A RIGHT GODLY AND learned Exposition, upon the whole Book of Psalms: Wherein is set forth the true Division, Sense, and Doctrine contained in every Psalm: for the great furtherance and necessary instruction of every Christian Reader.  
Newly and faithfully set forth by a Godly Minister and Preacher of the word of God.  2 Tim. 3. Ver. 16.17. 
For the whole Scripture is given by inspiration of God, and is profitable to teach, to improve, to correct and to instruct to righteousness.  
That the man of God may be absolute, being made perfect unto all good works.  
LONDON. Printed for T. Man, and W. Brome. 1586.   

¶ The printers of this present work, to all godly and Christian readers, do wish all increase of knowledge and strength of faith in Christ for ever.  
THere are two things especially, that behoveth all good men to have regard of in this life. The one is the enlarging of the kingdom of Christ, to the uttermost of their powers, in a lawful and holy vocation. And the other is simplicity and plainness, in the places that God putteth men into, or in the words or works, that he enableth them to perform therein. At both which things we ourselves have aimed (so far forth as human infirmity would suffer) in the pulishing of this present work, for the further declaration whereof we have been contented to prefix these few lines. By God's good providence, the book itself came into our hands from amongst the writings, of that religious & worshipful Gentleman M. Herlakinden of Kent, esquire late deceased, and for whose cause only (as we suppose) the penning of this was performed at the first: Which having once gotten into our hands, we could not let lie and perish amongst the worms and moths (as the proverb is) unless we would closely & under hand have hindered the edification of the Church, but endeavour to our uttermost the publishing of the same. Wherein if any man think we did it, for glory or gain unto ourselves, we can not but tell them that as they do uncharitably surmise against us, so they do fond and foully deceive themselves, as for glory, how can we attain, sith the labour is wholly an others, and no part ours, except men would think us to be so conceited that we would count it credit to be decked with other birds feathers, and to wax rich with the robbery and unjust spoils of others. And for gain there is as little, if not less reason, for besides that we know not what vent we shall have, the sale being very uncertain, what likelihood is there that our advantage can be much, in publishing commentaries upon that book of which there are so many learned expositions extant already? And yet lest any should imagine that we have without cause, caused this to be printed, besides the reasons before alleged we say, that both the soundness of the matter itself, and the manner of delivery observed therein, which is both plain and short (the one serving for the more simple sort of people, and the other fitting such as either can not, or will not, allow themselves leisure to read long commentaries) hath drawn us on hereto. Wherein we do willingly give all the world to understand, that we speak not so much our own minds, for we confess ourselves to be men not greatly able to discern of such high points but we utter that, that men of good countenance in the Church, & of sound judgement, as in respect of religion, have delivered, and that we hope all that read it, shall well find and perceive. There resteth no more but this, that every good man labour to refer it, to good ends and holy purposes, namely to the building up of themselves and others, in knowledge, in faith, in repentance and obedience of all such good things, as God hath revealed in his word, praying the Godly reader, for his better & more plain direction in that behalf, diligently to observe these few points following, First that all that is spoken, upon all the Psalms or any of them, respecteth either the division of the Psalm itself into his members and parts, or the true sense and natural meaning of the very words, or the doctrines, touching faith and manners that are therein contained. Secondly that wheresoever they shall find, these letters, marks, or directions ensuing: i. uz. q.d. they would take pains to resolve and interpret them thus, namely that, i. signifieth that it is to say, uz. signifieth to wit: and q.d. meaneth as if he should say. Thirdly, that the framer of this work in all his notes, at the least (for the most part we are sure of it) had special respect to that english text of the Psalms and Bible that was Imprinted, at Geneva, which was as it should seem, the first year of the reign of our gracious Queen, which also we thought good to advertise the reader of that so he may have an eye always in his reading to, that text, or others conformable to the same, printed, upon good authority, though it be not wholly put down here, nor the words of it in other letters for difference sake, as had been to be wished. Lastly we are earnestly to entreat the godly reader, favourably to interpret, and with love to correct, whatsoever hath escaped here, through the negligence or ignorance of the workmen, employed about this business, some taste whereof also even we ourselves have thought good to give unto them, by putting down some few 'scapes observed in the over reading of it, that so if there be any such like (as we hope there are not many) they may by these amend the rest. And thus beseeching God to give a blessing unto this work in the hearts of all these into whose hands it shall come, we end the 28. of April. 1586,   

Lord jesus begin and make an end. An Exposition upon the whole Book of Psalms.  
The penners of the Psalms were divers men, as David, Moses, etc. but all led by one and the self same spirit, so that the holy Ghost may rightly be said to be the Author of this Book.  
SOme Psalms have titles and inscriptions, of which we will show somewhat when we shall come to them: othersome are without Titles or inscriptions, of which we shall not need to say any thing. These that have Titles, do either contain the name of the writer of that Psalm, or the instrument whereupon it was sung, or the end whereunto it was appointed, or the principal matter therein contained. As they were divers Writers, so they comprehended divers matters: some are full of instruction touching both faith and manners, as Psal. 1.37. etc. Othersome contain confession of sins, and prayer for repentance, as Psalm 25.51. etc. Othersome are Prayers against the enemies of the Church, as Psal. 79.83. etc. Some contain the histories of the old Testament, as Psal. 78.105.106. etc. Some are commendations of God's laws, as Psa. 19.119. etc. Some descriptions of Gods wonderful power, as psal. 18.164. Some are particular prayers of particular persons, in particular griefs either of body or soul, as psa. 6.86. etc. Othersome are prayers of a number of godly and faithful people, as psal. 44.85. etc. To be short, there is such diversity of matter, that a man can hardly divide them aright: yea one and the self same Psalm sometimes shall comprehend the most of these things.  
For the better understanding of this Book, two things specially would be diligently observed: First, the sudden change of number, tense, person, etc. which make the places to seem very hard. secondly, to discern what is spoken in the person of the Church, and to refer the same thereto, and what is otherwise spoken to apply it always to his right end and purpose.  

Psalm 2.  
Di. THis Psalm consisteth of two parts: In the first he setteth out wherein the felicity and blessedness of a godly man consisteth, what his exercises are, and what blessings he shall receive from the Lord therefore, from verse 1. to the end of the third. In the second he declareth what judgements shall overtake the wicked, and what an unlikely reward there shall be to the godly and the ungodly, from verse 4. to the end of the Psalm.  
Se. Ver. 1. The man put for every man, i man and woman for in Christ jesus there is no difference, Galat. 3.28. and blessed are they not in this life only, but in the life to come, for godliness hath the promise of this life present, and in the life to come, 1. Timothy 4.8. Doth not walk in the council [by council he understandeth the subtleties and crafts of the wicked, by which they push on themselves forwards, and labour to draw others to the like, see Proverb. 1.10.11. etc. So that he meaneth that he is blessed that joineth not himself in wicked practices with the ungodly, nor by himself doth perform the same nor stand in the way of sinners, (way is put for order and kind of living, for manners and fashions: he meaneth then that they are blessed that frame not themselves, no not in outward show, like to the ungodly: see Romans 12.2.) In the seat of the scorners [by seat he noteth fellowship and society with the ungodly as Psal. 26.4. so that the meaning is that the godly man doth not consent with the wicked, neither hath any familiarity with their vile enterprises. Verse 2. His delight [i. his whole pleasure] in the law of the Lord [i. in the performance of these things, which GOD in his law commandeth] Meditate day and night [i. continually or very much, giving himself not only to the reading of holy Scriptures, but to meditation therein] Verse 3. is a similitude, by which the Prophet noteth the flourishing state of the faithful, and their fruitfulness also, by Tree he meaneth either Palm Tree, as Psalm 92.12. or some other flourishing Tree] by the Rivers of waters [i. in most moist places meet to make Trees grow and flourish] in due season [i. not untimely fruit, nor too late, but that which shall have the fullness of growth, and yet not be withered away] whose leaf shall not fade [i. shall not decay in colour, nor fall from the Tree, whereby the Prophet noteth the continual flourishing of the faithful] Whatsoever he shall do, [we must restrain that universal term, Whatsoever, to all things that he shall attempt according to godliness, to which indeed both here and elsewhere, sundry times the Lord himself hath annexed a promise of good success] Verse 4. He amplifieth by the contrary, the wicked are not so [i. Like Trees planted etc. as ver. 3. but whereto are they like? they are as the chaff [i. Light, unprofitable for any thing, and void of fruit. It is an usual thing in Scripture to compare the wicked to chaff, as Psalm 35.5. Isaiah 17.13. Math. 3.12.] Which the wind driveth away (q.d. as chaff cannot withstand the violence of the wind, but it tosseth it too and fro, and driveth it whither pleaseth it, so shall the wicked be before God's judgements, how great, mighty and strong soever they seem to be before men] Ver. 5. Therefore (i. because they are as chaff, and reprobate to all good works) they shall not stand [uz. with boldness and lifted up countenances, as the godly shall] in the judgement (i. in that great and last day mentioned Mat. 25.31.32. etc. to the end of the Chapter] nor sinners in the assembly of the righteous [i. they shall not have place amongst the godly, but God will funder them one from another as Math. 25.31.32. etc. as before] Ver. 6. The Lord knoweth (i approveth and alloweth as not to know, is to disallow, Math. 7.23. yea so alloweth, that he blesseth, which may appear by the contrary in this verse, where the Prophet useth the word, Perish) the way (i. the order and kind of living, as before, verse the first, and afterwards in this verse) of the righteous (i. they that endeavour righteousness in themselves, and have Christ's righteousness imputed unto them) And the way (read But, and so the sense shall be more plain) Shall perish (uz. In time hereafter to come, or else doth perish, putting the beginning of destruction in this life, not only for the beginning of it here, but for the finishing of it else where.  
Ver. 1. Teacheth a godly man to beware of the ungodlies persuasions, Do. secondly of their order of life, and thirdly of their society, and company keeping. Ver. 2. Teacheth him by the contrary what he must do: first to take all his delight and pleasure in God's word, because we do hardly profit by these things which we take no pleasure in: secondly to use all the means whereby he may be builded up in knowledge, for so generally do I take these words, Meditate day and night. Ver. 3. A promise annexed for our better encouragement, which expresseth Gods wonderful goodness, and our dullness and heaviness, that have need of such spurs. ver. 4. doth not only contain judgements against the wicked, but also teacheth, yea spurreth forward the godly by beholding their punishments, to more heedy walking: and whereas the holy Ghost resembleth the wicked to chaff tossed before the wind: It teacheth us that though the wicked think themselves glorious, and of long continuance, yet they are neither the one nor the other. ver. 5. Teacheth that God with his Fan will make a separation between the good Corn and the chaff, as Math. 3.12. ver. 6. Teacheth this, that God is the only judge to allow, and disallow, they must not therefore stand upon themselves or other men's judgements.   

Psalm 2.  
Di. THis Psalm consisteth of three parts: In the first is declared the greatness, multitude, and rage of them that rise up against Christ, from ver. 1. to the end of the 3. In the second is set out the Majesty and power of God the Father, and his son Christ, for the confounding of such wicked adversaries, from verse 4. to the end of the 9 In the 3. is contained a loving admonition of God, who will not the death of sinners, but rather that they should repent, wishing them in time, for fear of after punishment, to turn to his Majesty, from verse 10. to the end of the Psalm. Se. Ver. 1. Heathen put for people, not being Iewes: If you understand this Psalm of David's kingdom, if otherways, of Christ's kingdom, as it is referred thereto Acts. 4.25. Then understand by Heathen and people of the enemies of Christ, which were of three manner of sorts, and in this first verse he noteth two kinds of them, some that through rage were carried to outrage and violence, and othersome that were not so cruel, and yet murmuringly opposed themselves in words. Some read the later part of the first verse thus: And the Nations meditate [or think upon a vain thing (i. a matter that can not be brought to pass, but shall lack his effect) the sense cometh all to one effect. Ver. 2. The kings of the earth [i. they that had the highest authority] bend themselves: or after some, stand up [meaning that they consent and conspire together as it were] and the Princes [i. the great men by whose counsel and wisdom kings govern their countries, noting hereby, that neither might nor council, was wanting in Christ's adversaries] are assembled, or after some, do take counsel together against the Lord, [A strange matter that men like Giants, should arm themselves against God & against his Christ (i. his anointed one, meaning either David as the figure, or Christ himself as the truth] ver. 3. the Prophet putteth down the ungodlies speeches. Let us break [q.d. Let us join all our force to assay to break) not that they can, but that such purposes they have in their hearts and words in their mouths] their bands [i. God the father's laws, published by David and Christ, which he calleth bands, because that by them, as it were by certain bands, the subjects are wont to be bound & kept in their duties) their cords or as some term it, thick (i. strong) cords from us (I suppose that the Prophet understandeth by cords, the rule and authority that God hath given to David and his son Christ) the meaning is: Let us not obey (say the wicked their laws, and let us labour that they may not rule over us] ver. 4. He that dwelleth, others read, He that sitteth in heaven, [a notable description of God, whereby the Prophet meaneth to show, that they are not able to match with him: and they are David's words, q.d. How will these wicked men, as wicked as they are, fight with him that is so high above their reach] shall laugh, or in the present tense, as some read it doth laugh [i. maketh no account of all their rage and murmuring, and this is spoken of God, as the rest of the words in this verse, and the next that follow, are, according to many, and as his capacity is able to comprehend] shall have them in derision (or as others read it doth deride them [it is a repetition being the same in effect, that the former part of the verse is, by which doubling the holy Ghost noteth the certainty & assuredness of the thing] Ver. 5. Then [uz. when time shall require and at that very instant, which God in his eternal decree hath appointed] shall he (i. God) speak unto them [uz. the wicked and ungodly, either by his words, or by his rods, job. 33.14. etc. but chief by his rods, as job 33.19.20.21.] in his wrath [i. being angry with them, meaning that he will most vehemently and sharply rebuke them] and vex them [i. plague them so, that they shall be vexed & grieved in his sore displeasure (he meaneth that being moved with great wrath, he will destroy and overthrow them] Ver. 6. amend thus, Saying (uz. God himself) but I anointed my kingly placing him in his kingdom, putting the sign of his imagination or entrance into his kingdom [uz. anointing, for the possession & enjoying thereof: And putting these words (my king) for him whom the Lord had advanced thereto, either David or Christ] had made him ruler over Zion [which place was the seat of David's kingdom, as may appear by sundry places, the Prophet using a part for the whole land, and the people contained therein, and a figure also of Christ's Church, Isaiah. 2.3.] the Mountains of my holiness [i. My holy mountains, for so do the hebrews sundry times speak, using the Substantive for the adjective, now it is called Gods holy mountain, because that David brought thither Gods own ark, and there were the holy exercises of his religion observed, till the Temple was builded, see 1. Chron. 15.16. Chap. and this verse comprehendeth God the fathers words, sitting in judgement as it were, and condemning the wicked, who laboured the overthrow of his kingdom. Ver. 7. I will declare [i. I will faithfully show and set abroad] the decree [uz. which the Lord hath determined concerning men] thou art my son [uz. by adoption, if we understand it of David: and by nature if we understand it of Christ] This day [if you understand it of David, you must refer it to the time of his first anointing, & so forward. If you understand it of Christ, you must refer it to his first manifestation in the flesh, not but that he was begotten of the Father from before all beginnings] and this 7. verse are the words of David or Christ declaring Gods eternal decree touching their governments.] Ver. 8. are the words of the Father, inviting David or Christ to ask somewhat of him, and as it were, a prophecy of the enlargement of their kingdoms: In David somewhat more narrowly thus, that the Heathen round about him, and namely those that inhabited the coasts nigh to the land of judea, as Ammonites, Moabites, etc. should be brought in subjection to him, as may appear in the Histories in 2. Samuel: in Christ more largely, to wit that of all the nations and peoples under heaven, he should have divers subjecteth to his kingdom by the ministery of the word. Ver. 9 is declared the power of David or christ. Thou shalt crush, or after some, thou shalt break them together [uz. not only those enemies mentioned in the beginning of this Psalm, but all others whatsoever, that shall rise up or rebel against thee] with a sceptre, or after some, with a rod of iron, [whatsoever it be the holy Ghost meaneth under these terms, to set out the invincible power, and force of David, or of Christ, against their several enemies] And break them in pieces, or after some shalt scatter them abroad [uz. being already broken, which I rather allow of] like a Potter's vessel [uz. which is broken already: noting by this manner of speech, not only a judgement to be executed upon the wicked, but such a judgement as the ungodly shall be past all hope of repair and recovery,] Ver. 10. Is a notable exhortation to Rulers in time to turn to the Lord, and his obedience. Now [i. while it is time, before such judgements overtake you, as are mentioned verse 5. and 9 of this Psalm] be wise and learned [not that they were without wit and learning, but because they wanted godly wisdom, he exhorteth them to look for that] Ver. 11. Serve the Lord [q.d. Give unto him his true honour and worship, which hitherto you have kept back from him] in fear: or after others with reverence [both come almost to one end, if we read Fear, he meaneth the fear of his children, which are loath to offend him, not so much for fear of punishment, as for loathsomeness, on their part of love, to displease his Majesty: If we read reverence, than he noteth with what inward persuasions and outward behaviour we should perform his service to his Majesty, uz. not so lightly and unreverently as commonly we do] and rejoice [uz. because he hath set such a king over you] with trembling [uz. at his judgements, which he setteth before them, to keep them the better in awe, and to withhold them from manifold mischiefs.] Ver. 12. Kiss the son [uz. not only in sign of homage & subjection but also as a sure pledge of that faithfulness & trust which you will perform towards him: And by Son he understandeth either David or Christ] least he be angry [and then those punishments fall upon you mentioned before ver. 9] and ye perish [q. d lest ye also should perish, The Prophet putteth down two reasons to induce men to yield to Christ, 1. lest they provoke him to wrath, 2. lest they themselves perish, and that in the way (i. before they come to their journeys end, meaning thereby the full accomplishment of their purposes & practices, which no doubt shall be a great grief] When his wrath shall suddenly burn, others read, if his wrath shall burn, though never so little, if you follow the first reading, the sense is thus, uz. he noteth not only the time wherein the ungodly shall perish, but the manner how and suddenly: If you allow the other, than this is the meaning: [q.d. it is good for you to take heed how you provoke against yourselves God and his judgements: for if his wrath be never so little kindled, be ye sure, it will be your destruction, this latter I better like of as more agreeing with the circumstance of the place) blessed are all that trust in him [this is a grave sentence shutting up the whole Psalm, into which the Prophet suddenly entereth, not only because of the deep consideration of God's judgements pronounced before against the wicked, but also thereby to show that the godly are not without hope.  
Ver. 1. Do. Teacheth that the people do many times oppose themselves against God & his ordinance. Ver. 2. showeth that the kings & mighty men do it likewise by which we may learn also, that it is not good to hang upon the multitude for their number, nor upon the mighty for their great countenance. Ver. 4. Teacheth that God will frustrate the wicked of their hope, and mischievous purposes. Ver. 5. as also 9 declareth that the ungodly shall not escape unpunished, Ver. 7. Teacheth us not only faithfully to declare, but also humbly to stand upon the gifts and calling that God hath bestowed upon us. Ver. 8. Declareth God's liberality, who giveth to his children, rich and plentiful gifts. ver. 9 Noteth the utter ruin and destruction of the ungodly. ver. 10. Setteth out God's mercy in calling men, yea even the highest (that others by their examples, may be brought thereto also) to repentance and amendment, and teacheth them likewise to account of the time, and not to put off from day to day. ver. 11. Teacheth that God alone must be worshipped, and what manner of service it is that he requireth at our hands. ver. 12. Teacheth obedience to Christ, even as to God the Father, by which we see that he is God, and that there is a distinction of persons, it declareth also what judgement shall fall upon the ungodly for their sins, and what graces shall be given to the faithful.   

Psalm 3.  
THis Psalm hath a large Title, Di. which doth not only comprehend the Author's name, but the time when, and the occasion wherefore he did write it, & is the argument (as a man would say) of the whole Psalm, it may be divided into three parts: In the first David declareth what great dangers he was in, by reasons of the multitude of his adversants, and this is in the two first verses, in the second are comprehended comforts, which David gathered unto him, by consideration of God's present aid, and of the wonderful consolation which he had by experience felt before, from the third verse to the end of the sixth. In the third part he maketh his prayer unto GOD for his deliverance, foretelling as it were Gods judgements upon his enemies, and his favour to his children, and that is in the two last verses. ver. 1. Se. is uttered by an interrogation by which the Prophet noteth the wonderful number of his adversaries, as though he had been left almost alone, and all the people had gone after Absalon. Ver. 2. To my soul [mend it thus, of my soul: i. of me, myself, and my whole life: a part put for the whole person] There is no help for him in God [i. the Lord will not deliver him: for they supposed when they saw him flee from the face of his son Absalon on the one side, and Absalon's power on the other side that God had forsaken him, and that he could look for no help of God, such a one was Schemei, 2. Samuel 16.7.8.] Ver. 3. Art a Buckler [i. a sure defence from the force of my enemies] For me, or after some about me [by which he noteth in what assurance he was under the shadow and safeguard of the Almighty] My glory (i. who) how base soever I am now, must and will restore me to my former glory] And the lifter up of my head [to lift up the head, is to make one that was very sad, and thrown down with grief, joyful and cheerful, by exalting of him to give him matter of mirth, see Genesis 40.13.20. Luke 21.28. he meaneth then by these three speeches, that he was to him without weapon, a shield or Buckler, i. a sure defence: and to him contemned, glory and renown: and to him cast down, an Author of joy, and raising up again.] Verse 4. I did call, or after some cry, which I better like [i. I did earnestly pray] herd, or after some answered [i. yielded and granted me my request] out of his holy mountain (we heard the same before, Psalm 2.6. By holy mountain he meaneth the propitiatory or mercy seat, which was upon the Ark placed in Mount Zion, which was said to be holy, because God the author of holiness appeared there, and by reason of the holy exercises observed in that place, for God had promised that he would hear his people out of the mercy seat from between the Cherubins, when faithfully they should call upon him: or else he meaneth by God's holy Mountain, Heaven, whereupon the Lord sitteth, as upon an exceeding high Mountain] Ver. 5. I laid me down [uz. upon my bed or Couch: and that word, I, is full of force, q. d. I, whose life so many enemies seek] and slept [uz. sound and sweetly, careless (as it were) of mine enemies: The Prophet meaning by sleep wonderful quietness, for they that are doubtful of their successes, & oppressed with griefs, have many times sleep taken from their eyes] And rose up again [excellently added, for many take their rest, & yet rise not, the Prophet noting, that as he slept sound, so he safely awaked, and employed himself upon his affairs) for the Lord sustained me [this is the reason of all, for without God we can do nothing, john, 15.5. Ver. 6. For ten thousand [a certain number put for an uncertain, meaning innumerable people] mend the latter end of the ver. thus, which standing about me, have pitched their tents against me [i. which compassing me about, are ready even as it were with their weapons drawn, to destroy me: q.d. though I were never in so great danger, distress, & fear yet I will not fear, for thou Lord will graciously deliver me now, as thou hast done heretofore] Ver. 7. O Lord arise [uz. Like a courageous and ready soldier, that heareth the sound of the Trumpet, stand up upon thy feet, take thy weapons and arms to defend me, and wound mine enemies] help, or after some, save me my God [uz. from the subtlety and power of my foes] for thou hast, some read, which hast smitten [both the readings come to one sense, uz. he prayeth God to deliver him out of this present danger, as he before had done out of sundry the like] all mine enemies [i. the greatest number of them. For he meaneth not that God had so destroyed his foes, as none of them were left] Upon the cheek bone [as beasts that hurt by biting, cannot hurt when their teeth be broken, or their jaw bones burst in sunder, so the Prophet showeth that his enemies in former time, had been so cast down, that neither by word nor deed they were able to hurt him.] Ver. 8. Salvation belongeth to the Lord, [true it is that salvation and eternal life belong to God alone, but yet salvation in this place is used for help and deliverance from dangers, which alone indeed belongeth to God, how great or small soever the mean be, that he worketh the same by.] Mend the latter part thus: And let thy blessing be, etc. [For it is as it were a wish and prayer that David maketh for the people, as well as for himself, here is change of the person, for in the first part of the verse he spoke in the third and now in the second, understanding by blessings, god's favour and goodness, and naming the people gods people, notwithstanding their sins of rebellion and falling away with Absalon, against David his Father.] Ver. 1. Teacheth us that the multitude of our enemies should not so dismay us, as that we should not pray to God. Ver. 2. Neither yet their vile words should work that effect in us. Ver. 3. Ministereth comfort because God is as a shield in all distresses, and teacheth that true faith vanquisheth all distresses and impossibilities whatsoever. Ver. 4. Teacheth first that in dangers we should pray unto God, secondly that God graciously heareth them that call upon him in truth, thirdly that the consideration of former deliverance should strengthen our faith, touching deliverance of the like, either present or to come. Ver. 5. declareth that if God be on our side we need not care who be against us, Romans 8.31. etc. to the end of the chapter. Ver. 6. True faith surmounteth all difficulties, and distresses of this life whatsoever. Ver. 7. God alone is to be called upon in need, because he alone can help and save. Ver. 8. Teacheth, not only to pray for others, as for ourselves, but also even for our enemies, as David doth for the rebellious people.   

Psalm. 4.  
THis Psalm hath a Title or inscription, (but thereof we will speak when we come to the sense) and as it may be divided thus: First David maketh his prayer to the Lord in mercy to behold him, and graciously to grant his request: and this is contrived in the first verse. Secondly he speaketh unto his enemies, not only declaring that God had exalted him, but also wishing them in time to repent, from ver. 2. to the end of the 5. In the 3. he declareth whereupon he stayed himself, & what were the grounds of his assurance, uz. God's favour and wonderful blessings, from ver. 6. unto the end of the Psalm.  
Se. The title is this: to him that excelleth. [viz. in music and songs, & skill upon instruments, for which knowledge sake he was preferred before the rest] or Neginoth [here the Geneva note is good,] ver. 1. When I call [i. when I pray unto thee] righteousness [i. thou that art the witness, judge, and defender of mine innocency and uprightness towards Saul, or any other] thou hast set me at liberty [he comforteth himself by former experience trusting to feel the like favour now] when I was in distress [all this speech is metaphorical, borrowed of them, which by enemies are driven into a narrow place, out of which they can very hardly escape, q.d. when I was brought into wonderful dangers, thou hast delivered me, and made me glad] ver. 2. O ye sons of men [he speaketh here unto the nobles and mighty men of Israel, that had conspired with Absalon, q.d. O ye Princes and great men, for so the Hebrews, sundry times use these words, Sons of men. See. Psalm 58.1.] My glory into shame [glory here is put for the kingdom which God had given him. q.d. how long will ye endeavour to kill me, that ye might shamefully spoil me of my kingdom] loving vanities, and seeking lies [by vanities and lies, he meaneth every deceitful thing, which falleth not out as he would wish, and their vain counsels, and endeavours which draw their hope, q.d. how long will ye in vain endeavour to turn me out of my kingdom, by vain devices, and lying imaginations, which ye shall never obtain, for the Lord provideth for me] ver. 3. the Lord hath chosen. q.d. I take it not upon me myself, but the Lord hath laid it upon me, he speaketh here of himself in the third person suddenly changing it into the first person] when I call [i. When I pray to him as ver. 1. of this Psalm] ver. 4. tremble. q.d.] though ye fear not me, yet fear God at the least, who hath appointed me king.] And sin not [uz. against God and me, going forward in your conspiracies and practices] examine your own hearts upon your beds. [q.d. think well upon the matter, and determine rightly upon the matter in the night season, what time men are wont, not only to give themselves to sleep, but to be free from weighty causes] and be still. [i. leave not off only to speak evil of me, but cease from your wicked purposes] ver. 5. Offer the sacrifices of righteousness: [he meaneth such lawful and holy sacrifices, as the law commanded to be offered for sin, and he calleth them the sacrifices of righteousness because he would have them rightly and unfeignedly to testify their repentance and change of mind. q.d. O ye traitors confess your sins, & offer sacrifice to God for the purging thereof, & put your trust in God alone, and not in yourselves, that ye shall obtain pardon.] ver. 6. Many [uz. of the Israelites that have conspired against me, and other mine enemies] who will show us any good? [i. Who will bring to pass, that we may obtain our desires, and amongst the rest see David cast out of his kingdom and slain: q.d. We would we might see that] but Lord lift up the light of thy countenance upon us [these are David's words. q.d. I have many enemies, and some trust in one thing, and some in an other, I wish only thy favour and cleave unto that alone. Wherefore show us that: using light of countenance of favour and good will: speaking of God according to men, who by their countenances declare love and hatred, sweetly loving, and cheerfully looking upon them whom they affect, and showing the contrary countenances to others.] ver. 7. He meaneth that being assured of God's goodness and favour, he shall have more comfort of conscience, and a better prop to stay upon, than the ungodly shall have in all their abundance and wealth whatsoever, which he understandeth by two kinds uz. wheat & wine, by them meaning all the rest. ver. 8, He noteth the assured safety that he shall be in, being under almighty God's protection, see Psal. 8.5.6. Mend the latter part of this 8. verse thus, when thou Lord alone, shalt place me in safety [noting by these words both the time, when he will lie down etc. And the author from whom alone that assuredness cometh.  
Ver. 1. We learn, that when men unjustly condemn us, Do. we must flee unto God a righteous judge, by earnest prayer. Secondly that we must have recourse to his mercy, and not to our merits. ver. 2. Is described man's nature who commonly oppose themselves against God in his members, we learn further, that every one of us may & aught to defend the callings, that God hath set us in. ver. 3. We learn that whatsoever choice man maketh, the Lord maketh none but good: we learn also to be well assured that our holy prayers shall be heard. ver. 4. We are taught to labour by all the means we can to bring men to repentance. ver. 6. We learn to prefer God's favour, before all worldly goods whatsoever. ver. 7. We behold what effects an assured persuasion of God's love and goodness worketh: the same we may learn ver. 8. And that God is the only staff of our strength and standing.   

Psalm. 5.  
THis Psalm hath two parts. Di. In the first the Prophet prayeth the Lord to hear his prayer, which thing the wicked can not, or may not hope for. From ver. 1. to the end of the 7. In the second he beseecheth the Lord to direct him, that the enemies might take no advantage of him, whose nature he describeth, praying God to overthrow them, comforting on the other side the godly with excellent promises, From ver. 1. to the end of the Psal. This Psalm hath a title, which hath been expounded in the title of the 4. psal. saving that here is an other instrument named then there.  
Ver. 1. My words. [uz. which I power forth before thee, Se. in prayer] my meditation [i. the secret prayer of my heart, made without words uttered.] ver. 2. The voice of my cry. [i. My crying voice by which he noteth his earnestness & vehemency in prayer.] ver. 3. Amend thus: O Lord thou shalt here my voice in the morning [q.d. I will cause thee to hear me early in the morning, for at that time will I call upon thee earnestly] for in the morning will I direct [uz. either myself or my prayers, or both] And I will wait [uz. upon thee, and thy providence, till I have obtained my request] Verse 4. Evil put for sin. Ver. 5. Foolish put for wicked and ungodly ones. This is usual in the Scriptures, specially in the proverbs. Shall not stand, uz. with good consciences, for otherwise they cannot flee from his presence Psa. 139. For thou hatest [this is spoken of God, according to man's capacity, and not that God hateth any.] Ver. 6. Abhor [i. loath to look upon him] Bloody man (i. he that by any means sheddeth man's blood) Vers. 7. I will come (uz. to serve thee) into thy house (i. into the court of thy tabernacle for otherwise it was not lawful for any, except the Priests, to approach near to the Lord) In the multitude of thy mercy [i. Trusting upon the riches of thy goodness and mercy, and not upon any thing in myself) the latter part of this 7. verse, amend thus: I will bow myself (i. I will worship, the outward sign put for worship) toward the Temple (viz. having my eyes fixed upon the Tabernacle where thou dost show thyself, for as yet the Temple was not builded: therefore it must needs be put for the Tabernacle.) Of thy holiness (i, either where thine holiness showeth itself, or else he understandeth thereby holy viz Temple: as you heard it used before Psalm 2.6. Psalm 3.4. Ver. 8. In thy righteousness, or after some by thy righteousness. (i by the way of such righteousness, as thou teachest and allowest) Because of mine enemies, or thus, which I better allow of, because of those which watch me. (viz. lest they might have an occasion by my sliding, to blaspheme thy holiness, and that goodness of Religion which I profess. Make thy way (viz. which thou hast appointed for me to walk in) plain before my face (i. make me so to walk in thy way, that I never turn mine eyes from it: or thus, grant, that that way may seem right unto me, which thou allowest. q.d. take from me all lets and hindrances, lest I stumble and fall.) vers. 9 For no constancy (i. There is nothing that a man may safely trust to) in their mouth (viz. whom he had spoken of before vers. 5.6. putting the word, Mouth, for words uttered with the mouth, and the instruments & parts thereof: it may also receive this same, no constancy is in their mouth, (i. they say and unsay, a man cannot tell where to have them, so variable are they) within they are very corruption (i. Their heart and whatsoever is within them, is full of nothing else, but deceit and craft.) Their throat is an open Sepulchre, (he saith, that their throat is like unto an open Sepulchre: for as an open sepulchre, looketh for the carcase (as a man would say) that it might eat it up, so mine enemies by their fair speech, shoot at nothing else, but that alluring me unto them, they may at length destroy me and overthrow me.) vers. 10. Let them fall from their counsels (i. let them dislike that, which they had counseled and purposed before] cast them out [uz. either from thyself, or from the inheritance of thy children] vers. 11. Cover thou them [i. defend them and keep them safe from the face of their enemies] that love thy name [i. that fear thy majesty, and unfeignedly profess thy religion] vers. 12. Bless [put for doing all manner of good to one] righteous, see Psalm 1.5.6. put for such as strive to righteousness, and are so accounted, though not so in deed of themselves, but by means of another, uz. jesus Christ.  
Ver. 1. Do. Teacheth that God's children many times use words in their prayers many times not. So did Moses and Anna, the mother of Samuel. vers. 2. God's children should strive to earnestness in prayer, & should pray unto none but to him alone. vers. 3. Teacheth that we should break our sleeps in the morning, to the end we might pray to the Lord. vers. 4. Teacheth that seeing God cannot away with wickedness, his children should abhor it likewise: the same doth vers. 5. In vers. 6. are comprehended judgements against the ungodly, & namely against liars, cruel persons and deceitful men. vers. 7. Teacheth that we may not appear before God, in the trust of our own merits, but of his mercies only: also that with reverence we should repair to the places of God's service, and reverently also there behave ourselves. vers. 8. Teacheth that unless God guide us, we shall go out of the way: also that we should pray for an holy life, and that to this end, that the mouths of the enemies, may be stopped from evil speech. vers. 9 Is a lively description of the ungodlies qualities: as that they are inconstant, that they imagine mischief, that they are given to cruelty & to flattery. vers. 10. We learn that it is lawful to pray against the enemies of the Church, as that their counsels & devices may be scattered, etc. verse 11. We learn that the faithful may rejoice at the overthrow of God's enemies. verse 12. We learn in what assuredness they are, whom the Lord defendeth.   

Psalm 6.  
1 THis Psalm consisteth of three principal parts. Di. In the first is comprehended the Prophet's prayers, with reasons that he allegeth to induce the Lord to take pity upon him, from vers. 1. to the end of the 4. In the second he setteth out the greatness of his grief, showing that if God should take him away by death, he should lack occasion to praise him among men, as he was wont to do. from vers. 5. to the end of the 7. In the third he doth not only sharply rebuke his enemies, but also foretelleth their destruction, from vers. 8 to the end of the Psalm.  
This Psalm hath a title, as sundry others have, Se. but it is the same with the 4. and therefore look back to that, saving that he addeth here upon the eight tune, which was a tune well known among the jews, and was sung with a very clear and high voice, see 1. Chron. 15.21. vers. 1. Anger and wrath attributed to God, not that they be in him, but that it so seemeth to men, when he correcteth them, and this vers. is shortly uttered, something seeming as it were to want, which is an ordinary matter, to those that are diseased. Add therefore this, neither chastise me in thy wrath, uz. lest I should be consumed and brought to nothing. See jere. 10.24. ver. 2. I am weak [uz. with my sickness. q.d. I am wonderfully weakened through my sickness, but restore me my former forces] my bones are vexed. [i. full of grief and ache, by the abating of my flesh through sickness and by continual lying] vers. 3. Wilt thou delay [uz. to send help and relief] vers. 4. return [q.d. as it seemed to me, thou hast departed away from me, but now return at the length] deliver my soul. [uz. from present death, as may appear in the next vers. following, using also the word soul, which is a part of man for the whole] vers. 5. in death [i. among dead bodies] there is no remembrance of thee [because the body hath nothing without the soul] in the grave, who shall praise thee [i. what dead body put into the grave shall praise thee [q.d. none shall or can.] Verse 6. I faint rather than I fainted, because all the rest is read in the present tense, meaning by fainting not only a long use of his mourning, but a wearisomeness, yea a consuming and wearing away with the use thereof. I cause my bed every night to swim, and water my couch [upon which I lie in the day time, for ease & refreshing: for that difference I make between bed and couch,] with my tears [these exceeding speeches, do nothing else but note, the greatness of David's mourning, and the bitterness, and sharpness of his disease,] vers. 7. mine eye is dimmed [i. the clearness, and good sight it had, is taken from it partly through continual mourning, and partly through despite, or fretting and wrath, rather [which he carried towards his enemies that rejoiced at his sickness] and sank in, or after some waxed old [I take it to be but a repetition of that which went before.] vers. 8. Depart from me etc. [q.d. You may now go your way for that which you looked for, uz. my death, you shall not have at this present] for the Lord hath heard the voice of my weeping [i. Graciously granted me that which with tears I asked of him.] vers. 9 Will receive my prayer. [The Prophet assureth himself even for the time to come, as well as for the time past, or present] vers. 10. Is here red as a prophecy, or foretelling of the ruin of his enemies: others read it as a wish and a prayer against his enemies: thus, let all mine enemies etc. There is no hardness in it in respect of the sense: they shall be turned back [as those that have suffered a repulse, Do. not able to look their foes in their face.  
Ver. 1. Teacheth us, to run unto the Lord by prayer to prevent his judgements. ver. 2. Teacheth us to do that, but yet always having recourse to his mercy only: it teacheth such, that the more we are afflicted, the more need we have to come to God, specially if we be touched in soul or conscience, as verse. 3. vers. 8.9. expresseth God's readiness in yielding to the supplications of his servants. vers. 10. containeth judgements against the wicked and ungodly.   

Psalm 7.  
THis Psalm consisteth principally of three parts. Di. In the first part he prayeth for deliverance from his enemies, setting out his innocency and upright dealing towards them from vers. 1. to the end of the 5. In the second he prayeth against his enemies, declaring what good shall come to his children, by the overthrow of the wicked. From vers. 6. unto the end of the 10. In the 3. he pronounceth Gods judgements against the ungodly, which being once manifested, he promiseth to yield hearty thanks unto the Lord, from vers. 11. to the end of the Psalm.  
The title of this Psalm, is, Shigaion of David, Se. that is a Psalm of David sung according to the tune of an ordinary song, the beginning whereof was Shigaion which is also in use with us, to have latter songs song according to the tune of other songs made before them] concerning the words [I take it to be more large than accusation, and that it is to be stretched to deeds practised against him, for this is usual among the Hebrews by words to understand deeds, also Cushe, some take it for Saul, I rather think, that he meaneth some stranger of Ethiopia, for Cushe, is the Hebrew name for Ethiopia] whom Saul had gotten to his court and made great account of, yea so much that he rebuked him, as it were in his own stock and family, which he meaneth by these words, The son of jemini: which man, for hatred against David, and flattery toward Saul, both falsely accused him, & villainously practised all manner of mischief against him. vers. 2. Lest he [the Prophet noteth one special man amongst those all that he had touched. vers. 1.] Devour my soul [i. Me myself, see Psalm 3.2. Psal. 6.4.] Like a Lion [i. cruelty and subtlety, as job. 39.1.2. Psal. 10.9. His cruelty also being noted by tearing him in pieces, and his subtlety, in taking him at such a time, as there is none to secure him. ver. 3. This thing, [uz. wherewith he was charged i. the affecting of the kingdom, see Psalm. 131. Or the taking away of saul's life, from which he was free, as 1. Samuel. 24.5. 2. Samuel. 26. par totum] any wickedness [uz. in this behalf wherewith I am charged, and not otherwise, for David was a sinner: some read it thus, if this iniquity, having respect to that whereof he was accused: which is good & I better allow of.] In mine hands [these words may have a double sense, in my hands: that is in my facts and deeds performed by my hands, or else in my hands i. in myself, putting a part of man for the whole] vers. 4. evil put for mischief or a shrewd turn: that had peace with me, [i. that seemed friendly unto me, or wished me, or did me any good, yea [q.d. I have been so far from that, that I have set him free from danger, that vexed me, or after some that did enemy like pursue me. [which I better allow, meaning Saul] without cause [i. no cause on my part given to himward, & not in these words respecting his sins against God.] verse 5. My soul, see verse 2. of this Psalm] tread my life etc. [as a most vile and contemptible thing,] and lay mine honour in the dust [i. let him so put out my glory & honour, that there may be no more remembrance of it, in the posterity to come: so that honour here is used for the remembrance of his honour and glory, yea and for himself also.] verse 6. Arise O Lord in thy wrath [i. show thyself angry against this people,] and lift up thyself [i. show thyself high and mighty] against, or after some, because of the rage of mine enemies, according to the double reading there is a double sense: If you take the first reading, the meaning is this: show thyself mighty in beating down the rage and cruel attempts of mine enemies. If you take the latter, than this is the meaning: let the cruelties and rages of mine enemies, move thee to defend me by thy might: q.d. if thou lay not to thy hand, I shall utterly be destroyed: and this latter I do approve.] & awake for me [i. not only be careful, but take pains on my behalf, by bringing me to the kingdom that thou hast promised me] verse 7. He noteth what good shall come by the overthrow of his enemies, and the establishing of him in the kingdom: uz. that the whole land shall stand about him with reverence at his justice, as the people do judges, when they are to pronounce a sentence] return on high [he alludeth to the place, wherein judges were wont to sit to give sentence, and was higher than where the people stood: q.d. thou hast seemed to come down from the bench as it were, and to have no care of judgement, but go up once again, and declare thy power.] vers. 8. The Lord shall judge, or after some, judgeth, all cometh to one purpose: for the Prophet's drift is here, to lay down this as a preamble, that seeing the Lord either shall or doth judge, it would please him amongst other causes to take knowledge of his] according to my righteousness [uz. in this cause and behalf, see verse 3.4. of this Psalm.] that is in me [q.d. so pronounce & give sentence.] vers. 9 correct thus, Oh let the malice of the wicked [i. that mischief that the wicked have divised & intended] fail, and never come to any effect or purpose] that thou mayst 'stablish the righteous [because the overthrow of the one is the strengthening of the other] even as thou O just God, art the trier of the hearts and reins, [he putteth these two words for thoughts and affections or lusts. q.d. thou alone searchest & seest men's hearts & inward thoughts: which seeing it belongeth unto thee alone, I doubt not but thou seest what difference there is between me and my enemies] vers. 10. My defence is in God [q.d. I trust for help from none but from him.] vers. 11. must be amended thus, God I say the just judge [q.d. upon him alone do I hang that is just in all his judgements] yea the strong God that troubleth them every day. [i. layeth continually some judgement or other upon the wicked, to see whether by that means they will come to amendment] verse 12. and 13. is diversly read, & according thereto, hath divers senses: if we take it as it is here, than it hath this meaning, except he turn [i. except that wicked person, whether it were Saul or any other it skilleth not much, unless we take it thus, that under one the Prophet mindeth to note many, except I say he or they turn (i. altar their purpose and repent them of their evil) he (i. the enemy or else God: if you refer it to the enemy, he meaneth that he hath prepared him all the weapons that possibly he could to hurt David: if you refer it to God, than he meaneth by these weapons, that God's judgements are ready to prevent the wicked from doing their mischief, which I rather allow of, because it is said verse 13. He will ordain his arrows for them that persecute me.) If we read it as Immanuel readeth it, than thus it must be understand and read: if he (uz. the wicked and ungodly) be not converted (i. changed from his purpose & amended, he may whet his sword, he may bend his bow and direct it (uz. as though he did aim to hit) and getting unto himself deadly weapons, he may prepare arrows for the persecutors (i. those that with him do persecute me. ver. 14. Behold (q.d. notwithstanding all this) he shall travail with wickedness (but yet he shall not be able to bring forth (i. to work that which he hath devised) for he hath conceived (uz. in his understanding) mischief (uz. against me) but he shall bring forth a lie) i. such a thing as shall deceive him of his expectation and hope, which he doth more particularly and plainly declare in the next verse) Ver. 15. by which and the 16. he noteth that all the mischiefs that the ungodly devised against the good, and all the dangers that they thought to take the godly in, shall light upon themselves, and they themselves be taken therewith. ver. 17. hath this meaning (q.d. Propheta) When I shall see God's judgements upon the wicked, and his mercy in delivering me, I will praise him according to his righteousness (he meaneth not, so much as God's righteousness (i. his faithful keeping and performing of promises deserveth, but rather noteth the cause that God hath given to praise him for: and by name in this verse, he meaneth the excellent power & majesty of God, which then appeareth, when he overthroweth his enemies, and delivereth his own. ver. 1. Trust and confidence in God, Do. is always necessary in them, that pray to him: also we learn to pray for deliverance from our persecutors. ver. 2. describeth the cruel and subtle nature of the wicked. ver. 3. showeth that many of God's children may stand upon their innocency to menward, though not before God. ver. 4. Teacheth, that we should overcome evil with well doing. ver. 6. showeth that we may sometimes pray against some enemies of the Church, it teacheth this also, to make God's promises general or particular, the ground of our prayers. ver. 8: Teacheth, that when men will not judge rightly: we may by prayer defer our causes to him that hath no respect of persons. ver. 9 that we should pray for the direction, and prosperity of God's people, also that nothing, no not the secret thoughts of our hearts can be hid from God. ver. 10. Teacheth two things: 1. that we ought to hang upon God: 2. the favour and love he beareth towards them, that sincerely fear him. ver. 11. showeth that God will not the death of sinners, in that he useth so many means to bring them to amendmend. ver. 12. & 13. Declare what mischievous minds the wicked carry toward the godly, and what means they will work to accomplish their naughtiness. ver. 14.15.16. Show the god shall overthrow all their purposes and practices: so that good cause we have to hang upon him, and little cause to fear the other, seeing that their devices pass into smoke. ver. 17. Teacheth us to thank God either for the destruction of the wicked, or the deliverance of the good.   

Psalm 8  
Di. THis Psalm hath principally two parts. In the first the Prophet showeth that the excellent power and providence of almighty God, may appear in many his creatures, as namely in the heavens, and the things therein contained and this is comprehended in the three first verses. But specially it is to be seen in man, whose excellency in respect of his first creation, the Prophet doth wonderfully extol. From ver. 4. to the end of the Psalm. And this is the second part thereof.  
The title of this Psalm hath been expounded before, all saving this word Gittith: which I take to be instruments, the custody whereof was committed, to Obed Edom the Gittith, and to his family or kindred that came of him of whom you may read. 2. Samuel. 6.10.11.] ver. 1. name, put for power & majesty as Psal. 7.17. q.d. O Lord how great doth the whole earth show thy power to be] which haste set thy glory above the heavens. [q.d. not only the earth, but the heavens also declare thy glory, as Psal. 19.1. Yea he meaneth further by these speeches, that though gods glory appear in heaven and earth: yet notwithstanding he is infinite in majesty and glory, because his glory is far above the highest heavens.] vers. 2. Hast thou ordained strength [i. thou hast strongly established [uz. thy providence and power. q.d. besides the earth and the heavens, we have very infants preachers of thy power and goodness and so doth our saviour understand it. Mat. 12.16.] Because of thine enemies [i. thou hast done this, that they thereby might be confounded] that thou mightest still the enemy. [i. stop his mouth in such sort, that he should have nothing to say,] and the avenger [he that revengeth his own cause, and leaveth not vengeance to the Lord, to whom alone it belongeth. Rom. 12.19. Who by their facts showeth that they are persuaded that God careth not for men's matters, or else would they never so violently break into his office] ver. 3. The heavens are called gods, both because he made them, and also because he governeth there, and they are as it were his dwelling place] the work of thy fingers [i. which thou thyself hast most exactly and perfectly made] the moon and the stars. [He particularly reciteth some of the heavenly creatures] which thou hast ordained [uz. to be there, to give light, and to keep their ordinary courses.] ver. 4. That thou art mindful of him [uz. to show favour and love towards him] or the son of man [i. his posterity, here he speaketh generally of all, comparing man with the rest of the creatures: see Eccle. 1.3.4.5.6.7.] that thou shouldest visit him [i. have regard and consideration of him.] ver. 5. For thou hast made him a little lower than God. [Here he speaketh of GOD, in the first place, in the second person, & in the second place, in the third person, the Apostle Heb. 2.6. expoundeth or translateth in thus. Thou hast made him a little inferior to the Angels: both in this place, and in that of the Hebrews the meaning is, that the Lord gave unto men in this life, a certain angelical and heavenly excellency] and crowned him [i. Thou hast decked him as it were with a crown] with glory and worship [some refer this to the mind and reasonable soul of a man, by which he doth not only differ from beasts, but draweth nigh to the heavenly nature: I do not only stretch it so far, but understand thereby also, the dominion and Lordship that the Lord hath given to him over all his creatures, which followeth. ver. 6. In the works [i. over the works] of thine hands, [i. which thou thyself hast made] all things under his feet [i. made them subject unto him] this was true in Adam by creation, it is verified also in our saviour, as may appear, Heb. 2. We lost it by Adam's fall, but we have it in part restored again unto us by Christ in our regeneration.] ver. 7. He doth particularise the general time [all] in the 6. verse.] Ver. 8. and that which passeth through the paths of the sea. [He meaneth the whale and other great fishes, which make a smooth path after them in the sea, if the sea be calm, as a ship or boat doth, see job. 41.23.] The 9 ver. is expounded ver. 1. of this Psalm.  
Ver. 1. The glory of God in his creatures rightly considered, Do. should strike an astonishment into us on the one side, and enforce us on the other side to be thankful unto him, that maketh his power, and providence appear so clearly in them. ver. 2. God's power and providence seen in his creatures, serveth for a double end. uz. For the comfort of his children, and the terror and confusion of the wicked. vers. 4. Serveth to humble man, and to beat him down. For if he be compared with other creatures, there is no such excellency, and durableness in him, as in them, neither yet such, as he himself imagineth to be in himself. vers. 5.6.7.8. Setteth forth the graces and blessings that God hath bestowed upon man, not to the end that man thereby should wax proud, and swell above measure but enforce him, 1. to thankfulness to the giver, 2. to a right use of them in himself and for others, 3. the more and more to humble him, see 1. Corin. 4.7. A word or two touching this matter, let man consider, what excellency he hath lost through Adam's fall, and bewail his misery: and let him on the other side well weigh, the grace bestowed upon him in Christ, and be joyful and thankful for mercy: knowing this, that if the creatures be not now subjecteth unto us, it is by reason of the body and relics of sin, which yet remain in us: and that therefore, if we would have a conquest over the creatures, we must begin first to get a victory upon sin, or else we shall never profit that way, if any man will object and say, that many creatures are subdued to many people that are without a god in the world, and which notwithstanding remain in their sin: I answer that Gods dispensing in mercy with our iniquity, or other men's, is no impeachment to the truth of this doctrine, nay rather it should the more further us, not only in thankfulness to him for his goodness, but in valiancy, and courage to combat against iniquity, and that unto blood, because we have in mercy without any striving or blow stricken on our side, half a victory, as it were gotten unto us: the rest no doubt he will graciously supply, that hath begun this, specially if there be a willing mind: but all this belongeth, to the faithful, who are in deed heirs of the world, and to none other.   

Psalm. 9  
Di. THis Psalm hath four parts. In the first he praiseth the Lord, and showeth the causes of that his thanks giving. From ver. 1. to the end of the 5. In the second he scorneth his enemies, declaring God to be just in punishing the wicked, and delivering his own children. From ver. 6. to the end of the 10. In the third he exhorteth others to praise the Lord, for his justice toward the good, and bad, making a particular prayer, that he might be delivered from the hands of his enemies. From ver. 11. to the end of the 14. In the 4. and last part, he showeth God's judgement upon the wicked, and his favour to the faithful, praying the Lord to rise up against the ungodly. From ver. 15. to the end of the Psalm.  
Se. The title hath these words, Muth labben, which I take to be the beginning of a tune, according to which this Psalm was to be sung. ver. 1. I will speak of [i. declare abroad, and publish] all [i. a very great number, as Psal. 3.7.] ver. 2. In thee: or for thee [q.d. for the victory and other goodnesses that thou hast given me, I will sing forth thy praise] I will sing praise to thy name. [i. I will praise thy power and majesty: Name is used here, as Psal. 8.1.9.] O most high [God is so called, because he is higher than all things or creatures whatsoever.] ver. 3. Are turned back [i. are discomfited] they shall fall and perish at thy presence. [q.d. They shall not be able to stand before thee, much less to withstand thee.] ver. 4. For thou hast etc. [In the third verse he showed one reason, why he would praise the Lord, uz. because his enemies were confounded: now in this verse he showeth an other, uz. because God maintained his right and just cause] thou art set on the throne [uz. to do the office of an upright judge.] ver. 5. Heathen, put for the Philistines, or some other enemies of God's people, & he said that God did rebuke them, [i. with his terrible countenance, or word so cast them down, that they were easily destroyed] thou hast destroyed the wicked [i. some one notorious wicked man among them, or other, that was their captain and ring leader, as Goliath was amongst the Philistines: for the word wicked is of the singular number, though we can not so easily discern it in our tongue,] Thou hast put out, [i. destroyed and cast down to the ground] their name. [i. Their power, authority, glory, and what so ever was excellent in them, and he meaneth this of those people, that come out to war against god's people, who notwithstanding their force were overthrown and destroyed.] ver. 6. Must be amended thus. O enemy [he speaketh to one principal, meaning all the rest] are destructions come to an end for ever. Hast thou rooted out the cities. [by these speeches he derideth the enemies, who thought to have made such a destruction in the land, that they should not have needed to have destroyed it again, and therefore they purposed utterly, to have defaced and destroyed all the cities, which the Prophet understandeth by this term rooting out. q.d. is it come to pass, as you supposed, nay the contrary is fallen out, which he noteth in the next words of this verse] their memorial is perished with them. [i. both themselves are destroyed, and all remembrance of them, is vanished away from amongst men. Ver. 7. But the lord [q.d. though men fail, yet he remaineth sure] shall sit, or after some which I rather allow, endureth [Meaning that he is eternal, and shall never decay, as the enemies do] he hath prepared his throne for judgement. [q.d. he is always ready to execute justice, putting the throne whereupon he sitteth, for justice, and upright judgement pronounced therefrom.] verse 8. Mend thus, that he may judge. [i. That he may perform whatsoever he hath judged] the world. [i. All the people of the world] in righteousness. [i. Uprightly] and the people with equity. [This is a repetition, expounding as it were that which went before.] ver. 10. and they that know thy name. [i. Such as have had experience of thy mercy, and power] haste not failed them [uz. of that thou promisedst, and they hoped for] that seek thee. [uz. unfeignedly, and from a good heart.] verse 11. Which dwelleth in Zion. [These words make me think, that this Psalm was not made presently upon the slaughter of Goliath: because the ark was not then, nor long time after, brought in to Zion, but that it was made upon some other particular victory, gotten after David was king, and after he had brought the Ark to Zion. where God is said to dwell, not that God is tied to any place, but because that there was the most manifest and often testimonies of his residence showed] ver. 12. Amend thus. For he that requireth slaughter. [i. he that letteth not murder escape free, but is a revenger of the same, because he is a most just judge] remembreth them. [i. The poor and afflicted, which are spoken of ver. 9 and follow presently in this verse.] Ver. 13. Have mercy upon me, O lord [q.d. These are the words of the poor that God forgetteth not, speaking that in the person of one, that appertained to many, and was no doubt practised by them: and here is the change of number which maketh the place more hard from the gates of death [i. from most present and assured death. ver. 14. Gates, put here for publicly and openly. job. 29.7. For gate in the scripture signifieth a place before the gate of a city, into which the people were wont to come, where also the judges did sit to minister justice] of the daughter of Zion. [Daughter put for the city or town as joshua. 15.45.] ver. 15. Knit to the former thus, saying the heathen etc. As though this should be the matter that he would publish to the praise and glory of God: and in this verse, by heathen, he understandeth the Philistines, or some other people, as Moabites, Ammonites, and such like, that bordered upon judea, using two metaphors, to express their overthrow: the first taken from hunters, who dig pits to take wolves, and other wild beasts in: the the other from fowlers, who lay nets to take birds.] ver. 16. Is known [i. maketh himself known, though men many times regard not his judgements] the wicked [see ver. 5. Or else expound it thus, that under one he meaneth all, which he expresseth in the next verse, the word wicked there, being of the plural number, whereas here it is but the singular] ver. 17. Is read by some, as a wish or a prayer against the wicked, which I better allow of] into hell: again which I take to be the better, meaning the overthrow that their enemies had sustained and their destruction that way, though the other may stand.] ver. 18. He meaneth that God will never forget them, that are afflicted and in misery. ver. 19 Let not man prevail [uz. against thee and thine, lest he wax proud above measure, he putteth man for multitudes of men and for all that is of excellency, power, and strength in him. ver. 20. Putteth in fear [i. strike a fear of thy judgements into the] but men [i. frail, weak, and of no strength or countenance.  
Do. Ver. 1. Teacheth, that God must be praised for his benefits, and that, not with a piece of the heart, but with the whole. ver. 4. God always defendeth his children and their just causes: also how corrupt soever man is in judgement, yet God is always just and true. ver. 6. We may sometimes merrily taunt gods enemies and ours, it teacheth also the utter ●●ne of the wicked, which also in ver. 5. was noted. ver. 9 Is full of comfort for all those, that are in any manner of affliction or trouble. ver. 10. showeth what hope the faithful shall have in God: and on the other side, what grace and favour the Lord beareth to them. ver. 13. God helpeth his children in the greatest distresses yea when no way appeareth to flesh and blood, how to escape. ver. 15. God in his just judgement overtaketh the wicked in their own devices, as Psa. 7.15. The sun is declared also. ver. 16. ver. 17.18. Declare gods judgements against the wicked, and his favour to his own children. ver. 20. declareth, that unless God bridle men, & strike them down, they will grow to a marvelous height of pride.   

Psalm. 10.  
THis Psalm hath two parts. Di. In the first the Prophet largely setteth out, the wickedness of the ungodly, and their mischievous attempts. From ver. 1. to the end of the second. In the second he prayeth earnestly against them, desiring the Lord both to punish them, & to secure his own servants. From ver. 12. to the end. This Psal. hath no title. Ver. 1. Why standest thou far of, [he speaketh of God according to man, as the rest also in this verse must be so understand: not that God was far off, for he filleth all places, but that it so seemed unto man] and hidest thee [uz. From us, which we gather, because thou showest not thyself favourable unto us] the latter part of that verse mend thus, in due time even in afflictions [i. in the times wherein we are very much afflicted] ver. 2. The wicked, see Psa. 9.16.] With pride [i. being puffed up with the pride of his heart] the poor [i. he that is afflicted, and in misery. Psal. 9.18.] Let them be taken [the Prophet changeth number] that they have imagined [uz. against other] ver. 3. blesseth himself [i. not only wisheth well to himself, but praiseth and commendeth himself in his covetousness, and other wickedness] he [i. the wicked man generally covetous or otherwise] vers. 4. seeketh not for God [i. hath no regard of him at all, but puffed up in his pride, consisteth in himself] he thinketh always there is no God [q.d. the wicked ones call not upon God: the reason is, because they think always this, God regardeth not men's matters, and therefore they will do whatsoever pleaseth them, see Psal. 41.1.] ver. 5. His ways [i. his purpose and trade of life] always [i. what times soever fall to other men, either of flourishing or decaying, his state always] prosper [i. flourish wonderfully in this life] thy judgements. [i. Thy plagues and punishments, [that thou layest upon the ungodly] are high above his sight [i. he thinketh not upon them, neither considereth thereof deeply, [because they are above his reach, as he esteemeth] much less doth he feel them] therefore defieth he [i. he is puffed up into such pride, that he regardeth not his enemies, though never so mighty or many.] ver. 6. He saith in his heart [i. he persuadeth himself within himself] see Psalm. 14.1. I shall never be moved [i. I shall never fall, from the state and dignity wherein I am, meaning that he should live very long, and so long as he lived, never be hurt as it were, or sustain any loss.] ver. 7. His mouth [i. the words and speeches, that proceed from his mouth, are nothing else, but cursing etc.] under his tongue [i. in his heart, which is under his tongue, i. beneath his tongue, as it is placed in the body] is mischief [uz. against others. q.d. in his heart he imagineth how to work mischief to others.] ver. 8. in the valleys [i. in places, where there is no great resort of people.] against the poor [uz. to oppress or murder him. [q.d. he prieth and watcheth diligently to entrap them that are already afflicted.] Vers. 9 and 10. He setteth out the secret counsels, that the wicked use to take the godly by. See for the Lion's disposition job. 36.1.2. draweth him into his net: it is a metaphor, taken from fowlers, who use closely to lay their nets and snares, to catch birds.] vers. 10. He croucheth and boweth. [i. The ungodly spareth no pain to his own body that he may work mischief, Yea he counterfatteth and pretendeth humility, but all is hypocrisy.] Heaps [i. Great number, and multitudes as it were.] ver. 11. In his heart see ver. 6. Of this Psam, he noteth in this verse what maketh the wicked so bold to sin, uz. A false persuasion that they have of God.] ver. 12. Arise, [uz. to help the oppressed, as Psalm. 12.5.] lift up thine hand. [i. declare thy power, in striking thine enemies,] forget not the poor. [q.d. show that thou art not forgetful of them: [For in deed he is not forgetful of them, though it so seem to us] which thing the wicked persuade themselves thou dost, as ver. 11. ver. 13. contemn God: See ver. 3. of this Psalm. Thou wilt not regard [uz. their sins committed against thee and thy servants.] ver. 14. Mischief and wrong, [uz. which the ungodly have done to thy children.] That thou mayst take it into thy hands. [Not only to judge between right & wrong, but also to punish those wicked persons with thy power.] Himself [i. His life, & all his causes he commendeth to thee.] For thou art the helper [this is a reason why the afflicted fleeth to God.] Of the fatherless [i. of those that are void of man's help. See job. 29.12. Hosea. 14.3.] ver. 15. break thou his army [i. all his power and force, and whatsoever he hath to execute it by.] Search his wickedness. [q.d. call him to account for his sins] and thou shalt find none. [uz. To answer thee. He meaneth that if the ungodly be sifted, the guiltiness of his own ungodliness, will make him to flee his presence] and the judgement of God will so overthrow him, that he shall no where appear, neither his place any more be known.] ver. 16. He putteth heathen for the jews and Israelits: not that they were heathen by nature, but because they were corrupted with heathenish manners.] ver. 17. In the Lord, part must be read, not as a thing already performed, but as a prayer for the godly. Thus, strengthen their heart, q.d. confirm them more and more in the truth of thy promises, & dispose their hearts to the embracing thereof] bend thine ear [i. diligently hearken and yield to the prayers of thy poor people, as Psal. 86.1.] ver. 18. To judge. [i. To revenge and set free] the fatherless and poor, [See ver. 14. Of this Psal.] That earthly man. [i. man not only dwelling in the earth, but also made of earth] cause to fear no more. [i. Be no more a cause of terror and fear to thy servants.]  
Se. Ver. 1. Teacheth, that gods children are wonderfully assaulted, when they feel not gods present help. ver. 1.2. etc. Till you come to the end of the 11. ver.] the holy ghost doth so diligently set out the wickeds nature, not that the godly should fear them. For all the mischief they can imagine or perform but to teach the Godly the more earnestly therefore to come to God by prayer, that they may avoid these dangers, and the more carefully to look to their steps, that they be not overtaken with these wickednesses. Verse 12. Teacheth us to pray unto God in the midst of the confusions that wicked men bring into the earth, and to desire him to take his own cause, and the cause of his children into his own hands. Ver. 13.14. declare that though the wicked think God regardeth not, yet he seeth it, and in his good time will punish them for their sin. Ver. 17. showeth that it is comfortable for the children of god to think upon his power, because it is their defence, and terrible to the wicked, because it is their overthrow.   

Psalm 11.  
THis Psalm hath two parts. Di. In the first the Prophet flieth to God by prayer, that under him he might be defended against the violence, and mischievous practices of the ungodly, from ver. 1. to the end of the third. In the second part he setteth out God's justice in defending his own servants, and in punishing the wicked and ungodly from verse 4. to the end of this Psalm.  
The title of this Psalm is expounded Psalm 4. Ver. 1. Se. To my soul [i. to me a part put for the whole] Fly [not to, as in the Geneva Text] but out of your mountain [Mountains are sure places to lodge in from the force of adversaries, but here the enemies tel David, and those that were with him, that they shall not prevail to keep them safe, and therefore it were better for them to get them away. It may be that by Mountain he meaneth the land of judea, because it was full of Mountains, q.d. Get you out of judea, but the other me thinketh is more simple, see 1. Samuel from chap. 21. to the 27.] as a bird [vz which seeth the Fowler's snare, and therefore flieth away swiftly: q.d. You are forewarned of a danger, therefore get you away with all speed. Ver. 2. Bend their bow [i. prepare and gather together all the force and subtleties that they have or can devise] at them [uz. at me, and those that are with me] which are upright in heart [i. which mean no mischief or hurt to them or any of them.] Ver. 3. For the foundations [uz. of the places wherein David and his, might trust] are cast downe [he speaketh of that that shall be, as though it were already done, for the certainty of it in man's judgement] what hath the righteous done, [q.d. have I and the people with me committed, that these mischiefs should be meant against us, and our lives so sought for. Ver. 4. Holy palace [i. Heaven, as may appear by that which followeth, the Lords throne is in heaven (i. he is a heavenly judge to revenge these outrages done upon the earth against me and mine] His eyes will consider, or after some, do consider [eyes attributed to God, after the manner of men, meaning that he beholdeth, uz. all things that the wicked do, and the godly suffer] His eyelids [i. his eyes, it is either Metonomya, the things containing, for the things contained, or Synecdoche, one part for an other, or a part of the eye for the whole eye] Children of men [i. men of what state and condition soever they be, q.d. this one thing comforteth me, that though GOD be in heaven, yet from thence he doth without respect of persons behold all things done by men upon the earth, and namely how ungodly the wicked are against those that trust in him] Ver. 5. Will, or doth try [uz. by afflictions and calamities, that he might make him pure gold unto himself] the righteous, [i. righteous men, one number for another] doth his soul hate [i. he can at no hand away with him, and this is spoken of GOD according to man, not that this affection of hate, is or ever can be in God, from which he is far. Ver. 6. he (i. God who hath all power in himself) shall rain snares [i. shall swiftly send multitude of troubles, where the ungodly shall be caught, and overwhelmed as it were with snares] Fire and Brimstone, etc. [i. most horrible judgements) this is the portion of their Cup (q.d. this is that, that they must make sure account to have, even as if it were a portion of meat and drink allowed for a day to live withal, which was a usual custom, amongst the people of the East, and namely the jews.) Ver. 7. For, or rather But, which I allow of, as better, correcting this verse with the former] loveth righteousness (i. righteous men, the quality being put for the person) his countenance (i. he himself, a part of God (which is spoken also according to man) put for the whole) doth behold (uz. with favour and goodness, for otherwise he doth behold also the wicked, as ver. 4. of this Psalm, and Psalm, 14.2.  
Do. Ver. 1. Teacheth to trust in God how great soever their dangers be: also that we shall be many times assaulted to put far from us this trust. Ver. 2. noteth, the cruelty and subtlety of the ungodly against the good people.) Ver. 3. showeth that the children of God are many times persecuted, without any cause on their behalf given. Ver. 4. Setteth out God's wonderful providence and government who beholdeth all things, and before whose eyes all things are naked and plain Ver. 5. Teacheth two things, first that God will sundry times afflict his own, secondly that he cannot away with the ungodly. Ver. 6.7. show the judgements of God against the wicked, and his goodness toward the righteous, with the unlikely reward of the one, and the other.   

