers. 18. This shall be written for the generation to come: and the people which 
His verbis significat memorabile fore hoc Dei opus, cujus laus propaganda sit in multas aetates. Calvinus. Respexit ut misereretur. Hieron.  shall be created, shall praise the Lord] This, that is, the coming of Christ in glory and goodness to the poor destitute soul. Shall be written, that is, set down in a book, recorded and published by the Scriptures of the Apostles and Evangelists, and propagated to all succeeding ages to the world's end.  
Vers. 19 For he hath looked down from the height of his Sanctuary: from heaven did the Lord behold the earth.] His high and holy place, this is taken from Deut. 26. 15. the sons of men which inhabit the earth.  
Vers. 20. To hear the groaning of the prisoner, to lose those that are appointed to death.] Not only such who are imprisoned for well-doing, but all those to whom sin is a prison, whether they be otherwise prisoners or not.  
Those that are appointed to death] Which have deserved death for sin, and such as are by men condemned to death for their righteousness sake, free them from the danger of eternal death.  
Vers. 21. To declare the Name of the Lord in Zion, and his praise in Jerusalem.] The Jews the inhabitants of it should magnify it.  
Vers. 22. When the people are gathered together, and the Kingdoms to serve the Lord.] That is, when the Gentiles which shall be converted shall meet together to perform public worship unto God.  
Vers. 23. He weakened my strength in the way] This present life which is as it were a way leading to the life that is to come hereafter.  
Vers. 24. I said, O my God, take me not away in the midst of my days: thy years are throughout all generations.] He deprecates eternal death, of which untimely is a forerunner. q. d. I resolved to pray and beseech the Lord, because he is my God joined to me in a faithful Covenant of grace, that he would be pleased not to let this affliction continue so grievous upon me, as to bring me to death untimely, even in the midst of my days, in so undue a time, when after the course of nature I might have continued as long again in the world.  
Thy years are throughout all generations.] That is, thou livest for ever, and therefore art able to save thy people from destruction, how extreme and heavy soever their affliction be.  
Vers. 25. Of old hast thou laid the foundation of the earth.] That is, from the beginning of the world before time anciently when things first begun to be laid, making and settling it in the place and standing wherein it is, before thou madest other things, as the foundation of that great building.  
And the heavens are the work of thy hands.] A thing created by thee: by hands metaphorically are meant Gods mighty power, because they which work any thing do it usually with their hands.  
Vers. 26. They shall perish, but thou shalt endure, yea all of them shall wax old like a garment, as a vesture shalt thou change them, and they shall be changed.] Heaven and earth, and so the things therein perish, that is, come to nothing and cease to be.  
Endure.] That is, continually the same for ever, without change or end. Heb. stand, that is, be the same constantly, Heb. 1. 11.  
A garment.] Which by little and little grows rotten and comes to nothing. God shall by little and little bring the world and all things in it to end.  
Vers. 27. But thou art the same, and thy years shall have no end.] Constant without alteration.  
Thou art he.] That is, the same that thou promisedst to be, and thy people expected thee to be.  
Vers. 28. The children of thy servants shall continue, and their seed shall be established for ever.] Children, that is, godly sons of godly parents, qui a fide parentum non d●sciscunt. Thou shalt have a Church here in the midst of all the changes of the world, and they also shall inherit everlastingness.  
Their seed.] That is, by thy power shall be made steadfast and firm in heavenly glory.   

PSAL. CIII.  
THe Penman of the Psalm is David. The matter of it thanksgiving. The duty is propounded in the two first verses, enlarged and confirmed in the rest to the twentieth, pressed, enforced, and concluded to the end.  
Vers. 1. Bless the Lord O my soul; and all that is within me bless his holy Name.] 
David summoneth all that is in him to bless God for all he hath from him.  His soul, not alone his tongue: and all his inwards, that is, the powers and faculties of his soul, not the bodily parts, liver, lights, but the mind, affections. This noteth a most fervent, earnest and vehement manner of doing the exhortation, it being adorned with the rhetorical figures of repeating the same word, and of speaking unto his own soul, to note the great desire which David had to become a pattern, as of all piety, so principally of this thanksgiving unto the Church.  
His holy Name.] Or the Name of his Holiness, that is, himself as he hath in his Word showed himself to be most holy and excellent.  
Vers. 2. Bless the Lord O my soul, and forget not all his benefits.] As much as to say, by an ordinary Hebraism, Forget not any of all his benefits.  
Verse 3. Who forgiveth all thine iniquities, who healeth 
* Healing is applied to waters, 2 King 2. 20, 21▪ Made them wholesome to the land, 2 Chron. 7▪ 10. Make it fruitful. When it respects man as the object, it is taken 1. Properly, for healing a corporal disease, Ma●k▪ 1. 34. 2 Improperly, for healing from spiritual evils, 2 Chron. 30. 20. Psal. 41. 5.  all thy diseases.] He enumerates particular benefits. He meaneth the spiritual maladies of sin, which only God could heal. He begins with pardon of sin, because free reconciliation is the fountain of all other blessings.  
Vers. 4. Who redeemeth thy life from destruction.] Frees thee from dangers of sudden and violent death, conspired against thee by thine enemies; and withal, from the second death, everlasting condemnation.  
Who crowneth thee with loving kindness and tender mercies.] To Crown is to advance to a Kingdom by that sign of setting a Crown on the head, that being the ensign of Kings; and also this assured him of advancement to a heavenly Kingdom. To Crown with mercy and compassions, is out of great kindness and pity to bestow▪ most excellent things.  
Vers. 5. Who satisfieth thy mouth with good things, so that thy youth is renewed 
Longum esset recensere, quae in hunc locum commenti sunt interprete Hebraei, Graeci & Latini: omnes enim asserunt Aquilam senectute confectam, vel ad elementum ignis usque in altum evolare, ibique aduri, & decidere deorsum, ac tunc vitam ejus renovari; vel in altum sese a●tollere, & in praeruptam se projicere rupem, ad quam rostrum allidat, & cum se in fontem immerserit, solis radiis & calore juvenescere. Croii Specim. Conject. & Observat. in quaedam loca Orig. Iren.  like the Eagles.] Perhaps it might be more simply, and more to the letter translated thus▪ Thou shalt renew thyself, thy youth shall be as an Eagle. To renew the youth is to retain the same strength and health which youth afforded for a long season, that is, thou continuest long in health and strength as that bird doth. The Eagle casteth her feathers yearly, and new grow up, whereby she seemeth fresh and young, flieth high, and liveth long, whence the Proverb, Aquilae senectus.  
Vers. 6. The Lord executeth righteousness and judgement for all that are oppressed●.] All manner of righteousness, or most▪ full and complete righteousness, all manner of judgements, or most full and exact judgement. The oppressed are those which are wronged by strong hand; oppression is an injury done by violence: Those to whom such violence is offered, they are oppressed. Justice or righteousness is the giving to every man his own. Judgements signify punishments here: David's meaning is, he executeth just judgements in behalf of wronged and oppressed men and women, by delivering them out of the hands of the wrong doers, and punishing the wrong doers accordingly.  
Vers. 7. He made known his ways unto Moses, his acts unto the children of Israel.] 
Exod. 18. 20. Psal. 25. 4, 5.  Those ways which he requireth us to walk in his statutes and judgements which God prescribed to them, for they were given to Moses that he might teach the people.  
Vers. 8. The Lord is merciful and gracious, slow to anger, and plenteous in mercy.] Mercy is that virtue by which one is ready to pity and help the miserable and afflicted. Graciousness signifies a promptness to do good, out of the free will of the doer, not out of any motive found in the receiver; slow to anger, or long of wrath, as the words are in the original. To stand so disposed, that one is ready to bear much injury, and great provocations and indignities before he will punish.  
Much, or abundant, or great in kindness. Kindness is an affection quite contrary 
Erech apa●im] as you would say, one who hath wide nostrils, for these who have widest nostrils are most patient, as those who have narrow nostrils are ●asily. Weemes.  to anger. It is a readiness to accept and requite any courtesy, passing by the defects and weaknesses of it.  
Vers. 9 He will not always chide, neither will he keep his anger for▪ ever.] He will neither be angry too much, nor too long, nor too often.  
Vers. 11. For as the heaven is high above the earth, so great is his mercy toward them that fear him.] This is the highest comparison which the world will afford, yet not sufficient to express the greatness of God's mercy.  
Vers. 12. As far as the East is from the West, so far hath he removed our 
So as they shall never come ●eer us again ●o ●● us hurt.  transgressions from us.] They are at such a distance that they cannot come together. The two points of heaven, East and West, can never concur. The word translated transgressions, properly signifies wilful acts of rebellion▪ God will pardon their sins of obstinacy.  
Vers. 17. And his righteousness unto children's children.] He meaneth those which succeed one another from time to time▪ Righteousness taken here for faithfulness in standing to his word, and keeping his promises.  
Vers. 20. Bless the Lord ye his Angels, that excel in strength, that do his Commandments, harkening unto the voice of his Word.] Angels are set out, 1. By their power, they excel in strength. 2. Do his Commandments. 3. Have an eye to the precept. 4. Describes them by their multitude, Hosts, vers. 21. they are Ministers 
Psal. 104. 4. Dan. 7. 10.  of God in that verse also. That Hebrew word being spoken of men, Isa. 61. 6. signifies not any servant promiscuously, but only such a one as gives attendance upon his Master's person in his presence.  
Vers. 22. Bless the Lord all his works.] The Hebrew word signifies both motum & rem motu factam, the action and the effect or work thereby produced. The former, Psal. 19 1. that is, the excellency of the workmanship, whereby it was made; the later, Psal. 102. 25. and here.   

PSAL. CIV.  
HE speaks of Creation to the 10th vers. of Government to the 27th, of Preservation to the end.  
Vers. 2. Who coverest thyself with light as with a garment.] He first commanded 
Alludit enim quod & Abraham Esdras monuit, ad lucem primitus creatam, Gen. 1. 3. licet Theodoretus ad lucem illam inaccessam reserat 1 Tim. 6. 1●. & est sanè phrafis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qua Deus luce amictus perhibetur. Gatakeri Cinnus l. 2. c. 17.  light to shine out of darkness, 2 Cor. 4. 6. wherewith he decked the world, Gen. 1. 3. and dwelleth in the light that none can artain unto. See Dr Hackw. Apol. p. 72, 73.  
Who stretchest out the heavens like a curtain.] That is, as a canopy or tent, Cantic. 1. 5. Jerem. 49. 29. See Genesis 1. 6. Isaiah 44. 24. & 51. 13. Job 37. 18.  
Vers. 5. Who laid the foundation of the earth.] Heb. He hath founded the earth upon her bases; he useth the plural number, because he speaks popularly, for great buildings are wont to be upheld with props and bases. See Psal. 24. 2 & 78. 69. Job 38. 4, 6.  
Vers. 13. The earth is satisfied with the fruit of thy works.] That is, the rain 
Pluvia nuncupatur fructus operum Dei, id est, nubium, quemadmodum liberi fructus uteri materni. Drusi●●.  which God only giveth, Jer. 14. 22. & 10. 13. and consequently the corn and herbs that grow after rain; compare Job 38. 26, 27, 28. Deut. 11. 14, 15.  
Vers. 15. And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart.] Which three are here Synecdochically put for all things needful to strength, ornament and delight. See Judg. 9 8, 9, 12, 13.  
With oil.] Wherewith they used to anoint them, Psal. 23. 5. or more than oil, 
Ut nitidam reddat faciem magis quam oleum est, aut quam oleum reddere solet. Drus. Observat. Sac. l. 3. c. 9  that is, wine makes the face seem more cheerful than if it were ointed.  
Vers. 16. The trees of the Lord.] That is after expounded, which he planted. 
Arbores Jehov● nominat proceras & quae pulchritudine excellunt, Calvinus. Id est arbores procerae proverbiali quodam genere sermonis nam quicquid in suo genere excellit id sacra scripta nomine Dei appellare solent. Sic flamma Domini, civitas magna Deo, cedri Dei, id est, altissimae, potius eae quae proveniunt absque cultura humana: cujus generis sunt abios, pinaster, celastrus, atque similes, quae non solum sponte proveniunt, sed ne cultum quidem patiuntur, cultuque deteriora redduntur, ut Theophrastus scribit. Drus. Observat. Sac. l. 3. cap. 9  So the Chaldee expoundeth, Trees which the Lord created.  
Vers. 26. There is that Leviathan, which thou hast made to play therein.] Or, playing 
Chaldaeus Paraphrastes sic interpretatur, quem creasti justis devorandum in convivio, domus mansionum ejus, id est, mossiae, atque his verbis voluit significare cerum Deo creatum esse ut justi & electi exhilarent se eo comedendo in convivio seculi venturi, id est, diebus Messiae Rainold. de lib. Apoc. praelect. 150. Rabbini seribunt Deum quinto di● creasse pisces duos magnitudinis penè interminatae Leviathan appellates, quorum corporum vari●tatem cum ipse secum animo perpenderes, veritus ne omnium piscium genus tam magnis piscibus deglutiretur, & ne ab ipsis mare universum navigiis invium redderetur, & sic humani generis commercia penitus tollerentur, si ex ii● prolos propagaretur, occidit femellam & ex ejus salitis carnibus salsamenta delicatissima paravit justis & electis suis post hanc vitam comedenda, mascula vero sibi reservavit, ut cum eo succis●vis dici horis, quotidie luderet, juxta hanc sententiam hoc versu. Rainold. de lib. Apoc. praelect. 27. Balaenam vel cetum pr●cipu● celebrat quia solum hoc animal sati● superque formidabilem Dei virtutem ante oculos exhibet, quare & de eo tam longus sarmo in libro Job texitur: Propheta ejus motum Jus●● nomine designat, respectu Dei: ac si dicer●● balaenis datum e●●e campum illum in quo se exerceant. Calvinus.  in it, as Job 40. 15. That is, to expatiate and take his swinge.   

PSAL. CV.  
THe first part of this Psalm is part of that which David appointed to laud the Lord with, when his Ark was seated in Jerusalem, 1 Chron. 16. 7, 8, 22.  
Vers. 1. Call upon his Name.] That is, desire him to act attributes for you according to your necessities.  
Vers. 3. Glory ye in his holy Name, let the heart of them rejoice that seek the Lord.] That is, the heart of them shall rejoice that seek the Lord.  
Vers. 4. Seek the Lord and his strength; seek his face evermore.] Since those that 
His strength, that is, his Ark, from which God gave his Oracle's, Numb. 7. 89. See Psal. 78. 61.  seek the Lord shall have such cause to rejoice, then seek the Lord again, and again I say, seek him.  
Vers. 14. He suffered no man to do them wrong, yea he reproved Kings for their sakes.] Reproved by restraining their power, this hath special reference to the story of Abraham, Gen. 20.  
Saying, Touch not mine anointed, and do my Prophets no harm.] Meaning not 
Ex ea lege saltem id sequitur, nefas esse illos attingere, quibus cum Patriarchis hoc commune est, ut appellentur & sint Christi Domini, quales praeter Christum Filium Dei & Reges temporales nulli sunt. Quid quod Pa●●iatch● ob id ipsum videntur dici Christi Domini, quod aliquo modo Reges erant aut Regum instar. Bocharti Epistola ex Kimchio. Vide 1 Sam. 24. 7. & 26 9 2 Sam. 1. 14, 16.  only Patriarches, Kings and Prophets, but all true believers who are endued with the gifts of the same spirit in some measure, wherewith Christ in his manhood was filled above measure. Unctos vocat quos sibi sanctificavit in peculium▪ Calvin. He calleth his faithful by the name of Prophets, because they ought to have the knowledge of his will, and be able in due time and upon just occasion to teach the same to others, that so the Gospel of Christ may flourish.  
Vers. 18. Whose feet they hurt with fetters, he was laid in irons.] That is, he was so laden with chains, that his flesh was eaten with them. Quod tametsi à Mose non narratur, certum est tamen ut dere nota & vulgata loqui. Calvinus.  
Vers. 24. And he increased his people greatly.] See Exod. 1. 7, 9 of 70 souls 
●i●r●●. Moll●r●●.  in 220 years, the increase was 60000 men, besides women and children.  
Vers. 25. He turned their heart to hate his people.] The sin was the Kings, God only gave the occasion. 2. He also let out their thoughts that way, God withdrew his restraint.  
Vers. 33. He s●ote their Vines also, and their Figtrees.] As in the promises where mention is made of pleasures granted by God, the Figtree and Vine are joined together, 1 King. 4. 25. 2 King. 18. 31. Isa. 36. 16. Jer. 5. 17. Joel 2. 22. Micah 4. 4. So on the contrary in the comminations they are seldom separated, Host 2. 11. Hag. 2. 19  
Vers. 45. That they might observe his Statutes, and keep his Laws.] Shamar translated here observe, imports▪  

1. To mind or reserve in memory, Gen. 37. 11.  
2. To preserve in safety, Gen. 28. 20.   
Natzar translated keep, properly signifies to keep with care and vigilancy, as 
The end of all God's mercies was that he might be glorified in his people's obedience. See Exod. 19 4. 3. 6. Deut. 4. ●. 40. & 6. 21, 24, 25.  ammunition is preserved from fire and false hands, when an enemy is expected, Nah. 2. 1.  
Statutes.] The Hebrew word Coach is translated, 1. A decree, Psal 148. 6. 2. A portion, Prov. 31. 15.  
Laws.] Thorah is used for any Law or prescript, as the Law (Thorath) of the sin-offering, the Law of the trespass offering.   

PSAL. CVI  
Verse 7. BUt provoked him at the sea, even at the red sea.] Some read it, provoked him 
There is the emphasis, that sea which God carried them through. Antithesis inter nomen Dei & hominum merita vel dignitatem notanda est: quia Deus seipsum respiciens, causam in nobis minimè reperit qua ad nos servandos flectatur. Calvinus.  in the sea when they saw that glorious work: The new Testament calleth it the red sea, Heb. 11. 29. The Hebrew is the sea suph, that is, the sea of sedges or weeds which grew thereon.  
Vers. 8. Nevertheless he saved them for his Nam●s sake] With an outward salvation. The Name of God is that whereby he is made known unto us, his working for his Names sake is opposed to our deservings, that it might not be polluted, or that his glory might shine out the more, Isa. 63. 11, 12, 13, 14.  
Vers. 13. They soon forgot his works, they waited not for his counsels.] Not the history, but so as to have their faith strengthened by them.  
Counsel's] may be taken  

1. For direction given us.  
2. For God's determination what to do with or for us, so rather here, waited not the time when his counsel was to be fulfilled concerning them.   
Vers. 15. But sent leanness into their soul.] That is, the Lord did not bless their 
God sent a sudden plague, whereby their lives were taken away. See Psal. 78. 30, 31  meat to their nourishment, but it proved to their destruction; so it is commonly expounded, but both a spiritual and temporal judgement went together. See Psal. 36. 8. & 63. 23.  
Vers. 20. Thus they changed their glory into the similitude of an Ox that eateth grass.] That is, whereas God had showed himself unto them gloriously in the Pillar 
That is, their God, so Jer 2▪ 11. a similitude somewhat to represent God unto them, and to bring his properties to their mind.  and Cloud, otherwise they could not be satisfied with these glorious signs of his presence, but they must needs set up the Image of an Ox, a most beneficial creature, whose labour did yield them, through God's blessing, the best means of maintenance. They did like the Heathens, Rom. 1. 23.  
Vers. 23. Had not Moses his chosen stood before him in the breach.] In the gap which their sin had opened for God, as an enemy to enter and destroy them. A similitude taken from War, when by a breach in the wall the enemy entereth the City: 
Deus apertionis. The God of Moab and Madian, to whom by Balaams' counsel, Israel joined, Numb. 25. 3. & 31. 16. Rev. 2. 14. Baal signifieth a Lord, Master, Husband, or Patron. Pehor was the name of a mountain where this god was worship's.  so Eze. 13. 5. & 22. 30. But Moses earnest prayer stopped this breach, Ex. 32. 11, 14.  
Vers. 28. They joined themselves unto Baal-peor, and ate the sacrifices of the dead.] The Fathers make him to be the beastly God Priapus. See Athanasius Kirchers O●dipus AEgyptiacus, Tom. 1. Syntag. 4. c. 5.  
Sacrifices of the dead.] Meat offerings to the Idol, a liveless, dull, dead and inanimate thing, therefore God in opposition thereto is above thirty times styled the living God: See Jer. 10. 5, 10. 1 Thess. 1. 9  
Vers. 30. Then stood up Phinehas and executed judgement, and so the plague was stayed.] Vajephallel, and he prayed, saith one translation; and he executed judgement, saith another. The Original word bears both, to note, that Religion doth marvellously fit a man for works of justice.  
Vers. 31. And that was counted unto him for righteousness.] Not to justify him, 
There is justitia personae & causae, this was the later, Num. 25. 7, 8, 9, 10, 11, 12, 13.  God approved the work, and imputed it to him as an eminent service, and rewarded him accordingly. Though he was a Priest, and not a public Magistrate, and the thing was done without ordinary authority.  
Vers. 33. Because they provoked his spirit.] embittered or exasperated, it being in Hiphil, some take it transitively, that the people caused Moses to rebel, quod mihi non displicet, saith Calvin.  
Vers. 37. Yea they sacrificed their sons and their daughters unto devils.] God never 
See Deut. 32. 17. 2 Chron. 11. 15. 1 Cor▪ 10. ●0.  required this but of Abraham, and would not let him do it, they would not be behind Abraham.   

PSAL. CVII.  
HEre are four instances of God's providence in this Psalm.  

1. To pilgrims or strangers, vers. 3. which he concludes with, Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men! v. 8.  
2. To the captives and imprisoned, ver. 10. and concludes likewise as formerly, vers. 15.  
3. To such as were sick and diseased, ver. 17, 18. and concludes so, v. 21.  
4. To those that go to sea, ver. 23, 24, 25, 26, 27, 28, 29, 30. and concludes so, ver. 31.   
Vers. 20. He sent his word and healed them, and delivered them from their destructions.] 
Modus sanandi notandus est, quod scilicet Deus solo nutu vel mandato morbes omnes mortemque ipsam procul abigat. Calvinus.  The Serpent lifted up by Moses, in itself, and by its own virtue, was a bare sign and no remedy to cure distressed Israelites, but they were cured by their faith in the word of Gods promise annexed unto the sign. The cure (saith Austin) came not from the Serpent, but from God's Commandment obeyed, and his promise believed.  
Vers. 23. They that go down to the Sea in Ships, that do business in great waters.] 
Est eis quaedam cum discriminibus pelagi non notitia solùm, sed etiam familiaritas. Sidon. Apollin. l. 8. Epist. Non solum fluctus vasti illi saevientis Oceani cum montibus jucundissimè comparantur (quod nec omisit Virgilius in tempestatis descriptione, Montes vol●untur aquarum) sed & ipsa verbi Mount compositione & pronuntiatione nescio quid arduum & praeruptum, quod pronuntiantibus speciem nitentium quandam ac laborantium ingerit. Casaub. de lingua Saxonica, p 403.  Here in another kind the Prophet shows what great care God hath of mankind, while he brings those that suffer shipwreck into the haven, as if he should raise them up out of the grave.  
Vers. 26. They mount up to the heaven, they go down again into the depths, their soul is melted because of trouble.]  
Vers. 42. And all iniquity shall stop her mouth.] Will be forced to be silent, the same kind of speech there is Job 5. 16. 
That is, all evil persons that deny God's providence, or blame his administration, shall have their mouths stopped. Ainsw.   
Vers. 43. Who is wise, and will observe those things, even they shall understand 
A complaint how few there be that mark these things, and an inti mation that every wise man will observe them, so Jer. 9 12. Host 14. 10. Ainsw.  the loving kindness of the Lord.] The loving kindness of God may not so clearly appear in every action, one had need to be wise to discern that.   

PSAL. CVIII.  
THis Psalm is composed of the 57 Psalms, from the 8 v. to the end, and of the 60 Psalms, from the 7 v. to the end.  
Vers. 1. O God my heart is fixed.] Fixed as a throne. See Psal. 57 7. that is, I will go to duty, I have got a heart fit for it; Heb. a heart established and settled, there is a fixed heart in regard of God's providences and various dispensations, Psal 112. 2. in reference to the word of God, so here.  
Vers. 2. I myself will awake early.] In the Original it is more emphatical, 
Weemes on the Law.  Hagnira shahber, I will awaken the morning: As if David should say, the morning never took me napping, but I wakened it still.  
Vers. 9 Moab is my washpot, over Edom will I cast out my shoe.] or, washing pot. 
Ad verbum est, olla lotionis mea, ita malim, quam cum Junio, Piscatore aliisque, meae. Washpot.] Nos vocabulum de servis mediasti●is usurpamus; quorum ad ollas & paropsides in culina proluendas & abste●gendas operâ abuti consuevimus. Verum ad vasa potius quam servitia vates videtur alludere. Melius itaque Ainsworthus noster reddidit, My washing pot, olla in qua loturus sum. Nec desunt, qui ad paludes Moabiticas quae in ea regione frequentes, respectum habitum existiment, quod & Mollerus autumat. Gatakeri Cinnus l. 2. c. 19    

PSAL. CIX.  
Verse 4. BUt I give myself unto prayer.] A broken speech, But I prayer, or I was all 
Vaani tephilla, ego autem oratio, sensus est, ego autem etiam vir orationis, id est, orationi deditus. Mayer. de LXX. Hebdom. Dan.  prayer. So, I peace, Psal. 120. 7.  
Verse 6. And let Satan stand at his right hand.] To hinder him in action, or let 
This is spoken of all his foes, as of one man, or some one special, as Doeg enemy to David, 1 Sam. 22. 9 Judas to Christ, John 13. 2.  him in his accusation overcome him, Zach. 3. 1. An allusion to the custom of ancient times, in which the adversary stood at the right hand of him that was condemned, and at the left hand of him that was acquitted.   

PSAL. CX.  
CHrist applies the first verse of this Psalm to himself 
* Mat. 22. 44. Mark 1●. 36. See Act. 2. 34. 1 Cor. 15. 25. Heb. 1. 13.   
Rabbi Saadia Gaon upon Daniel interprets this Psalm of the Messiah.  
Vers. 1. Jehovah.] That is, God the Father.  
Assuredly said.] See Psal. 36. 2.  
To my Lord.] That is, to Christ.  
Sat thou at my right hand until. I make thine enemies thy footstool.] Sitting notes 
Sin, the devil; death itself, 1 Cor. 15. 25, 26.  reigning with continuance, 1 Cor. 15. 25. Heb. 10. 12, 13. This implies,  

1. Victory, a perfect conquest over them, conquerors used to make their enemies their footstool. 
Mos erat in Oriente, ut victores victo pedibus sui●●ubjicerent. Jos. 9 24. Grotius.   
2. Ignominy, the lowest subjection. Sapores King of Persia overcoming Valerian the Emperor in battle, used his back after for a stirrup, when he got upon his horse: so Tamberlane served Bajazet.   
The footstool is a piece of State, and both raiseth and easeth him that sits on the Throne, so Christ's enemies raise and ease him.  
Vers. 2. The Lord shall send the rod of thy strength out of Zion.] Or Sceptre. Hoc est insigne regiae potestatis. Hieron. The Gospel.  
Vers. 3. Thy people shall be willing in the day of thy power.] The people of God 
Vide Amamae Antibarb. bibls. l. 3.  are Christ's five ways, 1. By way of gift, Psal. 2. John 17. 6. 2. By purchase and redemption, Gal. 3. 13. 3. By way of conquest. 4. By way of Covenant, Luk 1. 57 Servus a servando. 5. By way of communion, 1 Cor. 3. ult.  
Willing.] Willingnesses, the abstract, and in the plural number, see Psal. 68 10. 
They are thus made willing, 1. An Almighty power is put ●orth in the Ordinances of the Gospel. 2. A glorious discovery of holiness.  as if the holy Ghost could not speak enough how willing they are, to note exceeding great willingness to submit to every Commandment of the Lord; or it may signify freewill offerings, voluntary oblations.  
In the day of thy power.] That is, on the Sabbath day, when his people are assembled before him, as an Army before the General: or in that day when thou sendest forth thy Army, that is, the Apostles and other Preachers of the Gospel into the world.  
In the beauties of holiness.] In, with, or by the beauties of holiness. The Temple, say some, Ezek. 7. 20. That is, thy people shall be willing when they come 
In die fortitudinis five victoriae tuae] hoc est tempore universalis per totum terrarum orbem Evangelii praedicationis, per quam Satanae regno debellato, & devicto, ingentes populorum copiae tuo regno eaelesti & Evangelicae veritati adduces & aggregabis in decoribus sanctitatis, hoc est, vel in decoris locis, seu in Ecclesia, quae appellatione à veteris Ecclesiae templo deducta Psal. 29. 2. ita vocitatur, vel in decoris vestibus, metaphora it idem a vestimentis sacris, quae sacerdotum propria erant, ad Christianos qui sacerdotes spirituales à Christi constituti, 1 Pet 2. 9 Apoc. 5. 10. deducta, ab utero aurorae, Pagninus, Arias, Jun. & alii vertunt à tempore ascensus aurorae, Tremellius, ab utero, id est, quamprimum per spiritum tuum semine incorrupto verbi regenerati fueru●t in Ecclesia ●●a, & revelatus fuerit in ipsis Dei fi●ius, ut loquitur Apostolus ad Galat. 1. 16. ab aurora, id est, diligent ssimè se sistent tibi: quae diligentia ferè in scriptura hac tempo●is circumstantia notari solet, Job 8. 5. Psal. 68 34. Prov. 7. 15. tibi ros juventae tuae, sc. erit tùm propter mirandum regenerationis hominumque conversionis modum: ●icu● enim roris generatio mira hominum cognitioni est, Job 38. ●8. ita mirandus quoque est regenerationis & conversionis hominum modus, Johan. 3. 8. tum ptopter membrorum Ecclesiae multitudinem. Glassti Onomat.  to public Ordinances, glorious and beautiful. Others interpret it when God discovers holiness in its beauty.  
From the womb of the morning.] The Greeks translated divinely, From the womb 
Brought Epist. to the Nobility. Se● Ainsw. Ros juventutis tuae haud dubie ponitur pro multitudine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tanta quanta est guttarum roris, i. simul etiam notatur jucundi●as conspectus tantae multitudinis, nulla enim species oculis majorem affert voluptatem quam roris matutini exoriente primum sole. Cameron.  before the morning star have I begotten thee.  
Thou hast the dew of thy youth.] The holiness and righteousness of Christ is called the dew of the morning, not in regard of its fading nature, as ours, Host 6. 4. but in regard of its multitude, because it maketh dewy.  
Vers. 6. He shall wound the heads over many Countries.] Satan the head of all the ungodly, as Conquerors use to do, Gen. 3. 15. In the head of the Serpent lies both virus & dolus.  
Vers. 7. He shall drink of the brook in the way; therefore shall he lift up the head.] 
Multi interpretationem amplectuntur quae Bucero placuit, nempe significari tantum sanguinis fundendum ut bibi possit tanquam ex rivo, id est, ut sanguis caesorum fluat & omnia inundet; & hac phrasi bibere sanguinem hostilem denotari plenam & perfectam victoriam. Num. 23. 28. ●ivetus.  An allusion to the brook Kedron, wherein they were wont to throw all the carnages of the Temple.  
By the way is meant the whole course of Christ's life, every man is resembled to a traveller or wayfaring man, Psal. 119. 1. The whole course of a godly man's life is called a narrow way, Matth. 7. 14. by brook a Land-flood. Waters in Scripture 
●●●bal torrens, ex pluviis natus. Christ was to suffer, and so to enter into his glory, Matth. 26. 39, 42.  note afflictions, miseries, Psal. 18. 5. & 69. 1. Great miseries are called many waters. The expression implies  

1. A great measure of afflictions, therefore they are not called a Cup, but a Brook, Psal. 36 8.  
2. A confluence of all manner of misery.   
To drink of this river, is to suffer and sustain all these evils, Psal. 60. 3. Jer. 25. 15, 16. Matth. 20. 22. or it may mean a short refreshing of himself, and then a hot 
Luke 24. 26. 1 Pet. 1. 11. Phil. 2. 8, 9 Descriptio bellatoris ala●ris, qui dum hostes persequitur, non quaerit diversoria aut cauponas ut vino se refoveat, sed aquâ contentus est, quam obiter & rap●im sumit ex quovis quem repe●it non fluvio tantùm, sed & torrente, Sic Christus nullum tempus omifit quo opera Diaboli destruere possit. Grotius in loc.  pursuit of his enemies without delay, till he hath got a full conquest of them. See Judg. 7. 4, 5, 6.  
Lift up the head.] An allusion to the release of Pharaohs Butler, He shall lift up thy head, Gen. 40. 13. so Christ, as one that saw an end of his troubles, and enjoyed a better state, Luke 21. 28.   

PSAL. CXI.  
Verse 2. THe works of the Lord are great, sought out of all them that have pleasure therein.] The word signifies serious and diligent enquiry. The Jews called their School Domus inquisitionis, because there they diligently sought after truth.   

PSAL. CXII.  
Verse 3. WEalth and riches shall be in his house.] That is, things sufficient and competent, Psal. 37. 16.  
2. If by riches be understood abundance, the words must be taken with this condition, if they be for their good, for all temporal promises must be understood with exception.  
Vers. 10. And melt away.] By degrees, so the Hebrew word signifies.   

PSAL. CXIII.  
Verse 6. WHo humbleth himself.] The word notes a great degree of humiliation.  
Vers. 7. He raiseth the poor out of the dust, and lifteth the needy out of the 
It ●● a Proverb, Fimo contemp●ior, of one that is most contemptible.  dunghill.] From the dust, That is, from base estate, as 1 King. 16. 2. This speech is taken from 1 Sam. 2. 8.  
The last words signify a most abject condition.   