Psalm 12  
Di. THis Psalm hath two parts: In the first, the Prophet prayeth the Lord to set too his helping hand, to redress the unfaithfulness, pride, and other wickednesses of the ungodly from ver. 1. to the end of the 4. In the second he assureth himself and the rest of the faithful, that God will punish the wicked, notwithstanding their great pride, and defend his own, even for his truth's sake, from ver. 5. to the end of the Psalm.  
In the title upon the eight time, see Psalm 6. in the Title, Se. where this is expounded. ver. 1. For there is not [this is a reason of his prayer) a godly man [he meaneth that the number of good people was very small] from among the children of men [i. from among men themselves, as Psalm 11.4. meaning also by this true children of men, those that presently lived, & not speaking of the time past or to come.] ver. 2. They speak deceitfully, etc. [q.d. No man may trust one another's words] with their lips [i. with their words and speech, putting some of the instruments wherewith the words are uttered, for the words themselves, see Psalm 10.7.] and speak with a double heart [i. they speak one thing and think another, and this may serve to explain somewhat that hath been said upon Psalm 10. ver. 7. when the tongue is put for the heart, for the Prophet meaneth they had one heart in their body, and an other in their mouth.] ver. 3. Is a prayer against his enemies, proceeding not from heat or affection of the flesh, but by the guiding of gods spirit, wherein he beseecheth the removing of false flatterers, and proud boasters,] ver. 4. which have said, yea & are accustomed to say) with our tongue (i. with our speech uttered by the tongue) will we prevail (uz. against David and those that take his part, I suppose he meaneth the cunning flatterers of saul's Court) our lips are our own (i. we are not only apt and meet to speak with fineness and eloquence, when we ourselves list, but we will speak indeed) who is Lord over us (uz. to hinder us by his authority from using our speech as we lust, so wickedly do these men speak against God] Ver. 5. oppression of the needy (uz. wherewith they are afflicted on every side) I will up saith the Lord [uz. to help them, q.d. although hitherto I have seemed to wink at the ungodly, in their sins, yet I will now arise, and that presently, being moved thereto by the calamity that I see the poor to be afflicted withal] and will set at liberty him, etc. [i I will set him free from the violence & subtlety of the wicked] whom the wicked hath snared [uz. by his craft and deceit] ver. 6. The words [i. the promises, q.d. doubt not of that which hath been said before ver. 5. for they are Gods words, & therefore shall be performed] are pure [i. simple and plain without any guile or falsehood] as the silver [an excellent similitude, meaning thus much in effect, as the gold & silver that hath been most tried doth never deceive men, so shall Gods promises never deceive, because the truth & goodness of them hath been continually tried by others, & graciously performed by god himself, tried in a furnace of the earth (he meaneth in a furnace made of the best & meetest earth to try metals withal) seven fold [i. sundry times, a certain number put for an uncertain, as prover. 6.31. Psal. 119.164.] ver. 7. is read by some as a prayer, thus: O Lord keep thou then, keep every one of them, etc. as in the Geneva text, (q.d. having this promise of thin, I make my prayer to thee) for thou, which I allow better of) from this generation (i. from the men that live in this age, see ver. 1. of this Psalm. Ver. 8. The wicked walk on every side [uz. seeking occasion to destroy the good and godly people] Immanuel readeth the last part of this verse thus: as though drunkenness were exalted [i. They run up & down to do mischief, as though they were drunk, and drunkenness had made them mad: aptly comparing them, whose minds are carried violently to commit wickedness, to drunken men] amongst the sons of men [i. amongst men, as verse 1. of this Psalm, and Psalm 11.4.] or else this Text may stand thus expounded: when they [i. the wicked men] are exalted [i. preferred and set up aloft] it is a shame for the sons of men [i. other men are not only contemned, that happily deserve greater preferment, but are vilely handled by such men so exalted, and set up on high.  
Do. Ver. 1. Teacheth us in the midst of all confusions to have recourse to God by prayer for the amendment thereof: it teacheth also that god's number is the smallest: and is a good place against them that press multitude. ver. 2. Teacheth us to avoid deceit and flattery, and on the other side to speak the truth from our hearts, Psalm 15.2. ver. 3.4. Teacheth us not only to avoid proud boasting, and flattering speeches, but also that our tongues are not our own to use as we list, but to God's glory, and our neighbours profit. ver. 5. Expresseth God's readiness to help his, and how forcible in his sight, the earnest prayers of his children are. ver. 6. Teacheth us to make God's promises always the assured grounds of our prayers. ver. 7. Teacheth God's providence and protection over his children, if we read it as in the Geneva text, or else, that we ought to pray for gods favour toward them, if we read it as Immanuel doth. ver. 8. setteth out both the diligence and the rage that the wicked use in performing their mischief.   

Psalm 13.  
Di. THis Psalm hath two parts: in the first the Prophet seemeth to complain as it were, that God was so long absent from him in his so grievous afflictions, and this is comprehended in the two first verses. In the second, he maketh his earnest prayer to God, assuring himself in the truth of God's goodness, that he should overcome, yea even the horrors of death, from ver. 3. to the end of the Psalm.  
Se. The Title is expounded before. ver. 1. he speaketh as men many times do, who if they be not succoured when they themselves would, they think they are forgotten] for ever [q.d. What wilt thou never think upon me? So hardly was his faith assaulted to yield to distrust in God,] hide thy face [which thing angry persons are wont to do, q.d. How long wilt thou show thyself angry towards me? See Psalm 10.1. Psa. 4.6. or else face may be taken for favour and mercy] ver. 2. Take council within myself [i. how long shall I be tossed and tumbled with diversity of counsels and purposes, sometimes in my mind thinking this, sometimes that.] ver. 3. Hear me, [i. my prayers] lighten my eyes [which are waxed dim with trouble, Psal. 6.7. he meaneth that he would gladly have the Lord to drive afflictions from him] that I sleep not in death [i. that I do not certainly die, for it is usual in scripture by sleep to understand death, as 1. Corinth. 11.30. 1. Thessa. 4.14.15. and by doubling as it were the word, to note the certainty of the thing, Gen. 2.17. Ver. 4. He showeth a double reason to induce god as it were to yield to his petition, q.d. lest otherwise mine enemies should not only every day more than other wax proud, but also have an occasion to blaspheme thee, as though thou wert weak, and not able to help.] Ver. 5. In thy salvation [i. in that deliverance, which thou shalt work for me Psalm 3.8.] I will sing to the Lord [i. I will declare myself thankful for his benefits and goodness.  
Ver. 1. Let us learn that how sharp soever our conflicts be, Do. we do not utterly despair in God. ver. 3. Let us learn by prayer to draw nigh unto him, desiring him even for his own glory to take our defence upon him. ver. 4. Noteth the nature of the wicked two manner of ways, uz. the more they prevail, the more insolent they are: the other, that they will wonderfully insult over those that are afflicted. ver. 5. Teacheth us to make God's mercy alone the only ground of our hope: also that we should be glad for particular deliverance, and show ourselves thankful unto him for benefits received.   

Psalm 14.  
THis Psalm hath three parts, In the first, Di. the Prophet describeth the perverse nature of the ungodly, both towards God and towards men: and this part is contained in verse 1.3.6. In the second he declareth that God sitteth not idle in heaven, as they did imagine, but beholdeth the wicked to punish them, and the good to deliver them. verse 2.4. In the third he showeth God's judgement upon the ungodly, and his favour toward his own servants, verse 5.7.  
The title of this Psalm is expounded before, Psal. 4. Ver. 1. Se. The Fool [i. the wicked man, how wise soever he be in natural wit] hath said in his heart [i. is of this persuasion in his mind, see for this 1. Mark. 2.6.7.8.] there is no God [uz. that careth for men's matters here on earth, see Psalm 10.4.] they [i. the ungodly, changing the number from the singular to the plural] have corrupted [uz. their own ways, turning the light of knowledge which they had, into darkness] Ver. 2. would understand [i. endeavoured to know God aright, and as he is revealed by his word] and seek God [i. serve him, and take delight and pleasure in his service and religion] Ver. 3. All [i. the greatest number here, but in Paul Romans 3. it is put for all generally, considering man in his natural corruption] are gone out of the way [uz. of right and goodness, which God had prescribed them to walk in] they are all corrupt (i. full of filth and stinch, it is a metaphor taken from stinking meat which all men are wont to loath.) ver. 4. do not all, etc. know [q.d. their own conscience doth sometimes, though they quench it again, tell them of their cruelty] as they eat bread [i. any kind of food or nourishment: noting thereby not only their ravening and devouring, but the pleasure that the ungodly take in it] they call not upon the Lord [i. They neglect all God's religion and service, calling upon the Lord, or prayer being a part thereof, and put for the whole Gen. 4.26. 2. Timoth. 2.19.] ver. 5. in the generation of the just [i. amongst just men, favouring their causes, and graciously delivering them.] ver. 6. the Lord is his trust (i. because he hath his whole trust and confidence in God only, and he useth counsel for all goodness in the poor, as holy purposes, and careful pursuings thereof, faith, hope, etc.) ver. 7. give salvation (i. deliverance from all griefs in this life, as Psal. 13.5. Psalm 3.8. & eternal glory after this life is once ended) unto Israel (i unto the faithful people) out of Zion (i out of heaven, the place of God's presence earthly, put for the Heavens, see Psalm 2.6. Psalm 9.11. turneth the captivity of his people (i. when the Lord changeth their bondage for freedom] then jacob shall rejoice, and Israel shall be glad [by these two names of the patriarch, who was faithful, attributed unto the rest of the people, he understandeth all the faithful and true Israelites indeed.  
Do. Ver. 1. Not only noteth the fountain of sin, but showeth how far the devil and sin prevail in man's heart, that they make men utterly to forget God, & good men. ver. 2. declareth that God hath an eye to men's doings upon the earth. Ver. 4. showeth that the wicked sin many times against knowledge, and the light of their own conscience. Ver. 5. containeth a judgement against the wicked. ver. 6. noteth a vile sin of the ungodly, deriding and scoffing at the just. Ver. 7. that we should pray for the whole church: and rejoice for the benefits that God bestoweth upon it.   

Psalm 15  
Di. THis Psalm expoundeth specially one matter, and therefore will hardly admit a division. The thing propounded generally, is godly life. Ver. 2. but particularly to avoid slandering, lying, inconstancy, usury, bribery, etc. verse 3.4.5. which done, he showeth what blessings belong to those that walk after that sort.  
Se. This Psalms Title is easy. Ver. 1. In thy Tabernacle [i. in the visible Church q.d. who shall be accounted a visible member thereof] In thine holy mountain [i. in Heaven, Psalm 3.4.] Ver. 2. He that walketh uprightly (it is usual in scripture to have walking put for conversation, it is as much then (q.d. he that leadeth an upright life) worketh righteousness (i. doth the thing that is right) in his heart [as he hath it in his heart, so he maketh his mouth and tongue the instruments to express it] Ver. 3. He that slandereth not [this is one particular of truth from the heart] with his tongue [that is he that maketh not his tongue the instrument to utter the slander he hath within him: whereby we see that there is a double slander: one inward in the mind, and not expressed, the other inward, and besides that uttered with the mouth] nor doth evil [this expoundeth righteousness verse 2. meaning that a man must do no manner of injury whatsoever] to his neighbour [I take this word Neighbour to be used here generally, for any, as Exod. 20. in the tenth commandment, Thou shalt not covet thy neighbour's house, etc. as also our Saviour seemeth to mean, Luke 10.29, 30. etc.] nor receiveth a false report, etc. [we must not only not slander ourselves, but we must not admit a slander brought unto us by other.] Ver. 4. In whose eyes [i. before whom and in whose judgement] a vile person [i. a wicked man] is contemned [i. a little or nothing set by and regarded] he that sweareth [i. he that hath with an oath promised a thing lawful] to his own hindrance [i. and yet it falleth out in the end to be hurtful to him in respect of his wealth and substance] and changes not [uz. that which he hath promised though he lose never so much by it.] ver. 5. he that giveth not his money to usury [i. he that without any profit at all to himself, helpeth an other man by the use of his money] nor taketh reward [uz. of them which have an unjust cause: he seemeth to speak specially of judges] against the innocent [i. that thereby the innocentes cause may be overthrown, and judgement, though wrongfully pronounced against him] shall never be moved [i. he shall be steadfastly rooted in the church in this life, and after the course of this life ended, be made a citizen for ever of the Heavenly jerusalem.  
Ver. 2. Teacheth that godly life and upright dealing, be very excellent fruits: it teacheth also unfeignedly to speak the truth, touching all men and matters, as time and occasion shall serve. ver. 3. Teacheth us to avoid slandering, injury, or wrong doing, and acceptation of false tales and reports ver. 4. Teacheth that we should not much regard ungodly men, though they be never so highly advanced in this world: and on the other side, that we should love & reverence the godly, though they be never so poor and contemptible at teacheth further that honest promises & lawful oaths, touching things of this life, should be performed, though the performance thereof should much impair our wealth. ver. 5. Teacheth that usury and bribery must be shunned of all the godly: and the better to encourage us to the performance of these holy duties, the Lord in mercy setteth before us a promise of this life present, and of the life to come, which godliness hath always annexed unto it, as a companion that cannot be sundered from it, see 1. Tim. 4.8.   

Psalm 16.  
THis Psalm consisteth of two principal parts. In the f●●ste is contained a prayer that the Prophet maketh to ●●●d: Di. in which prayer he layeth not forth his works, but cleaveth only to God and his goodness, from verse 1. to the end of the 6. In the second, he yieldeth thanks to the Lord, for the abundance of goodness and mercy, which he continually received from him, from verse 7. to the end of the Psalm.  
Se. The title is Michtan of David, and differeth from any Title we have had yet, I take it to be, q.d. a Psalm that David made to be sung after a certain tune named Michtan, commonly known amongst the jewish songs for the excellency of it, whereupon also it should seem to be named as though it were as excellent as gold. Ver. 2. thou art my Lord [i. I acknowledge none for Lord unto me, but thee alone] my well-doing extendeth not to thee [i. thou art nothing profited thereby, in respect of thyself, see job 35.6.7.8.] Ver. 3. That are in the earth [i. that are living amongst men, whereby we may learn also, that it cannot profit them that are departed] and to the excellent [uz. in virtue and goodness] all my delight is in them (expound this by Psalm 15.4) Ver. 4. Offerings of blood [the Prophet alludeth as I take it to the idolatrous manner of the Gentiles, who made their children pass through the fire to their idols: which he calleth offerings of blood, or bloody offerings, because man's blood was shed therein] make mention of their names with my lips, see Exo. 23.13. Eph. 5.3. noting by this manner of speech, his detestation of idols and Idolatry, understanding by lips his speech and talk] ver. 5. The Lord is the portion of my inheritance [he had said before, he would have no fellowship with the Idolaters, neither idols, now he showeth to whom he will cleave, uz. to the Lord, who is a portion even as it were of inheritance allotted unto him, and one that filleth him with goodness, for so I take the word Cup to be used here, see Psal. 23.5.] thou shalt maintain my lot [q.d. thou alone, for in thee do I trust, and not in myself or any other, for if it were in us to be upholden, it could not be maintained] shalt maintain [i. uphold and keep sure] my lot (i. the portion which is come to me by lot as it were: he putteth lot for the thing that fell to him by lot, as in the next verse, he putteth the word lines, for that that fell to him by the measuring of the lines or cords. Touching lots and lines or cords, see Deut. 32.9. Proverb. 16.33.) ver. 6. in pleasant places [both for pleasure and profit] a fair heritage [i. fine and excellent, understanding by these speeches, portion, inheritance, cup, lines, heritage, etc. all one thing as it were: uz. assurance of God's goodness towards him, for things appertaining to this life, and the life to come.] ver. 7. Hath given me council [i. instructed and taught me what was right, uz. by his holy spirit) my reins [i. my inward affections, as Psalm 7.9. reformed by the mighty working of God's spirit] teach me [uz. to think upon nothing as it were but goodness] in the night [when commonly we are prone to evil, and which ●ason the ungodly use as most convenient to commit their mischief in, job 24.13.15.16, etc.,] Verse 8. I have set the Lord always before me, [q.d. I seldom or never took any thing in hand, but I beheld the Lord, that I might do all things according to his good pleasure] he is at my right hand [i. he is present with me, and that on the better side, as it were, to hold me up that I slip not] I shall not slide [i. perish and fall away for ever, because I have so good a prop to leave upon.] Ver. 9 Doth in many words note that he was in very good state: sometimes speaking of the parts of his body, as heart and tongue: sometimes speaking of the whole under the word of flesh.] Ver. 10. Soul put for body as appeareth Levit. 21.2. in the Hebrew: and to see, put for to try and feel, a metaphor taken from one of the senses and applied to the other. This David speaketh of himself in an assured hope that he had of the general resurrection. And Acts. 2.25.26.27. also acts 13.35. it is applied to our Saviour Christ, to prove him to be a conqueror of death, to be truly and indeed risen again, because death could not keep him down, and to be the author of that resurrection that all the godly shall have, in which respect also he is called the first fruits of them that slept, 1. Cor. 15.20.] Ver. 11. The path of life [i. the way, whereby in this life I may so walk, that in the end I shall come to eternal life, it is a metaphor taken from travailers, who journeying in strange countries, unless they have a guide cannot tell whether they go] in thy presence [i. with thee, and where thou thyself art in goodness and mercy] and at thy right hand, see Mat. 25.33. pleasures (he useth the plural number to note the great plenty and abundance of them for evermore (i. that shall never perish.  
Ver. 1. Do. Trust and hope in God is the ground of our prayers to his Majesty, Roman. 10.14. Ver. 2. A notable place against merits and confidence in man's works. Ver. 3. Teacheth that we must do well to the household of faith and that while they live with us, for otherwise it will not profit them: it teacheth also that we should delight in the company of God's saints. Ver. 4. teacheth that Idolaters shall not escape unpunished: also what detestation God's children should have of Idols and Idolatry. Ver. 5.6. declare God's mercy and goodness to his children. Ver. 7. Teacheth thankfulness to God, for his enlightening of us by his spirit. ver. 8. showeth that we should do nothing but always as in God's presence: and that if the Lord be on our side, we need not care who be against us. ver. 10. is a plain testimony of the resurrection. ver. 11. Teacheth us unfeignedly to embrace the Lord, in whom is such fullness and abundance of all good things.   

Psalm 17  
Di. I His Psalm hath two especial parts. First the Prophet maketh his earnest prayer unto God, beseeching him graciously to hear him, and to deliver him from the ungodly, from verse 1. to the end of the eight. Secondly he describeth the cruelty, pride, and other wickednesses of the ungodly, as reasons to move the Lord to pity his case, from verse 9 to the end of the Psalm.  
De. The title of this Psalm is plain and easy. ver. 1. cry put for vehement and earnest prayer] of lips unfeigned, or as Immanuel readeth, without deceitful lips, both cometh to one sense as I take it, uz. the Prophet meaneth that his prayers were uttered with words (for lips are here put for words expressed with the lips] void of feigning or subtlety: q. d. My words truly expressed my grief, and were indeed the lively image of my mind, words and heart consenting together.] ver. 2. My sentence [i. the sentence and judgement that thou shalt pronounce on my behalf] for thy presence [i. from thee: q.d. make it now manifest] and let thine eyes behold equity [i. declare now by thy judgements, that thou regardest equity, which I, yea with many wicked men have doubted of, because thou hast been so long before thou hast come to punish the ungodly.] ver. 3. Proved and visited [i. examined and sifted] mine heart [i. my inward thoughts which are in the heart] in the night [in which God is wont to stir up, and to put men in mind of his will, after that they are called from other affairs, see job. 4.3.14. job 33.15.16.) thou hast tried me (uz. by many tribulations, and is a metaphor taken from trial of metals by fire) and foundest nothing (uz. evil in me, or spoken by me, to wit against Saul, or some other his enemies, in which respect he called his cause a righteous cause, verse 1. of this Psalm. The latter part of this verse correct thus: that which I think doth not go beyond my mouth: or as it is in Hebrew. I thought, add here, and my thought (for verbs in the Hebrew tongue do many times comprehend their verbal nouns) passed not my mouth [q.d. there was no difference between my mouth and my heart: I did without deceit utter with my mouth, what I had in my mind.] Ver. 4. concerning the works of men [i. which men are wont to do) add here for the more plain sense, this, is that I have to say] by the words of thy lips [i by the words, or thorough the words that thou hast uttered and made manifest] I kept me [i. through goodness and strength from thee I did abstain] from the paths [i. from the behaviours, conditions and manners of doings] of the cruel man [i. that he useth.] ver. 5. Stay, some read staying, but I rather like of the first, the Prophet making a prayer for himself, considering his own weakness, rather than noting the manner how] My steps [i. my thoughts, words, and deeds] in thy paths [i. in those ways and manners which thou hast prescribed by thy word] that my feet [he goeth out in his metaphor, understanding by feet, his conversation inward, and outward] slide not (i. go not astray, or slip awry from the rule of righteousness that thou hast prescribed.) ver. 6. I have called (i. prayed unto) incline thine ear [ear ascribed to God, as other parts and members of a man's body are, not that he hath such, but because our weak capacity under such speeches, might have some little light of knowledge touching his incomprehensible majesty] ver. 7. he proceedeth in his prayer, using the word mercies in the plural number, not to the largeness & abundance thereof, see Psal. 16.11. and he calleth them marvelous because they so seem, as in deed they are also unto men] Saviour [i. deliverer from dangers, 1. Timoth. 4.10. he meaneth that God doth use to save them that put their trust in him, to save them I say, from such as resist thy right hand [i. from such as set themselves, though in vain, against thy majesty and power, Immanuel readeth this verse otherwise, but I like this sense as well as his) Ver. 8. As the apple of my eye [i. most dearly and tenderly, as men are wont to do the apples of their eye, who cannot abide that any thing should touch it, hide me under the shadow of thy wings: an other similitude to the same purpose, q.d. deliver me with such diligence from present peril, as the hens are wont to do their young ones under their wings, when the Kite hovereth over them, or lieth in wait for them. The scripture in sundry places attributeth wings to God, that thereby it might declare Gods great care to save and defend the godly: such a similitude Christ useth Math. 23.37.] Ver. 9 for my soul [i. for my life, uz. that they might take it away from me] ver. 10. They are enclosed in their own fat [i. they are monstrously fat, by reason they live in all pleasures and delights, q.d. They abound in all delights, & therefore they spare not to speak proudly, which he addeth in this verse, describing in this, and so on in the rest, the manners of the ungodly.] Ver. 11. They [i. the ungodly and wicked enemies] have compassed us (i. me David & the people that are with me) in our steps [i. in our journeys, or as we were iornying, q. d. In all our iornying they have most diligently observed me & mine, & many times have in the mean while beset us about] they have set their eyes (i. they are earnestly and diligently bend, as one that fixeth his eyes upon one, to mark him, or to know him again] to bring down [uz. me and mine] to the ground [i. to destroy and overthrow us as towns and castles razed and made even with the ground.] ver. 12. He noteth first their cruelty under these words (greedy of prey) next under these words (lurking in secret places) their subtlety & craft: see Psalm 10.9. Ver, 13. Up Lord (q.d. thou hast deferred a long while, up now, and take weapon into thy hand as a notable defender] disappoint him (uz. of the cruelty he purposeth: & he speaketh of one as the principal, meaning notwithstanding others joined with him in the mischief] cast him down [uz. to the ground, see ver. 11. in these words, to bring down to the ground] deliver my soul [i. my life, as before ver. 9 of this Psalm] with thy sword [i. with thy might and power, see job 40.14.] Ver. 14. from men [uz. deliver my soul, as ver. 13.] by thine hands (i. by thy power and might, using hand here, as he used the word sword before] from men [add these words, I mean, for the more plain sense] of the world [i. worldly men all whose delight is in things of this life] who have their portion in this life (and not in the other which shall be revealed to God's sons) whose bellies [i. whose desires and appetites] thou fillest with thy hidden treasures [i. givest them great abundance of outward benefits and blessings, which are called Gods hidden treasures, not because they are not seen, but because they are not so well perceived and used of the ungodly, as were meet] their children [this serveth to amplify the abundance of outward blessings that the wicked have, having not only more then enough for themselves, but to leave mountains of money as it were to their posterity, whether sons, daughters, nephews, or any other kindred, for so I take the word children to be used in this place.] ver. 15. in righteousness [i. having a good and righteous cause on my side, Psalm 4.1. and God's face is here taken for a more plain and manifest knowledge of God's mercy, than he had set before, in the time of his affliction] with thine image [i. with so much of thy goodness and grace, as it shall please thee in my deliverance to make known unto me.  
Do. Ver. 1. Teacheth earnestness in prayer. ver. 3. that we should keep ourselves from wicked thoughts, and wicked words expressing these thoughts. ver. 4. God's word is a notable mean to keep us from wickedness. ver. 5. we shall fall, unless the Lord uphold us. ver. 6. He that prayeth to God, must be well assured of the truth of his promises. ver. 7. If God help us not, the enemy's rage will overcome us. ver. 10. abundance of wealth and pleasure, maketh the ungodly proud against God, and his people. ver. 11. setteth out the mischievous mind of the ungodly. ver. 12. expresseth their cruelty and craft. ver. 13. teacheth us in the time of our afflictions, to have recourse to God by prayer ver. 14. showeth that outward blessings are as well bestowed upon the wicked as the good, and that therefore there is no certain judgements to be given of god's favour by these outward things. ver. 15. Howsoever wicked men set their mind on worldly wealth, that our delight and pleasure should be only in the Lord and his favour.   

Psalm 18.  
Di. THis Psalm handleth divers matters, but principally 3. In the first part the Prophet promiseth thanks giving for benefits received, and describeth God's wrath and power from ver. 1. to the end of the 15. In the second part he reciteth sundry particular graces bestowed upon him, and excellent matters that the Lord enabled him to perform, from ver. 16. to the end of the 45. In the third part he yieldeth praise and thanks unto the Lord, promising never to forget these benefits, and to publish them continually amongst the people, from verse 46. to the end of the Psalm.  
The title is easy: these words, which spoke, put for, which sung, Se. In the day [i. at the time] from the hand [i. from the violent power and raging might, and so it is used immediately following] of all his enemies [he meaneth of the mighty, and of the greatest number of them, for David was never without enemies] this title summarily comprehendeth the occasion of the making of this Psalm. ver. 2. My rock [this speech calling God a rock, is a metaphor taken from seeking refuge, for men are wont for fear of their enemies to go to the rocks or mountains, Mat. 24.16.] my fortress [another metaphor, meaning that in and by God he might be kept as safely, yea more safely from his enemies, then in or by the strongest hold in the world] my shield [another Metaphor, because he did as a shield overshadow and defend him] the horn of my salvation [salvation here is put for deliverance, and horn put for strength or strong meats. Another metaphor: for even as horned beasts do defend themselves with their horns, so David used God's help and defence as it were a horn.] Ver. 3. worthy to be praised [uz. of me and all others, & that for his wonderful goodness bestowed upon us] ver. 4. Sorrows of death [i. most grievous & deadly sorrows, which are therefore called the sorrows of death because they brought him almost to death's door] the floods of wickedness (i. great multitudes either of wicked devices, or of wicked men, for so I take wickedness to be used here] ver. 5. The sorrows of the grave [i. such extreme sorrows as in a manner kill men and bring them to the grave] the snares of death [i. deadly snares, in which if I had been taken, I had died for it] overtake me [i. almost seized upon me, being in a most extreme danger, for almost being catched therein, q.d. there was but a little between me and death.] ver. 6. Out of his temple [i. either out of heaven, or else from between the Cherubins, for the temple material was not builded in David's time, but in his son solomon's: see 1. Samuel. 1.9.] and my cry [uz. which I made, or poured forth] ver. 7. Then [i. after that the Lord had heard my prayers] the earth trembled and quaked [i. there was a great earthquake: which that he might the better express, he useth two words, signifying almost one thing, q.d. God showed by wonders and signs, that my prayer came up to him] the foundations also of the mountains (q.d. this earthquake was not only upon the upper parts of the earth, but even the roots as it were of the mountains which lie deep within the ground, were shaken also, by which he meaneth nothing else but a most vehement earthquake] because he was angry [uz. against my enemies, and that for the injury they offered me.] Ver. 8. Is uttered by the way of a similitude: q.d. God was so greatly angry, that it seemed that smoke, etc. see such a manner of speech attributed to Leviathan, job. 41.11.12.] Ver. 9 he bowed the heavens [i. he made them seem so low as though they had touched men's heads, which is then done, when the clouds are thick and dark] and came down (this also is spoken after the manner of men. Now God is said to come down, when by evident tokens he showeth his wrath in confounding the wicked as Gen. 9.7.) and darkness (i. dark clouds, which are called darkness, because they seem to bring darkness with them, he meaneth nothing else by these manner of speeches, but that God by a very great tempest declared himself to be present to defend his servant, and to strike his enemies) Ver. 10. upon Cherub. (the singular for the plural, Cherubins, of which you may read Gen. 3.24. they are certain Angels, which readily execute God's will: whereby and by his riding upon them, the Prophet noteth nothing else, but God's swiftness in coming to secure him: which also he noteth by wings of the wind.) Ver. 11. Darkness put for thick clouds as before ver. 9) and his pavilion round about him (understand was) even darkness of waters (i clouds full of rain or water, which are called darkness of waters, because they have a certain darkish colour as the waters also have and clouds of the air [i. more bright and shining clouds, q.d. God putteth both the one kind of clouds & the other between himself and the wicked, as a testimony of his wrath] ver. 12. at the brightness of his presence (q.d. when God beginneth to show his majesty) his clouds passed [i. were as a man would say, made more light, or else did cleave as it were in sunder, and they are called his clouds, because they are governed and directed at his appointment, see job. 37.15.] hailstones and coals of fire [uz. came from the Lord after that the clouds were broken: for coals of fire, see ver. 8.] ver. 13 In the heaven [i. in the firmament, or in that region of the air, where the thunder is, as Philosophers deem] and the highest gave his voice (i. thundered, see Psalm 29.3, etc. so that it is nothing but a repetition of that which went before) hailstones and coals of fire [understand he gave: q.d. he sent forth also or gave hailstones, etc.] Ver. 14. Then [i. after all this] he sent out his arrows [i. after some his lightning, but I rather take it for all the afflictions that God laid upon the ungodly, see Psal. 38.2] and scattered them [i. destroyed them, for then an army is wont to perish, when the order thereof decayeth] ver. 15. and the channels of waters were seen (i. the depths where the waters run, or as you would say, the bottom of the sea] the foundations of the world [he alludeth to the miracle showed at the red sea, for than were the springs of the waters (which he calleth the foundations of the earth, by reason of their wonderful depth) discovered: so that a man might as it were see from whence so many sloudes had their beginning] at thy rebuking [i. when thou séemedst to rebuke them, turning their courses contrary to those which they had before] at the blasting of the breath of thy nostrils [this is spoken according to man: q.d. there was no need that thou shouldest command them, when thou didst but breath upon them, it was enough to make the dry land appear.] ver. 16. He hath sent down [uz. his power, or his Angels, for God did use to deliver his children by Angels] from above (from heaven) and taken me (i. delivered me, uz. out of many dangers, he hath drawn me [q.d. even by violence, maugre the heads and hearts of mine enemies] out of many waters [i. not only many but very great dangers, see Psa. 69.1.2. Psal. 124.4.] Ver. 17. from my strong enemy [he meaneth enemies, one number, being put for an other, or else by one he understandeth all, that one being the ringleader of the rest] ver. 18. They prevented me [uz. by their subtlety, and had almost taken me in the snare they laid for me] in the day of my calamity [i. when I was in calamity and affliction] was my stay [i. not only on whom I did lean upon and trust to, but my helper delivering me from them] ver. 19 into a large place (he meaneth by this his liberty, and deliverance, for his calamities were as a prison or narrow room unto him] because he favoured me (i. prevented me with his holy favour, and that with out any merit or desert of mine at all) ver. 20. Righteousness, put for righteous cause, as before Psal. 41.) pureness of my hands [i. integrity & soundness of my deeds, hands put for deeds and works, by which the works and deeds are performed, note that David in this verse setteth out his good cause against them that slandered him (not speaking of his whole life, giving them to understand, that he attempted nothing but right and well, and that according to God's commandments.] Verse 21. The ways of the Lord [1. Laws and commandments as verse 22. of this Psalm: and by keeping he meaneth a careful mind, and a certain ability also that GOD hath given him to perform the same] and did not wickedly [he meaneth not of some simple fall, for we read of divers before he came to the kingdom, and after, but of revolting & falling away, that doth quite and clean alienate & turn away from God] ver. 22. before me [i. in my sight, uz. that I might not commit any thing against them] and I did not cast away (uz. as though I would not obey them, but rather unfeignedly embraced them.) Ver. 23. I was upright also with him (i. I walked uprightly before God, touching this matter of the kingdom) and have kept me (see verse 21) from my wickedness (i. from any wickedness he might do, which he calleth his wickedness, because naturally he had it in him, though it burst not forth.) Ver. 24. see verse 20. in his sight, (q.d. as he himself, uz. God, seeth it sufficiently) ver. 25. with the godly (i. with them that unfeignedly love and profess godliness) thou wilt show thyself godly (i. merciful and gracious, for the word termed here godly, is taken from a word that signifieth merciful & liberal: q.d. thou wilt deal graciously with the good people, declaring thyself such a one towards them, as thou hast been towards me.) ver. 26. thou wilt show thyself froward (i. their obstinacy is the cause, that thou as it were, forgetting thy wonderful clemency, dost deal hardly with them and thunder out judgements against them: or else it may be understand, as men judge & suppose, god notwithstanding dealing always justly, though he overwhelm with condennation, see Pro. 3.34.) ver. 27. wilt save (i. deliver) the poor people (i. the afflicted once) & wilt cast down (i. overthrow & bring to nought) the proud looks (i. the proud people, for man's pride bewrayeth itself in the eyes & countenance, & therefore he put eyes for men, one part for the whole) ver. 28. Thou wilt light [i. bring to a better state, & make to shine forth] my candle [i. my prosperity, which seemed to be as it were a candle put out] the Lord will lighten my darkness [i. bring my adversity into prosperity, for the scriptures use to understand by darkness adversity, and by light prosperity] ver. 29. By thee [i. by the power or strength from thee] over a wall [uz. of a city, the Geneva note is good] ver. 30. The way of God [i. either the manner that he useth towards his children, whom he never ceaseth to aid: or God's way else is put for works, q.d. they are so sound that nothing can be blamed in them: whatsoever God doth, he doth trustily, and justly performeth whatsoever he promiseth) the word of the lord (i. his promises) is tried in the fire (i. is most perfect & pure: q.d. as metal tried by fire hath no dross, so hath God's word no falsehood or corruption in it, see Psal. 12.6. he is a shield (i. he saveth and keepeth them as a shield doth soldiers) ver. 31. For who is, etc. (q.d. none, & by consequent seeing none can deliver but he alone, none must be trusted in but he alone, such epiphonemata or acclamations are usual to them that have tried Gods help and aid) ver. 32. girdeth me with strength (i. maketh me strong & able, so that I have strength in my loins, & round about me, even as it were a girdle) & maketh my way upright (i. maketh the order of my life unblamable, teaching me an upright and a holy kind of life: or else he maketh every thing that I take in hand, to prosper: this latter I rather allow, as most agreeable to this place) ver. 33. He maketh my feet like Hinds feet (i. not only swift, if I have occasion by flight to provide for myself, or to pursue my enemies flying before me, but steady also, if I come into any dangerous places) and setteth me upon mine high places (i places of sure defence appointed for me to defend me from the violence and rage of my enemies.) Ver. 34. He teacheth my hands to fight (i. if I have to do with mine enemies in the field, he teacheth me singular skill in war, to defend myself, and to hurt my Foe) so that a Bow of brass (q.d. yea he giveth me so great strength, that a bow of brass or steel) is broken with mine arms (i with the power and strength that he giveth me, or else, with mine arms indeed, because there is much power and strength in the arms.) Verse 35. The Shield of thy salvation (i. a help for my deliverance, Shield being put for help and defence, because men help and defend themselves with Shields, and salvation for deliverance, as often times before we have had these words so used: his meaning is that God did defend him against dangers with his aid and help, as it were with a shield, that cannot be pierced, and set him free also by the same aid out of dangers and troubles) thy right hand (i. thy might and power) hath stayed me (uz. from sliding or falling: it is a metaphorical speech taken from man's manners, who reach them that are sliding, their right hand, i. the best means they have to stay them from it) to increase (uz. in honours, credit, wealth, and all manner of goodness) Ver. 36. Thou hast enlarged my steps (i. thou hast brought to pass that whether soever I go I go into a large and ample place, that is freely and without fear, yea I have a plain & ready way. This is often in the Psalms, by straightness to signify affliction and danger, and by enlarging to signify liberty and freedom: he meaneth then, that God had set him at liberty, straightened the way before him, and drawn him out of extreme danger & despair] under me [i. either for me, or else as I go: he meaneth that he did now tread as it were upon a sure ground] mine heels [i. my feet: a part of the feet being put for the feet.] ver. 37. I have pursued mine enemies [uz. in the battle, & I have not turned again [uz. from pursuing them in the field. ver. 38. Wounded them [i. mine enemies as ver. 37.] that they were not able to rise uz. because their wounds were so deadly] they are fallen under my feet [i. they are brought in subjection unto me, as ver. 44. This phrase also is so used Psal. 8.6.] Ver. 39 Thou hast girded me with strength [see ver. 32. and it is a reason why he so mightily prevailed against his enemies] to battle [i. against I was to fight, or even in the very time of the battle: whatsoever it be, his meaning is, that he was apted & fitted by God to that purpose] that rose against me [uz. to annoy and hurt me, and were in deed rebels. ver. 40. Thou hast given me the necks [i. as some of the jews expound it, thou hast caused my enemies to turn their backs upon me, because the neck is behind: but I take it more simply thus: thou hast given the life of mine enemies into my power, so that there needeth nothing, but to chop of their heads, or cut their throats, as it were, if I will: and that which followeth in this verse, furthereth in my judgement this sense.] ver. 41. They [i. the wicked ones my enemies] cried [i. seemed to pray earnestly, but not of a true affection] but there was none to save [i. to deliver, uz. them out of their fear and pain] even unto the Lord [uz. did they cry and call, but he answered them not [i. he regarded not their dissembling prayers.] ver. 42. Then [i. after that the Lord had rejected them and their prayers, see ver. 7. of this Psalm] did beat them, as small as the dust before the wind [i. I did wonderfully overthrow them in respect of their number, which I think the word small importeth: and these of them that remaineth were as light, as the dust, which we know to be very small and light] I did tread them flat [i. I did quite and clean subdue them, as the clay in the streets [i. and made no more account of them, than men do of dirt under their feet.] ver. 43. From the contentions of the people, [he meaneth either Saul, or the rest of the Israelites, that took part with him against David: or else that God appeased the seditions and rebellions of his people, that lifted up themselves against him under Absalon, and other rebels, and this I rather incline to] thou hast made me the head [i. the ruler and governor, for so head is many times used in Scripture] of the heathen [as the Ammonites, Moabites, etc. which dwelled round about him: he meaneth, that by God's aid, he had brought under those people that before had discomfited Israel, and made them now tributaries to him] whom I have not known [i. whom I have not allowed of, or else, with whom I have had no familiarity, or acquaintance, because the law forbade it with some people, as with the Amalichits. Exod. 17.14. and others in sundry places of the law.] ver. 44. As soon as they hear [uz. of me, and the fame of my name.] and the latter part mend thus: strangers shall lyingly yield themselves to me, [i. they shall in hypocrisy pretend a subjection, and not of a sound and willing mind.] ver. 45. Shall shrink away [uz. from their companions and friends] and fear [i. shallbe stricken with fear] in their privy chambers [i. in the places of their greatest ease and assurance.] ver. 46. Let the Lord live [not as though God could at any time die, or be the better for the Prophets wish unto him, but he meaneth by this prayer and wish, that he would have God always to show his power that thereby there might be a plain difference put in the eyes of men, between him and the dead Idols of the Gentiles,] and blessed [i. praised] my strength [see ver. 2. of this Psalm] of my salvation [i. deliverance from distresses in this life, and the giver of eternal life. sèe Psalm. 3.8.] be exalted [i. lifted up on high and praised [uz. amongst men.] ver. 47. To avenge me [uz. on his and mine enemies, and this David speaketh as a magistrate.] ver. 48. Hast set me up [uz. in a high and sure place, safe and sound] that rose against me, [See verse 39 of this Psalm] cruel man he meaneth some one who was as it were standard bearer to the rest, but yet so that under him, he meaneth all those that took part with him.] ver. 49. Among the nations [i. openly and before them] and as it were in the midst of them, so must it be understood if it be referred to David. It may appear also, by Rom. 15.9. that it is a Prophecy of Christ's kingdom, and of the calling of the Gentiles: and so hath this sense: I, that is Christ, but yet in the person of my faithful people, but chiefly ministers, whom I have ordained, for the calling of the Gentiles, will praise thee among the Gentiles: so that if you refer it to David, it is a promise, if to Christ, and the calling of them Gentiles, it is a prophecy] among the nations, or gentiles [so the jews used to call all the people of the world besides themselves.] ver. 50. giveth he [i. God] unto his king [he speaketh of himself in the third person, calling himself God's king, because he was by the Lord anointed to, and through his power established in the kingdom] to his anointed [he putteth the sign of his mauguration into the office of the king, for the king: for Kings, Priests, and Prophets were anointed by the law [whereby also the Prophet showeth that he thrust not in himself into that high and great office] for ever. [If you refer this to David and his posterity, ever is here taken for a long time: but if you refer it to Christ, and those that appertain to him, it is put for all eternity.  
Do. Ver. 1. Teacheth, that it is no slender love, that we own to the Lord. ver. 2. Teacheth us to hang upon him alone. ver. 3. Prayer is the mean, to set us free from the force of our enemies. ver. 4.5. Declare the manifold and grievous extremities that gods children many times are brought to. ver. 6. Teacheth us in our dstresses to call upon God only: and showeth also how graciously the Lord accepteth the supplications of his servant. In that description of God's wrath, which is comprehended from ver. 7. to the end of the 15. there is comprehended matter of comfort to the godly, that they are under his protection that hath all creatures at his commandment for their good, and matter of terror to the wicked, because they set themselves against him that doth whatsoever pleaseth him in heaven and in earth. ver. 16.17. Show gods goodness towards his servants, in delivering them from manifold dangers. ver. 18. Setteth out the malice of the wicked, who spy their times (uz. the day of adversity) wherein they may do most mischief. ver. 19 God's favour the only cause of all goodness to us ward. ver. 21.22. Teacheth, that we ought always to have the law of God before our eyes, and care and conscience to perform the same. ver. 25.26. Express God's goodness towards his children, & his judgements towards his enemies. ver. 27. God is nigh unto his own, though their miseries be never so many, it showeth also God's judgements against the wicked, and namely the proud persons: it teacheth also, to carry lowliness and courtesy, even in our countenances. ver. 28. Teacheth us to have an assured persuasion of god's goodness towards us. ver. 29. Declareth that our sufficiency to do any thing is of God. ver. 30.31. is a notable commendation of gods excellent majesty, and of the truth, and certainty of his holy word. ver. 32.33.34.35.36. Teach that God is all in all for us, either to enable us to the performance of his good things, or to prevent & put from us evil and hurtful things, the same matter is declared. ver. 37.38.39. 40. Ver. 41. The Lord heareth not the wicked men's prayers. ver. 43. Teacheth that God exalteth whom it pleaseth him, and enlargeth the bounds of kingdoms. ver. 46. Teacheth thanksgiving for mercies received. ver. 48. God alone is he that delivereth his out of all distresses. ver, 49. We should never cease praising of God, yea and that before many, for his infinite benefits. ver. 50. God is gracious to the godly, and their godly posterity to many generations.   

Psalm. 19  
THis Psalm hath three principal parts. Di. In the first the Prophet showeth that God's excellent majesty showeth forth itself, in the heavens generally, and particularly in the sun, from ver. 1. to the end of the sixth verse, In the 2. he commendeth the law of God, and the knowledge that may thereby be attained far beyond the consideration of the creatures, from ver. 7. to the end of the 11. In the third, he earnestly prayeth to be delivered from his sins, and to be kept back from performing any thing that might displease almighty God, from ver. 12. to the end of the Psalm.  
The title of this Psal. is expounded before, see Psal. 4. ver. 1. Se. The heavens [i. not only the heavens themselves, & the most excellent workmanship thereof, but all the things therein contained, as Sun, Moon, Stars, etc. Declare [i. plainly set out, even as it were by speech] and the firmament [i. the sky, and all that which in our judgement overspreadeth us, whereof also in the Hebrew tongue, it hath the name.] The work of his hands [i. that he hath made them, and not so only, but the excellency thereof also meet for so excellent a workman, to whom hands are attributed for man's weakness sake. ver. 2. Day unto day [i one day that goeth before, declareth the same, to the day following, and that not so much for the days sake, as that man by a continual revolution and success of the days, man might be instructed of the power and providence of almighty God: and by day he meaneth in this place the day artificial, which after some is counted from the Sun rising to the Sun setting, or after other some consisteth of xii. hours] uttereth [i. after their manner speaketh] the same [i. God's glory & power] & night unto night [he speaketh of the artificial night: which words also prove that the word day must be understood of the day artificial] teacheth knowledge [uz. touching God's power and goodness.] ver. 3. There is no speech nor language [uz. in them, meaning as men use to speak, and yet notwithstanding we understand them as it were speaking unto us. see Rom. 1.20. Psal. 8.1.3.] mend the latter part of this verse thus, and yet not without these [i. speech or language] is their voice understood [he meaneth that though they have not man's voice, yet do they sufficiently show forth God's praise: by what means he noteth in the next verse.] ver. 4. Their line [i. the stretching out of the heavens, as a line] is gone forth through all the earth [i. hath extended from one end of the world to another] and their words [he speaketh as though they did speak] into the ends of the world [i. unto the furthest part thereof. q.d. there is no part of the world nor people, but it is overcovered with this excellent workmanship: which serveth very well for the Prophet's purpose, to amplify God's goodness and power] in them [i. in the heavens, or regions of the air] hath he [i. God] set a tabernacle [i. appointed as it were a dwelling place] ver. 5. Which [uz. sun cometh forth uz. at the first, arising or appearing thereof above our Horizon] as a bridegroom out of his chamber. [This is one similitude, serving to express the glory and excellency of the sun: he resembleth the hiding of the sun out of our sight, to a secret chamber prepared for the bridegroom till it please him, to make himself known, and the appearing of the Sun, to the bridegroom coming out of his chamber in his glory and excellency] and rejoiceth like a mighty man, to run his race. [This is an other similitude, to express the swiftness of the sun which also is noted in the beginning of ver. 6. q.d. when the sun is once up, he goeth his race, with a ready, cheerful, & joyful mind, even as a mighty strong man, runneth with a cheerful, noble, & courageous mind, to the goal or mark set before him in the race, resembling the Sun to a mighty strong man, and the swift passage thereof round about the earth, to the speedy haste of one that runneth in a race, noting also by the word rejoicing, the readiness & willingness, that this dumb creature hath [as it were] to perform the course set it of God.] ver. 6. His going out [i. the rising of the sun] from the end of the heavens [i. from the East, where the sun riseth and his compass is unto the ends of the same: by the ends of the heavens, he understandeth the four quarters of the world, and all their parts. q.d. the race of the sun, which he doth so swiftly perform, is from the East unto the west, in which course notwithstanding he visiteth the South & the North] and none, or else nothing [he meaneth men, or any thing else whatsoever. For there is nothing, to which the heat of the sun cometh not, I mean that quickening heat which all things feel, not only the roots of trees, plants, etc. But all things else, that be hidden as it were in the bowels of the earth, as gold, water, stones, etc.] ver. 7. Is perfect [uz. nothing may be added to it without marring of it. Proverb. 30.6.] Converting [i. turning from evil to good] the soul [i. the whole man inward and outward: but yet he speaketh of the inward because that reformation, and amendment, must first be begun there] the testimony [i. the law, using an other term tending to the same end, and it is called testimony, because it witnesseth to us, what God would have us to do] is sure [i. true and can never fail and giveth wisdom unto the simple [i. it maketh them, that have little or no skill at all in knowledge many times to exceed their teachers, see Psal. 119.99. and by wisdom he meaneth not worldly wisdom, condemned, Rom. 8.6. but the wisdom of the spirit commended there.] ver. 8. The statutes [i. the law: an other term put for the law, declaring that God hath decreed and appointed the same for us to walk in] are right [i. void of any injustice or corrupt dealing] the commandment [one number for an other, uz. the singular, for the plural: an other term put for the law, because God thereby commandeth us to the doing, or leaving undone of this or that] is pure [i. free from any corruption whatsoever] unto the eyes [uz. of our minds.] ver. 9 The fear of the Lord [i. the reverence, religion and service of God after some: but I take it to be used here for the law, which is called the fear of the Lord, because it teacheth rules and reasons, how and wherefore he should be feared] is clean [uz. without any spot or show of evil] and endureth for ever [i. is not subject to alteration and change as men's laws and ordinances are: the perpetuity whereof, teacheth us steadfastly to continue in the same all the days of our life.] The judgements [i. the law still, which is called judgements, because it containeth, and pronounceth judgements against the breakers thereof: and here is a part of the law put for the whole: it may also be called judgements, because that thereby he showeth what he judgeth meet to be done] are truth [and therefore can not be accused of subtlety or falsehood: and it is more forcible in that he saith they are truth, then if he should say they are true, because that speech noteth, that nothing besides or without them, is truth but mere lying.] ver. 20. showeth the preciousness of the law. If we would desire store or profit, we must prefer it before the finest gold that hath been oftenest tried: if present use and pleasure, before honey & the honey comb. ver. 11. made circumspect [uz. in his walking, being taught what to do, and what to flee from: and here David speaketh of himself in the third person, yet so that it doth appertain to all God's children.] There is great reward [uz. through God's mercy, for so doth the word reward import, and not of our merit, as the papists imagine.] ver. 12. Who can understand his faults [i. know them, as it were particularly, either for the multitude of them, or because ignorantly we commit many things which we take to be no sins] secret fault's [i. sins not only hidden from other men, but from myself by reason of my ignorance, and yet all known to thee.] ver. 14. Words of my mouth [i. the words I shall utter with my mouth] meditation of mine heart [i. the things I shall meditate in my heart: he wisheth that his thoughts & words might be such, as might be regarded before God, and answerable to his profession: and he speaketh nothing of deeds and works, because this necessarily followeth, that when the meditations & thoughts of the heart together with the words be good, than deeds also will be good] redeemer [uz. through Christ & none other, speaking here not only of deliverance from dangers, but from sin, & that which sin bringeth with it also, uz. eternal death and destruction.  
Do. Out of the six first verses we may learn to behold & know the majesty, power & goodness of God in his creatures: secondly that as they in their kind express & preach these excellent things, so yea much more should men, that God hath created after so fearful & wonderful a sort, & that not every man in himself, but also to be gods instrument to work the same in others. [Out of the 7.8.9.10.11. We learn generally by the excellent commendation of god's law, reverently to esteem it, & unfeignedly embrace it out of ver. 7. Where it is called perfect, we have an answer to the papists, that accuse it of some want, by bringing in upon it their unwritten verities and traditions: and in these words converting the soul, that ordinarily it is possible, that any should repent, and have faith without the hearing of god's word, as Rom. 40.17. and in these words, is sure, there is a doctrine of comfort to the faithful, because gods will never fail them, & of terror to the wicked, because gods judgements shall assuredly overtake them, and in these words, giveth wisdom unto the simple, we have not only a notable effect of the law set forth, but an argument, to convince the papists in this that they accuse the word of darkness, as though none could profit by it, but the learned sort. ver. 8. True joy is to be fet from god's word: as also true light of knowledge & understanding. ver. 9 Noteth the property of god's word, & the exact perfection that is in the whole & in every part thereof. ver. 10. Teacheth in what great estimation, we ought to have the word, and with what a holy hunger and thirst we should desire the word. ver. 11. Teacheth two things: first that we can never be truly wise, but by learning gods word, secondly that for our better encouragement to the doing thereof, the Lord setteth great rewards before us, and indeed graciously in good time giveth us the same. ver. 12. Teacheth that our sins are innumerable, secondly that we must pray pardon of them generally, & particularly, of these, which we have committed either of ignorance or of knowledge, and yet remember them not. ver. 13. Teacheth us to pray against the power and rule of sin in us. ver. 14. That we should have care and conscience, over our words and thoughts, that they might be approved before God.   

Psalm. 20.  
THis Psalm hath specially 2. parts. In the first, Di. there is a prayer for the king for whose welfare the people promise joyfulness and thankfulness, from ver. 1. to the end of the fifth. In the second, they do assure themselves of God's favour, and of their enemy's overthrow, and protesting for themselves that God shall be their aid, and praying again for their king, from ver. 6. to the end of the Psalm.  
The title is expounded before, Psas. 4. ver. 1. hear thee [i. Se. the prayer that thou makest, granting thy requests] of jaakob may be here taken, either for the person of the Patriarth, who worshipped god with great religion, which God also was present with him in all his afflictions: or else it may be put for the whole people of Israel, who came of jaakob: both the ways are usual in the old & new testament.] ver. 2. From the sanctuary [i. from a place in the ark so called in which God gave visible tokens of his favour & defence] out of Zion [this was the place, wherein the ark, which was a visible token of god's aid & defence was received, he putteth the place & the ark therein contained for the assured favour & aid of God. Some understand by sanctuary, heaven, & by Zion the visible place of god in his church, what soever it is, the prophet meaneth nothing, but aid & assistance to be given from god.] ver. 3. Let him remember, or as Immanuel readeth, let him smell, meaning by that metaphor, a gracious acceptation of his sacrifices, as Gene. 8.21. [uz. With favour graciously accepting] all thine offerings [he meaneth by offerings, the exercises of religion, joined with them, as confession of sins, prayer etc. and turn [uz. by fire as it were sent from heaven.] Thy  offerings into ashes [declaring thereby that he alloweth thy services as he did to Aaron, Leuit. 9.24. & to Eliah. 1. king. 18.38.] Ver. 4. According to thy heart [i. as thy heart wisheth & desireth] all thy purpose [i. whatsoever thou purposest, he meaneth & describeth here a king, that asketh nothing, but by the direction of god's spirit, & what God himself hath prescribed,] ver. 5. Immanuel readeth this verse as it were a continuance of the people's prayer: & this is a reason to move god graciously to yield to their prayers. In thy salvation [i. in that thou savest, & deliverest from dangers, uz. our king: & so have we had salvation sundry times used before.] And set up the banner [like unto those that triumph after a victory is gotten, he putteth the sign of joy, for joyfulness itself] in the name [this word is taken here, as ver. 1. of this Psalm] perform all thy petitions [i. do that, that thou hast prayed for: and this is a good place to prove, that by offerings.] ver. 3. Must be understood prayers also.] ver. 6. Know I [a sudden change of numbers, speaking in the person of one, thereby to note the unity and consent of the people to this prayer, as though they had been alone, and uttered it all with one mouth.] His anointed [that is his King, whom he hath established. See Psal. 2.2. Psal. 18.50.] hear him [see ver. 1. of this Psalm] from his sanctuary [Immanuel readeth from the heavens of his holiness, meaning from heaven where his holiness dwelleth which I well like of] of his right hand [i. power and strength: this is spoken of God according to man, because man commonly hath most strength in his right hand: and it is called mighty help, because it is such, as none is able to withstand.] ver. 7. Is a comparison between the faithful, and the unbelievers: these trust in outward means of all sorts, for that is understood by chariots and horses, and so rob God of his glory, the other cleave to, only God's virtue, power and grace: (for so is the word name taken, as ver. 1. & 5. of this Psalm) and give him the whole glory. ver. 8. Brought down & fallen, [uz. notwithstanding all the trust that they had in the outward means: q.d. they that said they would do all things, by man's means and strength, & therefore are lifted up in pride and lustiness, are notwithstanding all these imaginations of their own, brought down and fallen, i. lie flat by the fall they have received, by setting themselves against God] but we are risen, and stand upright [q.d. notwithstanding the great miseries and afflictions wherein we were, we are become strong and mighty, rising up from under the burden of them.] ver. 9 Save Lord [uz. us and our king, pursuing us continually with thy favour: in such short kind of speeches, there is great grace in the Hebrew tongue.] Let the king hear us. This is diversly read, and according to the several readings hath several sentences. Immanuel readeth the king himself will hear us, applying it to Christ, and the assuredness that the faithful men have, that he will hear their prayers: othersome take it to be a quick passing from the second person to the third: q.d. O king, whose office kings in the earth have in part communicated to them, harken unto us so often, as we shall seek thine aid: me thinketh that the Geneva text, and note is as plain, as any of these.  
Do. Ver. 1. And so forth, teacheth people to pray for their magistrates: it teacheth also that the day of affliction is a notable time to pray in: also, that no aid is to be had but from God alone. ver. 3. Teacheth that kings should be given to religious exercises. ver. 5. The prosperity of the king, is the flourishing of the people, and on the other side, the welfare of the people is the kings glory. Ver. 6. Teacheth those that pray, to have both before and after their prayer, an assurance of obtaining. ver. 7. showeth that God's children must not at any time, trust in any thing save in God alone, whatsoever the wicked do, whose strength and purposes GOD overthroweth. vers. 8. Declareth God's judgements against the ungodly, and his favour to his children. vers. 9 Teacheth us to use earnest prayer in affliction: for that doth he mean by these terms, in the day that we do call [uz. upon thee.   

Psalm 21  
THis Psalm hath two principal parts. Di. In the first the Prophet showeth what great benefits and blessings, the Lord had bestowed upon him, before he came to the kingdom, and in that time also, after that he was established therein: from ver. 1. to the end of the 7. In the second part he prophesieth of gods great and wonderful power against his enemies, and of their utter overthrow and confusion, from ver. 8, to the end of the Psalm.  
The title is expounded before Psalm. 4. Ver. 1. Se. In thy strength [uz. which thou shalt bestow upon him, to stand against, & to overcome all his enemies] yea how greatly [q.d. it can not be expressed in thy salvation [i. in that deliverance that thou shalt bestow upon him, & his people, giving them victory over their enemies, & in this verse David speaketh of himself in the third person.] ver. 2. His hearts desire [i. whatsoever his heart could wish, see Psal. 20.4.] Hast not denied him [i. hast yielded and granted unto him, for by not denying the Hebrews understand, even as it were performing] the request of his lips [i. whatsoever he prayed rightly unto thee for, using in that prayer his lips, and other instruments natural, whereby the voice is framed.] ver. 3. With liberal blessings [i. with abundance and fullness of all good things, some particulars whereof, he reckoneth in the verses following] & didst set a crown of pure gold upon his head [i. didst appoint him to be king most good and glorious: using setting of the crown upon his head, which is but a sign, as anointing was, of his entrance into the kingdom, for the full possession & enjoying thereof.] ver. 4. He asked life [uz. in this short life] a long life [i. more long than he desired] for ever and ever [i. yea not only life in this life but eternal life also.] ver. 5. His glory [i. the glory that thou hast given him & laid upon him] is great [i. is very much enlarged] in thy salvation [i. through or by, the deliverances and victories, that thou hast bestowed upon him] laid upon him [even of thine own good will, and in despite of his foes, that would have hindered him therefrom.] ver. 6. Thou hast set him [i. appointed him] as blessings [uz. unto thy people, & he useth the plural number, by which he noteth the wonderful abundance of gods graces bestowed upon the people by him] for ever [i. for a long season, as we have had it sundry times before.] With the joy of thy countenance [i. through the grace and favour, that as it were with a pleasant countenance, thou hast showed him.] ver. 7. The king trusteth [the prophet showeth here, the means whereby the king shall be established, uz. by hope and trust in God] he shall not slide [uz. from the prosperous success of his affairs and state.] ver. 8. Thy hand [here David speaketh to God] meaning by hand power, & also by right hand in this verse he meaneth the same thing] shall find out [i. overtake and lay hold upon, though thine enemies would think to hide themselves from it.] ver. 9 Like a fiery oven [he meaneth that God will through his wrath make them to burn still as a fiery oven doth, and so in the end consume and overthrow them, as an oven continually heat must needs be spoiled, by which manner of speech he noteth two things, first that there shall be no intermission of plagues and punishments, secondly that these punishments shall not tend to their bettering but to their confusion, yea to the confusion of their posterity, as he noteth in the next verse] the fire [uz. sent from heaven, as upon Sodom and Gomorrah: or else by fire understand most vehement afflictions, which is usual also in the Scriptures.] ver. 10. Their fruit [i. their children and posterity] from the children of men [i. from amongst men and their posterity, so that when other men and their feed shall flourish, these wicked ones and their posterity shall decay.] ver. 11. Against thee [he meaneth chief God, but with all Gods anointed, in setting themselves against whom, they set themselves against God.] But they shall not prevail [uz. in their mischievous intents & imaginations, for they deal against him, that will overtake them in their own evil.] ver. 12. And the strings of the bow [uz. with arrows in them, the bow being already bend, see Psal. 7.12. etc. ver. 13. Be thou exalted, O Lord, in thy strength [i. show thy dignity and power in helping the king: perform some thing that may set out thy might and strength, that we may have occasion to praise thy power, and justly to say, that thou only art mighty and powerful.  
Do. Ver. 1. Teacheth, wherein kings should specially glory, uz. in God's strength, and not in their own. ver. 2.3. etc. Declare not only gods goodness to magistrates, but teach them, that the more they have received, the more carefully they should walk in the obedience of his will. ver. 3. Teacheth, that God doth us much good before we ask any good thing of him, which expresseth his wonderful mercy. ver. 4. Teacheth that God sundry times giveth more to his children, than they demand. ver. 5. Teacheth both wherein the true glory of kings and kingdoms consisteth, and also from whom it cometh. ver. 6. Declareth wherein kings should take their greatest delight and pleasure, uz. in God's favour, see Psalm. 4.6.7. Ver. 7. showeth that the way to have kings surely settled in their seat, is to trust in God only and his mercy. ver. 8. Declareth that none of God's enemies though they never so closely hide themselves shall escape God's power and judgements. ver. 9.10. Declare Gods horrible punishments, upon the wicked and their posterity, the Lord punishing the sins of ungodly fathers unto the third and fourth generation. ver. 11. Teacheth the pride of wicked men's hearts, who dare oppose themselves against God: it showeth also that all the counsels and purposes of the wicked shalbée frustrate. ver. 12. showeth that the ungodly shall not escape unpunished. ver. 13. Teacheth us by prayer to commend God's cause and his own glory into his own hands, which when he hath once made manifest, it teacheth us further, to praise him therefore.   

Psalm. 22.  
IT should appear, that when David made this Psalm, Di. he was in wonderful perplexity and distress, which maketh him so confused in his words, sometimes complaining that he was forsaken, sometimes setting out his own misery, sometimes praying for deliverance, sometimes describing the naughtiness of wicked men, sometimes encouraging himself and others to thankfulness etc. So that hardly it can be well divided: notwithstanding me thinketh it comprehendeth those parts, first he setteth out his own misery, and describeth at large, the wicked men's dealing against him, from ver, 1. unto the .8. In the second he prayeth deliverance, promising himself, and provoking others to praise the Lord, for that his mercy, from ver. 19 to the end of the Psalm.  
Some thing is in this title, which is not in others going before, Se. as upon Aijeleth, Hashahar, which though some think to be the beginning of some common tune, according to which this Psalm was song, and may well stand so, whereof somewhat hath been said in the title of Psal. 7. Yet I take it otherwise, interpreting the Hebrew words, in or at the dauning of the day, notwithstanding I know some interpret them, the hind of the morning, at which time it may appear, that the priests and Levites did sing Psalms. see 1. Chron. 9.33. also 1. Chron. 23.29.30. And compare these two places together. ver. 1. My God, my God [divers parts of this Psalm are applied to Christ in the new Testament, and namely amongst the rest, the first part of this verse in that he saith, my God etc. he declareth his faith] why hast thou forsaken me [not that God doth ever forsake his, but that it seemeth unto them when aid is delayed: Christ useth the same words, but he uttereth it in respect of the weakness of his humanity, & yet without sin] from mine health [he meaneth it not so much, of any bodily sickness he was in as that God seemed to be far off from delivering him from his particular griefs whereof he speaketh in this Psalm] the words of my roaring [i. from words that I utter with wonderful outcries, by reason of the great grief I am in.] ver. 2. I cry [i. I pray earnestly, both day & night, yea I cease not] but thou hearest not [i. grantest not my petitions, & so forth in the rest of the verse.] ver. 3. But thou art holy [uz. in all thy ways and works, remaining always like unto thyself. q. d though my prayers be not heard, yet thou art good, the fault is in me, & not in thee.] The praises of Israel [i. the place where the people of Israel sing praises unto thee, meaning either Zion, or some other place, where the ark and Tabernacle was.] ver. 5. Called upon thee [i. in faith prayed unto thee, meaning that seeing so often as they called upon him, & trusted in him they were heard & delivered, he marveled much why he calling upon him, & trusting in him, should not be graciously heard likewise.] ver. 6. But I am a worm [i. I am accounted as a thing of no value or price] & not a man [uz. in the judgement of the wicked: he meaneth by these two speeches, that he was cast down below all men, & as it were cut off from the number of beasts, so much went they about to debase him] a shame of men [i one whom men are ashamed of to behold] and the contempt of the people [i. such a one, as all the people, and the basest amongst them, contemn and despise. see job. 30.9.10. etc.] Ver. 7. By making a mow, and nodding the head, the Prophet understandeth, all the gestures that the ungodly use, in scoffing and deriding gods people, see Mat. 27.39.] Ver. 8. Are the words of the wicked: q.d. where is the God upon which he stayed himself] let him save him [i. deliver him out of our hands] seeing he loveth him [i. seeing God beareth a good will towards him as he saith: q.d. he thinketh God loveth him, but because he doth not deliver him, he loveth him not at all. Satan hath no dart more deadly, than this, when he goeth about by himself and his instruments, to spoil us of the hope we have in god, turning all gods promises into mockery.] ver. 9 But thou etc. [by benefits past, he assureth himself of deliverance, from dangers present, and in time to come] didst draw me out of the womb [he meaneth that by God's special power and goodness he was borne] thou gavest me hope [uz. that thou wouldst nourish and defend me] at my mother's breasts (i. when I did suck, and could not defend or help myself.) ver. 10. I was cast upon thee (i. committed unto thy providence and protection) from the womb (i. so soon as I was borne & came into the world, not denying also but that by his goones he was preserved continually before) thou art my God (uz. that dost defend nourish, & secure me.) ver. 11. Be not far &c. (q.d. seeing I have heretofore received so many benefits from thee, do not now departed from me, yea I so much the more earnestly crave thy help and presence now, first because affliction is nigh, secondly because there is none that can help me but thou.) ver. 12. Many (this word noteth the multitude of his enemies) young (this word noteth their lustiness & courage) bulls (this word is well expounded in the Geneva note (i. are before, and behind, and on every side) by which we may see that his troubles were great, and almost impossible for him to escape out of them) mighty (this word noteth their force and power) bulls of Bashan. (This is the name of the country, which did appertain to the people of the jews: and was full of pastures, whereof mention is made at large Deut. 3.1.2. etc. And by bulls of Bashan, he meaneth very fat and mighty ones, such as Bashan did feed, see Deut. 32.14.) ver. 13. They gape upon me &c. (q.d. they come upon me with open mouth to devour me, even as a devouring & roaring Lion doth for his prey. see Amos. 3.4. 1. Pet. 5.8.) ver. 14. Amend thus, I am powered out like water (he meaneth by this manner of speech, that he is as it were almost past all recovery, as of whom no more account is to be made then of water spilled upon the ground) my bones are out of joint (in this verse he doth by large manner of speeches declare the greatness of the fear & grief he was in as he did before Psa. 6.6.) Mine heart is like wax (i. soft and tender) it is melted in the midst of my bowels (he now showeth in what respect his heart is like wax, & by these words he describeth his fainthartednes.) ver. 15. My strength (i. my natural moisture, whereby life & strength is maintained) is dried up like a potsherd (i. is wonderfully decayed, and there is almost no more moisture left in me then in a potsherd] and my tongue cleaveth to my jaws [i. I am brought very low and weak, so that I can not wag my tongue in my mouth, as it were] into the dust of death [by these words he meaneth the grave, & the earth of it, which is so called because none are there laid but dead folks. His purpose is to declare, that through the vehemency of his afflictions, all hope of his life in a manner was taken away.] ver. 16. For dogs [before ver. 12.13. He compared his enemies to bulls and Lions, now he resembleth them to dogs, for their snarling at him, and biting of him] and the assembly [i. great troops & multitudes] they pierced my hands and my feet [this is spoken of David in respect of the dangers his enemies kept him in, as though he had had no feet to flee away, nor hands to defend himself: but in Christ it was most truly performed indeed, as appeareth. joh. 20.25. Where mention is made of nails.] ver. 17. I may tell all my bones [i. I am so fallen away with grief and anguish, that I have nothing left but skin and bone.] Yet they behold me and look upon me, [uz. with great pleasure & joy, whereas if they had any compassion they should pity my case.] ver. 18. They part my garments among them. [If we refer it to David, than he meaneth, by garments other things that he possessed, noting that they dealt with him & his goods, as they that in some victory had goteen a pray: but if we refer it to Christ, then is it to be understood of his ordinary apparel and garments in deed, as appeareth. joh. 19.23.24.] And cast lots [both to avoid contention, & that every one might know his share and portion.] ver. 19 far off [uz. from me, lest I be swallowed up and drowned.] for 20. My soul [i. my life, as we have often times had it before] from the sword [i. from peril of violent & cruel death: understanding by the instrument that the wicked useth to execute his rage and wrath by, the thing itself.] From the power of the dog [i. of mine enemies and wicked men see ver. 16. Of this Psalm the singular number put for the plural.] ver. 21. Lion's mouth. [see ver. 13. of this Psalm] and answer me [i. graciously here me and grant my request] from the horns of the Unicorns [i. from the present and perilous dangers of mine adversaries. It is David's manner as sufficiently appeareth in this Psalm, to resemble his enemies to beasts. unicorns are very wild beasts, and as some writ of them, will hardly or not at all be tamed.] ver. 22. Thy name [i. thy virtue, power & grace, as Psal. 20.1.5.7.] Unto my brethren [i. to the Israelites, that are of the same nation and religion with me, see Rom. 9.3.] In the midst of the congregation [i. openly & before thy people assembled to praise thee.] ver. 23. seed of jaakob, put for posterity, and when he saith, seed of Israel, he meaneth the same thing, for jaakob was called, jaakob, and Israel. If you refer it to David's time, than it belongeth to the jews, If to Christ and his time, then to all the faithful.] for 24. The affliction of the poor [i. the trouble and anguish that he was in, the prophet meaneth, that God did not less regard the good people, for their poverty and affliction, as commonly men do, but rather made the greater account of them] hid his face [uz. as men are wont to do, who for loathsomeness as they say, but in niceness in deed, can not behold those that are in affliction] he called [i. prayed] he heard [i. accepted him and his prayers.] ver. ●5. My praise shall be of thee [i. thou art and shalt be the cause of my foundation of my praises, by reason of the wonderful mercies that I have received from thee.] In the great congregation [i. when the greatest multitude shall meet to praise thee, he noteth that he will do it publicly as before. ver. 22.] My vows [they were wont, when they were in any danger to vow a peace offering to the Lord, to be performed after their deliverance out of it, so did jephte, which was done to testify their thankful minds, for the benefits received] before them [i. in their sight] that fear him [i. worship and serve him, meaning God, of whom he speaketh now in the third person, whereas in the beginning of this verse he had spoken of him in the second.] ver. 26. The poor shall eat [he regardeth the manner that the people had, in banqueting at their sacrifices of which you may see an example. 1. Sam. 1. In Helkanah, and his family, in these sacrifices he promiseth to exerceise his charity towards his godly brethren, whom he understandeth here, by poor showing that his offerings shall be so plentiful, that every one shall be satisfied] they that seek after the Lord [uz. of a single heart to serve and worship him] your heart [he changeth the person] shall live for ever [q.d. the hearts that had been before, as it were dead through afflictions, shall through manifestation of God's grace and goodness be marvelously removed] ver. 27. is a prophecy of the calling of the Gentiles. q.d. this grace shall stretch not to the jews only but to the Gentiles, who beholding the wonderful works that God hath done for his people, shall come to true religion, which they never tasted of: all the ends of the world [i. the people dwelling in the uttermost coasts of the earth, putting the places containing, for the parts contained] shall remember themselves [uz. how long they have been in blindness and superstition: and where he speaketh of all, he meaneth of a very great number] & turn to the Lord, [uz. from their dead Idols, as S. Paul. 1. Thes. 1.9.] Ver. 28. For the kingdom [q.d. it can not be but that the gentiles shall come to the Lord, for he that hath the kingdom in his own hand, will draw them to his worship and service.] ver. 29. The Prophet declareth that of all states some shall come to worship God with him, and be partaker of those sacrifices which he would offer to the Lord [by them that be fat in the earth, he meaneth, the rich & mighty men] shall eat [uz. of the sacrifices] & worship [uz. God by giving him thanks] all they that go down into the dust [i. such as are through affliction so humbled, that there seemeth to be little odds between them & the grave, in the 15. ver. of this Psalm he called it dust of death] shall bow before him [i. serve and worship him in his sight: the outward sign of worship, put for worship itself] even he that can not quicken his own soul [first mark the changing of the number from the plural to the singular, next understand by soul life, as before ver. 20. in this Psalm, thirdly by quickening of the soul understand, him that being at death's door, as it were, is not able to prolong his life one minute of an hour: q.d. even those that seem to be as it were dead, and not able to do any thing for themselves shall through god be restored again, & come to worship him, with the rest of the faithful.] ver. 30. their seed [i. the godlies posterity] for a generation [or rather as Immanuel readeth it, in every generation, meaning that these shallbe always called and counted the seed of God, and a people whom he will always take care of, and delight in.] ver. 31. They shall come [i. the fathers and their posterity] and shall declare [i. set out, & as it were from hand to hand deliver over] his righteousness (i. the faithfulness that he useth in the defence of his, whereof David's deliverance gave certain proof: for by delivering him out of dangers & violences, he showed himself just) unto a people that shallbe borne (i. unto their posterity and stock) because he hath done it (i. declared his righteousness and faithfulness in delivering and preserving of me.  
Ver. 1. God's children are many times, in their afflictions, Do. brought almost to despair. ver. 2. God doth not always immediately hear, even the hearty prayers of his servants, ver. 3. showeth that though God do not always hear the prayers of his servants, yet he always remaineth holy and just. ver. 4. Good fathers are in good things to be followed, also trust in God to be delivered out of danger, through him, as a notable mean to obtain it, for God never destituteth his. ver. 5. Prayer is necessary and meet in the time of affliction. ver. 6. God's children are wonderfully abased in the sight of wicked men. ver. 7. It is no new thing, that the children of God, are made scoffing stocks to the people. ver. 8. The ungodly do not only despite gods children, but even his own holy majesty. ver. 9.10. Teach us to hang continually upon God, in whom we live, move, and have our being. ver. 11. The more that troubles increase, the more need we have to be earnest with God. ver. 12.13. Set out the rage and cruelty of the wicked. ver. 14.15. Describe the pitiful state of gods children. ver. 19 In all our distresses we must have recourse to the Lord. ver. 22.23. Teach not only to be thankful ourselves, but also to stir up others thereto. ver. 24. Setteth out God's wonderful mercy, that never refuseth his, no not in their greatest misery. ver. 27. Is a prophecy of the vocation of the Gentiles. ver. 29. God hath of all sorts and conditions some that fear him. ver. 31. Teacheth care for posterity.   

Psalm. 23.  
THis Psalm hath two parts, first he doth darkly, Di. as it were in an alegorie: declare gods goodness and mercy towards him, from ver. 1. to the end of the 4. In the second he declareth the same thing more plainly, assuring himself of gods goodness likewise in time to come, from ver. 5. to the end of the Psalm.  
This title is expounded before. Psalm. 4. Ver. 1. Se. My shepherd (under this similitude, he mindeth to set out the great care that God had over him) I shall not want (uz. any thing that he seeth to be good or needful for me.) ver. 2. He maketh me to rest (the Prophet proceedeth in this metaphor, showing God's care over him, noting three things to express it by: first the sweet and quiet rest he giveth unto his, as Psal. 127.2. secondly plentifulness of food, understood by these words, green pastures: and thirdly commodiousnes of place to drink at, & to refresh himself meant by these words, the still waters, uz. void of dangers, & yet having certain cold air coming from them to refresh.] ver. 3. He restoreth my soul [i. he bringeth my life, which through weakness was as it were at death's door, back again] paths of righteousness [i. in righteous ways, & upright conversation] for his name's sake [i. for his goodness and mercy sake.] ver. 4. Though I should walk [uz. either through ignorance or weakness] through the valley of the shadow of death [i. through most manifold & manifest dangers, so that I were very nigh to death] I will fear no evil, [uz. that can come unto me] for thou art with me [uz. by thy power and presence to defend and comfort me] thy rod and thy staff [he putteth the instruments that shepherds did use having care over their flocks, for the care that God had over him, and he joined the rod and staff together, because some shepherds used a rod, and some a staff, but God used both: q.d. the care that thou hast over me, which far exceedeth the care of a most watchful and diligent shepherd, causeth me that in the greatest dangers, I neither doubt nor despair, but am wonderfully comforted. I make this difference between rod and staff, that rod is put for some small wands, wherewith shepherds use to drive their sheep, and now & then strike them: and yet hurt them not, and staff is put for shepherds staff that hath his hook upon it, by which he catcheth and ruleth them that sometimes would go astray.] ver. 5. By table, understand all necessary things for nourishment to be set upon the table, which is a usual Metonymia: & by anointing his head with oil, and the running over of his cup, understand abundance of all things not only serving for necessity but pleasure, he alludeth to the custom of those countries and times wherein he lived, which was not only to use oil for fineness & comeliness sake, as Mat. 6.17. 2. Sam. 12.20. but also at feasts & banquets: as Luk. 7.36.37.38. For which cause also they that mourned abstained from anointing with oil, as 2. Sam. 14.2.] Ver. 6. Doubtless [this noteth the prophets great assurance of God's goodness] kindness and mercy [uz. from God] shall follow me [i. be present with me and upon me] a long season [i. all the days of my life, as in this very verse before] in the house of the Lord [i. in the place where the tabernacle is, and God himself worshipped, from which to be banished what a great grief it was, see Psal, 84.1.2. etc. and yet this hindereth not but that it may be understood also of eternal life.  
Do. Ver. 1. Teacheth this, that if we be rightly persuaded of god's goodness & providence, we shall want nothing, that is good & meet for us. ver. 2. showeth that God is he alone that giveth us rest, plenty, & deliverance from dangers. ver. 3. Declareth, first that God hath the issues of life and death in his own hands: secondly that he is the author of all well doing in us, and thirdly that he bestoweth these graces upon us, for his own mercy's sake only. ver. 4. Assured faith and confidence in gods goodness & almighty providence, surmounteth all the difficulties of this life whatsoever. ver. 5. God giveth unto his cildrens many times plenty of all things, not only for necessity but also for pleasure. Ver. 6. declareth that it is no presumption to be fully assured of the continuance of God's grace and favour towards us: it teacheth us also what delight we should have in the service of God.   

Psalm 24.  
THis Psalm hath two principal parts. Di. In the first the Prophet declareth that though all the people of the world be under God's government, yet those only whom he frameth to goodness, are his special and peculiar ones, from verse 1. to the end of the 6. In the second part he prepareth this people, to submit themselves willingly to God, and his holy ordinances from ver. 7. to the end of the Psalm.  
The Title is expounded before. Ver. 1. Se. he declareth that God is Lord of all things whatsoever, and yet notwithstanding God only hath chosen some certain people to be particular unto himself, which noteth not only his unspeakable good will towards them, but setteth out their obedience towards him.] Ver. 2. Founded it [uz. the earth or the world] upon the seas [i. he hath placed it above them, as may appear, Gen. 1.9. Exod. 20.4. and so must the latter part of this verse also be understood, by which means also the earth or world is become habitable.] Ver. 3. mountain of the Lord [i. Zion where the ark was, and is called the the Lords mountain, because it pleased him there to dwell: some understand it of the mountain Moriah, in which the Temple was builded by Solomon, and this is not amiss also] in his holy place [i. either the Court of the Tabernacle, or the Temple when it was built, but I rather incline to the first sense.] Ver. 4. innocent hands [i. hands that have not been given to bloodshead or any hurt, see Isaiah 1.15.] and a pure heart [i. a heart purged from manifold corruptions, by these marks he discerneth the true Israelites from false and counterfeit, see Psal. 12.2.] hath not lift up his mind [i. hath not gaped after, or attentively set his affection upon: it seemeth to be a borrowed speech, taken from such as lift up their eyes, that they may diligently behold a thing, see Psal. 123.1.2.] vanity [i. vain and unprofitable things, or else (as it is also many times used in Scripture) for wickedness and wicked things] nor sworn deceitfully [he meaneth either in respect of himself, uz. not taking an oath without an upright, reverent, and sincere mind: or else, which I rather allow of, in respect of others, uz. to deceive them as it were under pretence and religion of an oath.] Ver. 5. Blessings put for a great and wonderful blessing: for such a force the word seemeth to carry with it] and righteousness [some take it for mercy, and so doth the Greek text read it in this place. I suppose that by righteousness the holy Ghost meaneth in this place the fruit or reward of righteousness, or else gods benefits and goodnesses, by which the Lord proveth himself faithful and righteous) salvation [this word is taken here not only for deliverance from dangers as often times before, but for eternal life also, which God graciously bestoweth upon those that are his. ver. 6. this is the generation [i. those are the men and persons, for generation is here taken for men] that seek him [uz. with their hearts and unfeignedly, that they may worship him] seek thy face [i. have an earnest desire to behold thy loving countenance] this is jaakob (such kind of pepole are true jaakob and true Israelits. for jaakob is not here put for the name of the Patriarch: or for those only that descended of him according to the flesh, but for those that followed his faith & obedience.] ver. 7. Lift up your heads, ye gates (in this sense, the Prophet speaketh to the gates of the place, into which the ark should enter (whether it were the temple or some other place it is not certain) but he biddeth the gates lift up their heads, meaning by heads the uppermost posts of the gates, that went over from one side to the other, & he calleth these gates everlasting doors, not that they should, or could continue for ever, but for a long season, meaning by the speech the stability of the place or temple wherinto the ark should be brought In doctrine the faithful are hereby admonished to prepare themselves to receive Christ, that he may dwell in their hearts by faith, their bodies being the temple of the holy spirit] king of glory (i. a most glorious and renowned king, speaking it of the Lord, who showed his glory and presence, from between the Cherubins in the ark.] ver. 8. who is this, etc. [the demand or question of the faithful people] the Lord strong and mighty [this is an answer to the former question, whereby for the strengthening of their faith they are admonished that God armed with invincible power, cometh to defend his people, and to beat down his enemies.] for, 10. The Lord of hosts (i. he whom all hosts both heavenly and earthly do obey, and therefore most strong & mighty] even in battle (i. not only in warlike strength, but in the very pinch and brunt of battle.  
Do. Ver. 1. describeth the largeness of God's government, so that nothing is exempted therefrom for though he speak only of the earth and things contained therein, yet he mindeth not to exclude the heavenly creatures. Ver. 2. Setteth out God's power and providence. Ver. 3. Teacheth men to have regard to join themselves to his church in this life, and to have a special care of etexnal life. Ver. 4, Teacheth the bridling of our hands, the reformation of our hearts, the subduing of the vain and wicked affections of our minds, and to take heed that we abuse not an oath, so that to swear is not forbidden, as the Anabaptists imagine, but to swear deceitfully and wrongfully. ver. 5. setteth out gods goodness, plentifully rewarding the holy endeavours of his children. ver. 6. Teacheth that care and zeal to worship God must be in his children. ver. 7.9. Teacheth men to be prepared to receive the Lord when he cometh to them ver. 8. and 10. is a particular description of God's power and glory, which serveth for comfort to his children, because he will deliver them, and for terror to his enemies, because he will punish them.   

Psalm 25.  
IN this Psalm, Di. the Prophet's prayers are wonderfully intermeddled, and therefore it can be hardly well divided. Sometimes he prayeth deliverance from his enemies, showing what fruit shall come thereby to him and others. ver. 1.2.3.15.16.17.18.19.20.21. sometimes he prayeth the Lord to instruct and teach him, and others also in the right way showing how God dealeth with his children. ver. 4.5.6.8.9.10.12.13.14. and sometimes he confesseth his sins, praying pardon for them, and shutteth up this Psalm, with a prayer for the Church, ver. 7.11, 18.22.  
The title is expounded before. Ver. 1. My soul [i. Se. heart and all that is within me, his words showing that in the outward he gave himself to the lords service, and this speech proveth that his inward man was joined therewith.] ver. 2. Let me not be confounded (uz. by receiving a repulse at thy hands) ver. 3. mend thus: yea let none that trust in thee be confounded: and join it to the former thus: q.d. I pray not only for myself, but for the rest of the faithful) that transgress [uz. against me in resisting my kingdom, & that without any cause on my behalf given them, and so doth the Chaldee paraphrase expound it] ver. 4 show me thy ways [uz. by or in which thou wouldst have me to walk, meaning by ways the order of life which God himself prescribeth, & the same he meaneth by his paths as we have had it before] ver. 5. Led me forth (uz. without danger of mine enemies] in thy truth [i. as thou hast promised to shield me from them] and teach me [uz. the same thy truth, teaching me to find it and feel it by experience] the God of my salvation [i. such a one as I find a present help to save me from, and in all dangers] all the day [i. continually, & with an unwearied constancy] Ver. 6. Remember thy tender mercies, that I may feel them now, as thou hast showed them always heretofore.] ver. 7. The sins of my youth [i. those that I did commit in my youth] nor my rebellions [vz against thy majesty] even for thy goodness sake, q.d. though my sins deserve the withdrawing of thy favour, yet think upon thy mercy, and not upon my iniquities.] ver. 8. Gracious & righteous (i. merciful to penitent persons, and upright in the execution of his judgements. David useth these terms to strike up himself thereby to prayer] sinners [i. all, one and other, for none are without sin] in the way, or rather the way, for so it is in the Hebrew text, meaning a conversation the God himself alloweth of, for so it is ver. 9 though all do not embrace it] ver. 9 in judgement [i. with a thorough judgement, meaning thereby advisedly & rightly: it seemeth to be a metaphor taken from them that guide others, & show them the way,] ver. 10. paths of the Lord (see ver. 4. of this Psalm) are mercy and truth (i. are most merciful & faithful, because that in them, God giveth testimony unto them of his mercy & truth, meaning by truth gods faithfulness in performing that which he promiseth) his covenant & his testimonies [i. his Law, which is called his covenant, because that thereby God maketh a covenant or bargain as it were with us, that we should keep his law, for testimonies see Psalm 19.7.] Verse 11. For thy name's sake [i. for thy glory and mercy's sake, lest otherwise by my iniquity, thy glory might be called into question.] Verse 12. The way [see verse 4. of this Psalm.] Verse 13. His soul [i. his whole man, a part put for the whole] Ver. 14. Secret of the Lord [i. the law of the Lord which is called secret, because we cannot understand it of our selves without light from him.] Ver. 15. Mine eyes [uz. not of my body only but of my faith and soul] are ever toward the Lord [i. are earnestly lifted up, and steadfastly fixed upon him, as Psalm 123. ver. 1.2.] my feet [i. me myself, a part for the whole] out of the net (i. out of the snares and dangers that mine enemies have laid to catch me in.) Ver. 16. Turn thy face (i. thy favourable and loving countenance) for I am desolate (i. utterly destitute of help unless thou help, as Psal, 22.11.20.) and poor (i. marvelously afflicted, and so have you this word sundry times used in the Book of Psalms.) Ver. 17. The sorrows of my heart (i. The griefs and sorrows that touch and possess of my heart) are enlarged (i. multiplied to a wonderful numbers, so that I am hardly able to think upon them with my heart.) ver. 19 with cruel hatred (i. with hatred that will never be appeased, but by committing some cruelty against me.) ver. 20. Soul put for whole man, as ver. 13. before in this Psalm.) ver. 22. Israel put for the faithful Israelites, and God's church, as Psalm 14 7. Psal. 125.5. Psal. 131.3.  
Do. Ver. 1. Teacheth that prayer must ve made to GOD only. Verse 2. that service cannot be performed but by trust in God. ver. 4. We are ignorant even the best of us in God's word, till the Lord lighten and teach us. ver. 5. We must continually hang upon GOD, by an assured faith. ver. 6. God's mercy is the only thing that the faithful must cleave unto. verse 7. Our sins must be confessed, and pardon thereof earnestly prayed for. verse 8. God calleth all to repentance and amendment. ver. 9 In those in whom God beginneth good things, he will go forward with them unto the end. ver. 10. God is gracious and faithful unto those, that walk in the obedience of his law. ver. 11. The greater our sins be, the more need we have of mercy, and to come to the Lord by prayer for the healing thereof. ver. 12. God will add blessing upon blessing, and knowledge upon knowledge, to those that love and fear him. ver. 13. Yea the Lord will heap all manner of temporal blessings upon him. ver. 14. is the same which verse 12. ver. 15. We must continually wait upon the Lord, and be certainly assured that he will deliver us from danger. ver. 16. The more we are destitute of all worldly helps, the more need have we to come to the Lord, and to learn to hang upon him alone. verse 18. Prayer for remission of all sins is commended unto us, See Hosea 14.2. ver. 22. We should faithfully remember in our Prayers, the state of God's Church.   

Psalm 26.  
THis Psalm hath two principal parts. In the first, Di. he setteth out his innocency towards Saul, declaring that he was so far off from working wickedness, that he could not abide wicked men's company, from ver. 1. to the end of the 5. In the second part he setteth out his love to God's works & word, promising thanks for God's goodness towards him, from ver. 6. to the end of the Psalm.  
The title is expounded before. Ver. 1. Se. judge me (i. take knowledge of my cause, and declare thyself to be my defender, against the slanders of mine enemies) in mine innocency [i. innocently and without doing hurt (uz. to Saul, or these my enemies that pursue me without cause, as Psal. 7.5. Psal. 15.3.] not slide [uz. from that steadfast hope that I have, that God will defend me and my just cause.] Ver. 2. Prove me [uz. to know my innocency, and that I am unjustly accused. q.d. I desired thee before to be my judge, and now I willingly offer the same] and try me [uz. whether there be any malice in me towards Saul, see Psal. 7.8. Psal. 17.3.] examine [uz. even as goldsmiths do their most fine Gold, for it is a metaphor taken from them] my reins and my heart [i. my inward affections and thoughts, as Psal. 7.9.] Ver. 3. Mine eyes [uz. of my mind and soul] have I walked in thy truth (i. lead such a conversation as thy truth requireth, meaning by truth God's word, because it alone comprehendeth all truth.] Ver. 4. with vain persons [i. wicked and ungodly men which is a good place also to prove vanity to be taken sometimes for wickedness, as before, Psal. 24.4.] Ver. 5. of the evil [uz. men, meaning such as accustom themselves to work evil, and to hurt others.] ver. 6. I will wash my hands in innocency [i. I will endeavour to live most uprightly and purely towards thee and before men, see job. 9.30.] and compass thine altar [i. offer abundance of sacrifices unto thee, giving here two excellent testimonies of his upright dealing: one good behaviour towards men, and the other sincere service of God.] ver. 7. that I may declare [uz. thy goodness towards me, and my obedience towards thee.] ver. 8. The habitation of thy house [i. even the very place where thy ark resteth, which seemeth to be as it were thy house, because of thy continual abode and presence there, meaning that if he loved the place so well, he loved the people and the exercises better, and the Lord best of all] and the place where thy honour dwelleth [this is nothing but a repetition of that which goeth before, meaning by God's honour his ark, before which he was honoured: unless we would expound it thus, that we should by place understand the Ark, and by honour, God's majesty and honour manifested there.] ver. 9 gather not my soul with the sinners [i. when thou punishest the ungodly, destroy not me with them, understanding by sinners, notorious sinners, as before psa. 1.5.] with the bloody men [i. them that give themselves to cruelty, murder, & bloodshed, see Psal. 5.6.] Ver. 10. In whose hands is wickedness (q.d. whatsoever they do is wickedness) and their right hand is full of bribes [i. they are most ready (for the right hand is commonly more nimble than the other) for their own gain sake by bribery or otherwise, to commit all naughtiness.] ver. 11. I will walk [i. behave myself] in my innocency [i. innocently & without hurt] see ver. 1. of this Psalm] redeem me (uz. from those slanderous speeches and dangers that I seem subject unto.] ver. 12. amend thus: my foot standing upon plain ground (i. when I shall be brought to a more sure & safe condition (for in plain ground there is sure footing) in the congregations (uz. of thy people and saints assembled to praise thee.  
Do. Ver. 1. Whosoever trusteth in the Lord shall not be confounded. ver. 3. God's goodness toward us, should restrain us from doing evil to others. ver. 4.5. Evil company is perilous, and therefore would be avoided, as Psal. 1.1. Ver. 6. Good dealing towards men, and zealous service of God must continually be professed & practised by his children. ver. 8. The place where God is served and the exexcises of his religion, must be carefully frequented. ver. 9 It is a good way to shun the punishments which light upon the ungodly, to avoid their company and naughtiness. ver. 10. is a lively description of the perverseness and naughtiness of ungodly people. ver. 12. instructeth us to be thankful to God, and that openly before men for his benefits bestowed upon us.   

Psalm 27.  
Di. THis Psalm hath two special parts, In the first part the Prophet setteth out the strong faith and confidence that he had in God, assuring himself that God would deliver him out of all his dangers, from ver. 1. to the end of the sixth. In the second part he prayeth the Lord still to show himself favourable and gracious unto him, in delivering him from the force and power of all his enemies, from verse 7. to the end of the Psalm.  
Se. The Title is expounded already. Ver. 1. my light (i. he from whom alone I have in all things good success and felicity] and my salvation [i. he that delivereth me from all dangers, using light and salvation the things themselves for deliverance from afflictions (which in the scriptures are many times meant by darkness) and all sorts of dangers] whom shall I fear? [q.d. none, for by such interrogations, the hebrews do wonderfully deny] the strength of my life [i. the upholder & maintainer thereof, bringing good things to it, and putting evil things back from it, for that is the use of strength in the body] ver. 2. Came upon me (uz. with violent & cruel minds] to eat up my flesh (i. most cruelly to devour & consume me, after the manner of wild beasts.) They stumbled (even for weakness and faynthartednesse) & fell (uz. so that they could not rise up again to molest me, meaning that they were destroyed.) ver. 3. though an host (see Psa. 3.6. it argueth a notable steadfast persuasion in the Prophet, & he meaneth by these words, host and war, [every thing that may be terrible and fearful in this world] in this (i. that the Lord is my light, and my salvation, as verse 1. of this Psalm.) ver. 4. Have I desired (uz. by earnest prayer, that I will require (uz. again, and again, q.d. I will never leave off, till I have obtained it) dwell in the house of the Lord (he useth the word dwelling for continual presence, and the house of the Lord, for the sanctuary, or tabernacle, see psal. 23.6.) the beauty of the Lord (i. the wonderful works he doth, and the famous gifts he giveth, by which he is made beautiful and excellent, or his beauty is declared to the sons of men) and to visit (i. to be often present in) his temple (i. the place where the ark was as Psal. 5.7.) Ver. 5. He shall hide me (i. keep me safe and sound in his Tabernacle (it is not here to be taken for the sanctuary or ark, but for the place of God's abode and visible presence, whereby the Prophet meaneth safety, for where the Lord is with his, there is safety and assurance from dangers which the Prophet meaneth also by the words following, in the secret place of his pavilion, containing under these speeches the assurance he had being shrouded under God's protection) & set me up upon a rock (i. such a place as my enemies can not come too to hurt me, meaning still his safety.) ver. 6. Lift up mine head (i. exalt me, see Psalm 3.9. sacrifices of joy (i. sacrifices to testify my joyfulness for my deliverance.) ver. 7. cry (i. pray earnestly) hear me (i. grant my requests, for otherwise it cannot be, but that God heareth.) Ver. 8. Seek ye my face, [i. in distress come to me for favour and grace: so that he maketh God's commandment, in the which also is closely comprehended a promise, as Deut. 4.26. the ground of his prayer] mine heart answered (i. yielded to that truth, and always thought upon it) unto thee (i. thy sayings and words.) verse 9 Therefore (q.d. seeing I come, and that according to thy word and promise) hide not thy face (●. withdraw not thy favour, but make me sensibly to feel, thy virtue and goodness in my deliverance) nor cast thy servant away [uz. without help and succour] in displeasure [uz. against him] God of my salvation (see Psal. 18.46.] Ver. 10. My father and my mother [i. not only my parents, but all other whatsoever, yea all man's aid and comfort] forsake me [i. destitute and fail me] gather me up [i. graciously receive me into his protection, and defence, see Math. 23.37.] Ver. 11. Teach me (see Psal. 25, 4.5.) right path [i. righteous conversation and upright dealing] because of mine enemies [see Psal. 5.8. He meaneth such enemies as did look into his life, to see whether they could find any thing blame worthy therein.] Ver. 12. mend thus, for false witnesses would stand up against me (uz. if thou shouldest so deal with me, and so I might easily be cast away) speak cruelly [i. cruel and unjust things, that so by their speeches I might perish.] ver. 13. to see [i. to feel and taste, & as it were to have experience of] the goodness of the Lord [i. such good things, as he hath promised me] in the land of the living [i. here in the world where men live, and I myself have a portion of that life with them, see Psal. 1●6. 9. Isaiah 38.11] Ver. 14. He exhorteth himself specially, but yet also others wholly to depend upon the Lord.  
Do. Ver. 1. Assured faith in the Lord expelleth all fear of men. ver. 2. God confoundeth the cruel purposes of the ungodle. ver. 4. It is a notable thing to be present at the public assemblies and exercises of God's Church. Earnestness also and continuance in prayer for good things is commended unto us. ver. 5. God is an assured place of refuge for all his. Ver. 6. God graciously raiseth his after they have been cast down: for the which it is their duty to yield him hearty praise, Ver. 8. God's commandment and promise, are two principal spurs to prayer, yea the very ground thereof. Ver. 9 the godly many times have such earnest affections in prayer, that they can hardly content themselves with any words to express their mind withal. Ver. 10. God is more sure and fast to his children, than all natural parents and friends whatsoever. Verse 11. Prayer for upright conversation according to God's word, should be much used. ver. 12. We may pray to be delivered from the rage and lust of our adversaries. ver. 13. If God's promises were not, we should many times sink down under the burden of our calamities. ver. 14. It is good for us to stir up ourselves and others, to a lively trust, and an assured hope in the almighty, for we are all dull and weak.   

Psalm. 28.  
Di. I His Psalm hath two especial parts. In the first the Prophet beseecheth the Lord to hear his prayer for himself, and against the ungodly, whose naughtiness also he doth in part set out, from verse 1. to the end of the fift. In the second he praiseth the Lord for his mercies, and declareth also the assured persuasion he had in God's mercy, concluding with a prayer for the Church, from verse 6. to the end of the Psalm.  
Se. The title hath been already spoken of. ver. 1. Do I cry [i. pray earnestly] O my strength [i. thou from whom all the strength that I have cometh] be not deaf [i. do not cast away and neglect my prayers, either as though thou heardst not at all, or wouldst not hear: for as the deaf cannot hear, so there are some, that though they can, yet will not] if thou answer me not [i. grant not my petition] I be like them that go down into the pit, [i. like dead men that are buried, for he putteth the word Pit, here for the grave, meaning that he and his glory should utterly perish from among men.] Ver. 2. When I hold up my hands (the sign of prayer used for prayer, see Psal. 141.2. Exod. 17.11.] toward thine holy oracle [i. towards the place where thy ark was, from whence thou hast promised help to them that call upon thee: it may be also taken for heaven.] ver. 3. Draw me not away, etc. [uz. to death, in the time that thou executest vengeance against the ungodly, see Psal. 26.9. Psal. 27.12.] speak friendly [i. words that pretend friendship & goodwill] when malice is in their heart's [i. they imagine mischief though they speak fair, see Psalm. 12.2.] ver. 4. He meaneth that seeing they had multiplied iniquity, the Lord would in his justice repay them home for it] their reward [i. a reward meet for them and their wickedness.] ver. 5. Works of the Lord (i. his judgements against other wickedness, and the order of his providence] break them down [uz. as men do old, rotten, and ruinous houses, for such a metaphor is used here] and build them not up [i. let them be without hope of repairing or establishment. ver. 7. the Lord is my strength & my shield (see Psal. 18.2.) my heart trusted (i. inwardly I was fully persuaded and hoped rightly (for the heart is it that God specially respecteth, and is the seat of all our affections good and evil] my heart shall rejoice [i. inwardly I will be glad] with my song will I praise him (i. openly also will I testify my joy and thankfulness.] ver. 8. Their strength (uz. that went forth with me to war, acknowledging that the means that men have, are but the instruments of God's power) the strength of their deliverances [i. the only worker of the deliverances] of his anointed (that is which his King hath received, see Psal. 18.50.] ver. 9 Save thy people [uz. from the rage of their enemies] bless [i. pour plenty of blessings upon that people, that thou hast chosen to be a peculiar inheritance unto thyself] feed them [i. be as it were their shepherd, of which see psal. 29.1. nothing his care & watchful government of them) & exalt them [uz. above their enemies, as psa. 27.6. for ever [i. continually.  
Ver. 1. When God seemeth not to hear, then must we be most earnest. ver. 2. Do. we must enforce our voice, holding up our hands etc., and all that we can do, to provoke us to earnestness in prayer. ver. 3. It is not good to partake in punishment with the wicked. We must learn also to take heed of dissembling either in word or heart. ver. 4.5. We may pray against the malicious contemners of God and his truth. Ver. 6. We owe thankfulness to the Lord after that he hath heard our prayers. ver. 7. Consideration of God's goodness towards us in former times, is a good mean of hope in time to come. ver. 8. God blesseth the good, and those that take part with them. ver. 9 In all our prayers, we should be mindful of the prosperous and good estate of the whole church.   

Psalm 29.  
THis Psalm hath three parts. Di. In the first the Prophet admonisheth rulers and Princes to fear the Lord: & this is contained in the two first verses. In the second part he setteth out the effects of thunder, which is an argument of God's wonderful majesty and power, from ver. 3. to the 9 In the third part he showeth what effects thunder and other works of God work in his children, promising prosperity & goodness to all those that fear the Lord with a right affection, from verse 9 to the end of the Psalm.  
The title is expounded before. Se. ver. 1. Sons of the mighty (i. Princes & noble men, who many times by reason of their birth & wealth, swell as it were against god) give unto the Lord [this doubling doth note, first that this belongeth unto god alone, secondly how unwilling men are, to give him that which is his right) glory & strength (uz. even that which you yourselves have, q.d. acknowledge that that which you have you have from him alone.) ver. 2. due unto his name (which you do not, if you claim either the whole or part, & by name he meaneth god himself, & all that is in him, as majesty, power, excellency, etc.) in the glorious sanctuary (i. in the tabernacle of witness, in which god sundry times gave plain declaration of his glory and majesty.) Ver. 3. The voice of the Lord (i. the thunder which is called his voice, because he alone sendeth it out) is upon the waters (i as some expound it, is heard upon the waters, but I suppose it would rather be turned thus, is above the waters, meaning the waters that be upheld in the firmament by God's almighty power, because the thunder is in a higher region of the air, than the clouds in which the water are contained) the God of glory (i. he to whom all glory is due) maketh it to thunder, (i. is the author of it) The Lord, or better, the Lords voice is upon the great waters, as before in this verse, and he calleth the waters in the clouds great, both because of the abundance of them, and also because of the force thereof, as may appear in the universal flood, Gen. 9 and the reason why I expound this verse, is because he saith afterwards verse 10. God sitteth upon the flood.] Ver. 4. Is mighty [i. declareth great might in his majesty] is glorious [i. expresseth his great glory.] ver. 5. The voice [i. the thunder and those things that either go before it or follow it, as lightnings, the thunderbolt, storm, tempest, etc.] the Cedars of Lebanon [i. most high and excellent Cedars, for that place yieldeth the best, the most thick, and those that lasted longest.] Ver. 6. He maketh them [i. sundry mountains or places, whereof he nameth two in this verse, it may also be understood of the shaking of the trees] to leap [i. to move and stir much up and down] like a Calf [uz. that is unruly, and for pastime, as you would say, can hardly stand still] Lebanon also and Shirion [these are the names of two places for Shirion see Deut. 3.8.9.] like a young Unicorn [i. very lustily and nimbly, for the Unicorns, but specially their young ones, be slender and light bodied, and much given to leaping or skipping.] ver. 7. divideth the flames of fire [i. lightnings so called, because they seem to us and are indeed flaming & fire, now the thunder divideth them, because it immediately followeth one flash of lightning, & goeth before another] ver. 8. the wilderness to tremble [i. after some, the beasts of the wilderness, by Metonomya, or which I take to be more plain, by reason of that which followeth, it maketh the very ground, & earth of the wilderness to shake as it were] the Lord [uz. by his power & thundering voice] the wilderness of Kadesh [i. that most great and horrible wilderness, wherein the children of Israel wandered xl. years before they came to the land of promise, of which, & of the cruel beasts therein, mention is made Deut. 8.15.] ver. 9 Maketh the hinds [who naturally bring forth with great difficulty, as job 39.4.5.6.] to calf [uz. before their time, which argueth the thunder to be a very terrible thing] discovereth the forest [this place hath three senses: some expound it thus, that by forests they understand the beasts in the forests, which thorough thunder even for very fear come out of their covertures: others understand by forest, the mere ground of the forest, which is laid open by the overthrow & casting down of trees in thunder and tempest: others understand by discovering the forest, the laying of it even as it were, by taking away the leaves thorough thuunder & storm, and to this latter for mine own part do I incline] in his temple [i. in the place where he is publicly served] doth every man [uz. of his faithful servants] speak of his glory [uz. by beholding his excellency in these his works, though the ungodly will not acknowledge the same] ver. 10. The Lord sitteth [i. heareth sway and exerciseth a government] upon the flood [the singular number for the plural, meaning by floods all waters either in the firmament or under the earth] King [i. Ruler and governor over all things whatsoever,] ver. 11. Give strength [i. endue them with might and strength to defend themselves, and to annoy their enemies] bless his people with peace [i. give them plentiful and prosperous success in all things.  
Out of ver. 1. we learn that great men ought to worship the Lord, Do. & that in the glorious sanctuary [i. in the public places of God's assemblies] yea the more great they are, the more forward they should be in this, because their examples may very much prevail. Out of ver. 3. & so forth to the 9, we learn to fear God in his works & judgements: for if his creatures as the thunder, etc. are so full of power, what is his own majesty and being. ver. 9 It appertaineth to his children publicly to set forth his praises. ver. 10. Setteth out gods eternal providence and continual government ver. 11. Containeth two things uz. a promise of plentiful blessings unto God's people: it showeth also further the fountain from whence these good things flow, uz. God and his goodness.   

Psalm 30.  
IN the first part of this Psalm the Prophet not only promiseth that he himself will be thankful to the Lord, Di. for benefits received, but also exhorteth other men to do the like, from ver. 1. the end of the 5. In the second he showeth how sudden the fall is from prosperity to adversity, beseeching the Lord graciously to prolong his days, promising for that and other graces hearty thanks, from ver. 6. to the end of the Psalm.  
The title is, Se. a Psalm or song of David [i. which David did sing at the dedication of his house [uz. unto the Lord, i. to holiness acceptable & agreeable unto the Lord, for before it had been defiled with Absalon his wickedness as appeareth 2. Sam. 16.22. thus do some expound it: but I rather take it to be made at the dedication of the house of Cedar which he made: for it was a custom prescribed by law, as appeareth Deut. 20.5. that at the setting up of new houses, this order of dedication should be observed, in which thankfulness (as it should seem) was yielded to the Lord for the work finished, & prayer made for the continuance of his goodness) ver. 1. magnify thee [i. greatly praise thee] exalted me [i. lifted me up, & set me free, from wonderful dangers and deaths door, as it were. It is a metaphor taken from them that fell into some pit or ditch, and were drawn out again.] Ver. 2. I cried unto thee, and thou, etc. (q.d. So soon as I prayed, thou graciously didst grant my request] restored me [uz. to my kingdom and state, after some, but I rather take it to health & soundness after some great sickness that he had.] ver. 3. My soul [i. Me and my life, who were at the graves brink] thou hast revived me from them that go down into the pit [q.d. I was even almost with them that are buried, but yet thou graciously brought'st me from their company, & restoredst me to life. Pit is put here for the grave, as psal. 28.1.] ver. 4. Before, or as Immanuel readeth, at the remembrance (i. when you do remember his holiness & goodness towards you, for the Lord maketh himself to be had in remembrance by his works, and showeth himself praise worthy in the same: & therefore the Prophet would have the remembrance of his holiness [i. of all his goodness bestowed upon his children, putting one excellent thing in god for all the rest, to be continual amongst his faithful people.] ver. 5. For he [i. God] but a while in his anger [i. his anger and wrath towards his is very short] but in his favour is life [i. not only length of days here in this life, but all other good things whatsoever.] may abide [uz. with his servants and children, and this is an exposition of that which went before, uz. that his wrath was and is very short, to those that are his.] ver. 6. In my prosperity [i. when I had all things according to my mind, & in mine own judgement seemed out of danger] I said [i. I thought in my heart, as Psal. 14.1. for it is not likely that David would speak these words with his tongue) never be moved [uz. from this prosperous state.] ver. 7. my mountain to stand strong (i. thou establishest my kingly authority by thy power, & madest it to stand, in my judgement as steadfast as a mountain] hidest thy face [i. withdrawest thy favour and presence] & I was troubled [i. so soon as I perceived it I was in marvelous anguish & affection of spirit. ver. 8. Then (i. when I was thus troubled and afflicted.] ver. 9 In my blood [i. in my life, either already past or to come] go down to the pit [i. die and be buried, see ver. 3. of this Psalm] shall the dust [i. man dissolved into dust, see Psal. 6.5.] thy truth [i. thy faithfulness and steadfastness which thou usest in performing thy promises.) ver. 11. thou hast turned (uz. after prayer made unto thy majesty) my sack (i. sackcloth: which was a sign of mourning and heaviness, putting it for heaviness and sorrow) girded me with gladness (i. compassed me in on every side with it, see the like phrase Psal. 18.32. meaning that he had abundance of joy.  
Do. Ver. 1. God is to be praised for the defence of his servants, & the confusion of his foes. ver. 2, the Lord is nigh to the hearty prayers of his servants. ver. 3. when we are in greatest distress, them doth god most mercifully deliver, that all the glory may be given to him. ver. 4. we must provoke others to praise god for his goodness. ver. 5. containeth a difference between god's wrath & mercy, & that even in respect of him. ver. 6, Men in prosperity may easily he deceived, and puffed up in hope of assurance above measure. ver. 7. withdrawing of God's favour for a while, maketh us see our wretchedness & misery. ver. 9 Desire of life upon earth must be referred to the advancement of God's glory upon the same, or else it is not right. Ver. 10. in distress we must flee to the Lord for secure only. ver. 11. God graciously heareth the prayers of his servants, and delivereth them from all their griefs, ver. 12. teacheth that we ought to be continually thankful to God for his mercies.   

Psalm 31.  
THis Psalm hath three principal parts. Di. First he showeth his steadfast trust in the Lord, desiring the Lord in mercy to deliver him from his enemies, for which he promiseth thankfulness from ver. 1. to the end of the eight: in the second part he setteth out, his poor and miserable state, desiring the Lord in mercy to deliver him, from the proud and cruel men, from ver. 9 to the end of the 18. Thirdly he declareth God's wonderful goodness towards his servants, whom he exhorteth to put their trust in him, and to love him continually, from ver. 19 to the end of the Psalm.  
The title is expounded before. Ver. 1. be confounded [uz. Se. by or among my enemies, which I shall be, if thou forsake me] in thy righteousness [i. according to thy righteous promise, which is then declared to be righteous, when it is performed.] ver. 2. a strong rock [i. in steed of a strong rock and high, see Psa. 27.5.] and an house of defence [i. in steed of such a one and as sure] to save me [i. to defend and deliver me, uz. from the forces of mine enemies.] ver. 3. Rock and fortress, see Psal. 18.2.] for thy name's sake [i. for thy own glory & honour] direct me, and guide me [uz. going before me, and showing me the way] ver. 4 For thou art my strength [q.d. Without thee I can do nothing, neither trust I in any thing but in thee alone] ver. 5. Into thine hand [i. into thy mighty power and protection] I commend my spirit [i. life, body, soul, and all that I have] thou hast redeemed [uz. out of distress and bondage wherein I have been heretofore] God of truth [i. most true and faithful God in performing that which thou hast promised] ver. 6. I have hated [i. wonderfully disliked & loathed] that give themselves [i. that take delight, pleasure, and trust in deceitful vanities, he meaneth by vanities any thing that may call men from trust in God, & he calleth them deceitful, because that though for a time they may feed us with glorious ostentation, yet in fine they will deceive us] ver. 7. in thy mercy, a sudden changing of the person] thou hast seen [uz. even unto this day.] ver. 8. hast not shut up [i. given me over] in the hand [i. power and might, see psal. 27.12.] my feet [see Psalm 25.15. He meaneth that the Lord had brought to pass, that he might freely & without fear go in and out, see Psal. 18.19.] Ver. 9 Mine eye my soul and my belly are consumed with grief [he meaneth by this, not only that his sorrow had continued a long while, but also wrought wondered effects in him, uz. brought dimness to his eyes, as psal. 6.7. & weakness to his stomach for I take the word soul to be used here for the power & part of life, which desireth food, see Psal. 38.10. Psal. 102.4. and by belly, he meaneth that part which should concoct meat: noting that he neither had appetite to eat, nor strength to concoct and digest, by reason of his great grief.) Ver. 10. he noteth what great grief he sustained in respect of himself & his own body) ver. 11 he showeth what he endured from others) I was a reproach [i. I was scorned of all, and forsaken of them] and a fear [i. I was a fear, meaning that all his acquaintance were afraid so much as to look upon him.] Ver. 12. I am forgotten, as a dead man out of mind [he meanrth not that they did not think upon him, for all their imagination was how to work him mischief: but this, he was even as a dead man, who hath no familiarity nor acquaintance with those that are alive, and of whom he could receive neither pleasure nor profit] like a broken vessel [i. of which, or of whom there is no regard had, because it is esteemed unprofitable.] Ver. 13. Fear was on every side [uz. of me: he meaneth that he was as it were beset with fear.] Ver. 15. My times [i. the days and years of my life] are in thine hand [i. are governed by thy power and providence, which is great comfort to me, because they cannot destroy me, though they conspire against me] hand of my enemies [i. power & force.] Ver. 16. Make thy face to shine (i. show thyself favourable unto, as Psal. 4.6.] & save me (i. deliver me out of these dangers.) ver. 17. and the latter part amend thus: let the wicked be cut off when they are going down into the grave [i. when they are ready to die, let them not be restored to life and health again, as sundry men are, but let them then die and perish.] ver. 18. Lips put for mouth, yea and for the liars themselves: a part for the whole.) ver. 19 Laid up [uz. as a most excellent and rich treasure] even before the sons of men [these words may have divers senses. If you refer it to these words, Done to them, meaning the godly, than they must be understood thus: that God openly, and in the sight of men had poured forth great blessings upon them. If you refer it to these words, That trust in thee, than it may have this sense, that the godly make more account of God, then of the greatest and mightiest in the world, for so had we these words used before, Psal, 4.2. Lastly referring it to these words, That trust in thee, it may have this sense, that God's children are not afraid or ashamed, to put their trust in God, and to serve him. The first and the last I best like of.] Ver. 20. Privily [uz. in respect of men, and yet openly to God, for he saith afterwards in thy presence. But by hiding them privily he meaneth nothing, but sure keeping and defence, and by presence, he understandeth God's favour and love] from the pride [i. from the effects that men's pride bring forth, though it be never so great, as brawlings, contentions, bloodshead, etc.] in thy tabernacle (see Psal. 27.5.] from the strife of tongues [i. from brawling and quarrelers words, which provoke strife, as Proverb 15.1,] Ver. 21. In a strong city, amend thus: placing me as it were in a defenced city [whereby he meaneth that God had set him safe and sound from his enemies, as they that are in a most strong and safe city, that can not be surprised.] Ver. 22. in my haste (i. when I was moved to hastiness thorough the trouble of my spirit) I am cast out of thy sight [i. thou madest no more accounted of me, then of one that was in thy disfavour.] Ver. 23. The faithful [uz. those that trust unto him, and hold fast their faith given them.  
Ver. 1. Those that trust in God shall never be confounded. Ver. 2. Do. God is only the defence of his servants. Ver. 3. God's own goodness is the only cause wherefore he doth us good. Ver. 4. The wicked privily imagine mischief against the godly. Ver. 5. Feeling of god's goodness in time heretofore, should persuade us that we shall feel it hereafter. Ver. 6. We must trust in nothing, but in the Lord only. ver. 7. It is no small comfort to God's children, that God hath an eye over them, and their afflictions. ver. 8. God alone preserveth his children from the rage of their enemies, and if they come into thraldom, setteth them at liberty when it pleaseth him. ver. 9 the afflictions of God's children in this life, are very long in respect of time, and grievous in respect of greatness. ver. 11.12. It is no new thing, that those which should most love men, do many times either for fear or flattery of others, make less account of them. ver. 13. Great men are many times enemies to God's children, also God's children have their passions of fear, when they are in dangers ver. 14. It is a singular thing to have faith in the heart, and true confession of God & his goodness in mouth. ver. 15. God hath numbered our days, and neither can we pass them, nor our enemies abridge them. ver. 16. God's favour and mercy the only cause of deliverance from dangers in this life, and of eternal salvation also. ver. 17. that we may sometimes pray against the ungodly, and ver. 18. likewise. ver. 19 Setteth out God's unspeakable goodness towards those that are his. ver. 20. It is God alone that keepeth his children safe, from the outrageous deeds and words of the ungodly. ver. 21. Thanks must be given to God for benefits received. ver. 22 Many of God's children in haste, both think and speak that they should not as Psal. 30.6. Ver. 23. We must provoke others as well as ourselves to praise the Lord: there is also contained the unlikely reward of the faithful, & the wicked. ver. 24. There is none that trusteth so much in God, but he hath need of continual encouragement thereto.   

Psalm 32.  
THis Psalm hath three parts. Di. In the first the Prophet reckoneth up their blessedness, that are fully assured of the full forgiveness of all their sins: and this is in the two first verses. In the second he showeth what grief both of body and soul he was in, till such time, as by sincere confession of his sins he felt that great benefit, declaring also what profit came to him and others thereby, ver. 3.4.5.6.7. In the third be exhorteth all to live godly, showing that they that live otherwise have just occasion of sorrow, & the godly of spiritual rejoicing. ver. 8.9.10.11  
The title, A Psalm of David to give instruction (uz. Se. to all sorts of men but chief the faithful) ver. 1. forgiven (i. so taken away, that they are not any more thought upon, jer. 31.33.34] is covered (so that not so much as prints or steps much less the filthiness of sin appear.] ver. 2. imputeth not [i. calleth not his sin or iniquity into an account, but burieth the same in perpetual forgetfulness] and in whose spirit [i. soul and inward man] there is no guile [i. subtlety, he meaneth by this speech, such men, as did of a sincere mind turn unto God, & truly love him, which hypocrites do not, though they make a show thereof] ver. 3. when I held my tongue, from humble & sincere confession of my sins] my bones [i. my strength, which indeed consisteth in the bones, for the bones uphold the body itself, and strengthen all the parts thereof] I consumed (i. wasted and wear away) or when I roared, amend it thus, in my roaring [i. when I was carried away with the feeling of some present adversity, though not with true touch of my sin, I cried & roared like a wild beast, rather than poured forth groanings and complaints beseeming a man.] ver. 4. For thine hand [i. thy judgement & mighty power] is heavy upon me [i. in a manner presseth me down] day and night [i. continually, and without any ceasing almost) and my moisture (i. the natural moisture of my body, whereby life is maintained) is turned into the drought of Summer (i. as in the time of summer, when the sun is most hot, the moisture of the earth is dried up, so fareth it with me, meaning that God's judgements and his own griefs had wrought that effect in him.) ver. 5. I acknowledged (i. confessed) hide I (as Adam, job 31.33. & as my natural corruption would teach me) for I thought (uz. thus with myself) against myself (q.d. Yea though it be against myself) the punishment (he meaneth both the punishment and the sin itself, for he respecteth the first verse of this Psalm, where he affirmeth not only sins to be forgiven, but that it was well with such men, and they were blessed in deed.) ver. 6. When thou mayst be found, (which is specially the time of need, as Psal. 50.15. and mark that he saith in the beginning of this verse therefore: q.d. Because thou hast showed thyself so merciful to others, & namely to me, the godly shall repair unto thee by prayer) great waters (i. manifold dangers, as psal. 18.16. psal. 69.1.) him (i. the faithful & godly man, by one understanding all the rest.) Ver. 7, Thou art (this is the speech that the godly shall use, when they pray unto the Lord) my secret place, (uz. into which I will withdraw myself, to be sure and safe from mine enemies, see Psal. 18.45.) with joyful deliverance (i. thou dost bestow deliverances upon me, which are joyful unto me, and minister matter of great mirth unto others also. Verse 8. in the way (see psalm 25.8. He meaneth an upright way and godly life) I will guide thee with mine eye (i. I will not only teach thee, but also, overlook or oversee thee, that thou mayst profit in goodness.] Verse 9 He noteth that rebellious persons against God, be as bruit beasts, see Isaiah 1.3.) and devoid of all heavenly understanding be ye not, etc. (i. Be ye not dull & brutish as beasts, & he nameth some whom they had the greatest use and experience of) dost bind (i. rule and govern) come near thee (uz. with their mouth, to hurt & harm thee, the Prophet meaneth, that he would have them diligently to apply themselves to the consideration of God's government, and to profit thereby, lest otherwise going forward in their rebellion against God, they enforce him to use the bridle of his might to tame their fierceness.] ver. 10. Many sorrows [i. plagues and punishments sent from God, which are called sorrows, because they make those upon whom they light sorrowful] mercy [uz. from God] shall compass him [uz. on every side, noting thereby the abundance thereof.] ver. 11. In the Lord [uz. because he is your strength and helper] upright in heart [uz. towards God and man.]  
Ver. 1.2. Teach that true felicity in this life, Do. consisteth specially in these two parts uz. forgiveness of sins, and sanctification towards God & man. ver. 3. showeth that cloaking or close keeping of sin, bringeth forth better fruits. ver. 5. Teacheth humble and unfeigned confession thereof, forgiveness always following it. ver. 6. Teacheth the faithful always to have recourse to God by prayer: also that God sundry times delivereth his children, from manifold dangers. ver. 7. God is all in all unto his servants. ver. 8. Every faithful man, should have care and conscience diligently to instruct others. ver. 9 Beware of stubbornness in sin for beside that it maketh men brutish, it draweth God's judgement upon them. ver. 10. The unlikely reward of the wicked and the ungodly from the Lord. ver. 11. Exhortation, yea even to those that have made good proceedings in godliness, is very necessary.   

Psalm 33  
THis Psalm hath two special parts. Di. In the first the Prophet exhorteth good people to be thankful, showing sundry causes that should move them thereto as his power, providence, faithful performance of his promises, and such like, from ver. 1. to the end of the 11. In the second, he showeth that all things in respect of God be as nothing, showing what a fatherly care that great God hath continually over his children, and praying also the continuance and increase thereof, from ver. 12. to the end of the Psal.  
This Psalm hath no title, such a one is Psalm. 10. Ver. 1. Se. In the Lord [see Psal. 32.11.] it becometh [this is a reason to induce praises to God, set from their duty] upright men [see Psal. 32.11.] to be thankful [uz. to God, for all his benefits.] ver. 2. instruments of ten strings [the proper name of this instrument is not expressed, but it should seem to be very melodious, by reason of the number of strings.] ver. 3. A new song [i. not a common song, but a very rare and exquisite one] cheerfully [for such countenances the Lord loveth in his service.] ver. 4. Al his works [i. whatsoever he doth] are faithful [i. true & firm in respect of him from whom they come, and profitable unto us.] for 5 He loveth [i. he so favoureth, that he performeth] righteousness, and judgement [I make this difference in this place between these two terms, that righteousness should be referred to the good people understanding thereby faithful performance of all his promises made to them, and judgement, to the ungodly meaning the punishments that he will power forth upon them: and yet, which I think also will not be a miss for this place, in consideration, that judgement consisteth of two parts: uz. of acquitting and clearing the intent, and of condemning the guilty, it may be referred to the faithful also] is full [i. hath wonderful plenty of the testimonies and tokens of God's mercy.] ver. 6. word of the Lord [i. his commandment or effectual speech, as Psal. 148.5.] heavens [i. not only heavens, but the earth and all creatures whatsoever: some creatures, or a part of the workmanship, for the whole] and all the host of them [if you refer it to the heavens alone, he meaneth Sun, Moon, Stars etc. but if you refer it to the whole work of creation, he meaneth then all the several creatures] the breath of his mouth [i. by his word only, see job. 15.30.] ver. 7. He gathereth [i. he hath sundered them, & appointed them their place, as appeareth Gene. 1.9. and ever since hath as it were kept them in that compass and so will do, of all which he speaketh in the present tense] the depth [i. the waters that seem to have no bottom] in his treasures [i. he hath shut up the depths to be kept in a certain place, even as it were his treasures, or amongst other his treasures. ver. 8. All the earth [i. all the people of the earth, by Metonymia.] ver. 9 He spoke &c. q.d. he did with a beck, as a man would say, create all things, see ver. 6. of this Psalm.] It was done [i. all the work of his creation] and it stood [uz. firm, sure, and unmovable.] ver. 11. the counsel of the Lord [i. whatsoever he hath purposed and decreed] stand [uz. sure and steadfast, yea never to be overthrown] the thoughts of his heart [the prophet speaketh hereof God according to men, and as they are able to conceive of him.] ver. 12. Blessed is that nation [q.d. seeing it is so, that man can do nothing, and God is all in all, O blessed are that people, that hath the Lord for their God, that is, for their judge and governor.] ver. 13. All the children of men [i. all men whatsoever, and not only their persons but their deeds and works, as ver. 15.] ver. 14. from the habitation of his dwelling [i. from heaven, as 1. king. 8.30.43.] ver. 15. He fashioneth [i. he not only made, but now directeth and disposeth their hearts and the thoughts of the same.] ver. 16. Is not saved [i. delivered from danger, or getteth the victory] by the multitude of an host [i. by an host consisting of very many people] delivered [uz. from the danger and power of his enemies] by great strength [uz. of himself, or others for him, teaching that all is done and governed by the lord] ver. 17. A horse is a vain help [q.d. a horse can not help) And we may understand by horse, all aid & secure that man can have) deliver any) uz. that rideth upon him) by his great strength (i. by any thing that is in him, courage, swiftness, etc. see job. 39.22.23. etc.) ver. 18. The eye of the Lord (i. his favourable countenance and goodness) is (yea and shallbe continually.) ver. 19 Their souls (i. their lives from death (i. from all manner of danger and destruction that might bring death with it) and to preserve (i. feed and nourish them alive, as he did Elijah, by ravens) in famine (i. in the time when other people shall be oppressed with great want.) ver. 20. Our soul (i. our whole life and being, our inward, and our outward man) waiteth for the Lord (i. patiently tarrieth the Lord, and his leisure. q.d. seeing God doth thus and thus for his children, as he had declared before, ver. 18.19. This is it, that we do and will do, all the days of our life, trust in him with patience) Our help (i. he that helpeth us) and our shield: see Psal. 3.30. Psal. 11.2. Ver. 28. Our heart (a principal part, for God specially regardeth the heart, put for the whole man: q.d. we will rejoice etc.) in his holy name (i. in his virtue, power, and grace, as Psal. 29.1. And God is called holy, because there is nothing in him but holiness, nay he can not away with wickedness, Psal. 5.4.5.) Ver. 22. As we trust in thee (uz. that thou wilt show us mercy, not meaning, that they would have no more mercy showed them, than they had trust.  
Ver. 1. The consideration of the duty we own to God, Do. should stir us up to thankfulness. ver. 3. God loveth cheerfulness in all the exercises that are to be performed towards him. ver. 4. Whatsoever God doth is righteous & good, and therefore they are to blame, that will dislike of his doings. ver. 5. God giveth plentiful testimonies of his mercy to the end he might thereby provoke men to continual thankfulness. ver. 6. Confirmeth this article of our faith, God is the maker of heaven and earth. ver. 7. God's providence guideth all his creatures, and namely and particularly the Seas and great waters. ver. 8. The consideration of God's providence and government, should strike a fear of his majesty into the hearts of all people. ver. 9 The Lord needeth not great power either to build up, or destroy. ver. 10. There is no wit, nor wisdom of man can take place against the Lord. ver. 12. True felicity consisteth in this, that God doth love those that are his, and defend the same. ver. 13.14. Declare that nothing can be hid from God's presence and knowledge, the same doth ver. 15. Ver. 16.17. Teach that we must only hang upon the Lord, and that no outward means, can do any thing, without his special blessing. ver. 18. Setteth out gods favour and goodness towards his children, so doth ver. 19 Ver. 20. Teacheth us patiently to abide the lords leisure. ver. 21. Teacheth us joyfulness and thankfulness to the Lord for his mercies. ver. 22. Teach us to pray for the continuance of God's mercy towards us, and others.   