PSAL. CXIV.  
Verse 2. FRom a people of strange language.] This word is here only used, and meaneth all 
Ainsw. A populo Barbaro. Chald. LXX. Vulg. AEgyptii ibi planè innuuntur. Seld. de Syned. lib. 3. cap. 9 Vide Buxtorfii Lexicon. Talmud. in hoc verbum.  speech that was not understood of God's people; which he that speaketh is called of the Apostle a Barbarian, that is, a stranger, 1 Cor. 14. 11. even as here also the Chaldee turneth it.  
R. Solomon and Kimchi expound it, a people speaking any other language besides the Hebrew, such they called Lognazim, as the Greeks and Romans called all besides themselves Barbaros.   

PSAL. CXV.  
Verse 1. NOt unto us, O Lord, not unto us, but unto thy Name give glory, for thy mercy, 
Eripe nos tyrannidi hostium, non gloriae nostri nominis, sed 〈◊〉 caussâ. Muis. Effice quicquid novisti nomini tuo fore honorificum, non propter nos, sed propter naturam tum, promissionemque ●oederis. Junius.  and for thy truth's sake.] It is redoubled for the greater emphasis, the Prophet reaches us to pray twice against our own praise; we are so apt to praise ourselves, so ready to glory in our prosperity, Repetitio ardorem indicat. Muis.  
Some Divines think it is repeated as a rebuke of a temptation, because they had thick thoughts of revenge, they say, it is not a Doxology, but a prayer when the people of God went out against Pagan adversaries, they did not desire revenge or deliverance, but prosperity and success, that God's mercy and truth might be magnified.  
These two Attributes are mentioned,  

1. Because they are the chief part of the divine glory.  
2. They yield most consolation to the creature.  
3. For the better strengthening of their abnegation.  
4. Because these are the two federal Attributes, and fit for the Church to mention, Psal. 25. 10. The Covenant was made in mercy, and kept in truth, Micah 7. 20.   
Vers. 4. Their Idols are silver and gold: the work of men's hands. 
Hoc & tribus sequentibus versiculis graphice depingit Idolorum, in quibus Gentes fiduciam collocabant vanitatem. Simeon de Muis.   
5. They have mouths but they speak not: Eyes have they, but they see not.] The Psalmist even as if he should set forth the vanity of babes and children about their puppets, so doth he describe the Heathen Idols, Inanitatem idolorum deridet potius quam deseribit. Bucerus.  
They cannot be beneficial to men, which have their whole existence from them. He derides their madness who worship mute and empty Images, and adore the work of their own fingers.  
Vers. 8. They that make them, are like unto them.] That is, they have even as 
Ezra & Kimhi hunc versum imprecatiuè volunt accipi. Alii accipiunt enuntiative, quasi diceretur, Idolorum artifices & cultores non minus sunt stupidi, quam Idola ipsa. Simeon de Muis.  little wit and reason as they.  
Vers. 16. The Heaven, even the Heavens are the Lords.] Made for the manifestation of his own glory, and the habitation of Angels.  
But the earth hath he given to the children of men.] q. d. The Lord hath challenged the Heavens to himself in which he lives a blessed life, he hath given this earth 
Bucer.  to men in which they should live and glorify him.   

PSAL. CXVI.  
Verse 1. I Love the Lord.] There is but one word in the Hebrew, I love, but he showeth 
Significatur continuus actus. Mui●.  not whom he loveth; it's a broken word, because as Ambros● faith, he loved the most desirable thing.  
Vers. 7. Return unto thy rest, O my soul.] Rests in the plural number, all manner 
That is, thy God, say some. Rest is taken pro tranquillo & composito animi statu, Calv●●●. to its own wo●nted quiet sereve temper. Ress is opposed not to diligence or labour, but fear or doubt. Ergo habuit ante requiem, quam perdidit. Nemo enim convertitur, nisi qui pergit illuc ubi prius erat. Hiero●. Id est, Ne amplify esto perturbata, sed conquiescito in Deo propter naturam & beneficentiam ejus. Ju●u●.  of rests, because it hath attained its chief good.  
Vers. 11. I said in my haste, All men are liars.] That is, when I remembered 
Even the Prophets who told me I should be King, have deceived me. Vide Junium. Verum dicit David; ●n mentitur? Si verum est, omnis homo mendax, & hoc quod dicit, omnis homo mendax, verum est, ergo & ipse mentitur, quia & ipse homo est, Si autem & ipse mentitur: ergo hoc quod dixit: omnis homo mendax, non est verum. Hiero●. in loc.  not the word of God: but forgot my own duty, and was carried away with the stream of my own affections against faith, than I failed and was foiled.  Id est, quum pracops raperer in perturbationes carnis, ut accipitur, Psal. 31. 23. Juniu●. 
Vers. 16. Oh Lord, truly I am thy servant, I am thy servant.] Repet●tio valet ad exaggerandum. Muis. He doubleth it, and adds an asseveration truly, q. d. Lord, I am all thine, and thou mayst do with me what ever thou pleasest.   

PSAL. CXVII.  
Verse 1. Gentiles.] Or, Nations; All which are exhorted to glorify God, for obtaining 
Vide Ju●. l. 2. Paral. ●7. Rom. 15. 9, 10.  mercy by Christ, who hath received us into the glory of God, as the Apostle showeth from this Scripture, Rom. 15. 7.— 11.   

PSAL. CXVIII.  
Verse 6. WHat man can do unto me.] Some read it by way of Interrogation, What 
Heb. 13. 6.  can man do unto me?  
Vers. 12. They compassed me about like Bees.] 1. For multitude, go by troops. 
Mag●o scilicet ard●●e, ●● vehementi impetu, & summa vindictae cupiditate, Si●●o● de Mu●●. Tanquam ap●●, quae cum, qui c●● offendit, conf●rti● & denso agmine ab omni p●rte aggrediuntur, De●●. 1. 44. & quae in vindictam etiam cum suo damno, i●● ex●tio ac n●ce ruunt veloci●●i●ae inf●●si●●imae. Vide Pli●● l▪ 1. ●. 18. T●r●o●i● in loc. Vide Ju●ium.  2. Malice, they sting him. 3. Very fierce, the Bees will destroy themselves to hurt another.  Ani● ásque in vuluere p●nunt. Virg Georg. l. 4. 
Vers. 13. Thou hast thrust sore at me that I might fall.] Some expound it of the enemies, some of God, he thrusts with the one hand, and relieves with the other, but the words following oppose this interpretation. In the Hebrew it is, Thrusting, thou thrust est me to fall; the iteration of the same verb notes a great force, and a vehement impression of his enemies, and the great danger into which they had cast him. It is an apostrophe (saith Simeon de Muis) to some peculiar enemy, which he and Bucer thinks to be Saul.  
Vers. 24. This is the day which the Lord hath made.] That is, the day of the Resurrection. To make a day is put for sanctifying of it, 1 Sam. 12. 2▪ Exod. 34. 22. Deut. 5● 15. made it otherwise then all other days.  
Divers of the Ancients bring this Scripture to prove the change of the Sabbath-day.  
Vers. 27. Bind the Sacrifice with cords.] Ai●sworth reads it, Bind ye the feast-offerings 
Sic ad verbum legitur in Ebraeo: Ligate festum funibus, festum hic ponitur pro hostia quae die festo immolatut, sane quidem Jesaias idem verbum eodem significatu usurpat, Jes. 29. 1. Drus. observat. Sac. l. 1. c. 16. Festum seu solennitas metonymic●s usurpatur hic pro nostia, agno aut simili pecore, cujusmodi die festo plerúmque offerebatur. Sic censent Rafi, Ezra, Kim●i. Simeon de Muis in loc.  with cords. This word is sometimes used figuratively for the Sacrifices offered at those feasts, as Exod. 23. 18. Isa. 29. 1. and so the Chaldee explaineth it here.   

PSAL. CXIX.  
THis Psalm was not penned according to the present frame of his heart, but a 
See Verses 14, 15, 16, 24, 47, 72, 111, 127, 131, 143, 162. Amongst 176 verses there are scarce four or five wherein there is not some commendation of the Word. I admire, said Dr Olesworth (a little before he died) at David's gr enjoy heart, who so often in Scripture, (but especially in the 119. Psalm) extolleth the worth and value of the Word of God, and yet quantillum Scripturae, how little of the Word of God had they in that Age, the Pentateuch, the Book of Job, and some of the Hagiographa, how much have we now thereof, since the accession of the Prophets, but especially of the New Testament, and yet alas the more we have of the Word of God, the less it is generally regarded. Fuller's History of the University of Cambridge.  recollection of all the several frames of his heart.  
It is wholly taken up in the commendation of the word, and high expressions of David's affection thereto, the Word was his Councillor and Comforter, he loves it exceedingly, it is his meditation all the day, the more grace any one hath, the more he prizeth the Word.  
Here in this Psalm are ten words, which are used to set out the Law or Word of 
Voluit Author ista varietate appellationum cò plus reverentiae & dignitatis doctrinae divinae conciliare. Muis.  God.  

1. Way, vers. 1. Whereby is meant that course which God hath set before us to walk in.  
2. Law, vers. 1. Whereby the will of God is made known unto us, and we enjoined to conform ourselves thereto.  
3. Testimony, vers. 2. Whereby testimony or witness is given of that which is good or evil. 
Dr Gouge o● Heb. 7. 5. Sect. 38.   
4. Precepts, vers. 4.  
5. Statutes, vers. 5. These do especially intend those ceremonial Laws to which the Jews were bound. 
See Muis on this Psalm.   
6. Commandments, vers. 6. Such as declared the power and authority of God over us.  
7. Judgements, vers. 7. By these that mutual equity, or righteous dealing which should be betwixt man and man is taught.  
8. Righteousness, or Justice, vers. 7. By which is manifested what is due to every one.  
9 Word, vers. 9 There is also another Noun, vers. 11. which we translate Word, it is translated Promise, Psal. 77. 8.   
Most of the sentences of this Psalms are independent.  
David prayeth several times in this Psalm to God to quicken him, ver. 37, 88, 107, 149, 154, 156, 159.  
This Psalm is divided according to the Hebrew Alphabet, every eighth verse being under one letter.  
Totus hic Psalmus est scriptus secundum ordinem literarum, ita ut ab una litera octo versus incipiant, & rursum à sequenti octo alii compleantur. Hieron.  
Rationem hujus plaerique reddere conati sunt: sed nihil dum certi attulerunt, neque mihi quod afferam da●um est, ●isi id vates fecerit causa vel ornatus, vel memoriae juvandae, vel certè utriusque. Bucerus.  
Hic Psalmus est tantò praestantior, quantò prolixior, vigi●ti duobus videlicet octostichis conscriptus, ea methodo, ut primi octo versus omnes à prima alphabeti litera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incipiant: it a secundum ●ctostichium à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tertium à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incipiat, & sic deinceps: quod tantum ad memoriam juvandam videtur factum. Simeon de Muis.  
Vers. 1. Blessed are the undefiled in the way.] This word is used of the beast, which was to be offered without any blemish or spot, here it is to be taken for such as do not defile themselves in thoughts or actions against God's word, so it is used Deut. 8. 13.  
Who walk in the Law of the Lord.] This explains the former word, such are undefiled in the way, qui ex Legis divinae praescripto vivunt.  
Walking is a progressive motion, we are to go forward, be still growing.  
The Law.] The whole word of God, which is for our instruction, though sometimes it be used more specially. To walk in it, is to make all those instructions our paths to walk in, do nothing which it forbids, and every thing it commands, in that manner and measure.  
Walking implieth also diligence and familiarity, Enoch walked with God; and conformity of our lives with God's word, Can two walk together except they be agreed?  
Blessed, 1. Because he walketh in the light, and so will not easily stumble. 2. Peace will be to him, if we receive direction from God's word, we shall receive consolation also. 3. Because in this way he shall have everlasting happiness.  
Vers. 3. They also do no iniquity.] That is, they live not in the service, in the willing and ordinary practice of any thing that is known to them to be sin.  
Vers. 4. Thou 
* Mutatio personae per Apostrophen ad Deum. Muis. Non tepido cord, nec dissoluto animo, sed fortiter & attentè nos ●ua mandata edocet custodi●e. Hieron.  hast commanded us to keep thy precepts diligently.] That is, with all our might and strength.  
Vers. 5. O that my ways were directed to keep thy Statutes.] This is as much, saith Austin, as if David should say, I have learned of thee, O Lord my Master, that it is necessary to keep thy Commandments, I now desire thine help, that I may keep them, for thou givest both the will and the deed.  
Vers. 6. Then shall I not be ashamed, when I have respect to all thy Commandments] 
Non alia praetermittere, & alia observare est congruum: sed omnia aequaliter custodire oportet: ne in futuro judicio confundamur. Hieron.  Shall I not blush, Heb. Though we cannot keep all, nor any one, as we ought, yet we must have regard unto all, and that equally without respect or difference of any. The Hebrew word signifies summa cura & voluptate a●picere, he desires to perform duties with greatest care and delight.  
Vers. 8. I will keep thy statutes, O forsake me not utterly.] As if he should say, 
Et si ad tempus relinquimur, non tantum usquequaque relinquimur ut pereamus. Hieron.  If it be thy pleasure to try me by leaving me to myself, yet, O Lord, let it be but for a while, forsake me not overlong.  
Vers. 9 Wherewith shall a young man cleanse his way? by taking heed thereto according 
Verbo mundandi significare vult, ineunti aetati multas hae●cre sordes & m●culas, quas, nisi Lex divin●, nihil possit eluere. Simeon de Muis. Hae●et mihi semper in animo tua Lex, ●e unquam ab illa declinem, & qua in re t● offendam. Simeon de Muis.  to thy Word.] q. d. It is a hard thing for a young man to get his heart cleansed.  
Vers. 11. Thy Word have I hid in my heart.] As a treasure that I might not lose it, and as a rule that I might not transgress it.  
Vers. 12. Blessed art thou, O Lord: teach me thy Statutes.] See vers. 26. Not to know more rules of duty, but the right way of answering those rules.  
Vers. 15. And have respect unto thy ways.] That is, look to them, and to myself, that I may observe them.  
Vers. 18. Open thou mine eyes.] 
i Quamdiu vi. vo peregrè à Domino, 2 Cor. 5. 6. Junius. See Luk. 7. 41.  Those of my mind.  
That I may behold wondrous things out of thy Law.] The Hebrew word signifies 
Revela oculos meos, Sensus Aperi mihi oculos mentis ut capere possim, ●●que as●equi quae legi tuae subsunt. Simeon de Muis.  ard●a, occulta, mirabilia, things hard, hidden, wonderful, all these things are in the Law.  
Vers. 19 I am a stranger in the earth: hide not thy Commandments from me.] When God gives thee over, either to thy own natural blindness, or suffers the god of this world to blind thee.  
Vers. 29. Remove from me the way of lying.] David doth not mean the special sin of lying, but he calls sin in general the way of lying. For,  
First, The way of lying is opposed to God's Law, and grant me thy Law graciously.  
Secondly, In the original it is Derech Shakar, as ver. 104. & 128. other Hebrew 
Id est, Falsa & prava dogma●●, errores. Simeon de Muis▪  words are rendered false way, and it is without question that all sin is meant thereby.  
Vers. 30. I have chosen the way of Truth: thy Judgements have I laid before 
Legem tuam scilicet. Opponitur hoc priori parti praecedentis versus. Simeon de Muis.  me.  
Laid before me.] As the adequate rule by which my actions and heart should be guided and directed.  
Vers. 32. I will run the way of thy Commandments: when thou shalt enlarge my heart.]  
Run the way] That is, be abundant in the work of the Lord.  
If, or when, or because, it is either Conditional, or Causal, or particula temporis.  
The heart is commonly put for the whole soul, all the faculties of the inward man; the understanding, God gave Solomon a wise and understanding heart; Will, a willing heart; Conscience, Your heart condemn you; Memory, Mary laid up these things in her heart; Affections, David's heart went out after Absalon; If riches increase set not your hearts on them; Joy and sorrow, a merry heart; But the enlargement of the heart is restrained to two faculties, the understanding, 1 King. 4. 29. and the affections, 2 Cor. 6. 11.  
Vers. 33. And I shall keep it unto the end.] Greek Continually, some turn it for 
Id est, Tota vita. Junius. Ec●b propri● Calcaneum significat. Cum igitur Calcaneus sit oxtrema pars pedis, suspicati sumus Ec●● etiam finem significare, & Davide● hoc dicere, s●rvabo eam in finem, hoc est, semper, in qua sententia me confirmavit au●or interpretationis Chaldaicae, & Graeci vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ve●bum Ec●b idem ver. 112▪ planè significat. Drus. Observ. Sac. lib. 8. cap. 20.  rewards, as after the Greek doth, vers. 112.  
Vers. 45. And I will walk at liberty, for I seek thy precepts.] That is, he found his Spirit at the greatest liberty, when he walked in God's Statutes, 2 Cor. 3. 17. then his mind was set on the noblest objects. 2. This is to enjoy communion with God.  
Vers. 48. My hands also will I lift up unto thy Commandments which I have loved] Lifting up hands when it is done to God, notes either praying to him, or swearing 
Id est, Praecepta tua, ut rem mihi longè charissimam avidè tun● complectar, & obviis velut manibus excipiam. Simeon de Muis.  by him; To the Commandments, notes, some say, obedience to perform the duties it commands, to catch at, to take it for my own; As they say in Latin, Ego tuas litteras obviis ulnis excipiam. Ezra takes it in this sense, Kimchi and others say, this phrase notes to put the hands to work.  
A new expression, and hath not a parallel that I know of in all the Scripture. There is an emphasis in both words. I will lift up, this implies, The Commandments are sublime in nature in respect of the original, in the matter of them, heavenly Oracles. My hands, as a sign or testimony of lifting up his heart. 
Dr Holesworth.   
And I will meditate in thy Statutes.] The Commandments of God are called Statutes, because they are immovable, they cannot be changed, they are sure, steadfast 
2 Pet. 1. 19 Rom. 4. 16.  and faithful. The Latin word signifies stability, the Hebrew visitation. God visits for breaking of them.  
Vers. 49. Remember the Word unto thy servant, upon which thou hast caused me to 
Intelligo hoc de promisso Dei verbis cum Davide per Nathan Prophetam inito, quòd scilicet non esset moriturus ob peccatum. Vide 2 Sam. 12. 13 Simeon de Muis.  hope.] q. d Lord, thou hast invited me to hope, therefore now satisfy it, he pleads two things, the grant of a promise, and the gift of faith.  
Vers. 57 Thou art my portion 
* Pars mea Domine, valet illud portio mea Dominus, sed pars ●helck dicitur portio maneh, quorum hoc à conviviis, illud sumptum à partibus haereditatum, itaque pars quandoque haereditas. Drus. Misc. Cent. 2 c. 29. , O Lord] The meaning is, Let others have their riches, honours, and other things of that kind, but I, O Lord, so purpose, my part and portion is (neither do I wish another) to obey thy Word.  
I have said.] That is, Resolved.  
Vers. 59 I thought on my ways.] In the original, I thought on my ways advisedly, 
Cogitavi seu Reputavi, & diligenter quidem (nam verbum est Piel) facultate mihi primum data, quum duas cernerem vias, unam voluptatis, seu peccati, alteram virtutis & tuorum mandatorum, utram ingredi melius esset, tandemque suppu●ato damno praecep●icum praemio, & contrà peccati praemio cum damno, in viam▪ me tuorum mandatorum dedi. Simeon de Muis.  seriously, studiously.  
Vers. 60. ● made haste, and delayed not.] Did not delay myself, it is in 
Re cognita, nihil sum cunctatus, sed mox praeceptis tuis servandis incubui. Simeon de Muis  Hithpael.  
Vers. 69. The proud have forged a lie against me.] In the original it is Taphlu 
Or, Composed, adjoined, so Job 13. 4. Ainsw.  gnalai sheker, Assuunt mendacium mendacio, they have sowed one lie to another.  
Vers. 70. Their heart is as fat as grease, but I delight in thy Law.] Fatness is 
Mark the opposition. Compare Acts 28. 27. Ephes. 4. 18. Prosperitate illorum cor, ceu adeps pinguefactum erat, ut ad omnia Dei planè stu▪ pescerent. Bucerus.  put for that which makes the creature to be refractory, Deut. 32. 15. void of all sense, so here.  
Vers. 71. It is good for me that I have been afflicted, that I might learn thy Statutes.] That is, Afflictions are good by event or accident, partly by God's overruling providence that can turn them to good, and partly by grace in the elect who make a good use of them.  
Vers. 81. But I hope in thy Word.] That is, thy promise, whereby thou hast assured me that thou wilt satisfy my desire.  
Vers. 89. For ever, O Lord, thy Word is settled in heaven.] Heb. Stands fast, a 
Ezra hunc versum de Dei decretis intelligit, quae firma & stabilia si●t in Coelis. Kimhi de verbo, per quod Coelos Deus condidit, quod quidem verbum aeternum in Coelis perstabit, siquidem Coeli, eorumque exercitus nunquam desituri sint. Simeon de Muis.  Metaphor from a Champion, or an Army of soldiers that stand fast and keep their ground.  
Heaven and earth are opposed, things below are changed, not above in Heaven.  
2. Heaven is put for the Decree of God, Isa. 34. 5. in Coelo used for firmly and without doubt.  
3. Established as a pillar, so the Hebrew.  
Vers. 92. Unless thy Law had been my delights: I should then have perished in mine affliction.] He speaketh in the plural number, as it he had said, Instar omnium, in stead of all manner of delights unto me.  
Some think he alludes to 1 Sam. 30. 6. 
At such a pinch, in such an extremity.   
Vers. 93. I will never forget thy precepts.] Remembering and not forgetting God's Law often mentioned in this Psalm, implies,  

1. The Knowledge of God's word, Jam. 1. 24. Judas v. 5.  
2. A retaining or keeping of what we know, 1 Cor. 11. 2. Heb. 2. 1.  
3. A calling back of it to our minds, termed remembrance, 2 Pet. 3. 1. Isa. 46. 8.   
4. A special application of that I know, retain and remember, feel the fruit of such a truth, Jam. 1. 22, 23, 24. as we say, Do you remember me? that is, do what I desired.  
Vers. 94. I am thine, save me.] Heb. I am for thee, others are for themselves. 
Quip qui totus sum in tuae Legis study: ●gitur salvum me ●ac nunc, quum in maximis periculis versor. Simeon de Muis.   
Vers. 96. I have seen an end of all perfection.] Not in the concrete, of perfect things, but in the abstract, of perfection, and of all perfection.  
But thy Commandment is exceeding broad.] That is, exceedingly broader than any of those perfections, I cannot see the end of it, and I know it shall never have an end; there is a vastness of purity and spiritualness in the Law.  
Vers. 98. Thou through thy Commandments hast made me wiser than mine enemies: for they are ever with me.  
99 I have more understanding than all my teachers, for thy testimonies are my Meditation.  
100 I understand more than the Ancients: because I keep thy precepts.]  
There are three steps or gradations: David saith,  

1. He is wiser than his enemies, it taught him how to out-wit them, though subtle 
Ad verbum praecepta tua, id est, un●mquodque praeceptorum tuorum: ideóque verbum est sing. num. Simeon de Muis. Saul and his Courtiers, A●itophel.  and malicious.  
2. Then his teachers, they read it but perfunctorily.  
3. Then the Ancients, who have their own and others experiences. See Job 32. 8, 9   
Vers. 101. I have refrained my feet from every evil way.] That is, my affections, from the love and delight of evil. 
Haec & similia; ●● quisquam ad externa facta, & non ad animi pii propositum, ac studium referre voluerit, deprehendetur esse mentitus: n●si peccatum contra Uria● commissum non fuerit contra mandata, testimonia & judicia Dei. Vide Musc. loc. de peccat. Quaest 3. Joan. 8. 34.   
Vers. 109. My soul is continually in my hand.] That is, I go in danger of my life. 
Eo quòd paratus sum martyrium sustinere, propter Christum. Hieron. Id est, quotidie in periculum vitae meae vocor, 1 Sam. 19 5. & 28. 21. Cosaub. in Athen. Vide Junium. Loquendi genus Hebraeum, quod summa pericula significat: quia quod manu tenemus, facilè eripi nobis potest. Sic 1 Sam. 28. 21. Job 13. 14. Grotius in loc. Alii formam loquendi in●e sumptam putant, quod quicquid in manu est, non satis sit tutum, cum facile aufe●ri, & excidere possit. Simeon de Muis.  See Judg. 12. 3. So the Chaldee explaineth it, My soul is in danger, as if it were upon my hand.  
Vers. 111. Thy testimonies have I taken as an heritage for ever.] Testimony is usually 
As the Deeds and evidence of mine eternal inheritance. Hilder●ham.  put for the whole Word of God, Psal. 19 7. It is called the testimony of God, because it is that by which God testifieth his will to the sons of men; sometimes it is called the counsel, will, and mind of God, the record, 1 John 5. 11. therefore those that hold forth this testimony are called the witnesses▪ of God, Rev. 11. 3. and they that suffer for it, Martyrs: All Divine truths are to be examined by this, Isa. 8. 20. Rom. 3. 21. Act. 10. 43. 2 Because it is that which shall testify against men, Rev. 20. 20.  
An heritage for ever.] Et hic, & in futurum. Hieron.  
Vers. 113. I hate thoughts.] So the Hebrew: He means wicked and sinful 
Or vain thinkers, as the Chaldee explaineth it  thoughts, the most secret and lowest offences, not only dislike them, but perfectly hate them.  
Vers. 116. And let me not be ashamed of my hope.] As shame ariseth from doing a thing against known light, and common principles, so also from losing or suffering a thing against known hope, and common expectation.  
Vers. 121. I have done judgement and justice.] That is, have done judgement 
See Psal. 33. 5. & Mr caryl on Job 8. 3. of the difference of these two words.  justly, exactly; judgement against the wicked, and justice toward the good.  
Vers. 126. It is time for thee, Lord, to work, for they have made void thy Law.] The Hebrew word signifies to abrogate, disannul, to take away the force and strength of a thing, they live as if there were no Law.  
Vers. 129. Thy testimonies are wonderful, therefore doth my soul keep them.] 
Christus est mirabilis, Psal. ●9. 27. & verba ejus sunt mitabilia, & quidem, ●. Propter Christi manifestationem Job. 5. 39 2. Propter mysteriorum profunditatem. 3. Propter mirandorum effectuum veritatem. Glass. Onomat.  I have high thoughts of thy testimonies, I look upon them as glorious things: I see much of thyself in thy testimonies, and therefore doth my soul keep them: He doth not say, therefore do I keep them, but my very soul is in keeping thy testimonies. Idcirco lubens & ex animo me iis observandis totum addico. Muis.  
Vers. 130. The entrance of thy words giveth light.] The first entrance into 
Dictio Ebraica qua hic usus David non tam ostium designat quam aperturam sive apertionem; Aperire est clausa recludere, hoc est, obscura illustrare Drusius.  them.  
Vers. 136. Rivers of waters run down mine eyes, because they keep not thy Law.] 
Ver● est poenitentia ●ugiter fletibus commissa diluere & abluta non iterare. Micron. Not wrongs and persecutious against himself, but ●●●●● and wickedness against God did procure his great sorrow.  David's grief is set out by the quantity, and cause of it; the quantity is expressed in that hyperbolical phrase, Rivers of waters; an hyperbole, like that Psal. 6. 6. yet not false or feigned, his sorrow was very great, and withal constant, in that it did show itself by continual and abundant streams of tears. The cause, because they keep not thy Law: They, some refer it to eyes, the immediate antecedent, so Simeon de Muis. Rather because men: More particularly, Saul and his Courtiers, vers. 139. See vers. 58. To keep the Law is to observe it diligently, retain it in their hearts, and practise it.  
Vers. 137. Righteous art thou, O Lord, and upright are thy judgements.] So the 
Omnia quae mandante te patimur, justa, recta, ac vera sunt, quia aut pro peccatis nostris ingruunt, aut ut probari manifestemur, eveniunt. Hieron.  Emperor M●uritius confessed in the same words, when he saw his children slain before his face, and was himself after them to be slain by Phocas.  
Vers. 143. Thy Commandments are my delight.] They are to me in stead of all delights and pleasures in the world.  
Vers. 152. Concerning thy testimonies I have known of old, that thou hast founded them for ever.] God intended the [Word as an everlasting monument of his Will.  
Vers. 160. Thy Word is true from the beginning, and every one of thy righteous 
Praestantissimum verbum tuum est ipsa veritas. Jun. i Certissimum est, fidelissimum, constantissimum. Id. ●b.  judgements endureth for ever.] A great expression.  
Vers. 161. Princes have persecutedme without a cause: but my heart standeth in awe of thy Word.] That is, I did incur the displeasure of the greatest men, and they vented their dislike against me, yet I never complied with them.  
Vers. 165. Great peace have they which love thy Law, and nothing shall offend them.] Abundance of peace, inward comfort, sweetness, contentment, though not outward peace, and nothing shall make them turn from the Commandment of God, Matth. 11. 6. else David was sensible of outward evils, vers. 143. and spiritual 158.  
Vers. 168. I have kept thy precepts and thy testimonies.] viz. sincerely and constantly.  
Vers. 173. For I have chosen thy precepts.] viz. before all things. The word signifies to choose upon trial and examination.  
Vers. 175. Let thy judgements help me.] He speaks not of judgements executed, but of doctrinal judgements, the doctrine of the Gospel, and promises of grace.   

PSAL. CXX.  
A Song of degrees.] Canticum excellentissimum, an excellent Song, Junius, as 
Canticum graduum vel ascensionum. Hic est titulus hujus Psalm & Psalmorum sequentium usque ad Psal. 135. Quindecimisti Psalmi hoc titulo praenotantu●, quia Judaei Captivitate Babylonica ascendentes anno primo Cyri, hos Psalmos elegerunt, quos in itinere sive in ascensione decantarent. Vox Mahhalah sie usurpatur, Ezra 7. 9 Ford in loc.  the Hebrew word will well bear.  
Among the Jews themselves these fifteen Psalms were distinguished and dignified by the name of Psalms of Degrees, either from ascent into the Temple, intention of the spirit, or elevation of the voice, or for their excellency.  
Some will have these fifteen Psalms together to have the name of Songs of Degrees, 1. From the history, because they were penned, or at least repeated and sung by the Jews in their ascending or coming up from Babylon into their own Country, and this conceit is the more probable, because some of the Psalms speak expressly of their return from Captivity.  
Others deduce it from the Ceremony or Rite used in the singing of them, who say that the Priest sang these Psalms upon the stairs or steps, as they marched up into the house of the Lord, which were fifteen steps between the people's Courts and the Priests, and these Psalms were sung in order, as they went up those steps; so Grotius: See Ezek. 40.  
A third sort from the music they say these Psalms were sung with, ascensions or raising up the voice by degrees: as it is said, the Levites praised God with a great voice, or a voice on high, 2 Chron 20. 19  
4. From the matter and special contents of them, the verses of these Psalms being like the rounds of jacob's ladder, on which we may ascend up to heaven, as the Angels did upon that.  
Vers. 4. With coals of juniper 
* Ferunt lignum hoc ignem multo tempore conservate, ita ut si prunae ejus cinere fuerunt opertae, usque ad annum perveniant. Drus. in ●rov. Class. 2. l. 5. Prov. 48. .] They burn hot, last long, and give a sweet smell, so God's judgements.  
Vers. 5. In, or with the tents of Kedar.] The Chaldee turneth it, Arabians, 
Cedareni populus Arabiae degunt in tentoriis nec alias domus habent. Causam nominis inde ducunt nonnulli quòd colore sint fusco. Alii à Cedar filio Ismaelis dictos tradunt Cedareno●. Ut ut sit, certum tentoria eorum fusca fuisse: ex quo simile apud Salomonem Cant 1. 5● nec solum tentori● fusca erant, sed etiam ipso gens. Per tentoria Cedar meo animo significat ipsos Cedarenos, hoc primum, deinde Cedarenos voluit intelligi, non nomen proprium, sed homines improbos, & pravis moribus imbutos. Nigrum in metaphora idem quod pravum. Hic ●iger est, hunc tu Romane caveto. Drus. Prov. Class. 2. l. 3.  they dwelled in tents in the wilderness as shepherds.  
Vers. 7. I peace.] So the Hebrew, as if his spirit were transformed into peace. See the like phrase, Psal. 109. 4.   