Psalm. 34.  
THis Psalm may be divided into three parts. Di. In the first the prophet promiseth that he will praise the Lord, exhorting others to do the like, showing sundry causes why they should so do, from ver. 1. to the end of the 7. In the second he exhorteth the faithful, to fear the Lord, and to lead a holy life before men, showing what fruits shall follow the same, from ver. 8. to the end of the 14. In the third, he declareth the exceeding good will of God towards his children, and his heavy judgements against the ungodly from ver. 15. to the end of the Psalm.  
Se. The title. A Psalm of David [i. which David made] when he changed his behaviour [i. when being wise and witty, he feigned himself to be mad, as 1. Sam. 21.13. Before Abimelech [he is called in Samu. Achith, & named there king of Gath whiich was a city of the Philistines: but here he calleth him by a name common to all the kings of that country, as Pharaoh was to the Egyptians, and Cesar is to the Emperors.] Who drove him away [uz. from his presence and country.] ver. 1. Always [i. in the time of prosperity or adversity: q.d. in what state soever I shall be, I will praise him] his praise shall be in my mouth continually [i. I will praise him and that with my mouth [i. the words of my mouth, without ceasing.] ver. 2. My soul [i. my inward man, for he had before said, that he would do it with his mouth: or else take it for the whole man, a part put for the whole] shall glory [i. much rejoice, and even as it were boast] in the Lord [i. of him, and the help that he hath given me] and be glad [uz. not only for me, but also for themselves, because that by my example, they shall conceive good hope of like deliverance.] ver. 3. He speaketh to the humbled and faithful people, willing them to join with him in the praise of God, that so his praises may be more large and public.] ver. 4. I sought [i. had recourse unto him by prayer, uz. in the time of my affliction] heard me [i. yielded to my petition and granted it] out of all my fears [he putteth the effect for the cause, meaning dangers which made him afraid.] ver. 5. They [i. the humble & faithful of whom before ver. 2.] shall look unto him [i. diligently and carefully attend for aid and succour from him, see Psal. 123.2.] And run to him [uz. with haste in their troubles, and boldness in respect of obtaining] and their faces shall not be ashamed [i. they shall not hang down their heads and countenances for shame, as they were wont to do, but shall lift up their heads, and look on high and go unto God without any doubting,] ver. 6. The Prophet showeth what ground these good men shall have of their prayers, uz. his particular example, and deliverances bestowed upon him.] This poor man [uz. David, in the time of his greatest poverty and affliction] cried [i. prayed earnestly unto the Lord] and saved him [i. delivered him, see ver. 4. of this Psal.] ver. 7. The Angel [i. angels one number for an other. For the word Angel, is in this place the name of the kind of them, as you would say, and therefore must not be referred to one alone, but to many] pitcheth round about them [i. doth not only watch diligently over them, and care for them, but defendeth and saveth them against the force of all their foes, yea, and as he saith in the last part of this verse: delivereth them, vz out of their dangers: not that the Angels have this of themselves, but because they are furnished with such power from god, for the comfort of his children.] ver. 8. Taste ye and see [uz. with the mouth of your mind, and the eyes of your faith for otherwise God's goodness can not be perceived: it is a metaphorical speech, from bodily to spiritual things.) ver. 9 Serve the Lord (i. addict yourselves wholly to his service, a part of God's shorship put for the whole, as ver. 11. of this Psalm.) For nothing wanteth (uz. that God who knoweth what is better for them, than they themselves, seeth to be meet and good for them.) ver. 10. The Lions, [or rather the young Lions that are of great force, and ready to catch or devour a pray: understand it, either of the beasts themselves, or else of ravenous men which in power are like to Lions, the latter, by reason of that which followeth in this verse, seemeth to be most agreeable] do lack for all their cruelty and rapine] and suffer hunger [i. many pine away & miserably perish] seek the Lord [see ver. 4. of this psal.] Ver. 11. He speaketh unto the godly: calling them children, to declare how dearly he would love them, that would learn Gods true religion.] harken unto me [uz. not only with your outward ears, but with your mind embrace that sound doctrine, that I shall propound unto you.] ver. 12. Desires' life [uz. good and blessed, both here in this world, and in eternal glory] long days [i. long life, the days wherein men live being put for life itself] o see i to have experience, trial, and cast as it were of those things which may make this life good and pleasant, a metaphor from one sense to an other.] for 13. Keep thy tongue from evil [uz. speech: he meaneth that men should take heed that they offend not with their mouth, nor words proceeding out of it, as David in an other place faith of himself, he was utterly purposed that his mouth should not offend: so that he meaneth that men must beware of backbiting, slandering, lying, filthy talking, and idle words] lips [he putteth tongue and lips, which are natural instruments, whereby the voice is framed, for words uttered by them] no guilt● [i. no manner of deceit whatsoever, nor for any cause.] ver. 14. Evil [i. all manner of evil whatsoever] and do good [i. carefully strive to perform all good and holy duties] seek peace [i. endeavour to live peaceably with all men, as Rom. 12.18.] And follow after it [uz. if thou see it going away. q.d. use all the means thou canst to entertain and uphold it, yea pursue it, and that with eagerness, rather than lose it, or departed from it.] ver. 15. He speaketh of God according to man, understanding by eyes, favour, and goodness, and by ears the ready inclination in God to hear the prayers of his] upon the righteous [uz. for their good, that so he may graciously provide for them] their cry [i. their earnest prayer.] ver. 17. see ver. 6. of this Psal.] Ver. 18. the Lord is near [uz. by his majesty, power, and help, either in respect of himself, or else by his creatures which he hath at commandment] by contrite heart, and afflicted in spirit, the Prophet meaneth all one thing, uz. them that be overwhelmed with evil, and as it were in extremity, so that they are in a manner killed, as it were with the greatness of their calamity, and are at the point of yielding up their life, in whom notwithstanding these afflictions work, that they are not of a lofty mind, either against God or man, but humble rather and lowly. see Psal. 51. ver. 17.] Save such [i. deliver them out of their dangers, and in fine bring them to eternal blessedness.] ver. 20. He keepeth all his bones [i. God defendeth his in part, and in whole for by bones which are a part of man, he meaneth the whole man] not one of them is broken [uz. without God's will, as Mat. 10.29.30. Meaning by broken, hurt or perished how little soever it be.] ver. 21. But malice [or mischief rather that they have done against God and his children: or as Immanuel readeth, affliction, uz. sent from the Lord which I very well like of, for as he had showed in the other verse God's care over his: so here he showeth his judgements, against the wicked, and so it is an amplification by the contrary.) ver. 22. redeemeth [i. from death, and all dangers) the souls [i. the lives.]  
Do. Ver. 1. Because God's goodness is continual, our thanks should be continual. ver. 2. God's goodness towards us, and our thankfulness to God, should be means to draw on others to a spiritual joy. ver. 3. It is good to exhort one an other to holy duties, and to joy all together in the exercises of God's service. ver. 4. God graciously heareth his children's prayers, and mercifully delivereth them out of their dangers. ver. 5.6. God's mercy to some one of his children, should be not only a spur to provoke the rest to came to the Lord, but an argument of assured hope that they shall obtain and receive deliverance at God's hands, ver. 7. The unspeakable goodness of God appeareth in that, that not only he himself watcheth over us, which is all in all, but for the strengthening of our faith, giveth us a guard of Angels. ver. 8. Trust in God is the mean to true blessedness. ver. 9 All good things belong to those, that sincerely serve the Lord. ver. 10. God's children, are many degrees in better case, than the wicked and ungodly. ver. 11. We are to teach others according to the measure of gifts that we have received. ver. 13. The tongue, lips, and words must be rightly governed, and all subtlety must be avoided. ver. 14. All evil must be shunned, and all good performed, and namely a peaceable and quiet conversation must be pursued. ver. 15.18. Express Gods careful providence and watching over his children. ver. 16.21. Set out his judgements against the ungodly. ver. 17, God graciously heareth the prayers of his servants. ver. 19 Though this be the portion of God's children to suffer many afflictions, yet they need not to be discouraged for God standeth by them, to deliver them out of all. ver. 20. Expresseth God's providence over his. ver. 22. The way to avoid all dangers, is steadfast trust in the Lord.   

Psalm 35  
Di. THis Psalm specially propoundeth two things, first the prayer that the Prophet made against his enemies declaring what good shall come thereby, both to himself and others. ver. 1.2.3.4.5.6.7.8.9.10.17.18.19.22.23.24.25.26.27.28. Secondly a description of the malicious and hard hearted nature of the wicked men, who neither for the misery that the Prophet was in, nor for the kindness he had showed them, would pity his case, but proceeded notwithstanding to all manner of outrage against him. ver. 11.12.13.14.15.16.20.21.  
Se. The title is expounded before. ver. 1. He prayeth the Lord to defend him and his cause against those that pursued him even to death as it were. ver. 2. Lay hand upon thy shield [he speaketh to God, as though he were a mighty warrior or captain] for mine help [i. to defend and help me.] ver. 3. Stop the way [i. let mine enemies that they rush not in upon me, to do me outrage.] Say unto my soul, [i. make me to feel inwardly, by the mighty working of thy grace] salvation [see Psal. 3.8.] Ver. 4. After my soul [i. life, uz. to take it away] let them be turned back [as men that are discomfited in the battle, and have an overthrow. He continueth in his metaphor taken from war, and used before. ver. 2.3.] Ver. 5. As chaff [see Psalm. 1.4.] He meaneth that he would have them flee, and be like to chaff which can remain in no place safe and steady by reason of the wind.] The Angel (see Psal. 34.7. For as God useth his Angels in the defence of his servants, so he doth exercise his judgements against the wicked by their ministry) scatter them [i. their persons and their mischievous practices.] ver. 6. Let their way (uz. wherein they should walk and by which they would think to escape) be dark [so that they may not see, which way safely to flee] and slippery [that they may not quickly and with speed fly away thinking to escape] the Angel of the Lord [see ver. 5. of this Psalm] persecute them [i. pursue them with grievous punishments from thee, for persecute, is not here taken in the ill part as using a tyranny against them.] ver. 7. Without cause [uz. on my behalf] the pit (uz. which they dig to make me fall into.) And their nets [uz. which they laid to snare and catch me withal, see Psal. 7.15. Psal. 10.9.] for me [i. to catch me in] for my soul [i. life, uz. that they might take it away.] ver. 8. Upon him [either it is the singular number for the plural, this being a sudden change of the number: or else by one that was chief amongst them, he understandeth all the rest] into the same destruction [see Psal. 7.15.16.] Ver. 9 My soul [i. my heart and mind, and all that is within me, Psal. 103.1. In his salvation [i. in the deliverance that he worketh for me and mine, see Psal. 3.8.] Ver. 10. All my bones [a part of the body for the whole, as Psal. 34.20. He had said before that in the inward man, now he saith that in the outward man also, he will be joyful in the Lord, and the great deliverances that he hath wrought for him, Psalm. 18.50.] Ver. 11. Cruel witness [i. such as exercised all cruelty] did rise up [uz. against me] they asked of me [uz. by the way of demand and questioning: he meaneth that they did as it were examine, and world have had him to have confessed, such things as he never knew, much less did.] ver. 12. For good [uz. which I did to them] to have spoiled my soul [q.d. so far their evil towards me extended, that they went about to take away my life.] ver. 13. Yet I [uz. behaved myself otherwise] when they were sick [i. in some grievous calamity, one kind uz. of sickness put for many] clothed with sack [uz. in token of heaviness and mourning for them, see Psalm. 30.11. Gen. 37.34.] I humbled my soul [i. I afflicted my life by abstinence from meats etc. Now fasting is called humbling, not because that every one that fasted was humbled, but because it was an outward testimony, of that that either was or should have been within) and my prayer was turned &c. amen● it thus, and my prayer returned into my bosom (q.d. I did wish so well to them, that I would gladly have my prayer to come to myself so that if I wished them any evil, I did as it were pray that the same might fall upon mine own head.] ver. 14. As to my friend, or as to my brother [i. I did all duties of courtesy to them in their adversity, so that my dearest friend or brother, could not well have looked for any more. I humbled myself [i. afflicted my  with mourning, yea mourning as one that bewaileth his mother [i. my mourning was so earnest and vehement, as his is that is wont to bewail the death of his mother: which we know by natural experience to be very much. ver. 15. The abjects [i. the offscouring of the common people, see job. 30.1.2.9.] I knew not [i. I did not so much as think of it, till it was performed] and ceased not [i. without ceasing.] ver. 16. With the false scoffers [understand the word that goeth before, uz. they gathered themselves together, or assembled themselves, with the false scoffers etc.] gnashing their teeth against me [i. raging against me through most vehement anger, & showing that their anger by gnashing their teeth, for he putteth the sign of great heat and anger, for anger itself. ver. 17. Behold this [uz. and lettest thou this their wickedness alone unpunished] my soul [i. me myself, or my whole man] from their tumult [uz. which they raise up against me, understanding by tumult, such things as fall out commonly in tumults, as bloodshead, murder, etc.] my desolate soul. [see Psa. 22.20.] From the Lions [i. from cruel and ravenous men: Psal. 34.10. Psal. 22.21.] Ver. 18. Great congregation [see Psal. 22.25.] Ver. 19 Unjustly [uz. in respect of any thing, that I have done against them] wink with the eye [as men sometimes do, when they rejoice in some thing. He meaneth that he would not have them made glad, by any evil, that should come unto him] without a cause (see ver. 7. of this Psal.) ver. 20. Imagine (uz. first in their hearts, & afterwards express them with their mouths) deceitful words [i. words to cloak and colour their deceit) quiet of the land (David speaketh this of himself and those that took his part, who were charged to be rebels & disturbers of the peace, but he showeth that they were otherwise, and by quiet, he understandeth quiet people, that would have been glad to have lived peaceably & quietly.) ver. 21. They gaped on me with their mouths (i. they did not only speak against me with an open mouth, that all men might hear them, but also made mocks at me with their gapings and mowings, see job. 16.10. Psal. 22.7. Isaiah. 57.4.) Aha, Aha (these are words of rejoicing for the having of that they desired.) One eye (eye put for eyes, unless we would say, that all the wicked are so joined together, that they seem to have but one eye, heart, head etc.) hath seen) uz. his ruin, and destruction, and the evils which we hoped and wished should come upon him: such supplies you shall see made, though in an other sense, psal. 54.7. Psal. 59.10. Psal. 118.7. And in sundry others.) ver. 22. Seen it [uz. their injury, and outrageous malice against me (keep not silence (q.d. seeing thou art a judge, sit not still, but prepare thyself to exercise judgement against them.) This and that that followeth. ver. 23.24. Are spoken of God, according to man.) ver. 24. Rejoice over me (uz. by reason of some calamities and afflictions that thou shalt lay upon me. see Psal. 30.1. Ver. 25. O our soul rejoice [uz. because we have that we desired.] Ver. 27. love my righteousness [i. favour and bear good will to my righteous cause. see Psalm. 4.1.) Which loveth (i liketh of, and furthereth by wonderful means) the prosperity (i. the prosperous estate in all respects.) Ver. 28. Shall utter (i. speak of) thy righteousness (uz. which thou showest to thine in defending them, and to the ungodly in plaguing them for their wickedness) every day (i. continually, and without ceasing, as it were.  
Ver. 1. When men deal unjustly it is good to go to the Lord for our defence, Do. who is the God of all righteousness. ver. 2.3. If God be on our side, we need not care who be against us. ver. 4.5.6. Teacheth that we may pray against the enemies of God's church, as also ver. 19) Ver. 7. showeth that such is the corruption of the godlies nature that though they have no cause to work mischief, yet they must do it. Ver. 9 We may rejoice in the overthrow of God's enemies, and in the deliverance of his people. Ver. 10. God's power only worketh deliverance, and that then when things seem to be most desperate. Ver. 11. Cruel and false witnesses are never wanting to accuse God's saints. Ver. 12. It is the nature of the wicked to requite good with evil. Ver. 13.14. God's children spare not to do good to all, yea to the ungodly, ver. 15.16. Show that it is no new thing that the wicked of all sorts consent and agree together against the good. Ver. 17. God sometimes deferreth the punishment of the ungodly, that he may in the end pay them to the full. Ver. 18. God's benefits require at our hands thankfulness. Ver. 20. The hypocrisy of the ungodly is set out. Ver. 22. God seeth all things every where. Ver. 23.24. Delivereth the same doctrine that ver. 1. of this Psal. doth. Ver. 25. The enemies of God will rejoice in the destruction of the good, when they have performed it. Ver. 26. Is the same almost word for word with ver. 4. Ver. 27. The godly should rejoice in one another's prosperity, and praise the Lord for it. Ver. 28. And that not in heart, but in mouth also, and that not once only but continually as it were.   

Psalm 36  
THis Psalm may be divided into three parts. Di. In the first the Prophet describeth the maliciousness, dissembling, cursed speech and other great wickedness of the ungodly, from Ver. 1. to the end of the 4. In the second he setteth out God's great mercy and goodness towards all, but chiefly towards his children, & that from ver. 5. to the end of the 9 In the third he prayeth for the continuance of God's goodness towards his children, and the overthrow of the wicked, foretelling their destruction, from Ver. 10. to the end of the Psalm.  
The title is expounded before, Psal. 4. and Psal. 18. Ver. 1. Se. Wickedness [i. that heap of wickedness which the ungodly man committeth] saith to the wicked man [i. telleth him, and others as well as him] even in my heart [i. my heart and confidence also, bearing me record of this: and this would be read by a parenthisis] that there is no fear of God before his eyes [i. that he feareth not the Lord in any thing he doth] q.d. by the wickednesses which the ungodly commit, I judge verily that he hath not any fear of God at all: and that though sometimes he labour to come and disguise his ungodliness. yet I see it so plainly, that me thinketh I hear it speak.] Ver. 2. For he flattereth himself [i. alloweth and liketh, yea praiseth himself] in his own eyes [i. in his own judgement, or else in the things that he doth: using the eyes which serve as directors in the performance of things, for things performed: in both these senses you have the word eyes used sundry times in scripture.] While [i. whereas in the mean season] worthy to be hated [uz. for the greatness and notoriousness thereof.] Ver. 3. Are iniquity and deceit, [i. instruments and means to perform iniquity and deceit] he hath left off to understand [i. he burieth that light of knowledge and judgement that he hath] and to do good [i. he ceaseth from doing of such good things, as before in hypocrisy he performed.] Ver. 4. He imagineth mischief upon his bed [i. he is so sharp set upon wickedness, that he spareth not to break his sleep to devise of it. [He setteth himself [uz. both in his counsel and practise: q.d. he endeavoureth by all the means he can to do evil, yea though it be never so notorious.] Upon a way [i. upon a course of life, and practices in the same.] Ver. 5. He hursteth forth into the commendation of god's goodness, faithfulness, righteousness, and judgements, which he commendeth, for the excellency, depth, infiniteness and uprightness thereof, that notwithstanding all things were so disordered amongst the wicked, as he had before rejected, yet still God remained always like to himself.] Thy mercy [i. the goodness & kindness, that thou showest to all] reacheth unto the heavens [i. is as high as the heavens, so that if the ungodly would think they could stop it from others, it is no more possible for them, then to reach to the heavens] and thy faithfulness [uz. which thou usest in performing thy promises] unto the clouds [expound this, unto the heavens as in the first part of this verse.] Ver. 6. Thy righteousness [uz. which thou exercisest towards all, both good and bad, giving unto every man that which is due unto them] is like the mighty mountains [i. stable firm, & cannot be altered, or else thus, is excellent and praise worthy as all things that come from thee are.] Thy judgements [uz. which thou executest upon all the earth, and namely upon the ungodly rout] is like a great deep [i. are unsearchable, and beyond the reach and compass of man's wit, as a depth without bottom can not be found. see Rom. 11.33.] Dost save [i. thou stretchest out thy providence not only over men, but over beasts, and dost deliver them all, in dangers & distresses. see 1. Tim. 4.10.] Ver. 7. Children of men [i. men and their race or posterity.] Trust under the shadow of thy wings [uz. to find comfort, ease, and relief: by shadow of God's wings, he understandeth God's protection and defence, alluding as it should seem, to young chickens, that when the kite hovereth over them, commit themselves to the defence, of the hen's wings, by shrouding themselves under them, see Psal. 17.8.] Ver. 8. They, [i. the godly] with the fatness [i. the plenty and abundance of thine house [i. of thy tabernacle, he putteth one benefit, which was a most evident sign of God's favour, for all his blessings, meaning that they should be filled, with the abundance of all good things, that were reserved, & did appertain to gods children that did hang wholly upon him] out of the river of thy pleasures [i. out of those pleasures which come most plentifully from thee as from a river that never will be dry: all this verse is allegorical, understanding by satisfying, fatness, drinking, pleasures, and such like, abundance of all graces both bodily and spiritual. Ver. 9 With thee [i. in thy power, so that also thou dost communicate it unto others, and yet hast not the less thy sefe.] The well of life [i. full and perfection of life: so that we see that without him there is nothing but death: and he speaketh not here only of natural life, but also of a spiritual life, and eternal life else where] in thy light [uz. which thou bestowest upon us of knowledge and understanding] shall we see light [men than are altogether blind if they be not lightened by this light.] Ver. 10. Know thee [uz. by the light of thy word, and the assured testimony of thy spirit] upright in heart [see Psal. 32.11.] Ver. 11. Feet of pride [i. the power and force of proud men, who are wont to tread all under their feet in contempt, putting a part of a man for the whole, and pride itself being a quality, for a proud person:] come against me [i. prevail over me] the hand [i. the power & force] move me [uz. from that staidness and steadfastness that I have in thee.] Ver. 12. Shall not be able to rise [uz. for all their force and power, by which speech also he noteth, that their fall shall be without all hope of recovery.  
Ver. 1. Do. Wickedness performed thrusteth men forward from one wickedness to another, even to shake off all fear of God: it is therefore good to withstand the beginnings of evil. Ver. 2. ungodly men flatter themselves in their sin, and the things that they do, calling good evil, & evil good: also it teacheth that we should hate sin in ourselves and others. Ver. 9 The ungodly are full of hypocrisy, they darken the light of knowledge that they have, and are strangers from welldoings. Ver. 4. The ungodly spare no pain to perform wickedness. Ver. 5.6.7. Teach that it shall be good for us often to meditate upon his mercy, to keep us from despair upon his faithfulness, to strengthen our hope and faith in him, upon his righteousness, to provoke us to well-doing & upon his judgements to discourage us from evil. Ver. 6. Teacheth us to bridle our curiosity, seeing Gods judgements are unsearchable, it teacheth us also the general providence and care that God hath over all things. Ver. 7. Teacheth us to hang only upon the Lord, and to trust in him alone. Ver. 8. God's children shall have abundance of all both corporal and spiritual blessings. Ver. 9 Man hath neither ltfe nor light in himself, till it be communicated unto him from God. Ver. 10. Teacheth us that we ought to pray for God's people. Ver. 11. That we ought to pray against God's enemies, and for ourselves particularly. Ver. 12. Setteth out the ruin of all the wicked and ungodly.   

Psalm 37  
Di. THis Psa. may be divided into four especial parts. In the first the Prophet admonisheth the godly, not to be grieved at the wickeds prosperity, and the godlies calamity, but rather to wait, and that with patience, the end that the Lord hath appointed to both, from Ver. 1. to the end of the 11. In the second part he describeth the wicked practices of the ungodly against the righteous us noting with all God's justice in punishing the one, and his mercy in defending and blessing the other, from Ver. 12. to the end of the 22. In the third he setteth out the excellent qualities wherewith Gods children are iudued as notes of special comfort unto themselves, to know that they are Gods children, intermingling now and then, exhortations to goodness, and judgements against the ungodly and their seed, from Ver. 23. to the end of the 33. In the 4. because we can hardly tarry the lords leisure, he repeateth again his exhortation to patience: showing the sudden fall of the wicked, but the prosperous & continual good estate of his children, from ver. 34. to the end of the Psalm.  
The title is expounded already. Ver. 1. Fret not thyself [uz. against God, or else be not grieved] because of the wicked men [uz. that they flourish in wealth.] Be envious [uz. against them that are wicked and wealthy.] The Prophet meaneth that he would not have a godly man to fret against God, as though he did not justly divide to every man his portion, or to grieve himself, or to envy at others, for the abundance of wealth and riches that other wicked men have.] Ver. 2. For they shall soon be cut down, and this is a reason of the former speech, meaning that neither they nor their prosperity shall long endure] like grass [uz. with a , and even at one blow] as the green herb [i. suddenly consume and come to nothing, see Isaiah. 40.6. Math. 6.30.] Ver. 3. Trust thou in the Lord [in these words is contained the service of GOD] and do good [in these are comprehended mutual duties one of us towards another] dwell in the land [uz. without looking so much at the wicked rich men, hanging always upon God] be fed [i. thou shalt have all good things ministered unto thee.] Ver. 4. Delight thyself [i. take thy greatest, yea and thy only pleasure] in the Lord [and the good things that he hath prepared for thee] thine hearts desire [i. whatsoever thine heart can wish.] Ver. 5. Thy way [i. thyself, life, and all thy affairs.] It to pass [i. whatsoever thou committest to him.] Ver. 6. Bring forth [uz. to light and knowledge] thy righteousness [i. thy righteous causes, as Psal. 4.1. And thy holy conversation] as the light [uz. of the day when the sun is up.] and thy judgement [i. judgement pronounced on thy side, proving the uprightness of thy matters] as the noon day [i. most clearly, for than is the day most bright.] Ver. 7. Wait patiently [i. with patience tarry his time] for him [i. at him, or because of him: q.d. let not his wealth, be an occasion of grief and fretting to thee] in his way [i. in the things he taketh in hand.] ver. 8. Cease from anger [uz. either against God as jonah. 4.9. or against men] also to do evil [q.d. let not thy fretting carry thee to do that which thou mayest not do, see Ephes. 4.26.] Ver. 9 Shall be cut of [uz. from the earth, according to that he saith in an other place, the ungodly shall not live out half his days] wait upon the Lord [uz. in hope and patience, as ver. 7. of this Psalm] inherit the land [i. shall live long in this life, and afterwards be made partakers of eternal life.] ver. 10. Yet a little while [understand, wait in hope and patience] shall not appear [uz. amongst men, because he shall be taken away, as by experience he himself proved, ver. 36. of this Psalm.] Look [uz. to see, if thou canst see or find] his place [i. the place where he remained and dwelled] and he shall not be found [uz. alive and amongst men. see ver. 36. of this Psalm.] ver. 11. Meek [see Psal. 25.9.] Possess the earth, see ver. 9 of this Psal.] Their delight [uz. satisfied, as Psal. 36.8) In the multitude of peace [i. with plenty and abundance of all good things, for so is peace many times taken in the Scripture, God doth in his word, many times promise unto his children long life, abundance, and whatsoever may be wished, as it were in this life.] ver. 12. Practiseth [uz. all manner of mischief] and gnasheth his teeth, see Psal. 35.16.] ver. 13. Shall laugh him to scorn. [see Psal. 2.4.] for he seeth [i. the Lord knoweth] that his day [i. the day wherein he will take vengeance upon the ungodly: which may be called God's day, because he than visiteth, or the wickeds day, because he is then punished, and he useth day for time of visitation, as it is else where used in the Scripture.] ver. 14. By sword and bow, he meaneth all the instruments, that the ungodly do use, to hurt the righteous by, see Psal. 7.12.13.] Ver. 15. He showeth that the weapons which they shall use, shall not only not hurt the good, but destroy themselves.] ver. 17. The arms [i. their strength, and whatsoever they have to lean to, as wit, wealth, &c. shallbe broken [i. destroyed and brought to nought.] Upholdeth [i. maintaineth and succoureth] the just men. q.d. though they be never so weak.] ver. 18. Knoweth [i. not only foreseeth, but also alloweth, and maketh prosperous, as Psalm. 1.6.] The days [i. the times that he hath allotted them, whether they be prosperous or adverse times] shall be perpetual [i. in this life shallbe long, and in the life to come eternal.] ver. 19 Not confounded [uz. as though they were frustrate of their hope.] Have enough, see Psal. 84.10. Ver. 20. As the fat of Lambs [i. clean consumed, so that nothing of them shall remain: it is a metaphor borrowed from the fat in sacrifices, which was wont to be consumed with fire upon the Altar.] Even with the spoke [i. as suddenly as the smoke shall they consume away so that he noteth by the first speech their utter destruction, and by the latter, their sudden destruction.] ver. 21. Expresseth what need the ungodly shallbe in, and what plenty the righteous shall have.] ver. 22. Inherit the land [see for the expounding of this verse, ver. 9 of this Psalm.) Ver. 23. The paths of man (i. the way, life and conversation of godly men, for by one he understandeth all the rest) are directed by the Lord [uz. to his own honour, and the good of his children and though it be true that this may be understood generally of all, yet for that which followeth, it is to be applied to the virtuous only.] For he loveth [i. God alloweth, liketh of and prospereth, as Psal. 35.27.] His way [i. his fashion and manner of life which is called his, not because man is the Author of it, but because he is the instrument to tread in those paths.] ver. 24. Though he fall [uz. as one that were faint hearted] cast of [uz. utterly or for ever from God, 2. Corinth. 4.9.] putteth under his hand [i. his power and might uz. to uphold him from utter falling away, which we should quickly do, if God were not with us.] ver. 25. I have been young and now am old [q.d. in all the time of my life, from my childhood unto my grey hears, I can not remember this one thing] the righteous [i. he that trusted in the Lord, and by prayer sought secure at this hand] forsaken [uz. of God, through any want that he felt] nor his seed [[i. his posterity, and those that come of him] begging bread [i. things meet and necessary, for the nourishment of his life, and note that these temporal promises, are pronounced upon condition either expressed, or necessarily to be understood, uz. so far forth, as God the giver of all good things shall see them to be profitable for his glory, and the bettering of his children.] ver. 26. Enjoyeth the blessing [uz. that his father left behind him, through God's blessing: he meaneth by blessing that portion of goods, that cometh to the children of the righteous.] ver. 27. Flee from evil, see Psal. 34.14.] for ever [i. a long season, if you understand of this life, but perpetually if you understand it of the life, that shallbe revealed to the sons of God.] ver. 28. loveth [see ver. 23. of this Psal.] judgement [see Psal. 36.6.] Forsaketh see ver. 25. of this Psal and note that the rest of this verse, and that which followeth in the next is expounded before in this Psal. ver. 9.22.27.] Ver. 30. The mouth of the righteous will speak of wisdom [i. very wise and excellent things] talk of judgement [i. matters that are upright and just: we may understand it of gods wisdom and justice or else of such words and matters as passing between man & man, savour of wisdom, and uprightness & so bring profit to others.] ver. 31. In his heart [uz. not only to know, but also to obey the same, so far forth as god shall assist him, for he always carrieth with him that holy purpose] & his steps [i. his life and order of conversation] shall not slide [uz. before men, and not before god, meaning that in respect of men, he shall not be to be touched with any notorious crime.] ver. 32. Watcheth [see Psal. 10.8.9.10.] Ver. 33. in his hand [i. in his power] nor condemn him [uz. by pronouncing an unjust sentence against him] when he is judged [uz. of unjust and wicked men. The Prophet meaneth that as God will not award a wrong judgement like wicked men of the world, so he will deliver his from such unjust sentences.] ver. 34. Wait etc. [see ver. 7. of this Psal.] and keep his way [i. the way that he hath taught thee] thou shalt see [uz. their destruction and overthrow.] ver. 35. Strong [i. mighty and of great authority like a green bay tree: q.d. so fresh as though he would never have died, for the bay is always green: by green bay tree, he meaneth a tree, whose boughs and fruits are always green, and not dead: so that a man would think the ungodly could not so soon decay, because green trees can not be overthrown, but with greater labour then dry and withered] ver. 36. He [i. he and all his prosperity, see further for this verse, the ver. 10. of this Psal.] Ver. 37. Is peace [i. continual quietness here, and eternal felicity in the life to come.] ver. 38. Destroyed together [i. all, none of them being excepted, see Psal. 35.26.] And the end of the wicked [i. the end that they hoped and wished for] shallbe cut off [i. they shall never have it.] ver. 39 Salvation [i. deliverance from dangers in this life, and eternal glory in the life to come] their strength [uz. whereby they should defend themselves and wound their enemies.  
Ver. 1. Do. Teacheth us always to be contented with God's distribution of goods and wealth: and not to envy them whom it pleaseth him to bless therewith. ver. 2. The wicked men's overthrow cometh suddenly. ver. 3. We are taught to perform duties to God, our brethren, and ourselves, and for our better encouragement, we have a promise annexed. ver. 4.5.6. Contain blessings to them that walk uprightly before God. ver. 7. Teacheth us in all things, and namely in the execution of gods judgements, to tarry in patience the Lords leisure. ver. 8. We must abstain from anger and wrath. ver. 9 showeth the unlikely reward of the godly and the wicked. ver. 10. Setteth out the sudden destruction of the ungodly. ver. 11. Containeth promise of blessings for the good. ver. 12. Setteth out the subtle & malicious nature of the ungodly against the just, so doth ver. 32. Ver. 13. showeth that the Lord will confirm all the wickeds, both counsels & attempts. ver. 14. Delivereth the same doctrine that the 12. doth, but yet somewhat more particularly. ver. 15. showeth that the wickedness which the ungodly shall devise shall turn to their own hurt. ver. 16. Teacheth us contentedness, with that which God giveth us, though it be never so small. ver. 17.18.19. 20.21.22. Declare gods favour & love towards those that are good, & his judgements against the ungodly. ver. 23.24.25.26. Do teach not only how good God is to his: but with what good qualities also the faithful should be endued, as pity, tenderheartednes etc. ver. 27. Christian conversation consisteth of these two parts, hatred of that which is evil, and an earnest care to perform good things. ver. 28. God never destituteth his. ver. 30. Our talk should be continually of good things. ver. 3●. We should reverence gods law, and continually strive to godliness of life. ver. 33. It skilleth not much how man judge, so God clear us. ver. 34. Is the same with ver. 7. almost. ver. 35.36. noteth the flourishing estate and the sudden decay of the ungodly. ver. 37.38.39. Set out judgements against the wicked, and mercies to the godly, to the end that by the one we may be discouraged from wickedness, and by the other alured to virtue and well-doing. ver. 40. God is always nigh to those that are his, also trust in the Lord, is a notable mean of our deliverances from dangers.   

Psalm. 38.  
Di. THis Psalm doth chiefly propound three special things, first earnest prayers and supplications that the Prophet maketh, that God would turn away his wrath from him, and deliver him from his enemies, ver. 1.9.15.21.22. In the second he showeth by manifold words and circumstances, the great grief that he was in by reason of his sins. ver. 2.3.4.5.6.7.8.9.10. In the third he declareth, what his friends, and his foes did against him, to the wonderful increase of his grief also. ver. 11.12.13.14.16.17.18.19.20.  
Se. The title a Psalm of David, for remembrance (i. which he made, not only as a mean to put him in remembrance of his sin, and Gods chastisements upon him for the same, but also to admonish him of the deliverance out of the fame, through God's goodness. ver. 1. is expounded, Psal. 6.1.) Ver. 2. Thine arrows (i plagues, diseases, and griefs, that thou hast sent) have light upon me (uz. violently and with great force, as appeareth by that which followeth in this Psalm) and thy hand (i. thy power and might, or else heavy judgements exercised thereby) lieth upon me (uz. very sore and grievously.) ver. 3. There is nothing found in my flesh (i. there is no part of my body, but it is very much diseased) in my bones (i. in the parts & members of my body) because of my sin (uz. committed against thee, and the plagues and punishments, that thou hast laid upon me for the same. ver. 4. For mine iniquities (i. both my sins, and the punishments upon me for the same) are gone over my head (i. either are grown to a great height: or else which I rather allow of, they overflow me, and as it were drown me, this being a metaphor taken from waters, as Psal. 42.7. Psal. 88.17. Psal. 124.4.) Meaning that he was drowned or overwhelmed in his iniquities, and punishments for them, as one that were overwhelmed in a deep water) and as a weighty burden (this is an other metaphor, taken from burden, by which he noteth the greatness and grievousness of his sin) to heavy for me (uz. to bear, yea, they do as it were press me down unto the ground) ver. 5. My wounds (i. the sores that I have, by reason of thy correction and punishments upon me for my sins) are putrefied (i. are grown to be full of matter) and corrupt (uz. so that they are almost past me: no doubt the prophet meaneth by these speeches to express both the greatness of his grief, and length and continuance thereof) because of my foolishness (i. because of my sin, in which respect also wicked men are sundry times in Scripture called fools.) ver. 6. I am bowed and crooked (he noteth the grievousness of his punishment, which by reason of length and bodily weakness that he received by it, had as it were, bowed him together) very sore (i. very much) I go mourning all the day (i. all the day long I do nothing but mourn.) ver. 7. My reins (uz. of my back) are full of burning (i. of wonderful great heat which the Physicians take to be a sign of great sickness and dangerous weakness] there is nothing, etc. [see ver. 3. of this Psalm.] Ver. 8. sore broken [uz. in my body, by reason of my sickness: this is a manner of speech, that we use in our tongue, when flesh is much abated, or strength much decayed: the Prophet meaneth that he was as it were consumed and worn away] I roar (see psal. 37.3.) for the grief of mine heart [i. by reason or thorough the great grief that I sustain ever in the inward man.) ver. 9 I pour [i. lay out] my whole desire [i. whatsoever I wish or desire] before thee [q.d. All the things that I desire are manifest to thee, yea, the very sighs and groans which I send out, sometimes in my prayers, and sometimes in the grief of my mind, are naked in thy presence. But to what end speaketh the Prophet this? uz. To testify his affection to Godward, and how ready he was to come to him by prayer.] Ver. 10. And the light of mine eyes [vz faileth me, as Psal. 6.7.] are not mine own [uz. to use them, as I was wont to do: because the use of them was not so clear and profitable unto him, as in former time they had been, he speaketh as though he had lost them altogether.] ver. 11. Stand aside from my plague [i. by reason of my plague and sickness, they estrange themselves from me, which thing job also complaineth of.] ver. 12. Lay snares [uz. to catch me] imagine deceit continually [uz. against me, that they may by subtlety take me.] ver. 13. Heard not [i. made show as though I heard not the things they spoke] as a dumb man which openeth not his mouth [i. I replied not again upon them, but quietly & patiently bore their words: and that this is the right sense may appear by verse 14. and 15. following] ver. 15. for on thee O Lord do I wait [he showeth a reason of his silence, q.d. I am deaf and dumb also at the reproaches and injuries that mine enemies lay upon me, because I hope that thou shortly wilt hear my prayers, and deliver me from this calamity.] ver. 16. Lest they rejoice over me [a reason to move God to hear, lest otherwise his glory should be blasphemed by these wicked men] my foot flippeth [i. when I am but likely to fall] extol themselves [i. lift up themselves both in words and deeds] Ver. 17. Ready to halt [i. to slide and slip as mine adversaries would have it, unless thou Lord strengthen me) and my sorrow (uz. for that and other causes) ever before me (i. continually upon me, and in my sight, so that I cannot forget it) verse 18. Declare my pain (i. largely by words and otherwise, as sighings, etc. set out my grief both outward and inward) and am sorry for my sin (which was the cause to pull these heavy judgements upon me.) verse 19 Are alive (uz. to work mischief, whereas before they seemed to be as it were dead, and he showeth by these 2 terms Mighty, and many, that they have power and number to perform the same.) ver. 20. reward evil (see Psal. 35.12.) follow goodness (i. allow and labour to perform the things that are good: the other two verses are very plain, in which the Prophet prayeth for present aid, and speedy deliverance.  
Ver. 1. God's wrath and indignation, is much to be feared. ver. 2. Do. God very sharply punisheth many of his children. Ver. 3. Sin draweth upon us wonderful judgements. Ver. 4. We are not able to bear the multitude of our sins, much less to satisfy for them. ver. 5.6.7.8. show, that sin & the punishments of God therefore, do bring upon God's children many times bodily sicknesses, and wonderful infirmities. ver. 9 It is good for us to lay out our causes before God. ver. 11. A man's enemies many times are they of his own household, see job 19.13.14.15. Ver. 12. Describeth the malice and subtlety of the ungodly. Ver. 13.14. Teacheth us many times to bury evil words uttered against us, and not to be ready to reprove every thing spoken against us. ver. 15 In GOD alone must we trust in all distresses, ver. 16. Our prayers to GOD must be effects of our hope: also the sliding of the Godly openeth the mouth of the wicked, and therefore we have need to pray that we may stand. ver. 17. It is good to feel our own infirmities, but withal to have recourse to GOD, for strength to stand. verse 18.19. Declare that the more pain God's children are in, the more do the wicked insult and grow up in might and number. Verse 20. It is no new thing that God's children receive evil for good: also that the enemies hate them, not for evil, but for goodness sake. Verse 21.22. Prayer to God, and to him alone, in the time of all our distresses is highly commended unto us.   

Psalm. 39  
Di. THis Psalm may be divided into two parts. In the first the Prophet showeth how that after a long debating in himself, whether he should be silent or no, he burst out into prayer, describing the vanity and shortness of man's life, which being well considered, maketh him to confess that he trusteth only in the Lord, from verse 1. to the end of the seventh. In the second he prayeth deliverance from sin, and from those punishments which were laid upon him for sin, desiring the Lord to cease from wrath, and graciously to hear his prayer, from verse 8. to the end of the Psalm.  
Se. The title, to the excellent physician, jeduthun. This is the name of one, who for his skill, was preferred before the rest of his stock and family: See 1. Chron. 16.41. also chap. 25.3. but yet he so nameth the chief man, that under the same he meaneth also, those excellent Musicians that were of his stock and race. Verse 1. I thought [uz. in myself, thus] to my ways [i. to the whole order and course of my life, and namely that I sin not with my tongue [uz. in uttering ill speeches, using the tongue which is an instrument of speech, for words or speech uttered thereby] my mouth bridled [or muffled, it is a metaphor taken from wild beasts, into whose mouths, or over whose mouths something is put, lest they should hurt, see Psalm 32.9.] while [i. so long as] the wicked is in my sight [i. it pleaseth God by wicked men to exercise me, lest if I should speak any thing awry, they being present, they should take occasion thereby to speak evil] ver. 2. I was dum [uz. for the time as Psalm 38.13. or as a dumb man, q.d. I did not otherwise hold my tongue, then if I had been dumb] even from God [uz. words or matter: the Prophet meaneth that though he had a just defence, and an honest cause to complain, yet he put it all up in silence, and bore it patiently, as you may see one particular, 2. Samuel 16.5. etc.] and my sorrow was more stirred [uz. by my silence discoursing and dilating with myself, whether I were best to speak: meaning that by that means, his grief was increased] others read it thus, when my sorrow waxed raw, [i. was not only not healed, but by reason of new calamities, waxed more vehement: the sense cometh all to one, though the words somewhat differ.  
Verse 3. By heat of heart and fire kindled, the Prophet meaneth not only the greatness of his grief, as they that are grievously sick, feel great force and power of heat, but he meaneth also some motions that he had to impatiency and fretting, to which fault they are very much subject, that are hot and given to heat.] Verse 4. Mine end [i. the time of his end meaning the time wherein he should die] of my days [uz. which I have to live] What it is [i. How long, for by several words in this verse, the Prophet meaneth all one thing [vz to know how long he should live in this World, q.d. Seeing thou handlest me so sharply, let me at the least know how long I have yet to live, and endure this pain? But this prayer was not good, because he required to know that which the Lord had kept close in his own counsel.] Verse 5. My days [i. the days of my life] as an hand breadth [i. very short, as a measure of four fingers broad] yea mine age [i. the time of my life] as nothing [understand, is, or else, thou hast made it as nothing] in respect of thee [i. if it be compared with thee, that art altogether eternal, in whose sight a thousand years are but as one day: see Psalm 90.4. 2. Peter 3.8.) in his best state (i. that he either can be in or imagine himself to be in touching this life) altogether vanity (i. nothing else but vain, brittle, and transitory.) Verse 6. Man (i. he and his whole life) walketh in a shadow (i. hath his conversation in this life quickly to pass away, as a shadow doth, meaning that there is nothing found in man's life certain, and that he hath nothing but a vain show) disquieteth himself (uz. by heaping and getting up goods) in vain (i. without cause, the reason followeth in this verse, because he knoweth not who shall be his heir) shall gather, or rather receive them (uz. from him, when he shall depart from them.) Verse 7. And now [q.d. Seeing that all men are so vain, whom should I trust in, or whom do I hope in but in thee alone.] Verse 8. A rebuke (uz. by suffering mine afflictions to prevail upon me) unto the Foolish, (i. Wicked men, as Psalm 14.1.) Verse 9 I should have been or make, etc. (q.d. In steed of reasoning & disputing the matter with thee, as ver. 4. I should have been silent towards thee, as I was towards others, ver. 2. of this Psal.) because thou didst it (This is a reason, why he should have borne his afflictions patientle.) ver. 10. Thy plague (i. the punishment and scourge that thou hast laid upon me) consumed (i. as it were brought to nothing) by the stroke of thine hand [i. by the punishment and affliction which by thy power thou hast stricken me withal.) Ver. 11. With rebukes (i plagues and punishments proceeding from thy wrath, which are called rebukes, because that the Lord by them doth as it were rebuke them for their evil) for iniquity (uz. committed either directly or indirectly against thy majesty, and by these terms, he meaneth not only sin, but a just and full punishment, such as sin deserveth) as a Moth (these words may have a double sense, either that God should consume the wicked, as moths do precious garments, which best agreeth with this translation: or else that the beauty of all other excellent things in the ungodly, should be destroyed thorough God's judgements as Moths, in killing of whom there needeth no great strength, as job 4.19. and this agreeth with Immanuel who turneth this verse far otherwise) Ver. 12. At my tears (q.d. Let my tears mingled with my prayers, move thee to pity me) for I am a stranger (another reason brought to move God to mercy, taken from his miserable estate, see 1. Chron. 29.5. Psal. 119.19. where you shall have almost the same words (as all my Fathers (he meaneth of the faithful and godly: The sense of this verse is, q.d. Harken O Lord unto my prayers by which I pray thee, that I may be delivered from this great grief wherein I am: I ask this at thy hands, not that I am very desirous of this life, but because I feel myself unable of myself to abide such torments: for I am with thee, or before thee, or thou being witness of the matter, a stranger on the earth, neither do I acknowledge my country to be here, wherein I follow my Father's Abraham, Isaac, jaakob, etc. who because they tended towards thee, were not taken with this World, wherein they were conversant, but used themselves as strangers in another country, having always a mind to their home) Ver. 13. From me (i. from plaguing me so grievously) my strength (uz. decayed, and as it were consumed thorough grief and vexation) before I go hence (uz. out of this world, meaning before I die) and be not (uz. alive here on the earth amongst men.  
Do. Ver. 1. It is good to strive to the bridling of our speech, specially in the presence of the wicked, who will insult over us, if we slip in our words. Ver. 2. It is a hard matter to abstain from extremities, for if we are not too much given to babbling, we be overflow tongued to good things. Ver. 3. Impaciencye must be fought ugainst. ver. 4. Curiosity striving to know that which doth not appertain to us must be bridled. ver. 5.6. Describe the vanity & shortness of man's life, and the uncertainty of his actions. ver. 7. God only is to be trusted unto. Ver. 8. Prayer for deliverance from sin, & punishments due thereto, would be often made. Ver. 9 We should be well content with whatsoever God doth. Ver. 10. We are not able to endure the least of God's punishments. ver. 11. Setteth out two things: God's justice in correcting: and man's sin that pulleth correction and punishment from God, Ver. 12. God in time of greatest affliction must be most earnestly and heartily called upon. Ver, 13. If God withhold not his wrath, we shall all be consumed for our sins.   

Psalm 40.  
THis Psalm may be divided into three parts. Di. In the first the Prophet declareth what great mercies the Lord had showed to him, and what he will do for them that trust in him, from verse 1. to the end of the fourth. In the second he showeth the infiniteness of God's works, and his own readiness to serve the Lord, showing how he had published God's goodness and mercy: from ver. 5. to the end of the tenth. In the third part he prayeth for his own deliverance: wishing also as the overthrow of the ungodly, so the prosperity of the good, and faithful ones, from ver. 11. to the end of the Chapter.  
The title is expounded before. ver. 1. For the Lord (i. for him, Se. and for help from him) inclined to me (i. showed himself favourable, as they do that bow towards one. Ver. 2. Horrible pit (i. pit, full of fear and horror, meaning by that speech most fearful and great dangers) miry clay (by these words he noteth both the greatness of his danger, and the continuance therein, by the name clay, which is both weighty and also will cleave fast to, see Psalm 69.2.) Set my feet upon the Rock (i. hath placed me where I may be safe from all injury, meaning a most safe place) ordered my doings (uz. in such sort, that I am sure from stumbling or falling.) Verse 3. Hath put into my mouth (i. hath given me an occasion) a new song of praise (i. newly to sing a song of praise unto him, or take new song for a singular and exquisite song, see Psalm 33.3. Many shall see it (i. many shall know the benefits that God hath bestowed on me) and fear (uz. God the giver thereof.] Ver. 4. Maketh the Lord his trust [i. that trusteth in him] regardeth not [i. maketh little or no account of, see Psalm 15.4. as thorough their force to be brought to fear them more than God] the proud [uz. those that boast themselves of the things they have] turn aside [uz. from the truth] to lies [i. lying imaginations as before Psalm 4.2.] Verse 5. He ascribeth to Gods works not only wonderfulness, but innumerableness in respect of man] count in order [no nor yet out of order, because they are incomprehensible and infinite] to thee [uz. or before thee, that art the only dealer therein] thy thoughts [this the Prophet attributeth to God, that thereby he might the more easily set out God's wonderful affection and love towards us and over us.] Ver. 6. Sacrifice and offering [between these two words I make this difference, that Sacrifice respecteth sin offerings, and the other voluntary and free-will offerings, meaning by these two all other kinds whatsoever] thou didst not desire [uz. in respect of obedience, as 1. Samuel 15.22. for otherwise God regardeth them as parts and pieces of his service which he himself prescribed, but when hypocrites by cold ceremonies would think to appease god, without true godliness, then doth the Lord reject them, as Psalm 50.8.9. etc.] for mine ears hast thou prepared [or as Immanuel readeth, hast thou boare● through. If you take the Geneva Text, there the note is good, if you follow Immanuel, than he meaneth acceptation and taking of him to be his faithful servant: this is applied to Christ Heb. 10.5.] Verse 7. Then said I: lo, I come [uz. readily and willingly, when I understood thy will] in the roales of thy book [i. in the law, and this he speaketh according to the jews both in time heretofore and at this day, who writ in parchment or paper, and afterwards role them up, because they will longer last roaled then folded] written of me [i. concerning me.] Verse 8. Thy Law is within my heart [i. I do earnestly, and from the bottom of my heart, reverence, embrace, and love thy law, see Philip. 1.8.] Verse 9 Thy righteousness [i. how just and good thou art, in the performance of thy promises.] Refrain my lips [uz. from declaring that] O Lord thou knowest [uz. that this is true that I speak and that I utter it from my heart.] Verse 10. Is very well expounded in the Geneva note.] Verse 11. He beseecheth the Lord to show his mercy and truth towards him, and to make him by effects to feel the same.] Verse 12. Containeth a reason why the Lord should show him mercy, because he is in such great affliction] have compassed me [uz. on every side, within and without] my sins [i. both my sins, and the punishments that lie upon me for the same, see Psalm 32.4. Psalm 38.2.3.4.] and he meaneth by that which followeth, that they pressed him so down, that he was not able to lift up his head, or as a man would say to behold the Heavens] then the hears of mine head [i. they are innumerable] my heart [i. my courage, wit, counsel, etc. hath failed me [i. hath bene as it were consumed, uz. by earnest thinking upon them.] Verse 13. Let it please thee [He flieth to God's good will, see Psalm 38.21.22. Ver. 14. Let them be, etc. See Psalm 35. (4. and 26.) where you have almost the same words.] Verse 15. For a reward [i. as a meet and just punishment] of their shame [i. of their filthy and shameful life, see Psalm 28.4.] Aha, Aha, [see Psalm 35.21.] Verse 16. That seek thee [uz. with a sincere and upright heart, and that to serve thee] in thee [i. for thee, and for the gracious deliverances that thou bestowest upon them] that love thy salvation [i. like and rejoice in thy saving health and deliverances] say always [i. have always an occasion to say] the Lord be praised [uz. for the continual mercy and goodness, which he hath showed unto us.] Ver. 17. Though I be poor and needy [i. destitute of all man's aid] thinketh on me [uz. to do me good, or else provideth for me, & my matters] thou art my helper and my deliverer [q.d. I need not be proud, when I do any thing well, for I do it by thy help who art wont to deliver me from troubles.  
Do. Ver. 1. Patient abiding the Lords leisure is never unrecompensed. Ver. 2. God showeth himself then most nigh to his children, when they are in the greatest danger. Verse. 3. By graces bestowed upon his children, GOD delivereth two doctrines, the one, that those that have received them should praise him, the other that those that have not received them, should learn thereby to reverence him, and put their trust in the truth of his promises. Verse 4. GOD only must be trusted unto, as for proud and deceitful persons they are to be abhorred. Verse 5. God's works are passed our reach. Verse 6. God preferreth obedience, specially in the heart, before outward Ceremonies. Verse 7. Teacheth us cheerfully when we know God's word, to obey the same. Verse 8. Teacheth us to reverence the law and word of God above all. Verse 9.10. To set forth God's goodness, righteousness, & truth, to the uttermost of our powers. Ver. 11. Continually to pray for the feeling of God's mercy and truth. Verse 12. Describeth the grievousness of sin, and the horrible effects of the same. Verse 13.14.15.16. We learn to make prayer as for ourselves, so for others, and yet withal to pray against the malicious and obstinate enemies of God's truth. Verse 17. God rejecteth none for his poverty or need, but the more he is in distress, the readier is the Lord to help him, if he be his.   

Psalm 41.  
THis Psalm may be divided into three parts. Di. first David declareth what good estate they are in, that pity the afflicted and needy in their calamities and distress, from verse 1. to the end of the fourth. In the second he describeth the mischievous minds of his enemies against him, and the practices of his counterfeited friends, from verse 5. to the end of the ninth. In the third he prayeth unto the Lord for deliverance, and assuring as it were himself thereof, he concludeth with thanksgiving, from verse 10. to the end of the Psalm.  
The Title is expounded before. Verse 2. Se. Keep him [uz. from the violence and rage of his enemies] preserve him alive [uz. even here upon the earth from many dangers) he shall be blessed upon the earth (i. he shall have abundance of blessings powered forth upon him in this life) and thou (uz. O God, a sudden change of the person) unto the will (uz. that they should do with him what they list, see Psalm 27.12.) Ver. 3. Upon the bed of sorrow [i. when being sorrowful and grieved he doth for very weakness keep his bed: putting the place whereupon the heavy hearted party lieth, for the party himself, and his wonderful grief) thou hast turned (a change of the person as before ver. 2. & of the time, by turning he meaneth changed) all his bed (i. all the grief he had upon his bed) in his sickness (i. in the time of his sickness. The Prophet meaneth that God either had or would) for the Prophets use to speak sundry times of things that are to come, as though they were already done) restore him from sickness to health, & from grief of mind and body to soundness both of body & soul.) ver. 4. Therefore I said (uz. because I saw thy goodness towards others) my soul (i. me myself both in body & soul, a part for the whole.] Verse. 5. Speak evil of me [i. Wish evil to me, as may appear by that which followeth in this verse, They desired his death] and his name [i. not only his glory, but his remembrance] perish [uz. from amongst men.] Verse 6. He come [a sudden change of the number, putting one either for some excellent one amongst them, or for many] to see me [uz. when I am sick] he speaketh lies [because he hath one thing in his mouth, and another thing in his heart, see Psalm 35.15.] his heart heapeth iniquity within him [i. he carrieth an innumerable number of mischiefs in his heart against me, which he declareth to his mates so soon as he is departed from me, and laboureth to put the same in execution] cometh forth [uz. from the place where he had been with me] he telleth it [uz. to his companions.] Verse 7. Whisper together [i. hold their secret counsels and conspire against me, for by whispering he meaneth their secret speeches and practices] mine hurt [i. the hurt they will do me.] Ver. 8. A mischief [i. some great affliction, punishment, or disease sent from God (which his enemies called a mischief prophanelye, as profane men sometimes call it vengeance, Acts 28.4.) hath light upon him and taken such hold, that he that lieth [uz. grievously sick upon his bed, and in it] shall no more rise [uz. out of his bed, because they supposed he should die of that disease.] Ver. 9 My familiar friend [this may be understood either of Absalon or Achitophel, as 2. Sam. 15. or some other trusty one] which did eat of my bread [i. that came to my table, and did eat of the best victuals I had there) hath lifted up the heel against me [by heel we understand the whole man, a part being put for the whole. The meaning of the Prophet is, that not only he, whosoever he was, did set himself against him, but that also he did it despitefully and contemptuously: for to lift up the heel or foot, to the end to trample under feet or to spurn, argueth contempt, despite, and cruelty. This by our Saviour is applied to judas, john 13.18.] Verse 10. Raise me up [uz. to my former strength and glory) so shall I reward them (uz. according to my kingly calling and office, rendering unto them that they have deserved.) Ver. 11. He useth the present tense for the future which is usual also in scripture, because of the certain persuasion that they have, that the thing shall be performed, and therefore, I know, is put for I shall know: and so, doth not triumph, for, shall not triumph, meaning it of those that be named before, or some such like.) Verse 12. Set me before thy face (i. hast me not only in continual, but in merciful remembrance, as those that are continually in the presence and favour of Princes.) Ver. 13. Blessed (i. Praised, so you shall have this word often used in the Psalms) of Israel (i of his faithful people, see Psalm 14.7.) world without end (i. for ever and ever.  
Do. Ver. 1.2.3. Teach us to pity those that are afflicted, and for our better encouragement therein, the Lord hath set down certain promises, which he will perform always unto us, so far forth as he shall see, to be for his glory and our comfort. Ver. 4. Sin draweth all judgements upon us, both in soul and body. Ver. 5. The ungodly wish the death of the faithful. Ver. 6. The ungodly are full of lying and hypocrisy. Verse 7. They craftily conspire the hurt and destruction of the godly. Ver. 8. They rejoice and clap their hands for joy in his misery and affliction. Ver. 9 A man's enemies are they of his own household as it were, and it so falleth out many times that where God's children assure themselves of greatest friendship, there they find lest which teacheth us not to hang upon man. Verse 10. We must fly to the Lord only in all our distresses. Ver. 11. God's deliverance of his children, is a testimony of his favour towards them. Verse 12. All our sufficiency to goodness, is from God alone, and that of his mercy only. Verse 13. God must be continually praised for his loving kindness, and we must always give a thorough and earnest consent thereto.   

Psalm 42.  
THis Psalm consisteth of two parts. Di. In the first the Prophet declareth what great desire he had to serve God among the faithful, which because he could not perform, he showeth further into what great heaviness he fell therefore, from verse 1. to the fift. In the second he runneth to God praying comfort from him, and labouring by all means he could to comfort himself over that heaviness and sorrow, from verse 6. to the end of the Psalm.  
The title, to him that excelleth [this is expounded before Psalm 4. Se.] a Psalm to give instruction [this is expounded Psalm 32] committed to the sons of Korah [not only to be kept as a treasure, but to be sung also by that posterity amongst whom it should seem that one Heman was the chief, 1. Chron. 6.33. 1. Chron. 25.5.] Verse 1. Under a similitude of the heart, which by reason of natural heat, much desireth waters, as appeareth by them that have written of the nature of them, David setteth out his earnest desire to serve GOD before the Ark] after thee, O GOD [i. after thy service and worship, and after the beholding of thy Majesty, a visible token whereof thou showest in thy Tabernacle: and the word of parting would be marked, by which David showeth, not only the great pains that he had taken therefore, but even that that little breath which he had yet left, he employed that way.] Verse 2. My soul [i. I myself wholly] thirsteth [i. earnestly desireth, even as those that be almost overcome with thirst, wish for drink] even for the living God [This term he useth, to put a difference between the God which he meant, and whom he served, and the dead idols of the Gentiles] before the presence of GOD [he meaneth by this the Tabernacle where God gave visible signs of his presence, and not as though he were or could be at any time out of his sight, see Psalm 139.7.8. etc.] Verse 3. The Prophet meaneth, that by reason of abundance and continuance of tears that fell from him, he might be said to be fed as it were therewith, see Psalm 80.5.] while they [i. the Enemies] thy GOD [uz. in whom heretofore thou didst trust: this is a most bitter upbraiding of the godly.] Verse 4. These things [i. Both the reproaches of the enemy, and my frequenting of the Tabernacle with the rest of God's people.] I poured out my heart [i. my courage consumed as it were, and my strength wasted away, see job 30.16.] he meaneth in this Verse, that he was as it were half dead, when he remembered the enemy's reproaches on the one side, and on the other side, the wonderful pleasure which he took in the holy assemblies, going before them as a Captain or ringleader to the rest] that keepeth a Feast [uz. unto the Lord, wherein there was great mirth used, as may appear by sundry places.] Verse 5. Cast down [uz. into doubting and heaviness] unquiet within me [i. meaning by reason of grief] the help of his presence [i. the aid and deliverance] which his presence [i. his favour and goodness hath given us: For so is God's presence often times used, and namely in these Psalms.] Verse 6. From the Land of Iorden [i. I being in the Land of Iorden, which is a place very much distant from jerusalem, where thine Ark is, or from the place where thou art served, so likewise is Hermonim, and the mount Mizar, which some take to be a place unknown even to the jews themselves] whatsoever it is, this he meaneth, that he was much grieved, being in a country far from the place where GOD was served, to think that he was deprived of the assemblies of his Saints.] Verse 7. One deep [i One great and grievous affliction] calleth another deep [i. exhorteth as it were, another to come, that by access thereof my afflictions may grow as it were to infynitenesse, as Psalm 40.12.] by the noise [i. in such manner, and with such great noise, as] thy Water-spoutes [i. thy Clouds send down the rain, see job 38.25. and he justly resembleth the Clouds to Spouts, because they both pour down, and with hold again, as it pleaseth God to appoint and rule] all thy Waves and floods [i. great and grievous afflictions sent from thee] are gone over me [i. have in a manner overwhelmed me, Psalm 38.4.] Verse 8. Will grant [i. graciously give, and make me to feel] the night [uz. of the day before wherein I have felt his goodness] of him [i. both of him and his praises, meaning that he would praise him] the God of my life [i. the author of my life and being: for in him we live, move, and have our being, Acts 17.] Verse 9 My rock [see Psal. 18.2.] forgotten me [see Psalm 13.1.] Verse 10. He noteth what great grief he endureth by the ungodlies speeches. Ver. 11. Is expounded before ver. 5. of this Psalm.  
Do. Verse 1.2. Teach what an earnest love and desire we should have to serve God in the assembly of his Saints. Verse 3. declareth what great grief we should have to hear GOD reproached, the same doth verse 4. Verse 5. that we should labour to comfort ourselves by all the lawful means we can. Verse 6. and namely by having recourse unto our GOD, who is the God of all comfort, 2. Cor. 1. Verse 7. teacheth two things, first that the latter end of one trouble with God's children is the beginning of an other: secondly that we should not despair under the multitude of our afflictions. Ver. 8. We ought to be well and assuredly persuaded that God will have mercy on us. Al the rest is touched before verse 3.5.   

Psalm 43.  
THis Psalm may be divided into two parts. Di. In the first the Prophet prayeth to God, to take the judgement of his cause into his hand, and to grant him his favour, and this is in the three first verses. In the second he promiseth thankfulness to God, for that and other benefits, comforting himself what he could in his troubles, and this is in the two last verses of the Psalm.  
This Psalm hath no Title, no more hath Psalm 10. and also Psalm 33. Se. but it seemeth to be written upon the same occasion that the 42. was, uz. that being driven out of his Country by the violence of his enemies, and wanting the use of God's exercises, he prayeth deliverance from the one, and restitution to the other. Verse 1. judge me [i. Pronounce sentence against mine enemies, and clear me] deceitful and wicked man [i. it may be that he meaneth Saul as the chief, but I rather take it to be the singular number put for the plural, or else one most notorious, put for all the rest of the ungodly: see for the more clear exposition of this verse, 1. Samuel 24.9.10. and so forth to the end.] Verse 2. The GOD of my strength [i. thou art he from whom I have received all the strength I have, and by that strength and power that thou haste given me, haste delivered me hitherto from all dangers] Why haste thou put me away [uz. from thee, he expressed this Psalm 42.9. in these words: Why hast thou forgotten me? Thus flesh and blood debateth the matter with GOD, when they are left some small time in affliction] Why go I so, etc. [These words are word for word, Psalm 42.9. He meaneth, that notwithstanding the enemy did wonderfully trouble him, yet he should have raised up himself, in the hope and comfort that he had or might have, in the GOD of his strength.] Verse 3. Send [uz. to me] thy light [i. thy gracious favour] and thy truth [i. Faithfulness, and true performing of that which he had promised, q.d. of thy favour and goodness help them that are oppressed, and by that succour sent them from thee, make them to feel the truth of thy promises] let them [i. thy light and thy truth] lead me [uz. to the apprehension of thy goodness and mercy] and let them bring me unto thy holy Mountain [uz. where thy Ark is, which was then Kiriath jearim, a Town set upon a Mountain, as it should seem, 1. Samuel 6.21.] and to thy Tabernacles [i. to all the places where the shall be pitched for thy Ark, for the temple was not builded till the reign of his son Solomon. Now the Ark was sometimes at Shiloh 1. Samuel 1.3. Sometimes at Kiriath jearim as 1. Samuel 6.21. Sometimes at Nob, 1. Samuel 21.6.7. Sometimes at Gibion, 1. Kings 3.4. 2. Chron. 1.3. and this is the reason, why it is called here, and in other places of the Psalms, as Psalm 84.1. Tabernacles in the plural number, uz. because it was set up, at sundry times in sundry places.] Verse 4. Then [i. When this shall be granted me from GOD] I will go [vz with Sacrifices and offerings] unto the altar of God [uz. that I may offer them thereon, in these words he promiseth, a willing, free, and thankful service unto God] the God of my joy and gladness [i. he that is the Author thereof, as verse 2. of this Psalm, he is called the GOD of his strength: and by doubling the words, joy and gladness, which mean all one thing, he meaneth the wonderful great and exceeding joy that GOD either had, or would give him] upon the Harp [he addeth this Instrument, to be as it were a testimony outward, of his thankfulness, see Psalm 33.2.] Verse 5. Is expounded before, Psalm 42.5.12. He is my present help [i. ready at all assays to help me, and to give me wonderful deliverances.  
Do. Verse 1. We may at God's hands by prayer beg, defence against, and deliverance from cruel, subtle, and wicked persons. Verse 2. It is good, the more the enemy rageth to cheer ourselves in God. Ver. 3. The feeling of God's favour and the truth of his promises, two notable points to comfort us in all our distresses: also we must have an earnest desire to the holy and public assemblies of GOD. Verse 4. Thankfulness both inwardly and outwardly, would be rendered to God for his mercies bestowed upon us. Verse 5. It is good for us to comfort ourselves in our afflictions, and patiently to tarry the lords leisure, who will never fail us, if we hang wholly and steadfastly upon him.   

Psalm. 44.  
Di. THis Psalm may be divided into three parts. In the first the faithful declare, what great works GOD in goodness had done, for their forefathers and them, from the first verse to the end of the eight. In the second they show, how that GOD, as it were having forgotten himself, had left them in most miserable case to their enemies, from the ninth verse to the end of the sixteenth. In the third, they show that for all their miseries they forgot not God, and therefore pray, and that earnestly for succour and relief from him, from verse 17. to the end of the Psalm.  
The Title is expounded before, Psalm 42. The author of this Psalm is unknown, and the time to as of certainty, wherein it should be written notwithstanding there is some probable appearance, either after the return of the people out of Babylon, or else in the time of their exile. Verse 1. Heard with our ears [i. assuredly and certainly heard] our Father's [i. our Ancestors] have told us [uz. both by words and writing] in their days [i. in the times wherein they lived] in the old time [i. even long ago, that the people might the more move God, to comfort them in their misery, they reckon up his great goodness showed unto their forefathers.] Ver. 2. Driven out [uz. of the land which they possessed and inhabited] with thine hand [i. by thy power and might, as sundry times in the book of Psalms] planted them [i. surely set, and as it were rooted them] to grow [i. to multiply and to increase wonderfully.] Verse 3. Inherited not [i. attained not to the inheritance or possession of the land] by their own sword [i. by the weapons and armour which they had] their own arm [i. their own power and strength] save them [i. deliver them from danger and distresses] but thy right hand, & thine arm [i. thy strength, might, and power only] and the light of thy countenance [i. thy most merciful favour and presence, in which thou goest before them, and showest thyself favourable unto them, See for the proof of this Exodus 15.13. jeoshu 24.12.13. etc.] Verse 4. Thou art my King [these are the words of the people, that thorough God's goodness inhabited the Land of promise: and they say, My King, because all the faithful were but as one man] unto jaakob [i. unto the Israelites that came of jaakob, the Father of the Nation, for the Nation itself, see Psalm 14.7.] Verse 5. Thorough thee [i. the might and strength that thou hast given us] have we thrust back [uz. as Beasts do with their horns, for such a word he useth in this place, see Deutronom. 33.17. they mean that they had beaten back and overthrown those that assaulted them) by thy name (i. by thy virtue, power, and grace, as Psalm 20.1.) have we trodden down (uz. under our feet, noting by this speech both the weakness of their adversaries, & the overthrow that they gave them, despising them also as dust under their feet.) Verse 6. By Bow and Sword, he meaneth all manner Weapons and warlike Instruments whatsoever) and by saving (he meaneth delivering from dangers, speaking under the person of one (because all the faithful are but one body) in the name of all the rest.) Verse 7. Saved us (i. set us free, and delivered us, mark the sudden changing of the number) from our Adversaries (i. from all their force and subtle practices) and haste put them to confusion (uz. in defending us, and in overthrowing them.) Verse 8. will confess (i. thank, as often in these Psalms and Luke 10.21.) thy name (see verse seven of this Psalm.) Verse 9 far off (uz. from helping us) puttest us to confusion (i. makest us ashamed, and that before thine and our enemies, because thou dost not help us) and goest not forth (vz to battle, fight for us, as thou was wont to do: and giving us victory over all our enemies.) Verse 10. To turn back (i. thorough faintheartedness, to flee before him) spoil (uz. us, and our substance) Verse 11. Thou givest us [uz. over to the rage and cruelty of our enemies,] as Sheep to be eaten [i. which should be presently killed, and presently devoured, under which similitude, they set out the great danger and extremity they were in] and dost scatter us among the Heathen [this was an other punishment, and that very grievous to be amongst a people, among whom GOD was blasphemed, and they themselves to want the exercises of God's Religion.] Verse 12. Thou sellest thy people [by this manner of speech they mind to declare, that GOD had them not in that estimation and regard that he had their forefathers: q.d. We are vile and despised in thine eyes, because we are sold to the enemies on every side of us, for a little or nothing, neither yet art thou thyself enriched by the sale of us.] Verse 13. They mean, that GOD had given them over to their neighbours to be mocked, and scorned, by all the means the ungodly could devise, as by ieasling speeches, laughing countenances, and gestures that favoured of scoffing.] Verse 14. A Proverb [i. a common by-word, meaning that they and their name, were in great reproach among the Gentiles, and they had them continually in their mouths, so that their common sentences and speeches, were not more rife in their mouths, than the calamity and misery of the jews] and a nodding of the head [i. a continual scoff and mocking stock as it were, see Psalm 22, 7. 2. Kings 19, 21.] Verse 1. My confusion, [mark the sudden changing of the number, see for this purpose also Verse 6. of this Psalm] is daily before me [i. I every day or continually behold, and therefore can hardly forget the confusion and shame that lieth upon us] the shame of my face [i. the shame wherewith my face is, as it were, overcovered, hath wrought this effect, that I am ashamed, or for shame I dare not look up.] Verse 16. This verse hangeth upon the former, thus: q.d. I am altogether ashamed, by reason of the opprobrious speeches of the enemies] for the voice [i. for the words which they that slander us and rebuke us, utter against GOD and us] and avenger [uz. of themselves, and their own causes, meaning thereby the cruelty and bloodiness of these men: and this is to be noted, that they speak of all their enemies under the name of one, and in the singular number, meaning notwithstanding all whatsoever.] Verse 17. They declare that by no troubles, they could be drawn away from trust in GOD, and from that truth of his Religion, which they had embraced] yet do we not forget thee [uz. as those that make little account of thee and thy Religion] neither deal we falsely concerning thy covenant [uz. made with us, they mean that they had endeavoured to the uttermost of their powers, to abstain from the breach thereof.] Verse 18. They declare what it is to break God's covenant: uz. in affection of mind to turn away from him, for that they mean by heart, or in action or conversation openly to violate, understanding by steps, outward behaviour, and by God's paths, the ways, words, and law which he hath appointed them to walk in, even as it were a path beaten way.] Verse 19 Thou hast smitten us down [i. cast us down as it were with a blow. Mark how he ascribeth this to GOD, because the Chaldeans or other their enemies, whosoever they were, could do nothing without him] into the place of Dragons [i. into desolate and solitary places, for they delight to dwell there, or else into countries, the inhabitants whereof are no less cruel than Dragons: or as Immanuel readeth, into the place of Whales, i. into the most deep Sea: whatsoever it is, they mean, that they were cast into most horrible and grievous dangers] and covered us [i. overwhelmed us] with the shadow of death [i. with most manifest dangers, which seem to bring nothing but death with them, see Psalm 23.4.] Verse 20. If we have forgotten [i. made little account of, or nothing at all regarded, as verse seventeen of this Psalm] the name of our GOD [i. his glory, honour, worship and Religion] and holden up our hands [i. by prayer and supplication sought help of any other than of the true GOD, whom we worship, they use the sign of one that worshippeth and seeketh help, for the thing itself] to a strange God [i. to an Idol, either one or many, now this verse is ended in the next verse.] Verse 21. Search this out [q.d. It could not be but he would, and addeth a reason as a proof thereof, because he seethe, knoweth, and understandeth even the very secret thoughts and imaginations of our hearts.] Verse 22. For thy sake [i. for thy causes, as the use of thy word, the exercise of thy religion, etc.] are we slain [uz. thorough the cruelty of the enemies, we yet notwithstanding willingly and cheerfully bearing the same] as sheep [vz appointed or made ready for the slaughter.] Verse 23. Up, why sleepest thou [in these verses following, they pray God to have pity upon them, and to give them succour, when God for a time giveth us over to the lust of the wicked, he seemeth to sleep as it were, not that he doth so, as appeareth Psalm 121.4. but it is spoken of God after the manner of men,] Ver. 24. Thy face [as those are wont to do, that loath to behold any in great calamity and affliction, and by face, he meaneth favour and goodness] forgettest [i. makest as though thou hadst no care or regard of our misery and affliction, and of us that are oppressed therewith.] Ver. 25. For our soul [i. the whole man, but chiefly the life] is beaten down unto the dust [i. is in wonderful danger, and almost past hope of recovery, as they are that are returning into dust out of which they were taken] our belly cleaveth unto the ground [uz. like those that are overthrown by their enemies in fight, and are so cast down flat even upon their faces, that there is no hope as it were of their rising again, because they seem to be as a man would say glued to the earth.] Ver. 26. For our succour [i. to help and secure us] and redeem us [uz. from the bondage and captivity wherein we are.  
Ver. 1. It is good for Ancestors to declare to their posterity, and for the posterity to mark Gods works diligently declared unto them, showing out either his power or his mercy. Ver. 2. Declareth that God is all in all, either in the overthrow of his enemies, or in the upholding of his children. Ver. 3. It is not any worldly force or means (though they may be used, but yet without trust in them) but God alone that performeth whatsoever pleaseth him. Ver. 4. We must pray for the Church. Ver. 5. God's power is the Buckler that the faithful have to trust to for their own defence, & for the discomfiture of their enemies. Ver. 6. Trust must not be reposed in any outward thing. Verse 7. God alone is the worker of our deliverances. Ver. 8. And he only must be praised therefore and that continually. Ver. 9 God many times leaveth his children, for a while, to the end that he may come to them again in greater mercy: also if God guide not the army, all is nothing. Ver. 10. Fainthartednesse on the one side, and courage and stomach on the other side, is from God. Ver. 11.12.13.14. tend all to one end, uz. to set out the poor and miserable estate wherein God's people are many times. Ver. 15.16. Teacheth us that it is no small grief to God's children, to hear the words and to see and feel the deeds of the ungodly. Ver. 17. teacheth that though there be sin in God's children, why they should be punished, yet God doth not always punish them for their sin. Ver. 18. and 19 Teach us that no affliction should make us shrink or fall away from God, but rather that our afflictions should draw us more nigh unto him. Ver. 20.21. Teach that we should not have recourse for succour to any, but to God alone. If we do that God beholdeth that, and all other our wickedness in good time to punish it. Ver. 22. It is good to suffer for well doing. Ver, 23.24. Teach us, not only to pray to God in our miseries, but to be earnest with him, & not to leave off till we have obtained. Ver. 25. showeth that the more our miseries are, the more need we have to repair to God, yea even then when they seem to be past hope of recovery. Ver. 26. In our prayers we must only look upon God's mercy, and nothing at all in ourselves.   

Psalm. 45.  
Di. THis Psalm may be divided into two especial parts. In the first is set out the beauty, strength, glory, power, justice, magnificence and marriage of Solomon, from Verse 1. to the end of the ninth. In the second is contained an admonition to salomon's wife, with great promises to be performed, if she keep the matters propounded to her, from verse 10. to the end of the Psalm.  
Se. The title is, to him that excelleth (this is expounded before) on Shoshannim, (which was an Instrument amongst the jews, and had six strings upon it, for the word is derived from another Hebrew word, which signifieth six, as Kimcho showeth) a Song of love (this is well expounded in the Geneva Bible) all that followeth in the Title is expounded before, Psal. 32. and Psal. 42, This one thing I would have noted, though David's name be not here expressed, yet it is very likely that he was the Author thereof. In deed it is not put down before many Psalms, and namely Psal. 2. and Psal. 66. and yet the holy ghost. Acts. 4.25. ascribeth it to David.] Ver. 1. Will utter forth uz. by the instrument of my tongue and pen.] A good matter [i. an excellent and profitable thing, excellent in respect of the party whom it treateth of, and profitable in regard of the people whom he shall rule over] in my works [i. in these verses following, which he calleth works in the plural number, not for the greatness, but for the exquisiteness of them.] My tongue is as the pen of a swift writer [he meaneth that his tongue shallbe most swift: q.d. I will most readily utter these things that I have in my mind: and my tongue shall no less readily express the praises of the king, than he that is most skilful in writing writeth with a pen.] Ver. 2. Thou art fairer [here he beginneth to praise Solomon: and in these words he praiseth him for his beauty and comeliness which he saith was more excellent in him, then in any other person whatsoever for so much he meaneth by children of men] grace [i. words that obtain grace and favour from men] is powered in thy lips [i. is plentiful, and as it were overflowing in thy mouth: and in these words he commendeth his eloquence] blessed thee [uz. with abundance of excellent gifts] for ever [this must be understood of Solomon, but it must have his true verification in Christ, and that that I put down here, must be understood throughout the whole Psalm. Ver. 3 gird thy sword [i. take unto thee thy authority, he putteth the sign of authority, as the Apostle also doth, Rom. 13. for authority itself, for kings obtain great praise, if they rightly use the sword] and when he saith upon thy thigh, he alludeth to the fashion that was common among the jews then, and is at this day used among the Turks, who hang their swords so, that it lieth upon the thigh, and hangeth not on the side as ours do: which thing also we ourselves perform, though not in sword, yet in skeanes, hangers, wood-knives etc.] To wit, thy worship and thy glory [here he more plainly showeth what he meant by sword: uz. his great and excellent authority, which he should make more famous by using it well.] Ver. 4. amend thus, and in thy glory, ride prosperously, because of the word of truth, etc.] in thy glory [i. being thus established and set up] ride prosperously [i. fear not to attempt good and holy things] because of the word of truth [i. because the matter of truth, yea all truth itself requireth this of thee: and he understandeth by these three terms, three several things that ought to be in kings: by truth, he meaneth faithful dealing: by meekness, mild and courteous behaviour: and by righteousness, upright execution of those things that concern either the maintenance of good, or the punishment of vice: & if we take it as it is read in the Geneva text, he seemeth then to resemble these virtues to chariotes of triumph, upon which kings were wont to be carried, specially after some great victories gotten: and he speaketh of these virtues, because that just & upright government, and not outrageous and violent, giveth credit and authority to princes.] So thy right hand [i. thy power and might, because that [in that hand it most consisteth] shall teach thee [i. shall enable thee to perform, as those that teach others, make them able. [Terrible things [i. such things as shall strike a terror and fear of thee into the hearts of thine enemies, and a loving reverence into the heart of thy friends and subjects.] Ver. 5. Thine arrows are sharp [i. the instruments and means that thou hast to use against thy enemies are piercing, yea so piercing, that] the heart [i. the closest part, yea the strongest, even that wherein life consisteth, shallbe pierced thereby] of the kings enemies [mark the change of the person, meaning thereby thy enemies which art the king] shall fall under thee [i. shall come into thy power and subjection, as men are wont to fall, when they are stricken wish an arrow so that a man may do with them what he listeth, he meaneth nothing else, but that Solomon should have instruments and darts to strike his enemies a far of, and to constrain them to yield to his obedience.] Ver. 6. Thy throne [i. thy kingdom, for he useth the throne where the Prince did use to sit, that governed the kingdom, for the kingdom, rule, dominion, and authority, that the king had.] O God [Solomon is here called God, as kings and magistrates are in other places of scripture] for ever and ever [i. endureth a long season] the sceptre of thy kingdom [i. the rule and authority which was signified by the sceptre] is a sceptre of righteousness [i. is just, equal and upright, all this must after this sort be applied to Solomon: but for as much as the Apostle, Heb. 18. doth apply it to Christ, we must more largely interpret it: uz. that the holy Ghost meaneth to signify and to set out unto us, not only the continuance and durableness of Christ's kingdom, but also the continual uprightness and equity that shallbe therein.] Ver. 7. Apply this also to Solomon, & Christ, to the one in figure, to the other in truth] thou lovest [i. allowest, likest of, and performest] righteousness [i. upright dealing and equity] and hatest [i. canst not at any hand away with] wickedness [i. any manner of sin whatsoever: he showeth wherein uprightness consisteth, uz. in the maintenance of equity and in the sharp punishment of iniquity] hath anointed thee [the Prophet speaketh after the manner of those days, wherein kings were anointed, which was a visible sign of their entrance into the kingdom] with the oil of gladness [i. with such oil as made not only Solomon glad but the people over whom he should reign] above thy fellows [i. all thy brethren set aside, though they were elder than thou: how this and other places of this Psalm, have their verification in Christ shallbe showed afterward in the doctrines. Ver. 8. He commendeth Solomon, for the glory of his garments, noting that they were, as it were performed, with Myrrh, Aloes and Cassia, which were things not only of good favour, but of great price, because they were set from far countries] ivory palaces [i. excellent, which the holy Ghost meaneth, both by speaking in the plural number, and also by calling them, or affirming them to be of ivory, which was excellent and precious, as may appear Amos 6.4.] Where they [i. thy people and those that do thee services] have made thee glad, uz. by the dutiful deeds, cheerful countenances and loving words that they have declared towards thee.] Ver. 9 King's daughters [i. those that issued from kings] were among thine honourable wives [i. were come unto thee among the rest, all which thou didst honourably use, and apparel sumptuously] of gold of Ophir [i. most fine and pure gold, see job. 28. ver. 16.] Ver. 10. He admonished Pharaoh his daughter, who was salomon's chief wife, & by marriage newly engraffed into the body of the church, willingly to hearken to God's word and quite and clean to forget all carnal things whatsoever. Mark the words of this admonition, first hearing, then considering of that which is heard, and lastly embracing of that which is heard, meant by inclining of the ear: and she is called daughter, not in respect of her husband, but in respect she was become now a scholleresse [as a man would say in God's Church, as some were called children before, Psal. 34.10. And by people and Father's house, he meaneth her own country, and all the pleasures therein, as friends kindred, and whatsoever else she might be delighted in.] Ver. 11. So shall the king etc. [i. if thou dost this, uz. embrace the religion that he shall teach thee, thou shalt be most acceptable unto him and he shall love thee most tenderly] for he is thy Lord [i. thy head and governor, as 1. Corinth. 11.3.] Reverence thou him [q.d. therefore it beseemeth thee to yield him all the obedience due to him.] Ver. 12. Daughter of Tyrus [i. the city Tyrus, putting the place for the people inhabiting the same, see Psal. 9.14.] With the rich of the people [q.d. even the richest, and not the meanest only] shall do homage before thy face with presents [i. shall in token of homage and as though they were subjects bring openly presents unto thee.] Ver. 13. King's daughter [she is so called, not as though she were not his wife, but because he did as it were beget her unto God] is all glorious within [uz. in the king's palace, where she remaineth familiarly with the king] her clothing is of broidered gold [i. is most precious and costly.] Ver. 14. She shallbe brought unto the King [the Prophet alludeth to the manner in these days, uz. that Queens might not come when they would to the king, but when they were sent for, Hest. 4.11. Hest. 5.2.] In raiment of needle work [which is very dear and precious: by this variety of apparel, the Prrphet mindeth to set out the sumptuousness of the king, & his wife] by that which followeth after, the Prophet meaneth that she shall come with a great number of handmaids waiting upon her, which seemeth also to set out her glory: and these handmaids are called her companions, not because they were her equals, but because they were continually in her company, as it were.] Ver. 15. He showeth after what sort this glorious troop shall come, uz. with joy & gladness [i. with all mirth that possible may be, see Psal. 43.4.] Ver. 16. In steed of thy father's [i. thy ancestors. q.d. there is no cause why thou shouldest think upon them] for thou shalt have multitudes of children, and thy posterity shallbe wonderfully enlarged, yea advanced to great and wonderful honour, for that meaneth he by making them Princes, throughout all the earth, meaning by earth, the land of judah, which promise was not fulfilled in Solomon and his seed, not because God was not able, but because the covenants and conditions on his part, and his wives, were not performed.] Ver. 17. Are the words of the Prophet contained, wherein he promiseth to publish, and that for a long season, the glory and renown of Solomon and his kingdom: and that the people shall for a great while, yield him praise, for his peaceable and quiet government. For so must the word, Many generations world without end, be understood, as referred to Solomon. And thus we see how it agreeth to him, now let us gather the doctrines out of it, and see how in truth it agreeth to our Saviour and his time.  
Do. Ver. 1. Teacheth us first to take heed that we utter nothing, but good things, and secondly to do that willingly and readily, lest we be prevented by death, or some other occasion: and thirdly to dispose ourselves with all the power we have, to set forth holy marriage, specially that which is between Christ, and his Church, of which see Hoshea. 2.19.20. Ver. 2. Is fulfilled in Christ, not in man's judgement, as appeareth Isaiah. 53.2.3. But is to be seen by the eye of faith only, whose glorious beauty and gift of persuasion may appear, that he in the ministry of his Apostles, converted of all nations under the heaven some, to embrace the Gospel: and when it is said that God hath blessed him it must be understood in respect of his humanity, for otherwise in respect of his deity, he is God equal with his father. Ver. 3. Christ's sword is spiritual & is in deed God's word, of which see Isaiah. 11.4. Heb. 4.12. reve. 1.16. Wherein also standeth his glory and worship, when he is served according to that, and not as man deviseth and in this verse Christ is called most mighty, because he hath all power both in heaven and in earth. Math. 28.18. And doth whatsoever pleaseth him. Ver. 4. Christ is admonished, in respect of his humanity, to talk upon him, and to execute his government, seeing he is so replenished with gifts, and is described like a triumphant conqueror, amiable and comfortable to his own people, but terrible and fearful to rebels, as 2. Corinth. 2.15.16. Ver. 5. He describeth Christ's weapons, and the munition of his kingdom, which are not carnal, but mighty through God, to cast down holds, and imaginations and every high thing etc. see 2. Corinth. 10.4.5.6. Ver. 6. Setteth out the everlastingness and equity of Christ's kingdom, of which see Heb. 1.8. Ver. 7. First mark one manner of speech, which in the sense I have omitted, loving one thing and hating another, which kind of rehearsing by the contraries the jews often use, and hath in it great force, uz. to note the earnestness and soundness of love toward righteousness and well doing, and the sincere hatred of all sin and corruption. How this was verified in Christ we need not to stand upon, God is called Christ's God, in respect of his manhood: and Christ in that respect also is said to be anointed with the oil of gladness, because he had the fullness of the spirit, so that of his fullness have we all received, even grace for grace [i. abundance of grace, as joh, 1.16. And by oil of gladness is meant, the fullness and anointing of the spirit, through whom it cometh to pass that the kingdom of God is righteousness, peace, & joy in the holy Ghost. Rom. 14.17. And by fellows, he meaneth not equals, but generally all Christians, who yet notwithstanding through faith are partakers of his dignity. Ver. 8. Doth allegorically set out the sweetness and pleasure, that is to be found in our Saviour, and when he speaketh of some that have made him glad, he meaneth Christians, who are called the friends of the bridegroom, because they stand and hear him, and rejoice greatly by reason of his voice, john. 3.29. Ver. 9 Is described the glory of the church, which is but one wife, if we respect it generally, or else many if we respect either the several congregations, or the particular members of the several congregations: as we say that every part of a bone broken is a bone, and every part of earth, is earth, and yet there is but one bone and one earth. Ver. 10. Christ requireth of the Church, faithfulness in him, and denial of herself. Ver. 11. He showeth what profit shall come to the Church by obedience to Christ. Ver. 12. Setteth out the enlarging of Christ's kingdom, by the calling of the Gentiles. Ver. 13. showeth that the glory of the Church standeth not in outward show and bravery. Ver. 14. Setteth out the glory of the Church generally, which is amplified by this circumstance, that particular Churches, which the holy ghost resembleth to handmaids waiting upon her, shall adorn and beautify her. Ver. 15. showeth the manner how the faithful should appear in the presence of God in his assemblies. Ver. 16. Expresseth the wonderful enlargement of Christ's kingdom, which we have seen performed, and the great glory that his children shall have, though not here, yet eternal in the heavens. Ver. 17. Teacheth that the praises of our Saviour, who is the only head of the Church shall continue for ever, and that there shall be no end of his kingdom, as Luke 1.33. Other good Lessons may here and there be gathered, as ver. 2. that beauty and eloquence are good gifts in a Prince. Ver. 3. That it becometh a magistrate, to be courageous. Ver. 4. That he should profess and practise, truth, meekness, and righteousness. Ver. 8. That sumptuousness in apparel for Princes, is not altogether to be condemned of salomon's apparel: fee what our Saviour saith, Matth. 6.29. Ver. 10. That marriage requireth forsaking of all, that the wife may cleave to the husband, and the husband to the wife, Gene. 2.24. Ver. 17. That the faithful generally, and every one of them particularly, should carefully endeavour to advance and set forth the great glory of GOD, and of our Saviour Christ.   

Psalm 46  
THis Psalm may be divided into two parts. Di. In the first the Prophet declareth how that notwithstanding the great trouble they were in, they were sure they should be delivered through God's goodness, from ver. 1. to the end of the 7. In the second he exhorteth others for their comfort to look upon their deliverance, and to consider God's power who doth what pleaseth him, from ver. 8. to the end of the Psalm.  
Se. The inscription upon Alamoth [which I take to be the name of an instrument, see 1. Corinth. 15.20.] Ver. 1. Our hope [i. he, on whom we hope, or in whom we trust] and strength, [i. from whom the strength we have cometh] and help [i. he that alone helpeth us in the time of troubles, & delivereth us out of the same] ready to be found q.d. he is not far off, neither yet needeth much entreaty. Ver. 2. Will not we fear [i. be overcome with fear] though the earth should be moved [q.d. if it were possible that the whole world should be turned upside down as it were, much less would we fear less matters, as wars and such like] mountains [either upon the earth, cast through earthquakes into the Sea, or the mountains and rocks in the sea, should through the rage of the Sea be overtumbled, as in the next verse: by these manner of speeches, shaking of the earth, and moving of mountains, he meaneth most terrible tumults and fearful things, which might strike wonderful great fear into a man that wanted faith, but yet by reason of the full and assured hope that they had, should no whit at all dismay them.] Ver. 3. Thereof [i. of the sea] rage [i. be very violent and vehement] and be troubled [i. with the rage, seemeth to have changed his colour, by reason of being mingled with dirt, clay, and mire, for so in our speech we do use to say, the fountain is troubled] shake, [uz. with the violence of the waves of the sea, he meaneth by this manner of speech, in this and the other verse before going, that though all the world, and the whole course of nature, should be as it were turned upside down, yet still they will hang upon the Lord, being assured of his goodness and mercy.] Ver. 4. A river [he meaneth no doubt, Gihen or Shiloach, which did flow to jerusalem, [whose streams also did fill sometimes the brook Kidron or Cedrens spoken of john 18.1. that compassed some part of the city of jerusalem] shall make glad [uz. in the time of their heaviness] the City of God [i. jerusalem, which is so called, because he was the defender thereof, and was there worshipped] even the Sanctuary [he putteth the word sanctuary which was a part of the Ark, for the place where the Ark was, that is Zion, whither the Ark was carried] of the Tabernacles [that is of the whole land, which is called Tabernacles, because the Ark was pitched in divers parts of it, before it came to be placed in Zion, see Psal. 43. ver. 3.] Of the most high [i. of God himself] all these three verses, uz. 2.3.4. are allegorical, meaning that though the troubles and hurly-burlies were never so great yet, God's favour (which he understandeth by rivers and streams, as Psalm. 36.9.) is a sufficient stay to appease their consciences in the midst of them all: and because God's favour was no where more plainly showed then in the City of Zion or jerusalem, and the Ark there placed, he maketh also special mention thereof.] Verse 5. In the midst of it [uz. of that City, noting by being in the midst of it, his presence. Mat. 18.20. john 20.26. and his ready favour to help it] not be moved (therefore much less shall it fall, do the enemies against it what they can) very early [i. speedily and in good time before it be distressed.] Ver. 6. When [i. so soon as] the nations raged [i. began to express their fury] and the kingdoms [i. the people divided into kingdoms] God thundered [i. gave manifest signs and tokens of his wrath and judgement against them] and the earth [i. the people dwelling on the earth] melted [i. consumed away as snow before the Sun, or as wax before the fire: see Psalm. 68.2.] Ver. 7. The Lord of hosts [see Psalm. 24.10.] is with us, [i. on our side to defend us] the God of jacob [i. of the Patriarch and all the people that came of him, towards whom the Lord showed himself marvelous mighty and merciful as in Genesis, Exodus, and other places appeareth] our refuge [i. the place whereunto we commit ourselves, to be succoured from our adversaries.] Verse 8. Come and behold etc. [In this place the faithful exhort all, to look upon God's judgements, against the ungodly, and his mercy towards his children, that thereby they may profit in the hatred of evil, and in the love of well-doing.] Ver. 9 Unto the ends of the world [i. even unto the furthest parts of the world, so that there is no part, wherein he governeth not: and by breathing, cutting, and burning of the bow, spear, and chariot, they understand, an utter confounding, and consuming of all warlike instruments whatsoever, and of all the devices and policies that can be used therein.] Ver. 10. Be still and know etc. [In this verse the faithful take upon them, as it were God's person, and in the same admonish the enemies of the Church, to stay themselves from persecuting it: knowing that in setting themselves against it, they set themselves against GOD] that I am God [i. full of all majesty and might, doing whatsoever pleaseth me both in heaven and in earth,] I will be exalted among the heathen [uz. whether they will yea or no, because none of them can let me. Ver. 11. Is expounded before in the seventh verse.  
Ver. 1. In all troubles God's people must hang upon God, Do. whose readiness to help is there also set out. Ver. 2. Noteth the assured persuasion that the faithful have of God and his goodness, notwithstanding the great troubles that be in the world. Ver. 2.3.6. do allegorically and in plain terms also express the rage and cruelty of the wicked, and the hard brunts that God's children must abide at their hands. Ver. 4. Declareth that notwithstanding all hurly-burlies God will comfort his children in such sort as shallbe most for his glory and their good. Ver. 5. God is always present with his children to help them in due time. Ver. 7. God is a sure place of refuge for his children to fly to, for he will never put them back. Ver. 8. Teacheth us to admonish one an other, yea the very wicked: it setteth out also, as likewise the 9 verse doth, God's power against his enemies. Ver. 10. None is able to withstand God, and his works, see ver. 11. see ver. 7.   

Psalm 47  
Di. THis Psalm chiefly propoundeth two things. The first is an exhortation to the faithful, to show themselves thankful unto God, for the great and wonderful things that he doth, from ver. 1. to the end of the 4. In the second is a description of God's great power, majesty and glory set out to this end, that the faithful might learn to trust in him alone, from ver. 5. to the end of the Psalm.  
Se. The title is expounded before Psal. 42. Ver. 1. All people [i. as well jews as Gentile] clap your hands [uz. for joy, as Nahum. 3. ver. 19 He putteth the outward sign of joy, for inward and outward joyfulness] sing loud unto God etc. [in this part of the verse the Prophet requireth of the people on the lords behalf, willingness, cheerfulness, and gladness, for in all services performed to him, he specially regardeth these things, as 2, Corinth. 8.12. Ver. 2. Is high [uz. not only because he dwelleth in the high heavens, but also because he hath highest, yea all authority] and terrible [i. fearful or meet to be feared, not only of his children for their good, but of the wicked for their punishments] a great king [uz. as whose power no creature is able to resist] over all the earth [i. such a king, as to whose authority all the quarters & corners of the earth are subject. Ver. 3. He [i. God hath subdued [uz. by his word & spirits] the people [i. of all the people of the world some] under us, [i. under the exercises of his religion & service which we profess] putting the persons professing a thing, for the thing professed] under our feet [by this manner of speech is meant that the gentiles should be scholars, & the jews schoolmasters as it were to them, for to sit under the feet, or at the feet, is used in scripture, for being a scholar or learning, as Act. 22.3. And not that the jews had ever such a large Lordship over the Gentiles.] Ver. 4. May be the words, as it were both of the jews and Gentiles converted to Christ's kingdom, showing what graces he hath bestowed upon them] he [q.d. he that knoweth what is better for us than we ourselves] hath chosen [i. not only laid out but also appointed, and that of his own good will and mercy towards us] our inheritance [i. not only all things meet for this life, as lands countries, possessions, etc. but even all other things that concern the hope of a better life] even the glory of jaakob [i. even all these excellent things that he gave and promised to jaakob wherein he might glory and rejoice. The faithful mean that they had as great, both abundance and assurance of God's grace and goodness, as jaakob ever had.] Ver. 5. God, [i. the ark of God which was a true token of God's presence, and so is the word Lord also used, as Psal. 132.5.] Is gone up [he speaketh this no doubt in respect of bringing the Ark into the mount Zion of which see 2. Sam. 6. Throughout the chapter] with triumph [uz. against the enemies, which also was joyful to God's people] even the Lord with the sound of the trumpet [this is even the same that was said in the first part of this verse: saving that here he addeth the instrument, which many times striketh terror into the enemies, and addeth courage to the faithful: and by this manner of speech he meaneth to note out the great glory of the Lord, and of the triumph and victories that our Saviour got, as Colos. 2.15. Ephes. 4.8.] Ver. 6. The four times repeating of these words, sing praises, hath great force: q.d. let all your care and study tend to this, to praise the Lord and his son Christ.] Ver. 7. For God [this is a reason, why they should extol the Lord] King of all the earth [i. hath power over all, and exerciseth an Universal kingdom, the particulars and the majesty whereof, he setteth out in the next verse.] Ver. 8. Holy throne [he meaneth either the Tabernacle, or else the heaven, for both of these in scripture are called Gods holy throne, because he that had the fullness of holiness in himself, gave manifestation of himself from both these places, see Mat. 5.34. Matth. 23.22. Whatsoever it is, or howsoever it is to be taken, the Prophets purpose no doubt is to describe God as a judge, ready to yield justice, both to good and bad, according to their several causes.] Ver. 9 The Princes of the people [q.d. not only mean men from among the Gentiles, but even the mighty] are gathered [uz. by the mighty working of God's spirit, and the exercises of the word: the Prophet meaneth by this manner of speech that the Gentiles should make profession of true godliness as well as jews, and he speaketh of it, as though it were already performed, for the certainty of it] people of the God of Abraham [i. the jews, for from Abraham they came according to the flesh: And he calleth him the God of Abraham, thereby to distinguish him, from all the false Gods of the Idolatrous gentiles] the shields of the world [i. the defence and the protections of the whole earth: he useth shields, which are good means of defence, for defence itself] belong to God [is his right. q.d. seeing that the world is preserved and maintained by God, great cause is there, why men should reverence, his so great and high majesty, and therefore he addeth] he is greatly to be exalted [i. feared and praised.]  
Ver. 1. It becometh all sects of people to praise God: Do. and that willingly and cheerfully. Ver. 2. showeth that we ought to praise him for his majesty and power. Ver. 3. Declareth, that it is God alone that draweth men's hearts to the embracing of his truth. Ver. 4. God's love is the first and only cause of all the graces we have. Ver. 5. Setteth out his majesty and might. Verse 6. Teacheth how earnest we should be in praising our God. Ver. 7. showeth that both our praises, and all the services that we shall yield to the Lord, must proceed from an understanding heart. Ver. 8. In that God is described as a judge it containeth matter of comfort to his children, & of terror to the wicked. Ver. 9 God calleth of all states some to the embracing of his truth: also God alone, is the defender of the whole world, and of all the peoples therein, and that therefore he is worthily to be magnified.   

Psalm 48.  
Di. THis Psalm may be divided into three parts. In the first is contained a commendation of God's power and goodness manifested especially to the city of jerusalem, from Ver. 1. to the end of the third. In the second is declared, that all the conspiracies, practices, and forces of the wicked against that City shallbe overthrown, because God will defend it, from ver. 4. to the end of the 8. In the third: the faithful set out the assured persuasion that they had of God's goodness towards them, praying for the continuance thereof, both upon themselves and the whole Church, from verse 9 to the end of the Psalm.]  
Se. The title would be thus, a song or Psalm, meaning such a Psal. or song, as both by voice and instruments was sung: the rest is expounded Psal. 42. Ver. 1. Great is the Lord [uz. in respect of his power and glory] and greatly to be praised [q.d. and therefore no small praise doth belong to him] in the city of our God [i. in Jerusalem, which is called God's City, because God had given special tokens of his favour to that above the rest] even upon his holy mountain [he meaneth mount Zion: which is therefore called holy, because that the Ark being there placed, the most holy God, showed himself present in the same.] Ver. 2. He doth commend mount Zion, for the pleasant situation thereof because it stood. Northward, or as you would say on the north side of jerusalem, as Isaiah. 14.13. We know that places situated Northward, are very wholesome by reason of the cold, dry, and clear air, that cometh out of that quarter, see job. 37.22.] It is the joy [i. it is a place wherein the whole earth should rejoice, because that the doctrine which came out of the same, bringeth salvation to all the world, see Isaiah. 2.3.4.] Mich. 4.1.2. etc. Act. 2. Titus 2.11.] and the City of the great king, he calleth Zion the mount wherein the temple was builded, and was a part of the City of jerusalem, the city itself, and by great king, he meaneth God who is called great, because he hath all greatness in himself, which also serveth to put a difference between him, and earthly kings, see Matth. 5.35.] Ver. 3. In the palaces thereof [i. in the strong bulwarks and defenced Towers of jerusalem, which he calleth palaces, for the excellency and beauty thereof, because they were not only strong but also very sightly] is known [i. by trial taken and had] for a refuge [i. for a place of most assured safety, as who being with them, and on their side, they needed not care who or how many were against them.] Verse 4. The kings [i. divers and sundry kings, as Shishake king of Egypt. 2. Chron. 12.9. Serah, king of Ethiopia. 2. Chron. 14.9. Sanecherib king of Assiria. Isaiah. chap. 36. and chap. 37. and this circumstance maketh me to think that this Psalm was made long after David's time] were gathered [uz. together with all their forces against this City] and went together [uz. to destroy it, but could not, as followeth, and by this the faithful comfort themselves, that all the mischievous imaginations of the wicked shall not prevail against it.] Ver. 5. When they [i. the enemies withal their armies and power] saw it [q.d. at the bare beholding of the City] they marveled [uz. at the walls, Bulwarks, Towers, Ramparts and other munition thereof,] and were astonished [uz. not only with the excellency of the thing, but with great fear] and suddenly driven back [uz. for all their great warlike forces, and powers, they were put to flight, and every one glad to take them to their heels as it were.] Verse 6. Fear came upon them [i. a very great fear seized them, and took hold of them] there [i. even as they were before jerusalem, and as a man would say ready to besiege it, this was chiefly verified upon Sanecherib and his host as appeareth. 2. Kings 18.24. 2. Kings 19.35. 2. Chronic. 32.1. Read the places throughout] and sorrow [i. grief and great pain, so that they were not only afraid but full of great grief] as upon a woman in travail [by this similitude the Prophet noteth, first the sodainenes of their sorrow, secondly the increase and continuance of it, as one throw cometh in an others neck, and thirdly that they should not escape it, no more than a woman can her pain, see Thessalonians 5.3.] Ver. 7. He doth by an other similitude show how easily God can break the strongest things that men have: there needeth no more, but a puff of wind, to break the strongest ship] as with an East wind [to this wind the Scripture doth in sundry places ascribe great force and vehemency as jerem. 18.17.] thou breakest [uz. in pieces, and makest them to suffer shipwreck] the ships of Tarshish [i. goodly tall and strong ships and he meaneth by ships of Tarshish, not only ships appertaining to that Island, but those that came in to the haven there, which was made very commodious for them, see jonah. 1.3.] Verse 8. As we have heard [uz. by our forefathers, Prophets not only of former deliverances, but also that GOD would deliver us when we were in danger] so have we seen [uz. both with our eyes, and by experience also, the same things fulfilled] in the City of the Lord of hosts [i. Jerusalem, why GOD is called the Lord of hosts, see Psalm 46.7.] will establish it [i. make it firm and sure, and keep it safe and sound, from the force of the enemies] for ever [i. for a very long season, if we refer it to Jerusalem: but worlds without end, if we refer it to God's Church.] Ver. 9 We wait etc. [i. we quietly and patiently tarry the time, wherein thou wilt make manifest thy grace and goodness] in the midst of thy temple [this must not be referred to the people, as though they had abode in the midst of the Temple, waiting for God's kindness, but to God's kindness and goodness itself, which was wont to be manifested and showed from the propitiatory, or mercy seat, which was over the Ark of the covenant, and an evident sign of the presence and favour of GOD, and was placed in the midst of the Temple.] Ver. 10. According unto thy name [i. as thy power, might, and majesty is great, and spreadeth itself over the earth] so is thy praise unto the world's end [i. it is all the world over, and shall continue and abide for ever amongst thine, in what place or quarter of the world so ever they be.] Thy right hand [i. thy power, and the things that by thy power thou dost, for he putteth the hand wherein power consisteth and by which as by an instrument matters are performed, for power itself, and the things done thereby] is full of righteousness [i. not only righteous, but free from suspicion or reprehension of unrighteousness.] Ver. 11. Let mount Zion rejoice [this is an exhortation to stir up the faithful to thankfulness. By mount Zion he understandeth jerusalem, as ver. 2. of this Psalm: putting also the place containing the people, for the people contained therein.] Daughters of judah [i. other Cities and Towns of that Country, as Psalm. 9.14.] of thy judgements [i. which thou hast exercised in defending us thy people, and punishing thy enemies.] Ver. 12. Compass about Zion [the writer of the Psalms provoketh the citizens of jerusalem, not only to consider the strength and situation of their City, but also to see, whether that by the besieging of it, it were any whit weakened, q.d. go about it, and about it again, view it well, and see whether there have been any breaches made into it] tell the Towers thereof [uz. to see whether any be wanting, defaced or thrown down.] Ver. 13. Mark well the wall thereof [uz. no whit at all impaired] behold her towers [even as beautiful and strong, as they were before the besieging, see ver. 3. of this Psalm] that ye may tell your posterity [uz. of this great and wonderful deliverance, as our fathers have told us, verse 8. of this Psalm, and also Psal. 44. ver. 1.2. etc. and so by that means they have their faith also strengthened in the truth of God's promises.] Ver. 14. Is our God [i. hath declared himself so to be heretofore, and at this present, and will do so continually] he shallbe our guide [i. we will always take him for our leader and governor] unto the death [the faithful mean not by affirming that God shallbe their guide unto death, that afterwards he shall cease so to be, but this is their mind, that for as much that death is the greatest and last enemy they have to deal withal in this life, they assured themselves, that God would not only lead them thither, but give them strength to overcome and get the victory also therein.]  
Do. Ver. 1. Mean praises appertain not to so great a majesty as God is: whose praises should found every where, but specially in God's Church. Ver. 2. Under Zion and Jerusalem, and the situation thereof, the Prophet setteth out, but the beauty of the Church, and the healthful and safe dwelling therein. Ver. 3. It is a notable thing once to have felt and had trial of God's goodness & power towards his. Ver. 4. showeth that even the mightiest are many times enemies to the Church. Ver. 5. Setteth out the sudden destruction of the enemies of the Church. Ver. 6. Noteth the greatness of their grief, & the assuredness thereof. Ver. 7. Declareth their utter ruin and overthrow, whom the holy Ghost resembleth it to a shipwreck. Ver. 8. The faithful find God always faithful in the performances of his promises. Ver. 9 God's children must in patience abide the lords leisure for their deliverance. Ver. 10. God is holy and just in all things he doth, whatsoever the ungodly babble to the contrary. Ver. 11. God's people ought to rejoice, when God either overthroweth their enemies or delivereth them. Ver. 12. The Lord will have all the senses of his servants witnesses of his gracious deliverances, to the end that their faith might be more confirmed. Ver. 13. Our posterity should be instructed in God's mercies towards us, out of which also they should reap an argument of comfort in distress. Ver. 14. We learn to hang upon God continually.   

Psalm 49.  
THis Psalm may be divided into three especial parts. Di. In the first is contained an exordium or entrance into the matter, where the prophet prepareth his people to attentiveness, commending also the matter that he will speak of, from Ver. 1. to the end of the 4. In the second part is set out the vanity and shortness of man's life, and the assuredness that men shall once die: against which there can be no better, yea no other remedy, then steadfast faith, and assured persuasion in God & the truth of his promises, from Ver. 5. to the end of the 15. In the third, the Prophet by his own example exhorteth all the faithful, to take heed that through abundance of riches, they have not their hearts stolen (as the fatlings of the world have) from the hope of better things, from ver. 16. to the end of the Psalm.  
For the title, and the exposition thereof see Psalm 42. Ver. 1. Se. Hear [uz. not only with the ears of the body, but also of the mind] this [uz. that I shall speak hereafter] give ear [in that the Prophet doubleth his speech, he showeth both how dull of heart, men are to conceive, and also how excellent his doctrine is, that requireth such attentiveness] all ye that dwell in the world [in these words he showeth how large and general his doctrine is, appertaining to all people then living, or afterward to come.] Ver. 2. He declareth that none for their poverty, or other for their honour, can be exempted from the truth of his doctrine.] Ver. 3. Of wisdom [in the Hebrew text, it is in the plural number, wisdoms, meaning thereby variety and abundance of wisdom: and when he saith his mouth shall speak of wisdom, he meaneth that the words that he shall utter, if they be rightly received shall stand them in great steed to attain excellent wisdom] meditation of mine heart [i. that, that I have within me, which also I will express with my tongue] is of knowledge [in Hebrew, knowledges, by which he noteth the excellency, variety and abundance thereof, commending also his doctrine by these speeches, to the end it might be the better embraced.] Ver. 4. I will incline my ear [i. I myself will diligently mark consider and hearken unto these things, and therefore you ought also to do the like, so that he maketh himself an example here, as appeareth in the next verse] to a parable [uz. that followeth in this Psalm, meaning by one, sundry, the word signifieth grave and sententious speeches, of matters of weight, such as in this Psalm are. ver. 12.20.] upon the harp [i. using a harp in the utterance thereof, that you may so much the more easily and cheerfully hear me speaking of it.] Ver. 5. Wherefore should I fear [q.d. there is no cause because I am certainly persuaded of God's goodness towards me] the reason of this is showed in ver. 14.15. of this Psalm] in the evil days [i. in the days of affliction, calamity, or death: which are called evil, not that they be so of themselves, as sent from God, but because they are laid upon us, for the evil committed against him, and so we accounted of them: for otherwise days are not evil, but good] the last part of the verse mend thus: though the iniquity of my heels, might compass me: by iniquity of the heels, he meaneth not only the iniquities, to the doing whereof he had been carried with his feet, putting heels which are part of the feet, for the feet, but also whatsoever calamity had fallen upon him for these sins: q.d. there is no cause why I should be afraid, no though my sins, and the punishments for my sins, were on every side upon me: for that assured persuasion that I have received through faith and love in God, hath banished all that fear and doubting.] Ver. 6. They trust: amend thus, of them that trust] in their goods [i. in the wealth and substance that they have scraped together] and boast themselves [uz. as though by their own wit and labour they had obtained it] in the multitude [i. in the great quantity and abundance.] Ver. 7. Amend thus, not one can by any means redeem etc. and so knit it to the sixth verse] by any means [uz. which he hath or can devise] redeem [uz. from death and the power thereof, he meaneth deliverance and freedom from bodily or natural death] his brother [i. any of his kindred, or dear friend and acquaintance] his ransom [i. ransom for him, uz. that he may have a longer life] to GOD [there is a double reason of this, first because God regardeth not these outward things, as silver, gold, honour etc. Secondly because GOD is not subject to alteration or change, but that having set us the bounds of our life, he will perform it.] Ver. ● So precious [i. so dear, yea so hard a matter, as in deed it can not be performed of men to Godward] of their soul [i. of their lives, he meaneth that they should live longer upon the earth] and the continuance thereof for ever, amend thus, yea it ceaseth [i. purchase of a longer life, ceaseth for ever: so that it is a dear thing, nay I affirm it to be an impossible thing, which shall never be performed: and all this 8. verse must be read by a Parenthisis.] Verse 9 That he may live still [uz. amongst men upon the earth] for ever [i. a very long time, and so have his days prolonged] and not see [not come unto, or try or feel, see Psalm. 16.10.] The grave [i. death, he putteth that which ensueth death, uz. burial in the grave, for death itself, we may well turn the word, corruption, the grave being so called in the Hebrew tongue, because it corrupteth that which is put into it.] Ver. 10. For this word, for, read although, and so join this 10. and 11. verse together] he seeth [i. every man may and doth see: for the Prophet useth the word, he, for the whole state of men, though it seem to note but some particular person] that wise men die etc. [i. that all without difference and respect of persons yield to death, yea though their state and condition have been never so far differing from others] and leave their riches [uz. behind them on the earth] for others [uz. to possess.] Ver. 11. Yet they think [q.d. all this notwithstanding, they are of this persuasion] their houses and their habitations [between these two words I make this difference, that under houses the Prophet mindeth to comprehend that coverture that keepeth them from heat, cold, storm, rain, etc. Whether they be castles, towers, mansion houses, or such like: & under habitations, not only these houses themselves, but the demeans, revenues, or living belonging thereto, which afterward in this verse he calleth lands, saying that they call them by their own names, to the end that both they may make famous and continue their name.] Ver. 12. Shall not continue [uz. long, howsoever he think to make his name sure] he is like beasts [see Ecclesi. 3.19.] that die [by this speech he meaneth not only that they die as beasts, but also be unprofitable and serve to no use, but to be cast forth, as beasts that die not being killed, no man regardeth to any purpose, but it goeth to carrion.] Ver. 13. This their way [i. this their manner of dealing and behaviour] uttereth their foolishness [i. bewrayeth that they have no heavenly wisdom at all, how wise soever they be taken among men] yet their posterity [q.d. notwithstanding their folly appear, they that succeed them as heirs, for generally I take the word posterity] delight in their talk [or rather approve and allow it, understanding also by talk, not only the words that proceeded from them, but the acts also they did, for many times men's deeds do speak. The Prophet meaneth, that these men do both allow of, and with delight follow the words and deeds of their predecessors, touching having abundance of riches, building houses, etc.] Ver. 14. Like sheep they lie in grave [the Prophet meaneth by this speech, not only that they die, but that they die in great numbers and troops, as it were, even like flocks of sheep in the fields, so are these men laid in graves, using one grave for many, as one number for an other] death devoureth them [q.d. how brave and glorious so ever they be yet death shall take hold of them, as of a pray ready to be consumed, and they shall not escape] & the righteous [i. good and godly people, who are so accounted, & not that they are so of themselves] shall have domination over them [I take the mind of the Prophet to be thus: the wicked & the ungodly during the time of their life, did exercise a tyranny over the good: but when it cometh to pass that the ungodly are once dead, than they shall not only be delivered from their cruelty, but than it appeareth that they have, as a man would say gotten the victory against them, and be as it were Lords over them, and whereas he addeth] in the morning [I take his meaning to be thus. q.d. very suddenly the godly shall prevail, when neither he himself, nor the wicked thinketh of it, so that he that overnight, as a man would say, was Lord over the righteous, shall in the morning become as it were his vassal, and he that was a servant overnight, shall in the morning be a Lord or ruler] their beauty [i. their glory, bravery, force, and whatsoever was excellent in them shall come to nothing] from their house [see Ver. 11. of this Psalm] to grave [i. the house appointed for all the living. job. 30.23.] Ver. 15. But God [in the other verse he showed what was the end of the wicked: now he showeth what their end shallbe that trust in god, confessing in deed, that he was subject to bodily death as others were, but for all that that God would preserve him in a better life] my soul [i. my whole man] from the power of the grave [the body entering into it, till the general resurrection, at what time it shallbe yielded up again, and the soul coming into it: and in this place the Prophet taketh upon him the person of all the faithful] for he will receive me [uz. to himself, as Eccle. 12.7. And as appeareth also, in the person of one of the thieves that was crucified with our Saviour, Luke 23.42.43.] Ver. 16. Be not thou afraid [uz. either of thine own poor estate, or of the other man's flourishing, as though that thereby he should overcome thee, or that thou thereby shouldest be drawn from God, or godliness] the glory of his house [i. the renown of that race and stock from whence he came, together with the beauty of his building, great rents and revenues etc. are increased, for so large I take the word to signify.] Ver. 17. He shall take nothing away [common experience showeth the truth of this, & job hath well well declared it. chap. 1.21.] Neither shall his pomp [i. glory, riches, wealth or whatsoever else as may appear by two examples. Luk. 12.16.17. etc. also Luk. 16.19.20. etc.] Descend after him [uz. in to the grave.] Ver. 18. He rejoiced himself [i. gave himself to all manner of pleasures, neglecting or forgetting God, for so much do the Hebrews understand by this phrase of blessing their own souls, which is here turned rejoicing themselves, see Deut. ●9. 19.] And men [besides that the wicked deceive themselves, the world upholdeth them in their folly, praising and approving their wicked life, as though it were good, such kind of people the holy ghost reproveth, Rom. 1.32.] Praise thee [a sudden change of the person, from the 3. to the 2.] when thou makest much of thyself [i. so feedest thyself in all manner of delights & pleasures excessively: for otherwise to make much of ourselves, is not only not condemned but allowed, that thereby we may be the better enabled to serve God, and to profit our brethren.] ver. 19 Amend thus, though he may come to the age of his father's [i. though he should live never so long, yea even as long as the oldest fathers were wont to do] yet they shall not enjoy light for ever [i. yet their life must have an end in this life, and they shall not enjoy the light of eternal life. The Geneva translation also may have a good sense thus] he shall not enter into the generation of his father's [i. he shall die, as his fathers have done before him [for that is the way of all flesh) notwithstanding his great pampering of himself] and they [he suddenly changeth the number, from the singular to the plural, meaning that though they be never so many, or never so wealthy, yet they shall not escape death, nor enjoy life] for ever [i. a long season upon the earth.] Verse 20. Amend thus, A man that is in honour and understandeth not, is like to beasts that perish [i one, yea every one that God highly advanceth, and yet understandeth not, uz. how to use the good things he hath, or that they all come from God alone] is like to brute beasts [i. void of true feeling, light and judgement, and in respect of God's matters, may be said to be as void of goodness, as bruit beasts are of reason and understanding.  
Verse 1. God's word must be diligently harkened unto: also it is general, Do. appertaining to all people. Verse 2. Yea to all sorts of people. Verse 3. We should learn always to speak the words of edification. Verse 4. They that will teach others to hearken diligently must be examples themselves of the same things: also they must use all lawful means to make the doctrine acceptable and gracious to the hearers. Verse 5. Assured faith surmounteth all difficulties whatsoever. Verse 6. There is a double iniquity in the ungodly rich: the one is, they make their goods their God, and so commit idolatry: the other they wax proud, thorough the abundance of their riches, and so sundry times oppress their brethren. Ver. 7. Setteth out the insufficiency of riches: and that and verse 8. teach that all money which hath been given for Masses Diriges, Trentals, etc. hath been cast away, seeing Christ is the only Redeemer. Ver. 9 Money can not prevent, or put away death: neither can wit, wisdom, or policy. Verse 11. showeth how vain and deceitful men's minds and cogitations are, and how that all the means that they can devise for the continuance of their name shall come to nought. Ver. 12. Nothing that man hath is certain. Verse 13. There is no wickedness so plain and manifest but some either for pleasure or profit, will delight in it and approve it. Verse 14. Nothing can deliver from the power of death. Verse 15. The faithful hanging assuredly upon God shall escape eternal judgement. Verse 16. Other men's prosperity, or our own adversity, should not dismay us. Verse 17. We brought nothing into this world, neither shall we carry any thing out. 1. Timoth. 6.7. Ver. 18. Epicures always pamper their bellies: besides the rich are never without their flatterers. Verse 19 Death is the end of all flesh. Verse 20. The more that a man hath of worldly blessings, and the less he hath of spiritual and heavenly understanding, the greater is his blockishness and misery.   

Psalm 50.  
THis Psalm may be divided into three parts. Di. In the first is contained an excellent description of the Majesty, power, greatness and glory of almighty God, from verse 1. to the end of the 6. In the second the Prophet taking upon him the person of God, showeth that no outward means, no though he himself prescribed them, can be acceptable before God, but that it is a spiritual service that pleaseth him, from verse 7. to the end of the 15. In the third he reproveth the wicked and ungodly, showing what fruits true worshippers should yield, from ver. 16. to the end of the Psalm.  
Se. The title, a Psalm of Asaph: I take it to be called Asaphs Psalm, not because he was the Author of it but because it was committed to him, and his, to be the singers thereof, see 2. Chron. 25.2.] Verse 1. The God of Gods [i. he that is God to all the Rulers in the world, who are called Gods, and to all the counterfeit idols of the Gentiles, who are also so named, 1. Corinth. 8.5.] even the Lord [he showeth more plainly whom he meaneth] hath spoken [uz. by his servants, as Moses and the rest, touching his true worship and service] and called [uz. to himself and his service] the earth [i. the people and inhabitants of the earth: this was verified in the Gentiles by the works of creation, as Romans 1. and in the jews by the Creatures, and by the word also] from the rising up of the Sun unto the going down thereof [i. all the World over and thorough out the same, see Malach. 1.11.] Verse 2. Out of Zion [see Psalm 48.2.] which is the perfection of beauty [i. which is the most beautiful and fair place that can be, and seemeth to be so glorious, that nothing can be added thereto] hath GOD shined, [i. made manifest himself by his works and by his word, in the exercises of his religion.] Verse 3. Our GOD [These Bee the words of the faithful people, assuring themselves of gracious deliverance from the cruelty of the wicked, by the mighty power of that God whom they fear] shall come [i. certainly and assuredly shall come, though he seem for a while to defer & put off his coming] & shall not keep silence [as he hath seemed to do heretofore, either in not hearing the prayers of his people, or in not punishing the wicked and ungodly: see verse 21 of this Psalm] A fire shall devour before him [he compareth God's judgements against the wicked to a consuming fire, which shall so eat them up, that nothing shall remain] and a mighty tempest [this is another similitude to express God's power & judgements by against the ungodly] round about him [these words are added to take away hope of escape from the wicked, for if judgement should be but before him, they would think to creep behind him, but the Prophet showeth, that whether they be before him or behind him, all is one, for consumed they shall be, if not with the fire, yet with the tempest or whirlwind, before which they should be but as chaff, Psalm 1.4. Such, yea a more large description of God's wrath against his enemies, is before Psalm 18.7.8. etc.] Ver. 4. The Heaven above [Heaven is here put for heaven and all the heavenly powers: which the Lord will call forth not only as witnesses against the ungodly, but as aids and helps also for the defence of his] and the earth [i. not only the earth itself, but all the powers therein] to judge [i. to punish the wicked and to defend the good, and maintain them] his people [i. all both good and bad, now the bad are called his people, not because he loveth them with the love of his people, but because they are at his commandment, to use them as pleaseth him.] Verse 5. Gather my Saints [he commandeth the heaven & the earth to bring God's people before him: whom he calleth saints, because his elect were truly sanctified, & all were admitted to outward sanctification] those that make a covenant with me [uz. that they will serve me and none but me] with Sacrifice [he meaneth that the sacrifice slain was a sign and testimony of the covenant between GOD and his people, see Exodus 24.6.7.8. He speaketh this according to the common custom for in old times covenants were made & sealed as it were between parties with the death & slaughter of some beasts.] Ver. 6. He showeth how ready the heavens shallbe to accomplish & perform that which was enjoined them before ver. 4.] by righteousness he understandeth favour toward God's children, & judgement upon the wicked, see 2. Thess. 1.6 7.] for god is judge himself [q.d. he that will not be corrupted, or judge unjustly, is judge.] Ver. 7. Hear, O my people, he requireth attention, declaring that he hath good occasion to deal with them, because they had broken the covenant, some by standing only upon the outward service, & these he dealeth with, till you come to the end of the 15 verse: and othersome for their lewd life, and these he reproveth from verse 16 to the end of the Psalm] testify unto thee [uz. in a solemn sort, and as it were using witnesses] for I am God, even thy God [this is a reason why they should hearken unto him: not only for that he hath power in himself to punish the contempt of his word, but also because he hath manifested that power for their good.] Verse 8. I will not reprove thee [uz. so much for the neglect of sacrifices, as for not referring them to their right end and use: for otherwise even the very neglect of them, was for that time a breach of God's law, and therefore justly deserved a reproof] thy Sacrifices or  offerings [I take between these two words this difference, that by Sacrifices he meaneth all manner of offerings except those that were offered for sin, and by burnt offerings he meaneth those that were offered for sin, which are called burnt offerings because they were wholly burned: whereof some were daily offered, as two lambs morning & evening every day] Ver. 9 I will take [q.d. I have no need to take] out of thine house [i. out of thy stall where thou didst use to keep them as in a house] nor Goat's [he speaketh here of two sorts which were usual in the Sacrifices appointed by the law.] Ver. 10. For all the beasts [this is a reason why the Lord need not require any of their beasts, for all the beasts and Fowls of the world are at his commandment] thousand mountains [a number certain, for an uncertain, meaning by forests & mountains, all the world, & the beasts thereof.] Ver. 11. I know [uz. in such order that I can count them, and call them, when I lust] are mine [uz. to do with them whatsoever I think good.] Ver. 12. If I be hungry [he speaketh this by supposal: q.d. if it were possible that I could be hungry] I will not tell it thee [q.d. I have no need so to do for seeing all things are mine, I can satisfy myself when I lust.] Ver. 13. Will I eat [q.d. no, at any hand: I am a spirit, john 4. and need no such gross nourishment] Ver. 14. Offer unto God praise [q.d. This is it that God requireth, that he be praised for his goodness: and this is indeed his spiritual service] thy vows [i. the things which thou hast vowed and promised, as testimonies of praises and thanks giving.] Verse 15. Call upon me [i. pray unto me] in the day of trouble [i. when thou shalt be in any kind of calamity or affliction: and it is called the day of trouble, because in that day, or at that time trouble doth seize upon us] glorify me [i. praise and thank me.] Verse 16. What hast thou to do [q.d. Doth it belong to thee? No, no: With what face then darest thou to speak of my laws, or of that covenant that is between me and my people, seeing thy life utterly disagréeeths from the same.] Verse 17. To be reform [uz. by the rule of righteousness which is God's word] and hast cast my words behind thee [i. contemned them or little regarded them, see Phillip. 3.13.] Ver. 18. Thou runnest with him [i. thou both takest delight, and makest great haste to commit theft as he doth] thou art partaker [i. thou dost not only enter into fellowship, but committest the same villainy with them.] Verse 19 To evil [i. to speak ill words, and to utter evil things] and with thy tongue thou forgest deceit [i. thou deceivest others with thy speech, putting the tongue which is an instrument of our speech, for speech itself.] Ver. 20. Thou sittest [uz. with some other in open places, as markets, judgement places, and such like] against thy brother [i. thy friends and kinsfolk, under one comprehending the rest] thy mother's son [i. even thine own brother by birth and nature, q.d. such is thy naughtiness, that thou regardest not friend, kinsman, or him that toucheth thee so nigh, as thy own brother is.] Verse 21. And I held my tongue [i. I did not by my judgements punish thee for the same (for then God is said to hold his tongue when he executeth not his wrath) but did in long sufferance look for thy repentance, see Rom. 2.3.4. etc.] was like thee [i one that took pleasure in wickedness, as thou dost] but I will reprove thee [i. but thou shalt find and feel the contrary, by the punishments that I will power forth upon thee, and amongst the rest by this] I will set them in order before thee [i. I will in such order and so particularly lay them out to thy face, that thou shalt see them and confess them.] Ver. 22. Consider this [uz. that I behold all things that men do, q.d. at the length know it, mark it, and be persuaded of the truth of it] forget God [i. himself and his judgements against you for sin] least I tear you in pieces [he useth a metaphor taken from wild beasts, that cruelly rend in pieces the prays that they have gotten, noting thereby the greatness of the punishment that shall come upon the wicked] and there be none, etc. [He taketh away all hope of deliverance from the ungodly.] Verse 23. He that offereth praise [i. he that in steed of sacrifices praiseth me, understanding by thanks giving and praise, which is a part of God's service and worship his whole religion] shall glorify me [he meaneth that he that from the heart praiseth the Lord, doth yield him most excellent honour] disposeth his way aright [i. rightly and holily ordereth his life] will I [i. God himself speaking of himself: or else his servant and Prophet] show the salvation of God [i. If we refer it to God: he meaneth that he will show himself the saviour of such a person: but if we refer it to the Prophet, and take it to be his words, he meaneth that he will declare unto him excellent salvation (for so sometimes these words of God are used) which he shall receive indeed from God, who will for ever keep and save such persons, both the senses come almost to one.  
Verse 1. God's majesty appeareth excellently in his creatures. Verse 2. Do. But specially in his Church. Verse 3. God's judgements and power are terrible to his enemies, but comfortable to his servants. Verse 4. All creatures are at God's commandment. Verse 5. God's people are called saints even in this life, whom it becometh carefully to keep the covenant of sanctification, that passeth between them and their God. Verse 6 It is comfortable to consider, that God who is justice itself, shall judge. Verse 7 When God speaketh, all aught to hear. Verse 8.9. God regardeth not outward services, when inward is wanting. Verse 10. All things in the world are Gods, and at his commandment. Verse 11. If he know the creatures, than men likewise. Verse 12. God standeth not any manner a way in need of man. Verse 13. God being a spirit, needeth not outward nouriture. Verse 14. The sacrifice of thanks giving, is acceptable to God. Verse 15. Adversity is a spur unto prayer, if we could rightly consider of it. Verse 16. God's ordinances being holy and pure should not come into mouths given to filthiness. Verse 17. To hate admonition and to despise God's word, be two grievous sins. Verse 18. Learn to beware of making haste to wickedness, and of communicating with other men in their sins. Verse 19 Our tongues and mouths should be dedicated to goodness. ver. 20. To speak evil of, or to slander any, much more our nighest kindred, is a horrible sin. Verse 21. God's mercy & long suffering worketh strange effects in the wicked, not of itself, but because that they in the corruption of their own nature abuse it. Verse 22. God's judgements should strike a reverence and fear of his majesty into our hearts. Verse 23. God delighteth in those that give themselves to godliness and honesty.   