PSAL. CXXI.  
Verse 1. I Lift up mine eyes unto the hills, from whence cometh my help.] That is, towards 
Tota hujus Psalmi oratio militaris est. ●taque existimo hoc carmen à Davide, aut aliquo vate scriptum in castris. Ejus autem summa est, A solo Deo opem expectandam, qui pro suorum salute perpetuo excubet. Simeon de Muis.  Zion, or rather heaven, Heb. 9 24. This Psalm seems to be written when he had war with Absalon, saith Grotius.  
Vers. 2. My help cometh from the Lord, which made heaven and earth.] A speech 
Canit unde auxilium sibi expectet, nimir●m à solo & cuncti-potente Deo: quem laudat fictorem coelorum & terrae, quo refricata potentiae ejus memoria, spem sibi efficacius confirmet. Bucerus.  of contempt: Looks for help no other way.  
Vers. 3. He will not suffer thy foot to be moved.] viz. to thy ruin.  
Vers. 4. Behold he that keepeth Israel shall neither slumber nor sleep.] Non dormitabit, ac multo minus dormiet. Bucer. Muis. He shall be so far from sleeping, that he shall not so much as slumber. The phrase is taken from watchmen, who stand on walls in time of war, to foresee the approach of enemies and give warning, they may be treacherous or sleepy; The Capitol of Rome had been taken by the Gauls, if the Geese had not been more waking than the watchmen of the walls.  
Vers. 5. The Lord is thy shade upon thy right hand.] That is, protection, comfort 
Sententia est: umbra tus, & ad manum dextram tuam. Ad manum dextram esse dicitur, qui alicui praesto est, paratus ad eum juvandum, si opus sit. Drus. in Observat. Sac.  and refreshing from heat, Isa. 25. 4. & 4. 6. Num. 14. 9  
The French and we say, ready at hand.  
Vers. 6. The sun shall not smite thee by day, nor the moon by night.] The stars 
Sunt qui vehementer istam interpretationem reprehendunt, luna urit per noctem. Siquidem luna frigore nocet non urit, quod caloris verbum est. Itaque emendabant ex Ebraeo non feriet te, quod tam ad lunam quam ad solem pertinet; & rectè hi quidem, si nativam ac primigeniam verbi Ebraici significationem spectemus, verum si ad sensum respicimus, plutimum non interest, hoc an illo modo locus Davidis transferatur. Nam quia non dissimilis vis caloris & frigoris, ideo utendi verbo utimur in frigore. Itaque poetarum nescio quis: Aut Boreae, inquit, penetrabile frigus adurat. Dru●●●● Observat. Sac. l. 7. c. 8. Vide Vales. de Sac. Philos. c. 71.  have, in reference to the curse, several noxious influences, they shall nourish and cherish the Saints, they shall have benign influences on them.  
The Sun and Moon being rulers of day and night, Psal. 136. 8, 9 imply all other things whatsoever; but this hath reference to God's protection of Israel in the wi●●●●ness, Exod. 13. 21. Isa. 4. 5. Ainsw.  
〈◊〉 ●hose hot regions, as the heat of the day was intolerable: so the cold of the night was hurtful. He means God would drive away all evils, at what time soever they came.  
Vers. 8. The Lord shall preserve thy going out and coming in.] That is, prospers all thy actions at home and abroad, Numb. 27. 17. 1 King. 3. 7. 2 Chron. 1. 10. See D●ut. 28. 6. 2 Sam. 3. 25. Act. 1. 21. & 9 28. Vitae actiones Scriptura egressum & ingressum vocat. Bucerus.  
Thy going out.] To war.  
And coming in.] That is, returning into thine house, when the war is ended. Muis.   

PSAL. CXXII.  
Verse 6. PRay for the peace of Jerusalem.] The original words have such elegancy here, 
Dr Clerk.  as (I think) all the Scripture cannot parallel this verse. The words do so excellently answer one another in matchless Paranomasia: It is in English unexpressible, Shaalu Shel●m Jerushalaim.   

PSAL. CXXIII.  
Verse 2. OUr eyes are upon the Lord our God.] For direction and protection. Vers. 4. Of those that are at ●ase.] Not taken for absence of pain, such as are drenched with pleasure.   

PSAL. CXXIV.  
Verse 3. THen they had swallowed us up] or down, quick. A metaphor taken from ravenous 
Gatak. ●● Numb. 23. 21.  beasts that devour their prey so suddenly, that it seems to go quick down their throats. 
Tanta tuno erat eorum rabbiss, ut nisi Deus adfuisset, nos quasi ferae bestiae uno impetu vivos essent absorpturi ac dev●●aturi. Simeon de Muis.    

PSAL. CXXV.  
Verse 2. AS the mountains are round about Jerusalem, so the Lord is round about his people, from hence forth even for ever.] Heb. 13. 5. As the City Jerusalem is every where compassed with mountains, so God compasseth and will for ever compass the Church.  
Vers. 3. Lest the righteous put forth their hands unto iniquity.] Noting, that if 
Ut non cogitent quid mihi prodest quod justus sum, si semper persequantur me iniqui. Hieron.  the godly should be too much afflicted, they could not hold out, but would turn aside to sinful courses. See Deut. 20. 18.  
Vers. 5. As for such a● turn aside unto their crooked ways.] Ainsworth renders 
Suis tortuositatibus. Montanus.  it, crcokednesses; it signifies to be crooked in his way, serpentum more, as Numb. 22. 23.   

PSAL. CXXVI.  
THis Psalm was penned after their return from Captivity out of Babylon. This Psalm is divided into hallelujahs and hosannah's, Praises and Petitions.  
Vers. 1. Zion] The people of God, the Ark was there placed, and there God was worshipped.  
We were like them that dream.] That is, we, as it were, forgot what our state and 
Sensus planus est, Postquam nos in patriam è Babylonia Deus reduxit, profectò nobis videbamur somniare: tantum fuit, & tam inopinatum bonum. Dubitamus ferè de maximis gaudiis quasi quae fidem superent. Genes. 47. 26. Simeon de Muis. Videbamur nobis prae laetitiae magnitudine, non reipsa cornere eam foelicitatem, Act. ●2. 9 Bucerus. Like unto them that are restored to health. Chalam signifies convaluit, revixit, Job 39 4. Isa. 38. 16. The same word is used of Hez. kiahs recovery Men have not their lives filled with laughier after a bodily dream, but when after sickness they are restored to health: so Cajetan and Sanctius interpret it. Vide Mayeri Philol. Sac. & Gr●tium.  condition, but lately was; as a dreamer forgets how it was with him, did not know whether it was true or no, we were so amazed with the greatness of the deliverance.  
Dreams are 1. Things unthought of. 2. Unlaboured for. 3. Of strange things, Jacob of a ladder reaching to heaven; that a Heathen King (Cyrus) of his own accord, on a sudden should give them commission to return out of Babylon, Ezra 1. 1. See Luke 24. 41. Act. 12. 9   

PSAL. CXXVII.  
IT is a Psalm concerning Solomon, whom David foresaw to be his successor, he is called Jedidiah, 2 Sam. 12. 25. that is, beloved of Jah, so here. Vers. 2. Indeed his beloved or darling, it hath reference to Salomon's name.  
Vers. 2. For so he giveth his beloved sleep.] So, how is that? that is notwithstanding 
Jor] nota affirmationis & certitudinis. The Hebrew word for sleep, Shena, is written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a quiet dumb letter (otherwise then usual) to denote the more quietness. Ainsw. Hoc est securam omnium & cunctis bonis afflue●tem quietem, videtur Salomon seipsum ut hujus exemplum indicasse. Ei namque nec petenti quidem. nedum anxie laboranti, Deus tanta suppeditarat, ut nulli unquam fuerint qui potuislent foelicitate ipsi conterri. Eum quoque Nathan vocavit Jedidiah, id est dilectum exsistentis. Proinde videtur dicti hujus sensus esse: En sic dabit cuivis dilecto suo Deus somnum, & dormienti cuncta affa●im suppeditabit: ut videtis mihi dilecto fuo nihil tale vel optan●i, tam securum somnum, id est omnium re●um securissimam abundantiam donasse. Bucerus in loc.  all the hard labour and pains they take, yet the Lord giveth them sleep, and sleep makes them forget all their former labour.  
Some say it should be translated, For he rightly giveth his beloved sleep, as the same Hebrew particle is used elsewhere, Numb. 27. 7.  
He means not bodily sleep, but a quieting of the soul in God: Some mystical Divines speak of obdormiti● animae in Deo.   

PSAL. CXXVIII.  
Verse 2. FOr thou shalt ●at the labour of thine hands.] That is, the fruit of thy labours, or 
Vives honesto labore partis, nemini supplex. Gr●tius. i e. Cibum labore manuum tuarum partum. Amama. This is, things got with labour according to the Law, Gen. 3. 19 Ainsw.  thou shalt take delight in the very labour itself, as Christ saith, It was his meat and drink to do his Fathers will.  
Vers. 3. Thy wi●e shall be as a fruitful Vine by the ●ides of thine house.] The Vine 
Innuit hon●stam matronam se conti near & rarò pr●dire in publicum. Drus. Prov. Clas. 2. l. 2. Tenue & pr●aridum lignum habet vitis, quod ●eipsum nequit sustentare, & dulcem tamen adeò a● suavem profert fructum: sic ●xor imbecille organum, ne● ferè potens absque praesidio mariti vivere, parit tamen elegantissimos ●ilios. Buccru●.  tree brings forth liquor of the Vine, most profitable to nourish the body, and cheer the heart.  
Secondly, Fruitfulness is commended in the Vine tree, so in women. 1. Not a wanderer abroad, as Dina●, but a housewife. 2. In the house side, not the house top; she is in thy side who was taken out of thy side. 3. The Vine is of a bending and yielding nature, so she must be flexible to her husband. 4. A Vine is an excellent shade against the scorching Sun, so should she refresh her husband in his greatest misery.  
Thy children like Olive plants round about thy table.] He mentions here the Vine and the Olive, 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, Judg. 9 13. Christ himself is compared to these two trees, John 15. 1. Rom. 11. 24.  

1. Numerous, round about. 
Cur liberos hominis pill similes facit plantis olearum? An quia olea perperuò viret? An potius respexit ad naturam oleae, cui nulla arbor inseri potest? ut significet eos legitimos, non insitivos aut spurios▪ esse. Drus. Prov. Class. 2. l. 5. Liberos rectè fancy similes olivarum, non solum quia submissionis atque obedientiae symbolum est, sed etiam quia paci● nuncias. Marti●ns de R●a. Sing. Vol. 1. l. 4. c. 5.   
2. Legitimate, one cannot graft any thing in an Olive, but the Olive.  
3. Flourishing, that is always green, Psal. 52. 10.   
That he faith, about thy table, he expresseth the delight which they bring to the Father, while many of them, and those pretty ones, stand always in his sight.  
Vers. 5. The Lord shall bless thee out of Zion.] That was Gods special residence.   

PSAL. CXXIX.  
Verse 8. NEither do they which go by say, The blessing of the Lord be upon you; we bless you in the Name of the Lord.] Showing evidently, that it was a good and 
Ruth 2. 4.  commendable custom of the people of God then, to crave God's blessing on the corn, grass or other fruits that they saw upon the earth, in these or the like words, God bless it, or God save it.   

PSAL. CXXX.  
Verse 3. IF thou Lord shouldst mark iniquities: O Lord, who shall stand?] That is, rectus 
Utique illud quis hic nullus est, saith Chrysostom. Surely that [who] is no body at all.  in curia. It is the posture of those that would boldly defend their cause.  
Vers. 6. My soul waiteth for the Lord, more than they which watch for the morning▪] 
E●cubitores malutini attente diem expectant, ut a● excubia●um labore leventur. Repetitio autem vocum in canticis suavitatem qua●dam habet. Groti●●. Repetitione ingen● desiderium exprimit. Simeon de Muis.  As the wea●y Sentinel which is we● with the dews of the night, waits for the appearance of the morning, or as the Levites watched in the Temple when the morning would come, that they might be taken off from their work.  
Vers. 7. With him is plenteous redemption.] From all ●in●e, and all the consequences of it.   

PSAL. CXXXI.  
Verse 2. AS a child that is weaned of his mother, my soul is even as a weaned child.] See 
Hoc est, non secus arque infans à ●acte depulsus totus à cura matris pendet, de nulla re prorsus soll●citus. Simeon d● Muis. Id●m repe●i●, quasi dicere●, animus meus apud me quie●●●t, nihil sollicitus, non secu● atque infans à lacte depulsus. Id. ib.  Isa. 32. That is, was careful of nothing, as a weaned child, and as he depends on his mother's ●are, so doth he commit the event to God, and wholly depend on him.   

PSAL. CXXXII.  
Verse 8. ARise, O Lord, into thy rest, tho●, and the Ark of thy strength.] The royal 
Go● answers to this petition, vers. 14. See Num. 10. 35.  Prophet having settled himself in his Kingdom, according to his own desire; and besides, having after many wander to and fro, at length brought back again the Ark unto Jerusalem, maketh here most zealous and devout prayers to God for the continuance of his favour both to the Church and Commonwealth committed to his Government.  
Vers. 9 Let thy Priests be clothed with righteousness.] The Priests had linen 
That is, let them justly and holily administer their Priest's office. See Job 29. 4●. Hoc est, Justitiam deinceps perpetuo colant, & quasi vestem induant, ita ut illa omnium oculis patea●. Simeon de Muis.  clothes reaching down to their feet, so Christ our Highpriest, Rev. 1. 13. Linen signifies righteousness in the Scripture, Rev. 17. 8. To this David alludes here. To this petition here God answers, v. 16. and to David's petition, v. 10. God answers, v 17. to the end of the Psalm.  
Vers. 11. Of the fruit of thy body.] Thy womb or belly, th●● is, thy children's See 
Homines alii fructus sunt ventris, sed non solius ventris: sed ventris & lumborum, & renum. Ventris matrum, lumborum & renum, patrum, Christ ●● solius ventris fructus est. Musc. Conc. 1a de Nat  2 Sam. 7. 12. This prophecy respecteth Christ, Act. 2. 30.   

PSAL. CXXXIII.  
Verse 1. BEhold how good and how pleasant it is.] How good, that is, how much would 
Duo dicit bonum & jucundum. Bonum est Martyrium, sed non est jucundum: habet enim supplicia & paenas; & semper in cruciatibus ●olo● est, & unique in dolore non est jucunditas. Rursum voluptas jucunda est. Hic ergo duo posuit & quod ●ibi videbatur esse contrarium, bonum scilicet & jucundum uno sermone conjunxi●. H●ro●. in ●oc.  come to the persons by it; by way of admiration, and how pleasant!  Omne tulit punctum qui miscuit ●●i●● dulci. 
Some things are good which are not pleasant, as afflictions, repentance, self-denial, rendering good for evil; some things pleasant which are not good, as sensual pleasures; some things neither good nor pleasant, as envy, despair, impatience; some things both good and pleasant, as the happiness in heaven.  
Vers. 2, 3. He useth two comparisons answering to good and pleasant; the second verse answering pleasant, the third answering to good.  
Vers. 2. It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garments.] It signifies that the spiritual oil was first of all poured upon our Head Christ, and from thence consequently derived to all his members.  
Vers. 3. As the dew of Hermon, and as the dew that descended upon the mountains of 
Sicut r●● Hermon qui descendit super montes Zion.] Sic habent Grae●i & vulgata de verbo ad verbum ex Hebraeo, sed nullo sensu. Nimis enim mons Hermon a monte Zion remotus erat, ut ros de ●●● i● alterum descendere po●uit. Rectè ergo Ki●chi supplet ●llip●in, sicut ros Hermon, & sicut r●s qui descendit in montes Zion. Hul●ius.  Zion, for there the Lord commanded the blessing, even life for evermore.] Hermon was a very fruitful hill, inter pascua celebratur.  
T●er●] Where brethren dwell in unity.  
Commanded] Appointed and sent effectually. See Psal. 42. 9   

PSAL. CXXXIV.  
Verse 3. THe Lord that made heaven and earth, bless thee out of Zion.] He doth not say, 
The ●●oice●● merci●● which God hath to communicate, are out of Zion, among his people joined together in a way of worship. See Psal. 128. 5.  The Lord that made the earth, bless thee out of heaven, nor the Lord that made heaven, bless thee out of heaven, but bless thee out of Zion, as if he would teach us, that all blessings come as immediately and primarily from heaven, so mediately and secondarily from Zion, where the Temple stood.   

PSAL. CXXXV.  
Verse 6. WHatsoever the Lord pleased▪ that did he in heaven and in earth, in theseus, and all deep places.] A holy Minister said, that Scripture did ●●●ch content him; Such a thing pleased God, said he, why should it not please me.   

PSAL. CXXXVI.  
Verse 10: To him that s●●●te Egypt in their firstborn.]  
Here are four particulars:  

1. God hath judgements for a whole Nation, Exod. 12. 30. 
Egypt] AEgyptians. See Psal. 78. 43, 51.   
2. God punisheth his enemies in what is nearest to them, Zech. 12. 10.  
3. God proportions his judgements to men's sins, Exod. 1. they drowned the Israelites firstborn.  
4. This judgement broke Pharaohs heart.   
Vers. 11. And brought out Israel from among them] The bondage of the Israelites was great,  

1. In regard of their bodies, it is called an iron-fornace. See Exod. 3. 7, 9  
2. In regard of their souls, great Idolatry; The Egyptians worshipped almost every thing, 
* Vide Athan. Kirch. Oedip. Egypt. Tom. 1. Syntag. 3. c. 1, 2, 3, 5, 6, 7.  the Crocodile, River, Ox, Herbs in the garden, Rev. 11. Rome is called Egypt, this was therefore a great deliverance.   
Vers. 13. To him which divided the Red Sea into parts.] Or, Divisions. By the 
Dissect ●● fuerunt aquae in multas vias, juxta numerum tribuum, idque in medium Arcus rotundi. Paul. F●g. Pirk. Aboth.  Jews tradition, the Red Sea was parted into twelve several parts, for every of the twelve Tribes to go thorough. But Bucer and Muis mislike that Interpretation.  
Vers. 14. And made Israel to pass thorough the midst of it.] He shows for whom this was done, Israel, Exod 14. 22, 29. not the Egyptians, Heb. 11. 29.  
2. God gave Israel courage and faith to venture, Heb. 11.  
Vers. 15. But overthrew.] Shook them off in the original, as a man would shake 
Excussit Phar●●●●●] it est, Praecip●tavit. Grotim.  a worm off his garment.  
Ainsworth and Grotius render it Shook off. See Exod. 14. 27.   

PSAL. CXXXVII.  
Verse 6. ABove my chief joy.] Heb. The head of my joy. 
Si non praetulero luctum urbis Jerusalem vel summo gaudio, quod mihi contingere potest. Simeon de Muis. Idem est atque si dixisset▪ omni laetitiae praetulero luctum pro Jerusalem. Bucerus.    

PSAL. CXXXVIII.  
Verse 1. BEfore the gods will I sing praise unto thee.] The Kings and Princes of the earth, 
Coram Diis, alii enarr●nt coram Angelis, ut Graeci, alii coram judicibus. Sed neged E●●bim quod exponi potest, coram Deo, nonnunquam valet, coram Arca Deus pro Area, us in iulo▪ De● venit in castra coram Angelis, sensus est inter sanctos, sive in coetu piorum, ubi talis coetus, ibi Angeli sunt, Itaque Apostolus praecipit faeminis in Ecclesia ut vel●to capite sint propter Angelos. Angeli enim semper intersunt, aut veriùs praesunt coetibus hominum sanctorum. Coram judicibus ita enarrat optimus inter Ebraeos author. Camius. Sic Deorum vocabulo usus est idem David, Psal. 28. 1. & sic Exod. 22. 9 enters expositiones: quarum una à me est, aliae duae ab aliis etiam notatae fuerunt. Ex his quisque eliget quam optimam esse purabit. Drus. Observat. See. l. 9 c. 23. Vide Sim. de Mui● & Bucerum.  as vers. 4. called gods, Psal. 82. 1, 6. before such David used to confess the Lord, Psal. 119. 46.  
Vers. 2. For thou hast magnified thy Word above all thy Name.] The Name of God appears in his great work of Creation and Providence: 
His Power, Sovereignty, Grace.   

1. Because there is more of God discovered in his Word then in his works.  
2. He works greater things by his Word then by his works, converting the soul, and comforting afflicted consciences.  
3. Gives it authority over the conscience.    

PSAL. CXXXIX.  
Verse 3. THou compassest my paths.] That is, markest me which way soever I go.  
Vers. 13. For thou hast possessed my reins.] That is, my secret cogitations, for 
Finxisti eos▪ quare penitissimè cognoscere eos vales. Bucerus.  the kidneys lie in a hid and secret place of the body, Jer. 12. 2.  
Vers. 14. For I am fearfully and wonderfully made.] Made, as it were, and composed 
Mirificatus sum mirabilibus operibus tuis. Montanus.  altogether in wonders.  
Vers. 15. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth.] So he calls the womb; because 
Embroidered] That is, Cunningly wrought with nerves, sinews, veins, and variety of limbs. A similitude taken from broidery work. Psalm. 45. 15.  curious workmen, when they have some choice piece in hand, perfect it in private, and then bring it forth to light for men to gaze at.  
Vers. 17. How precious also are thy thoughts unto me.] Some expound it of the 
Some say be speaks here of God's providence  thoughts he had of God, he valued nothing so much as high thoughts of him. See vers. 18.  
Others interpret it of God's thoughts of him, comparing it with Psal. 40. 5.  
Vers. 22. I hate them with perfect hatred.] I hate the wicked, that is, so far as 
Vide Thom. 2da, ●dae. Qu. 34. Art. 1. & 2. August in loc. & Matth. 5. 44  wicked, viz. their practices and actions, not their persons.  
Verse 24. And lead me in the way everlasting.] That is, lead me by heavenly 
In viam saeculi He means continuum vitae cur●um.  light in my whole life, the way of my age.   

PSAL. CXL.  
Verse 3. Adder's poison, or the poison of Asps is under their lips.] See Psal. 14. 1, 2, 3. Rom. 
Aspis ab aspergendo dicitur. I●idor, Etym. The Asp hath his name from his nature, which is dispersive. Pliny writes, That when a man is bitten of an Asp, it seems at first to tickle and delight him, but ere long it disperseth the poison throughout all the veins.  3. 15. that is, the words which come from their lips, are more hurtful than the poison of Asps.  
Vers. 11. Let not an evil speaker ●e established in the earth.] Heb. A man of 
Is ●ashon●●▪ Vulg. vir lingvosus. Jun. Vir maledicus.  tongue, that is, a prattler or evil speaker, that hath tongue at will to use and abuse.  
Evil shall hunt the violent man to overthrow him] The evil of sin. 2. Of punishment. 
Hunt.] As a Blood hound follows the seut till it overtakes.  3. Satan.  
There are four things in hunting.  

1. A great deal of Industry.  
2. Art.  
3. Pleasure.  
4. That the creature taken may be destroyed.    

PSAL. CXLI.  
Verse 3. SEt a watch (O Lord) before my mouth.] Or, Ward, custody, to keep me from 
Mors & vita in manibus linguae. Hieron. Sensus est, quod quemadmodum arces muniuntur, validis portis, & praeterea vigilum custodiâ, sicque defunduntur à vi hostili, ita Deus os suum validâ veluti porta communiat, ne quod verbum, quasi transfuga aliquis, inde elabatur, quo hostibus suis prodatur. Capel. Critic. Sac. l. 4. c. 13.  speaking amiss.  
Vers. 4. Let me not eat of their dainties.] Some understand it of their sins. Others 
The Chaldee expoundeth it, of their Songs at banque●●. See. Psal. 74. 6. Magna est ita Del quando non nobis Irascitur, Hieron. in loc.  of their flatteries, they will flatter thee in a way of sin.  
Vers. 5. Let the righteous smite me.] Or, Hammer me, the same word with that which is spoken of Jael when she slew Sisera, Judg. 5. 26. with a deserved censure, as if he had said, If I have done amiss, let me hear of it, yea, let me smart for it by a faithful reproof.  
It shall be an excellent oil.] As oil for my head, to anoint my head with, or 
Magis amat objurgatorem sanantem, quam adulatorem ungentem caput. August. Epist. 8.  head-oyl, most excellent oil, as Cant. 4. 14. & Ezek. 27. 22.   

PSAL. CXLII.  
Verse 4. I Looked on my right hand.] A Scripture very remarkable. 
See Psa. 73. 23.   
The right-hand is the great instrument of action, therefore assistance given is said to come on the right-hand.   

PSAL. CXLIII.  
Vers. 4. MY heart within me is desolate.] Laid waste or become a wilderness. The word in Hithpael signifies to lay one's self waste, void of comfort.  
Verse 6. As a thirsty Land.] As in a dry Land parched with the heat of the Sun, 
Sicut terra sine aqua sitit, & quaerit imbrem: ita & anima mea desiderat, & sitit te Deum suum. Hieron. in loc.  there is a great want of moisture, so in our souls must be retained a sense of the want of the graces of God, with an hearty sorrow of our want, we must feel ourselves even dried and parched with the heat of God's wrath due unto our sins, until the sweet waters flowing from the Sanctuary have graciously refreshed us.  
2. As a dry Land parched with drought gapeth and openeth itself wide, as if it would swallow up the Clouds, for rain: So must our hearts preserve within them an earnest appetite, and insatiable desire after Christ and his merits.  
Vers. 10. Led me into the Land of uprightness.] Some expound it of heaven, both the uprightness in this life and heaven.   

PSAL. CXLIV.  
Verse 1. WHich teacheth my hands to war, and my fingers to fight.] That is, gave him that skill, courage and success in the war, that he got a complete victory.  
Vers. 4. Man is like to vanity.] Adam damah lafoy hebel, Adam is like to Habel man 
Adam is ●s Abel, or Abel's ma●e, for to the name of the two Patriarches there is an alliosion in the original.  to vanity. Adam the earthly man, what possession (Kyman) soever he got, all is Habel vanity. Broughton of the first ten Fathers.  
Vers. 8. Their right-hand is a right-hand of falsehood.] Either refer it to their oaths to God, so Glassius. When they swore to him, they used to lift up their right-hand, Revel. 10. 5. Or their Covenant with men, their manner was to give the right-hand when they made a Covenant, Ezek. 17. 8. men whom neither oath to God, nor their Covenant with men would hold. 
Ingenium respiciens non originem. Ut similitudo templi, id est, valde ornatae, ut amari solet à gentilibus idolum quod praecipue colitur in templo illorum. Menoc. de Repub. Heb. l. 4 c. 1.   
Vers. 11. Deliver me from the hand of strange children.] The Jews.  
Vers. 12. May be as corner stones polished after the similitude of a palace.] Or, Temple, so the LXX.  
Vers. 13. Affording all manner of store.] The Chaldee Paraphrast paraphraseth it ab anno in annum, from one year to another. Ainsworth renders it from meat to meat, or from sort to sort, that is, all sorts and store of victuals.  
Vers. 15. Happy is that people that is in such a case: yea happy is that people, whose God is the Lord.]  
David having prayed for many temporal blessings in the behalf of his people, from vers. 12. to this verse, at length he windeth up all indeed with this Epiphonema or conclusion, Blessed be the people that are in such a case: but presently comes with an Epanorthosis, or a correcting of his former speech, Yea rather happy is that people whose God is the Lord; As if he had said, that indeed is a thing to happiness in some kind, but nothing to this, that is but temporal, this eternal. 
Sine summo bono nil bonum.   
The Lord is said to be his people's God two ways:  

1. Spiritually, when he takes them into Covenant with himself.  
2. Visibly, when he takes them into Church-fellowship, so he was the God of 
Blessednesses, all manner of blessedness lies in this.  Israel.    

PSAL. CXLV.  
Verse 9 ANd his tender mercies are over all his works.] There is no work of his hands 
See Lam. 3. 22.  which receiveth not from him some mercy.  
Vers. 10. All thy works praise thee, O Lord: and the Saints shall bless thee.] To bless and praise differ, praise declareth his excellency, bless, that is, acknowledge his benefits.  
Vers. 18. The Lord is nigh unto all them that call upon him, to all that call upon him in truth.] Which intimates,  

1. That there is a calling upon God, and not in truth.  
2. That there is no loss of a prayer which is made in truth, for God is near.   
In truth.] That is, in faith and confidence, that they shall obtain the thing which they pray for.   

PSAL. CXLVI.  
Verse 2. While I live, will I praise the Lord: I will sing praises unto my God, while I have any being.] There is no phrase more usual in the Psalms then to sing forth praises unto God, and it is not used without a special emphasis. For it is one thing to praise, and another to sing praises, as this verse showeth. This is to publish, to declare, to speak of abundantly, to utter the memory of God's great goodness, that one generation may derive praises unto another, as the expressions are Psal. 145. 4, 7.  
Vers. 3. Put not your trust in Princes, nor in the son of man, in whom there is no help.]  
There are two reasons why David instanceth in Princes:  

1. Because all are apt to idolise men in power, Regis ad exemplum, etc.  
2. Because David himself had been miserably deceived, he trusted much in the Courtiers of Saul and Jonathan. It is applicable to all sorts of men, therefore it is added, Nor in the son of man.    

PSAL. CXLVII.  
HAllelujah.] That is, Praise ye Jah. See Psal. 135. 1. 
Psalmus iste non solum in titulo, sed & exordio Psalmi habet Halleluja. Ubi autem dicitur Laudate Dominum in Hebraeo dicitur Halcluja. Hieron. in loc.   
Vers. 1. Praise ye the Lord: for it is good to sing praises unto our God: for it is pleasant, and praise is comely.] There are good things which are not pleasant, as afflictions, Heb. 12. 11. There are pleasant things which yet are not comely, as foolish jesting, Ephes. 5. 4. but singing of Psalms is good, pleasant and comely. Good in its own nature, pleasant to the hearers, and comely to the user.  
Vers. 10. He taketh no pleasure in the legs of a man.] Either because the strength of a man lies there, or his agility is manifested there.  
Any endowments of a man that are not grace, as the opposition makes manifest, 
See Psal. 33. 16  vers. 11.  
Vers. 11. The Lord taketh pleasure in them that fear him.] In their persons 
Melius est unum timere, ut plures non timeas: quam plures timere, ut unum non timeas. Hieron.  and services.  
Vers. 13. For he hath strengthened the bars of thy Gates.] Against enemies. 
Quinque versus continui pulcherrimâ aliquâ allusione insignes singuli, primus istorum, v. sc. 13. Casaub. de lingua Hebraica.   
Vers. 16. He giveth snow like wool.] Not only because of the likeness in colour, 
1. Propter albedinem, The whiteness of it, Psal. 51. 7. Isa. 1. 16. 2. Propter utilitatem, For the benefit and warmth of it to the earth.  but also because it warmeth the ground, and preserveth the corn that is sown, Qui dat nivem candidam sicut lanam. Chaldaeus.   

PSAL. CXLVIII.  
Verse 4. PRaise him ye heavens of heavens: and ye waters that be above the heavens.] 
Plures Coelos dicimus Apostolus usque ad tertium Coelum raptum se esse dicit. Hieron. Infimi Coeli, viz. Aër in quo spiramus, ut servus servorum est infimus & abjectissimus servus. Ford. in loc.  Heavens of heavens.] That is, the highest heavens.  
Ye waters that be above the heavens.] That is, the clouds praise him, as they are the wonderful work of God, and give men matter to praise him.  
Vers. ●1. Kings of the earth, and all people: Princes, and all Judges of the earth.  
12. Both young men and maidens, old men and children.] 
Ut omnes homines comprehendat, tres differentias enumerat potestatis, sexus & aetatis: omnes igitur sive principes, sive privati, sive viri, sive foeminae, sive senes, sive adolescentes laudent nomen Domini. Bellarm. in loc. Cajet. & Carthusianus.   
He invites all men of every condition, age and sex, lest any should think himself exempt from this duty.   

PSAL. CXLIX.  
Verse 6. LEt the high praises of God be in their mouth.] When God puts forth high acts of grace, he expects high praises.  
Vers. 9 To execute upon them the judgement written.] In the book of God the 
See 1 Cor. 4. 6. Revel. 12. 28. Hoc est, Sumendo de iis▪ omnibus supplicium, de quo scriptum est, Deut. 32. 41. Simeon de Mu●●.  Lord hath declared against some enemies, as Amalek and the Antichristian party.   

PSAL. CL.  
Verse 2. ACcording to his excellent greatness.] So we read, but the Hebrew and Greek according to the multitude of his greatness, and so Ainsworth. 
Secundum amplitudinem maximam ejus. Tremel. Secundum multitudinem magnitudinis ejus. Vulg. Lat.   
Vers. 4. Organ.] Or, The Organon, as the Greek translateth it: The Hebrew name 
Memorat Organa Musica plura quam ullo alio Psalmo: quo ipso quoque significat, se ad pleniorem nos hîc laudem Dei provocare. Buceroes.  signifieth a lovely (or delightful) instrument: It is one of the ancientest of the world, invented by Jubal. Gen. 4. 23. and an instrument of joy, Job 21. 12. & 30. 31.    

ANNOTATIONS Upon the Book of PROVERBS.  

CHAP. I.  
THE Book of Proverbs is compared to a great heap of gold 
Videtur hic liber esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 optimarum sententiarum ex plurimis qui a●te Salo●one● fuere scriptoribus, quales 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multi Imperatorum Constantinop●litanorum con scribi in suos usus fecere. Sunt autem quae hîc sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnia, pertinentia aut ad morum, aut ad prudentiae praecepta, sic tamen ut ●aec & illa semper ad Dei cultum respiciant: quae virtus caeteras omnes ex se parit: Neglecta multis gentibus: Maximi autem facta ab Hebraeis sapientibus, ut in Ninevehs not●tum est Grotius, Farabola est dictum quoddam aenigmaticum quo diversae res inter se conferuntur. Cujusmodi sunt ill● Salomonis. Hujusmodi Parabolis pleni sunt libri Hebraeorum, Syrorum, Arabum, AEthiopum. Kirch. O●dip. Egypt. T●●●. 2. p●r. 1. c. 5.  Rings, rich and orient severally, and every one shining with a distinct sense by itself: but other Contexts of holy Writ to gold-chains, so interwoven and enlinked together, that they must be enlightened and receive mutual illustration one from another. Bolton on Prov. 18. 14.  
It is without question that Solomon was the Author of this Book, 1 King. 4. 32.  
Three Books of Scripture are Salomon's, Proverbs, Ecclesiastes, Canticles. The Proverbs set out true wisdom; Ecclesiastes, worldly vanity; Canticles, heavenly love.  
Vers. 4. The simple.] Jerom reads it a child, Junius fools, because both children and fools are simple.  
Vers. 7. The fear of the Lord is the beginning of wisdom.] Filial fear, a fear of reverence, Mal. 3. 16. The word signifies as well caput or principatum, the head or top of wisdom.  
Vers. 8. My Son.] Solomon repeating this Title twenty three times hath it ever in this form Fili mi, my son. One main end of writing this Book was to instruct young ones.  
Vers. 12. Let us swallow them up alive as the grave.] As wild beasts devour their 
Existimem Metaphoram esse à carnibus quae crudae & integrae devorantur. Sed si cui hoc non probetur, ei per me licet, ut ita locum Salomonis enarret: Deglutiamus eos viventes & int●gros: Viventes, i. valentes. Dru●i● in Observat. Sac. Vi●● Geierum in loc.  prey, at a morsel. Ralph Bains saith, he seems to allude to the History of Dathan and Ahiram, whom the earth opened and swallowed up quick; but Mr Taylor dislikes this; for thiefs (saith he) would not willingly mention such a judgement.  
Vers. 20. Wisdom▪ crieth without.] Heb. Wisdoms, that is, Summa Sapientia. 
See Chap▪ 9 1. Hebraei increatam illam Sapientiam vocant C●ocmoth in plurali numero Sapientia, id est, unaquaeque ex sapientiis, unaquaeque sapientia. Mercerus.  Junius. Because it is the most excellent wisdom, divine, heavenly wisdom, which teacheth us how to attain eternal life.  
Crieth.] The word signifies a strong cry, such a one as Soldiers use to send forth in the beginning of a battle, or after a victory.  
Vers. 22. How long ye simple ones will ye love simplicity.] Simple sometimes signifies 
Simplicity is opposed, 1. To craft. 2. To heavenly or true wisdom, so here.  one that is plain hearted, sincere; and simplicity, singleness and integrity of heart; here taken in the worst sense, fools love folly, that is sin.  
That is, Never strive to better your knowledge in things which may do you most good, but suffer yourselves to be abused in that which will overthrow and shame you.  
And fools hate knowledge.] Sinful fools will not be at cost and pains to get it.  
Vers. 26. I also will laugh at your calamity, I will mock when your fear cometh.] 
Risus Dei long gravior est ira Dei, quod Deus loquitur cum risu tu legas cum luctu. August. God's laughter is more to be feared than his anger, Psal. 2. 4. He will laugh his enemies to scorn, and then break them to pieces.  God delights not in it with a will terminated in their destruction, but as an occasion to exercise his justice.  
Vers. 31. Therefore shall they eat the fruit of their own way, and be filled with their own devices.] A metaphor taken from those which have surfeited on sweet morsels, when they feel the griping of their bowels, they have enough of it. From Husbandmen, saith Baynes.  
Mr Tailor saith, there is a metaphor from meats, in the word eat; a metaphor from trees▪ in the word fruit; and a metaphor from travellers, in the word way.  
Vers. 32. For the turning away of the simple shall stay them.] By making them to neglect duty, and provoke God against them.   

CHAP. II.  
Verse 1. ANd hide my Commandments with thee.] That is, Have them always about 
Hebraei referunt ad jugem praeceptorum memoriam, hoc quod dicit abscondes tecum, vel apud te. Baynus in loc. Vide Geierum in loc.  thee, that so when ever there is any need thou mayst have the promises and counsels at hand.  
Vers. 3. Yea, if thou criest after knowledge.] Liftest up thy voice, Synecd. generis, If thou pray after knowledge, or for knowledge, as it is translated in the end of the 
Nil aliud est, quam miseriis continuisque votis, hanc sapientiae illuminationem, ab omnis sapientiae fonte Deo, exoptare, ac continuis quasi clamoribus accersere, 1 Reg. 3. 6. Geierus.  verse for understanding. And that is nearer to the Hebrew Text.  
And liftest up thy voice.] Heb. Givest, or utterest thy voice.  
If thou criest.] There is the prayer.  
If thou seekest.] Ver. 4. there is the endeavour.  
Then shalt thou understand the fear of the Lord.] Vers. 5. There is the blessing.  
Vers. 6. For the Lord giveth wisdom.] As if he should say, it comes not out of the mouth of the excellentest man, that thou canst hear; it comes from the Lord only, and therefore thou must seek to him for it.  
Vers. 11. Discretion shall preserve thee, understanding shall keep thee.] 
Chamar is an exact observation.   
Discretion imports a careful examining things in the mind before we do them, that we may avoid evil.  
Shall preserve thee.] As a Buckler keeps from wounds: or as a guard, which 
Natsar signifies to keep as a watchman by wisdom, and as a guard by power, thou shalt not be overthrown by power or policy.  Princes are wont to have about them, for the safety of their persons.  
The same benefit is twice inculcated.  
Vers. 16. From the stranger which flattereth with her words.] Heb. Which maketh 
Nitzal, Est furto se eripere, To steal himself out of her hands, who keepeth him so in fetters.  her words smooth. See Psal. 55. 21.  
Vers. 17. And forgetteth the Covenant of her God.] That is of marriage, of which God is the author, and whose name was or ought to have been invocated in the match making.  
The Hebrew word translated Covenant, comes from a word which signifies to 
Berish. Ezek. 16. 60. Mal. 2. 14.  choose. It is an agreement between two choosing one another, and tying themselves by Covenant one to another upon such terms as both parties like.  
Vers. 19 None that go unto her, return again.] That is, very few, so few, Ut 
Because his body rules over his soul.  quasi nulli videantur, Lavater. David repent of adultery. The strumpet's house is like the Lion's den. 
De interitu magis aeterno quam externa morte, quam tamen saepe sibi adulteri accersunt, loquitur. Mercerus.   Omnia te adversum spectantia vestigia, nulla retrorsum. 
That go unto her.] A modest expression of a secret or foul action, frequent in Scripture, Gen 29. 23. Psal. 51. tit.  
Neither take they hold of the paths of life.] Which lead to eternal life.   

CHAP. III.  
Verse 5. LEan not unto thine own understanding.] A metaphor from one that leans on a staff to support him from falling. Presume not upon thine own wit. Trust not to it.  
Vers. 11. My Son, despise not the chastening of the Lord, neither be weary of his correction.] It should not be slighted, neither should we faint under it.  
Vers. 14. For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold.  
15. She is more precious than rubies: and all the things thou canst desire, are not to be compared unto her.]  
It is spoken of Christ, and the trading for him in the Ordinances, those ways of worship which he hath appointed.  
Wisdom, that is, grace. Merchandise, that is, trading for it in Ordinances, to 
The Hebrew word signifies a going about, or compassing of Sea or Land to get wisdom, as Merchants do for gain. Impiger, etc.  know what returns and incomes you have.  
Than fine gold.] The word comes from cutting in the Original, either because gold is, as it were, cut out of the earth at first; or else because after it is purified by the fire it is cut to make rings or coin.  
Vers. 16. Length of days is in her right-hand: and in her lefthand riches and honour.] 
Ambabus manibus sapientia hominibus bona largitur.  The Heathens reckoned upon their lefthand, until they came to a hundred years, and then they began to reckon upon their right hand, as appears by that of Juvenal, 
Grotius. Long life is first promised, because it is the principal; riches and honour but accessories. Therefore also it is said to be in the right hand, as the principal gift she hath to bestow.  Et dextrâ computat annos, speaking of one above a hundred years old.  
Salomon's meaning is, that wisdom should make them to live a long age, even to a hundred years, so some expound it.  
The Hebrew word for Honour comes from a word which signifies to be heavy or weighty; for honour, as it riseth from the weight of good qualities in men, so it adds weight to men's persons, and makes them of greater account than others.  
Vers. 18. She is a tree of life to them that lay hold upon her.] See Chap. 15. 4. & 
It is an allusion (saith Mercer) to the tree of life in Paradise, Gen. 2. 9 which was a sign to Adam, that he should live for ever, and that in health, strength and comfort upon earth, if he sinned not. So wisdom restores us to that we lost in Adam, eternal life, but in a better place in heaven. Arbour vitae in Paradiso non à morte tantùm, sed & à morbis servabat. Grotius  11. 30. Partly, because it is planted by God immediately, but chiefly because of its perfect supply of all wants, Revel. 22. 2. speaks of wisdom, that is, grace, meat and medicine. Life is in the Dual Number, there is a life here, and a life in heaven.  
To them that lay hold upon her.] The word signifies a fast laying hold on a thing as one's own, and as not willing to let it go.  
Vers. 27. Withhold not good from them to whom it is due.] Heb. From the masters 
Non equidem quod illesuo jure hoc vendicare possit, sed quod nos hoc tanquam debitum solvere debeamus, cum sicut charitatem omnibus debemus, Rom. 13. 8. sic & charitatis fructus. Cartw. in loc.  thereof. He makes the Christian neighbour who is in necessity an owner, even one that hath good right and title to our goods according to our ability.  
Vers. 29. Devise not evil against thy Neighbour.] In the Hebrew it is All tacharosh, Noli arare mendacium, Blow not a lie, a speech borrowed from husbandry, as the Husbandman ploweth up the ground, and searcheth into the earth with his Plowshare, so doth a wicked man plot mischief in his mind.  
Seeing he dwelleth securely by thee.] Meaning that he feareth none evil from thee, seeing he hath done none.  
Vers. 32. For the froward is abomination to the Lord.] The Hebrew word signifies a thing which offends the senses, from which men turn away ears, eyes, nose; it shows Gods utter dislike of the ungodly. See Exod. 8. 26.  
But his secret is with the righteous.] The secret of his love, providence, counsel, Psal. 25. 14. John 15. 15.  
Vers. 34. Surely he scorneth the scorners.] Jerom and the Septuagint translate it 
Base fellows. Vide Jun. in append. paral. 3 Jacob. 4. 6.  the proud, so do James and Peter quoting this place. See the later part of the verse.  
The original word here used, may seem to have a reference unto a speaking by an Interpreter, and then we may conceive the word here, to set forth the haughty 
See Gen. 42. 23  carriage of the proud, who scorn to speak by themselves to others, but do it by an Interpreter, by some other body.   

CHAP. IU.  
Verse 3. TEnder and only beloved in the sight of my mother.] That is, I was her best beloved 
See Weems his Christian Synagogue, p. 33. Ita Messiam vocari putat. Galatinus l. 3. de Arcan. Cathol. verit. c. 22. Idque ob immensam pietatis & clementiae suae teneritudinem. Sed de seipso Salomon loquitur; ponit enim ille se exemplar doctrinae institutionis & obedientiae, & unicum se vocat, hoc est, unicè dilectum, nam alioqui plures fuerint filii Davidis ex cadem matre, ut ex 1 Paral. 3. 5. apparet, Glassius.  Son, for Bathsheba had four sons, 1 Chron. 3. 5. This word is used of very dear sons, as of Isaac, Gen. 22. 2, 12, 16.  
Vers. 4. Let thine heart retain my words.] The words are borrowed from Husbandmen, as Husbandmen put stays to the trees which they plant. So the precepts of the Father stay and uphold the child.  
Vers. 4. Wisdom is the principal thing.] Reshith beginning, so Tremel.  
Get] Kanah signifies to get a thing as a man's own possession, so as to have a peculiar interest in it.  
Wisdom.] Wisdom in this book signifies two things: 1. Christ, Prov. 8. 2. Grace, especially spiritual understanding. Grace is the principal thing.  
The principality of grace lies in six things:  

1. It makes a man conformable to God.  
2. Brings one into Communion with him, Zech. 3. 7.  
3. Fits a man for the service of God, Dan. 1. 4. Isa. 6. 8.  
4. Turns all things into a blessing, Mal. 2. 2.  
5. Fills the soul with all spiritual excellencies.  
6. Preserves one from all evils, Prov. 2. 11, 12.   
And with all thy getting.] Heb. In all thy getting, get understanding. 
Vide Geierum in loc.   
Vers. 13. Take fast hold of instruction.] The word signifies to lay hold with strength, as men that are in peril of drowning, they will lay hold so fast upon a thing, that their hands may be sooner broken then loosed.  
Vers. 14. Enter not into the path of the wicked, and go not in the way of evil men.  
15. Avoid it, pass not by it, turn from it, and pass away.]  
Iteration of the same sense in variety of phrase argueth the necessity of the duty, and earnestness of the divine Penman to persuade.  
Vers. 17. For they eat the bread of wickedness, and drink the wine of violence.] That is, they eat bread and drink wine gotten by wickedness and violence.  
Vers. 18. But the path of the just is as the shining light.] See Chap. 10. 29.  
Vers. 19 They know not at what they stumble.] That is, they cannot imagine how soon they shall fall. 2. They know not what it is that makes them fall.  
Vers. 21. Let them not depart from thine eyes.] That is, read them continually,  
Keep them in the midst of thine heart] The heart is the centre of the body, about the midst of it, lay them up where they may be safe and ready at hand for continual use.  
Vers. 23. Keep thy heart with all diligence,] With all keeping, or above all keeping, look to that above every thing.  
Heart is taken in a spiritual sense, so it signifies the understanding, will, conscience, memory, affections, thoughts, here the will. It is a metaphor taken from a Spring, keep the Springhead carefully, because all the water runs out there; Not while it is in its natural condition, but the heart which is already sanctified.  
Keep.] The Hebrew word is applied to three sorts of keeping:  

1. Of a prison, as that to which Joseph was committed, Keep it as a prison.  
2. Of a besieged City, so Hab.  
3. As the Priests and Levites which were entrusted with the holy things of God, looked to their charge with all diligence.   
For out of it are the issues of life] All the streams of thy life flow from this, refers to the heart.  
Vers. 24. Perverse lips put far from thee] Heb. Perverse, crooked, or froward.  
Vers. 25. Look strait before thee.] To duty as the means, and to the end too, that is, Let your minds be intent on what ever you do, opposite to expression, 
Metaphora ab iis sumpta videtur, qui aratrum ducentes rectà illud aspiciunt, tantum abest ut respectent. Cartw. in loc.  Prov. 17. 24.   

CHAP. V.  
Verse 4. BUt her end is bitter as wormwood.] The end which she brings others to. 
Id est, Eorum qui eam sequuntur. Mercerus. Meretricem intelligit quae crudelis est. Mercerus.   Sperne voluptates, nocet empta dolore voluptas. 
Vers. 9 And thy years unto the cruel.] Thy young years, and better part of thy age. Aczar properly signifies cruel, only Deut. 32. 33. it is added as an epithet to the poison of Asps.  
Vers. 11. And thou mourn at the last when thy flesh and thy body are consumed.] He mourneth when all is spent. In the Original it is Nahamta Babharit hec●, which properly signifies to roar as the Lions do when they are hungry, Prov. 28. 15.  
Vers. 14. I was almost in all evil, in the midst of the Congregation and Assembly] That is, sin had that power in me that when I came into the presence of God, the society of the Saints, these kept not my corruptions under.  
Vers. 19 Let her be as the loving Hind and pleasant Roe, let her breasts satisfy thee at all times, and be thou ravished always with her love.] Note both the metaphors 
Am●ta uxor cerva & caprea vocabatur, quod haec animantia regibus olim in deliciis essent: vel quòd amor cervi erga cervam, item capreae maris erga foeminam singularis memoretur. Notatum quoque haec animalia felle career. Drus. Prov. Class. ●. lib. 4. Vide Mercerum, Bainum in loc. & Cartw. in loc.  and the hyperbole, which are used to set forth the Husband's delight in his wife. Hind and Roe are the females of an Hart and a Row-buck. It is noted of the Hart and Row-buck, that of all other beasts they are most enamoured with their mates. The former is termed the loving Hind, or word for word a Hind of loves; The later a pleasant Roe, or Roe of favour, that is, exceedingly loved and favoured.  
Let her breasts satisfy thee at all times.] Inebrient te, Heb. Let them make thee drunk.  
Be thou ravished with her love] Word for word, Err thou in her love, or, Thou shalt err in her love. Ravishment in carnal matters is sinful. The Scripture allows no excess in affection, it only notes a lesser evil, rather than lose thyself in the embraces of an harlot. Vide Capel. Critic. Sac. l. 6. c. 4.  
This implies two things:  
1. So far to exceed in love as to make a man to oversee some such blemishes in his wife, as others would soon espy.  
Or else secondly, to count them no blemishes, delighting in her never a whit the less for them.  
Vers. 20. And why wilt thou, my Son, be ravished with a strange woman, and embrace the bosom of a stranger.] As if he had said, Sure enough, if thou do not love thy wife, thou wilt look after harlots, or at least art in danger to do it, but if thou love thy wife truly, thou art strengthened against a stranger.   

CHAP. VI  
Verse 6. GO to the Ant, thou sluggard, consider her ways and be wise.] The Ant 
Tradunt scriptores non solum interdi●, verum etiam noctu laborare formicas, magnoque nixu per eandem semper viam, & ad eundem locum, in quo caetera reposuerunt, pedibus illa tam v●●●a semina volutare. Drus. Prov. Class. 2. lib. 1.  though the least of creatures, is commended for her prudence and solicitude for the time to come, and her love of pains and diligence. See Pliny 2d Book of his Natural History, c. 3 Virgil's 4th of his AEneids.  
Vers. 9 How long wilt thou sleep, O sluggard? When wilt thou arise out of thy sleep?  
10. Yet a little sleep, a little slumber, a little folding of the hands to sleep.  
11. So shall thy poverty come as one that traveleth, and thy want as an armed man.]  
Solomon lively describes the sluggard, he brings him in roaming himself, and rubbing his eyes with an unwilling hand, uttering broken and sleepy sentences, as one not half awake, How long wilt thou sleep? When wilt thou rise out of thy sleep? As if he had said, Ho Sir, it is time to get up; what not out of your bed yet, at this time of the day? Then mark his drowsy slumbering and senseless answer, A little sleep, a little slumbers, for the Original hath the words in the plural number, well befitting a sluggard, A little folding of the hands, a little sleep, a little slumber, all little, though he sleep much, but yet it is but little in his conceit.  
One that traveleth.] That is, with so much speed, as it will not be long.  
As an armed man.] That is, with so much strength as will not be resisted. See Prov. 24. 33, 34. & 26 14.  
Vers. 13. He speaketh with his feet.] 
Homines impii non semper enuntiant cogitata sua, sed aliquando gestu, nutu, oculis, manibus, aliisque signis significant, id quod animo conceperint nutu signisque loquuntur. Rain. lib. Apoc.   
Vers. 14. He deviseth mischief continually] Diggeth further into the mine and treasure of evil in his own heart.  
The Hebrew word Charash signifies great labour and skill, as of Husbandmen, 1 Kings 19 19 or of Smiths, Gen. 4. 22. 1 Kings 7. 14.  
Vers. 17. A lying tongue.] See vers. 19 He repeats lying twice, though under several terms.  
Vers. 22. It shall talk with thee.] The Hebrew word signifies a discourse pro and con, which is only in the meditation of our hearts, the man makes objections, the word answers.  
Vers. 27. Can a man take fire in his bosom?] Unclean lust.  
Vers. 31. He shall restore seven fold.] Jesballem Shibghnathaim, he shall pay sevenfold; 
Vox Hebraea Shibgbnathaijm pro ratione loci reddi potest, vel septuplum, septempliciter, vel septies. Amama Antibarb. Bibl. lib. 3.  the Hebrews double the Dual number, ten in the Dual number is twenty, three is thirty, and four is forty, but when they come to seven, here they double not, Isa. 30. 26. there it only standeth for seven; so here, he shall pay Shibghnathaim, that is, seven for one.  
Vers. 35. He will not regard any ransom] That is, he will not be moved by any gift to spare him that hath dishonoured his bed.   

CHAP. VII.  
Verse 4. SAy unto wisdom, thou art my Sister.] Be as familiar with the wisdom of God revealed in his Word, as with thine own sister.  
Vers. 14. I have peace-offerings with me: this day have I paid my vows.] The 
U● oli● Sacrificia, sic etiam nunc Sacramenta, si i●●puro sumantur cord, neque subsequam habeant novam obedientiam, magis obsunt, quam prosunt. Notent h●c two, qui mox a sacrâ coenâ ad priorem redeunt luxum, similes illi sunt huic adulterae. G●ierus.  Harl●t hath divers arguments to entice him, 1. She was no common strumpet, had set all strait between God and her soul.  
Vers. 15. Therefore came I forth to meet thee diligently, to seek thy face, and I have found thee.] 2. She had a singular love to this young man, therefore she came out to meet him. And, 3. She pleads the good hand o● God's providence, And I have found thee, 1 Sam. 23. 7.  
Diligently to seek thy face.] The original word is, To seek thy face in the morning, and yet vers. 9 it was in the evening that she met him. To do a thing in the morning, and to do a thing diligently are the same in Scripture, Psal. 10▪ 1. 8. Early, the Hebrew is, in the morning, that is, with all diligence and care.  
Vers. 16. I have decked my bed with covering of tapestry, with carved works, with fine linen of Egypt.  
17. I have perfumed my bed with myrrh, alces, and cinnamon.]  
4. She argues from the many allurements of corruption in these two verses. The Bed decked and Chamber perfumed with all spices which might be incentives to lust.  
Vers. 18. Come let ut take our fill of love until the morning, let us solace ourselves with love.  
19 For the good man is not at home, he is gone a long journey.]  
Here is another argument, vers. 18. calls it love and loves, though it were lust. 
S●● Chap. 5. 3. 4, 5.   
And prevents an Objection which might arise, verses 19 & 20.  
The good man is gone a long journey, and not likely to return.  
Vers. 23. Till a Dart strike thorough his liver.] That is the seat of concupiscence.  Splen ridere facit, cogit amare jecur. 
The pox is Morbus hepatarius, the disease of the liver.   

CHAP. VIII.  
Vers. 1. DOth not wisdom cry, understanding put forth her voice?] Mark the proceeding of wisdom in the gradation.  
First, She crieth (Bah●uts) without, that is, she crieth as she cometh out at the door.  
Again, She crieth (Barhhoboth) in the streets, that is, in the place where buyers and sellers use to meet for exercising of merchandise.  
Thirdly, She crieth (Berosh homijoth) in the chief place of concourse, that is, where the chief of the people, and the common multitude resort, as 1 Sam. 14. 38. So Judg. 20. 2.  
Fourthly, She crieth (Be phithe shegnerim) in the opening of the gates, that is, in the place where the Judges and Counsel sat.  
Vers. 9 They are all plain to him that understandeth.] That is, every one that is godly, as by the fool in this Book the wicked is usually meant.  
Vers. 10. Receive my instruction, and not silver.] That is, above silver, or rather than silver.  
Vers. 12. I wisdom dwell with prudence.] Wisdom is a knowledge of principles, prudence a wisdom to apply them to our own comfort and use.  
Vers. 13. The fear of the Lord is to hate evil, pride and arrogancy, and the evil way, and the froward mouth do I hate.] The evil of the heart or thoughts is expressed by pride and arrogancy, Scatter the proud in the imaginations of their hearts; sin in the words, by a froward mouth, sins of practice, by evil way.  
Vers. 15. By me Kings reign.] It is spoken of Christ as Mediator. See vers. 22, 23.  
Vers. 21. To inherit substance.] That is, I will cause him to inherit something that is, or somewhat which hath a being. Riches, honour, are rathor profitable in the opinion of men than indeed.  
Vers. 22. The Lord possessed me in the beginning of his way, before his works of 
Arias Montanus reads it, Dominus acquisivit me principium viae suae. Judaei, ubi interpretatus sum verbum Hebraeum possedit me, hoc negantes dicunt eruit me. Quibus dicendum quod hoc verbum est quandoque eruere, & est quandoque possidere, ut & Gen. 14. 19 Si vero hic emptorem, quaeratur ab eis quod me disputante cum illis quaesivit rusticus quidam, & eos mirabili modo confudit: Si Deus, inquit, emit Coelum, & terram & sapientiam suam, ut vos dicitis, quis fuit talium venditor. Raymundi Mart. Pugio adversus Jud part 3 tia. Dist. 1. c. 6.  old.] In is inserted, it is not in the original, See ver. 30. rather possessed me the beginning of his way. It is spoken of Christ, not as God, so one person possesseth not another, but as Mediator, the servant is part of the master's possession.  
Vers. 23. I was set up from everlasting.] The word signifies anointed, it is used Psal. 2. 6. anointed as Mediator by reason of the eternal Covenant between God and him.  
Vers. 30. Then I was by him, as one brought up with him.] A Metaphor taken 
Amon est paedagogus, i● est, nutritius, Num. 11. 12. Item indutus, tectus, velatus, Threu. 4. 5. Item honestus vel servatus, Esth. 2. 7. Raymundi Mart. Pugio. adversus Jud. parte 3 tia. Dist. 1. cap. 6.  from two mates and companions that are born and bred together, and sport themselves in each others society.  
And I was his delight, rejoicing always before him.] The original is Delights in the plural number, importing, That the eternal Son was the greatest delight of his Father, he was variety of delights unto him, the happiness of the persons is the infinite satisfaction they take one in another.  
Jermin saith, the Hebrew word is like deliciae in Latin, being of the plural number, and not having a singular.  
Vers. 31. And my delights were with the sons of men.] The same word for delight is used in both places, what delight God the Father took in his Son, the suitable delight he takes in his Saints, he was thinking that man should be made after God's Image, and restored by his grace.  
Vers. 32. Now therefore hearken unto me.] By harkening, these particulars are understood:  

1. A hearing with the ear.  
2. A closing with the truth, with the understanding.  
3. A retaining it in the memory.  
4. A subjection of the heart to what is understood and remembered, 1 King. 12. 15. 1 Sam. 2. 25.   
Vers. 36. But he that sinneth against me, wrongeth his own soul.] He speaks of rejecting Christ offered in the Gospel.   

CHAP. IX  
THe whole Chapter is spent in several arguments, Wisdom pleads this way, and folly, that.  
Vers. 1. Wisdom.] That is, Christ.  
Hath builded her house,] That is, the Church.  
Seven Pillars.] The firmness and beauty of the Church, called the Pillar of Truth.  
Vers. 2. Secondly, Here is the fullness of Christ in his Church.  
For sustenance and refreshing.  
Vers. 3. Her maidens.] That is, Ministers of the Gospel, who as Virgins should be untouched and undefiled by the world.  
Vers. 10. The fear of the Lord is the biginning of wisdom.] Either the highest or first point of wisdom.  
Vers. 17. Stolen waters are sweet, and bread eaten in secret is pleasant.] An allusion to a naughty servant, which makes merry when his master is asleep.   

CHAP. X.  
Verse 2. Treasure's of wickedness profit nothing: but righteousness delivereth from death.]  
Treasures,] That is, abundance of that which is rich, so that one may lay up for time to come, Matth. 6.  
Of wickedness.] Gotten or held by sins of commission or omission.  
Profit nothing.] More is intended than said, they are very hurtful; whatsoever good a man expects from them, he can make no certainty of it, and he shall have 
So Ahab, Ge●●●i, Judas.  no true benefit by them in the conclusion.  
But righteousness] Of affection, heart, life and conversation.  
Delivereth from death.] Spiritual, it is a means of our salvation, it doth not deserve deliverance from death, but it gives assurance of our deliverance from death, Prov. 12. 28.  
Vers. 4. He becometh poor that dealeth with a slack hand, but the hand of the diligent maketh rich.] Jad hharzitim, the hand of the diligent maketh rich. (Hhazatz) is to dig in the ground for gold in the earth, that man shall become rich.  
Doctor Jermin observes, the original word in the former part of the verse is Caph, which signifieth the bowing of the hand, because deceit is hollow, and it is with the hollow of the hand, that the sleights of deceit are practised. In the later part of the verse it is Jad the whole hand, the strength of the hand, for that it is which diligence useth, and by that it is that it maketh rich.  
Vers. 7. The memory of the just is blessed: but the name of the wicked shall rot.] In the original it is, the memory of the just in benedictionem, shall be for a blessing. The very remembering of them shall bring a blessing to such as do remember them, so Jermin. Memoria justi erit celebris, so Bain. Cartwright thus explains 
Psal. 112. 6, 7.  it, Blessings so abundantly and prolixly follow the just, that mention shall not be made of him dead, but with praise and blessing: As on the contrary the 
Memoria justi c●lebris est tam viventis quam mortui, nec sine laude ejus fit mentio. Mercerus.  wicked are not named without detestation.  
The memory or the name, he doth not say his house or his body shall rot, though 
Judaei in mentione hominis pii adhibent illnd Zeker Tsaddik Liberacah. Quod breviter & in epitoma scribunt (Z. Ts. L.) Hinc nata consuetudo, certè apparet inter Christianos, ut dicant, piae aut foe●icis memoriae: ubi sermo de iis qui abierunt. Drus. Prov. Class. 2. l. 1.  they must, but his memory, either it shall not be remembered at all, or be remembered as a rotten thing.  
Vers. 9 But he that perverteth his ways shall be known.] Perverteth his ways, That is, alloweth himself in any ill course, though never so secretly.  
Shall be known.] That is, his vile and wretched dissembling shall be detected.  
Vers. 12. But love covereth all sins.] 1 Pet. 4. 8.  
By covering must be meant,  

1. A favourable construction of all things, which in right reason may be well construed.  
2. A passing by smaller infirmities and private offences.  
3. Such a covering as may cure also, for love is wise.   
Vers. 14. Wise men lay up knowledge.] In a treasury, bring it out when they have occasion.  
Vers. 18. And he that uttereth a slander is a fool.] It is a note of a sinful fool to have a bitter, railing and slanderous tongue.  
We must make a difference between these two phrases, tabhe dibbath, and methi dibbath, detulit rumorem, Gen. 37. 2. and protulit rumorem here. Detulit rumorem, he only relateth that which he knoweth or heareth, but protulit rumorem, who bringeth it out of his own corrupt heart.  
Vers. 20. The heart of the wicked is little worth.] His thoughts, imaginations, 
1 Cor. 3. 20.  affections and desires.  
Vers. 21. The lips of the righteous feed many.] He compares the mouth of a righteous man to the gate of some hospitable person: so Cartwright.  
Vers. 22. The blessing of the Lord it maketh rich, and he addeth no sorrow with it.] q. d. He that hath wealth with God's blessing, shall have no cause to repent him another day, that he lived so prosperously.  
Vers. 29. The way of the Lord is strength to the upright.] It signifieth fortitudinem & munitionem, strength within, and defence without.  
Vers. 32. The lips of the righteous know what is acceptable.] Things pleasing to 
It is spoken in a way of privilege or opposition.  God pass so often through their lips, that they are said to know what is acceptable.   

CHAP. XI.  
Verse 4. RIches profit not in the day of wrath] The covetous man thinks they will, therefore 
See 10. 2.  it is twice repeated, Ezek. 7. 19 Zeph 1. 8.  
Vers. 13. As the tale-bearer revealeth secrets.] See ch. 18. 8. & 20. 19 & 26. 28. 
See Leu. 19 16  Several times Solomon inveighs sharply against backbiting calumniators.  
He compareth busybodies here, and Levit. 19 and such as delight to deal in other men's matters, to petty Chapmen and Pedlars, which carry wares about, selling in one place, and buying in another.  
Vers. 15. He that is surety for a stranger shall smart for it.] Heb. Shall be sore 
Vide Cartw. in loc.  broken or bruised, the word is used of Christ, Isa. 63. 10. 
He condemneth rashness in Suretyship.   
Vers. 21. Though hand join in hand, the wicked shall not be unpunished.] Though 
Id est, quantumvis conspirent inter se homines scelesti & contra bonos conspirent aliis sibi per mutua faedera adjunctis ad validius firmandas partes suas; adhuc tamen innoxii non erunt nec impuniti, divina numinis ultione prava consilia confaederatorum evertente & disturbante. Meno●●. De Repub. Heb. l. 6 c. 17.  ungodly men have many friends, and such as be mighty; though they join all their forces together to defend one another, or all of them one, yet they shall not prevail.  
Vers. 22. As a jewel of gold in a swine's snout, so is a fair woman which is without 
Mulier à quo sapor recessit, insipida, vel quae recessit à ●apore, id est, à sapientia. Duplex metaphota. Prior est in verbo recedendi, quae sumpta▪ (videtur certè) à vinis acidis: altera in voce mentis, quae Ebraicè in hoc loco Tagnam dicitur, quod est propriè gustus, sapor; ut enim gustu cibos: ita ment res discernimus, gustare est pro intelligere, ut gustate quam bonus sit Dominus, & Prov. 31. 15. Drus. Observat. Sac. l. 7. c. 3.  discretion.] Without savour, reason is that in governing things, which a pleasing savour is in meats.  
It doth not adorn but misbecome them.  
Vers. 24. There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty.] Because one hath the blessing of God upon his liberality, the other the curse of God upon his parsimony.  
Vers. 25. The liberal soul shall be made fat.] Not liberal hand, but liberal soul, 
Isa. 58. 11.  it is accepted according to what he would do.  
Vers. 30. He that winneth souls is wise.] He that winneth souls, (using all art and cunning and industry to catch souls, as fowlers do to take birds, as the Hebrew word importeth) he is wise.  
Vers. 31. Behold the righteous shall be recompensed on the earth: much more the wicked and sinner.] That is, a righteous man shall be corrected, though he sin a 
1 Pet. 4. 18.  sin of infirmity, how then shall the wicked be punished, who sin with presumption and delight.   

CHAP. XII.  
Verse 4: A Virtuous woman.] Which is painful and faithful in her calling.  
Is a Crown to her husband.] Not a Ring, that is the ornament of meaner 
Hoc est, summo honore, & laetitia virum afficit. Baynus eo docet non tantum illam virum cohonestare; sed omnium ornamentorum summam & maximè pretiosam esse. Cartw. Vide Geierum in loc.  persons, but a Crown which is the ornament of Kings.  
Vers. 12. The root of the righteous yieldeth fruit.] The root usually yields not fruit, but the branches, or not formally but virtually; the root, that is, his spirit, his soul.  
Vers. 13. The wicked is snared by the transgression of his lips.] That is, not only by which he taketh others, but by which he is taken himself to his own ruin and destruction.  
Vers. 16. But a prudent man covereth shame.] He restrains his anger, which if it should presently break forth, would be a reproach unto him.  
Vers. 27. The slothful man resteth not that which he took in hunting.] Some interpret it, he enjoyeth not what he hath; rather thus, if he hath any thing to spend, it is not of his own getting.  
It is a proverbial kind of speech, signifying that they shall not enjoy that which they get by craft and falsehood.   