Psalm 51.  
THis Psalm propoundeth specially two things: Di. the first is an humble confession of sins, with an earnest craving pardon for the same, desiring notwithstanding his sin, the continuance of God's favour towards him, and this reacheth from verse 1. to the end of the 17. In the second is comprehended an earnest prayer for the whole estate of God's church, and ●●is is in the two last verses of the Psalm.  
The Title, to him that excelleth, Se. a Psalm of David (this hath been expounded before) when the Prophet Nathan came unto him [for the better understanding of this, read 2. Sam. 11. and 12 Chapter throughout) after he had gone in to Bathsheba (the scripture speaketh chastened & purely, of a filthy fact: in other places it is expressed by knowing her, in our speech we say, after he had had her company, or lain with her.] Verse 1. Containeth excellent words of a man, that doth earnestly confess his sins: and he doubleth as it were the same matter in other words, that he might more effectually declare his affection, he runneth only to God's mercy, and because his sins were many and infinite, he prayeth the manifestation and feeling of the infinite multitude of gods goodnesses] away my iniquities [uz. either as they do that take spots out of apparel, or as they do that blot somewhat out of debt books, for such a metaphor he seemeth to use here, meaning the utter removing of them.] Verse 2. Under the terms of washing and cleansing, the Prophet alludeth to the outward purifyings and cleansings of the law, yet so, that he knoweth that all these outward things were nothing, without the Lord performed that inwardly which was signified by these outward signs, that is free pardon, & full forgiveness of all his transgressions.] Ver. 3. For I know [i. feel sensibly within myself, but yet so, that I do withal confess it] is ever before me [i. is continually in my remembrance, and the very thought of it doth continually vex me: and by iniquity & sin in the singular number, he meaneth not that he committed no more but one sin for we see there was murder adjoined with his whoredom & adultery, but in confessing one as the principal he acknowledgeth all the branches appertaining thereto whatsoever.] Ver. 4. Against thee, against thee only etc. [David noteth by this manner of speech, that he did so cunningly cover his sin from men's eyes, that none saw it for the time, till it was revealed, but God alone: so that we see, Against thee, doth not only note that his sin was directly against God, which also he meaneth by doubling the words against thee, against thee, but also that it was naked before him, as appeareth by that which followeth: & when he addeth this word, only, he meaneth not, that he had not offended against men also, for we see that he had caused Vriah to be slain] but because God was he [whose law, both in respect of the first and second table was broken, whom it did most especially touch] that thou mayst be just [i. declared to be just, for otherwise god is always just, though the manifestation thereof appear not] and pure [i. sound and upright] when thou judgest [uz. others, for God is always just, but it then specially appeareth, when he either pronounceth sentence against some, or executeth judgements upon them.] Ver. 5. Behold [q.d. I confess not only this sin of adultery and murder, but all other from the time of my being, until this present hour, he speaketh indeed specially of original sin, but yet so, that under the same he comprehendeth all his other sins whatsoever, original sin being the fountain from whence the rest flow] and in sin hath my mother conceived me [these words mean not that the performance of marriage duties simply of themselves be evil, as some lewd men have dreamt and taught, but that he having original sin from his parents, was in that sin] conceived [i. fostered and nourished in his mother's womb, and brought forth in the same, for so largely do I take the word of conceiving, the beginning of a thing, being put for the growth, proceeding and continuance of the same thing] Ver. 6. Thou lovest truth [i. uprightness & soundness, & a sincere good will to follow thee] in the inward affections [meaning that God specially respecteth the heart, yet so, that he will have the outward conversation agreeable thereto] haste thou taught me wisdom [i. heavenly and right understanding out of thy law. All this the Prophet allegeth to aggravate his own sin, because that contrary to the knowledge and truth that God had manifested unto him, he had committed gros iniquities.] Ver. 7. Purge me with Hyssop [no doubt he alludeth to the ceremonies & purifications of the law, among which hyssop was greatly used, as Leuit. 14.6.7. levit. 19.18. yet so that he would have the truth also signified by these outward things, and he putteth purging, and hyssop, and washing, which were outward parts of the legal puristing, for a thorough, & whole cleansing, as ver. 2.] and I shall be clean [q.d. otherwise I cannot be clean, unless thou O Lord perform it indeed] whiter than snow [See Isaiah 1.16.18. for the understanding of this Verse.] Verse 8. Make me to hear [i. either to feel, one sense being put for another, a thing usual in Scripture, or else, by some one of thy Prophets or other make me to know my sins to be forgiven as Nathan pronounced the same unto him 2. Samuel 12.13.] joy and gladness [i. that comfortable and joyful message, touching the free and full pardon of my sins, that may make me joyful and glad indeed] that the bones [i. I myself both body and soul: he putteth a part for the whole] which thou hast broken [uz. by the horror of thy grievous judgements against me for my sin, see Psalm 38.3.] may rejoice [i. have matter of rejoicing ministered unto them, and perform that joy indeed, whilst that they enjoy their former feelings.] Verse 9 Hid thy face from my sins [i. bury them as it were in perpetual forgetfulness: for we do not easily forget those things that be continually in our sight] put away [see before verse 1. of this Psalm] all mine iniquities [one and other, for so long as any sin presseth us, the conscience can hardly be quiet.] Verse 10. Create in me a clean heart [he prayeth, because the heart is the seat of the affections, and naturally it is inclined to all filthiness every day, see Matth. 15.19. Gen. 6.5. Gen. 8.21. That God would reform it, taking away that filthiness, and planting goodness in it, which he calleth creation] a right spirit [i. a mind free from all hypocrisy, and abhorring crooked ways, some read a steadfast spirit, meaning a spirit and mind so well stayed, as might not in time afterward be removed from his obedience.] Ver. 11. Cast me not away from thy presence [he useth here a metaphor taken from Kings, who will not vouchsafe such to behold them, as they hate or like not of] thy holy spirit [i. the effects and works of thy holy spirit, for neither doth the spirit substantially dwell in men, as some have dreamt, neither is the pledge of the spirit so taken away, as some have imagined, though it be hidden sometimes under the ashes of corruption,] Verse 12. Restore to me the joy of thy salvation [i. make me to feel again that unspeakable comfort of salvation, that I was wont to fear: so that it seemeth that David was almost at the door of despair with the feeling of his sins, & the judgements of God against him for the same] establish me [i. make me strong and steadfast] with thy free spirit, [the spirit of God is called free in divers respects, as because it is Gods effectual instrument to set us free from the bondage of sin, for where the spirit of the Lord is, there is freedom, 2. Corinthians 3.17. because also thereby god worketh in us fréenesse and readiness to the doing of those things which he commandeth: and lastly because it maketh us freely and boldly to profess that we are Gods children, as Rom. 8.15.16. some read principal or princelike spirit, meaning thereby a most excellent spirit, such as Kings and Princes have need of, that they may know how to guide them selves in their offices.] Verse 13. Thy ways [i. thy mercies & loving kindness, which are called Gods ways because he always showeth them to true penitent sinners, q.d. If thou wilt pardon me my sins, I will be thy instrument to teach them that shall come to the like feeling of their transgressions, thy wonderful mercy and goodness] and sinners shall be [uz. by that means] converted unto thee [uz. from whom they have gone astray, he meaneth that he will take pains to win men to god, but that the profit thereof shall redound to gods own glory.] Verse 14. From blood [he meaneth not only from the sin committed in shedding Vriahs' blood, and others with him, as 2. Sam. 11.17. but also the punishments that by that sin he had drawn upon himself: whereof see Genesis 9.5.6.] God of my salvation [see Psalm 18.46.] my tongue shall sing joyfully [i. cheerfully and aloud praise] thy righteousness [i. thy goodness, faithfulness and truth, which thou promisest and performest to them, that crave pardon and forgiveness.] Verse 15. He prayeth the Lord not only to give him an occasion, but also to enable him to thankfulness, and then he will perform it.] Verse 16. Must be understood by the way of comparison, and not supply, for yet in his time sacrifices were to be used, and that by the prescript of god's law, see Psalm 50.8.9. etc. Isaiah 1.11.12, etc.] Verse 17. The sacrifices of God [i. such as he principally alloweth and accepteth] a contrite spirit [i. a spirit bruised and broken as it were, with the feeling of the sin committed, and the acknowledgement of his own weakness and unworthiness, which as I take it, the Apostle calleth godly sorrow 2. Cor. 7.10.11. Thou wilt not despise [i. thou wilt graciously and mercifully accept: for not refusing or despising, with god is gracious accepting.] Verse 18. Be favourable [i. notwithstanding my sin, continue gracious, and heap up benefits upon benefits] unto Zion [i. unto thy church and people: he putteth the place where God's people dwelled, and the exercises of his religion were used, for god's people and Church, see Psalm 48.11.] for thy good pleasure [i. for thine own goodness sake, and not for any thing in them or me, for there is nothing in us that can procure that] build the walls of jerusalem [i. not only defend thy church by thy mighty power and providence but give it all the means whereby it may resist the assaults of thine enemies, as walls to a city are a good defence to save them from the violences and outrages of their enemies.] Verse 19 Sacrifices of righteousness [see Psal. 4.5 q.d. When sacrifices and  offerings shall be referred to a right end, God will allow and like of them] then shall they [i. thy people offer Calves upon thine altar [i. sacrifices of praises and thanksgiving, understanding no doubt by Calves even the instruments of their lips to praise God withal, see Hosea 14.2. also Heb. 13.15.  
Verse 1. When we are touched with the feeling of our sins, Do. God's mercy is the only medicine that we must look to for the curing of our sore. Ver. 2. We must pray for pardon and full forgiveness of our sins, or else it is nothing as also verse 9 of this Psalm. Verse 3. Confession of our sins, and the sight of them are good means to bring us to repentance for them, and forgiveness of them. Verse 4. God only is just in all his ways and words how vile soever men be. Verse 5. Proveth original sin, and yet not by imitation, as the Pelagians imagine, but by natural corruption from our parents before we could follow them. Verse 6. God specially regardeth the inward parts, as the heart and mind. Verse 7. Unless God take away our sins, we can never be purged. Verse 8. When we are afflicted with heaviness, it is good to pray that we may feel spiritual comfort. Verse 9 We are not able to endure God's presence, much less his justice for our sins. Verse 10. God is he alone that must alter and change the corruptions of our minds. Verse 11. To be banished out of God's favour, and to want the effects of the spirit, is extreme misery. Verse 12. Unless God uphold us, we shall easily fall. Verse 13. Our feelings of God's mercies, should be referred to other men's profits, and God's glory. Verse 14. We ought to pray for deliverance from sin, and the punishments due thereto. Verse 15. All the members of our bodies should be referred to God's glory, but yet we can not perform that unless he give us strength and grace. Ver. 16. God regardeth not outward services only, but the inward and the outward must be both joined together. Ver. 17. Godly grief of heart for sin, is an acceptable sacrifice to God. Ver. 18. We must pray for the Church, and the prosperity thereof. Verse 19 It becometh Gods children after he hath heard their prayers, and granted them their requests, outwardly to show themselves thankful.   

Psalm 52.  
THis Psalm may be divided into two parts. Di. In the first the prophet by piecemeal as it were, describeth the corruption and malice of his adversaries: and this is comprehended in the four first verses. In the second he showeth God's judgements against the ungodly, and his favour to his children, with the fruit the godly shall reap thereby, from verse 5. to the end of the Psalm.  
The title, to him that excelleth. Se. A Psalm of David to give instruction [this hath been expounded before, Psal. 4. also Psal. 32.] that which followeth in the title declareth the occasion wherefore David made this Psalm, for the more ample understanding whereof, see 1. Sam. 21. from verse 1. to the 9 and Doeg is here called an Edomite, not that I think he was so by nation or birth, but because he had upon some one occasion or other, dwelled in Edom. Ver. 1. Why boastest thou thyself, etc. [q.d. there is no cause why thou shouldst so do, if either thou consider thyself, or the matter that thou art about to commit, or God himself, whose goodness continueth towards his children for ever, though he do for a time give them over to the ungodlies lust, so that all thy labour is but lost, though thou brag never so much thereof: for neither art thou able to assault God, though thou be never so mighty, neither to hinder the course of his goodness towards his children] Ver. 2. Thy tongue imagineth mischief [he attributeth imagination to the tongue, which is proper to the mind, meaning thereby, expressing: q.d. thou dost by thy words bewray what mind thou hadst when thou wast with Ahimelech] like a sharp razor [uz. in cutting, & that deeply: q.d. thou woundest & cuttest with thy tongue as a razor doth, he meaneth the slaughter committed, 1. Sam. 22.16.] that cutteth deceitfully [as missing the beard, and striking the throat, that is, not used where it should be, and where it should not be used, there to be of great force. Immanuel readeth this verse otherwise, and somewhat more plainly in my judgement. Verse 3. Evil [i. not only evil in affection, but in act, meaning specially the murder committed at Nob] and lies, [uz. in falsely accusing Ahimelech, see 1. Samuel 22.7.8.9. etc. Ver. 4. Thou lovest [i. allowest and usest] all words that may destroy [i. such speeches, as by the uttering of them may bring hurt and destruction to others.] Verse 5. So [i. as thou hast delighted to destroy others, uz. the Priests of Nob, so shall God take pleasure in thy overthrow although for a while he defer to punish thy traitorous and crafty dealing] destroy thee [O Doeg, although thou thinkest thyself to be very high and sure, yet shalt thou be cast down] for ever [i. continually, and that so, that thou shalt have no hope of rising again] he shall take thee [uz. away from amongst men, so that thou shalt not hurt any more] and pluck thee [uz. by strong hand, whether thou wilt yea or no, out of thy Tabernacle [i. the place of thy dwelling and abode, and all that thou hadst to maintain the same which thou madest account of, as though it had been perpetual, meaning that he would take away from him saul's service, and whatsoever else he had to trust in] root thee [i. not only thine own person, but thy remembrance and posterity] out of the land of the living [i. out of the world, and from the face of the earth.] Verse 6. Shall see it [i. the punishment that God shall lay upon thee, and such wicked ones as thou art] and shall fear [uz. God and his judgements, but yet with a reverence and love also of his majesty, from which shall spring sincere service] and shall laugh [i. inwardly and outwardly rejoice] at him [i. Doeg, and such wicked men, not so much for that they are overthrown, as because thereby it pleaseth God to manifest the care he hath for his children, & the judgements he executeth upon the wicked.] Verse 7. Behold the man [q.d. they shall point at him as it were with the finger, and will other men to look upon the heavy judgements that God hath executed against him] that took not God for his strength [i. that did not put his trust for his strength and all other things in God only] but trusted unto the multitude of his riches [See Luke 12.15.16. etc. 1. Timothy 6.7.] and put his strength [i. trusted that his strength should appear] in his malice [uz. which he practised against Ahimelech, and the rest of the Priests at Nob.] Verse 8. But I [David expresseth the hope that he and other faithful have, howsoever the wicked be destroyed, and that though the wicked trust in uncertainty of riches, yet he and they still hang upon the Lord continually] like a green Olive Tree [i. always fresh and flourishing, and yielding fruit, for the Olive is very fruitful, and never wanteth green leaves] in the house of GOD [i. in his Church and Congregation, from which though David were at this present banished, yet in a sure hope he persuadeth himself he shall in good time return thither, and bring forth much fruit] for I trusted in the mercy of GOD [this is a reason why he should continue and flourish] for ever and ever [expound this by verse six, of Psalm 23.] Verse 9 I will always praise thee [David promiseth thankfulness] for that thou hast done this, [he showeth a cause why he will be thankful, and mark the manner of speech, he speaketh as the Prophets also do oftentimes, of a thing that should be done, as though it were already done, because of the certainty of it] I will hope in thy name [i. I will trust in, and patiently wait for, thy virtue, power, and grace, as Psalm 20.1. so that here he promiseth patience] because it is good [i. is found to be gracious, favourable, and ready to help afflicted ones] before thy saints [i. even in the very sight, judgement and experience of thine own people. For this word Saints, see before Psal. 50.5. also Psal. 16.3.  
The ungodly rejoice and glory in their sin and shame: Do. also God's kindness continueth for ever towards those that fear him.] Ver. 2.3.4. showeth how that the ungodly use all the means they can of words deeds, etc. to work mischief and hurt by. Verse 5. setteth out God's judgements against the wicked, and that the hope of the ungodly shall perish. Verse 6. God's judgements upon the wicked, strike two contrary passions as it were into the hearts of his children, uz. fear and joyfulness. Ver. 7. showeth how vain a thing it is to trust in any thing save in God alone, and to take pleasure and delight in ungraciousness. Verse 8. describeth the flourishing estate of the faithful. Ver. 9 Teacheth praising of God and patience.   

Psalm 53.  
THis Psalm is the same, not only in matter but in words almost, with Psalm 14. and therefore that, that hath been said there, must be looked upon again where it varieth, something shall be put down. In the title are these words on Mahalath, which I take rather to be an instrument then a tune, and such an instrument as was made to go with blowing or breath, by the reason of the hollowness of it, all the rest of the title hath been expounded before, Psal. 42. and else where.  
Se. Verse 1. For the word, Work, in Psalm 14. here is put down Wickedness, several words tending all to one end, uz. to set out the naughtiness of these wicked men. Verse 3. For all are gone out of the way, Psalm 14. there is read: Here, every one is gone back [uz. from the obedience of God and his commandments, whereof they seemed to make some profession. Verse 5. differeth almost altogether from Psalm 14. the Prophet declaring what great judgement the Lord bringeth upon the wicked, though never so stout and courageous, noting that though they feared GOD no whit at all, yea and they themselves were greatly feared of men, yet when they thought least of it, and no cause of fear appeared, the Lord stirred up the terrors and pricks of their own consciences to trouble them] scattered the bones [uz. being first broken as it were in pieces. By this manner of speech the Prophet meaneth that the Lord by his judgements entereth and pierseth even into their inward parts, and breaketh and weakeneth all their force and strength whatsoever, and you so shall have the word, bones, used for strength before, Psalm 32.3.] of him that besieged thee [the Prophet speaketh of God's people, as of one person, because of the unity that is or ought to be amongst them, and of their fellowlike suffering: So also he speaketh of the wicked, as of one man, by reason of the consent that is in them to do mischief: understanding also by the word, besieging, all the mischievous attempts, devices, and proceedings of the ungodly] thou hast put them to confusion [this may be referred either to the Church, as that the Church had gotten victory against the wicked, because GOD would have it so: or else to Christ the head of the Church, or GOD the Father, speaking to him and of him, in the first place in the second person, and in the latter place, speaking of him in the third person. I would rather refer it to the Church. All the rest see before Psalm 14.   

Psalm 54.  
Di. THis Psalm though it be short, hath yet notwithstanding 3. parts. In the first the Prophet prayeth deliverance from his enemies showing the cause that moveth him so to do, from verse 1. to the end of the third. In the second he declareth what mercy God will show to him, and what justice he will execute upon his enemies, and this is in the two next verses, uz. 4.5. In the third he promiseth hearty thanksgiving unto the Lord, and showeth the cause thereof, and this is contained verse 6.7.  

Se  The title to him that excelleth on Neginoth [see this expounded Psal. 4. in the title.] A Psal. of David to give instruction [see this expounded Psal. 32. in the title,] when the Ziphims [i. divers of the people that dwelled in Ziph: for the expounding of this, and all that followeth in this Title. See 1. Samuel 23. verse 14, 15, 16, 17, 18, 19, etc. also 1. Samuel 26. verse 1.2. etc.] Is not David amongst us? [This demanding doth more certainly affirm: q. d. certainly and without all doubt he is in our country, and therefore we come to tell it thee.  
Verse 1. Save me [i. deliver me, and set me free from these dangers wherein I am: so have we had this word used sundry times before, and so have you it afterwards Psalm 69.1.] by thy name [or else for thy name's sake: i. for thy strength, virtue, power, and grace's sake, as sundry times before, and namely Psalm 20.1.] and by thy power [q.d. my enemies are strong, and I am weak, therefore I come unto thee that art stronger than all,] judge me, [i. defend my right, plead my cause, and set me free from the force and subtleties of mine enemies.] Verse 2. Hear my prayer [i. show by effect that thou hast or wilt grant my request: for otherwise David doubted not, but that the Lord heard him praying] unto the words of my mouth [i. unto the prayer which I utter with my mouth: for prayer specially is a lifting up of the heart unto GOD, though words sundry times be not used or heard before men, as Exodus 14.15. Also 1. Samuel 1. Verse 10.11.12.13.] Verse 3. For stranger's [i. the Ziphims and others taking part with Saul who although they were Israelites according to the flesh and outward profession, yet by their deeds declared themselves to be strangers from God, his religion and all humanity: for very humanity itself would have taught them, to have been so far off from delivering the afflicted into tyrants hands, that they should rather have pitied him] are risen up against [uz. both with bodily violence, and with their tongues to do me evil] and tyrants [i. men not only of great might, but also of great cruelty, like unto wild beasts] seek my soul [i. diligently search after my life to destroy it: See Matth. 2.20. Soul is put here for life, as in other places before, and also verse 4. of this Psalm] they have not set God before them [q.d. all this outrage against me springeth from this fountain, to wit, that they neglect God, as he is manifested and revealed unto them in his word, neither take they counsel of him, but prefer their own judgements and devices in all their attempts whatsoever.] Verse 4. Behold GOD is mine helper [q.d. notwithstanding all this, see how graciously GOD helpeth and succoureth me] is with them, [i. taketh their part and is on their side, as Romans 8.31. For otherwise GOD by his presence is with all his creatures, and no doubt, he meaneth not only those that fled away with him, but even jonathan, and such others, as even in saul's Court favoured him and his cause] that uphold my soul [i. that bear me good affection, have care over my safeguard, and take my part, and aid and help me, so far forth as GOD enableth them, Soul is here put for life, as before in the third Verse not that men are able to uphold either their own lives or other men's, otherwise then as God maketh them instruments to do the same.] Verse 5. He shall reward evil [i. God by pouring forth his judgements upon them, shall in a just measure, recompense them the mischief that they have devised and done against me: for evil here is put for evil of punishment, as sundry times before] oh cut them off [uz. either from amongst men, rooting them out of the land of the living, or else from power and means to perform their mischiefs by] in thy truth [i. according as thou truly hast promised, so make me effectually to feel the performance thereof, we have had the same phrase sundry times before.] Verse 6. Then will I sacrifice [uz. the sacrifice of praise and thanksgiving] freely [i. not only with free and cheerful courage, but with great liberality also. So that he promiseth to show himself after his deliverance every manner of way thankful to God] I will praise thy name [i. goodness, strength, power, etc. as before verse 1. of this Psalm] because it is good [i. merciful, almighty, etc. for so much doth the word God comprehend in this place.] Verse 7. For he hath delivered me [this is the reason why he will give hearty thanks to the Lord, uz. because God hath set him free from wonderful dangers and troubles, for so much I take it he meaneth by all troubles, and not that he should not endure any more afterwards] And mine eye hath seen [i. I have not only in my understanding perceived, but with these bodily eyes of mine (for he putteth one for both) I have beheld, poured forth upon my enemies, the justice and judgements of God, which I prayed for, or desired might fall upon them: which also we may do, to wit, holily rejoice, in the execution of God's justice upon the wicked, so that our eyes be pure from all naughty affections, and our minds cleansed from desire of revenge.  
Do. Verse 1. Teacheth us, not only in our distresses to pray unto God alone, but for the strengthening of our faith to have recourse to his goodness and power. Verse 2. Teacheth us in prayer to use both heart and voice. Ver. 3. Doth not only set out the cruelty of the ungodly against the good, but also noteth the fountain of all wickedness, that is, the neglect and contempt of God, and his will revealed in his word. Verse 4. instructeth the faithful, to assure themselves of God's present aid: who is merciful not only to them, but also to all those that take their parts: and therefore we see it is not good to destitute God's servants, unless we will pluck God upon our own backs. Verse 5. setteth out God's justice against the wicked, of which see Psal. 18.26. it teacheth also, to make Gods faithful promises the grounds of all our supplications and prayers. Verse 6. Teacheth us both to give God thanks for his mercies, and also the manner how we should yield it, that is willingly, cheerfully, freely, and plentifully. Verse 7. showeth that it is God alone, that must set us free from all dangers whatsoever, the doctrine of the latter part of this verse is put down in the sense.   

Psalm 55.  
THis Psalm I take it, may well be divided into three parts. Di. In the first, the Prophet maketh his prayer unto the Lord, showing also what great causes he had to move him thereto: and this from verse 1. to the end of the 8. In the second he prayeth against his enemies, describing their mischievous malice, hypocrisy, and other vices, from verse 9 to the end of the 15. In the third he returneth again to his prayers, both for himself and against his enemies, concluding with a comfortable exhortation to the faithful, with a terrible denouncing of God's judgements against the wicked, and this reacheth from verse 16. to the end of the Psalm.  
The Title is expounded before Psalm 4. and Psalm 32. Se. in the Titles thereof. Some there be, that think David made this Psalm when he was afflicted with the Rebellion of his son Abshalon. Othersome understand it of that great and wonderful danger, wherein he was in the City Keilah whether Saul came to besiege him, whereof see more at large 1. Samuel 23.1.2. etc. And to this do I rather incline.  
Verse 1. Hear my prayer [see Psalm 54.2.] hide not thyself [i. turn not thyself away: he seemeth to speak after the manner of men, who sometimes if they be not disposed to grant a request, will not speak with the parties that sue unto them, but seem to hide themselves from presence & speech] from my supplication [true it is that in scriptures prayers and supplications are many times used for one and the self same, and it may be that they are so taken here, but yet you shall see them sundry times severed, as Ephe. 6.18. Philip. 4.6. 1. Tim. 2.1. where by supplication the Apostle meaneth, requests made to God for deliverance from those things which trouble us: and by prayers, requests which are made for benefits] Ver. 2. hearken unto me [i. the prayers that I make before thee, as Psal. 54.2.] and answer me [i. grant me my request, for those whom we lovingly answer, we seem in some sort to grant unto] I mourn [i. I am sorrowful and heavy hearted] and make a noise, he meaneth that by violence and vehemency of his affliction, he was as it were enforced, sometimes to heaviness of heart, & mournful bewailings, & sometimes again into most pitiful outcries.] Ver. 3. For the voice [i. for the hard & grievous threats which are uttered with the voice] of the enemy [i. Saul, understanding, notwithstanding under him as the principal, all those that cleave to him in these outrageous words & deeds against him] & for the vexation of the wicked [uz. which they do against me: and not which they themselves suffer: for here the vexation of the wicked is used actively, uz. for the oppression wherewith they did afflict the innocent] because they [i. the enemies and wicked men: and mark here the sudden change of the number] have brought iniquity upon me [these words have divers senses, some expound them thus, they slandered me, as though I had been a wicked man: some thus: they imagined a wicked purpose against me, seeking by all means to bring me to ruin and destruction: Some thus: They did unjustly and wrongfully rush in upon me and against me to destroy me: some think it to be such a manner of speech, as is Genesis 20. verse 19 For mine own part I take this to be the Prophet's meaning, that the ungodly did by all means, thoughts, words, and deeds, seek his hurt and overthrow, which dealing of theirs, he calleth iniquity, because they practised it against him, without any cause on his part given them, and that in no small measure, but in wonderful heaps, which I take he meaneth by these words, they brought upon me] and furiously hate me [he noteth in these words, the Fountain of all injustice, and hard dealing, to wit, outrageous hatred: so that he showeth in this verse four causes, of his mournings and outcries, their wicked speeches against him, their great griefs done to him, the heaping of them up to a full measure thereof, and their cruel & outrageous hatred.] Verse 4. My heart trembleth within me [now he showeth what great fear possessed him, by reason of the mischiefs that the wicked attempted against him. He saith not without cause, any heart trembled, meaning by that manner of speech, that courage and boldness, which have their seat in the heart, were removed, and in steed thereof came all trembling and fear.] And the terrors of Death [i. most grievous terrors, and as it were the pangs of death for bitterness and sharpness] are fallen upon me [i. have seized me and taken hold of me, and the reason thereof was because he thought he should have fallen into the hands of his adversaries to be murdered of them at their pleasure, which thing declareth that notwithstanding the faithful people have a wonderful trust in GOD, yet they are not for all that insensible, or utterly void of fear, which also he noteth in the next verse.] Verse 5. Fear and trembling are come upon me [this verse is almost the same with the fourth. Between fear and trembling, I make this difference, that fear is inward, and is as it were the cause of the other: trembling is outward, and as it were the effect of fear] and an horrible fear [i. an extraordinary and most terrible fear] hath covered me, [i. beset me about on every side, and as it were overwhelmed me, whereby we see that he was in great distress.] Verse 6. And I said [uz. in that great extremity, for in this verse and some others following, he doth amplify his calamity and misery, by wishing the avoiding thereof, if it were possible: which thing declareth that he was so compassed in on every side, that he could hardly hope to be delivered unless it were miraculously, and that he could hardly find any mean to save himself, though he were ready and willing to forego all that he had, and to go into exile] Oh that I had wings like a Dove [true it is, that he useth the word Dove in some respect to set out the miserable estate wherein he was [as one hath noted] because that it is a silly and fearful bird, but yet I suppose that he meaneth rather in this place, to wish unto himself swiftness, that thereby he might avoid the dangers and troubles that his enemies intended against him. Many fowls are more swift of flight than Pigeons or Doves are we confess: but yet he that were able to fly from his enemies as fast as the Pigeon, needed not much to fear all their forces] then would I fly away, [uz. from their force and fury, he meaneth that he would give place, to the rage and fury of his enemies] and rest [uz. in some place free from their attempts and mischiefs.] Ver. 7. Seemeth to be of the same sense and meaning, for when he saith far off, [he meaneth not only from the places of their abode, but from their fierceness and fury] and lodge [i. dwell, and as it were make my abode] in the wilderness [i. in some place either uninhabited, or else not so peopled, as other places are, so you have the word used, Matth. 3.1. Whatsoever it is, he meaneth that he would dwell in a place where he might not be known of any, or at the least but only of those that should wish him well.] Ver. 8. In the beginning, for he, read I, and so the sense is plain, the Prophet showing what he would do if he had wings as swift as a Dove: that is, he would make no delay that he might escape, and be set free from the outrageous dangers wherein he and his were, by that continual pursuit, which Saul and other his complices, made against him, for so much I think in a metaphor he meaneth, by stormy wind, and tempest.] Ver. 9 Destroy [uz. them and their counsels. The Hebrew word signifieth to swallow or sup up, by which he noteth an utter ruin, that neither they nor their imaginations may any more appear: and this kind of punishment was exercised, towards Dathan and Abiram. Numeri. 16.31.32.] Divide their tongues [uz. in such sort, that they may not understand one another, which judgement was powered forth upon the builders of Babel. Gene. 11.7. etc.] For I have seen cruelty and strife, [i. all manner of naughtiness and disorder, he putteth two sorts for all of what sort soever: and when he saith he hath seen it, he meaneth that he certainly knew of it, the sense of the sight, being a notable instrument to engender knowledge of things that be done before it] in the city [i. in my judgement, not jerusalem, though in saul's time all things were very disorderous there, but in Keilah, of which see joshua. 15.44. also, 1. Sam. 23.1.2. etc.] Ver. 10. Day and night [i. continually, as Psal. 1.2.] They are about [uz. cruelty, and strife, of which before ver. 9 he noteth the disorder that was there, to wit in Keilah all justice, order and right being banished, and all cruelty, strife, and all manner of naughtinues, being the principal and continual watchmen of the Town, whose duty it was to go about the places where they watched, as may appear Cantic. 3.3.] upon the walls thereof, [i. in the highest and chiefest places, for the walls in Towns besieged, are the most meet places to keep watch and ward on. All that followeth both in this verse, and in the next verse, is nothing, but a particular recital of the iniquities that were bolstered and practised in this place, as unjust dealing, mischievous practices, all manner of wickedness, and namely to their tyranny they joined deceit and subtlety: If any man list to refer it to other Cities, subject to saul's kingdom, besides Keilah, I will not greatly contend: This always being provided, that it must be principally understood thereof.] Ver. 12. Mine enemy [i. mine open enemy, or one that I had given any good cause unto, to be mine enemy, for otherwise no doubt, he or they whosoever they were that put this in practice against David, were his foes, and here note that though he seem to speak but of one, yet no doubt, he meaneth more, or else under one most singular in that craft of dissimulation, he understandeth others: for he meaneth here, that by secret devices, which he could not prevent, he was under the pretence of friendship almost cast away] did not diffame me [see verse 3. of this Psalm] for I could have borne it [uz. better than I do now, because I look for nothing from mine enemy, but enemy like dealing,] Exalt himself against me [i. set himself against me by word or deed. All this the Prophet speaketh by the way of comparison, not denying but that his foes did defame him, and oppose themselves against him: but if that were compared with the hypocritical dealings of his counterfeit friends, it would appear to be nothing, as a man would say, and this we call a denial by the way of comparison] I would have hid me from him, [i. I would have kept myself close and safe, from him and his cruelties.] Verse 13. He showeth who it was that wrought him this injury] my companion [i. my equal, and of the selfsame state and condition that I myself was of, by which we see that this Psalm was made before he came to the kingdom: for when he was exalted thither once, none was equal unto him] my guide, [uz. in matters of counsel and affairs that I had to do] and my familiar [i. my dear and tender friend. He meaneth no doubt some whom he had in great regard and estimation.] Ver. 14. Which delighted in consulting together [q.d. with whom I took wonderful pleasure to confer of many matters, and namely of the exercises of God's religion: which I suppose the Prophet meaneth by going into the house of God as companions, consulting as it were together how they might prepare themselves to his service, & behave themselves therein.] Ver. 15. Let death seize upon them [uz. not only suddenly, and or ever they beware, for so much the Hebrew word in a metaphor seemeth to import, but let it take such hold of them, that it may never leave, till it have taken them away from amongst men.] Let them go down quick into the grave [as Korah, Dathan, and Abiram did Numb. 16.31. He meaneth that he would have them die of some sudden death, no disease or sickness going before it] for wickedness [i. all manner of ungodliness: see before Psalm. 36.1.] In their dwellings [i. in their congregations, assemblies, and fellowships, putting the places where such wicked persons did meet, for their meetings] even in the midst of them [i. they nourish it within them, and have it always in their company.] Ver. 16. I will call unto God [i. earnestly pray unto him] will save me, [i. deliver me from these cruelties and dangers, as Psalm. 54.1.] Verse 17. Evening and morning and at noon, will I pray [i. I will be importunate, and never cease, till I have obtained: from hence and out of Daniel. 6.10. we may gather, that in those days the faithful set themselves certain hours to pray in, thereby the better to awake their sluggishness.] And make a noise [i. I will be fervent and earnest in it: for many have prayed long, and yet have wanted fervency] and he will hear my voice [i. grant the petitions and prayers, that I shall power forth before him, wherein we see how he assureth himself of God's goodwill and mercy.] Verse 18. My soul [i. my life, as sundry times before] in peace [i. safely and sound, and with great quietness] from the battle that was against me, [i. from the great conflicts and dangers, wherein I should have been snared, because they were laid and prepared against me] for many were with me, [q.d. though to see too, we were but few, yet we had God's Angels with us, to dismay our enemies, and to comfort us, as 2. Kings 6.16.] Ver. 19 God shall hear [uz. me and my prayers] and afflict them [i. whereas he showed mercy to me, he shall afflict them and punish them] even he that reigneth of old [i. he which in nature, counsel and judgement is eternal, and always like to himself: which thing the Prophet expresseth to give the wicked to understand, that there is no starting holes to hide them in from GOD] because they have no changes [uz. from wealth, honour, and credit, to poverty disgrace and misery, but always they go forward in abundance of these outward blessings] therefore they fear not GOD [i. they neither reverence him, nor his judgements, but abusing his mercy, run riot to all wickedness and so in this verse he putteth them out for their hard heartedness in ungodliness.] Ver. 20. He layeth his hand [first mark the sudden change of the number, before he spoke of them in the plural, now of them in the singular: next note that by laying of hands upon others, he meaneth exercising of violence towards others, yea and this outrageous discourtesy is aggravated, by how much it was practised towards them that were at peace with him [i. not only such as lived quietly with him, but also loved him and so by that means] he broke his covenant [uz. which he had made with him, all this David speaketh principally of Saul, and himself, and of the covenant that passed between them. See 1. Samuel. 24. from verse 17. to the end of the Chapter] Verse 21. The words of his mouth were softer than butter [i. he made show in his words of nothing but gentleness and mildness] yet war was in his heart [i. inwardly he imagineth nothing but mischief and destruction, for so is the word war used here, uz. put for things that commonly follow wars] his words were more gentle than Oil [this I take to be but the same thing repeated in an other metaphor: in sum, the Prophet toucheth him here for his perverse hypocrisy, and wolvish mind as it were against him,] Verse 22. Cast thy burden upon the Lord [q.d. if there be any thing that troubleth thee, or that thou thyself standest in need, for so much I think he meaneth, by the word burden, commit all the care thereof into God's hands and power, staying thyself altogether upon his providence] and he shall nourish thee [i. undoubtedly thou shalt not want: for God will play the part of a good Father [whereunto in deed the Prophet in this place resembleth him] giving unto every one of his in measure, and as he shall see to be necessary for them, for so much doth the word import] he will not suffer the righteous to fall for ever [uz. into the wicked man's power, that he should use him, as he himself lusteth.] Verse 23. Shalt bring them down [uz. from the wealth, credit, and authority that now they are in, and this he speaketh of the ungodly and wicked] into the pit of corruption [i. into the grave, meaning thereby death, putting that which followeth death, uz. the grave and burial, for death itself] the bloody and deceitful men [i. the cruel and crafty persons] shall not live half their days [Albeit this doth not commonly fall out, as is declared job. 21.7. Yet we find it true, in many particular examples] and when he saith, half their days: he meaneth not as these years are numbered to them from God, for we know they can not pass them, but this he will, that they shall not live half so long, as they themselves imagined they should, because in God's justice they shallbe taken away for their sins: and he useth this word days for years, an usual speech in scripture, because the year and years consist of days: see for this purpose the inscription of the Prophet's prophecies, and namely Isaiah. 1.1. Hosea. 1.1.] but I will trust in thee [q.d. whatsoever fall out upon the wicked, I will always in a steadfast faith cleave unto thee and thy goodness.]  
Do. Ver. 1.2. Teach us two things, first in our distresses to come to God by prayer, and next to use fervency and earnestness therein. Ver. 3.4.5. Teach us that the mischievous minds of the ungodly, and our own fearful state and condition, should be continual spurs in our sides to provoke us to earnest prayer. Ver. 6.7.8. Teach us sundry times to give place to the violence and rage of our enemies, and that with some haste and speed also, lest otherwise we be overtaken and prevented. Ver. 9 Teacheth that we may sundry times safely pray against the enemies of God's Church. Ver. 10.11. Teacheth us, not to forbear the displaying of sin in what place so ever we be, specially when it is grown to so great a head, that in all places it overfloweth. Ver. 12. Teacheth us, that many good men, can better bear with uncourtesy from the wicked, then from those that they make account of as friends, and that they can more safely prevent dangers, from their open adversaries then otherwise. Ver. 13. Teacheth us, that it is no new thing, that a man's enemies should be they of his own household. Ver. 14. Declareth that the ungodly to achieve their purposes, will many times make profession of religion. Ver. 15. showeth that when God hath discovered some hypocrites, and we see them go forward from one sin to another, we may then pray against them. Ver. 16. Teacheth us, when we see all out of order, to call upon the Lord, and to be rightly and assuredly persuaded of his good will towards us. Ver. 17. Teacheth us that for the shaking off of our drowsiness, it shall be good for us to set unto ourselves some ordinary times of good exerise. Ver. 18. Setteth out God's favour and mercy towards those that are his, and that by his own help, and sometimes by the ministry of his servants and Angels. Ver. 19 showeth how gracious God is towards the good, and how just in executing upon the wicked his heavy judgements, it teacheth further, that the ungodly abuse God's mercies, to a contempt of his majesty. Ver. 20. Declareth the inhumanity and unfaithfulness of the ungodly. Ver. 21. Setteth out their hypocrisy, dissimulation and cruelty. Ver. 22. Teacheth us in all things to hang upon the lords power and providence, with full hope and assurance that he will never destitute us, nor forsake us. Ver. 23. Comprehendeth God's sharp judgements against all the wicked, and namely against bloody and deceitful men: it teacheth the godly also still to hang upon God, how perverse and settled in wickedness so ever the ungodly be.   

Psalm 56.  
THis Psalm may be divided into three parts. Di. In the first the Prophet prayeth unto God for deliverance from fear, promising to be thankful for it and to learn thereby not to fear flesh from ver. 1. to the end of the 4. In the second he declareth, that both in respect of his own misery, and of the force & subtleties of his adversaries, there is good cause why the Lord should secure him, from ver. 5. to the end of the 9 In the third he promiseth thankfulness for all God's mercies, and namely for his deliverances, from ver. 10. to the end of the Psalm.]  
The title: to him that excelleth, a Psalm of David [see Psalm 4. Se. in the title] on Michtam, which is either the name of a ta'en, as Psal. 16. in the title, or else of some musical instrument] concerning the dumb Dove [some take this to be the beginning of a common song, after the tune that David would have this Psalm sung, and then michtam must be taken not for a time, but for an instrument, others think that these words must be applied to David by a metaphor, who calleth himself a dumb Dove, not only because he sought no revenge, but also because committing all things to Gods will, he opened not his mouth to answer the adversaries] in a far country [uz. from the land of judea and namely from the place where the services of God were practised] when the Philistines took him in Gath [for the understanding of this, see 1. Samuel. 21. from ver. 10. to the end of the Chapter. Some I know read this title thus. To the master of the harmony [that is all one in sense, with these words, to him that excelleth.] A notable song of David [this answereth in sense to a Psalm of David in michtam, which word is sometimes used for gold, as though that for the excellency of it, it should be as good as gold] touching the soul that suffered violence [the reason of this variety is, because the word in his proper and natural signification is sometimes used for a Dove, sometimes used for a soul, but the sense is all one and this agreeth with that, concerning the dumb Dove] by a band of people that were far of [i. by a company or multitude of Philistines, as appeareth by that which followeth in this title.] Ver. 1. For man [i. great numbers of men, as when we say man can do nothing against God: & no doubt he meaneth both Saul & his complices, together with the Philistines and other enemies of his] would swallow up [he compareth his enemies to a whirlpool, or ravenous beasts, meaning that they had a mind utterly to destroy him except God put to his hand for his deliverance] he fighteth continually [uz. against me as ver. 2. doing what he can to overthrow me, & work me mischief at the least, which I suppose he meaneth by these words: and vexeth me.] Ver. 2. Is very plain, and is the same almost with the first ver.] Ver. 3. When I was afraid [i. when any thing fell out, that might make me afraid] I trusted in thee [q.d. and so I will do still because I never have as yet been frustrate of my hope.] Ver. 4. I will rejoice in God [uz. in the midst of all my troubles] because of his word [i. for the certainty and assuredness of his promise: putting the whole word, for a part thereof] and will not fear [uz. because I trust in him, see Psal. 3.6.] What flesh can do unto me [i. any man whatsoever, as appeareth ver. 11. of this Psal. and he calleth his enemy's flesh, as it were in contempt, that he might put his adversaries in remembrance of their pride, who forgetting themselves, did thrust in themselves into such foolish enterprises.] Ver. 5. Mine own words grieve me daily [q. .d. besides my enemies, which much trouble me, I feel the want of God's favour in my affairs, which doth also much grieve me, he useth words for thoughts, purposes, speeches & deeds, according to the propriety of his own tongue, which useth it many times so generally] all their thoughts [i. they do nothing else in a manner, but think & devise how to destroy me, & work me mischief.] Ver. 6. They gather together [uz. to conspire and take counsel against me] and keep themselves close [that their meetings, practices, & conclusions may not be known or disclosed: and by this speech he meaneth also their subtleties which they used secretly to entrap him, see Psal. 10.8.9.10.] They mark my steps [some expound it thus: they follow me so nigh that they are as it were at my heels: but I take this to be the simple sense: they pry into my life and conversation, to see whether they can find any thing in it blame worthy: and so have you the words used in sundry places. 1. Pet. 2.21. Heb. 12.13.] they wait for my soul [soul is here put for life, as in sundry places before, and when he saith they wait for it, he noteth their diligence and labour to kill him and to take his life from him.] Ver. 7. They shall escape [uz. thy judgements] by iniquity [uz. which they commit, the Prophet meaneth that the wicked persuade themselves, not only that they shall escape unpunished for their wickedness, but also that God will bless them for it. See john 16.2.] Cast these people down [uz. from the height of pride and cruelty that they practise against thine] in thine anger [i. at that time which thou shalt think meet to declare thy wrath against them.] Ver. 8. Thou hast counted my wanderings [i. thou knowest that all my life hath been nothing else, but a continual flight hither, and thither, as though I were a vagabond, I never being assured in any certain place, nor having any settled rest all my life long as it were, this he allegeth to strengthen his faith: that as God before, had had care over him, so he would continually after that time] put my tears into thy bottle [i. suffer them not to fall in vain upon the earth, and to be like water spilled upon the ground, and this is spoken according to man. By tears, he understandeth not only his weeping, but also that great heap of afflictions that did make him shed his tears: and by bottle, speaking after the manner of men, who reserve precious things sundry times in such manner of vessels, he meaneth Gods continual remembrance, or as he saith afterwards in this verse, register: so that altogether come to this much. q.d. Behold somewhat more nighly the afflictions that I endure, to the end that thou mayest take pity upon me, and have me in continual remembrance, suffer not my tears to fall to the ground, but esteem of them I pray thee, as of a precious thing] are they not in thy register? [q.d. yes certainly they are, for by such demaunding they use most certainly to affirm, as we have sundry times noted before, he meaneth that the remembrance of the tears of the faithful shall never be blotted out before God] Ver. 9 When I cry [i. when I pray earnestly, as Psalm. 22.2. Psal. 30.2.8.] shall turn back [uz. as though they were discomfited in the day of battle, he meaneth that they shall have no force or power to do him any hurt, but that in the strength of God, he shall be able to wound them] this I know [i. this I am fully persuaded of, see the word, know, so used, 2. Corin. 5.1.] for God is with me, [i. taketh my part, see Psal. 54.4. Psal. 55.18. and this he putteth down as an assured reason of his persuasion.] Ver 10. Is the same both in words and sense, with the first part of verse 4. in this Psalm.] Ver. 11. Is the same with the latter part of that verse: and he repeateth the same words that he might express the force of the trust that he had in God, and in his promises. The sense is thus much: q.d. although it may seem to men that GOD doth abuse me, withdrawing his aid from me, and keeping me in suspense, yet I will never cease to trust in his promise, which shall be strong enough to uphold me in all mine afflictions.] Verse 12. Thy vows [i. the vows that I have vowed unto thee: which are called Gods vows, because they did of duty afterwards belong unto him] are upon me, [uz. not only because I have vowed the same, but because it pertaineth unto me to perform them, and that upon pain of thy displeasure and wrath] I will render praises unto thee, [he showeth that he will not be unthankful for the benefit received from God: q.d. I bound myself unto thee, by the vows that I made when I was in danger, which now I will pay unto thee, because thou hast delivered me: the particularities of which deliverance he expresseth in the next verse.] Ver. 13. My soul from death, [i. my body and life, which was in the danger of death, and as it were at death's door, by reason of the rage of our enemies] my feet from falling [i. thou hast stayed me upright so, that notwithstanding all the grins & snares of the enemies, I have not fallen or stumbled] that I may walk before God, [i. not only lead a holy, upright and virtuous life, but also commit myself and my affairs to God's providence and protection. See Gene. 17.1. Psalm ●●6 8.9. and mark how he changeth the person, from the second to the third] in the light of the living, [i. in this life, which is called the light of the living because they here enjoy it.]  
Do. Ver. 1. Teacheth us two things, first to run to God's mercy by earnest prayer in our distresses. Secondly what is the outrageous and cruel nature of the wicked, which thing also ver. 2. doth set out unto us. Ver. 3. Teacheth that assured trust and confidence in God, is a ready way to overcome all fear. Ver. 4. Teacheth two things: first that God's promises are and aught to be the matter of our mirth: secondly that if we be fully persuaded thereof, we need not greatly fear what flesh and blood can do against us. Ver. 5. Teacheth us to be moved much and to learn to make our profit by it, when God crosseth us in our purposes and attempts, and the latter part of that ver. and Ver. 6. Do marvelously paint out the mischievous imaginations, close conspiracies, narrow markings, and crafty cruelty of the wicked, which may teach the godly two things specially, first in all holy wisdom to labour the preventing of these mischiefs that are meant against them: secondly, to strive to live a holy and an upright life, because the eyes of the wicked are continually upon them. Ver. 7. showeth us how the wicked flatter themselves in their sin. Ver. 8. Expresseth the great care that God hath over his children, and how dearly he accounteth every thing that is done to them, or cometh from them. Ver. 9 Setteth out the force and effect of fervent prayer. Ver. 10.11. Are the same with ver. 4. of this Psalm. Ver. 12. Teacheth us in care and conscience, to perform the holy promises we have made unto God specially those that concern praise and thanksgiving. Ver. 13. Teacheth two things, first that it is God alone that upholdeth his children and delivereth them from all dangers and distresses: secondly that he doth this to this end, that by holy life, and godly conversation, we should glorify him before men.   

Psalm 57  
Di. THis Psalm may be divided into three parts. In the first the Prophet calleth upon the Lord, assuring himself that God will graciously hear his prayers and deliver him, from ver. 1. to the end of the third. In the second he declareth the dangerous and pitiful estate wherein he was, and the craft and cruelty of his enemies, praying deliverance therefrom, from ver. 4. to the end of the 6. In the third part he showeth his readiness, and enforceth himself to yield thanks to the Lord for his mercy & goodness towards him, from ver. 7. to the end of the Psalm.]  
The title to him that excelleth, see Psal. 4.] Destroy not [In these words is declared the sum of those petitions, which are contained in Psalms that have such titles as this is, as Psal. 58. also Psal. 59 It should appear that David was in some wonderful fear of death and destruction: and therefore prayeth the Lord not to destroy him [i. not only not to suffer the wicked to destroy him, but also because he alone had all power in his hands, not to lay hands upon him, himself.] A Psal. of David on Michtam, [see Psal. 56 in the title] when he fled from Saul, [the history hereof is put down at large. 1. Sam. 22.1. & 1. Sam. 24.1.2.3. etc.] In the cave, [or rather into the cave. He meaneth either Adullam or else an other cave in En-gedi, for which see the places before noted: so that in this title we may see the occasion of the writing and making of this Psalm, uz. David's great danger and affliction.] Ver. 1. Have mercy upon me, O God, have mercy upon me: [this is a most vehement request, which also may appear by the doubling of the words: by the which also he showeth that he was in very great danger] for my soul trusteth in thee, [this word soul importeth that he trusted in God with all his heart: which is the part that God especially regardeth] and in the shadow of thy wings, [i. thy safeguard, providence, and protection: it is a metaphor borrowed from chickens, who lie close under the hens wings, till the kite be passed over, see Psal. 17.8.] Will I trust [uz. because I have heretofore found it good: the Prophet meaneth that he had trusted, did, and would continually trust in Gods almighty protection only] till these afflictions overpass, [It appeareth that David had more troubles than one, yea that he had as it were floods of them, which maketh him here to resemble his afflictions, to a storm or tempest: not meaning by the word, till, that when the tempest was appeased, he would then cease to trust in God, but that he would both then and for ever hang upon him: so have you the word, till, used Psal. 110. ver. 1.] Ver. 2. I will call [i. I will pray unto] the most high God, [the Prophet addeth this to strengthen his faith, because he whom he would invocate, had all power in his hand: and he strengtheneth himself also by that which followeth, uz. that god doth faithfully perform his promises made him: for God never useth to leave a work unperfit that he hath begun, but always continueth his benefits and goodness towards those that are his.] Ver. 3. He will send from heaven [uz. either one or many Angels, rather than I should want help and succour] and save me, [i. deliver me] from the reproof, [he meaneth by this word, all that either closely or openly could be done or said against him] of him [i. not only of Saul, though he be the chief, but of those that take part with him against me] that would swallow me, [see Psalm. 56.1.] God will send his mercy and his truth [this may serve to expound, by the way of addition, these words, he will send from heaven, in the beginning of this verse: or else we may expound them thus,] he will send, [uz. unto me, making me feel by experience, that which I have had heretofore but in persuasion] his mercy and his truth [by mercy he meaneth the manifestation of his goodwill and grace towards him: and by truth he meaneth the faithfulness and true performance that God observeth in keeping his promises.] Verse 4. My soul [i. my whole life and body] is among Lions [i. greedy and cruel persons, see Psalm. 35.17. He meaneth his enemies, whom he resembleth to Lions, because they were full of rage and cruelty, meaning also by this manner of speech and those that follow in this verse, that he was in wonderful danger.] I lie among the children of men [i. such as have nothing more than that corruption which they have brought from their fathers, which is nothing else but all manner of naughtiness and cruelty] that are set on fire [uz. against me, and that through the malice and mischief of their own hearts, without any cause on my part given] whose teeth are spears and arrows, and their tongue a sharp sword [by teeth and tongue which are the instruments whereby men speak, he understandeth the false and hateful accusations, that saul's flatterers made against him: and in that he resembleth them to spears, arrows, and sword, he meaneth that they were sharp, keen, and piercing, even to the wounding of him, see Psal 120.4. also Psalm. 55.21. also Psal. 59.7.] Ver. 5. Exalt thyself O God above the heaven, [he provoketh the Lord as it were by prayer to declare his power. q.d. show thy might and power [which is far above the heavens] here upon the earth, in overthrowing and confounding mine enemies] and let thy glory be [uz. made manifest and appear] upon all the earth [i. all the earth over: to the end that thy glory may be extolled and magnified amongst men: which can hardly be if I be oppressed, for that should be with the dishonour of thy name.] Ver. 6. They [uz. the wicked and ungodly my deadly enemies] have laid a net for my steps [i. have either narrowly watched me in my conversation, as before Psal. 56.6. or else have laid snares in my way to trap me as I go, that I may thereby fall into their danger: and this latter I rather allow of,] and my soul [i. my life and body as sundry times before] is pressed down [uz. with their cruelty and mine own misery: the Prophet meaneth by this manner of speech, the great danger that he was in.] They have digged a pit before me [i. they have craftily devised ways and means to entrap me and that in the way, as I should walk [for I think that by laying of nets, & digging of pits, the Prophet meaneth to note their subtlety] and are fallen into the midst of it [i. the mischief and hurt which they had prepared against me, is light upon their own heads: see Psal. 7.15.16.] Ver. 7. My heart is prepared, O God, my heart is prepared: [by doubling the speech, the Prophet noteth, not only how ready he was, but also how resolute a purpose he carried with him, to praise God: and when he speaketh of the heart, he setteth it against hypocrites, who have nothing in their heart but all in their mouths, see ver. 1. of this Psalm] I will sing [uz. thy praises: and by singing he meaneth that he would publish them aloud with his tongue, as well as have them in his heart] and give praise [uz. to thee, that art worthy all praise.] Verse 8. Awake my tongue [he stirreth up the parts and members of his body, to a certain liveliness and praising the Lord: see Psalm. 16.9.] Awake vial and harp [the better to enforce himself to this great duty, he addeth certain musical instruments see Psal. 32.2. also Psal. 43.4.] I will awake early, [uz. in the morning, q. d. I will not be sluggish to praise GOD, yea I will break my sleep rather than fail that duty.] Ver. 9 The Prophet meaneth that he will spread abroad the praises of God in all places, and to all persons among whomsoever he shall come, and no doubt but in spirit he did foresee the vocation of the gentiles, who were to be called to the knowledge of God.] Ver. 10. For thy mercy is great unto the heavens: and thy truth unto the clouds [i. thy goodness and faithfulness fulfil the whole world, so that all people in every place under heaven know thee to be merciful and true in thy promises.] Ver. 11. Is the same with ver. 5. both in words and meaning, in which the Prophet beseecheth the Lord to declare his power, not only in the country of judea, but also to exercise his judgement throughout the whole world, in succouring the innocent, and in punishing the wicked.  
Ver. 1. Teacheth us in all our prayers to cleave to God's mercy, Do. and not to our merits: it instructeth us also in our distresses, and at all other times to hang upon his great power and wonderful providence. Ver. 2. God's power, & God's promise are two very good grounds of our prayers. Ver. 3. Teacheth us to be assured to obtain those things that we shall ask according to his will. Ver. 4. Setteth out the cruelty, outrage, and wonderful bitterness, both of word and heart, that the wicked have. Ver. 5. Teacheth us to pray for the manifestation of God's justice and glory. Ver. 6. Describeth the mischievous subtlety of the wicked against the ungodly, into which notwithstanding, through God's just judgement they themselves do fall. Ver. 7. Teacheth to be ready and willing to praise God. Ver. 8. Teacheth us to enforce all the parts and members of our body thereto, and to use all holy means, either inward or outward, whereby we may be provoked to the performance of that duty. Ver. 9 Teacheth us, never to be ashamed to do it in every place, and before all persons, that other men may be drawn by our examples to do the like. Ver. 10. Declareth for what causes we should praise God: uz. for his mercy and for his faithfulness. Ver. 11. Is the same with verse 5. of this Psalm, both in sense & doctrine.   

Psalm 58.  
THis Psalm may be divided into two parts. Di In the first he declareth that the wicked are not only free from all goodness, but replenished on the other side with all manner of corruption and ungodliness: and this reacheth from ver. 1. to the end of the fift. In the second he maketh an earnest prayer against the wicked showing that in their overthrow the godly shall have an occasion of mirth given them, and other men shallbe instructed in the justice and righteousness of God, and this reacheth from ver. 6. to the end of the Psalm.  
Se. The title of this Psalm is expounded before, Psal. 57] Ver. 1. Is it true? [uz. that ye pretend and speak, that ye speak justly, and deal uprightly. q.d. no. For by such interrogations they do certainly deny the thing] O congregation [he speaketh no doubt of saul's counsellors and courtiers against whom he inveigheth here] speak ye justly? [uz. concerning me, & my causes, or do ye not rather for saul's pleasure flatter him, and slander me,] O sons of men [see this expounded before, Psal. 4.2.] judge ye uprightly? [uz. of me and my matters. q.d. no. The sense of this verse together is this much. He directeth this speech to his enemies who were of saul's court and counsel, as if he should say thus: I make you judges whether under the shadow of assembling yourselves, to consult for the common wealth, and for a good & just matter, you go not about to oppress me that am innocent & guiltless. Ver. 2. Yea rather [q.d. ye are so far from that, that ye execute the contrary] in your heart [i. secretly and privily] your hands execute cruelty] the Prophet chargeth them with two things here: first devising of wickedness, then practising and performing of the same: by hand he meaneth not only the power they had to work wickedness, but that they themselves with their own hands were the executioners of the cruelty they had devised: see Micah 2.1.] upon the earth [i. upon the people inhabiting the earth: meaning also by this manner of speech that their cruelty was manifest, as being seen and felt of men.] Ver. 3. The wicked [in this verse, & the other following, he setteth out the cause why saul's courtiers commit all these things, first by reason of the natural corruption which is in them, maketh them to go astray from God, secondly because they carry with them a fettled purpose to all manner of evil, and will not be reclaimed from it by any means.] Are strangers, [uz. from God and godliness, as with whom they have no manner of acquaintance at all] from the womb [uz. of their mother] even from the belly [uz. of their mother] have they erred [to wit, from the right way of holiness & goodness. q.d. it is not to be marveled at that they are so wicked, for it is no new thing, because they have had it even from their birth.] Ver. 4. Their poison [i. the malice of their hearts, and the mischievous words that they utter] like the poison of a serpent [i. strong and full of infection, able to kill the parties, upon whom it is cast, & namely the venom of the Asps, of which he speaketh in this place, which is uncurable, unless the members touched therewith be immediately cut off, as Pliny noteth lib. 8. cap. 3.] like the deaf adder, [i. the wicked are like to it] when he saith the adder or serpent is deaf, he meaneth, that they make themselves so, expressing thereby their subtlety against enchantments: of whom some writ, that they stop both their ears after this sort, they lay the one of them close and hard to the ground, & stop the other with their tail, so that no sound can enter: & when he attributeth ears unto these adders & serpents: he meaneth by that speech, those open parts of the head, whereby they receive a sound & noise made.] Ver. 5. He noteth that the most cunning enchanter can not once prevail against them, when their ears are stopped from hearing of his enchanting words. That serpents & adders by enchantments have been made to lie still, & not able to hurt, is very manifest and famous, by sundry examples, and yet at this day many in Germany do practise the same: & I myself have seen it practised upon a snake by a high Dutchman yet alive as I take it in England: but neither these examples, nor this place, do prove the lawfulness of that art, as some do gather thereupon, but rather the contrary, for whereas the jews call their charmers by a name, importing having fellowship with an other, calling to their fellowship the devil himself and his strength, to the practising of these arts: David useth the same word here: which also God himself condemneth. Deutron. 18.11. Let us rather see what the Prophet's purpose is: he meaneth to note, that his enemies in subtlety and malice did surpass the most subtle serpents whatsoever, and that they were so settled in their wickedness, that there was no way, nor hope of their reclaiming.] Ver. 6. Break their teeth in their mouths, [he prayeth the Lord here to remove all means whereby they might hurt either nigh or far off. I take it to be the same, with Psal. 10.13. saving that it is expressed in other words: meaning by teeth, the cruel desire, or rather their desperate rage to hurt, wherewith they were set on fire, as though they were raging to bite, see Psalm. 3.7.] break the jaws of the young Lions, O Lord, [i. overthrow the force and power, of this cruel men who for their force and cruelty he resembleth to young Lions.] Ver. 7. Let them melt like the waters, [uz. turned either into snow or ice, which when the heat of the sun once cometh upon them confirmeth very easily and quickly, so that he prayeth for a quick riddance and dispatch of the wicked] let them pass away [uz. very suddenly] when he shooteth his arrows, [i. when he goeth about any manner of mischief whatsoever, see Psalm. 11.2.] Let them be as broken [i. not able to wound or hurt, no more than a broken arrow can: he prayeth the overthrow of all their mischief and power] and mark both in this verse, and in that that followeth the sudden change of the number, from the plural to the singular.] Ver. 8. let him consume like a snail that melteth, [uz. after that he is come out of his shell or house, for them as Aristotle noteth. Lib. 5. de historia animal. cap. 32. He waxeth dull and dieth quickly, so that here he prayeth that the wicked might come to a sudden end] and like the untimely fruit of a woman [i. like a child borne long before the time. It appeareth by job. 3.16. that there is two sorts of this untimely fruit: one in which the form and lineaments of a body do not yet distinctly appear: an other that hath the parts and members of a body and life itself, and yet dieth either before the birth, or in the birth. I would understand the Propet of both, but especially of the first part.] Verse 9 As raw flesh [q.d. let the ungodly be like raw flesh taken away out of the pot, before the pot have felt the heat of fire made with thorns, or any other wood whatsoever: by which similitude the Prophet mindeth to note two things: uz. both the sudden vengeance of God against the wicked, which also he expresseth afterwards by carrying him away in a whirlwind, and also the unprofitableness of the wicked. For as raw flesh can not be meet food for man, so these ungodly are such as the Lord taketh no delight in at all] so let him, [i. God] carry them away [i. destroy the wicked from amongst men: or else toss them to and fro, as the whirlwind doth the chaff, dust, or any light thing: and by the whirlwind, he noteth their sudden destruction: as by God's wrath he meaneth the greatness thereof. I know other men read this ver. otherwise, and give other senses, but me thinketh this is sufficiently plain, and hangeth well with that that goeth before.] Ver. 10. The righteous [i. those that are accounted right, not that any are so of themselves, but that they are so accounted for Christ's righteousness sake] shall rejoice [i. not only be glad for the wickeds overthrow, but give God the glory and praise therefore] when he seeth the vengeance [uz. from God, executed upon the wicked and ungodly] and this is not because the godly are carried forward with a desire of revenge, that they so rejoice in the wickeds destruction and overthrow, but because they conceive a wonderful joy when they see Gods judgements executed, whereby they know that their life is precious before God, for as there is mildness and gentleness in faithful men's hearts, so being lead with a true zeal, they take pleasure in the execution of God's judgements: and these affections are pure and right, because they are ruled according to God's will] he shall wash his feet in the blood of the wicked [the Prophet meaneth hereby that God's judgements shallbe so heavily executed upon the wicked, and there shallbe so great a slaughter and discomfiture of them, that the good shall even bathe their feet [by a manner of speech, in their blood.] Ver. 11. And men shall say [uz. not only the good, but even others, that in the great slaughter of the wicked shall remain alive] shall say [not in heart only, but also confess with their mouths] verily there is fruit for the righteous, [i. certainly it is profitable and good, to strive to serve God and to lead a holy life.] Doubtless there is a God [uz. in heaven] that judgeth in the earth, [i. that governeth the world though the wicked think that he is idle in heaven, and regardeth not the things that are done here below. See Mala. 2.17. also 3.14.  
Do. Ver. 1. Teacheth us charitably to debate matters with the wicked and ungodly: it showeth also that hypocrites pretend justice and judgement, whereas they perform nothing less. Ver. 2. Declareth how sin proceedeth from imagination in the mind to execution in act and deed. Ver. 3. Plainly proveth original sin: and noteth the proceedings that the wicked make in ungodliness, so that from their birth unto their death, there is nothing but sin & corruption. Ver. 4.5. Teacheth us first that the wicked are given to all manner of lying, slandering and backbiting, secondly that they are so settled in their sin, that they are almost past hope of recovery. Verse 6.7.8.9. Teacheth that we may pray against the obstinate enemies of God's Church and truth, that the Lord God would (if he see it so good) shortly confound and speedily overthrow them: which condition would be understood in all such prayers of David, though he were excellently endued with the spirit of prophecy. Ver. 10. Teacheth us that the execution of God's judgements upon the wicked, is a matter of great comfort to the godly. Ver. 11. Teacheth us that the execution of God's judgements upon the wicked, is likewise a matter of great instruction to other people, wring from them a sincere confession & acknowledgement of God's mercy towards the good, and of his justice towards the other, it teacheth also that the godly shall lose nothing by this that they have lead a religious and holy life before men, in this life, see Isaiah. 3.10.   