CHAP. XIII.  
Verse 2. A Man shall get good by the fruit of his mouth.] That is, God's blessing, and the good will of good men, by speaking to others of that which is good.  
Vers. 3. He that keepeth his mouth, keepeth his life: but he that openeth his lips shall 
Per linguam tanquam per ostium, ad animum ingreditur malum. Bain●●.  have destruction.] He intimateth a similitude of a City besieged; to open the gates betrayeth the safety of it; all watch and ward is about the gate. So the tongue is the gate or door of the soul, by which it goes out in converse and communication, to keep it open or lose guarded, letteth in an enemy, which proveth the death of the soul.  
This Proverb is like that Prov. 10. 19 but that the order is inverted.  
But he that openeth his lips.] Or strideth too wide to lewd speaking, for so the 
Verbum Pasak notante R. Nathane in Concorddesignat apertionem vel dilatationem, & non nisi semel adhuc reperitur in sacris Ezech. 16. 25. de meretricia pedum divaricatione erga quem vis praetereuntem. Intelligenda proin hic erit apertio non qualiscunque sed quae est temeraris, quâ quicquid in buccam venit, evomitur, non curato, num inde Deo ignominia, proximo scandalum vel damnum, propriae ve conscientiae labes emergat. Geierus in loc. Vide Cartw in loc.  word signifieth, as a harlot prostitutes herself, or spreadeth her body to filthy companions.  
Vers. 7. There is that maketh himself rich.] That is, full of peace and joy from assurance of his salvation, and God's favour to him.  
Yet hath nothing.] Not one jot of true peace and favour at all with God. 
Vide Cartw. in loc.   
There is that maketh himself poor, yet hath great riches.] Persuadeth himself to be in a most wretched estate, and is highly in God's favour, and hath great store of saving grace. 
Wheresoever strife groweth, there is pride, at least in one of the parties contending, if not on both sides.   
Vers. 10. Only by pride cometh contention.] There is a threefold contention: 1. With men, which ariseth from pride. 2. With God. 3. With the Word of God: these two contentions arise also from pride, James 4. 6.  
Vers. 12. Is a tree of life.] Chajim, a tree of lives Heb. all sorts of lives, or the accomplishment of the promise doth as it were put one into Paradise again, as one expounds it.  
Vers. 13. Who so despiseth the Word, shall be destroyed, but he that feareth the commandment, 
Verbum deesse arbitror Dei, planè autem & perfectè id dici existimato, qui contemni● verbum Dei in antithesi subjicit, qui veretur praeceptum praemio afficietur, satis clarè judicans inter haec duo vocabula aut nullum aut exiguum discrimen esse. Sic alibi, secundum verbum regis, id est, jussum, mandatum, praeceptum. Drus. Observat. Sac. l. 13. c. 20.  shall be rewarded.] In the words word and commandment, there is a Synecdoche generis for the Word and Commandment of God, for that is here understood, as the words show.  
Veri. 24. He that spareth his rod; hateth his son: but he that loveth him chasteneth him betimes] Which withholdeth due correction from his child, when it is needful.  
Hateth.] That is, loves him with such a fond love, as is rather worthy to be called hatred, and doth indeed bring forth as bad fruits as hatred would bring forth.  
But he that loveth him.] With a wise, discreet, good love.  
Chasteneth him betimes.] That is, before his corruptions are grown too strong: 
Assidue singulis matutinis temporibus Rabbi Salome & Ezra. To keep him from evil the whole day afterwards.  Betimes, which here seemeth to be an adverb, in the Hebrew is a verb, and signifieth to rise timely in the morning, and diligently seek; it signifies as well the due care which good parents have for the nurturing of their children, as their providence to do it in good season.   

CHAP. XIV.  
Verse 4. WHere no Oxen are the crib is clean: but much increase is by the strength of the 
Minus dicit, plus intelligit: non solum praesepe vacuum est, sed etiam horreum. Antiquis boum opera in aratione maxime laudata suit, quòd iis uterentur multò commodius, minoreque impendio quam equis. Drns. Prov. Class. 1. l. 2.  Ox.] See 13. 23.  
Vers. 8. The wisdom of the prudent is to understand his way.] A worthy Divine said, he desired this place might never be out of his mind. That knowledge which any man hath, that is truly wise.  
Way.] What concerns him in his particular relations, course, condition.  
His way.] Labours not to understand the ways of other men, but his own ways, the whole course of a man's life, Psal. 119. 1.  
Understand.] That is, to know how to order his whole course by rule.  
But the folly of fools is deceit.] Fools study novelties and deceive themselves.  
Vers. 10. The heart knoweth his own bitterness; and a stranger doth not intermeddle 
Quot hostes tot extranei.  with his joy.] Godly men have troubles and joys which the wicked know not of.  
Vers. 13. Even in laughter the heart is sorrowful, and the end of that mirth is heaviness.] 
Sardonium sc. quendam risum insinuat, qualis herba Sardoâ vescentibus, qui ●ra rictu diducit, ut dum mortem oppe●unt, ridentium facie intereant. Solinus Polyhist. c. 10. Gatakeri Cinnus l. 2. c. 13.   
Vers. 14. The backslider in heart shall be filled with his own ways: and a good man shall be satisfied from himself.] Aversus or reversus cord. There is a double backslider in heart.  

1. In their apprehensions, Gal. 4. 15.  
2. In their affections, Rev. 2. 5.   
Filled with his own ways.] Shall have enough of them.  
And a good man.] Such a one whose heart is turned to God, and who keepeth up his apprehensions and affections toward him.  
Shall be satisfied from himself.] As united to God, it is set in opposition to the former. The Hebrew word notes a full, complete and perfect satisfaction, Psal. 17. ult. Satisfied usque ad nauseam, even to surfeit, it is used Isa. 1. 11.  
From himself.] From that which is within himself; self, not in opposition to, 
Deus nobis intimior intimo nostro.  but in union with God.  
Vers. 15. The simple believeth every word.] The simple opposed to prudent; believeth every ill word or thing; that is, rashly gives credit and hearkens to every deceiver, else if the thing be good, they of all men are most hard of belief.  
Vers. 16. A wise man feareth and departeth from evil.] That is, the godly man's fear restrains him from sin.  
But the fool rageth and is confident.] That is, the profane man maketh no doubt of his salvation at all.  
Vers. 17. He that is soon angry dealeth foolishly.] See v. 29. & ch. 12. 16. 
Brevis irarum. Voculae Aph & narium & irae significationem trib●erunt Ebraei. Nasus enim est irae index. Haec figura sermonis valde frequens occurrit in literatura profana: & ab ea origine est, quod uti frontem pudoris, risus lienem; sic & irae & affinium ei motuum sedem esse nares veteres statuerunt. Zieterici Antiq. Conviu.   
Vers. 22. But mercy and truth shall be to them that devise good.] Mercy in the promises, and truth in the performances of God's favour, and graces to the man's soul.  
Vers. 24. The Crown of the wise is his riches: but the foolishness of fools is 
Summa hujus Proverbii est, divitias perinde esse, ut quis illis utitur. Cartw.  folly.] That is, here is the godly man's glory above all other men in the world, that he is able to make a holy use of his riches, and so to employ them that his grace shall be exercised therein. But the foolishness of fools, viz. rich fools, no fool to the rich fool.  
Vers. 29. But he that is hasty of spirit exalteth folly.] Heb. short of spirit, or of a short spirit, that is, of a short apprehension. 2. Too quick in answering, gives a short answer, exalteth folly.] Doth openly commit it, as though he would lift it up that all men might see it. 
See ch. 12. 26.    

CHAP. XV.  
Verse 2. THe tongue of the wise useth knowledge aright.] That is, the wise person speaks in such sort, as that his speech shows forth grace. 
Heb. the healing of the tongue, as it were a healing tongue, to show what the tongues of all aught to be. Rainold. de lib. Apoc.   
Vers. 4. A wholesome tongue is a tree of life.] He often useth this similitude, Prov. 3. 18. See Rev. 22. 2. it brought forth not only fruits, but leaves also for healing of the Nations.  
Vers. 11. Hell and destruction are before the Lord.] Some think the latter is exegetical 
Destruction is put as an adjunct or Epithet of ●ell.  of the former. Some 
* Utraque significatio textui & fidei analogiae congruit. Gerh. loc. common.  by Sheol understand the grave, by Abaddon hell. What is become of men's souls in hell, and what is become of the dust of men buried a thousand years ago.  
How much more the hearts of the children of men!] It is an argument from the greater to the less, knows things that are more remote and dark, than the heart is; plain to him as that which is set before a man, Job 26. 6.  
Vers. 15. But he that is of a merry heart hath a continual feast.] Tob leb, a good 
Quasi dicat, versatur quasi in continuo convivio. Drus. Prov. Class. 2. lib. 1.  heart, or a good conscience; so the Genevah better translates it, spiritually merry. James 5. 13. Is any in a good mind? Mercer thinks it to be understood more generally, of a man free from trouble or anxiety of mind.  
Vers. 17. Better is a dinner of herbs, where love is, than a stalled Ox, and hatred therewith] That is, say some, a little with the love and favour of God; rather, if there be love in the family.  
Vers. 19 The way of the slothful man is an hedge of thorns.] That is, those things 
Summa est; pigro omnia dura & aspera, etiam quae in se sunt facillima. Cartw. Quod est aggressurus, tam difficile & molestum ei videtur, quam fi undiquaque esset obseprum vepribus. Mercerus. Vide Prov. 26. 12.  which are easy in themselves, are hard to him.  
Vers. 20. But a foolish son despiseth his mother.] Many children will in show, at 
Merceru●. Mirè ac nouè exponit, stultus provectae aetatis. Expono filius stultus; quod testimonio locorum duorum, in queis ita usurpatur vocabulum homo, alibi (viz quaest. Hebr. 1. confirmo) tamen miremur qua phrasi dixerit stultus homo, dixis●et enim potius homo stul●us, sed in Ebraeo est stultus Adam, id Latinè verti potest stultus hominum. Drus. Observat. Sac.  least, be obedient to their Father, which yet are duobedient sometimes to their mothers, because they perceive weaknesses in them, and because they are unable to punish them for their contempt.  
Vers. 21. Folly is joy to him that is destitute of wisdom.] That is, even sin and wickedness is a matter of mirth and delight to the wicked man.  
Vers. 23. A man hath joy by the answer of his mouth: and a word spoken in due season, 
Augustè nimis locus refertur vel ad voluptatem, quam quis ex bene dicendo capit, quasi in sua quisque dicendi scientia, aut dictorum lepore & acumine, aut soelici etiam consiliornm eventu glorietur. Hebraicè enim sic legitur, Laecitia est viro in responsione oris sui: id est, cum respondent omnia ori suo; cum exauditur os suum; & quae vult aut postulat, illi pro voluntate & ex sententia succedunt. Utrum autem sibi expediant, non multum laborat, & sermo opportunus est optimus, hoc est, at nihil homini, aut conducibilius aut gloriosius accidere potest, quam si illi, non quae velit, eveniant, sed quae vel ad tempora, vel ad necessitatem, vel ad vitae constitutionem conducere magis possunt; tametsi non aeque quaesita aut optata. Martinus de Roa Sing. S. Script. parte 2 da l. 2. c. 5.  how good is it!] The sum is, there is always this fruit of a pure speech, that it rejoiceth the speaker, and often is very beneficial to others.  
Vers. 30. And a good report maketh the bones sat.] That is, so comforteth, rejoiceth and strengtheneth a man, as good fare which maketh him fat and well-liking.  
Vers. 31. The ear that heareth the reproof of life, abideth among the wise.] One 
Id est, quae ad vitam ducit. Mercerus.  would think he should rather have said, the promise of life, reproof also tends to life.   

CHAP. XVI.  
Verse 1. THe preparations of the heart in man, and the answer of the tongue is from the Lord.] 
Loquitur pet concessionem, & juxta hominum opinionem: non quod alioqui dicat, ut nonnulli putant, in potestate hominis esse cor suum praeparare. Name & cordis & linguae praeparatio ac moderatio seu gubernatio à Domino est. Mercerus. Hominis est praeparare cor: secundum potentiam passivam; sed penes Deum est responsio linguae secundum potentiam activam. Zanch. 10. 4. lib. 1. de Lib. Arbit. q. 2. thes. 2.  If ever you will have your tongue agree with your hearts, and your hearts with that which is good, go to God.  
Vers. 2. All the ways of a man are clean in his own eyes: but the Lord weigheth the 
Se● ch. 21. 2.  spirits.]  

1. He speaks of man indefinitely, of man as man, therefore of every man.  
2. Not only some, but all his ways seem right in his own eyes.  
3. The ground of this mistake, men ponder not their ways.   
The Lord weigheth the spirits.] Such as a man's spirit is, such is the man. See Prov. 10. 20.  
Vers. 6. By mercy and truth iniquity is purged.] Salomon's meaning is, that by God's goodness, and not ours, iniquity is pardoned.  
2. If by mercy be meant man's mercy, than we are to understand it thus, that mercy and truth are evident signs unto us, that our sins are forgiven, and not the working causes of remission, as the Papists say.  
Vers. 23. And addeth learning to his lips.] That is, so speaketh, as that others are made wise thereby.  
Vers. 27. An ungodly man diggeth up evil.] There is no evil above ground, therefore he useth all enquiry.  
Vers. 31. The hoary head is a Crown of glory, if it be found in the way of righteousness.] That is, when an old man is found to be a just and righteous man, than he truly deserves reverence.   

CHAP. XVII.  
Verse 3. THe fining pot is for silver, and the furnace for gold; but the Lord trieth the hearts.] Goldsmith's have their vessels, wherein they prove and try the gold 
Sensus est, ut fornax argentum & Catinus aurum: sic Deus corda & mentes hominum probat. Drus. Prov. Class. 2. l. 1.  and silver from dross and corruption; but the Lord alone searcheth the hearts and knoweth them, and none but he by grace can purify them.  
Vers. 5. Who so mocketh the poor, reproacheth his maker.] That is, contemneth the wi●e dispensation of God, who would have the poor inter mingled with the rich. See Prov. 14. 31.  
Vers. 8. A gift is as a precious stone in the eyes of him that hath it.] A stone in his eye, or a stone glittering before his eye: Much regarded by him on whom it is bestowed.  
Vers. 9 But he that repeateth a matter, separateth very friends.] By rubbing up the memory of it when it is gone and passed, doth separate a Prince, that is, maketh even the greatest friends to fall out.  
Vers. 12. Let a Bear robbed of her whelps meet a man, rather than a fool in his 
It is Salomon's common phrase to call anger folly.  folly.] Cross a man in a way of sinning, when lust is up and bears sway in him, and he is as outrageous as a Bear, and She▪ bear, and robbed of her whelps, 2 Sam. 7. 8. Host 3. 8.  
Bears were well known in that Country, 2 King. 2. 24. 1 Sam. 17. 34.  
Vers. 16. Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath 
Why is this price, Heb.  no heart to it.] He knows not that he hath it, or what it is worth: We use to discover fools by telling of money.  
Some expound it of every talon, wealth, honour, authority, opportunity, one shows himself a wise man by valuing aright the price he hath in his hands, and by his will to it.  
Vers. 17. A friend loveth at all times.] That is, as a friend: loveth, or aught to love.  
And a brother is born for adversity.] A brother, whether natural, civil, or spiritual.  
Vers. 21. And the father of a fool hath no joy.] The meaning is, he hath much sorrow, 
To accept persons in judgement is not good, that is, it is extremely evil.  yea the denial of all joy affirms more than the feeling of much sorrow, for it speaks all sorrow. See ch. 10. 1.  
Vers. 22. A merry heart doth good like a medicine] That never does good but to a sore, so that under the cross. See 18. 14.  
But a broken spirit drieth the bones.] Because it eateth up the spirits which should nourish and moisten them. See ch. 13 13.  
Vers. 25 A foolish son is a grief to his father, and bitterness to her that bore him.] 
See Pro. 16. 25  Not only because disappointed in their expectation, received not that comfort from him they looked for, but it revives their own guilt in want of care of their education.  
Vers. 27. And a man of understanding is of an excellent spirit.] Or a cool spirit, 
Metaphora ab aquis frigidis, quae prae bullientibus placidae & quietae sunt. Cartw. A metaphor from waters, the more quiet the more cool. Motus generate calorem. Esse frigido spiritu opponitur iracundiae, nam in ira calet & exa●descit sanguls. Galli hominem minimè iracundum qui sedato & moderato est animo vocant un homme froid, contrà iracundum & animo servido & praecipiti, un homme chaud & bovillant. Capel. Critic. Sac. l. 3. c. 12.  so the word signifies.  
Vers. 28. Even a fool, when he holdeth his peace, is counted wise.] So excellent a thing it is to keep silence in time and place, that even a silly person holding his tongue, is taken for a discreet man.  
He doth not say, he is wise, but he is counted so, because he doth not discover his want of wisdom.   

CHAP. XVIII.  
Verse 4. THe words of a man's mouth are as deep waters.] That is, of an excellent man's, as the word imports: A wise prudent man speaks oracles.  
Vers. 8. The words of the tale-bearer are as wounds.] At once wounding both him of whom he speaketh, and him to whom he speaketh.  
And they go down into the innermost parts of the belly.] They give a deadly stroke.  
Vers. 10. The Name of the Lord is a strong tower, the righteous runneth into it, and is safe.] That is, God in Christ made known to us, 2 Cor. 46. Luke 1. 69. Heb. 2. 10. A tower is a place of safety.  
Name.] Sometimes God himself, usually his attributes by which he hath discovered himself in Scripture.  
Strong.] Able to defend, shelter and preserve.  
The righteous runneth to it.] Those which are justified and sanctified in Christ.  
And is safe.] Exalted. Heb. so safe, that being exalted above the fear of evil, he overlooketh danger with a neglect of it.  
Vers. 13. He that answereth a matter before he hath heard it.] That is, before he hath heard it out with diligent attention, so as rightly to understand it.  
Vers. 14. The spirit of a man will sustain his infirmities, but a wounded spirit, who can bear?]  
The spirit of a man.] Of every man, for so both Grammar and Logic beareth here.  
Will sustain.] With patience, strength, comfort, constancy.  
His infirmities.] His present burden (which ever seems sorest) whatever it be.  
Some interpret it thus, the conscience being whole, unwounded, will bear him up against the troubles of his body.  
But a wounded spirit who can bear?] A spirit which God hath struck, viz. with his displeasure, terror.  
The word signifies, a smitten▪ contrite or broken spirit, a metaphor from bodily afflictions by stripe●, contusions, bruises or wounds, every light touch hurteth the troubled part.  
Who can bear it?] That is, none can; if the question be affirmative, the answer is negative.  
Verse 21. Death and life are in the power of the tongue.] In manu linguae, Heb. in the hand of the tongue.  
Vers. 22. Who so findeth a wife, that is, a good wife; findeth a good thing, and 
Simpliciter, quasi mala quae sit, uxor dici non mereatur. Drus. Prov. Class. 2. l. 1.  obtaineth favour of the Lord.]  
Vers. 23. The poor useth entreaties.] Speaks humbly, earnestly, out of a deep sense of his own necessity.  
Vers. 24. There is a friend that sticketh closer than a brother.] That is, the Christian 
Est metaphora petita à rebus glutine quodam, aut bitumine, aliove tenacissimo vinculo conjunctis. Cariw. in loc. Vide Geierum in loc.  friend, he sticks closer than the mere natural brother.   

CHAP. XIX.  
Verse 2. ALso, that the soul be without knowledge it is not good.] Some read the words, 
See Eph. 4. 18.  Without knowledge the mind is not good; and the original favours that: Good, that is, not what it should be, it cannot do the thing to which it was appointed.  
Vers. 3. The foolishness of a man perverteth his way; and his heart fretteth against the Lord.] It is a man's own folly that makes him miscarry in any thing, yet than he is discontented with the Lord. The word signifies sinful sorrow, fretting and discontent.  
Vers. 12. The King's wrath is as the roaring of a Lion.] Of a young Lion, Heb. 
See ch. 20. 2. & 28. 15. Leo in▪ rugitu suo terrorem incutit caeteris animantibus. Nam terror leonis primum in oculis, deinde in rugitu: quo terribilis adeò est, ut dixerit propheta Amos, lo rugit, quis non timeat? Leo rugiens usurpatur in Epistolis Petri Apostoli de diabolo, qui dicitur tanquam leo rugiens, circuire, quaerens quem devoret. Drus. Prov. Class. 2. l. 5.  who is more courageous. As the Lion terrifies the other beasts when he roars: so the anger of a King is very vehement and hurtful.  
Vers. 13. And the contentions of a wife are a continual dropping.] That will waste the hardest stone in the world.  
Vers. 15. Slothfulness casteth into a deep sleep.] Tardemah, the same word that is used of Adam, when a rib was taken out of him. See Isa. 29. 10.  
Vers. 21. There are many devices in a man's heart; nevertheless the counsel of the Lord, that shall stand.] The Hebrew signifies cogitationem ingeniosam, an invention carried on with great skill, Eccles. 7. 29. Exod. 31. 4. Esth. 4. 5. subtle machinations, politic devices.  
Many.] The Hebrew signifies many and great, Gen. 25. 23. great variety and depth of plots.  
In a man's heart.] Cor sumitur pro intimis cogitationibus, Psal. 64. 6.  
Man.] Ish, an excellent man, and skilful in some faculty, 1 Sam. 17. 34. & 16. 18. Exod. 4. 18.  
The counsel of the Lord.] That is taken two ways: 
Voluntas propositi, voluntas praecepti.   

1. For God's secret purpose and decree, Mic. 4. 12. Ephes. 3. 11.  
2. His will revealed, Act. 20. 27. both are here meant.   
Stand.] Abide, as Psal. 1. 5. Isa. 40. 8. compared with 1 Pet. 1. 25. 
Con●●lium Jehovae ●urge●. ●artw.   
2. Rise, Psal. 68 1. Isa. 49. 8. Dan. 9 12. his counsel shall rise over all their plots.  
Vers. 22. The desire of a man is his kindness.] That is, to do good in works of liberality.  
A poor man is better than a liar.] That hath nothing to give, hath yet a giving affection.  
Is better than a liar.] That is, better than a rich man, who before he was rich would brag much what he would do if he were rich, and yet being rich, is poorer in liberality than ever he was.   

CHAP. XX.  
Verse 5. Counsel in the heart of a man is a deep river; but a man of understanding will draw it out.] That is, crafty counsel.  
But a man of understanding.] Of spiritual understanding out of the Word of 
A man of desires.  God.  
So wise as if he were nothing but understanding. Draw it out.] By questions and examinations.  
Vers. 7. The just man walketh in his integrity.] It is that Conjugation in the 
Hithpael.  Hebrew which signifies he set himself going; walking is a voluntary motion, a godly man hath an internal principle.  
Vers. 9 Who can say, I have made my heart clean, I am pure from my sin.]  
Objection, Matth. 5. 8. Blessed are the pure in heart.  
Answer, A man absolutely considered in himself is all impure, but relatively considered in Christ he is pure. 2. No man is pure in respect of the presence of corruption, but the godly are in respect of the efficacy and rule of it.  
Vers. 11. Even a child is known by his doings, whether his work be pure, and whether it be right.] That is, you may read and guests in a child how his course is likely to prove afterwards.  
Vers. 15. There is gold, and a multitude of rubies: but the lips of knowledge are a precious jewel.] As if he had said, the greatest heap of gold and precious stones is not to be compared with gracious words.  
Vers. 16. Take his raiment that is surety for a stranger.] That is, if a man be so silly and rash to be surety for one he knows not, never spare such a one, let him abide the smart of it.  
Vers. 25. It is a snare to the man who devoureth that which is holy; and after 
Est Metaphora ab avibus, aut feris animantibus quae laqueis ex inescatione capiuntur. Scopus est homines à sacrilegio absterrere. Cartw.  vows to make enquiry.] Sir Henry Spelman in his book De non temerandis Ecclesiis observes that a snare hath three properties, 1. To catch suddenly. 2. To hold surely. 3. To destroy certainly.  
After vows to make enquiry.] viz. Colourable reasons to evade the vow.  
Vers. 27. The spirit of a man is the candle of the Lord.] That is, the conscience enlightened by the Word, as it is expounded, Prov. 18. 14. 
Lucerna Domini, quia id habet▪ in se divini, ut latentes sensus suos perscrutetur. Proprium enim hoc Dei est, Jer. 17. 20. Drus. in quaest. Heb.   
God sets up a light in the conscience, whereby men look upon the most secret workings of the soul.  
Searching the inward parts of the belly.] That is, the deep things of grace and sin.  
Vers. 30. The blewness of a wound cleanseth away evil.] Both parts of the verse 
See Junius & Cartwright, and also the several translations of the great Bible.  refer to the same thing, and only note the benefit of correction.   

CHAP. XXI.  
Verse 1. THe King's heart is in the hand of the Lord, as the rivers of water, he turneth it 
Notant Hebraei non de communiore illa providentia, quae ad omnes homines pertinet, hic agi: sed de specialiore illa, quâ regum & bonorum & malorum cogitata ita dirigit, ut eis utatur ad eos quos sibi proposuit eventus. Grotius Pu●o sensum esse, quam facilè aqua in rivos deducitur, t●m facile est Deo cor regis flectere quo vult. Facillime autem aqua deducitur nisi agger aut aliquid hujusmodi obstiterat. Nam non resistit deductioni est enim corpus natura fluidum. Quamobrem alveo parato sponte & per se fluit. Indicat ergo facilitatem operationis divinae in cor regis. Caeterum vox Ebraea Palgei non ●●m alvers denotat quam divo●tia sive divergia, vel ut vetus interpres habet, divisiones, nam Peleg dividere. Divergia autem sunt, ubi aqua in diversas partes vergit. Quid autem facilius quam in divergiis aquam in quam velis partem deduce●e. Deinde ut aqua non vergit in hanc vel illam partem sine divina providentia: sic regis cor non inclinatur huc aut iliuc casu, sed hoc accidit divinitus, Deus enim illud inclinat quo libet. Drus. de quaesitis per Epist. Epist. 40.  whither soever he will.] It is a similitude taken from an husbandman, which draws the water as he pleaseth through his ground.  
Vers. 2. Every way of a man is right in his own eyes; but the Lord pondereth the hearts.] See 10. 2.  
Vers. 4. And the ploughing of the wicked is sin.] That is, their endeavours, their labours and strength of their spirits is especially for the furtherance of sin.  
Vers. 6. The getting of treasures by a lying tongue, is a vanity tossed to and fro of them that seek death.] Tongue of falsehood or deceit, as Junius.  
By any fair colourable pretexts, shifts which a man cannot carry so handsomely that he will not seem to offend, even this wealth is called first vanity, a thing of nought, which shall not be able to profit him that hath it, it shall be void of use and fruit unto him: and not alone vanity, merely unprofitable and good for nothing, but vanity tossed to and fro, vanity mixed with uncertainty, such wealth cannot be durable; like a Ball betwixt two players at Tennis, which is not suffered to abide still in any place.  
Of them which seek death.] He means, of them which though they do not conceive so much, yet shall as certainly procure eternal death unto themselves, as if they did of purpose seek after it, with a desire and intention to procure it to themselves.  
Vers. 27. The sacrifice of the wicked is abomination: how much more when he bringeth it with a wicked mind.] Not only abominable, but abomination in the abstract. The word showeth the highest disdain, therefore Idols are called abominations.  
With a wicked mind.] That is, with a base end. His mind is always evil in its constitution, but not in regard of its actual intent.  
Verse 29. A wicked man hardeneth his face.] An allusion to a traveller that is resolved on his journey, sets his face toward the wind and weather, and goes on.   

CHAP. XXII.  
Verse 2. THe rich and poor meet together: the Lord is the maker of them all] That is, they meet in this, that they have but one maker.  
Vers. 3. A prudent man forseeth the evil and hideth himself.] The danger that is 
Gnarum, id est, ●●tutus dupliciter capitur. Primò, in malam partem pro vafro doloso & fraudulento. Secundò, in bonam, pro prudente, cauto & circumspect. Innocens quoque oppositus callido, Hebr. pit●i, id est simplex, dupliciter capitur: Primò, in bonam partem pro sincero candido recto, mali & doli expert. Secundò, in malam partem pro inexperto, rudi, insipiente. Cornel▪ ● Lap. in loc.  coming, the extent and latitude of it, that he be not overtaken with it unawares. There is a metaphor in the Hebrew word, drawn from the naked, which turn themselves here and there.  
Vers. 6. Train up a child in the way he should go, and when he is old, he will not depart from it.] Hhanoch lanagnar gual pi, instr●● vel intra pu●rum ad ●s, teach the child, even as we feed children with such meat as they are able to 
Vide Jun. Sat. 14.  digest.  
In his way.] That is, according to his capacity.  
And when he is old, he will not depart from it.] He will be the better for it while he liveth.  
That of Horace is known▪  Quo semel est imbuta recens servabint odorem, Testa di●: 
Vers. 9 He that hath a bountiful eye shall be blessed.] The LXX. read it, He that 
See Prov. 23. 6.  hath compassion on the poor, in the Original and Paraphrase it is, He that hath a 
Profecto in oculis animus habitat. Pll●. l. 11. Matth. ●0. 15.  good eye; and again, an envious and malignant is said to have an evil eye. From the eye are discovered effectual signs of goodness, mercy, clemency, anger, hatred, sorrow, joy, and such like affections. From this reason in nature did our Saviour derive that his saying in the Parable, Is thine eye evil because I am good?  
Vers. 12. The eyes of the Lord preserve knowledge.] The eyes of the Lord signify his peculiar presence and providence, the eyes of the Lord are upon the righteous.  
Knowledge.] The abstract for the concrete, as Job 5. 16. Psal. 12. 2. Rom. 11. 17. men of knowledge.  
Vers. 13. The slothful man saith, there is a Lion in the way, I shall be slain in the 
Scopus. est vanos & saepe absurdos pigrorum ad laborem declinandum pretextus ad majorem detestationem prop●nere. Cartw.  streets.] No sluggard neglects any duty but he hath a pretence. 2. The pretence which he hath shall be enough to him to shift off a duty. Lions are in their dens in the day time, Psal. 104 22▪ 21.  
Vers. 18. For it is a pleasant thing, if thou keep them within the●; they shall withal be fitted in thy lips.] As if he had said, when thou hast been a learner, and hast 
Fitted to thy lips] Thou shalt delight to speak of it, and shalt speak of it becomingly. See Prov. 26. 7.  gained a stock of knowledge, they shall be fitted to thy lips, that is, thy lips shall bring forth, shape and form those notions of truth into profitable and savoury discourses.  
Within thee.] In thy belly, that is, take place in thy heart, because written there, as the Law was written in the midst of Christ's bowels.  
Vers. 20. Have not I written to thee excellent things in counsels and knowledge?] 
Vocem Shalishim per [tripliciter] exponit Hieron. ut & Tharg. tribus vicibus, sed analogia vocis hujus ostend it ita esse vertendum: Nun scripsi tibi magna, in consiliis & scientia: vel eodem sensu, nun scripsi tibi verba, ducum five Principum, hoc est p●aestantissima documenta, in confiliis & scientiis, hoc est quae tùm in consiliis dandis tibi prodesse, tum scientem ●e & prudentem efficere possunt. Est enim Shalishim plurale à Shalish quod magnum, Ducem, Principem, propriè tertium à Rege denotat, & per metaphoram ad quaevis excellentium dignitatis graduum constituta differtur. Glassii Phiol l. 2. par. 1. Tract. 1. Hoc loco abutuntur Pontificii, ut triplicem illum Scripturarum sensum stabiliant. Fateor ex Ebraeis quoque nonnullos, Ebtaeum Shalishim explicare terna vel triplicia, sed illi aliter explicuere. R. Sal. haec accipit, tanquam à Deo dicta, & interpretatur de lege, prophe●is & hagiographis, alii qui haec in persona Salomonis dicta censent, putant respici ad tres libros Proverbia, Koheleth, & Canticum. Alii ad triplicem hominum statum, incipientium, proficientium & perfectorum respici existimant. Alii triplicia i saepius iterata Pagn. perfecta. Vox Ebraea pluralis numeri est a sing. Shalish & proprie tertium à principum Republica vel militia significat▪ ut mishuel secundum. Postea extenditur ad virum principem, eximium, & in alto dignitatis gradu constitutum. Hinc alii reddunt verba magnifica, alii verba principalia, id est, principibus digna vel convenientia, Junius verba ducum, hoc est, praestantissima. Confer. Prov. 8. 6. Amama Antib. Bibl. l. 3.   
Vers. 22. Rob not the poor because he is poor.] These words are capable of a double construction: That is, let not his poverty and inability to withstand thee, encourage thee the rather to rob him: which construction agreeth well with the reason given in the next verse▪ or thus, let the consideration of his poverty keep thee off from meddling with him.  
Neither oppress the afflicted in the gate.] That is, either by bringing him before the Judge, or by wronging him thyself being Judge: Judges sat in the Gate.  
Vers. 27. If thou hast nothing to pay, why should he take away thy bed from under thee.] No Law requires that a man should lie in the streets to let another lie in his bed.  
Vers. 29. Seest thou a man diligent in his business, he shall stand before Kings, he shall not stand before mean me●.] Liphne hhashim, coram obscuris, that is, before the mean and base sort, who were clothed in soiled black.   

CHAP. XXIII.  
Verse 2. ANd put thy knife to thy throat, if thou be a man given to appetite.] Or in thy throat: That is, be very careful and circumspect in taking thy food, bridle thine appetite, take heed thou dost not exceed measure.  
Vers. 5. Wilt thou set thine eyes?] That is, thine affections. Heb. involare facies, 
Est metaphora ab avium volatu ad oculorum aspectum propter summam celeritatem translata; oculos] est alia metaphora sensibus corporeis ad animum traducta: aut metonym. effecti, quia quod unimus desiderat, in id oculi defiguntur. Cartw.  Wilt thou cause thine eyes to fly? the inward disposition of the heart shows itself much by the eyes, therefore the Scripture speaks of the delight and desire of the eyes, and saith, thine eyes shall not pity, it implies, aviditatem, celeritatem, 1 Sam. 15. 19 the whole intention of the Spirit.  
Upon that which is not.] That thing which thou apprehendest it to be, that which hath no reality or stability.  
For riches certainly make themselves wings, they fly away as an Eagle towards heaven.] 
See Job 9 26. Deut. 28. 49. Non abibant, inquit, ●ed avolabant & avolabunt, non simpliciter sed ut aquila, hoc est, quam citissimè, nam ostenduntur verius quam possidentur, & dum placent, transeunt. Drus. Prov. Class. 2. l. 4. Hoc est, pernicissimè, nam aquila mira pernicitate volat, Caelum versus aut ad escam, Prov. 23. 4. Drus. Prov. Class. 2. l. 4.  Not like a tame house bird, which a man may follow and catch again, nor like a Hawk that will show where she is by her bells, and be called again with a lure, but like an Eagle, which mounts aloft past sight, and is carried away with so much haste, that nothing can recall her.  
Vers. 7. Eat and drink saith he to thee, but his heart is not with thee.] That is, he courts thee, but loves thee not.  
Vers. 17. But be thou in the fear of the Lord all the day long.] He doth not say, Do thou fear the Lord all the day long, but be thou in the fear of the Lord all the day long, under the power and authority of it; as to be in the flesh, in malice, in drink.  
Vers. 23. Buy the truth, and sell it not.] It is expressed both affirmatively and negatively. 
See ch. 21. 26. & 22. 29.   
Buy it.] That is, use all means which possibly ye can for attaining and possessing of it.  
This advice concerneth two sorts of men,  

1. Such as have it not, they must labour to get it.  
2. Such as have it they must hold it fast.   
Vers. 26. My son, give me thine heart.] Not lend me thy ear, or afford me thy tongue.  
Vers. 27. For an where is a deep ditch, and a strange woman is a narrow pit.] There 
Exitium significat inevitabile, in quod incidunt qui cum scortis habent consuetudinem. Merc●rus in loc.  is no getting out of a deep ditch if the mouth be narrow.   

CHAP. XXIV.  
Verse 4. ANd by knowledge shall the chambers be filled with all precious and pleasant riches.] Some expound it of the hidden parts of the soul, prosperity is entailed to piety.  
Vers. 13, 14. My son, eat thou honey, because it is good, and the honeycomb, which is sweet unto thy taste.] As honey is pleasant in the taste, so the knowledge of spiritual things.  
Vers. 16. For a just man falleth seven times and riseth up again: but the wicked shall fall into mischief.] The common addition, and which is frequent in the ancient Fathers, of seven times a day, is more than is found in the Original.  
That is, often into trouble, Psal. 34. 19 so Junius in notis Tarnov. Exercit. Bibl. Drusius, Mercer, Piscator, Deodate, the Genevah, and others.  
But the wicked falleth and never riseth again.  
Vers. 20. The candle of the wicked shall be put out.] The life of the wicked is 
Est allegotia à lucernis extinctis ad res prosperas eversas translata. Cartw. in loc.  compared to a candle, because it is maintained by base stinking matter, and will go out in snuff.  
Vers. 21. Them that are given to change.] viz. Leges & statum regni. Pagn.  
Vers. 25. But to them that rebuke him shall be delight.] That is, much comfort 
q. d. Percipient ipsi post hoc suum laudabiliter praestitum officium peculiarem tum intus in conscientia amaenitatem tum foris honestam aliorum de se sententiam ac favorem, ut amaritudo quaedam subfuerit periculosae correptionis medelae. Geicrus in loc.  and matter of rejoicing, so as they shall not need to repent what they have done.  
And a good blessing shall come upon them.] That is, either a blessing of good men, who will bless, praise and commend them, or a blessing of good things, and that from the Lord, who will reward them for this conscionable performance of their duty.  
Vers. 26. Every man shall kiss his lips that giveth a right answer.] Ingenuous 
Osculum apud Judaeos duplex erat, unum charitatis staternae (de quo Apost. Rom. 16. 16.) alterum honoris, Psal. 2. 12. Cartw.  spirits prise a right answer.  
Vers. 32. I looked upon it, and received instruction.] Looking upon is more than seeing, the intention of seeing.   

CHAP. XXV.  
Verse 11. Word's fitly spoken.] Heb. words upon their wheels, that is, with a due concurrence and observation of all circumstances, of time, place, person, and the like, which are as the wheels upon which our words and speeches should run.  
Is like apples of gold in pictures of silver.] That is, graceful and comely.  
Vers. 12. As an ear-ring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear.] q. d. No jewel can so much adorn and beautify a Christian as this can do, as when he can receive and submit himself to the word of reproof wisely given.  
Vers. 14. Who so boasteth himself of a false gift, is like clouds and wind, without rain.] That is, speaking of great things he will do for his neighbour, but fails in the accomplishment.  
Clouds.] Seem to offer and promise rain, but the wind takes them away, and frustrates men's expectation.  
Vers. 17. Withdraw thy foot from thy neighbour's house: lest he be weary of thee, 
Fac pretiosum pedem in domo amici tui. Sciendum pretiosum ibi dici pro rarum. Nam quia cara omnia rara sunt▪ juxta proverbium, ideo Ebraei permutant pretiosum cum raro & Sermo Domini pretiosus erat in Israele. Drus. Observat. 3.  and so hate thee.] The Arabians say, Visit seldom, and thou shalt increase love.  
Vers. 18. A man that beareth false witness against his neighbour, is a maul, and a sword, and a sharp arrow.] Bernard saith that there are three parties smitten with one and the self same tongue, viz. the Judge, the party that hired him, and he against whom he cometh, Judici est mal●eus, that is, he doth astonish the Judge as if he had a blow given him on the head, that he knoweth not how to determine or judge the matter.  
2. To him that hired him he is a sword to fight for him and his cause, but withal a sword to kill his soul.  
3. To him against whom he witnesseth he is an arrow, and the wound that he maketh sticketh in him, either in his goods, life, or good name.  
Vers. 20. As he that taketh away a garment in cold weather, and as vinegar upon 
Variae hujus loci expositiones reperiuntur & sane dictio magrad●h totam variat sententiam, si relicta significatione Ebraea ex Chaldaica illam interpreteris, quod bona facit In●e●pretum part. Verbum enim gnadah Eb●aeis sig. ornate Chaldaeis autem & Syris transire, uti passim hoc sensu occurrit in Daniele c. 4. 2●. c. 6. 8. c. 7. 14. Chaldaeus' ergo Paraphrastes & Aben Esra in Comment. hujus loci sensum ●emovendi habere volunt, quos & Munsterus sequitur, ut talis inde hujus paraemiae sen●us emergat. Quemadmodum inep●è facit, qui vestem in die frigoris remover, aut qui acetum infundit ni●ro, ita non minus in●p●e facit, qui cordi malo, hoc est p●●verso incredulo▪ ad pertinaci canit cantica, hoc est, qui incredu os ac pertinaces homines blandis monitionibus flectere, ac in viam revocare conatur. Tremel●ius Ebreae adhaere● significa●ioni a●que ita reddit, ut qui imponit sibi vestem (Hebr. qui ornat se veste) tempore frigoris: ut sit sen●us docen●e Junio in notis. Tristitiam dissolvit cantus, ut vestes discutinnt frigus & ace●um▪ dissolvit nitrum. Musi●ae enim harmoniae hunc esse usum docet exemplum Saulis, 1 Sam. 16. 24. 2 Reg. 3. 15. Maycrus in Phil●l. Sac.  nitre: so is he that singeth songs to an heavy heart.]  
Vers. 21. If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink.] That is, he which hates thee, not he whom thou hatest, for thou must hate none.  
Understand all things necessary in time of his need if occasion be offered.  
Verse 22. For thou shalt heap coals of fire upon his head, and the Lord shall reward th●e.] Double his fault, make him pliable to your purpose, as metals heated.  
Heap God's wrath, Tremel. Chrys. Theoph.  
Provoke him to love, Beza, Aug. Jerom▪ Calv. Vatabl.  
Pererius, Aquinas, Cajetane, have both.  
Head.] Mind, Aquinas: Judgement, Origen.  
Vers. 23. The North wind driveth away rain; so doth an angry countenance a backbiting tongue.] The North wind, the sharpest of the winds purgeth the air and driveth away the clouds, which else would quickly dissolve themselves into showers and storms.  
Vers. 26. A righteous man falling down before the wicked, is as a troubled fountain, and a corrupt spring.] That is, basely submitting or creeping poorly to a wicked man.  
Is as a troubled fountain.] He hath mudded the purity of his own soul with worldly respects and carnal interests.  
Vers. 27. It is not good to eat much honey: so for men to search their own glory, is not glory.] Honey is put for the choicest contentment, if one eat a little he finds sweetness, but if much, he will be saded with it.  
In the Original, The searching out of glory is glory. Chekar is sometimes rendered searching, sometimes the end; the utmost end of glory is glory, you cannot have too much of it, it will be glory at the last.  
Vers. 28. He that hath no rule over his own spirit, is like a City that is broken down, and without walls] It can keep out no body, so he can keep in no lusts. 2. All that are without may come in freely, all temptations may assault him. 3. There is no watch.   

CHAP. XXVI.  
Verse 4. ANswer not a fool according to his folly, lest thou also be like unto him.] That is, 
Ubi si respondeas, ei similis futurus sis. Ne respond stulto. Respond stulto, ubi si taceas ipsi sapiens videbitur Rafi, Aben Esra, Rabbog.  not in such pride, passion, or reviling fashion as the fool objects.  
Vers. 5. Answer a fool according to his folly, lest thou also be like unto him.] That is, fully to the point, that he might not grow wise in his own conceit.  
Vers. 6. And drinketh damage.] That is, he shall have damage enough, a full draught of it.  
Vers. 7. The legs of the lame are not equal; so is a parable in the mouth of fools.] As a lame person is uncomely in his going, so a grave and holy sentence seems in the mouth of fools, his words and ways agree not.  
Vers. 8. As he that bindeth a stone in a sling; so is he that giveth honour to a fool.] 
Vide Dilheri Disput. Acad. Tom. 2. p. 426.  The sum of this is, that it is absurd to honour a wicked man.  
Vers. 9 As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools.] A thorn was their instrument in sowing clothes, he wounds himself with it: compare 1 Cor. 15. 23. & 7. 29. A▪ parable, a wise saying, when a fool bathe the managing of it, wounds himself with it, he perverts the most innocent principles.  
Verse 12. Seest thou a man wise in his own conceit, there is more hope of a fool than of him.] In a natural fool there is but one hindrance to wisdom, viz. simple ignorance: In the conceited fool there are two hindrances, prejudice and obstinacy.  
Vers. 17. He that passeth by, and meddleth with strife belonging not to him, is like one 
Hebraicum est proverbium idem significans, quod auribus lupum tenet. Drusius.  that taketh a dog by the ears.]  
Vers. 23. Burning lips, and a wicked heart, are like a potsherd covered with silver dross.] words carrying a show of great love, as if they did even flame with love.  
And a wicked heart.] That is, bend upon mischief.  
Like a potsherd covered with silver dross.] That is, good for nothing, base, vile, contemptible, whatever glorious show they may make for a little time.   

CHAP. XXVII.  
Verse 1. FOr thou knowest not what a day may bring forth] It is a metaphor taken from a 
Romanum proverbium notum est, n●scis quid serus vesper vehat. Mercerus.  womb, when a woman is in travel, Who can tell what she will bring forth till she be delivered? so when the womb of the morning is in travel, who can tell what a day it may bring forth? happy or dismal.  
Vers. 3. A stone is heavy, and the sand weighty: but a fools wrath is heavier than them both.] An angry man is compared to those things which are more tedious and hurtful to a man, than if one should cast stones at him, or lay heavy burdens of sand or like matter upon him, even then altogether insufferable and insupportable.  
Vers. 4. Wrath is cruel, and anger is outrageous.] In that it doth make a man cruel and outrageous in his attempts.  
But who can stand before envy?] That is, no man can; the interrogation is 
See Pro. 14. 30.  more emphatical.  
Vers. 8. As a bird that wandereth from her nest, so is a man that wandereth from his place.] That is, God hath set every man in a place and calling; he that goes out of that like a bird, falleth into the snare of the fowler, or the talons of the birds of prey.  
Vers. 15. A continual dropping in a very rainy day, and a contentious woman are alike.] See 19 13. when it is foul without and it droppeth within. See Mercer.  
Vers. 16. Whosoever hideth her, hideth the wind, and the ointment of his right 
Hoc est, idem facit ac si odoratissimum unguentum manu occultare vellet, quod odore suo ultro se prodit, quantumvis eo renitente. Capel. Crit. Sac. l. 5. c. 6.  hand which bewrayeth itself.] A proverbial speech for fruitless endeavour in hiding a thing; the wind the more you hide it, the more noise it makes, and ointment in your hand, the more you hide it, the more it smells.  
Vers. 17. Iron sharpeneth iron, so a man sharpeneth the countenance of his friend.]  
When you what one iron upon another, the edge grows keen; thus a man sharpeneth 
1 Sam. 23. 16, 17.  the countenance of his friend. The word translated countenance, signifies also anger or passion, because anger quickly appears in the countenance, hence some render the Proverb, As iron sharpeneth iron, so a man sharpeneth the anger of his friend.  
Vers. 19 As in water face answereth to face; so the heart of man to man.] The 
Ut videat quis alterius cor in suo tanquam speculo.  face in water renders the self same shape, colour, lineaments, proportion; so the heart. Every man may in another man's heart see the complete image, deformities, uncleanness of his own.  
Vers. 21. As the fining pot for silver, and the furnace for gold; so is a man to his praise.] They show what pure metal or dross there is; so praise and honour will show what is in man.  
Vers. 22. Though thou shouldst bray a fool in a mortar, yet will not his foolishness depart from him.] Not a natural, but a conceited fool: that is, let him be afflicted, till he be almost destroyed.   

CHAP. XXVIII.  
Verse 1. BUt the righteous are bold as a Lion.] As a young Lion, Leunculus; Arias Montanus, which is more bold than the other.  
Vers. 2. For the transgressions of a Land, many are the Princes thereof: but by a man of understanding and knowledge the state thereof shall be prolonged.] That 
Vide Mercerum.  is, in a way of variation, one after another. He means not only of a wise Prince, but this, As wicked men corrupt their Princes, so grave and good Counselors, prudent men about him, are great means to prolong the tranquillity of a Land.  
Vers. 13. Who so confesseth and forsaketh them shall have mercy.] That is, he which in the very act of confessing forsaketh.  
Vers. 14. Happy is the man that feareth always.] That is, to sin, Rom. 11. 20. 1 Cor. 10. 12.  
Vers. 20. But he that maketh haste to be rich shall not be innocent.] That is, it falls out so: See 1 Tim. 6. 4.  
Vers. 23. Finds more favour than he that flattereth with the tongue.] Even with that man.  
Vers. 24. Who so robbeth his father or his mother, and saith, it is a transgression, the same is the companion of a destroyer.] That is, will easily join with men-robbers to spoil others of their goods also.   

CHAP. XXIX.  
Verse 1. HE that being often reproved, hardeneth his neck, shall suddenly be destroyed, 
In the Hebrew it is, a man of reproofs which hardens his neck, shall suddenly be broken without health. Obdurans cervicem] Metaphora ducta à bobus aut aliis animantibus quae jugum cervicibus impositum detrectant. Mercerm.  and that without remedy.] A terrible Scripture, and to be applied with much caution. We know not how often, nor how long it will be before the date of patience be expired.  
Bains applies it to the Jews.  
Vers. 5. A man that flattereth his neighbour, spreadeth a net for his feet.] As a Fowler lieth in wait to bring the bird into the net, and hold him in it, implying that flattery is the devils invisible net, by which he catcheth and holdeth men fast in the snare. See Isa. 3. 12.  
Vers. 6. In the transgression of an evil man there is a snare.] Or, In the transgression of man there is an evil snare. Malus laqueus, Montanus. He is ensnared himself by his own sin, and by his means ensnares others, Prov. 22. 25.  
Vers. 15. But a child left to himself bringeth his mother to shame.] Yea and his 
Matrem potius dicit quam patrem, etsi & hunc dedecoret & dehonestet: quòd opportunior sit mater injuriae & contemptui filii. Mercerus.  father too, though, the mother be here only named, because she usually is most to blame in this kind.  
Vers. 18. Where there is no vision the people perish.] Vision, for so Prophecy was wont to be anciently called, and a Prophet a Seer. Is naked, exposed to God's 
Nudatur populus. Trem●l.  wrath, and their own perdition.  
Vers. 25. The fear of man bringeth a snare.] That is, inordinate fear, so Mercer: 
The Philosopher saith, that fear is the betrayer of the soul Pejor est malo, timor ipse ma●●. Sen. Trag.  and that four ways:  

1. As it hinders a man in a good way.  
2. As it carries a man to an evil way.  
3. As it stirs up other men to try conclusions upon him.  
4. As it provoketh God against him, Jer. 1. 17.   
Vers. 26. Many seek the Ruler's favour▪ but every man's judgement cometh from 
The favour of a King may well be called his face, it is seen in the serenity of the countenance.  the Lord.] Or face.  
From the Lord.] Bowing and bending the Ruler's heart which way it pleaseth him, Prov. 21. 1.   

CHAP. XXX.  
Verse 1. Even unto Ithiel and Ucal.] Ithiel, God with me; as Immanuel, God with us: 
Deus mecum. Deus no●iscum.  and Ucal, from Jacal Potent.  
Vers. 2. Surely I am more brutish than any man, and have not the understanding of a man.] Binath Adam, the understanding of Adam; not perfect knowledge of 
By reason of brutish passions that are in me. Ver. 3. says he hath not the knowledge of the holy.  the rule of duty, as he had; yet Agur was a Prophet eminently instructed by God in a more immediate way of revelation: See 1 Cor. 13. 9  
Here are two things,  

1. All men are brutish.  
2. Godly men are more sensible of their bruitishness than any others.   
Vers. 4. Who hath ascended into heaven, or descended.] Some interpret it by that vision which Jacob had, Joh. 1. ult. Angels ascend and descend for our service yet God useth them.  
Vers. 6. Add not thou unto his words, lest he reprove thee, and thou be found a liar.] A man that adds a lie to the word.  
Vers. 8. Remove far from vanity and lies, give me neither poverty nor riches, feed me with food convenient for me.] Poverty hath been the decay of many: but riches of a far greater number.  
Food convenient.] Or as the words signify, bread of his statute, allowance, or 
Lechem Chukki, nourish me with bread of fi● measure for me; that very phrase the holy Spirit translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by a new framed word. Broughton on the Lord's prayer. Tribuc victui meo necessaria, Vugg. Lat. Int. Tremellius translateth it, Demensum meum, mine allowance.  ordinance, which God in his counsel had appointed and ordained for him, so much as was fit for him, and this fitness must be measured partly and principally by natural necessity, partly and secondarily by the use of ours.  
Vers. 10. Accuse not a servant unto his Master.] That is, causelessly and maliciously.  
Vers. 12. There is a generation that are pure in their own eyes.] Dor, a successive generation; it implies tales nunquam defuturos, optimi esse volunt quia pessimi non sunt.  
Vers. 14. There is a generation, whose teeth are as swords.] 
Heb. acheles▪ ab achal. Comedere, appositè hoc vocabulum adhibet, cum de dentibus comestionis instrumentis verba faciat. Menochius.   
Vers. 17. The Ravens of the valley shall pick it out, and the young Eagles shall eat 
Co●vi erga pullos suos sunt crudeles, & cadaverum oculos omnium primos solent invadere & effodere, atque ita crudelis erga parents, punitur per crudeles erga pullos, & per aquilas pios erga pullos▪ Schind. in Lex.  it.] A phrase which sets forth the end of a notorious malefactor, that is hanged in the air till the Ravens pick out his eyes, Gen. 40. 19  
Vers. 19 The way of an Eagle in the air, the way of a Serpent upon a rock, the way of a Ship in the midst of the sea, and the way of a Man with the Maid.]  
The way of an Eagle in the air.] Not to be seen after once flown away.  
The way of a Serpent upon a rock.] Gliding away without leaving any impression of her body behind, and afterward creeping into some hole of the earth.  
The way of a Ship in the midst of the sea.] Swiftly carried away with the winds: And the way of a Man with a Maid.] That is, a close and chafed Virgin kept from 
See pinchon of the Sabbath, part. 1. ch. 5.  the access of strangers. As hard as it is for an unworthy man to get a modest Virgin, kept close in her parent's house (which is made as difficult as to get a flying Eagle) so hard it is to discover a whore.  
Some say of an adulteress, that is as hard to find out as any of the four.   

CHAP. XXXI.  
Verse 4. IT is not for Kings, O Lemuel, it is not for Kings to drink wine, nor for Princes, 
Non defuerunt qui his verbis, regibus vini usum interdictum existimarent; Ebr. non convenit regibus bibere vinum, hic la●giorem & quae hilaritatis terminos excedit, potationem notat. Amam. Antibarb. Bibl. l. 3.  strong drink.] That is, immoderately, must not be given to it.  
Vers. 6. Give strong drink unto him that is ready to perish, and wine to those that be of heavy hearts.] Wine was not for the Judge, but for the condemned person.  
The Jews upon this place of Scripture do ground a custom which they used, of giving a kind of strong drink or wine unto such as were to suffer death, whereby stupifying the senses, they diminished the pains which they were to endure. See Mark 15. 23. 
Carmen encomiasticon ordine literarum alphabeti conscriptum, qualia reperiuntur pleraque in Scriptura, ad juvandam memoriam, ut Psalmus 119. Psal. 145. & aliquot alii, Lamentationes Jeremiae. Mercerus.   
Vers. 10. Who can find a virtuous woman?] That imports not inveniendi impossibilitatem, sed difficultatem.  
Vers. 15. And a portion to her maidens.] That is, the portion of work; so Mercer and others.  
Vers. 18. Her candle goeth not out by night.] That is a tropical speech, and somewhat 
Hinc fit ut ne nocte quidem tota, extinguatur ejus lucerna, dum assiduè operi invigilat: quod hyperbolicè dicit de bona noctis parte, quam operi potius & labori quam somno impendat. Mercerus.  hyperbolical, the word night is put for a part thereof. The phrase only implieth vigilancy, showing that she is late down and early up: If not putting out her candle by night, should imply a sitting up all night long, How could it be said, that she riseth up?  
Vers. 21. She is not afraid of snow for her household: for all her household are clothed with scarlet.] That is, for the coldest season in winter.  
Clothed with double garments, that is, with such clothing as is fit for cold weather. The Hebrew word is oft used for scarlet, but according to the proper notation of it, it signifies things doubled, which is most pertinent to this place; therefore though it be so translated, yet the King's Translatours have noted the other in the Margin.  
Vers. 26. And in her tongue is the Law of kindness] Or, bountifulness, as the Hebrew 
Lex benignitatis. Tremel. Lex clementiae, lex, id est, ratio & doctrina. Semper in ore habet, quo pacto beneficentiam in alios exerceat, & quibus rationibus officia charitatis aliis praestabit, meritis omnes devinciet, obsequiis demerebitur. Mercerus.  word importeth.  
Whereby she doth as it were command kindness from others. See Col. 4. 6.  
Vers. 27. She looketh well to the ways of her household.] The word signifies to stand as a watchman in a watchtower, who looketh carefully on every side, and observeth and giveth notice to the City of all approaching enemies, that none may surprise the same at unawares.  
Vers. 30. Favour is deceitful, and beauty is vain: but a woman that feareth the 
Id est, muli●ris gratia fallax est, & pulchritudo vana: quae autem timet Dominum, ea laudabitur. Picherellus.  Lord, she shall be praised.]  
Vers. 31. Give her of the fruit of her hands, and let her own works praise her in 
Id est, propalam in locis frequenti●●imis, in frequenti●●imo hominum caetu qui in portis esse solebat, ubi judicia exercebantur. Mercerus.  the gates.] That is, let them be there spoken of to her commendation; let all men give her due praise; even also publicly for her public virtues.    

ANNOTATIONS Upon the Book of ECCLESIASTES, OR THE PREACHER.  

CHAP. I.  
COheleth a Preacher or reconciled Penitent, this being his penitential 
Koheleth Ecclesiastes liber Salomonis in quo collectae sunt omnes selentiae & sapientiae, vel ipse Solomon: ut form a foeminina referatur ad sapientiam, quae ipso Salomone erat, & ad quam audiendam homines congregabantur. Schind. in Lex P●nt. Koheleth concionatrix, ho● est, elegans & pulcher concionator: solent enim foeminae in quoque genere esse pulchriores. Ribera. Quod suam ad Ecclesiam aggregationem proponit, tanquam ornamentum quo huic operi gratiam & existimationem concili●t, argumento est quanti aestimandi & quo honore prosequendi, qui ex Ecclesia ob pervicaciam in sc●lere pereg●inantes, rursus ●d Ecclesiae s●cietatem colliguntur: tantum abest ut eorum in vita anteact● prolapsiones illi● exprobrari debent. Quo de vide Luc. 15. per totum caput. Cartw. in l●●. Vide plura ibid.  Sermon or writing delivered to the Church or Assembly of faithful Jews. Mr Pemble.  
Some question this signification of a reconciled Penitent.  
Of gathering the best things, viz. Wisdom, Solomon is called Coheleth. The Septuagint made a new term of their own, Ecclesiastes, or wise Doctor. Broughton.  
The subject of this Book is in the beginning of it set forth to be the vanity of the creature in reference to the satisfaction of the souls of men.  
God set up two great Lights in Salomon's heart, one showing the excellency of Christ, in the Canticles; the other, the vanity of the creature, as in Ecclesiastes.  
Solomon had three advantages above others to know the vanity of the creature:  

1. In regard of his wisdom, 1 King. 4. 29, 30.  
2. Riches, 1 Kings 10. per tot. Sec v. 23.  
3. In that he gave himself to make trial and experience of the creature.   
Vers. 2. Vanity of vanities, saith the Preacher, vanity of vanities, all is vanity.] Five times vanity. 
The Hebrews not having comparatives or superlatives, are forced to express those degrees by gemination or composition, so they say the Song of Songs. Sicut in Cantico Canticorum inter omnia carmina, excellens carmen ostenditur: ita in vanitate vanitatum, vanitatis magnitudo monstratur. Hieron▪ in loc. Hac tam efficaci loqu●●di formula toties repetita oratio, cui confirmandae (prae●er alias veteris & Noul Testamenti hinc ●●de aspersas rationes) totus liber destinatus est, idque ●●m selectō Scriba ad eam rem andhibito, non obscurè ●ndicat, quam altas vanissimarum harum retum a●no● in nobis ●adices egi●: ut non nisi magna vi, & veluti instructa argumentorum acie illem nobis eripi & evelli patiamur. Cartw. in loc.   

1. Vanity, not vain only, but vanity itself, in the abstract.  
2. Excessive vanity, Vanity of vanities, Hebraism, superlative, by doubling he signifies most vain, sc. imperfect, uncertain, transitory, void of content, full of grief.  
3. An heap of vanities, Vanity of vanities, an Hebraism, and imports most great vanity.  
4. A universal proposition, All is vanity.   
Vers. 3. What profit hath a man in all his labour which he taketh under the Sun?]  
Or, Fruit▪ Heb. Ends in nothing.  
Labour] Actions, counsels, projects.  
Under the Sun] In the whole world.  
Vers. 4. One generation passeth away, and another generation cometh: but the earth 
A generation is the number of men, which at any time are living together upon the earth, according at the derivation of the Hebrew word Dor doth give us to understand, and so long as any of them are alive, so long doth the generation continue. Dr Jermin.  abideth for ever.] One age passeth away, Heb. As waves.  
Earth abideth] Till the end of all things, as flowers and graft withers, yet the earth abides; Earth the stage of all actions, the womb that gives and receives all, man base than the earth.  
Solomon shows man's mortality by three similitudes:  
1. Of the Sun,  
Verse▪ 5▪ The Sun also ariseth, and the Sun goeth down, and hasteth to the place where he arose.] The Sun riseth and never standeth till it set, so man creeps up to his noon fullness of age, and then declines till he set.  
Hasteth] The Hebrew signifies anhelare, panteth to its place, like one out of 
The French A●ane, laboureth hard to ward his place, as one that bloweth labouring.  breath, so man makes post haste to his grave▪  
2. The Wind,  
Vers. 6. The wind goeth toward the South, and turneth about to the North; it whirleth about continually, and the wind returneth again according to his circuits.] The wind on a March day is very strong and boisterous, and calm at night.  
Heb. It whirleth it▪] That is, most certainly and speedily.  
3. The Rivers,  
Vers. 7. Thither they return again.] So man comes from the earth, and goes toward the earth.  
Vers. 8. All things are full of labour.] All creatures and actions.  
Labour.] Orig. Wearisomeness in getting or enjoying.  
The eye is not satisfied with seeing, nor the ear filled with hearing.] All pleasant objects give the eye no content; Music gives not the ear content, Etiam ipsa vol●ptas labour.  
Vers. 9 The thing that hath been, it is that which shall be.] That is, things shall be as they were.  
Vers. 10. Is there any thing, whereof it may be said, See, this is new?] It hath been already of old time, which was before us. 
Nec tamen ignore multa multis videri nova, ipsis nimitum, at non reipsa nova: Utp●te quae jam olim extiterint, ipsis autem fuerint i● comperta. Beza.   
Vers. 14. All is vanity and vexation of spirit.]▪  
All things are vain,  

1. From their emptiness, and consequently unsatisfaction.  
2. In regard of their mutability.  
3. Because they may be lost.   
Secondly, Vexation of spirit: Because  

1. There is a mixture of evil in the best of these contents. 
They vex ●● actually.   
2, In all of them some unsuitableness of spirit.  
3. In regard of the danger of sin from them.   
Vers. 15. That which is crooked cannot be made strait.] The knowledge of all men in the world is not able to rectify one crooked lust. 
Sap●entia hae● retum naturalium depravatos hominum mores non emendat tantum, sed neque viam & rationem monstrat, qua instituantur. Cartw.   
That which is wanting cannot be numbered.] There are many defects and errors in this knowledge.  
Vers. 18. For in much wisdom is much grief: and he that increaseth knowledge, increaseth sorrow.] Solomon placeth not grief in wisdom, nor sorrow in knowledge itself, but in the way of attaining wisdom and knowledge, or in the exercise of it.   

CHAP. II.  
Verse 2. I Said of laughter, It is mad.] That is, so far forth as it hath not the fear and reverence of the name of God to restrain it. 
Risui tribuit quod ei qui risui indulge● erat tribuendum; quasi dicat: intellexi eum qui ad risum inclinat, inssnire. Mercer's.   
And of mirth, what doth it?] That is, what good doth sensual joy? 
Carnalis pu●a, atque è rebu● hujus seculi hausta. Geierus. Laetitiam alloquens tertia u●itur persona contemptus causa, ut cum praesenti alicui dicimus, Que faict cestuy cy? per contemptum & fastidium, Quid hic sibi vult? Quid tandem beni & commodi secum affert ●ae●itia? Mercerus in loc. Nullam autem immodicae voluptatis utilitatem esse t●m indubie affirm at, ac si extra controversiam esse●. Quo ●efertur quod per interrogationem hoc proponit, omnes vel peritissimos voluptatis artifices ●●●vocans, si quid quod contra faciat, offer possint. Cartw. in loc.   
Vers. 9 Also my wisdom remained with me.] Because Solomon was to take not only a sensual but a critical delight in the creatures. Few men in the enjoyment of so many pleasures depart not from the study of wisdom.  
Vers. 10. I withheld not my heart from any joy.] That is, any thing which might 
Non ab om●● gaudio idiotismo Ebraico sic effertur negatio universalis, hoc sensu; à nullo prousus ga●dio. Geierus.  be matter of joy to me; The same metaphor that is used Revel. 18. 17. lived deliciously, a metaphor from a beast that is let go without a yoke or bridle.  
Vers. 14. The wise man's eyes are in his head.] Is judicious and advised in all 
Tropus est Scripturae usitatus, signifificat circumspectum esse sapientem, nam eum videnti & oculato homini compa●at, sicu● luci sapientiam comparar●t. Mercerus.  his ways.  
But the fool walketh in darkness:] He maketh not use of his knowledge to guide and direct his ways. See Jer. 4. 22.  
Vers. 24. There is nothing better for a man] viz. In respect of natural benefits. 
In Hebraeo sensus hic esse videtur. Nullum est homini bonum, nisi ut comedat & exhibeat animae suae ea quae delectant, labour suo comparata. Grotius:   Quò mihi fortunam, si non conceditur uti!  