Psalm 59  
THis Psalm as I take it may be divided into two parts. Di. In the first the Prophet prayeth deliverance from his enemies, showing that their craft, cruelty, and proud brags made him thus earnest with God, from ver. 1. to the end of the 8. In the second he declareth that God notwithstanding all their treacheries will deliver him, upon which ground he prayeth and prophesieth against him, promising to yield thankfulness to the Lord for that goodness, from ver. 9 to the end of the Psalm.  
The title for the most part is expounded before Psalm. 57 Se.] When Saul sent, and they did watch the house to kill him [see for this 1. Samuel 19 from verse 11. to the end of the 17. where it appeareth how Michal his wife saved him from those that Saul sent to slay him.] Ver. 1.2. He prayeth to be delivered from his enemies, which were ready (as it were) to overwhelm him, by their wicked attempts, cruel practices, and mischievous subtleties, who did nothing else as a man would say but seek his destruction.] Verse 3. They have laid wait [uz. both secretly and openly] for my soul [i. for my life (as sundry times before) that they might take it away] the mighty men [q.d. no small ones, and therefore the greater danger am I in, but such as have will and power to perform what they lift, unless thou prevent] nor for mine offence, nor for my sin [uz. to themward, for I have not done them any manner of evil, which also may appear by the next verse following] O Lord [q.d. even as thou that searchest all hearts knowest.] Ver. 4. They run and prepare themselves [by these words the Prophet meaneth that they used all their diligence, and spared no cost, labour, or pains to destroy him: yea they were so diligent, that they thought upon nothing else almost, but to execute their wicked enterprise] without a fault on my part [uz. towards them, as before ver. 3.] Arise therefore [here he calleth upon God, whom he imagineth to be a sleep as it were: and all this is spoken according to man: q.d. show thy power and might, as he doth that is waked out of his sleep] to assist me [i. to stand by me, and to strengthen me against such a number of cruel enemies as I have] and behold [uz. not only my wretchedness and weakness, but also the outrages and mischievous matters, that they imagine and do against me.] Ver. 5. Even thou, O Lord of hosts, [he more plainly describeth the God, whom he called upon for succour: and in these terms, Lord of hosts, he comprehendeth his power, as who hath infinite armies of all sorts of creatures in his hands, to punish the wicked by, and to defend the good, and by these words] O God of Israel, [he setteth out his mercy, joining both together for the further strengthening of his faith] awake, [i. declare thy power, as before verse 4. and show thyself no less diligent to secure me, than they are to hurt me,] to visit [i. to punish and correct, as Exod. 20.5.] All the heathen, [by heathen he meaneth the hypocritical and counterfeit Israelites who did as grievously persecute David, for saul's pleasure, as people estranged from God, would have done: and when he saith, all, he meaneth the greatest number, expressing also under that term, the great multitude of his enemies, which were so many in number, as though they had been whole swarms of the Gentiles coming together] and be not merciful, [i. show no manner of favour at all,] that transgress maliciously [i. of set purpose, and as it were for the satisfying of their own mischievous minds, he mindeth not here to speak of any, but of the reprobate, whose iniquity was altogether desperate: which as it should seem, he did know through the spirit of prophecy. Here we must take heed that we be not over hasty to judge in this behalf.] Verse 6. They run to and fro [i. they cease not to go and come so that they may execute their enterprises: and this manner of speech noteth their rage] in the evening [q.d. if they can do no evil in the day, they will not cease to employ the night thereto, as being in deed a most convenient time to work mischief in: and this setteth out their diligence in committing evil] they bark like dogs [i. they pursue me eagerly and that with open mouth, it is a metaphor taken from dogs used in hunting, who sundry times follow their game barking and opening their mouths wide as though they were ready to devour their prey: in which respect he also compareth them here to raging & hungry dogs] and go about the city, [uz. lest I might escape any manner of way, and this noteth their diligence, see Psalm. 55.10.] Ver. 7. Behold they brag in their talk, [i. they boast openly of that, which they have wickedly devised and consulted on, yea they vomit out, and discover all their wicked attempts without hiding or dissembling any thing, so great is their impudence and shamelessness] and sword are in their lips [i. the words that they speak are cruel, for they speak of nothing but murdering, throatcutting, and spoiling, see Psalm 55.21.] for who, say they, doth hear [uz. our words, or else perceive our deeds and attempts: and this they say amongst themselves, meaning that neither God nor men do perceive them. And here he teacheth the outrageous blockishness that reigneth in the wicked, when they persuade themselves that God regardeth not their wickednesses, for being in possession & freedom to execute their wicked counsels they have no shame of men, nor fear of God.] Ver. 8. See expounded before Psal. 2.4. & for the word heathen, see ver. 5. of this Psal. Whatsoever it is the Prophet meaneth, that God will bring all their purposes to nothing, and that without making any great ado, but even as it were playing and sporting.] Verse 9 He is strong [this may be either understood of Saul who was in the kingdom, and had all at his commandment, or else of all that joined with him, speaking of them as of one man, by reason of their consent to mischief, though otherwise they were many in number] but I will wait upon thee [q.d. notwithstanding his strength, I will patiently tarry thy leisure, till thou overthrow him or deliver me] for God is my defence, [mark the sudden change of the person, from the second to the third: and this is a reason why he will wait the Lords leisure, because he is sure to be defended, sith God taketh his part.] Verse 10. My merciful God [i. my God who hath made me sundry times feel his mercy and goodness] will prevent me, uz. with his help and favour, yea and that many times before I ask or have need, he meaneth that God's aid should always be ready to succour him, and though he deferred it for a time, yet he would not fail at need] God will let me see, [i. thorough his goodness he will make me perceive the force of my prayers, and the execution of his justice upon the wicked. For that which followeth in this verse, see before Psal. 54.7.] Verse 11. Slay them not [uz. suddenly or at one blow, as we would say: he prayeth that his enemies may be discomfited and overthrown by little and little, lest the remembrance of gods judgements should perish, but that this vengeance of God exercised upon them, might endure a long season in man's memory, for their bettering if it might be] least my people [i. either these that are presently with me, or shall in time hereafter come under my government] but scatter them abroad [i. cause them to wander up and down, as troubled people that know not what they do: or else as people that be grieved, and can find no place of their own or of other men's, to ease themselves in, by reason of the evil that pincheth them, I suppose he alludeth to the judgement that GOD pronounced against Kaine Gen. 4.12.] by thy power [vz which they nor any other are able to resist] put them down [uz. from their estates and honourable degrees, whereunto they are exalted in saul's Court, that their miseries may serve them as glasses to behold thy judgements in] O Lord our shield [i. our defender and succourer, see Psalm 18.2] Verse 12. For the sin of their mouth, and the words of their lips [i. for the slanderous and false speeches that they have given out and spoken: the Prophet showeth a cause why the Lord should or would plague them by casting them down from their honour] let them be taken, [uz. by thy judgement] in their pride [i. when they are at the height thereof, or most proud. For the more high a man falleth, the greater is his fall to him, and more noted of others] even for their perjury and lies that they speak [by these words he toucheth two great faults in them, the lesser of them being strong enough to draw God's judgements upon them] Verse 13. Consume them [uz. in the end when thou shalt 〈◊〉 scattered them, and cast them down (as ver. 11.) and when the time shall come that thou shalt have sufficiently served thyself with them, as a most ●ayne example of thy vengeance, verse 11. also of this Psalm] in thy wrath [which is as it were fire, whereas they are but stubble] consume them [this doubling of the words noteth the earnestness of the Prophet in his prayer] that they be no more [uz. among men: he meaneth that they might not live any longer, see jerem. 31.15. Math. 2.18.] and let them know [uz. at the last, and that by their own experience and feeling] that God ruleth [i. not only governeth but also careth for] in jaakob [i. in and for his Church: as Psalm 14.7.] even unto the ends of the world, [this may be taken, either that it should note the continual care and government of GOD, in and over his Church: or else that it should set out the largeness of his government, as that it should be stretched from the one side of the World to the other: and to this latter do I rather incline.] Verse 14. And in the evening, etc. For the understanding of these phrases and manners of speech, see before verse 6. where the same words are repeated and expounded. In this place the Prophet mindeth to mock them, for their endeavours and agreements, and saith that after they shall be much wearied, and have travailed all day long in removing household stuff as it were, and trudging hither and thither to entangle him, they shall be frustrate notwithstanding of their devices, attempts, and purposes.] Verse 15. They shall run here and there [i. they shall be very painful and laborious] for meat [i. to hurt and to do mischief: for as the godly think it a nourishment unto them to do good, as our Saviour saith, john 4.32.34. also john 6.27. so the wicked take as much delight in doing ill as in their food] and surely they shall not be satisfied [i. they shall certainly miss of that they desired and sought for, yea] though they tarry all night [i. though they watch all night long, and take never so much pains to achieve it. I know others do otherwise expound it, as though they should be pinched with famine, and hungerbitten, what toil and labour soever they took, but the former sense liketh me] Verse 16. But I will sing of thy power [i. in my songs I will make mention of and set forth thy power, made manifest in delivering me, and in punishing mine adversaries] and will praise thy mercy [i. with a loud voice I will set it forth, that others hearing it may rejoice with me and trust in the same] in the morning, he meaneth every morning and every day, putting a part for the whole: and yet because the morning is the special time for that exercise of prayer and thanksgiving, he maketh special mention thereof] for thou haste been my defence [i. thou alone hast defended me] and refuge [i. the sure place whereunto I fled, as to a high Mountain: see Psalm 11.1.] in the day [i. in the time or times, for he meaneth not that he was troubled but one day only.] Verse 17. Unto thee, O my strength [i. unto thee O my GOD, that art the God of my strength, and from whom alone I have the strength that I have] will I sing [uz. songs of praise and thanksgiving] and my merciful God [i. he that vouchsafeth me worthy of his mercy and by his mercy doth protect and defend me.  
Do. Verse 1.2. Teach us to pray deliverance from our enemies, and that so much the more earnestly, by how much they are many in number, or cruel in deeds, or great dangers in multitude increase upon us. Verse 3. Setteth out first the subtlety of the wicked, secondly that not the meanest many times but the mightiest are enemies to God's children: and that not for any evil the godly have done against them, but to satisfy their malicious minds, which may be terrible to them: but comfortable to the godly. Verse 4. Setteth out the pains and diligence that the wicked take to perform mischief. Verse 5. teacheth, that God, even the God of power, must only lay too his hands, when matters are as it were desperate, to restrain the rage of the malicious multitude. Verse 6.7. show the cruelty, rage, diligence, boasting, and carelessness of the ungodly. Verse 8. Teacheth that God will make all the mischievous attempts of the wicked frustrate. Verse 9 Teach us not so much to regard the force and multitude of our enemies, as to look up to our GOD, whose power is present with us. Verse 10. Teacheth that GOD is more ready to do for us, than we many times think of. Verse 11. God's judgements justly executed upon the wicked, should not be lightly let pass or slip out of our remembrance. Verse 12. Teacheth us to look to our words, to beware of pride, and to take heed of perjury and lying, for they are such things as the Lord can not away with. Verse 13. God's just judgements executed upon the wicked, are evident testimonies of his justice towards the ungodly, and of his mercy towards his own children. Verse 14.15. Teacheth that all the wicked purposes and attempts of the ungodly shall be frustrate, whatsoever pain, toil and diligence they shall take in the performance thereof. Verse 16. teacheth us, that God's justice upon the wicked, & his goodness towards his own, should enforce us, to yield continual praise and thanks to him both for the one and for the other. Verse 17. Teacheth that all our strength and sufficiency, is from God alone.   

Psalm 60  
THis short Psalm may be divided, as I suppose, Di. rightly into three parts. In the first the Prophet showeth the great affliction that he had a long time endured, and the great blessings that God afterwards poured forth upon him: from ver. 1. to the end of the 5. In the second he doth by the spirit of Prophecy, foretell the enlargement of his kingdom, not only in the land of judea, but among the nations about him from verse 6. unto the end of the 8. In the third he prayeth the Lord to strengthen him against his enemies, and assureth himself of his aid, from verse 9 to the end of the Psalm.  
The title, Se. to him that excelleth [this is expounded before] upon Shushan Eduth. I take it to be the name either of some instrument, which should be used in the singing of this Psalm: or else the beginning of some song, according to the tune whereof David would have this Psalm sung] or Michtam [q.d. It may be sung either upon the one instrument or tune: or upon the other instrument or tune: of michtam we have spoken before, and namely Psalm 16. in the Title] a Psalm of David [i. which David made] to teach [uz. not only himself and those of his time, but others that should come after him, what great care God hath over his, though he afflict them for a little while] when he fought against Aram Naharaim [this expresseth the time of the making of this Psalm: The history whereof you may see at large 2. Samuel 8. thorough out, and namely verse 12.13. For Aram Naharaim what Country it was, and why it was so called, see Gen. 24.10. and the note in that place] and against Aram Zobah [he maketh only mention of terrible people and such as are far of, leaving to speak of the nations round about him, because the discomfiture of those was as it were incredible: and yet God gave him the victory both against the Aramites of Mesopotamia, and against the other Aramites that inhabited Zobah] When joab returned, to wit, from the slaughter of the Syrians, as 2. Samuel 8.13. where it is said, that David slew eighteen thousand: which we must understand thus because he was the chief of that army, and therefore that is ascribed to him, which was performed by the people that was subject to him: and in 1. Chronicles 18.12. It is said that Abishai joabs brother flew than: which must be understood, because he was the first instrument that overthrew the Syrians, killing six thousand of them, which victory his brother and the army that was with him pursued, and flew twelve thousand more of them, of which mention is made in this place: read diligently for the better understanding hereof, the places before alleged, uz. 2. Samuel 8. throughout, and 1. Chron. 18. thorough out.] Verse 1. No doubt he bewaileth the miserable dispersion and long afflictions, that the people of Israel abode in the time of the judges and Saul, of which you may read in the book of judges, and the first of Samuel] thou hast cast us out [uz. either of thy favour, or else of the land and dwelling places that thou hast given us: of which the story of Ruth yieldeth an example] thou hast scattered us [uz. amongst other people's round about us: see more of this phrase Psalm 59.11.] thou hast been angry [uz. against us, evident signs of which thy wrath, have been our outcastinges and dispersions] turn again unto us [q.d. behold our misery and affliction, and once again look upon us in mercy and loving favour, as thou hast done sundry times heretofore: take not thy flight from us, neither depart away from us in fury, but in mercy return to us, and abide with us for ever.] Verse 2. Thou hast made the land to tremble [i. thou hast stricken a wonderful fear into the hearts and heads of thy people, by reason of foreign wars and heavy troubles: or else thus: Thou hast brought great disorders amongst the people, even as confusion commonly and overthrowing of houses followeth earthquakes: but I allow rather of the former sense: whatsoever it be he doth by a metonymia, put the land for the people inhabiting the same] and thou hast made it to gape [uz. not only as it were with an earthquake, but also as it were with a most dry and parching summer: meaning thereby seditions and civil discords, when the people were divided among themselves, some following David and some the house of Saul, as appeareth 2. Samuel from Chap. 1. to the fourth] heal the breaches thereof [i. remedy the disorders therein and cure the diseases like a good Physician, as in deed one to whom alone it belongeth] for it is shaken [uz. greatly and grievously: with the calamities that it hath already endured, and is like to endure, unless thou redress it: q. d. It is so laden with affliction and misery, that it can not long endure, even as if a man had a burden on his back that were too heavy for him to bear.] Verse 3. Thou hast showed thy people heavy things [i. thou hast made that people whom thou didst dearly love, to feel and see things that might minister, and have ministered great sorrow, and heaviness to them] thou hast made us to drink the wine of giddiness [he speaketh of some venomous and infected drink, which taketh from men their sense and understanding, and as a man would say, bewitcheth people and maketh them drunk: q.d. Thou hast made us dull and blockish in our evils, even as drunkards are, or people that are enchanted. Not that God was either the author of evil or did them any injury, but that he had just cause thus to plague them and give them over for their sins.] Verse 4. But now thou hast given a banner [i. a plain sign of thy favour, and of good hope to us ward, giving us by the change that is fallen out, matter and occasion of courage and rejoicing, in hope that the dispersed shall be gathered together, and things brought into good order, he meaneth that God by the light of his promises, and by his aid: and namely by the new victory he had given them, whereof mention is made in this Psalm, would take into his guiding again the people whom he had seemed before to forsake, and go before them now as it were, with a banner displayed, see Psalm 20.5.] because of thy truth, because of thy most true and assured promises, that thou hast made to them in that behalf.] Verse 5. That thy beloved [i. those whom thou carriest a singular favour to] may be delivered [i. set from danger and distress] help with thy right hand [i. with thy wonderful might and power, as sundry times before] and hear me [i. grant my request and prayer.] Verse 6. God hath spoken [uz. by his servant and Prophet Samuel] in his holiness [some read it by his holiness: if we read in his holiness, than he meaneth thereby God's sanctuary and Ark, which is called his holiness, because he that is holiness itself, did dwell and appear there. If we read by his holiness, it is as much as if he should say, he hath called his holiness to witness, and pawned it, as a man would say, for the certainty and assurance of that which was promised him] I will rejoice [i. comfort myself in this, as good cause I have indeed so to do.] I shall divide Shechem, and measure the valley of Succoth. Shechem was the name of a place on this side the River jordan as the valley of Succoth was on the other side this river. He nameth some parts of the land, putting them for the whole kingdom, in the full possession thereof though he were not, by reason of the division between him and saul's house, yet he assured himself upon the promise of God that he should enjoy the same in good time: and by dividing and measuring, he meaneth nothing but that they should come under his subjection, as the other part of that land was, alluding to the manner of dividing and measuring out lands by cords, the owners thereof being the principal dealers most commonly in that matter, and it is as much as he should say: I will not look to have my share measured out by others, but I will divide it, and measure myself, and will be the right owner and possessor thereof.] Verse 7. Giliad shall be mine, and Manasseth shall be mine [these are other parts of the kingdom which David assureth himself shall come into his possession] Ephraim also [i. that whole tribe and people] shall be the strength of mine head [i. the stay and power of my kingdom, because that this tribe was very mighty and well peopled: in so much that the very name of it in the Prophets, is put for the whole kingdom of Israel] judah is my lawgiver [i. that Tribe obtaineth the right of government and kingly authority amongst the people of GOD. See for the better understanding of these two last speeches, Deutronom. 33.17. Genesis 49.10.] Verse 8. Moah [i. the Moabites: and now he speaketh of foreign people] shallbe my Washpot [i. so base and contemptible in my sight, that I will freely break them as a potsheard, and if I shall reserve any of them, I will put them to filthy services, as 2. Samuel 8.2.] over Edom [i. the Edomites] will I cast out my shoe [i. I will boldly tread them down, as altogether in subjection to me, for I will bring them altogether under mine obedience, and that with as much ease in a manner, as casting my Shoe over them] Palestina [i. O ye Philistines] show thyself joyful for me [q.d. at the least make outward show, though thou have nothing inward, that ye are glad, that I shall reign over you.] Verse 9 Who will lead me [i. me and mine that are with me q.d. none can do this, but God alone] into the strong City [uz. of mine adversaries: and here he putteth one for many.] Verse 10. Which hadst cast us of [uz. for a time] and didst not go forth [uz. to War, aiding and strengthening the hands and hearts of ours in the day of Battle,] Verse 11. Vain is the help of man [vz as it cometh from man.] Verse 12. Through GOD [i. through the assurance we have of his succour and aid, and by the strength that he shall give us] we shall do valiantly [uz. against his and our enemies] for he [uz. either by himself extaordinarily, or by our ministery, as by a mean: but whatsoever it is he ascribeth all to God] shall tread down our enemies [uz. under his feet, and under our feet, so that they shall not be able to rise up again.  
Do. Verse 1.2.3. Teach that God doth sundry times, and in sundry sorts afflict his people, and that very sore. Verse 4 teacheth that yet he doth never utterly take away his loving kindness and mercy from them, but that at the length he giveth them assured testimonies and signs of his favour. Verse 5. Teacheth that God's power is all in all for the safeguard and deliverance of his Servants. Verse 6.7. Teacheth Princes that it is GOD alone that tieth the hearts of their own people in holy affection fast unto them. Verse 8. showeth that it is God only that must subdue all enemies, both foreign and at home. Verse 9 Teacheth that strong cities and peoples are nothing, when God will have them subdued and sacked. Verse 10. delivereth the same doctrines that Verse 1.2.3. and 4. of this Psalm. Verse 11. Teacheth two things, first earnestly to pray to God in all our troubles, and secondly never to make account of man otherwise then of man, that is as of a vain thing without God. Verse 12. Teacheth that God is our only strength, and that whatsoever victory we get, we must ascribe it to him alone.   

Psalm 61.  
THis Psalm hath three parts. Di. In the first the Prophet prayeth unto the Lord, to grant him his request, and to set him free from the force of his Adversaries, and this is comprehended in the two first verses. In the second, the Prophet strengtheneth his own faith by the particular experience he had had in times passed of God's goodness towards him, and this is in verse 3.4.5. In the third he prophesieth of the continuance of his kingdom, and promiseth thankfulness unto God for the same, and this is in verse 6.7.8.  
The Title of this Psalm is expounded before Psalm 4.] Verse 1. Se. Hear my cry [i. grant my earnest request: and the same is meant by, give ear unto my prayer: not that David doubted whether God heard or no, but that he would fayne with some speed have had his suit yielded unto.] Verse 2. From the ends of the earth [it should rather be from the ends of the land, uz. of Israel, for David flying fore fear of his son Abshalon [upon which occasion I suppose this Psalm was made, passed over jordan to Mahanaim, whether also Abshalon followed him, Samuel 17.24.] will I cry unto thee [i. Pray earnestly and fervently] when my heart is oppressed [uz. with sorrow and grief to see my son rise up against me, and my people also to follow him] bring me unto the Rock [i. set me upon a very high and safe place, from whence I may behold my enemies and be safe from their force] that is higher than I [i. that is more sure and safe, than I and all the forces I have, or am able to make.] Ver. 3. For thou hast been mine hope [i. he alone in whom I have hoped and trusted] and a strong tower [i. a most sure defence keeping me always safe & sound from the force of mine enemies: for though he speak but in the singular number of one, yet no doubt he meaneth the rest: and this verse containeth a reason of his prayer taken from former experience.] Verse 4. I shall dwell in thy tabernacle [tabernacle is not put here for the Ark, but it is put for a tent or pavilion, being a metaphor taken from warfare, where those that are in the king's tent dwell as it were in a very safe place, because the king and those that are with him be always the safeliest provided for. To dwell then in God's Tabernacle is to have abiding in such a place, as where nothing can hurt him, and this sense may appear to be right, by the other member of this verse] for ever [i. all the days of my life upon the earth, and ever after when I shall be received to thee] and my trust shall be under the shadow of thy wings [q.d. This shall be my trust, that lying under thy protection, I shall be safe, see Psalm 17.8.] Ver. 5. Hast heard my desires [i. granted the things I prayed for] thou haste given an heritage [both in this life, uz. the lawful enjoying of earthly things, which do indeed appertain to the only servants of God, and also in the life to come, prepared for those] that fear his name [i. that of a certain childlike reverence that they have of his Majesty in their hearts, yield unto him that service in this life that he requireth of them.] Verse 6. Thou shalt give the King [i. me, that am the King, speaking of himself in the third person] a long life, his years shall be as many ages, [vz of men and their posterity laid together, he meaneth nothing else but that he should live and reign long. This was fulfilled certainly in David, who reigned King forty years, but specially it is accomplished in Christ, whose Kingdom endureth for ever.] Verse 7. He [Mark how he speaketh still of himself in the third person] shall dwell before God [i. shall have God always gracious and favourable unto him, by reason of his fatherly providence and care that he hath over his. For to dwell before God, is not only to live in his presence, for the wicked are never removed from that, but to find him gracious & loving, as those whom the Prince continually vouchsafeth his sight] for ever [i. a long time, if you refer it to David, but perpetually, if you refer it to Christ] prepare [uz. for the King] mercy and faithfulness [i. by mercy, he meaneth compassions that Magistrates use, as when in pronouncing sentence against any, they show that they do it with a tender heart: and by faithfulness, he meaneth truth, equity, and upright dealing, rendering to every man according to his cause] that they may preserve him [uz. in his kingdom, and make his reign and government sure. See Proverbs 20.28. also Proverb. 29.14.] Verse 8. So will I always sing praise unto thy name, [i. continually praise thy majesty, for enabling me to execute my office in performing daily my vows [q.d. by this means shall my praise and thanksgiving appear, in that I will perform, as signs of my thankfulness and obedience, the vows that I have made unto thee.  
Do. Verse 1. Teacheth us so to be earnest in prayer with our God, not that he hath need thereof, but for our own cause, because it is a good means to cause us to speed. Verse 2. Teacheth that prayer is not tied to any place, as to think that for the places sake, our prayers should be the better: it teacheth also that in the heaviness of our heart we should then specially pray, as also james 5.13. Verse 3. Teacheth that nothing can more forcibly cause us to hope in God, than the unfeigned remembrance of the aid that we have received from him. Verse 4. Teacheth that God alone must be our refuge and protection. Verse 5. showeth that God graciously granteth the holy prayers of his Servants: and never destituteth those either of bodily or spiritual blessings, that call upon him. Verse 6. Long life to all, and namely the long reigns of Kings and Princes, is a special gift of God. Verse 7. Teacheth that Magistrates know not how to rule, unless the Lord apt them for it: it teacheth also that tender-heartedness and upright execution of justice, be the props and stays of kingdoms and countries. Verse 8. Teacheth God's children thankfulness, yea continual thankfulness, and the manifesting of that thankfulness, by the exercises of Gods holy religion, and the fruits of obedience.   

Psalm 62.  
THis Psalm, though somewhat short, Di. hath yet four special parts. In the first is comprehended his entrance or Exordium, wherein the Prophet showeth that he hangeth only on God, and this is in the two first verses. In the second he reproveth his enemies for their mischievous imaginations, liings, flatteries, etc. showing what judgement shall fall upon them therefore. Verse 3.4. In the third part he propoundeth the doctrine of confidence in God, exhorting the faithful to hang upon him, because man is but vain, and dehorting the wicked from their sin, and this reacheth from verse 5. to the end of the 10. In the fourth he confirmeth his doctrine showing that God hath judgement in the one hand, and mercy in the other, to render to every one according to their deeds: and this is in the two last verses.  
The title of this Psalm is expounded before, Psal. 39.1.] Ver. 1. Se. yet my soul [q.d. notwithstanding all the afflictions that I have endured, my inward man, hath neither murmured against God, neither ceased at any time to trust in him: and this is the exordium of the Psal. beginning as it were somewhat abruptly, & suddenly coming (as a man would say) in his imagination out of the violence of his crosses] keepeth silence [i. patiently beareth, uz. the trials & afflictions that are upon me, see Isai. 30.7. Zephani 1.7.] unto God [i. him and his doing, I never murmuring and repining against them, though thorough the weakness & corruption of my flesh, I be sometimes provoked to murmuring and despair] of him [uz. alone] cometh my salvation [i. deliverances from dangers & distresses, he meaneth that the deliverance he hath, he hath from God only. Ver. 2. Yet [q.d. All my troubles and afflictions notwithstanding] he is my strength [i. all the strength I have, I have from him] and my salvation [i. he that delivereth me from danger and distress] and my defence [i. he that defendeth me from hurt and harm] therefore [vz because I have so good a prop and stay] I shall not much be moved [he meaneth not that he shall not fall at all, but this, that if he stumble, yet he shall rise again, and though he be shaken by manifold temptations, yet he shall have an issue and a way out to escape, 1. Cor. 10.13.] Verse 3. How long will ye imagine mischief? [he reproveth his adversaries for their devising and practising of evil] against a man [i. against me speaking of himself in the third person: see psalm. 4.3.] ye shallbe all slain [q.d. your devising against me, shall profit you nothing: for you shall be slain, so that one of you shall not escape] ye shall be as a bowed wall [by this speech the Prophet meaneth, both that they shall be suddenly destroyed, and that there shall not be much ado to overthrow them, no more than there is to cast down a wall that is falling of itself see Isaiah 30.13.] or as a wall shaken [uz. either with earthquake, or violence of storm and tempest: he useth two similitudes to express one thing.] Ver. 4. Yet they consult [q.d. though mine enemies see that they get nothing by their dealings, but thrust themselves headlong into destruction, yet they cease not to devise all that they can, to hinder me from the royal dignity whereto god hath called me, he speaketh of himself here in the third person: & by his dignity he understandeth that majestical excellency, whereunto God either had or would indeed advance him, of which see 1. Sam. 18. almost throughout] their delight is in lies [that is, they take pleasure in lying, hypocrisy, etc. as may plainly appear by the chapter last alleged] they bless [i. speak well of, & wish well also] with their mouths [i. in their words, putting the instrument whereby words are uttered, for the words themselves] but curse [i. wish evil, & think and imagine evil & mischief in their hearts, as ver. 2. of this psal.] Ver. 5. Yet my soul [he speaketh to himself & comforteth himself: q.d. notwithstanding all this their perverse & crooked dealing, trust thou in the Lord without murmuring against him, as before ver. 1. of this psal. and he speaketh unto his soul or inward man, because if that be comfortable & assured, we shall the easilier overcome the outward distresses of the body] for my hope is in him [i. I have fixed my full assurance in him, who can and will deliver me.] Ver. 6. is the same with ver. 2. of this Psal.] ver. 7. In God is my salvation [i. the deliverance that I must have out of all dangers, must come from him alone] & my glory [i. the dignity and glory that I either have or shall have, hath been, is, & must be, his only gift] the rock of my strength [i. in him alone consisteth all the strength I have] in God is my trust [see ver. 5. of this psalm, and these words, my hope is in him.] Ver. 8. Trust in him [uz. alone, as may appear by the next ver. following] always [i. as well in adversity as in prosperity, he meaneth that there should be no time wherein our hope & trust should be removed from god, though it were never so little] ye people [uz. of Israel, meaning thereby the faithful of all places whatsoever] pour out your hearts before him [i. discharge yourselves in his presence of your cares & griefs which hold your heart as it were shut up, for this we know, that so long as our hearts be overwhelmed with sorrow, our prayers have small freedom: q.d. if you feel yourselves sometimes oppressed, pray heartily before him, laying open in his sight all the care & grief of your mind, who in good time both can and will turn it into spiritual joy] for god is our hope [i. he in whom alone we hope & trust] Ver. 9 Yet the children of men are vanity [d.q. notwithstanding men leave god, & cleave to men, yet for all that they are vain, & able to help nothing at all, by children of men he meaneth those that are borne of inferior persons, or be base persons indeed, as may appear by these words following, the chiefest men [q.d. neither poor nor rich, are any thing that way, as to be trusted to: & by vanity he meaneth vain things, or things that can stand us in no steed or purpose: as also by lies he meaneth that there is no more truth nor assurance in them, then in a false tale] to lay them upon balance [d.q. if a man will make just trial of it, he shall easily perceive the truth of this: that there is no more strength, stay or steadfastness in man, them in a matter of nothing] Ver. 10. Trust not [uz. as men commonly are want to do. Before he spoke to the good, exhorting them always to trust in the Lord, now he showeth the wicked what things they ought to flee from] in oppression, nor robbery [he meaneth not only goods & riches, gotten by these unlawful means: but also even the things themselves, as that they should not trust in this, that they were able to pill, pole & oppress] be not vain [uz. either in your imaginations, or in your outward behaviour] or else thus, give not over yourselves to vain and perishing things, as wealth, honour, etc.] If riches increase, set not your heart thereon [i. delight not in them, little or much, lest thereby you have your hearts stolen away from the hope of better things, or be puffed up in pride above measure against your brethren: whereby we see that he doth not only forbid overmuch coveting of riches, but also to lift up ourselves in pride or presumption by reason thereof] Ver. 11. God spoke [vz by his deed, word, & prophets] once or twice [i. sundry times, so that no man needeth to doubt thereof, he putteth a number certain, for an uncertain] I have heard it [q.d. yea I myself can be a witness of it] that power [uz. to punish the wicked, & to defend the good] belongeth to God [vz alone, as who hath it in his hands to do whatsoever pleaseth him: all this is alleged to confirm the doctrines, which he had before expounded.] Ver. 12. And to thee O Lord, mercy [uz. towards thine own people, here is a changing of the person, from the third to the second] for thou rewardest every one according to his work [i. towards the good thou art merciful, & towards the wicked thou declarest thy strength to consume them] this place and manner of words is often repeated in scripture, and hath been much abused to the mayntaynaunce of merit. In sum, this is it that I have to say of it: first, that there is great difference between reward and desert, as to any that will consider the words may easily appear. Secondly that these words, his work, aught to have this sense in respect of good and holy people, that they are said to be theirs, not because they are the authors of them, but God's instruments to do them: so that when he rewardeth them for the doing of them, he doth no more but crown his own good works in them.  
Ver. 1. Teacheth us, never for all our assaults to murmur against god. Do. Ver. 2 teacheth us, that if God be on our side, we need not care who be against us, also that though afflictions cease us, yet none shall overcome us. Ver. 3. declareth what a general & sudden destruction the Lord in his justice bringeth upon the wicked ver. 4. teacheth that notwithstanding the threatenings of gods judgements, the wicked proceed in their mischievous imaginations, liings, hypocrisy, cursings & such like. Ver. 5. teacheth us to cheer up ourselves in god, in our afflictions & crosses Ver. 6. teacheth the same doctrine that ver. 2. doth. Ver. 7. Teacheth us, that whatsoever we have, we have it from our God. Ver. 8. teacheth us in all distresses & seasons whatsoever, to hang upon him alone, and to deal plainly with him in laying open our hearts before him, and then no doubt we shall find ease and comfort. ver. 9 teacheth us to cast of all trust in flesh and blood, of what degree or calling soever they be of: it teacheth us also not to have other men nor ourselves in so great regard as we have. Ver. 10. Teacheth us to beware of oppression, robbery, and vanity: it teacheth us also not only to hate covetousness, but also to take heed, lest thorough abundance of riches, we be puffed up in pride. Ver. 11. showeth that God is a powerful God, against all rebellious people. Ver. 12. Teacheth that he is a merciful God to all those that are his: also that as he cannot away with wickedness, because he rewardeth it, i. punisheth it, so a holy life is very acceptable in his sight, and therefore we should strive to it.   

Psalm 63.  
Di. TRue it is, that this Psalm is very much mixed, sometimes protesting earnest prayer, sometimes promising humble thanksgiving, sometimes assuring himself of deliverance and sometimes foretelling the destruction of his enemies, yet all that notwithstanding, thus it may be divided. In the four first verses, the Prophet showeth his great hunger and thirst after God, promising both to pray unto him, and to praise him all his life long. In the 4. next verses, uz. 5.6.7.8. he showeth what wonderful joy, safety and assurance he shallbe in, when God shall have graciously granted his requests. And in the 3 last verses, uz. 9.10.11. he doth in the spirit of prophecy foretell, the great overthrow of his enemies, and his own wonderful deliverance.  
Se. The Title a Psalm of David [uz. which he made] when he was (now he noteth the time in which this Psalm was made) in the wilderness of Judah, he meaneth the wilderness of Ziph, which is here called the wilderness of judah because it was in that portion of the land, which was given to the tribe of judah See 1. Samuel 23.14.15. and this Psalm seemeth not to vary much in argument from Psal. 54.] Verse 1. O God, thou art my God [i. he that hitherto by thy strength and power hath delivered me from mine enemies, that did pursue me: and therefore] early will I seek thee [i. betimes in the morning, will I call upon thee: for he meaneth seeking unto him by prayer: and the Prophet noteth that he will do this diligently and carefully, because he will as it were break his sleep to do it] My soul [i. my inward man] thirsteth after thee [i. desireth thee especially and above all other things: see Psalm 42.2.] my flesh [i. even my outward man also] longeth greatly after thee [a notable metaphor, taken from women with child, to express the earnest affection he had to Godward, which also is very much increased by the Adverb, greatly] in a barren & dry land, without water [it was grievous to be in a barren place, and dry land: but much more where Waters were wanting: but all this the Prophet speaketh to set out the misery that he was in, while he was as a banished man, from the place and exercises of God's Religion: q.d. all the bodily penury and pinching that I might have in this life, should not touch me so nigh as this, that I want spiritual exercises.] Ver. 2. Thus I behold thee [q.d. though I be in such a miserable case, yet I leave not off to look upon thy glory, and thy power, as if I were in the sanctuary: & though this sense be good, yet me thinketh Immanuel doth better translate it thus] to behold [i. that I may behold & see, q.d. my great longing & thirsting is for this, that I may see] thy strength [i. the ark, which was a sign of the presence of the most mighty & strong God, see 1. Chron. 16.11. 2. Chron. 6.41. Psal. 78.61. where it is also called his power] and thy glory [i. either thine own glory, shining in the tabernacle, or else the glory of thy Tabernacle or sanctuary, either may stand very well] as I did [uz. heretofore, when I was not thus persecuted] see thee [i. thy Majesty and glory] in the sanctuary [i. in the place where the ark was, from which the Lord was wont to show evident testimonies of his power and presence] ver. 3. for thy loving kindness [i. thy mercy manifested to thy children] is better [i. more profitable comfortable and to be wished for] then life [we may understand it thus, them all earthly means & aids, by which men are upholden in their estate: or else thus, then even life itself, which without God's favour both here & else where, is nothing else but worse than a continual death] therefore my lips shall praise thee [he meaneth not only these instruments of nature, by which the words are uttered, but also the words themselves, q.d. with my words will I set forth thy glory & praise.] Ver. 4. Thus [uz. even as I purpose & do at this present] will I magnify thee [i. praise and extol thee and thy works] all my life [uz. long, meaning so long as this life lasteth] and lift up mine hands [i. pray unto thee, he useth the sign of prayer for prayer itself, 141.2. Also 1. Timothy 2.8.] in thy name [i. as some expound it, calling upon thy name: me thinketh this is better, that for as much as God's name is in scripture used for God's goodness and mercy, it should rather be expounded thus: in thy name, i. cleaving to thy goodness and mercy.] Verse 5. My soul shall be satisfied [q.d. though now I be in great misery, yet when thou shalt have heard my prayers, I shall be filled both inwardly and outwardly, for I take the soul to be put here for the whole man, as Psalm 42.2.] as with marrow and fatness [i. as though I had a heap or abundance of all sweet and good things: see Psal. 4.6.7.] and my mouth shall praise thee [i. set out and show forth thy praise, as Psalm 51.15.] with joyful lips [i. with lips that shallbe glad and ready to perform that duty] Ver. 6. when I remember thee in my bed [i. think upon thee and thy goodness, being thereby provoked to call upon thee, and that as I lie upon my bed] in the night watches [this is spoken according to the manner of the people them, who divided the night into certain watches, as Mat. 14.35. Mark. 13.35.] Verse 7. Because thou hast been my helper [uz. at all assays, and in all distresses] therefore under the shadow of thy wings will I rejoice [i. being under thy protection, I will be glad, and always trust in thee, see Psal. 57.1. and other places. Verse 8. My soul [i. I myself both body and soul] cleaveth unto thee [uz. even as if it were glued: and by this manner of speech he expresseth the assured hope and confidence that he had in god] for thy right hand [i. thy great might and power as we have had it sundry times before [upholdeth me, uz. in all distress, and against all assaults of mine enemies both inward & outward.] Ver. 9 Therefore [i. because thou art on my side] they that seek my soul [i. my life, and that of a cruel hatred] to destroy it [uz. as much as in them lieth] & to take it away from amongst men] shall go into the lowest parts of the earth [i. shall die and perish: he speaketh this of Saul, and the people that took part with him, the verification of which prophecy, see 1. Sam. 31. throughout.] Ver. 10. They [i. the Philistines] shall cast him down [i. overthrow Saul & his company, yea kill the] with the edge of the sword [i. with the force of warlike instruments, using one sort of them for the rest] and they [i. mine enemies, uz. Saul and his complices] shall be a portion for foxes [i. their bodies shallbe devoured and torn in pieces by wild beasts, and they shall not have the honour of burial: which was a very hateful thing to hear of specially amongst the people of the jews. True it is that this oftentimes falleth upon the good, as is declared, Psal. 79.2. (for afflictions are common both to good & bad) but in the end is divers.] Ver. 11. But the king [i. I myself, whom God hath anointed by Samuel to be King, speaking of himself in the third person, shall rejoice in God [uz. for the great help and deliverance that he hath wrought for me] all that swear by him [i. God, meaning by this manner of speech, all that fear him and serve him, with a right and reverent affection, putting a part of the service for the whole, as Deutronom. 6.13.] shall rejoice [i. be glad, because God in favour hath bestowed so good a king upon them] for the mouth of them that speak lies [he setteth these hypocrites, against the other sincere hearted people, and by speaking of lies, he meaneth not only false slandering of David, but also dissimulation and crafty dealing with God in his service] shallbe stopped [he meaneth that the wicked shallbe utterly removed and taken away from amongst men: some by death as before ver. 10. and some by confusion and shame, as in this verse.  
Do. Verse 1. Teacheth that we should many times break our sleeps, to the end we might pray to God: it teacheth us also what an earnest hunger & thirst we ought to have to his service and worship, with the assembly of his saints. Ver. 2. Teacheth that God's power, majesty, glory, and goodness appeareth in no place more, then in the congregations of his people. Ver. 3. Teacheth that God's mercy rightly felt, far surmounteth all treasures of this life whatsoever. Verse 4. Teacheth that the feeling of God's goodness should wring from us, continual prayer and praising of his majesty. Verse 5. Our inward man, and our outward man should delight in God and good things above al. Ver. 6. teacheth us continually to think upon god, both upon our beds, in our beds, and all the night long when we can not sleep. Ver. 7. showeth, that God's providence and protection is a sure safeguard to all the faithful, and the only matter in deed that can minister true joy. Verse 8. Teacheth that the persuasion we have of God and in God, should not be wavering, but assured and constant. Verse 9 teacheth that bloodthirsty men shall not escape unpunished. Verse 10. Teacheth that God sundry times stirreth up one wicked company to plague & overthrow another. Ver. 11. comprehendeth a doctrine of singular comfort, to all sincere and true worshippers of God's majesty.   

Psalm 64  
THis Psalm is the self same argument with that which goeth next before, and it may be divided into three parts. Di In the first the Prophet prayeth God to grant him his requests, and to keep him free from the rage and cruelty of his enemies: and this is comprised in the two first verses. In the second he doth by piecemeal as it were, set out the vices of those his wicked and ungodly enemies, from verse three to the end of the 6. In the third he foretelleth their ruin and overthrow, showing what good shall come thereby, to all men in general, and namely to the righteous, from verse 7. to the end of the Psalm.  
The title is expounded already in the fourth Psalm] Ver. 1. Se. Hear my voice O God in my prayer [i. grant me those requests that in my prayers by my voice I lay out before thee: for hearing is put for yielding unto, in this place, as sundry times before: for David never doubted the God heard him, though sometimes he deferred to grant his petition] from fear of the enemy [i. from that great peril, which I fear the enemy goeth about, & would gladly lay upon me] Ver. 2. Hid me [uz. in some assured place that the flatterers of saul's court which imagine my destruction, may not find me out] from the conspiracy of the wicked [i. from these outrages & cruelties, that the wicked in their secret meetings have conspired and imagined against me] & from the rage [i. from the outward violence & oppression] of the workers of iniquity [he meaneth by this speech, those that delighted in sin and unjust dealing, and sold themselves as it were for favour or flattery, both to work wickedness, and that with greediness.] Verse 3. Which have whet their tongue like a sword [i. they have sharpened it & prepared it to cut & pierce deeply] & shoot forth their arrows, bitter words] he compareth their corrupt dealing against him by words, to arrows shot out of a bow, which will gall & wound, & this is an allegorical amplification, wherein the Prophet compareth their false slanders, with warlike weapons: see Psalm 5.9. Psal. 11.2. Psal. 57.4.] Ver. 4. At the upright [i. me: and here he speaketh of himself in the third person, and he giveth himself this name not as having regard to God, but as it were comparing himself with his enemies, against whom he had never done any thing blameworthy] in secret [i. closely and privily, he meaneth it no doubt of the secret accusations they brought to Saul against him] they shoot at him suddenly [i. when he thinketh not of it] and fear not [uz. God's majesty, or the afterclaps that may ensue upon that mischief: q.d. They are not withheld, with any reverence or fear of God, or with any humanity or courtesy of man.] Verse 5. They encourage themselves in an evil purpose [uz. to go forward in the performance thereof & of that wickedness they have devised against me] they come together [uz. closely and secretly among themselves] to lay snares privily [uz. to entangle and entrap me] who shall see them? [q.d. They suppose that GOD perceiveth neither them, neither the snares that they have laid against me, for I refer the word, them, both to the persons and to the things.] Verse 6. They have sought out [uz. very diligently] iniquities [i. mischiefs and unjust dealing against me,] and have accomplished that which they sought out [uz. as they themselves suppose, so blinded are men in sin, that they think a thing to be done, when it is neither so nor so: or else it may be understood thus, that they thought themselves so sure of it, as that it were impossible they should be deceived, and that made them to make so full account of it as though they had done it already] even every one his secret thoughts and the depth of his heart [i. whatsoever they or any of them had secretly devised, and that in the depth of their own hearts, they thought it was done, in the same sense as before but they were foully deceived.] Verse 7. But God will shoot an arrow at them suddenly [i. God by his judgements will quickly dispatch them, for all the sure account they make of the performance of their mischief] their strokes [i. the blows, meaning the plagues that God will lay upon them] shall be at once [q.d. God will not be long in dispatching of them, but will make a speedy riddance] Verse 8. They shall cause [uz. by their wickedness and ungodliness] their own tongue [i. those things which their own tongue hath spoken against others] to fall upon them [uz. from God] and whosoever shall see them [uz. when Gods hand and judgement is upon them] shall flee away [i. shall make haste from them, uz. seeing evident marks and tokens of God's judgements against them and upon them, for fear lest they should be partakers of their punishments: and this he speaketh specially of the wicked, as may appear by that which followeth in the next two verses, specially ver. 10.] Ver. 9 And all men shall see it [uz. God's judgements upon them: by which manner of speech the prophet noteth that it shall be a visible and manifest judgement] and declare the work of God [uz. which he in his just judgement hath executed upon the wicked] & they shall understand what he hath wrought [uz. against them for their sin.] Ver. 10. But the righteous [i. I myself, for he speaketh of himself in the third person, as before ver. 4. of this Psalm] shall be glad in the Lord [uz. because of that which he hath done for my cause] and trust in him [for ever after] and all that are upright of heart [i. those that are void of hypocrisy and hang wholly upon god] shall rejoice [uz. not only for the aid that God hath given me, but also because in me they may behold that God will aid them, q.d. The overthrow of mine enemies shall not only minister matter of joy to me, but to the rest of God's children wheresoever.  
Do. Ver. 1. Teacheth us, that when we are sore assaulted, earnest prayer made to God is very necessary and profitable. Ver. 2. Teacheth that unless God do keep us we shallbe made a prey to the wicked. Ver. 3. describeth the wickeds profaning and abusing of their tongue. Ver. 4. Setteth out their close & sudden practising of wickedness: and that the fountain of all is, want of true fear. Ver. 5. showeth that the wicked are bold in their mischiefs, because they imagine that God regardeth not their doings. Ver. 6. Teacheth us that the wicked are carried away many times, with an idle conceit of their own, thinking they have dispatched all, when it is neither so nor so. Ver. 7. showeth that the wicked shall not escape unpunished: also that God's judgements shallbe swift and short upon them, yet mighty enough to overthrow them. Ver. 8. Teacheth that the wicked many times are taken in the mischievous words of their own mouth: also that God's judgements upon them, shall cause others to fly from them. Ver. 9 Teacheth that God's punishments powered upon the wicked, is an effectual mean to make not only the parties punished but others to see their wickedness and his justice. Ver. 10. Teacheth that even those judgements provoke the good on the other side to rejoicing and thankfulness.   

Psalm 65  
THis Psalm may be divided into three parts. Di. In the first is comprehended a thanksgiving for the choosing, preservation, government, and other graces of God towards the faithful, from ver. 1. to the end of the 4. In the second is contained a notable description of the fearful power, majesty & might of the Lord, from ver. 5. to the end of the 8. In the third is set out a most comfortable description of God's general graces towards all, but specially to his Church, from ver. 9 to the end of the Psalm.  
For the title of this Psalm, see Psalm 48. and the title thereof.] Verse 1. Se. Praise waiteth for thee [i. is not only due unto thee, but is ready now to be rendered to thee] in Zion [i. in the Church, as Psal. 51.18. He meaneth that God commonly giveth his people occasion to praise him in his Church whither men assembled to praise him, to thank him, to hear his word, and to serve him according to the same: for so much he understandeth by the word praise] and unto thee [uz. alone] shall the vow be performed [i. the sacrifice of thanksgiving shallbe offered unto thee: which he calleth a vow, because God's people did commonly vow such sacrifices unto the lord] Ver. 2. Because thou hearest [i. grantest] the prayer [uz. of thy faithful people] unto thee shall all flesh come [by flesh he understandeth man, as Gene. 6.12. by the term, all, he meaneth wonderful many, a phrase very ordinary in scripture: meaning that that which was particular among the jews (uz. the service of God) should in time to come be common to every nation: and this is a prophecy of the kingdom of Christ: and when he saith that they shall come unto God, he meaneth to present themselves before him to pray unto him.] Ver. 3. Wicked deeds [i. all manner of ungodliness] have prevailed against me [uz. thus far that they have turned thy favour from me: he speaketh here of himself, but yet so that he shutteth up others in the same sins imputing it to his own sins, and to the sins of his people, that God who was accustomed to aid his people, did for a while, withdraw his hand, & showed not himself favourable towards them] but thou wilt be merciful unto our transgressions [uz. freely and graciously pardoning them all, and so removing them from us, show thyself merciful unto us that have transgressed, which they remaining thou wouldst not perform.] Ver. 4. Whom thou choosest [uz. to thyself, and to be of the number of thine] and causest to come to thee [i. not only to have access unto thy sanctuary, there to call upon thee, but at all other times and in all places,] he shall dwell in thy courts [i. he shall live among holy and faithful people in the midst of thy Churches here, and after the days of his departure, with all the rest of the elect in heaven] and we shallbe satisfied [mark the sudden change both of the number and person, as before in this Psal. ver. 3.] with the pleasures of thine house [i. the doctrine of the law, the sacrifices and other ceremonies, but yet so that under them he meaneth all spiritual blessing] even of thine holy temple [he more plainly expoundeth what he meant by the house of God [uz. the temple, which is called holy, not in respect of any holiness it had in itself, but because that he that is holiness did appear there, and make it holy by his presence. It is also called his house: not because that God dwelled there, as enclosed within the walls, but because from that place he manifested his residence and abode amongst that people.] Ver. 5. O God of our salvation [i. he that delivereth us from all dangers & distresses] thou wilt answer us [uz. when we call upon thee for our defence] with fearful signs [i. with such signs and tokens of thy presence, as shall strike fear into the enemies] in thy righteousness [i. according as thou hast righteously promised, and justly wilt perform.] O thou the hope of all the ends of the earth [i. thou whom all the faithful, wheresoever they be, steadfastly trust in] and of them that are far of in the seas [i. of those that inhabit islands far of from Zion, or the land of promise which are compassed with the sea. He putteth the places inhabited, for the people dwelling therein: meaning by all the ends of the earth, those that dwell in the continent or firm land, and by those that are far of in the Seas, those that inhabit islands.] Ver. 6. He stablisheth the mountains by his power [uz. in such sort, that they neither move nor shake] and is girded about with strength [q.d. he hath all strength and power to perform whatsoever pleaseth him.] Ver. 7. He appeaseth the noise of the Seas, [uz. when they swell, rage, and roar] and the tumults of the people [uz. when they are in hurly-burly and contentions among themselves, or else outrageously persecute and trouble others.] Ver. 8. They also that dwell in the uttermost parts of the earth [q.d. there shallbe no people so far of or barbarous, but they shallbe stricken with fear] of thy signs [uz. which thou shalt show and work: by signs he meaneth the notable works of God, and such as are always meet to be had in remembrance, wherein he hath as it were engraven certain marks of his glory.] Thou shalt make the East and the West to rejoice [i. the people dwelling in these quarters.] Ver. 9 Thou visitest [i. thou dost not only look upon it, but graciously performest that which thou promisest: as Gene. 21.1.] the earth [i. the land of judea: by this circumstance it should seem that David made this Psalm, after that the Lord delivered the people from famine and pestilence, of which see 2. Sam. 21.14. & 2. Sam. 24.25.] and waterest it [uz. with rain and dew from heaven] thou makest it very rich [i. plentiful and abundant in all fruits, and this thou dost by thy mighty power and blessing] the river of God] he meaneth either the small river of Shiloah, which passed through jerusalem, of which see Psal. 46.4. meaning by graces powered upon one part of the land, mercies bestowed upon the whole: or else the rain, which maketh the ground fruitful: and is called the river of God, both because it cometh from God, and also from him in great abundance: and to this latter exposition do I rather incline] thou preparest than corn [by them we may understand all generally, but chiefly those that are spoken of before in this Psal. ver. 4. he meaneth that the earth bringeth forth her fruit, because that GOD minding to provide for men as a good father of an household, hath created it, that it might yield them nourishment] for so thou appointest it uz. the earth, he meaneth that God hath appointed it in such sort and to such end, to bring forth fruit for man's use, as Gene. 1.11.] Ver. 10. Thou waterest abundantly the furrows thereof [uz. of the land of judea, meaning by this manner of speech, and these that follow, that God through abundance of showers made the land fruitful] thou makest it soft with showers [uz. whereas before it was very hard, dry, and parched, for want of rain] thou blessest [i. through thy blessing thou causest to increase, grow and multiply, as Gene. 1.22.] the bud thereof [i. whatsoever began, as a man would say to sprout in the land, whether they were grass, herbs, trees, plants etc.] Ver. 11. Thou crownest [i. thou adornest and inrichest: a notable metaphor, signifying the great glory and plenty that God bestowed upon the land, even as it were setting a crown upon the head thereof] the year [i. every year one after an other, putting one or the first of them, for the rest that ensued: he meaneth that GOD declared his goodness towards them, by every years course, making one year to exceed an other in goodness, as he that is the king and weareth the Crown upon his head, passeth all the people whatsoever] with thy goodness [i. with abundance of good things, which proceed only from thy goodness and mercy] and thy steps [he meaneth by this speech under a similitude, the clouds (which God is said to make his chariot, Psalm 104.3) and the rain also contained in the clouds: which he expresseth afterwards by the word dropping, meaning the falling of the rain out of the clouds, which also make the ground fruitful, which he expresseth under the word fatness: for rain fatteneth the earth as it were: In a word, this is the sense: that in what place, and on what side soever it pleaseth the Lord to walk, there he manifesteth his blessings, and bestoweth great fertility and plentifulness of all things, see Proverb. 3.20.] Ver. 12. They [i. thy steps meaning as before clouds and rain in them] drop [i. fall down] upon the pastures of the wilderness [i. upon the places that are not tilled and manured, where nothing grows, but wildness as it were: q.d. not only fruitful places, as furrows, valleys, and such like, but also barren places, as wildernesses, mountains &c. shallbe made plentiful] and the hills [uz. which by reason of their height, are in summer parched away with heat: and in winter killed with cold] shallbe compassed with gladness [i. shallbe replenished with abundance of fruit, that shall make men's hearts and bodies glad: as Psal. 4.7. Psalm. 104.14.15.] Ver. 13. The pastures are clad with sheep [the metaphor of clothing expresseth the great plenty and store, uz. that as a garment covereth the whole body, so shall sheep and other cattle (for by one sort he understandeth the rest) cover the pastures] the valleys shallbe also covered with corn [uz. in such sort that a man shall behold no void place: and this metaphor setteth out the abundance of corn that shallbe in the land] therefore they [i. other men speaking of them indefinitely: or else the valleys and corn thereon, the plenty whereof maketh men glad: as we say the fields laugh, when through their goodly show they make men's eyes joyful] shout for joy, and sing [i. conceive and express abundance of joy: but I rather refer this in mine own judgement to men, then to other creatures.  
Do. Ver. 1. Teacheth that praises and thanksgiving are due to God in the public assemblies of his Saints. Ver. 2. Teacheth that God's readiness to grant his children's requests should provoke us to earnest and often prayer. Ver. 3. Teacheth that God's mercy surmounteth all our iniquities, & that in the multitude thereof he will do away all our sins. Ver. 4. Teacheth that the feeling of God's favour is the best blessing that can come unto us in this life.] Ver. 5. Declareth that God hath judgement and power in his own hands, for his children's defence, and the wickeds punishment. Ver. 6.7. showeth that God by his power governeth all things in heaven and earth Ver. 8. God's judgements executed upon some do many times strike terror and fear into others. Ver. 9.10.11.12.13. Teach two things, first that abundance of all earthly benefits proceed from the Lords blessing, which instructeth his to hang upon him: secondly that he performeth these blessings by ordinary means, which also teacheth us to use holy and lawful means.   

Psalm 66  
Di. THis Psalm may be divided into three parts. In the first the Prophet exhorteth all men to praise the Lord, & to consider all his works, specially his power against the wicked, from ver. 1. to the end of the 7. In the second he declareth that howsoever God afflicteth his for a time, yet in the end he will be gracious unto them, for which he promiseth thanksgiving and praise, from ver. 8. to the end of the 15. In the third he frameth his speech to all the faithful, declaring what great things God had done for them, to the end that in his example they might be comforted, from ver. 16. to the end of the Psalm.  
The title is expounded before Psal. 4. and Psal. 48. in the title. Se.] Some and that of the Hebrew writers suppose that this Psalm was made by some others rather then David, because his name is not here expressed, but for this matter see Psal. 45. in the title. Likely it is, that this Psalm was written, and that by David himself, when God had delivered the Israelites from the cruel tyranny of the Philistines, and him from his manifold persecutions.] Ver. 3. Rejoice in God [i. be thankful unto him, and that with great gladness for his benefits] all ye inhabitants of the earth [q.d. there is none of you all, but you have great occasion given you from him so to do.] Ver. 2. Sing forth [i. publish aloud, that others may hear] the glory of his name [i. either the glory, which is due unto his majesty, or else his glorious name, but I like the first best] make his praise glorious [i. let all your thanksgivings tend to this end, that his name and praises due thereto, may be glorious continually: q.d. add praise to praise, and never cease praising.] Ver. 3. Say unto God [i. confess in his presence: not that our speaking unto him doth make him any whit the more glorious, but because that others hearing us speak of his power & goodness in his sight may have a reverent fear of his majesty stricken unto the] how terrible [i. reverend and fearful, uz. to the good, who bear a loving fear towards thee: and to the wicked who fear him for punishment and not for love] in thy works [i. in every thing that thou dost] through the greatness of thy power [uz. exercised heretofore against the godly, whereof also thou hast reserved store with thyself for them that shall walk in such steps] shall thine enemies [i. those that any manner of way set themselves against thee] shall bée in subjection unto thee [i. shall forge and feign a subjection to thy majesty, but choose them whether they will do it unfeignedly or no, into subjection they shall be brought, for none is able to resist thy power.] Ver. 4. All the world [i. all the inhabitants of the world, as ver. 1. of this Psalm: putting all for a very great number] shall worship thee [uz. as thou hast prescribed, meaning that they should embrace his religion and service] and sing unto thee [i. praise thee for thy mercy and truth] even sing of thy name [he noteth what shallbe the argument or matter of their song, that is God's majesty, power, goodness etc. as Psal. 20.2.] Ver. 5. Come [uz. with me, he speaketh even unto the best sort of people, who have need to be provoked to this good thing] and behold [i. deeply consider with all your understanding and eyes, both of your bodies & minds] he is terrible [i. reverend, fearful, and wonderful] in his doings towards the sons of men [uz. either for their defence, or for their punishment. The proof of this plainly appeareth in the government of all creatures whatsoever, & particularly in that he upholdeth and maintaineth the estate of men.] Ver. 6. He hath turned the sea [i. the red sea] into dry land [so that this people passed through the same, when they came out of Egypt, see Exod. 14.21.] They [i. his own people of Israel] pass [i. passed, one time put for an other, because the greatness of the work was as it were fresh in the remembrance of all the faithful] through the river [uz. of jordan] on foot [and not in ships and boats, he noteth here the entrance of the people into the land of Canaan under the government of jehoshua, whereof see jehosh. 3.14.15.16. etc.] Ver. 7. He [i. God] ruleth the world [i. the people and all things else whatsoever therein contained] his eyes [see Psalm. 11.4.] behold [i. deeply and carefully consider, as ver. 5. of this Psalm, all this is spoken of God according to man] the nations [i. not only the persons themselves, but the things they commit: q.d. the special privilege that God then gave to the children of of Israel hindered not God from continual casting his sight upon other nations that he might nourish and maintain them, and repress them also, as occasion was offered] the rebellious [i. such as will not yield to him and his word, when he calleth them] shall not exalt themselves [uz. any more as heretofore they have done, the reason is, because they shallbe cast down from their dignity and estate: he meaneth that they shall not prosper, because God will overthrow them.] Verse 8. Praise our GOD O people [q.d. all those that you imagine to be Gods, are nothing: but glory and honour belongeth to that God alone, whom we serve] and make the voice of his praise to be heard [uz. of others: q.d. sound it abroad, as in this Psalm verse 2. Ver. 9 Which holdeth our souls in life [i. by whom alone, and from whom we have, even the very life that we have in this life, as Act. 7.28.] and suffereth not our feet to slip [uz. into any great danger, but was always in good time ready to help us, and this proceeded from his great care and providence towards us.] Ver. 10. For thou O god [he changeth the person from the third to the second] haste proved us [uz. by afflictions and troubles] thou hast tried us [a metaphor taken from metals, brought to fining that the value and goodness of them might be known] as silver [see Psal. 12.6. He meaneth that God hath tried them to the quick, and in good earnest: as we see silver put into the fire not only once, but many times to purge it] is tried [uz. by the goldsmith, silversmith, or finer.] Ver. 11. Thou [uz. O God: whereby we see that nothing is done without his providence and appointment] into the snare [uz. which our enemies laid for us: this is an other metaphor taken from hunting, or fowling, meaning by snare, the troubles, dangers and tyrannies, that were devised and prepared for them] and laid a strait chain [i. thou hast brought to pass, that we are come into our enemies power, and are bound of them: see Psalm. 149.8. and it is a metaphor either taken from captains and their bands, or else from horses that carry packs girded to them with wants, or such like, whatsoever it is, he meaneth that the burdens were very great, and did stick fast to them] upon our loins [i. upon us, putting a part of man for the whole.] Ver. 12. Thou hast caused men to ride over our heads [i. thou hast made us subject not only to great but to base personages, who ruling over us have used great outrages & villainies against us, as if we had been poor bruit beasts] we went into fire and into water [i. we endured most hard dangers & sundry kinds of calamities & afflictions, which he resembleth to water and fire, because those two elements, do quickly destroy & consume the things put into them: thee hardness of their affliction may be noted by any one of them but the diversity thereof, by both laid together] but thou broughtest us out [i. thou didst at the length deliver us, uz. out of those dangers & distresses, & didst bring us] into a wealthy place [i. into a plentiful place free from penury, into a pleasant place, void of sorrow, and into a safe place from dangers & distresses, meaning thereby a blessed and joyful estate.] Ver. 13. I will go into thy house [i. into the place where thou art worshipped] with  offerings [i. with thankfulness of mind & body, for he putteth the signs that testified thanksgiving for the thing itself] & will pay thee my vows [uz. which I have vowed to thee as appeareth by the next ver. he meaneth that he will holily & religiously serve him, & be always thankful & obedient unto him.] Ver. 14. Which my lips have promised, & my mouth hath spoken [he putteth the instrument wherewith the words are uttered, as the lips & mouth, for the words themselves] in mine affliction [i. when I was in wonderful affliction & danger. Ver. 15. I will offer unto thee [uz. alone] burnt offerings of fat rams [he meaneth that he will bring the best sacrifices he can get, to testify the thankfulness of his mind] with incense [i. with sweet perfumes, & smelling savours which also were accustomed to be offered] I will prepare [uz. to offer in sacrifice unto thee] bullocks & goat's [i. all manner of sacrifices prescribed: for he meaneth that he will do service & homage to God, according to his word, & the ordinance of his law.] Ver. 16. Come [uz. unto me] & harken [uz. diligently] all ye that fear God [i. worship him according to the prescript rule of his word] I will tell you [uz. as plainly as I can] what he hath done [i. what great graces & goodness he hath showed] to my soul [i. to me, putting a part of himself for the whole man.] Ver. 17. I called unto him with my mouth [i. in words I did earnestly pray unto him for help, aid, & succour] & he was exalted [i. greatly and highly praised] with my tongue [i. with my words, uz. after he had graciously granted my petitions.] Ver. 18. If I regard wickedness [i. delight in, or make account of it] in my heart [yea though it were within me, and secretly] the Lord will not hear me [i. grant me my requests: he showeth why God heard his prayers, uz. because he came to him with a mind free from wicked & vain things.] Ver. 19 But god hath heard [i. yielded unto & granted] me [i. my requests & prayers] & considered [uz. deeply and uprightly] the voice of my prayer [i. the words I uttered in my prayer: all serveth to nothing else but to show that god had yielded unto him that which he prayed for.] ver. 20. Which hath not put back [uz. out of his presence or sight as though he were displeased with it, or could not abide to look upon it or me] my prayer [uz. made to him] nor [understand here, withholden] his mercy from me [but given me a plain proof thereof, by granting my demands.]  
Ver. 1 2. Teach two things, Do. first that we ought to be continually occupied in the praising of our God: secondly how dull we are thereto, which appeareth because the Prophet useth so many words of exhortation to one thing Ver. 3. Teacheth that there is no wisdom, power, nor policy against the Lord. Ver. 4. Setteth out the enlargement & increase of God's kingdom upon earth. Ver. 5. Teacheth us that gods works would be diligently & deeply considered, otherwise they shall little profit us. Ver. 6. Teacheth that for the benefit of his children the Lord can and will invert the nature of things. Ver. 7. Teacheth first that God's power ruleth over all: secondly that nothing can be hid from his presence: thirdly that the wicked how mighty so ever they be shall never prevail against him. Ver. 8. Delivereth the same doctrines that ver. 1.2. do. Ver. 9 Teacheth that in God we live, and move, and have our being: also that it is he alone, that upholdeth us, that we sink not down under the burden of sin and calamities. Ver. 10.11.12. Teach that God sundry ways exerciseth the faith, and proveth the patience of his children: whereby also we learn that it is no new thing, that the godly are afflicted. Ver. 12. And these words, but thou broughtest us out into a wealthy place, doth teach that how great and grievous soever the afflictions of God's saints be, yet in the end he remembreth and delivereth them with an everlasting mercy. Ver. 13. Teacheth us to frequent the public assemblies of the Church, and to show ourselves thankful to God, for his graces. Ver. 14. Teacheth that affliction is the time that maketh us to draw nigh to God, both in word and deed. Ver. 15. Teacheth us to yield unto God such a service as he hath prescribed, and not as we devise. Ver. 16. Teacheth us reverently and diligently to hearken unto good things, that others speak to us: also that we should declare to other the graces of God showed to us, that thereby their faith might be increased. Ver. 17. Teacheth that mother tongues, and all the members that we have, should be earnestly occupied in hearty calling upon God. Ver. 18. Teacheth that when we come to pray to God, we must labour to cast away from us our wickedness and corruption. Ver. 19 Teacheth that god is nigh to the earnest supplications of his children. Ver. 20. Teacheth us to yield humble and hearty thanksgiving to our God, for all his mercies towards us.   

Psalm 67.  
Di. THis short Psalm may be divided into three parts. In the two first verses is comprehended a prayer for that people whom God had prepared unto himself and for the blessing of them with all manner of knowledge. In the second part is comprehended an other prayer, for the increase and enlarging of God's kingdom throughout the earth: and this reacheth from ver. 3. to the end of the 5. In the third is declared, what great benefits and blessings shall ensue after that God shall have thus multiplied his Church: and this is in the two last verses.  
Se. The first part of the title of this Psalm is expounded before Psalm. 4.] A Psalm or song [see Psalm 48. in the title.] Ver. 1. God be merciful to us [uz. who by the means of sundry our infirmities stand in need of it] and bless us [uz. with all good things both bodily & spiritual] and cause his face [i. his favour] to shine [i. to appear, and be felt] among us [uz. though there be no cause on our parts why he should so do. The Church prayeth that God would show not only lay aside, that wrath which he had exercised upon it: but also that he would show himself gracious and favourable, putting into their hearts, by the working of his holy spirit, a true taste and feeling of his fatherly love.] Verse 2. That they [they change the person from the first to the third: they mean, that by God's favour practised towards his Church, the Church is more and more confirmed in the obedience of God's truth, and not only the Church itself, but even divers that are without] may know [uz. by thy word and spirit] thy way [i. which thou thyself hast prescribed unto them in thy law to walk in] upon earth [i. so long as they live here] and thy saving health [i. that salvation and deliverance which thou bestowest and givest to men] among all nations [uz. of the world in what quarter soever they dwell.] Verse 3. Let the people [uz. of the earth, meaning chiefly the Gentiles] let all the people [uz. if thou see it so good: or else he putteth all for an infinite number: which I take to be the more simple sense.] Verse 4. Be glad and rejoice [q.d. they have no cause of sorrow that thou governest, but rather of unspeakable joy] for thou shalt judge the people righteously [i. with great equity and uprightness shalt thou rule and bear sway after the manner of judges & Kings: for we know that the people of the jews were a long time ruled by judges and Kings: to which here he alludeth] and govern the nations [or else as some read, which also I like better, lead them out, uz. as shepherds doth their flocks: noting thereby God's tender care towards his Church: and all that is here spoken of God's government, must be understood of the spiritual jurisdiction, which he exerciseth in his Church, by the sceptre of his word and discipline to bring all peoples in obedience to him.] Ver. 5. Is the same in words and sense with ver. 3.] Ver. 6. Then shall the earth [uz. which was cursed for man's sin, and stricken with barrenness] bring forth her increase [i. all manner of fruit, and that in abundance, through God's especial blessing] and God, even our God [i. the only true God] shall bless [uz. with all good things both bodily and spiritual, as ver. 1. of this Psalm.] Ver. 7. All the ends of the earth [i. people out of all parts and quarters of the world: he putteth the places inhabited, for the people inhabiting them: & this word, all, for the great multitude that God will draw to himself] shall fear him [i. embrace his religion and service, and that either sound in deed, or else in hypocrisy and flavish fear.]  
Verse 1. God's mercy must be fled to, Do. as the only fountain of all goodness to us ward. Verse 2. Teacheth us to pray for increase of knowledge, in God's word, also that we should wish the same, not to ourselves only, but to others also. Verse 3. Teacheth us to wish and pray for, the enlarging of God's kingdom, and his praises in the same. Ver. 4. Teacheth us that it ought to be the greatest joy that can come to us in this life, to be under the government of our God by his word and discipline. Ver. 5. Repeating the same, both words and matter with ver. 3. Teacheth the earnestness of the Church in prayer, and continual care for the conversion of others. Ver. 6. Teacheth that when God is favourably reconciled to his people, there can be no want of good things. Ver. 7. Teacheth all to have a care to embrace God's religion, and to follow his worship.   