CHAP. III.  
Verse 1. TO every thing there is a season, and a time to every purpose under the heaven.] A 
Dr Jermin thinks the words m●y rathert be transposed, To every thing there is a time and a● season to every purpose under heaven.  set time (so the Hebrew word is used, Nehem. 10. 34. & 13. 31. Esth. 9 26, 31.) Even a time not for every purpose; For, what purpose can any man have at such a time to be born, or at such a time to die? but as the Greek well renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For every thing under heaven, the Hebrew word is used in the 17th verse of this Chapter and in 8. 6. 
* Mr Gatakers Vindication of his Annotat. on Jer. 10. 2. Vide Gatakeri Cinnum. lib. 2. cap. 6.   
Vers. 4. And a time to dance.] This place speaks not of dancing properly, but of 
Intempestive ex hoc loco philosophantur qui choreas ducere & saltationes tueri cupiunt. Car●w. in loc. Vide plura ibid.  hearty rejoicing, signified by dancing. He speaks not of such things as we ought to do, or may do by the commandment or permission of God, but such things as fall out and come to pass by the providence and decree of God. 
* Elton on the fourth Commandment.   
Vers. 5. A time to embrace, and a time to refrain from embracing.] Liberis danda 
Inter quae tempora illud unum est, cum mulieros sanguinis foedum profluvium patiuntur. Menochius de Republ. Heb.  opera, & rursum continentiae, so Jerom. 1 Cor. 7. 5. See Cartwright.  
Vers. 7. A time to keep silence; and a time to speak] Every thing is beautiful in 
Pythagoricos reor; quorum disciplina; est tacere per quinquennium; & postea cruditos; hinc originem sui ●axisse decre●l. Omnes artes absque doctore non discimus: sola haec tam vilis & facilis est, ut non indigeat praeceptore. Hieron. in loc.  his season.  
There are seven special seasons of speaking:  

First, When by speaking we may bring glory to God, and do good to our Brethren.  
Secondly, When we have an opportunity to vindicate the honour and truth of God.  
Thirdly, When we may relieve the credit of a wronged Brother.  
Fourthly, When we may instruct or direct those that are ignorant:  
Fifthly, When we may comfort and support those that are weak.  
Sixthly, When we may resolve and settle those that are in doubt.  
Seventhly, When we may duly reprove and convince.   
And seven of silence:  

First, Till we have a Call.  
Secondly, Till we be rightly informed about the state of the Question to which we must speak.  
Thirdly, Till we have a suitable preparation.  
Fourthly, When what we speak is like to be a snare unto ourselves, Amos 5. 10, 12, 13.  
Fifthly, When our passions or corruptions are up.  
Sixthly, When men are not capable of what we speak, 1 Sam. 25. 36.  
7. When we may grieve in speaking.   
Vers. 19 For that which befalleth the sons of men, befalleth beasts, even one thing 
Solomon more concionatoris locutus est, neque ex sua sed insipientium persona id dixit. Aquinas, & Alii.  befalleth them: as the one dieth, so dieth the other.]  
Vers. 21. Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth.]  
Some say these words are spoken in the person of wicked men, but the better answer is, that Solomon speaks by consideration of the outward events which do befall one as well as another.  
Who can collect from aught he sees in the world, that the spirit of a man goes upward, and the spirit of a beast downward?  
2. Who doth acknowledge and consider it so as to look after eternal supplies?   

CHAP. IU.  
Verse 1. ANd behold the tears of such as were oppressed.] It is in Hebrew Lacryma, a 
In Ebraeo utitur singulari lacryma, quae tamen collectiuè accipitur pro magna lacrymarum copiâ, sicut etiam Psal. 5. 7. Ita & Cicero singulari alicubi utitur hocce sensu; Citò urescit lacryma in malis alienis. Geierus.  tear. It may be either to show, that there should be so much compassion toward the afflicted, as one single tear, or the first tear that they shed should win relief; or (as one observeth) to show the neglect of pity in those that have suffered the oppressed to wait and weep so long to crave help, yet still delayed, as they could weep no more, had only one tear left.  
Vers. 2. Wherefore I praised the dead, which are already dead.] The word signifies Encomiis celebrare, to sing out praises and pronounce them happy; It is spoken of godly men, their state of death is better than their own estate, or the estate of other righteous men alive.  
Vers. 5. The fool foldeth his hands together, and eateth his own flesh.] The sluggard 
Qua formula loquendi, apti●●●me desidiosi inertiam & socordiam describit. Manus enim instrumentum est, quo occupationum omne genus aggredimur & per●icimus, unde etiam saepe actionum omne genus opera manuum appellatur. Quamobrem illis complicatis, & otio veluti vinculis constrictis, nihil aggredi aut tractare conceditur: Contra assiduitas in opere, Prov. 31. 17, 19 indicatur extensione & admonitione manus ad opus. Cartw. in loc.  will not work.  
Eateth his own flesh.] Is cruel to himself, starves himself, or through sloth he is brought into such want, that if he will eat, he must eat his own flesh.  
Vers. 8. Yea there is no end of his labour.] No natural nor moral end.  
Vers. 13. Better is a poor and a wise child, than an old and foolish King, who will no more be admonished.] The more folly, the more obstinacy, and the more obstinacy, the more impatience of admonition.   

CHAP. V.  
Verse 1. KEep thy foot when thou goest to the house of God, and be more ready to hear, then to give the Sacrifice of fools: for they consider not that they do evil.] As though he should have said, All our prayers and other services we do to God in his house, are but the Sacrifice of fools, till we have first (by hearing) been instructed how to do them according to Gods will.  
It is as much as to say, Come not into God's house illotis pedibus. Here is an allusion 
Mede in loc.  in particular to the rite of discalceation used by the Jews and other Nations of the East at their coming into sacred places, as Exod. 3. 5. Josh. 5.  
Keep thy foot.] That is, the whole man; A fool, a wicked man never considers God before whom he comes, and that he looks after inward purity.  
The Sacrifice of fools.] A Sacrifice which proceeds from a judgement not rightly informed by rule.  
Vers. 2. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God.] q. d. You must not rush on public duties without private preparation, because God is a holy God.  
Vers. 3. For a dream cometh through the multitude of business.] How cometh this in? The wander of a man's spirit, and the incoherence of man's thoughts in duties are here resembled by the holy Ghost to dreams.  
Vers. 4. For he hath no pleasure in fools.] He taketh no pleasure in the prayers or 
Stulti plano sunt, qui vovent quod vel non persolvunt, vel tardius justo hoc faciunt. Cartw.  other services that fools and ignorant sots do offer to him.  
Vers. 6. Neither say thou before the Angel.] That is, the Priest before whom 
Ne dicas Liphue Hammalach, id est, coram Angelo ipso. LXX vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in conspectu Dei; & recte, cum immediate sequatur, ut quid irascatur Deus propter vocem tuam, nempe temere in ejus conspectu prolatam. Rivetus.  the sin of rash vows was to be confessed, Levit. 4. 5. before Christ, the Angel of the Covenant who sees through divers and futile excuses, and punisheth them. Cartwright.  
Vers. 8. For he that is higher than the highest regardeth, and there be higher than they.] Higher than the highest, that is, the Angels.  
Higher than they.] viz. Of them that are upon the earth, Nabuchadnezzar and other high oppressors, and can break them.  
Vers. 10. He that coveteth silver, shall not be satisfied with silver, nor that loveth abundance, with increase.] Cannot be satisfied with it, the more he hath, the more 
Semper avarus eget.  he desires.  
This is also vanity.] Riches are vain, vers. 10. to the end.  
2. Full of cares.  
3. Unable to help us in distress.  
4. We must leave them.  
5. They are full of vexation.  
Vers. 17. All his days also he eateth in darkness, and he had much sorrow and wrath with his sickness.] Darkness, i. e. Sine laetitia & honore, by light in Scripture is meant joy and honour, the inheritance of the Saints in light.   

CHAP. VI  
Verse 9 THen the wand'ring of the desire.] Heb. The walking of the soul; The heart hath its out-going, it goeth forth to the objects on which it is set, Ezek. 33. 31.   

CHAP. VII.  
Verse 1. A Good Name is better than precious ointment.] That is, saith Junius, Amplissimis 
Per unguentum cui famam praeponit, Synecdoche partis, designat omne genus opum, quia in illis primum locum obtinet, Isa. 3. 9 Vide Prov. 21. 1. Famam hoc loco illam intelligo, quae rebus praeclare gestis in bello aut in pace parata est, & ex quibus ad rem publicam commodum aliquod redundavit. Cartw. in loc. Pulchra inter Schem nomen, & Schemen oleum paranomasia. Geierus eadem allusio, Cant. 1. 3. Grotius.  & gratiofissimis bonis corporcis. Ointments are here named, because in those Eastern parts they were laid up among the most precious things, even in the King's treasury, Isa. 39 2.  
Vers. 2. It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men, and the living will lay it to his heart.] The original word for feasting signifies a drinking-feast most properly, and there the infection of sin is most dangerous, that is, will lay it] aught to do it, so Mal. 1. A son honours his father.  
Vers. 4. But the heart of fools is in the house of mirth.]  
His heart.] His whole affections and desires, the whole man may be there, but 
Etiam tum cum tempus & locus illum ad luctum invitant. Cartw  not his heart.  
Vers. 6. For as the crackling of thorns under a pot, so is the laughter of a fool: 
Haud secus enim quam spinae sub cacabo ardentes magnum quidem flammae crepitum, sed mox desiturum edunt: Ita stultorum effusus & immoderatus ille risus subitò concidens evanescit. Beza. Vide Cartw.  This also is vanity.] Which make a fair blaze, and a great noise for the time, but all is done almost as soon as kindled, it deceiveth them when they most lean unto it.  
Vers. 11. Wisdom is good with an inheritance, and by it there is profit to them that see the Sun.]  
Wisdom.] That is, Grace, it is good to the man, but not so good to others without an inheritance; Grace makes an advantage by an inheritance.  
That is, by the union of wisdom, and an inheritance together, either those that possess the riches have a profit of them, or else to them that see the Sun, that is, to all sorts of men.  
Vers. 14. God also hath set the one against the other, to the end that man should find nothing after him.] God goes in an untrodden path, no man can say, this he will do next.  
Vers. 16. Be not righteous overmuch, neither make thyself over wise: why shouldst 
Hanc nimiam justitiam à suo effectu describit: Nempe, ex nimia opinione propriae sapientiae. Cartw.  thou destroy thyself?] We must temper zeal with knowledge, so that we may not hazard conscience, nor endanger ourselves. He speaks either of an opinionative righteousness, be not righteous in thy own conceit, or rather of any indiscreet zeal, that is, press not justice too far, nor urge it too extremely in all cases.  
Solomon never saith so himself, but he brings thee in speaking, Tush, be not 
Mr Perkins.  thou righteous overmuch, why shouldest thou destroy thyself? As the Prophet Isaiah, Let us eat and drink, for to morrow we shall die.  
Solomon (say some) brings in the Atheist here so speaking, and they make the 
Mr Fenner.  next verse, Be not wicked overmuch, to be Salomon's answer, if he speak it himself, it must be meant of superstitious and ungrounded righteousness.  
Vers. 20. For there is not a just man upon earth that doth good and sinneth not.] That is, who in doing good sinneth not.  
That is, which doth good so purely and perfectly, as that he doth not sin therein. For to the perfecting of a good work many things must concur, want of any whereof is a sin. In this sense Luther did truly hold, that Just us in omni opere bono 
B. Downam of Justificat. l. 4. c. ●. Justificatos per Christum infusa per Christum gratia non esse perfecte justos, sed subinde à via mandatorum Dei deflectere, docetur tum hoc, tum multis aliis Scripturae testimoniis, 1 Reg. 8. 40. Psal. 143. 12. 1 Joan. 1. 8. Cartw. in loc. Vide plura ibid.  peccat, not that the work in respect of its kind, or per se is evil, but per accid●ns, because in the good work there happeneth a defect.  
Vers. 28. Not one man among a thousand have I found, but a woman among all those have I not found.] One wise or good man.  
In all Salomon's observation he never knew above one man of a thousand, and many conceive it was himself, that ever repent of this beastly sin of sensuality; 
Id est, in mille mulieribus, quas mihi ad●civi, nullam inveni sincerè probam. Grotius.  but for a woman, to repent of that base sin was a thing unknown in all Salomon's sad experience.  
Vers. 29. Lo, this only have I found, that God hath made man upright, but they have sought out many inventions.] Jashar signifies rectus & approbatus, right and approved right, according to the resemblance of God's holiness, and while so approved of him.  
Many inventions.] The word signifies curious artificial inventions, but most 
Quaerunt in varietate creaturarum quod amiserunt in unitate Creatoris. Aug. Vox Jashar non tantum rectum, sed justum bonum ac purum quoque significat, ideoque nunc vertitur per vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à LXX. Interpretibus ut hic & Psal. 92. 16. nunc per vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Num. 23. 10. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deut. 12. 28. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Job 33 3. Unde hac etiam voce Dei justitia describitur Psal. 92. 16, & Sanctorum à Deo regenitorum, Num. 33. 10. Quocirca Ecclesiastes sub Epi●heto Jashar quod Adamo tribuit virtutes illas complectitur, quae in primo nostro parente ad Imaginem Dei creato reluxerunt, & à Deo in regenitis per novam creationem instaurari dicuntur, Ephes. 4. 23. Col. 3. 9 Cujus nonnulla quoque vestigia in ipsis irreginitis ex discrimine justi & inusti, turpis & honesti conspici possunt, teste Apostolo Rom. 2. 14, 15. Censura in Confes. Remonst. c. 5. Vide Mercerum in loc.  strong reasonings wrought with a great deal of skill.   

CHAP. VIII.  
Verse 2. I Counsel thee to keep the King's commandment, and that in regard of the oath of God.] Whereby it may be collected, that at that time also Subjects were wont to be sworn to allegiance and obedience unto their Princes.  
This may be as a reason, so a qualification of our obedience, Salvo Juramento Dii, so far as it may stand with the fealty we owe unto God.  
Vers. 5. Who so keepeth the Commandment, shall feel ●o evil thing: and a wise man's heart discerneth both time and judgement▪] Shall know no evil, so the Hebrew, we 
The Hebrew word Jodang signifies a careful knowledge.  translate it, He shall feel no evil, that is, he shall not have an experimental knowledge of evil.  
Both time and judgement.] Time a fit season in which every action is to be done.  
Judgement.] The due manner and measure of performing every action.  
Vers. 11. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.]  
The Hebrew is, Their heart is full to do evil.  
There is an emphasis in the words.  

1. The heart.] He doth not say only they practise sin.  
2. Sons of men] All sorts of sinners.  
3. Set in them.] The bent of the Spirit is that way.  
4. The resolute purpose of wickedness, fully.  
5. Evil in general.   
Vers. 12. Yet surely I know that it shall be well with them that fear God, which fear 
See Prov. 5. 21. Qui à malo abstinent, & quod bonum est persequuntur, quod Deum inspectorem habent: Cartw.  before him.] The last explains the other, a righteous man's fear of God is ingenuous in consideration of the glory and excellency of the Lord.   

CHAP. IX.  
IN this ninth Chapter Solomon shows the vanity of the creature in regard of the promiscuous event, or like dispensation of all things in this life,  
Vers. 1. No man knoweth either love or hatred, by all that is before them. See Job 9 21.  
2. At death, vers. 3. They all go down to the dead, the righteous as well as the wicked, Heb. 9 27.  
3. After death, All things fall alike to all.  
4. Particulars in their knowledge, vers. 5. The dead know not any thing; It is spoken the cognition humana, all acquired knowledge shall cease, all parts, gifts and knowledge of arts and sciences ceaseth then, 1 Cor. 13. 12.  
2. In respect of their same and memory, their name among men perisheth.  
3. Their affections cease in reference to the things of this life, vers. 6. Psal. 146. 4.  
4. In regard of their outward estate and enjoyments.  
Vers. 1. No man knoweth either love, or hatred, by all that is before them.] That is, as Junius expounds it, the thing he either loves or hates by reason of the sickleness of his affections.  
Solomon saith not, No man can simply know the love or hatred of God to him; but in a compound sense, that no man can know it by the outward events of this life, yet it may be known by the testimony of God's Spirit renewing us, as Catharinus himself a Papist expounds it.  
The Hebrew word for word according to the Septuagint translated by Jerom is 
Etiam amorem etiam odium nescit homo, omnia ad facies eorum: supple hominum. Hoc vult de quavis re quae homini oc▪ currit, nescit homo an ea proveniat ex amore Dei in se, an ex odio. Grotius.  thus, Love also hatred, a man knoweth not all in the face of them. With least imitation we translate the words thus, A man knoweth not love or hatred, that is, what is love or hatred, by all that is before them, and then the meaning is plain, by outward things, the things that are before our faces, man knows not whether he be loved or hated of God, whereof the reason follows, All things come alike to all.  
Vers. 2. All things come alike to all.] That is▪ all outward things. 
Cuivis potest accidete, quod cuiquam potest.   
There is one event to the righteous, and to the wicked.] The good and bad thief on the Cross, both died the same death.  
He that sweareth.] Profanely.  
That feareth an oath.] Feareth to swear rashly, and after he hath sworn righteously is afraid not to perform it.  
Vers. 7. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart.] S●lomon infers this from what he had said before, that is, Delight thyself in the good things God hath given thee, thy bread which God hath given thee, as a fruit of thine own labour.  
For God now accepteth thy works.] They are not only pleasing to God, as the works of all the creatures are, but Ordine supernaturali, because they come from a supernatural principle, and are directed to a supernatural end.  
Vers. 8. Let thy garments be always white; and let thy head lack no ointment.] 
Sapiens auditorem suum invitat ad hihilaritatem, i e Internae laetitiae conservandae, documentum praebendo allegoria candidarum vestium velatum, quasi dicat, ita ad hi●aritatem composito sis animo ut meritò, quasi festum diem agens candida veste indutus effe possis, candi●arum vestium ùsus in ●ebus laetis adhibebatur. Menoch. de Repub. Heb. l. 6. c. 4.  See 7th and 9th verses, that is, Rejoice, they wore white in festivals and triumphs.  
Always.] The Original is, In omni tempore opportuno, in every fit time.  
Vers. 10. Whatsoever thy hand findeth to do, do it with all thy might.] Whatsoever is in thy power, Gen. 24. 10. Job 12. What thy condition and opportunities call for, and thou art able to do.  
Might.] The Hebrew signifies 1. all a man's natural strength, Humidum naturale, Psal. 22. 12. Isa. 49. 4. Lay out all the strength of nature God hath given thee.  
2. All acquired abilities, outward and inward, riches, honour, gifts.  
Vers. 11. Nor yet riches to men of understanding.] 
Non est emolumentum Domino linguae: sic habet Hebraicus contextus. Dominus autem linguae Hebraica phrasi dicitur, qui peritus est verborum quemadmodum Dominus somniorum, Gen. 41. 15. dicitur Joseph. Rainold de lib. Apoc.   
Time and Chance happeneth to them all.] Solomon speaketh out of the opinion of Epicures, and in their language, who thought things were wheeled about by a blind Fortune, rather than by an oculate Providence.  
So called (saith one) Quia illa ordinatio ab homine non cognoscitur.  
By Chance he means the secret working of God's providence, carrying things strangely beyond men's expectation.  
Vers. 12. So are the sons of men snared in an evil time.] That is, at such time when they may receive utter destruction.   

CHAP. X.  
Verse 3. YEa also when he that is a fool walketh by the way, his wisdom faileth him, and he 
Tractat de occurrentibus. Cajet.  saith to every one that he is a fool.] Because his knowledge doth not guide his way, he saith to every one, he is a fool.  
When he comes to practice, he declares himself to be a fool.  
Vers. 6. Folly is set in great dignity.]  
When the Hebrews would express a thing to the height, they set it forth in the 
Voce stultitiae hominem designat longe stul●issimum, & ipsa veluti stultitia stultitiorem. Cartw.  abstract, that is, Very foolish men. I am against thee, O pride, saith God to Nebuc hadnezzar.  
And the rich sit in low place.] That is, those which are excellently qualified, Qui virtute & prudentia abundè instructi sunt.  
Vers. 7. I have seen servants upon horses.] That is, advanced above their place and degree.  
And Princes walking as servants.] That is, dejected below their place and degree.  
Vers. 8. Who so breaketh a hedge.] That is, the ancient Laws established.  
Verse 16. W●e to thee, O Land, when thy King is a child; and thy Princes eat in the Morning.] That is, when they are given to sensual delights, at such times as should rather be given to public business.  
Vers. 17. Blessedart thou, O Land, when thy King is the son of Nobles.] That is, according to the Hebrew phrase, truly Noble, endued with piety, virtue, 
Id est, Phrasi Hebraica clarissimus, qui moribus & educatione ingenuus est & nobilis. Cartw.  wisdom.  
Vers. 18. Through idleness 
* Per manuum humilitatem.  of the hands the house droppeth through.] Junius, Demissione manuum nostri. Vulg. Infirmitate manuum, through the hanging down of the hands, after the guise of sluggards, whose hands are in their pocket, or hang dangling by their sides. 
A. Ezra mavult intelligere paupertatem, sed malo remissionem & mollitiem, ut LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quia piger manus deptimere solet, non attollere, excitare & operi admovere. Mercerus ad loc.   
The Hebrew being a word of the Dual Number, may well be translated Pigritia duplici, by a double slothfulness, as Buxtorf renders it.  
Vers. 19 Money answereth all things.] Not that money is every thing, but supplies what ever one can want in the creature.  
Vers. 20. Curse not, no not in thy thoughts, and curse not the rich in thy Bedchamber; for a Bird of the air shall carry the voice, and that which hath wings shall tell the matter.]  
The Bedchamber is the securest place, and a thought is the most secret act. 
Summa est, cogitation unt sermone execrantis principem suum, crimen ad debitam poenam detegetur. Cartw.   
A Bird of the air shall carry the voice.]  
This implies,  

1. That it shall be revealed by some unexpected means, as little suspected for the doing of such a thing as a Bird is.  
2. That the matter shall be revealed by some speedy means. 
Vide Junium.    
And that which hath wings shall tell the matter.] Heb. That which is master of wing shall carry it abroad. That is, God will work a miracle to reveal it, rather than it shall be concealed.   

CHAP. XI.  
Verse 1. CAst thy bread upon the waters: for thou shalt find it after many days.]  
Every word of this sentence is emphatical.  
Cast] That is, give with a good heart, willingly, readily and freely.  
Cast] As men do seed, not drop.  
Thy Bread.] That is, Seed of which bread is made, like sowing thy seed on morish 
Vide Tremel. Super transeuntes aquas. Vulg.  grounds, or sowing in the Sea.  
Bread.] A Synecdoche of the special. By bread he meaneth all kind of sustenance and maintenance, meat, drink, apparel, lodging, money, Matth. 25. 35. Thy Bread.] Got by divine providence, therefore thou must give thine own.  
Upon the waters.] That is, the truly poor. Jerome. which are as common as waters. 
Id est, Ubi nulia spes sit recipiondi, Luc. 14. 12, 13, 14. Grotius.   
For thou shalt find it.] A reason to enforce this duty, thy benefit shall not be fruitless, though it seem to be cast into the Sea and utterly lost.  
After many days.] Though not here, in heaven.  
Vers. 2. Give a portion to seven, and also to eight, for thou knowest not what evil shall be upon the earth.]  
He setteth down the extent of our liberality, showing to how many we must give.  
Give a part unto seven, and also to eight.] A Synecdoche of the special, a finite number being put for an infinite, seven or eight poor.  
For thou knowest not what evil shall be on the earth.] That is, how long thou shalt enjoy thy goods, and what need thou or thine may come to.  
Vers. 4. He that observeth the wind shall not sow; and he that regardeth the clouds, shall not reap▪] An allusion to the Husbandmen, which disputing about the season 
Avatis, ne dent, quilibet praetextus sufficit. Grotius.  lose the opportunity, so those that will argue against giving from the times.  
Vers. 9 Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes.] Implying, that that is the temper of that age,  Gaudet equis ●anibusque custode remoto. 
Vers. 10. For Childhood and youth are vanity.] In the abstract, all kind of vanity, of thoughts, speeches, carriage, company.   

CHAP. XII.  
Verse 1. REmember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them.  
Remember.] Not barely think on God, remember to love, fear, reverence 
Verba notitiae connotant affectum,  him, as remember the Sabbath-day to prepare for it.  
It is,  

1. To set the mind on work of the excellencies of God, Psal. 104. 34.  
2. To recollect ourselves and return to him as the fountain of our salvation, Psal. 22. 27. Host 2. 17.  
3. It implies a reverend fear of him, Prov. 23. 17. Psal. 16. 7.  
4. To retain a thankful sense of his mercy, Deut. 18. 18. Psal. 106. 21.  
5. To serve and obey him, Deut. 8. 11.  
6. When we always consider what may please or displease him, Col. 1. 10.   
Thy Creators.] Heb. as Isa. 54. 5. he speaks of God either by way of honour, or alludes to the Trinity.  
In the days of thy youth.] In the beauty, vigour and strength of youth, we have a sensible feeling of Gods creating bounty.  
While the evil days come not.] i. e. Of old-age.  
When thou shalt say, I have no pleasure in them.] That is, no sensitive pleasure. 
An allegorical description of Old-age.   
Vers. 2. While the Sun, or the light, or the Moon, or the Stars be not darkened, nor the Clouds return after the rain.] That is, all the abilities of the mind be decayed.  
The Clouds return after the rain.] As in winter, that is, though one evil follows upon another.  
Vers. 3. In the day when the keepers of the house shall tremble.] The hands and arms prove crazy.  
And the strong men.] The thighs and legs, Shall bow themselves.  
And the grinders.] Teeth Cease. 
Dentes molares.   
And those that look out of the windows.] The eyes, Be darkened.  
Vers. 4. And the doors shall be shut in the streets.] That is, none shall have delight in their company.  
And he shall rise up at the voice of the Bird.] Take little rest.  
And all the daughters of music shall be brought low.] See 2 Sam. 19 35. 
Domus aeternitatis, The Vulgar Latin, Our everlasting home, it is not so, the English is better.   
Vers. 5. Because man goeth to his long home.] See Job 30. 23. & Isa. 26. 4. it is a lasting house.  
Vers. 6. Or ever the silver cord be loosed.] Some interpret it of the marrow, others of the sinews.  
Or the golden bowl be broken, or the pitcher be broken at the fountain.] The liver is the fountain of blood, the heart of spirits, these lose their drawing and distributing power.  
Vers. 7. Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.] To be rewarded or disposed of by him.  
Vers. 11. The words of the wise are as goads, and as nails fastened by the masters of 
Hac comparatione non obscure afininum, seu bovinum nostrum ad opera bona ingenium innuit: qui nisi stimulo impulsi & coacti, segnescimus, & tanquam sub gravi onere succumbimus. Cartw. in loc.  Assemblies, which are given from one shepherd.] The Arguments which the Lord useth to fasten duties on the soul, and quicken us up to them.  
There is a double power in the word of God preached:  

1. Quickening to stir us to duty, goads.  
2. Strengthening, nails.   
Vers. 13. Fear God, and keep his Commandments: for this is the whole duty of man] 
Quae verò in hac tota concione audivistis, hûc tendunt in summa, paucissimis istis verbis comprehensa, Deum reverete, & observandis ipsius mandatis sedulò incumbe. Beza.  q. d. If we could keep the Commandments without this, this is not the thing.  
The duty of every man, or the whole duty of man.    

ANNOTATIONS Upon the Book of CANTICLES, OR THE SONG of SALOMON.  

CHAP. I.  
CAnticles, or Song of Songs.] That is, the most excellent 
De Cantico isto Salomonis probè norum est Judaeorum scitum, quo minori natis annis triginta (quae aetas est sacerdotalis ministerii initium) hujus lectione est inderdictum, ne quae mysticè hic dicuntur, ex affectuum intemperie in deteriorem partem raperentur. Praefat. ad Brightmanni Comment. in Cantica Cantic.  Song. Titulus praestantiam ostendit & authorem. Brightm.  
Solomon made a thousand Songs and five, 1 King. 4. 32. of all which this was most excellent; yea, and of all the Songs in the Scripture. Non est enim strepitus oris, sed jubilus cordis: non sonus labiorum, sed motus gaudiorum: voluntatum non vocum consonantia. Bern. Serm. 1. super Cantica.  
Some make this Book wholly a Mystery; some a History; Brightman a Prophecy.  
Christ is the wooer, the Church, or a true Christian soul the Virgin or Spouse.  
Est nuptiale carmen exprimens custos jucundosque complexus animorum, morum concordiam. Bern.  
Our Saviour calls his Church, as his Spouse, so his Sister at the least five times in the Canticles, to note the greatness of his love to her. The Church is called Fair fifteen times in this Book.  
Vers. 2. Let him kiss me with the kisses of his mouth.] Whereby the Church desireth 
Exoptat Ecclesia verbis sui Sponsi erudiri. Desiderat Sponsa haec oscula, quae certissima sunt pignora amoris Sponsi: nec quicquam cum hoc amore conferendum est. Ideò praefert illum Vino, quod primas obtinet inter ea quae jucundissimè sapiunt. Brightm.  to have Christ manifested in the flesh, and to have the loving and comfortable doctrines of his Gospel applied unto her conscience.  
Foelix osculum, ac stupenda dignatione mirabile! in quo non ●s ori imprimitur, sed Deus homini unitur. Bern. super Cantica, Serm. 12.  
Vers. 3. Because of the savour of thy good ointments, thy name is as an ointment poured forth.] There is no great savour of precious ointment, when shut up in a box: It alludes to his Name, Messias and Christ is anointed. Est proculdubio inter oleum & nomen sponsi similitudo, nec ociosè Spiritus sanctus alterutrum comparavit. Bernardus super Cantica, Serm. 15.  
Oleum planè, quod dum supernatat cunctis, quibus immiscetur liquoribus, liquidò illud designat nomen, quod est super omne nomen. Id. ib. Serm. 16.  
By ointments the gifts of the Spirit are signified; the smell of these gifts is that fruit and sweetness which is found by the communication of them. 
Those that are pure in heart and conversation, Rev. 14. 4. & 5. 10, 13.   
Therefore do the Virgins love thee.] Heb. Therefore do the righteousnesses love thee; the Saints and all the righteous are termed Righteousnesses in the abstract.  
Vers. 4. Draw me, we will run after thee.] The Church desires to be drawn,  

1. Propter infirmitatem. 
John 6. 44. A Lapide.   
2. Propter tarditatem.  
3. Propter renitentiam.   
We will run.] Draw me in the singular number, and we will run, that is, 
Trahe quodammodo invitam, ut facias voluntariam. Trahe torpentem ut reddas currentem. Erit quando non indigebo tractore. Bern. super Cantica Serm. 22.  those which I shall draw with me: Ego & sociae meae. A●sted.  
Running notes,  
1. Readiness of affection. 2. Speed. 3. Constancy.  

1. Diligentiam.  
2. Festinationem.   
The King hath brought me into his chambers.] The bedchamber is the most retired 
They are called Privy▪ chambers, and secret places, opposed to the house top, 2 King. 6. 12. Luke 12. 3. Matth. 6. 6.  place, Judg. 15. 1. the nearest communion with Christ, Matth. 11. 25.  
Chambers are places of secrecy, intimacy, safety, glory and majesty.  
Be glad and rejoice.] Be glad inwardly, and rejoice outwardly.  
We will remember thy love more than wine.] Heb. Loves, All those several loves 
Verba sensus significant affectum & effectum, as the fourth Commandment, and Eccles. 12. 1. Id est, potius quam lautitias quasvis, & opipara splendidaque convivia. Mercerus.  wherewith thou hast loved us. Numerus pluralis excellentiam & magnitudinem rei denotat, Gen. 19 11. Psal. 68 20. 2 Pet. 3. 11. Wine is put for one of the most necessary supports of life, Hab. 3. 18. 2. For one of the most cheering and reviving comforts, Eccles. 10, 19 Prov. 31. 6, 7. He prefers the love of Christ before the most necessary and cheering comforts.  
The upright love thee.] Or they love thee in uprightness; that is, with a strong and vehement love which is without dissimulation or guile.  
Vers. 5. I am black but comely (O ye daughters of Jerusalem) as the tents of Kedar, 
Nigra quidem in se ob reliquias peccati & afflictiones quibus eam exercet Deus, formosa tamen ob dilectionem sponsi eam acceptantis & purgantis ab omni macula, sed sensim & de die in ●iem. Rivetus in Cathol. Orthod Allusit Scriptor divinus vel maxime ad gratiosam venustatem Orientalium; ut divini amoris mysteria ob oculos poneret. Est autem nigredo, oculorum praesertim in delitiis etiam nunc populis orientalibus: qui etiam colly●io, quod ex lapide quodam Persico conficitur, palpebras amabili nigredine solent inficere. Dieterici Antiq. Bibl.  as the curtains of Solomon.] Black: By reason of her infirmities and imperfections, as well as of her afflictions and persecutions. Bern.  
But comely.] The Hebrew Navah signifieth comely, beautiful, amiable, and to be desired. Comely in Christ, though black in herself.  
As the tents of Kedar.] See Psal. 120. 5.  
Vers. 7. Tell me (O thou whom my soul loveth) where thou feedest; where thou makest thy flock to rest at noon.] This signifies unfeigned and fervent love. See ch. 3. v. 2, 3, 4.  
Noon.] In the heat of persecution. See Isa. 16. 3.  
Noon hath two things in it; Light, that is, prosperity; Heat, that is, adversity.  
For why should I be as one that turneth aside by the flocks of thy companions.] The 
Operiens, Montanus. Delitescens, Beza. Verbum istud (gnatah) plurimum usurpatur in luctu, Levit. 13. 45. & Mic. 3. 7. Igitur sensus est, cur essem tanquam mulier luctu & maerore meipsam conficiens, dum nefandam Israelitarum idololatriam videam. Brighim. ad loc. Vide Mercerum.  Hebrew word signifies to hide or lie hid. See Robotham.  
This place was much urged by the Donatists of old, and by some of late, it is clear against them; if Christ feed amongst us, be present with us, we are not to turn aside.  
Vers. 8. O thou fairest among women.] Heb. fair, beautiful among women: Speciosa propter fidem & charitatem erga me.  
Women are usually fairer than men; the Spouse of Christ is fairer than all women.  
Vers. 12. While the King sitteth at his round table, my spikenard sendeth forth the 
In corona sua, id est, in frequentia hominum undique cingentium, quomodo usurpatur vox à Latinis. Brightm. in loc. Inter delicias Judaeae fuit mos ille peculiaris, ut discumbentes unguentis perfunderentu.: quod & Mariam in novo Testamento Christo recumbenti fecisse videmus; mysticus sensus erit interim dum praesens Ecclesiae suae adest Christus verbo suo pascens eam, bonum odorem fidei suae & virtutum ac bonorum operum reddidisse. Mercerus in loc.  smell thereof.] That is, whilst Christ had communion with me, my graces were exercised and drawn out, even then whilst I had fellowship with him. I will come in and sup with him: Eating and drinking was anciently a sign of intimate fellowship.  
Vers. 13. A bundle of myrrh is my beloved unto me; he shall lie all night betwixt 
Hîc tria significantur, scientiae suavitas per myrrham; doctrinae administratio per ubera, & utriusque tranquilla & diuturna usura per pernoctationem. Quae omnis commemoratio Jehosaphati tempora respicit, qui praeter illam curam castae sinceraeque conservandae religionis quam à Patre accepit, insignis etiam fuit docendi study, missis Praefectis & Levitis cum libro legis, ut omnes civitates Jehudae & Benjaminis obirent, populumque Dei voluntatem docerent. 2 Chron. 17. 7, 8, 9 Brightmannus in loc.  my breasts.] The Hebrews expound it optatively, Quis det ut pernoctet inter ubera mea.  
Christ is a bundle, for sufficiency: of myrrh, for sweetness: lies in the breast, that is, the heart.  
Night.] In disgraces, persecutions.  
All night.] That is, constantly.  
A bundle for variety and unity; Christ is full of all excellent graces, and they are in him by reason of the union of the Godhead with the manhood.  
Vers. 14. A cluster of Camphire in the Vineyards of Engedi.] This may note unto 
Erat Engaddi locus juxta mare mortuum vicinus u●bi Jericho, ubi & palmae plurimae atque optimae. Drus. Observat. Sac. l. 15. c ●.  us the sweetness of Christ's redemption, and the fruits of his death, whereby he became as a cluster of redemption unto his people; for as a cluster consisteth of many berries compact together into one bunch, so the redemption of Christ hath all mercy, grace, and love compacted together.  
Vers. 15. Behold thou art fair, my love, behold thou art fair, thou hast Doves eyes.] 
Ecce admirantis vox est, reliquum laudis. Bernardus super Cantica, Serm. 45. The Song of Songs. Geminatio praedicat insignem pulchritudinem, praesertim apud Hebraeos, quibus pro superlativis familiare est. Brightm.  The doubling of the words expresseth the superlative degree, by a usual Hebraism.  
Dove's 
* Sic Cant. 5. 13. Quidam accipiunt de vehementer pulcris & gratiosis. Meo judicio oculi columbini dicuntur casti ac simplices, minimeque mali aut invidi. Drus. Prov. Class. 2. l. 3. Vide Mercerum & Brightm.  eyes.] See ch. 4. 1. These Doves eyes wherewith the Spouse is beautified, do set forth the simplicity, sincerity, humility, meekness, but especially the spiritual chastity of the Church, whose eyes are unto Christ alone, looking unto him for life and salvation, Matth. 10. 16. Phil. 3. 7, 10.  
Vers. 16. Also our bed is green.] Here children are begotten to Christ. Green.] 1. Because of the flourishing of it, it flourisheth with peace. 2. Because of the fruitfulness of it. Quasi dicat: Non est infoecundus, liberos multos procreamus. Mercerus.   

CHAP. II.  
Verse 1. I Am the rose of Sharon, and the lily of the valleys.] The Rose is the Queen of 
Dicitur Christus Rosa & Lilium, 1. Propter veram humanitatem. 2. Propter officii amabilitatem. Glassius. Sharon est ager subjectus Libano in regione Bashanis, 1 Chron. 5. 16. & 27. 29. Praefixum habet He Ha●●dia, quasi nomen appellativum esset, non proprium, sic etiam Isa. 33. 9 & 35. 2. Brighim. ad loc.  flowers, most excellent for sweetness and beauty. Sharon is a most fruitful Land, and decked with such flowers, 2 Chron. 5. 16. 1 Chron. 27. 29. The Lily is next in nobility unto the Rose. Pliny Nat. Hist. l. 25. ch. 5.  
Vers. 2. As the lily among thorns, so is my love among the daughters.] As the 
Non mediocris titulus profectò virtutis, inter pravos vivere bonum, & inter malignantes innocentiae retinere candorem, & morum lenitatem: magis autem si his qui oderunt pacem, pacificum & amicum ipsis te exhibeas inimicis. Bern. super Cantic. Serm. 48.  lily excels thorns, so the Church all other assemblies.  
A lily is first and beautiful, therefore amongst Royal Arms.  
2. White, an emblem of innocency.  
3. Gives a sweet smell, Cant. 4. 11. so the godly.  
Wicked are thorns,  

1. Because unprofitable, when they grow and after.  
2. Hurtful, Prov. 26. 9  
3. Their end is to be burned.   
Among thorns, because, 1. Excellent in comparison of them; the righteous is more excellent than his neighbour.  
2. Annoyed by them.  
The daughters.] Not Virgins, as ch. 1. 2.  
Vers. 3. As the apple tree among the trees of the wood, so is my beloved among the sons; I sat down under his shadow with great delight, and his fruit was sweet to my taste.] Comfortable for shade, and pleasant for fruit. 
Some think malum an apple, comes from malum evil, because sin came first into the world by eating of an apple. Others think it comes from malo, I more will or desire, because it is pleasing to nature. Robotham in lo.   
Meritò sicut malus, quae instar fructiferae arboris & umbram refrigerii habet, & fert fructum optimum. Bern. super Cant. Serm. 48.  
Christ is a believers comfortable shadow: Thre● things scorch the soul, God's wrath, Heb. 12. 29. Satan's malice, his temptations are called fiery darts, Ephes. 6. and the world's rage. Christ is a shadow against God's wrath, God was well pleased in him with us, Satan's malice, and the world's persecution, Joh. 16. 33.  
In those Countries where the Sun was directly over their heads, it annoyed them much. See Psal. 91. 1. Cant. 5. 14. Host 8. 15.  
Vers. 4. He brought me to the banqueting house, and his banner over me was love.] Heb. House of wine, not so fitly termed Banqueting house, which Solomon expresseth by another name, Eccles. 7. 2. The comforts of the holy Ghost, and the privileges of the Gospel.  
A Banner is a martial term, and hath a threefold use in war. 
See Isa. 49. 22. In Hebiaeo, Vexillum ejus super me est dilectio: quasi dicat, milito sub ejus vexillo, cui inscriptum est, amor. Grotius.   

1. For gathering men together under their Colours, Isa. 11. 16.  
2. For defence, Exod. 17. 15.  
3. As a testimony of victory and triumph, Psal. 20. 6.   
Christ gathers them together, protects them, and they hold forth Trophies of Triumph.  
Vers. 5. For I am sick of love.] Have earnest desires, languish with desire to 
Cholah signifies sickness to weakness. Cum praesto est quod amatur viget amor, languet cum abest. Bern. super Cantica Serm. 51.  enjoy the comforts of my beloved.  
Vers. 8. Behold he cometh, leaping upon the mountains, skipping upon the hills.] 
1. Will make haste.  Behold is a word of attention and admiration. See ch. 1. 15.  
Conquers all mountains of opposition and trampleth the hills under his feet, when 
2. Comes out of the way.  he comes to deliver his people. 
3. Nothing shall hinder him, will leap over mountains.   
A similitude taken from the Roes and Hearts (whereto Christ is likened in v. 9) which are swift in running, and skip upon mounts, hills and rocks, Isa. 35. 6.  
Vers. 9 He standeth behind our wall.] Of sin.  
Showing himself through the lattess.] Or grates of Ordinances.  
Vers. 12. The time of singing is come.] The time of cutting is come. The same 
Tempus cantus. Arias Montanus. Tempus putationis advenit. Pagn. Vulg. Lat.  word in the Hebrew signifies both to sing and cut, implying that flowers are cut, even as soon as they appear.  
Vers. 14. O my Dove thou art in the clefts of the rock.] The wounds of Christ in 
The Dove is mournful, sociable, harmless, chaste, fearful. Jer. 48. 28.  which the Church hides and shelters herself; so some of the Ancients understand these words. See Matth. 16. 28.  
A metaphor from Doves which make their nests in rocks for fear of pursuit of birds of prey.  
Vers. 15. Take us the Foxes, the little Foxes, that spoil the Vines.] False Prophets 
Certum est in Palestina vulpes esse plurimas, Judic. 15. 4. Psal. 62. 11. Neh. 4. 3. Thren. 5. 18. Vulpes vincis noxiae sunt maxim, quia foveas excavantes denudant vitium radices, quae propterea exarescunt; deinde quia palmites abrodunt & folia diripiunt. Tertiò quia corticem morsu scandunt & noxio ac halitu vitoso inficiunt & quasi amburunt. Quartò botros jam maturos avidè abliguriunt. Credibile est habuifse Hebraeos non vulgarem in vulpibus capiendis dexteritatem, ubi enim damni avertendi necessitas u●get, & incumbit, acuitur industria, & multi ad venandum excitantur. Menochius De Republ. Heb. l. 7. c. 8. Intellige juberi doctoribus & verbi ministris, ut haereticis occurratur, & iis qui sub nomine Ecclesiae insidiantur illi, ut ●os repellant & ab Ecclesia segregent, praesertim nascentes, ubi majus periculum imminet; parvas autem vulpes appellat, quod illae infestiores esse vineis soleant, & animosiores in damno inferendo. Mercerus in loc.  and teachers are so called, Ezek. 13. 4.  

1. For craft and subtlety.  
2. In respect of their crooked and perverse ways, Psal. 125. 5.    

CHAP. III.  
Verse 1. BY night on my bed.] By private duty, Isa. 26. 9 
Lectus est Templum, ut antea, Lectus noster est virens. Cap. 1. 16. Eadem tamen vo● hîc non adhibetur, sed ejus Synonimons. Brighim.  Nights.] Not one but many, that is, saith Brightman, in the true worship much obscured.  
Vers. 2. I will rise now, and go about the City in the streets, and in the broad ways I will seek him.] That is, in public Ordinances.  
Vers. 6. Like pillars of smoke.] In allusion to the myrrh and frankincense in the levitical worship which went up in a cloud.  
Perfumed with myrrh and frankincense.] That is, the Church, perfumed with the sweet graces of the Spirit.   

CHAP. IU.  
Verse 2. THy teeth are like a flock of sheep that are even shorn, which came up from washing: whereof every one bears twins, and none is barren among them.] The Ministers, qui dentium funguntur munere, Brightm. by preparing nourishment for the rest of the body; for their holiness, for their parity, even, and fruitful.  
Vers. 3. Thy speech is comely.] Gracious, Col. 4. 6. 
Quid si consu●●ò sapientissimus Salomon vocis affinitate abusus ad utramque & solitudinem & sermonem, ut non tantum sermonem notaret, sed etiam talem à quo plurimi non minus abhorrent, quam à deserto & solitudine ingratissima? Brightman. in loc.   
Vers. 6. The mountain of myrrh, and to the hill of frankincense.] By frankincense is meant a burning fervency of affection, by myrrh mortification and dying to sin.  
Vers. 7. Thou art all fair my love.] But by the beauty of Christ, Ezek. 46. 14. 
Non quin fiat dico, sed manere non potest. August. de Ver. & Fals. poenir. c. 8. To. 4. Duravit haec perfectio in Ecclesia per primos trecentos annos, licet finem versus inquinatior esse caepit, tolerabilis tamen mansit hoc omni spatio, nec parva mutatio insignem aliqu●m notam deformitatis inussit. Brightm. in loc.  There is no spot in thee.] No fault, no blame-worthy thing; called in Hebrew Mum, and in Greek Momos. See Rev. 14. 1, 5.  
Vers. 11. And the smell of thy garments is like the smell of Lebanon.] Full of fragrant flowers, gums, spices, and so perfuming the air thereabout in the spring. The graces of God which deck and adorn their souls, are like the smell of Lebanon, as delightful to God and good men, as those smells are to the senses.  
Vers. 12. A garden enclosed is my sister my spouse: a spring shut up, and a fountain sealed.] Which is not only in respect of defence, that none can destroy and spoil her, but that others cannot come at her, they cannot drink and smell the sweetness that is in her.  
Vers. 13. Thy plants are an orchard of Pomegranates with pleasant fruits, Camphire, with Spikenard.] Christ is compared to all the fragrant smells and aromatic gums.  
Vers. 16. Awake O north wind, and come thou south, blow upon my garden, that 
Vento doctrinam significari tritum est in scriptures, Ephes. 4. 14. Apoc. 7. 1. Aquilonem autem & Austrum historia manifestum reddit esse doctrinam ex illis plagis spirantem. Brightm in loc. Speaks it in reference to the graces of the Spirit in his own soul, which he was not able to quicken. See Chap. 5. 1. Spices, that is, prayers, the sweet odours of the Saints, we wish the holy Ghost to work upon us, that our prayers may flow forth.  the spices thereof may flow out, let my beloved come into his garden, and eat his pleasant fruits.] The Spirit of God is compared to the north and south wind, in respect of its different ways of administration, the one is cherishing, the other nipping, yet the spices flow forth either way; prosperity and adversity do a godly man good.  
The garden is the Church of God, which desireth Christ to comfort her, and pour out the graces of his Spirit on her, the fruits of his own Spirit.   

CHAP. V.  
Verse 1. I Have eaten my honeycomb with my honey, I have drunk my wine with my milk.] 
The word and doctrine of Christ is likened to honey and the honey▪ comb, to wine and milk, Psal. 19 11. & 119. 103. Isa. 55. 1. 1 Pet. 2. 2.  God delights in the services of the Saints.  
Vers. 2. I sleep, but my heart waketh.] We use to say of children that their heart 
Or, I sleeping, as it is in the Hebrew. Waketh, or watcheth waking, that is, is lively and active still.  is asleep, even when their eyes are awake; chose it is said of the children of God, that their eyes are asleep when their heart is awake.  
It is the voice of my beloved that knocketh.] We knock at Christ's door when we call for mercy; he knocks at our door when he calls for duty, Rev. 3. 19, 20.  
Open to me, my sister, my love, my dove.] The nearest affinity is Spouse, and the nearest consanguinity Sister.  
The Hebrew word signifies to knock or beat vehemently.  
Vers. 3. I have put off my coat, how shall I put it on? I have washed my feet, how 
Sponsa dissicilem se praebet in admittendo sponso. Alsted.  shall I defile them?] She answered her beloved as a lazy sluggard newly awakened out of his sleep and loath to arise out of his bed, and the effect of her answer is this, I am now at ease and quiet, and by opening my heart unto thee, by receiving thee to rule and govern in it, by harkening and yielding unto thee in every thing, I shall put myself to a great deal of trouble and labour that I am now eased of.  
Vers. 7. The watchmen.] Magistrates, Ministers. 
Duo sunt genera custodum: Alii circum eunt per civitatem, quibus esse cura debetne quid tu●betur inter cives, alii excubias agunt in moenibus ut paratum sit praesidium adversus externum hostem. Illud muneris obeunt Ecclesiasticus, hoc civilis Magistratus. Brightm. in loc.   
Vers. 10. My beloved is white and ruddy, the chiefest among ten thousand.] Or, 
Vexilla●●s] it est, vexillo insignitus, ornatus, aut munitus prae decem millibus. q. d. Insignis & conspicuus inter quamplurimos. Alii vexillum gerens, cui subsunt decem millia, id est, quamplurimi. Hieron. electus ex millibus. Pag●in. in Thes. LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu electus. Trem. Vexillarius est è myriad, hoc est, prae omnibus, nativo su●co & calore tempe●a●issimo ac conveniente instructus est. Alii propriè accipiunt, vexillatus ex decem millibus, id est, vexillo insignitus decem millium, sub signis habens decem mil●ia, Dan. 7. 10. Glassii Onomat.  Having the banner of ten thousand.  
Here we have a description of Christ from vers. 10. to the end of the 16.  
White and ruddy.] White in the glory of his Deity, ruddy in his assumed humanity.  
That is, of admirable and perfect beauty: The mixture of these two colours makes a good complexion. White in the purity of his conversation, ruddy in the hue of his passion. White in his life, and ruddy in his death. These are tokens of the strongest health.  
The chiefest among ten thousand.] The Spouse useth a metaphor taken from the war, as also putteth a number certain for uncertain, to express the commendations of her beloved. The banner or ensign is a warlike instrument, and commonly the bearer thereof one of the chiefest, tallest, and mightiest men.  
The scope of the Church is not to set forth the members of Christ's humane body, but the glorious excellencies and spiritual perfection of Christ as the Redeemer and Saviour of the Church, according to the manner of lovers, who are taken with the beauty of their spouses in all their members.  
The Spouse sets forth Christ as the perfection of beauty, begins first with his Head.  
Vers. 11. His head is as the most fine, or solid, gold.] There are two things in gold: 1. Splendour. 2. Durableness.  
That is, his government; describes the honour, glory and duration of Christ's Kingdom, Psal. 21. 3. See Dan 7. 27.  
His locks are bushy, and black as a Raven.] Which in nature is a note of heat and strength, this se●s forth his power in his administrations.  
Vers. 12. His eyes are as the eyes of doves by the rivers of waters, washed with 
Ratio similitudinis quantum m●●● videtur, in eo latet, quòd columbae petentes aquas oculos in eas conjic●ant. & inclinabo capite pi●●ssant, nec resupinant collum. Quasi Christus prae studio contemplandae sponsae inclinaret caput ut eam propius & accuratius intucretur, qu●madmodum columbae cervicem flectunt, & pronis oculis feruntur in la●icem quando sitim exp●ere cupiunt. Brightm. in loc.  milk, and fitly set.] This notes the watchfulness of his providence. This expression notes four things:  

1. His tenderness, he takes care of his, Deut. 11. 12. Every look of his is full of compassion.  
2. His purity, Doves eyes, and by the rivers of water.  
3. His discerning, he looks speedily and throughly, Rev. 1. 14. & 2. 23. John 2. 24, 25. He is the eternal wisdom of the Father.  
4. His beauty and glory.   
Vers. 13. His cheeks are as a bed of spices.] There is a sweet savour in the graces of Christ.  
His lips like lilies, dropping sweet smelling myrrh.] This is to be referred unto the holy, heavenly, sweet and gracious doctrine of Christ.  
Vers. 14. His hands are as gold rings, set with the beryl.] Those are instruments of action. Set with beryl.] That showeth the glory of all his actions.  
His belly is as bright Ivory, overlaid with Saphires.] This notes the wisdom and compassion of Christ.  
Vers. 15. His legs are as pillars of Marble.] He is stayed in his goings.  
His countenance as Lebanon.] Whether in ways of mercy, affliction, or ordinances. 
There is a most delightful prospect with high hills, humble vales, sweet rivers, shady groves.   
Vers. 16. Yea, he is altogether lovely.] Altogether desirablenesses, all he is desires, 
Totus ipse desideria We callo ma●hmad●●: Id est, nihil est in eo, quod non sit desideratissimum. Totus totus quantus est, summis studiis & votis est expetendus. Brightm.  or all of him is desires.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, LXX. He is lovely in his person, authority and wisdom, in the whole course of his life, in his death, resurrection, ascension, in the whole work of his mediation, in the dispensation of his Spirit and graces to his Church, in the administration of wrath and vengeance to his enemies, in all his Ordinances.  
This is my beloved.] That is, he is such an one. 
q. d. Quando ●●nc exploratum habetis quanta sit Dilecti mei praestantia, cogitate vobiscum non ineptisse me, nec quicquam indignum modesta foe●● na commis●●●e vehementi illa mea & illius quae●endi, & vestri adjurandi contentione, sed omne meum studium intra dignita●em ejus esse. Brightm.    

CHAP. VI  
Verse 8. THere are threescore Queens.] Those that are truly converted to Christ. 
Reginae sunt potentes & florentes Ecclesiae, quae reliquis puritate antecellunt. Inferiori gradu sunt Concubinae. Puellae. sunt infimo loco, quasi servae & ancillae. Brightm.   
And fourscore Concubines.] Which come to Christ for lust's sake, yet bear some fruit.  
And Virgins without number.] The Queen's attendants, yet bear no fruit.  
Vers. 10. Who is she that cometh forth as the morning?] The Church.  
They were not ignorant, or in doubt who she was, but by this manner of speech is noted her excellency. See Psal. 24. 8.  
Fair as the Moon.] This refers to inherent righteousness; the Moon is a glorious body, it is enlightened in a great measure by reflection from another, and hath many spots, subject to waxing and waning.  
Clear as the Sun.] This refers to righteousness imputed; the Sun hath no part not enlightened.  
Terrible as an Army with Banners.] To the enemies with whom she is to fight 
Majestatem quandam terrificam prae se ferens ad repellendum adversarios. Mercerus.  under the Bànner of Christ's Gospel and love.  
Vers. 12. My soul made me like the Chariots of Amminadib.] The speech of the Church, a willing or Princely people, the Lord came in with such sweet persuasion.  
Vers. 13. Return, return, O Shulamite, return, return.] So called of her peace and perfection with God in Christ. 
Quater dicit revertere, propter quadruplicem superbiam, cordis, oris, operis, habitus. Bern. 117. Serm. 3. Perspicuum est hoc toto capite agi de ultima vocatione Judaeorum, quorum foelicitas sempiterna esset, nunquam iterum interrumpenda▪ v. 2. Brightm.   
It is repeated four times to show the vehemency of their desire of her conversion, and the necessity of the thing, as Psal. 47. 6.   

CHAP. VII.  
Verse 1. HOw beautiful are thy feet with shoes?] In thy calling; when a man hath his 
Hereby is meant her obedient walking in the faith and Gospel of Christ. Ainsw.  shoes on, he is fit for business. See Brightman.  
Vers. 2. Thy navel is like a round goblet, which wanteth not liquor: thy belly is like an heap of wheat set about with lilies.] Some say the navel and belly are both hidden parts, and therefore set forth the two mysteries or Sacraments of the Church, 
Mr Cotton.  Baptism and the Lords Supper. The navel serving for the nourishment of the infant in the womb (say they) resembleth Baptism, nourishing infants in the Church.  
Wanteth not liquor.] 1. Of the blood of Christ to justify us from sin. 2. Of the Spirit of Christ to sanctify and cleanse us from sin.  
The belly.] viz. the Lords Supper: Like an heap of wheat.] For store of excellent, sweet and fine nourishment.  
Set about with lilies.] Because only the faithful pure Christians shall be admitted to partake in that Sacrament: so some: But this Interpretation is somewhat strained.  
Vers. 3. Thy two breasts are like two young Roes that are twins.] That is, 
Sunt duo Testamenta, inter quae ita convenit ut inter gemellos, & lacte doctrinae caelestis abunde sibi commissum gregem alunt. Mercerus.  equal.  
Vers. 4. Thine eyes like the fish-pools in Heshb●n.] Because moistened with her 
Sereni non turbidi. Grotius. Aptissimè comparantur oculi piscinis, non tam propter claritatem, quae refert limpitudinem aquae, quam ob ingentem vim lacrymarum scaturientium ex vera resipiscentia, quibus restitutus ille populus totus redandabit. Brightm.  tears for sins, or because of her clear and perspicuous vision and apprehension of heavenly mysteries.  
By the gate of Bathrabbim.] The daughter of many, Bath is daughter, Rabbim 
q. Filiam multorum, quòd eò frequens populus conflueret: Uti moris erat ad portas convenire, ubi judicia exercebantur. Mercerus ad loc. In porta filiae multitudinis. Vulg. Ad portam frequentissimam nostri. Junius. Vide Brightm.  many; many should repair to the Spouse.  
Thy nose is as the tower of Lebanon.] Compared to it for whiteness, uniformity, and proportionable largeness thereof.  
Vers. 5. The King is held in the galleries.] There is a twofold gallery.  

1. Upper, heaven, where a Christian shall walk with God.  
2. Lower, the Ordinances.   
Vers. 6. How fair and how pleasant art thou, O love, for delights.] That is, thou 
Singula verba habent emphas●n; Interrogandi formulae admirationem: eadem repetita non vulgarem sed admodum vehementem & singularem. Abstractum purum putum amorem ostendit, infectum contagione nullius fastidii. Deliciae postremò cumulo adjiciunt, si quid possit amplius accide●e. Brightm.  art so beautiful and fair, both in every part of thee, and in the whole; that I know not what words to use, to express the same, neither indeed can it be sufficiently declared.  
Vers. 8. I said, I will go up to the palmtree, I will take hold of the boughs thereof.] The Palm hath a long naked bark, it carries all its leaves and fruit to the top, this notes the religious ascent of the soul in spiritual exercises.  
The Hebrew Sansinuim here translated boughs or branches, properly signifies the highest branches in the tree, and is not used in any place of Scripture but in this, because the Palm tree (as Pliny saith, l. 13. c. 4.) hath not boughs on the sides like other trees, but doth only at the top send forth such long boughs, and there also the fruit itself groweth. Ainsw.  
See Brightman.  
Vers. 9 That goeth down sweetly] Straight, or according to righteousness. 
Vadeni rectissimè. It. Vinum ad rectitudines, quando colore & odour eo se prodit esse ingenio, ut quisque generosum agnoscat & rectum fatearur, ut vulgo vernaculè dicere solent, this is right, quando nacti sunt quod arridet. Brightm. ad loc.  See Prov. 23. 31.  
Vers. 10. And his desire is towards me.] Or, because his desire is towards me: That is, he loveth me most entirely; but the woman's desire toward the man implieth both love and subjection, Gen. 3. 10.  
Vers. 12. Let us see if the Vine flourish.] The Church of God is compared to the Vine, 1. For its excellency. 2. Spreading nature. 3. Fruitfulness.   

CHAP. VIII.  
Verse 5. WHo is this that cometh up from the wilderness, leaning upon her beloved?] It 
E● summa familiaritas indieatur, qua solent amantes in sinus Amasiorum se projicere. Brightm. Graeci utrumque expresserunt deliciis affluens & innixa socio suo ut verbum Hebraicum utrumque complectatur. Mercerus.  notes her weakness, yet sets forth her love.  
Vers. 6. Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death, jealousy is cruel as the grave: the coals thereof are coals of fire, which 
The manner of old times (saith Pierius) was to bear the image of the person they loved in their seals.  have a more vehement flame.] That is, let me be most dear to thee, Hag. 2. ult. an allusion to the arm of the Highpriest, who bore the names of the children of Israel on his breastplate and shoulders, Exod. 28. 21, 29. Let me be dear to thee and presented to thy Father.  
The flagrancy of her love is set forth by most fit similitudes.  
That she saith, It is as strong as death, by that she shows that she cannot resist its dominion.  
The grave is also cruel and inexorable, yea insatiable, and so is jealousy.  
A most vehement flame.] Heb. a flame of God, such a flame as speaks it to be the jealousy of God.  
Vers. 7. Many waters cannot quench love, neither can the floods drown it.] That is, grievous persecutions and torments cannot extinguish the same.  
If a man would give all the substance of his house for love, it would utterly be contemned.] Heb. Contemning they would contemn it.  
Vers. 8. We have a little sister and she hath no breasts, what shall we do for our 
The Jews desired the conversion of the Gentiles.  sister in the day when she shall be spoken for.] It is the speech of the Jews in behalf of the Gentiles.  
Sister.] That is, the Gentiles.  
Hath no breasts.] That is, no Ministers, no settled Ordinances, Isa. 66. 9  
What shall we do when she shall be spoken for?] That is, when God calls them, Bernard. When the fame of her conversion shall come abroad, what furtherance shall we yield to increase, settle, establish her in the truth? Ainsw.  
Vers. 9 If she be a wall, we will build upon her a palace of silver: and if she be a 
Si murus sit aedificandus illi. Tremel.  door, we will enclose her with boards of Cedar.] The wall of Magistracy, the door of Ministry: Others say, a wall to be built to her for her defence, a door for entrance.  
Vers. 11. Solomon had a Vineyard at Baalhamon.] It signifieth here a most fruitful 
Verisimile est locum à feracitate nomen invenisse. Baalhamon enim est dominus multitudinis, quasi locus iste feracitate non minus reliquis antecelleret, quam herus servo dignitate. Brightm. in loc.  soil; the word signifies▪ The Lord of a multitude, a place so plenteous that it bringeth forth multitudes of Vines. In the Great Bible of divers Languages some of the Translatours make it a proper name, others not.  
Vers. 12. My Vineyard which is mine.] As if God found a kind of relish and sweetness in this word mine, otherwise my Vineyard would have served; that is, the subject of my care and providence.  
Vers. 14. Be thou like to a Roe, or a young Hart upon the mountains of Spices.] 
See ch. 4. v. 5. Elegantissimum in partibus Orientis Capr●olae genus constans pilis ●enuissimis & ●itidissimis, membris aptè & figuratè inter se dispositis, unde quicquid velint commendare Arabes Capreolam dicant, eò quod haec in deliciis esse soleat, ut virginibus nostris canes Melitaei. Dieterici Antiq. Bibl.  The Spouse would have Christ to be speedy in coming towards her, she useth therefore this double similitude. See Psal. 18. 23.  
Heaven is called a mountain of Spices, for the height and pleasures which are there.    
FINIS.   

Courteous Reader, These Books following are Printed for, and to be sold by Thomas Peirpoint at the Sun, Edward Brewster at the Crane, and Matthew Keinton at the Fountain in St Paul's Churchyard.  
PAreus his Comment on the Revelation.  
A Modest Vindication of the Doctrine of Conditions in the Covenant of Grace: By John Graill.  
Elementa optic. 8ᵒ.  
The wonderful History, Case and Cure of Mrs Drake (who was under the power of Satan ten years) by the extraordinary pains, prayers and fasting of B. Usher, Dr Preston, Mr Hooker, Mr Dod.  
Clavis Apocalyptica, in which the great mysteries in the Revelation of St John, and the Prophet Daniel are opened.  
The great danger of rejecting Christ, with the point of Baptism handled: By Ionas Dell.  
True Christianity: By R. Baxter.  
Paterculus his Roman History translated.  
Malv●zzi his Paradoxes.  
An Exercitation concerning the nature of Forgiveness of sin: By Tho. Hotchkins.  
The Scriptures sufficiency to determine all matters of faith, made good against the Papist: By W. Twisse D. D.  
A plain and easy Calculation of the Name, Mark and number of the Name of the Beast: By Nath Stephens.  
Ethica Cic●roniana.  
Dr William's Right way to the best Religion: In Folio.  
Dr Jermin on the Proverbs: In Fol.  
Mr St●ck on Malachy: In Fol.  
Mr Elton on the 7, 8, 9 of the Romans: In Fol.  
Mr Hildersham on the 4th of John: In Fol.  
A Collection of several Sermons preached before the Parliament, by sundry eminent Ministers of the City of London, and others: In 4ᵒ.  
Mr B●nthams Christians conflict: In 4ᵒ.  
Mr Elton on the Commandments, and Lords prayer. 4ᵒ.  
Mr N●gus his Treatise of Faith: In 4ᵒ.  
Mr Udall on the Lamentations: In 4ᵒ.  
Mr Whatleys N. Birth: In 4ᵒ.  
M. Dod on the Commandments. 4ᵒ.  
M. Daniel Cawdreys' Inconsistency of the Independent way: In 4ᵒ.  
M. Calvin on Jeremy. 4ᵒ.  
M. Randall on the Church: In 4o.  
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M. Stalham against Universal Redempt.  
M. Whitakers Sermons: In 4ᵒ.  
M. Calamy's Sermons.  
M. Abbot against the Brownists.  
M. Angiers Helps to better hearts for better times.  
M. Yarrows Comforts for afflicted consciences.  
M. Baines Christian Letters.  
— His Directions to a Godly life.  
The Marrow of Alchemy: In two parts.  
The English Presbyterian and Independent Reconciled.  
M. Sheppeards' Cases.  
The Complete Politician, or Policy put in practice.  
A Learned Commentary upon the whole Book of the Revelation of St John: By that famous and Learned Divine David Pareus.  
The Co▪ Pembroke Arcadia! By S. Philip Sidney Kn. with his Li●e: A Table of the principal heads.  
The Prophet Isaiah Crucifix being an Exposition upon the 53 Ch. of the Prophecy of Isaiah: By Tho. Calvert Minister of the Gospel in the City of York.  
Astronomia Brittanica: By Jo. Newton, M. A.  
The whole Treatise of the Cases of Conscience: By M. William Perkins.  
Miscellanea Theologica: By H Church.  
A brief Exposition of the Lords prayer: By Tho. Hooker.  
A Defence of the Christian Sabbath: By Twiss D. D.  
A practical Exposition on both the Epistles of Peter: By William Am's D D.  
Horometria, or the Complete Diallist: by Tho. Stirrup Philom.  
A Description of the universal Quadrat: By Tho. Stirrup Philom.  
Universal dialing: By G S. Philom.  
The Work of M. Nich. Lockier M. A. 8ᵒ.  
Natural Philosophy Reform: By I. A. Commenius. 8ᵒ.  
Artificial plain Scale, or the Carpenters new Rule: By Tho. Stirrup Philom. 8ᵒ.  
The Return of mercies, or the Saint's Advantage by Losses: By Jo. Goodwin. 12ᵒ.  
God a good Master and Protector to his people: By Jo. Goodwin. 12ᵒ.  
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