Psalm 68  
Di. THe Prophet in this Psalm respecting rather matter then order, doth somewhat confusedly expound divers things: generally he expoundeth in deed God's power, which he manifested in saving and delivering his, & in overthrowing their enemies, for which mercy towards the one and judgement towards the other, he exhorteth all the faithful, and all others to yield, both thanks and power unto him. The overthrow of the wicked, is foretold, and confirmed by examples & similitudes. Ver. 1.2.6.12.21.23.30. The mercy of God towards his servants, is set out. Ver. 3.5.6.9.10.11.12.13.14.15.16.19.20.22.27.28. Exhortation, to humble confession of God's might, and hearty praising of him for his benefits, are comprehended. Ver. 4.19.26.32.34. The rest of the verses of this Psalm, do for the most part most excellently seek the majesty and power of God, as 7.8.17.18.24.25.27.28.29.31.33.35.  
Se. The title is expounded before sundry times, and specially Psal. 48.] of David [i. which David made. It should seem that David writ this Psalm, after he had overcome the Philistines & Jebusites, and went about to carry the Ark into jerusalem, as 2. Sam. 6. and 1. Chronic. 13. and it is so much the more confirmed unto me, because he beginneth this Psalm with the same words almost that Moses useth Numer. 10.31. When the Ark should remove.] Ver. 1. God will arise [i. God by effects will declare that he is not only present with, but that also he taketh care for his Church, by exercising his power against the enemies thereof] and his enemies [i. those that molest and trouble his people, & they are called his enemies, because he esteemeth any thing done against them, as done against himself] shallbe scattered [uz. like chaff before the wind, see Psal. 1.4. meaning that they shall not be able to stand before him] they also that hate him [uz. either himself or his people] shall flee before him [uz. as men discomfited in the field, and turn their backs.] Ver. 2. As the smoke vanisheth [i. suddenly: for we see the smoke soon passeth away: and this is one similitude he useth, to set forth their hasty and present destruction] so shalt thou drive them [uz. by violence, and that whether they will or no] away [uz. from the place of their abode, and where they thought their nest was most sure] and as wax melteth before the fire [this is an other similitude, expressing their sudden and assured destruction] so shall the wicked perish [i. come to nought, be overthrown and destroyed: as Psalm 1.6.] at the presence of God [i. when God beginneth once to show some testimonies of his presence.] Ver. 3. But the righteous [i. good and holy men, who have the righteousness of God imputed unto them] shallbe glad and rejoice before God [i. shall show themselves joyful, because God declareth himself terrible to the wicked: which also is for their good, and the salvation of his Church] yea they shall leap for joy [i. they shall express the inward joy of their heart, by outward gestures and signs.] Ver. 4. Sing unto God [he exhorteth the faithful to praise God] and sing praises unto his name [i. to his power, goodness, majesty and nature, for all these are his being & substance] exalt him [uz. with songs and praises] that rideth upon the heavens [i. that hath an infinite power, and is lifted up far above all the world] in his name jah [i. in his eternal nature, which is of itself, and is the cause that all other things are, for so much the word jah importeth: and amongst other names and titles of God, he taketh that which is in deed most significant, & for the which he is especially to be praised] rejoice before him [uz. in the place where he is worshipped, which was wheresoever the Ark was, till the temple was builded.] Ver. 5. He [i. God] is a father [i. a gracious provider for & maintainer] of the fatherless [i. of all those that be in affliction & misery, as Hosea. 14.3.] and a judge [i one that taketh knowledge of & revengeth injury offered] to the widows [by these two, fatherless & widows, he meaneth that God carrieth a singular affection towards those that are oppressed, which he will maintain against all those that labour to put them down, and oppress them by violence] in his holy habitation [he meaneth either heaven, or the tabernacle of wicnesse. The sense is, that for as much as God had chose him a dwelling place amongst men, the poor might have more bold assurance, when they understood that they need not seek God far off.] Ver. 6. God maketh the solitary to dwell in families [by solitary he meaneth those that were childless: who are so called, not only because barrenness, which was reproachful among the jews, made them sundry times to live as it were solitarily, i. not so much to rejoice in company as others did, but also because not having seed, they were as it were alone, in as much as they did not increase the house or stock: and by dwelling in families, he meaneth blessing of them with children and posterity, see Psalm. 113.9.] and delivereth [i. setteth free from bands and the danger of their enemy's power] them that were prisoners in stocks [i. those that were kept most straightly, and locked most surely, as Paul and Silas Acts 16.24. See Psalm 107.10.13.14.16 also Psalm 146. throughout] but the rebellious, [uz. against GOD, and his truth] shall dwell in a dried land [i. a barren place, as Psalm 63.1. He meaneth that they shallbe destitute of god's blessing, and in continual misery, expressing one kind of affliction for al.] Ver. 7, O God when thou we●test forth [i. when thou didst take the charge and government, and so wentest in and out for them, and on their behalf] before the people [uz. of Israel, what time thou causedst them to come up out of Egypt] when thou goest [uz. with them and that forty years long] through the wilderness [see Psalm 95.8.9.10. also Numb. 33.11.] Verse 8. The earth [i. not only mount Sinai, but also the ground about it, see Exodus 19.18. yea he meaneth that all things gave place unto him, bringing his people out of that bondage, as the history showeth, from Exod. 7. Unto the 20. chapter] & the heavens dropped [uz. either manna, which God gave the people: or else rain and water: see Psalm. 18.7.11.] at the presence of this God [i. when this our god, would give us some taste of his majesty] even Sinai [q.d. that great, notable, and strong mountain] was moved [i. trembled and shook, as before in this verse.] Verse 9 Thou O God didst send [for so it must be: and not, sendest] a gracious reign [he meaneth that of his free and only goodwill did give the land, which of itself was a land of mountains and valleys, as Deutrono. 11.11.] good store of rain, which here also he calleth gracious, because it proceeded of God's only grace and goodwill] upon thine inheritance [i. upon the land of Canaan which he calleth inheritance, because he gave the same for an inheritance to his people] and thou didst refresh it [uz. with thy gracious reign, or abundance thereof] when it was weary [i. faint, and not able to yield fruit, through drought, or some other discommodious season.] Ver. 10. Thy congregation, [i. thy people of Israel, which is called the lords congregation, because he had gathered it out of all the people of the world] dwelled [uz. long ago, and even at that present when this Psalm was made] therein [i. in the land of Canaan] hast of thy goodness [i. of thy mere mercy without any merit or desert at all on men's behalf] prepared it [i. long ago appointed it] for the poor [i. for thine own people, as ver. 7. of this Psalm, not only to set out the great goodness of God, who despised them not for that, but also because they came of poor ancestry, and were in miserable case in Egypt, and when they came out of it, see Deutron. 26.5.6.] Ver. 11. The Lord gave matter [uz. not only of speech, but also of praise and thanksgiving] to the women [who were wont amongst God's people to sing songs after a victory gotten against the enemies, as Exodus 15.20. judg. 5.1. etc. judg. 11.34. 1. Sam. 18.16.] to tell [i. to speak largely, and to set abroad] of the great army [uz. overthrown, and cast to the ground by God's people: and by one army he understandeth many.] Ver. 12. Kings of the armies [i. Kings furnished with mighty armies] coming out against God's people, as Sihon king of the Amorits, Og the king of Bashan etc.] did flee [uz. away from the face and presence of God's people] they did flee [i. they were in deed discomfited and not able to stand: for the repetition of the word maketh for the certainty of the thing] and she that remained in the house [i. weak women, who in deed should be housekeepers, as appeareth 1. Timothy 5.13. Now he speaketh of one comprehending under her all the rest, who this was can hardly be determined: but most likely it was to be jael, of whom see judges 5.24.] divided the spoil [i. either was an instrument that the spoil was divided amongst others, by slaying Sisera: or else he meaneth that the booty should be so great, that even the weak women which tarried at home in their houses or tents, should have part thereof.] Verse 13. Though ye have lain among pots [i. have been in very great misery, and lived as it were in great deformity for lack of trimming or looking too: for this is a metaphor taken from slaves or scullions that follow camps, who in the night season labour in some sort to keep themselves from wind and weather as we say, by sitting in chimney corners, or lying on hearthes': and therefore commonly are all over black. Now this is usual in Scripture, by blackness to have adversity and affliction signified] yet shall ye be [uz. through the grace and favour that I will show you] as the wings of a Dove [i. ye shall shine and have a glorious colour, and shallbe purged from all your blackness] for ye shallbe like to the wings of a Dove, that is covered with silver [i. ye shallbe all white and clean, and glittering, for so much he meaneth by this similitude and that which followeth in this ver. and not that any Doves were covered over with silver, or had golden feathers: but he speaketh it thus: q.d. if it were possible for a Dove either in wings or feathers, to have as goodly a show as gold or silver, yet assure yourself of this, that you shall come to as much cleanness.] Ver. 14. Scattered kings [i. confounded them causing them either to flee, or killing them] see verse 1. of this Psalm] in it [i. in the land of Canaan, which he gave to his people] it was white [i. flourishing and fresh, by reason of the slaughter of the enemies, and the great victory God had given that people against them] as the snow in Zalmon [this was a mountain, on this side jordan. judg. 9.48. Which some affirm, was wont to have snow continually lying upon it, whether it were so or no, it is not much material: I rather take it to be a part of the land of Canaan, put for the whole, meaning that after the overthrow of these kings the land was as glorious and glittering to behold to, as any snow could be.] Ver. 15. The mountain of God, [i. mount Zion, which is called God's mountain, because it pleased him, that in that place his worship should be used] is like the mountain of Bashan [i. most fruitful and plentiful in all blessings as Bashan is, but it exceedeth it in spiritual graces] it is an high mountain, as mount Bashan [q.d. there is nothing commendable or praise worthy in Bashan, but a man may find as much and more also to commend in mount Zion.] Ver. 16. Why leap ye [i. why do ye rejoice for joy, & lift up yourself in pride] you high mountains [uz. because of your height. q.d. there is no cause why you should so do] as for this mountain [uz. of Zion] God delighteth to dwell in it [uz. by his spiritual presence, & the exercises of his religion] the Lord will dwell in it for ever [i. for a long season, as sundry times before we have had the word so used q.d. GOD hath not chosen you, or any of you, for all your height to that purpose, and therefore good cause why you should leave of lifting up yourself in pride: and no doubt, but by Zion he signifieth the estate of the kingdom of the Messiah, and of his Church, which is far above all height in the world.] Ver. 17. The chariots of God [i. the armies that God hath, or his power, putting the things wherein men were carried for the men themselves, or else because in old time they thought great strength to stand in chariots and horses, he useth them for God's might] are twenty thousand thousand Angels [i. infinite and innumerable Angels, a certain number for an uncertain: see 2. King. 6.17.] and the Lord is among them [uz. to command, order, direct and guide them, that all things may be rightly done] as in the sanctuary of Sinai [i. in as great glory, as he appeareth in the holy place or mount of Sinai] where the law was given. The Prophet meaneth that the majesty of God did show itself no less forth in the sanctuary at Zion, than it did in the mountain at Zion when the law was published.] Verse 18. Thou art gone up on high [the Prophet speaketh unto God, meaning that by the manifestation of his power, he had obtained excellent honour] thou hast led captivity captive [he putteth captivity, for persons in captivity, as prisoners, alluding to the custom of those days wherein the princes after victory obtained, were wont to have the prisoners taken in wars lead before them, in token of renown and victory: and mark in this verse, that though in David's time, wars were made under his conducting, notwithstanding the praise of the victory is wholly ascribed to God] and received gifts [uz. from thine enemies, not that they did willingly give them, but that the Lord would have them whether they would, yea or no: and they are called gifts not because they gave them, but that the Lord taking them as spoils from the enemies, gave them to his people, which he meaneth by these terms following] for men [i. that thine own people might enjoy and have the same] yea even the rebellious hast thou lead [q.d. Thou hast enforced them to yield themselves as tributaries, and that not only those that willingly yielded, but also those that could not otherwise be brought down but by force] that the Lord God might dwell there [i. amongst his people in the sanctuary: and by dwelling he meaneth both the manifestation of his power and presence for their good, & also his continual abode amongst them, as ver. 16. of this Psalm. S. Paul Ephes. 4. ascribeth all this to Christ who is God manifested in the flesh, i. meaning that our Saviour was taken up into heaven, when he had subdued and overcome the world, the flesh, sin, death and the devil, see Coloss. 2.12.13. etc.] Ver. 19 Even the God of our salvation [i. that worketh gracious deliverances for us, as sundry times before] which ladeth us daily [i. which filleth us continually: the metaphor expresseth the abundance of God's benefits] with benefits [i. with graces and blessings new and old. q.d. he never ceaseth to do us good, so that we have more benefits than we are able to bear, as it were.] Ver. 20. Even the God that saveth us [i. that worketh wonderful deliverances for us] the issues of death [i. both means and ways to escape death, if we refer it to his children: and many ways also to destroy the wicked, if we refer it to them: as we may without any injury to the text refer it to both.] Ver. 21. Surely [i. without all doubt] God will wound [uz. unto death] the head of his enemies [he maketh mention of the head, because it is the principal part of the body, as wherein life is, and from which it is derived, to the other members of the body, so that it is as much as if he had said that the Lord would take away their life] and the hairy pate [he meaneth by this the stout enemies of God, because they that would be fearful to others, did foster their hear: q.d. their stout countenance and courage, shall nothing prevail them against God] that walketh in his sins [i. continueth in the same, without repentance.] Ver. 22. The Lord hath said [therefore it shallbe performed] I will bring my people [uz. safe and sound] again from Bashan [i. from dangerous places and distresses, such as they were in, before that Og king of Bashan was overthrown, see Numb. 21.33. and Deutron. 3.1.2. etc.] I will bring them again from the depths of the Sea [i. from wonderful perils, wherewith they should have been as it were overwhelmed, altogether is: q.d. I will work as excellent a work for this people, as I did for those whom I delivered from the hands of Og king of Bashan: and as I did for them that passed through the red Sea, as on dry land: as Exod. 14.16.] Ver. 23. That thy foot [uz. O Israel, or my people] may be dipped in blood [uz. of the enemies slain] and the tongue of thy dogs in the blood of the enemies [by these words he noteth what a great slaughter there shallbe of the enemies of GOD, in so much that not only the faithful shall have their feet died in their blood, but their very dogs, should have their tongues made red, and coloured with the very licking thereof] even in it [this repetition noteth also the certainty of the great slaughter.] Ver. 24. They [i. thine enemies, to their great discouragement and overthrow, and thine own people, to their wonderful comfort] thy doings [uz. before thy people, and thy guiding of them in the day of war, guiding them as a captain, and getting the victory for them: and when he saith that they had seen all this, he meaneth that they had had the certain trial and experience thereof] which art in the sanctuary [i. which givest manifest signs and tokens of thy power and presence of thy people there.] Ver. 25. The singers went before [i. every one in their order did publicly praise God, and pray unto him: see Exod. 15.1.2 etc. Numb. 21.17.1. for the maids and women praising God after the victory, see ver. 11. of this Psalm.] Ver. 26. Praise ye God in the assemblies [i. openly] ye that are of the fountain of Israel, [i. that come from jaakob, as from a fountain, meaning thereby all the Israelites: for he would have none excepted, as it may appear by the next verse.] Verse 27. There [i. in the public assemblies to praise God] was little Benjamin [i. those of the tribe of Benjamin, which is called little, either because it was one of the least in number, or else because they came of jaakob his youngest son] with their ruler, [i. with some principal man, who was captain and governor of that tribe] and the Princes of judah [i. the noble and great personages of the tribe of judah] with their assembly [i. with the people gathered unto them: and in such sort must the words in this verse following be expounded.] Ver. 28. Thy God hath appointed thy strength [he speaketh to the people: q.d. the God which thou servest hath beautified thee with strength (because he hath so appointed or commanded the same) to resist thine enemies, showing that the power of this people was from God, and not of itself] 'stablish [i. strengthen and continue for ever] that which thou hast wrought in us [hereby he understandeth the graces and blessings of God, both bestowed upon them, & their forefathers, praying the continuance of his graces.] Ver. 29. Out of thy temple [i. out of the place where the Ark was, as 1. Samuel. 1.9. from whence it pleased the Lord many times to set forth the power and majesty he had in him for the defence of his Church] upon jerusalem [by jerusalem he meaneth the Church of God, as Psalm. 51.18.] And kings shall bring presents unto thee [i. as some expound it, shall yield themselves tributaries as it were & subjects: others to whom I incline, give this sense: the Prophet speaketh of himself, & of his successors, meaning that they would with most thankful minds acknowledge him to be their God: speaking in the third person of them altogether, and understanding by bringing presents, which was a sign of thankfulness, the thing itself.] Ver. 30. Destroy the company of the spear men [i. overthrow both the multitude and the force of common soldiers, understanding by spearmen, all others that used any weapon against them whatsoever, under one sort comprehending all] and multitude of the mighty bulls [i. the great company of their captains and men of might, who for their greatness, & cruelty, he compareth to mighty bulls, see Psalm. 22.12.] with the calves of the people [i. those that can hardly be tamed and be full of wantonness and sport as it were, such as calves be, when they are very fat] that tread under feet [i. that do contemn, despise, and set little by, as Matth. 7.6.] pieces of silver [things that ought to be regarded and esteemed: putting one for all of the like sort] scatter [see ver. 1. of this Psalm] the people that delight in war [i. take pleasure & think it to be the greatest joy, when they may contend or fight most.] Ver. 31. Then [i. when thou shalt bestow these great graces upon thy children and overthrow thine enemies] shall the Princes [uz. moved partly through judgements, and partly by thy mercy] come out of Egypt [uz. to yield obedience unto thee, and to submit themselves to thy Lordship and government] Ethiopia [i. the people inhabiting that land] shall hast [i. make haste and speed] to stretch her hands [i. to pray unto, or readily to offer gifts in sign of obedience and subjection: putting the sign of prayer, or obedience, for the things themselves] unto God [i. unto thee speaking of God, & to God, in the third person.] Ver. 32. Sing unto God [uz. praise and thanksgiving, for your conversion & calling, for these verses comprehend the calling of the Gentiles to the kingdom of Christ] O ye kingdoms of the earth [i. O ye people which inhabit the kingdoms of the world: putting the places inhabited, for the people inhabiting, as sundry times before] sing praise unto the Lord [the saying is doubled, the more earnestly to provoke men thereto.] Verse. 33. To him that rideth upon the heavens [i. to him that governeth them and their course, as he that rideth upon the Horse doth the Horse: this is spoken of GOD according to man, and is nothing else as a man would say, but a description of God's excellent majesty: and when he saith] most high heavens [he speaketh it, also according to men, who are wont to make sundry heavens, as the Philosophers yet do: not that there are so, for all that they babble of that matter is vain, but that men so esteem it: and yet notwithstanding in Scripture we see, that the word heaven, is sometimes used in Scripture for the air, as when we say fowls of heaven: sometimes for the firmament: which is also above the air: and so this place may be expounded thus, let men imagine never so many heavens, yet God ruleth them all] which were from the beginning [as appeareth Gen. 1.1. and so have since that time continued, and still shall continue, all which tendeth to express the great power of almighty God] behold he will send out by his voice a mighty sound [by God's voice he understandeth the thunder, the divers effects whereof, see at large Psalm 29. And by mighty sound he meaneth not only large sound, but also great which even shaketh the earth as it were.] Verse 34. Ascribe the power to God [i. give unto him all the praise of power, both in himself and in you] for his majesty is upon Israel [i. is declared mightily toward his people, and Church, as Psalm 14.7.] and his strength is in the clouds [i. is not only made manifest in the same: but also he useth the clouds and all other creatures whatsoever, to set out his power.] Verse 35. O God, thou art terrible [uz. to thine enemies and adversaries] out of thine holy places: [q.d. Thou showest evident testimonies and tokens thereof, out of thy tabernacle: and he useth the plural number, holy places, either in respect that the ark was set up in sundry places, before the temple was builded: or else in respect of the distinct places of the ark, as Heb. 9.2.3. all which were called holy: or else in respect of the heavenly holy place, and the earthly holy place, which was a shadow of that heavenly one, as Heb. 10.19.] the God of Israel [i. the God of his Church and faithful people] is he [uz. alone] that giveth [uz. of his own goodness and mercy only, without any merit or desert of theirs] strength and power [uz. to defend themselves, and to beat back their enemies, meaning by strength and power all the means whereby these great works may be performed] unto the people [uz. whom he hath chosen: understanding the people of Israel for that time, and the Church for ever] praised be God [uz. for that his mercy and great goodness towards them.  
Verse 1. Teacheth two things, 
Do  first that God hath all power in his hand to destroy his enemies, second that the enemies of the Church cannot prosper. Verse 2. Setteth out the sudden destruction of the wicked. Verse 3. showeth, that when the wicked shall be beaten down, God's children shall be lifted up in spiritual joy and mirth. Verse 4. teacheth us continually to praise God, for his incomprehensible majesty and power. Verse 5. Teacheth us what great care God in mercy carrieth toward the distressed persons. Verse 6. Teacheth us, that fruitfulness of body, deliverance of extreme dangers, and plagues and punishments, of what sort soever upon the ungodly, come all from God. Verse 7. Teacheth us to think upon God's graces performed of old, that thereby our faith may be strengthened to escape dangers. Verse 8. Teacheth that all creatures are not able to stand before the presence and majesty of God. Verse 9 Teacheth that plentifulness and the means thereof, are all in God's hands. Verse 10. Teacheth that though the wicked have a great portion of the earth in possession, yet that the Lord hath properly prepared it for them that fear him. Verse 11. Teacheth us that we can not have our mouths open to speak, much less to speak well, till God give both the matter and utterance: also that the weakest means, as women, when God enableth them, shallbe sufficient to express his praise. Verse 12. teacheth that neither multitude, strength nor authority, can prevail against the Lord and his people, otherwise than he himself seeth good. Verse 13. Teacheth that the afflictions of the godly, do no whit at all hinder the beauty of the godly, but rather are the instruments which God doth use to make them more glorious. Verse 15. Setteth out the excellency, beauty, and continuance of God's church. Ver. 16. Teacheth that all congregations, though outwardly never so glorious and glittering, in respect of it are nothing. Ver. 17. showeth that God's power is invincible, and his armies to perform his purpose, are innumerable. Verse 18. showeth that God will triumph over all: the faithful willingly and unfeignedly subjecting themselves, and the other whether they will or no. Verse 19 teacheth us two things first to yield thanks to God for his mercies, secondly that his goodness toward us never ceaseth. Verse 20 teacheth us, that even in the greatest dangers, God delivereth his children, to the end all glory might be given to him therefore. Verse 21. showeth that the wicked enemies of his Church shall not long escape unpunished. Verse 22. teacheth us, that God's promises of deliverance, salvation, etc. are the grounds of our consciences. Verse 23 Declareth what great judgements God will bring upon the wicked, and all for his chosen people's sake. Verse 24. Teacheth that though the ungodly have had manifest demonstrations of his power against them, and of his goodness toward his own people, yet they leave not off to work what mischief they can against them. Verse 25. Teacheth all to be thankful to God for victories achieved thorough his goodness. Verse 26 teacheth all but chiefly the faithful to praise God openly for his mercies. Verse 27. Teacheth that none, neither high nor low, should be exempted from praising of God. Ver. 28. Teacheth us to pray, for the continuance and increase of God's favour towards us, and the good things he hath begun in us. Verse 29. Teacheth us that God's favour doth most plainly appear in his Church: for which it beseemeth all, yea even the highest to show themselves thankful. Verse 30 teacheth us that we may sometimes pray against the multitude, the rage, the cruelty, the unbridelednesse and pride of the wicked, and namely of those that take pleasure in continual contention. Verse 31. comprehendeth a plain prophecy of the vocation of the Gentiles. Ver. 32. teacheth us to declare ourselves joyful and thankful to God for his graces. Verse 33. showeth that God is a God of government, majesty, and power. Ver. 34. Teacheth us that his government, majesty and power, is made manifest both in heaven and in earth. Verse 35. Teacheth us that God is terrible to his enemies, but comfortable and powerful to and in his people: it teacheth us also that for these and other graces of his bestowed upon them, it behoveth them to show themselves continually thankful.   

Psalm 69  
david being moved with great grief, Diego both inwardly and outwardly, prayeth earnestly sometimes for himself, and sometimes against his enemies, alleging his own miseries, and their malice, as it were reasons to induce God to take pity of him. And though it can hardly be divided, yet me thinketh that the matters which it doth propound, may well be brought to these heads, first David showeth his own misery and their malice, ver. 2, 3, 4, 5, 7, 8, 9, 10, 11, 12, 19, 20, 21, 26. Secondly, he prayeth for himself and against them, ver. 1, 6, 13, 14, 15, 16, 17, 18, 22.23, 24, 25, 27, 28. Thirdly he gathereth comfort in his affliction, promising thankfulness and praise, showing what good also shall come to others thereby, and namely to the faithful, and this reacheth from verse 29. to the end of the Psalm.  
The title of this Psalm is expounded before Psal. 45. Se.] Save me [i. defend and deliver me] O God [q.d. There is none besides thee that can do it] for the waters are entered even to my soul [i. I am oppressed with most grievous afflictions: and they so great, that I am as it were wounded therewith to the heart, and in very great danger of my life: for so I take the word, soul, to be used here.] Verse 2. I stick fast in the deep mire [uz. so that I cannot get out, understanding by deep mire, the same which he meant before by waters, that is extreme adversity, which did drive him to despair almost as it were] where no stay is [this amplifieth his afflictions: q d. I am in a bottomless pit or quare-mire, whereof I shallbe swallowed up] I am come into deep waters [i. into most dangerous distresses, and perils, for the more deep the waters are, the more dangers we think ourselves commonly to be in] & the streams run over me [he meaneth that his afflictions were many, and were full of anguishes and troubles, even as a man ready to be drowned, and were past hope of recovery] Verse 3. I am weary of crying [uz. for help unto God, because I see none come, and this the Prophet uttereth unadvisedly in the corrupt passions and heat of his flesh] my throat is dry [uz. with crying and calling] mine eyes fail [i. the sight of mine eyes decayeth, and they are become wonderful dim, see Psalm 31.9. also Psalm 38.10.] Whiles I wait [uz. in faith and patience, notwithstanding these hasty speeches] for my God [i. for help and secure from him that hath promised, and I have found to be my God.] Verse 4. They that hate me without cause [uz. on my behalf given them] are more than the hears of mine head [i. infinite and innumerable, but he meaneth no doubt that there are very great multitudes and numbers of them] they that would destroy me [i. take my life from me, and cut me off from being amongst men] and are mine enemies falsely [i. wrongfully, meaning the same matter that he said before without cause] are mighty [uz. in subtlety, power, and practise] so that I restored that [uz. by suffering punishment, for the fault which I committed not: which after some sort may be called restitution] which I took not [uz. from them, either by force, fraud, or any other way.] Verse 5. My foolishness [i. that foolishness which mine adversaries burden me withal: q.d. Thou knowest whether I be such a one as mine enemies, by their wicked words publish me to be: so it is called his foolishness not because he had committed it, but because they unjustly had laid it upon him: and so must you understand these words] my fault [i. wherewith they charge me] are not hid from thee [uz. because nothing can be hid from his knowledge and sight: q.d. Thou knowest whether the things be true yea or no that they lay against me] Verse 6. Be ashamed [uz. by doubting of thy mercy, or despairing of thy goodness] for me [uz. by reason of the misery and poor estate that I am in: q.d. Let them not fall from thy majesty into distrust, because I seem to be forsaken: whereby the Prophet testifieth his wonderful love towards others] those that seek thee [i. those that pray unto thee, and call upon thee, and that according to thy will revealed in thy word. The word of trust in the first part of this Verse, respecteth hope, and this word seeking includeth prayer, by which we see that the faithful of God's children is not idle because it provoketh them to pray unto God] be confounded thorough me [this hath the same sense, that these words, be ashamed for me, have] O God of Israel [i. of thy Church and faithful people, as sundry times before.] Verse 7. For thy sake [uz. in following the vocation whereunto thou hast called me] have I suffered reproof [uz. of mine adversaries, understanding by that word, all the wicked sayings and doings, which they had practised against him] shame hath covered my face [by this speech he meaneth either the abundance of reproaches which he had endured: q.d. I have sustained so many that I am even full or laden therewith: or else he noteth the effect which those reproaches and opprobries had wrought in him, uz. that they made him as it were for shame to hide his face: this latter I rather incline unto, by reason of that which followeth in the Psalm.] Ver. 8. I am become a stranger unto my brethren [i. even the dearest friends I have, have as it were thrust me out of their familiarity, friendship & acquaintance] and even an alien [i. as one that were utterly unknown] unto my mother's sons, [see Psalm 50.20. he meaneth nothing else, but that they who by nature were bound to love him, did most hate and despise him, and therefore no marvel though other did so, so that he was as it were forsaken of all.] Verse 9 For the zeal of thine house [i. the great and earnest affection that I have to maintain thy honour and glory, and to uphold thy Church] hath eaten me [a notable metaphor by which the Prophet showeth, that care and affection to promote God's glory and Church had even as it were consumed him: this is applied to Christ, john 2.17.] and the rebukes of them [i. of the wicked] that rebuked thee [uz. unjustly and without cause: whereby the Prophet noteth the vileness of the ungodly, who spared not to load the Lord with reproaches] are fallen upon me [i. have wounded me, even as though they had been directed against myself.] Verse 10. I wept [uz. Seeing all things so disordered, and the name of God so reproached] and my soul fasted [by soul he meaneth either the body, as psalm 16.10. or else the whole man, putting a part for the whole, fasting being an effectual instrument to humble the same] but that was to my reproof [q.d. mine enemies did so much more mock and despise me therefore.] Verse 11 I put on sack also [uz. in sign of mourning, which was a common thing among the jews, see for this verse and the other that went next before. Psalm 35.13.] and I became a Proverb unto them [i. they made me and my doings a byword amongst them: q.d. when they would note a contemptible person or thing, than they would name me and my matters.] Verse 12. They that sat in the gate [i. the judges, Counsellors or magistrates: whose order it was to sit there, that the people might have free access unto them: see Gen. 34.20. Proverb. 22.22.] Spoke of me [uz. in mockery, and scornfully] and the drunkards sang of me, [by drunkards he meaneth those that haunted the places of drunkenness, as Taverns, Alehouses, etc. And by singing he meaneth that they made songs and jests against him: q.d. all persons both high and low contemn me, and they utter their reproaches, both publikelye and privately.] Verse 13. In an acceptable time [i. in such a time as it shall please thee to hear me: for that time specially is acceptable] even in the multitude of thy mercy, [i. I come to make my prayer unto thee, trusting in that, and not in any thing in myself: see Psalm 51.1.] hear me [i. grant me my request, as sundry times before] in the truth [i. according to truth: the word, in, being put for according] of thy salvation [i. of that deliverance and succour, that thou hast promised to send me and all those that trust in thee.] Verse 14. Deliver me out of the mire [i. out of the afflictions, wherein I am] that I sink not [uz. under the burden or in the mire of those troubles that I endure] and not of the deep waters, see verse 2. This verse and the next following, is nothing but the same in sense with verse 1 of this Psalm. Verse 15. The pit shut her mouth upon me [by pit he understandeth the troubles and afflictions in which he was, and by not shutting the mouth upon him, he meaneth that he would not have the multitude, nor the weight of his afflictions to swallow him up, q.d. bring to pass that I perish not in this trouble and great cross.] Verse 16. Hear me, O Lord, uz. in my prayers, and grant my requests] for thy loving kindness is good [d.q. I ask it for thy goodness sake only, and hope to obtain, because in goodness thou deniest not thy children] turn unto me [i. make it appear by effect, that thou hast heard my prayer, in giving me secure] according to the multitude of thy tender mercies [see Psal. 51.1.] Verse 17. And hide not thy face [i. thy favour and goodness] make hast [uz. to help me] and hear me [i. grant me my requests and prayers.] Verse 18. Draw near unto my soul [i. show that thou hast care of me and my life, and this he speaketh according to the feeling of the flesh, for men think that God is far from them, when they perceive not his succour and aid] and redeem it [uz. from the rage and violence of the enemies] deliver me [uz. from dangers and distresses] because of mine enemies, [i. not only because mine enemies do assault me, but also, lest they should rejoice in my overthrow: or else that being set free, I may rejoice over them] Verse 19 My reproof, my shame, and my dishonour [i. the reproof, shame, and dishonour which I bear and suffer, see ver. 5. of this Psalm, he useth 3. words signifying one thing, thereby to set out the greatness of his reproach] are before thee [i. naked and open in thy sight, as all other things are, see Heb. 4.13.] Ver. 20. Reproof [i. the slanders and reproaches of mine enemies] hath broken my heart [i. hath brought great grief unto me, and as it were wounded me at the heart] and I am full of heaviness [uz. by reason thereof, i. of their reproaches & backbitings] but there was none [uz. that would pity me in my distresses] and for comforters [i. I looked also for some to comfort me, but I found none at all] Verse 21. For they [i. mine enemies] gave me gall [i. most bitter things, such as were rebukes, taunts, etc.] in my meat [i. in steed of my meat, meaning by meat comfort] and in my thirst [i. in my great afflictions, putting thirst or want of drink which is one, for many] they gave me vinegar [i. they added affliction to my affliction, noting by this manner of speech, their hard heartedness, and that they did unto him the worst that possible they could: and note that this which David here speaketh of himself in figure, was plainly and according to the letter accomplished in our Saviour Christ, as appeareth Matt. 27.48.] Verse 22. Let their Table [meaning them that had dealt so wickedly and ill with him: By Table & other Metaphors and similitudes which he useth, he meaneth all things that serve to this present life, and the commodities thereof. He meaneth, that all the good and prosperity they have, should be turned to evil and to torment unto them: and this is the sense generally, but let us look upon it somewhat more particularly. By Table we may understand their dainties set upon the Table: and by these words, Be a snare before them, he meaneth not only in their sight, but also to entangle and catch them: q.d. Even in the midst of their dainties, let them perish: Nay let their very dainties be turned into destruction to them] and their prosperity their ruin [i. let even those things that they supposed were wealth and defence unto them, be their destruction and overthrow. David wisheth not this, but in respect that they were enemies to God and his Church, knowing also by the spirit of Prophecy, that the Lord had given them over, as also S. Paul himself allegeth this place, Rom. 11.9.] Ver. 23. Let their eyes be blinded that they see not, and make their loins always to tremble [by eyes and loins, principal parts of a man, we may understand the whole man, or else thus, that the Prophet desireth the blinding of them in their sight, and the weakening of them in their loins, that so they might not be able to hurt him: or else by wishing their eyes to be blinded, he meaneth the depriving of them of all reason and understanding, so that they may remain without judgement as a blind man doth without light: and by making their loins always to tremble he understandeth the astonishing and weakening of their power and force: because that in the loins and rains, man's strength doth principally consist.] Verse 24. Pour out [uz. in great measure and abundance] take them [or else take hold of them and that in such sort, that they may not escape, he desireth the Lord to punish them most sharply even as angry folks are wont to punish those that are under their hands, and that they might be destroyed in the Lords wrath.] Ver. 25. Let their habitation [i. not only the place where they dwell, but even their very offices and functions, see Acts 1.20.] be void [uz. by thy just taking of them away from amongst men] and let none [uz. of their seed & posterity] dwell in their tents [uz. that they have dwelled in: he meaneth that he would have them die without heir or issue.] Ver. 26. Whom thou hast smitten [i. chastised, and that with a fatherly correction] whom thou hast wounded [uz. with sorrow: by all this he meaneth that the wicked laid grievous affliction & punishments upon those, whom god in fatherly love had chastised to humble them & to bring them to amendment.] Ver. 27. lay iniquity [i. punishment for iniquity: which is called iniquity, not that it is so, but because the wicked so esteem] upon their iniquity [q.d. plague them & punish them thoroughly for their sin] and let them not come into thy righteousness [i. let them never perform such holiness of life as thou allowest, or else let them not be reckoned amongst such righteous persons as thou acceptest: putting righteousness for righteous men, this latter seemeth to be the  sense by reason of that which followeth.] Ver. 28. Let them be put [i. utterly blotted] out of the book of life [by this he understandeth the eternal counsel of God, by which he ordaineth & predestinateth his own to salvation, according to his good pleasure, he meaneth not that ever they were written there for good, but because they were hypocrites, and so seemed to be elected, he prayeth the Lord to make it known unto all, that they are not of the number of his elect, neither written in their Catalogue: and all this he speaketh according to man, as though God kept a book of names, see Exod. 32.32. Phil. 4.3. neither let them be written with the righteous [i. let them not be accounted, numbered, or esteemed as they, or with them.] Ver. 29. When I am poor [i. contemned and despised of men, as commonly poor people are] and in heaviness [uz. by reason of mine oppressions on every side] shall exalt me [uz. into a high and sure place, where I shall be free from the force and rage of mine enemies.] Verse 30. I will praise [uz. when I shall be delivered] the name of GOD [i. his might, majesty, power, goodness, etc. as Psalm 20.1.] with a song [uz. apt, meet, and made for that purpose,] and magnify him [i. extol and set him forth] with thanksgiving [uz. for his loving kindness and mercy toward me.] Ver. 31. This [uz. praise, and thanks giving for his benefits] shall please the Lord [i. be acceptable in his sight] better than a young Bullock that hath horns and hooves [i. which is apt and meet for his age to be offered in sacrifice: meaning thereby also any other beast whatsoever, which the Lord had commanded to be offered.] Verse 32. The humble [i. the good & godly people that are afflicted in the world] shall see this [uz. judgement of God upon the wicked, and mercy to his own children] and they that seek God [i. those that profess his religion, & call upon his name, as verse 6. of this Psalm] shallbe glad [uz. for the execution and performance of that judgement and mercy] and your heart shall live [he suddenly changeth the person, directing his speech to the afflicted ones: q.d. you, that for the greatness of my calamity, and your own misery, seemed as it were to be wounded at the heart, shall have such great joy, that you shall seem as it were to be restored from death to life.] Verse 33. For the Lord heareth the poor [i. granteth them that are afflicted their petitions and requests] and despiseth not [i. doth not only not neglect, but very greatly regardeth and highly esteemeth] his prisoner's [i. those that suffer imprisonment, or any manner of calamity, for the maintenance of his truth and cause.] Verse 34. Let heaven and earth praise him, [uz. after their manner and kind, and in such sort as he enableth them] the seas & all that moveth in them [he exhorteth the creatures to praise the Lord: but all that is done to provoke man to the same, for the wonderful goodness of God towards his people.] Verse 35. For God will save [i. not only deliver from dangers, but bring to eternal rest] Zion [i. his Church, as Psalm 51.18.] and build the Cities of judah [uz. which were decayed and thrown down by the force of the adversaries: he meaneth by these speeches that God will have a care over his whole Church, and the particular congregations thereof] that men may dwell there [i. in the Church] and have it in possession [uz. from the stirs and troubles of the ungodly.] Ver. 36. The seed also of his servants [i. the godly and their posterity, who are Gods servants] shall inherit it [i. the Church, and the graces that God shall bestow upon the same, meaning that they shall be made partakers of all good things] and they that love his name [i. fear his majesty, and serve him according to his will revealed in his word] shall dwell therein [i. in the Church and congregation of God.  
Do. Verse 1. Teacheth us in time of great grief, to flee to God for succour. Ver. 2. showeth that the more troubles we endure, the more need have we to draw nigh to God by prayer. Verse 3. Teacheth us though we have prayed long, yet never to leave off till God grant our requests. Verse 4. Setteth out the multitude, power, and oppression of the ungodly, not as to dismay us, but to teach us to deny ourselves, and to hang wholly upon God for deliverance. Ver. 5. showeth that we need not much to regard what men say of us, so that we have a clear conscience before the Lord. Verse 6. Teacheth us two things, first the care that we should have to pray for other men, that they fall not from God through our afflictions, secondly that other men's troubles should not cause us to revolt from the truth. Verse 7. Teacheth that it is good to suffer for a good cause. Verse 8. showeth that in afflictions both friends and kinsfolks do many times forsake those to whom they are bound. Verse 9 Teacheth us to be earnestly moved for God and his glory. Verse 10. showeth the mischievous nature of the wicked, who misconstrue every good thing that the godly do. Ver. 11. Teacheth us not to leave off mourning, when mourning is required, though the wicked deride us for it. Ver. 12. Teacheth us, that all for the most part, high and low, good and bad, are enemies to God's children. Verse 13 Teacheth us first to come to God by prayer in the time of our need: secondly to do it, having a trust in his abundance mercy: and thirdly to cleave for the strengthening of our prayers to the truth of God's promises. Verse 14. teacheth us to crave deliverance out of troubles at God's hands, who only can and will perform the same for us. Verse 15. Teacheth us the more that afflictions are multiplied, the more earnestly to call upon GOD. Ver. 16. Our prayers must be grounded upon the wonderful and unspeakable mercies of our God towards us. Verse 17. Teacheth us that the feeling of God's favour is no small comfort in the time of our afflictions. Verse 18. teacheth us to pray for deliverance, and that least the enemies insult over much. Verse 19 Teacheth us that it is no small comfort to us that God knoweth us and our afflictions, and our adversaries and their dealings. Ver. 20. Teacheth us that it is no new thing that the godly are many times destituted of those helps which they made account of. Verse 21. Teacheth us that the wicked are void of bowels of compassion, adding affliction to misery. Verse. 22. Teacheth that the wicked thorough God's just judgements, may many times be snared in their pleasure and prosperity. Verse 23. Teacheth that GOD sundry times in justice, depriveth them of all judgement, and taketh from them all strength and courage. Verse 24. showeth that the wicked are not able to escape God's wrath and displeasure. Verse 27. That GOD also sometimes leaveth them childless. Verse 26. Setteth out the hard heartedness of the ungodly, who never pity any though in never so great misery. Verse 27. Teacheth that God's judgements many times do overtake the wicked in their transgressions. Verse 28. showeth that Hypocrites are not within the compass of God's election, howsoever they be admitted to the society of the Church. Verse 29. Teacheth that GOD is all in all for his, to deliver them from distress. Verse 30. Teacheth us to praise and thank GOD for his benefits bestowed upon us. Verse 31. Teacheth us that spiritual service is more acceptable to GOD, than all outward Sacrifices whatsoever. Verse 32. Teacheth us that great pleasure shall come unto God's Children, by consideration of the blessings that he bestoweth upon some of them. Verse 33. Teacheth us the wonderful providence and care, that God hath over those that suffer any thing for his cause. Verse 34. showeth that if dumb Creatures must praise the Lord, much more the reasonable are bound to it, and amongst them, those that he accounteth as his Sons and Servants. Verse 35. Teacheth not only God's care and love for his Church, but that in the midst of all miseries he will have a people that shall continually call upon him in spirit and truth. Verse 36. showeth that incorporation into the Church appertaineth unto the faithful and their posterity after them.   

Psalm 70  
Diego THis Psalm seemeth to be the same both in words and matter almost with the last part of Psalm 40. from verse 13. to the end of the Psalm: whether it shall be good to look back again, for the more plain sense and understanding thereof: and yet notwithstanding something shall be said here. First the Psalm itself may fitly be divided into two parts: uz. first that the Prophet maketh prayer for himself, that he may speedily be delivered out of his dangers, and this is comprehended in the first and last verses of this Psalm. Secondly he prayeth for the overthrow of the wicked, and for the prosperity of those that love the Lord, and this is comprehended in verse 2.3.4.  
Se. The title is expounded before, Psalm 4. and psalm 38. in the titles thereof] Verse 1. To deliver me [uz. from the dangers and enemies, which do as it were overwhelm me] make haste to help me [uz. out of this distress wherein I am.] Verse 2. Let them be confounded [uz. among themselves and in their own understandings] and put to shame [uz. even in the sight and presence of men before whom they think to attain great glory, in banding themselves against me] that seek my soul [i. my life, uz. to destroy it and take it away] let them be turned backward [uz. as men discomfited in war, that flee before their enemies] and put to rebuke [uz. openly and before others] that desire mine hurt [uz. either secretly within them, or openly by words and wishing.] Verse 3. For a reward of their shame [i. as a just recompense, of that shame and ignominy, which they thought to bring upon me] which said [uz. when I was in trouble] Aha, aha [i. did outwardly by words and countenance testify, the great joy they had conceived for mine affliction.] Verse 4. But let all those that seek thee [i. call upon thee in their afflictions, and that according to the rule of thy will, set forth in thy word] be joyful and glad in thee [i. for thee, thy power and great works, that thou performest on their behalf] that love thy salvation [i. like of allow, and wish for, the great deliverances that thou bestowest upon thy people. Verse 5. Now I am poor and néed● [i. I am destitute of aid, help, and succour] make haste to me [i. to deliver or help me, as verse 1. of this psalm] thou art mine helper [uz. in time of danger and distress, and that word, thou, importeth as much, as if he should say thou alone] and my deliverer [uz. out of affliction and trouble] make no tarrying [i. delay not, or put not off to help me.  

Do  Verse 1. Teacheth us, that in extremity of danger, prayer to God is a notable refuge. Ver. 2. Teacheth us, first that we may sometimes pray against the ungodly, secondly is pointeth out the mischievous minds and nature of the wicked, thirdly it teacheth us, not so much as to wish evil, much less to do evil to God's children. Verse 3. showeth that God can and will sometimes in his judgement, bring that shame upon the wicked that they had imagined against the good: also it teacheth us not to rejoice in the miseries & afflictions of others. Verse 4. God and his goodness is the only matter of mirth and joy to his children: also God's children must always praise God, and be thankful to him for his blessings upon them. Ver. 5. Teacheth us, that the more we are in distress, the more earnest we ought to be with the Lord in prayer, always taking heed that we prescribe him not a time.   

Psalm 71.  
THis Psalm may be divided into two parts. Di. In the first part the prophet prayeth for himself; strengthening the faith of his prayer in the assured promises of God, and the particular experience of excellent deliverances, that God even from his youth had done for him, and this reacheth from verse 1. to the end of the 12. In the second part he prayeth earnestly against his enemies, assuring himself that God will overthrow them, and give him deliverance, for which he promiseth to yield hearty praise and thanksgiving to the Lord: and this part reacheth from verse 13. to the end of the Psalm.  
This Psalm hath no title: Se. but it is very likely that David made this Psalm when he was old, and fled from the face of his son Absalon, both which may be gathered by plain words and circumstances in this Psalm.] Ver. 1. In thee O Lord [uz. alone, and in none other] let me never be ashamed [which I shallbe, if I be frustrated of that hope I have in thee.] Ver. 2. Rescue me [uz. from the rage of mine enemies] and deliver me [uz. from the perils and dangers wherein I am] in thy righteousness [i. according to thy goodness, faithfulness, and truth which thou hast promised to thine, & dost then make manifest when thou dost deliver them] incline thine ear unto me [uz. praying unto thee: bowing of the ear is in this place attributed to GOD according to man: for men, if they mind to be familiar and yield to suits, will easily bow their ears, to such as sue to them] and save me [i. deliver me from danger and distress.] Verse 3. Be thou my strong rock [i. my assured protection and defence. In the land of Canaan there was great store of rocks, into which the people sundry times conveyed themselves for fear of the enemies, and according to this he speaketh] alway resort [i. continually fly, both in prosperity and adversity] thou hast given commandment [uz. not only to thine Angels, but also to the rest of all thy creatures, that they should be thy effectual instruments and means] to save me [uz. in danger, and from distress] for thou art my rock and my fortress [see Psalm 18.2.] Verse 4. Out of the hand [i. from the power and force] of the wicked [he meaneth in deed Absalon as the chief, but yet so that he comprehendeth under him, all those that took part with him in that conspiracy.] Ver. 5. For thou [uz. and none other] even my trust [i. he in whom I have trusted] from my youth [i. from the time of my birth as it were until this hour: see Psalm 22.9.10.] Verse 6. Upon thee have I been stayed from the womb [i. thou hast maintained, sustained, and upheld me, from the time of my conception and birth] thou art he that took me out of my mother's bowels [i. by thy providence, appointment and power, was I borne into the world] my praise [i. the praises that I shall yield] shall be always of thee [i. thou shalt be the matter of them. He meaneth this much: that for as much as no part of his life, neither his conception, birth, infancy, childhood, etc. was void of God's benefits, but that he did continually furnish him as it were, with new matters and occasions to praise him, that therefore he would without ceasing glorify his name] Ver. 7. I am become, as it were a monster [this word must not be taken here in the ill part, and therefore would rather be turned, wonder, but in the good part meaning that GOD had in such great truth and power defended him, that by the example, which God in him had showed unto them many were drawn on to trust in God: & that this is indeed the very signification of the Hebrew word [howsoever it have been otherwise here translated] all the places of scripture, wherein it is used, and attributed to persons, do sufficiently prove it] my sure trust [i. such a one, as never faileth me, I trusting steadfastly in thee.] Verse 8. Let my mouth be filled with thy praise: and with thy glory every day [i. deal so graciously with me, that I may have nothing in my mouth, i. in my daily speech, but thy benefits, giving continually praise and glory unto thee for the same. By wishing to have his mouth filled, he meaneth plentifulness and abundance: and by every day he understandeth continuance in the same, uz. in yielding praises and glory due unto God for his graces.] Verse 9 Cast me not off [uz. from thee and thy favour] in the time of age [he meaneth old age, which is full of great infirmities and bodily weaknesses] forsake me not [i. leave me not to myself, void of thy help] when my strength faileth [i. when the natural vigour and force of my body decayeth: not that David trusted therein any whit at all, but rather prayeth GOD to continue as favourable unto him in his youth, so merciful unto him in his old age, to the which that he might the more effectually induce the Lord, he setteth before him his old age and weakness, even as one that hath great need of his aid and secure.] Verse 10. Speak of me contemptuously and despitefully, rejoicing greatly in this, that I seem to be forsaken of thee] that lay wait [uz. closely and diligently, by all the means they can] for my Soul, [i. for my life, to take it from me] take their counsel together [the truth of this appeareth 2. Samuel 16. ver. 20. etc. Also 2. Samuel 17. verse 1.2. etc.] Verse 11. God hath forsaken him [i. destituted him of aid and comfort] pursue [uz. with the power you have] and take him [now while you have time, these are either the words of them that consulted together, noting the easy dispatch that they might make of him: or else the words of some captains to their soldiers, encouraging them to the speedy pursuit of David and his apprehension] for there is none [uz. either in heaven or earth] to deliver him [uz. out of our hands, we have him in such a strait] Ver. 12. Go not far from me [uz. either in withholding or in denying me thy full aid & secure] my God hast thee to help me [see Psal. 70. ver. 1.5.] Ver. 13. Let them be confounded [see Psal. 70.2.] and consumed [i. come to nought, both they & their imaginations] that are against my soul [i. my life, as sundry times before] let them be covered [uz. as with a garment, meaning thereby the great shame and confusion that should fall upon them] that seek mine hurt [i. that endeavour to do me mischief.] Ver. 14. But I will wait [i. look for help & secure from thee, and that in hope and patience] and will praise thee more and more [uz. because thou ministrest more and more arguments of praise unto me, by the particular delyverances that thou dost bestow upon me.] Verse 15. My mouth shall daily rehearse [i. continually speak of] thy righteousness [i. that righteousness which thou exercisest towards the ungodly in punishing them] and thy salvation [i. the help and deliverance, that thou performest to thine when they are oppressed. Some stretch the word righteousness further, as that it should comprehend also Gods assured goodness in saving his: and that he joineth them both together because we can not else where be certainly assured, but in this, that in as much as God is just and righteous, he maintaineth those that are his] for I know not the number [that word, for, would better be rendered though: for here is a modest correction of his former speech: q.d. I will declare unspeakable things, not according to their excellency, but according to the slender ability, that thou hast bestowed upon me, I will do my endeavour to set forth thy justice and salvation, though I must needs confess that thy judgements exercised upon the wicked, and thy mercies towards thy children, neither are known to me, neither can I reckon them: see Psal. 40.5.] Verse 16. I will go forward [q.d. notwithstanding that great difficulty before alleged, that I know not the number, yet I will proceed to speak of them, and that] in the strength of the Lord God [i. assisted and aided with strength and ability from him to the performance thereof, which I am not able to do of myself, and will make mention [i. speak of with my mouth and lips, as before, Ver. 15.] even of thine only [uz. and of no others: q.d. that is sufficient, & more than I can do.] Ver. 17. O god thou hast taught me [uz. by thy judgements upon others, & thy benefits towards me, he meaneth that God had instructed him in his justice, and in his salvation by those means, and had given him plain demonstrations and evident proofs thereof: and that from his youth [i. from the time of his birth, as ver. 6. of this Psalm] therefore I will tell [i. speak openly and freely] of thy wondrous works [i. in respect of man, as Psal. 40.5.] Verse 18. Yea even unto mine old age and grey head [i. even until I come to be very old, using grey head, or hears, a sign of great age, for old age itself, as Leuit. 19.32. Gen. 42.38. This verse may either be joined to that that goeth before, as it is in the Geneva text with a comma: q.d. thou hast taught me from my youth until now yea even until that I am very aged: or else read by itself thus, taking away the colon in the middle of this verse thus: yea even unto mine old age & grey head forsake me not: q.d. as thou hast continued merciful and favourable to me heretofore, so I pray thee leave me not till I come even to extremity of old age as it were, yea even until I have declared, etc. as it followeth in this verse: and this reading and sense I do approve as most fit] until I have declared [i. made manifest and set out both by deeds and words] thine arm [i. the most great works and mighty power, and so is it expounded in the words following] unto this generation [uz. which is yet present and alive] that shall come [uz. after these, meaning that he would labour to publish it to posterity.] Verse 19 I will exalt on high [i. greatly praise the same, because thou hast given me particular trial thereof] for thou hast done great things [i. thou alone without the help and assistance of any other] O God, who is like unto thee? [uz. either amongst the gods, as Psal. 86, 8. or else in heaven and earth, as psa. 73.25. and this question showeth that none is any manner of way comparable with him] Verse 20. Which hast showed me [i. madest me to see and feel] great troubles and adversities [uz. both inwardly and outwardly] but thou wilt return [uz. from afflicting me, to thy accustomed love and favour, as Psal 6.4.] and revive me [who was it were almost dead thorough sorrow and grief: q.d. thou wilt refresh me, and as it were call me back from death to life] and wilt come again [uz. after this departure and long absence of thine from me] and take me up [uz. safe and sound] from the depth of the earth [i. from very great troubles and extreme dangers.] Verse 2. Thou wilt increase mine honour [which by the conspiracy and rebellion of my son Absalon, was for a time, laid as it were in the dust, see Psalm 3.3.] and return [uz. unto me, being pleased with me again] and comfort me [uz. with that comfort that belongeth to thine, which none can take from them.] Verse 22. Therefore will I praise thee [he concludeth with promise of thanksgiving: q.d. I will not be unthankful to thee for thy mercies though I cannot be so thankful as I should or would] for thy faithfulness [i. just performance of thy promises made to me] upon instrument and viol [he alludeth to the manner of that age, & prescribeth not a rule for us under the gospel as some imagine] O holy one of Israel [i. O God as Psal. 8.41. Now he is called the holy one of Israel: because that all the sanctification that either that people or his Church have, they have it from that one alone, who sanctifieth all those that be his.] Verse 23. My lips will rejoice, when I sing unto thee [the Prophet in these words expresseth the great delight, that not only his lips, but that all the parts and members of his outward man shall take in praising the Lord: by lips one part, understanding all the rest] and my soul [i. his inward affection, & all that is within him, as Psal. 103. ●] which thou hast delivered [uz. from most dangerous distresses, yea from death itself.] Ver. 24. My tongue also shall talk of thy righteousness daily [i. I will enforce myself continually to speak of thy righteousness, see verse 15.17 of this Psalm] for they are confounded and brought unto shame, that seek my hurt [see Psalm 70.2. also verse 13. of this Psalm.  
Verse 1. Teacheth us to hang upon God only, Do. how great soever our griefs and dangers be. Ver. 2. Teacheth that God's faithful promises made unto us, or performed unto us, aught to be the grounds of our supplications & prayers. Ver. 3. Setteth out what great care God hath over his people, and what safety and assurance they are in that be under his protection. Ver. 4. Teacheth us to pray for deliverance from mischievous men and cruel persons. Ver. 5. Teacheth us that God must be trusted unto and hung upon all the days of our life. Ver. 6. Teacheth us that all that we have we have from God, our being, birth, etc. and that we ought therefore continually to praise him. Ver. 7. Howsoever men wonder at us or despise us, so that God be on our side, we need not greatly care Verse 8. Teacheth us to pray to God for the continuance and increase of his goodness towards us, and that not for our own profit and ease, but that he may thereby be more and more glorified of us. Ver. 9 Teacheth that the more weak and feeble we are, the more we stand in need of God's help, and to crave it by prayer. Ver. 10. showeth that the wicked consult and speak against the good. Ver. 11, showeth that the wicked make sure account of that many times which they are furthest off from. Ver. 12. Teacheth that God's presence is sufficient to strengthen his people, & to discomfit their enemies. Ver. 13. Teacheth that to wish hurt to any, much more to God's children, and to seek the accomplishment of it, are grievous sins. Ver. 14. Teacheth that patience in affliction and thanksgiving are necessary and meet for God's children. Ver. 15. teacheth us the right use of our mouth, uz. when it is occupied in rehearsing gods goodness. Ver. 16. Teacheth us, that though to Godward, we can not do so much as we should or would: yet we ought to endeavour the performance of that, that he shall enable us unto. Ver. 17. teacheth that the experience of God's mercies, should bring forth in us these two effects: first continually to hang upon him, secondly to praise and publish his great power and goodness. Ver. 18. teacheth what a care we should have to convey as it were, God's glory over to all posterities. Verse 19 Teacheth us that none is comparable with God. Ver. 20. teacheth first that all afflictions come to pass by God's providence and appointment, secondly that he graciously delivereth his from their greatest dangers. Ver. 21. teacheth us to be certainly assured of God's favour and goodness towards us. Ver. 22. teacheth us earnestly to praise God for his benefits, and to enforce ourselves thereto, by all the lawful means we can. Verse 23. Teacheth us that all our parts both inward and outward, should be ready to praise the Lord. Verse 24. Teacheth us, that though the enemies of God's people prosper a while, yet their end without repentance will be shame and confusion of face.   

Psalm 72  
Diego THis Psalm may be divided into three parts. In the first the prophet David prayeth to God for himself and his son Solomon, that they in their kingdom may be directed by him, which the Lord graciously performing, he showeth what good shall come to the whole land thereby, from verse 1. to the end of the 8. In the second he prophesieth of the enlargement of the kingdom, by subduing many people unto it, and of the great plenty that shall be therein, all which is but a figure of Christ's kingdom, and this reacheth from verse 9 to the end of the 17. In the third part is comprised a notable praise that the Prophet yieldeth unto the Lord for his power & goodness, from verse 18. to the end of the Psalm.  
Se. The title, a Psalm of Solomon [i. concerning him, or on his behalf, & not as though he were the author thereof.] Ver. 1. Give thy judgements [i. instruct the king with the spirit of wisdom & uprightness, that he may rightly govern the people committed to him, according to such laws and ordinances, as thou hast prescribed] & thy righteousness [i. such righteousness as thou allowest, he setteth these two words, judgements & righteousness against the tyrannous abusing of kingly authority] to the king's son [i. the king's posterity, but chiefly Solomon.] Verse 2. Then [uz. when thou shalt give him these graces] shall he judge [i. conduct and govern] thy people [i. the people that thou haste chosen to be a people to thyself] in righteousness [i. faithfully, truly, and uprightly] and thy poor [i. such as are afflicted for thy cause: or else those whom thou hast humbled: and he speaketh specially of these, because that for their defence Kings have the sword put into their hands] with equity [i. just and upright judgement, rendering to every one according to their behaviour.] Verse 3. The Mountains [i. after some the most barren places: others because the land of judea was full of mountains, understand by mountains the whole land: whatsoever it is, the Prophet's meaning is this, by this similitude taken from the plentifulness of the earth to note that no corner or quarter of the land, shall be found void of God's blessing] shall bring peace [i. shall yield or bring forth store and plenty of all manner of blessings, for so do the Hebrews use this word, as is to be seen in many places of scripture] by justice [uz. rightly administered, he meaneth that the kings good government, shallbe a mean to bring all prosperity upon the whole land] Ver. 4. he shall judge [uz. uprightly] the poor of the people [who most commonly are trodden under feet] he shall save [i. deliver, uz. from the oppressor and cruel man] the children of the needy [i. most needy persons, for the Father being needy, the child can hardly be rich, he meaneth that those that have no help or succour, but lie as a pray to the rich of the World, shall be revenged of, and delivered from the hands of their enemies] and shall subdue [uz. under his feet, but yet through justice and equity] the oppressor [i. all oppressors, understanding by one, al.] Ver. 5. They [i. the people so governed] shall fear thee [i. shall carry a certain loving reverence and obedience unto thee: and this may be referred, either to God or to the king, if we refer it to God, than it is a sudden change of the person, showing what fruits shall come by a holy gournment, to wit, that the people shall embrace Gods true religion and service. If we refer it to the king, than he showeth what loving and obedient people he shall have that ruleth well, but I rather allow of the first sense, by reason of that which followeth in this verse] as long as the sun and moon endureth, from generation to generation [i. for ever and ever.] Ver. 6. He [i. the king] shall come down [uz. either personally from his kingly throne amongst his people, or else in his holy and just government] like the rain upon the mown grass. [These words mown grass, may have a double sense, and both good: either that we refer it to that which is cut for hay, upon which if some rain fall presently after the cutting, men say it serveth much for the increase of good smell in it: or else to that that standeth, which is much subject to the heat of the sun and parching, when the other is removed: and then as the rain falleth upon it, and causeth it to grow again, as it were: so a righteous governor after the heat of tyranny addeth as it were life unto the people] and as the showers [uz. falling from heaven] that water the earth [after some great drought. By these similitudes, he showeth how acceptable good government should be to the people.] Ver. 7. In his days [i. in his years, and while he reigneth, see Isaiah. 1.1.] The righteous shall flourish [i. good men and of upright conscience, shallbe advanced, for such as he is himself will he labour to have in authority] and abundance of peace [i. of all good things and blessings, as ver. 3. of this Psalm] shallbe [uz. upon the people of his land] so long as the moon endureth [i. for ever, as ver. 5.17. of this Psalm, also Psal. 89.37. and this must be referred, as many other things also in this Psalm, to jesus Christ.] Ver. 8 From sea to sea [i. from from the red sea, unto the sea of Syria or Palestina, which is an arm of the Mediterraneum Sea, see Exod. 23.31. Deutron. 11.24. see also Numb. 34. from ver. 2. to the end of the 12.] and from the river [uz. of Euphrates or Perah, see Deutron. 11.24.] unto the ends of the land [uz. of promise, or Canaan, which reacheth to the great wilderness towards the mountain of Lebanon.] Ver. 9 They that dwell in the wilderness [i. those that dwell Southward from jerusalem, and were furthest of from the land of Canaan, meaning also barbarous, untamed and wild people] shall kneel before him [uz. in token of reverence and subjection, as though he were their own natural Prince or king] and his enemies [uz. though they be never so stout] shall lick the dust [by this manner of speech, he meaneth a most lowly subjection. q.d. they shall not only fall down before him, flat upon the earth after the manner of the Eastern people, but shall as a man would say, as much debase themselves as possible can be, in token of trustiness, reverence, and obedience.] Ver. 10. The kings of Tarshish [i. those that rule in Cicilia putting the chief City of the Country, for the whole country] and of the Issles [uz. which lie along the sea coast, from Cicilia to Grecia, as Cyprus, Candie, and others which are compassed in with the Mediterranium sea] shall bring presents [uz. in token of homage and obedience, see Psal. 45.12.] the accomplishment of this, see 1. king. 4.21.34. also 1. king. 10.25.] the kings [i. the rulers and magistrates, as before] of Sheba [i. Arabia felix, putting Sheba, which was but a part of it, for the whole, from this Country it seemeth that the Queen came, who is mentioned. 1. king. 10. in the beginning of the Chapter] and Seba [i. as some expound it, Ethiopia but I take it to be some other Country, as may appare, Isaiah. 43.3. These Countries seem to have their names of two of the sons of Cush, who came of Ham as appeareth Gene. 10.7. whatsoever it is the Prophet mindeth nothing else but under the kingdom of Solomon to set out the enlarging of Christ's kingdom] shall bring gifts [i. gifts in sign of honour that they own, testifying their subjection, for so much the Hebrew word importeth.] Ver. 11. Yea [q.d. that in one word I may shut up the matter] all Kings shall worship him: all nations shall fear him [if we understand this of Solomon, than it must have this sense, many kings and nations, specially of those that be about him, shall yield him homage and obedience: but if we refer it to Christ, than it comprehendeth the enlargement of his kingdom, by mighty men and nobles, and the calling of the Gentiles, of which see Psalm. 2.8. Isaiah. 49.23.] Verse 12. For he shall deliver the poor [uz. from him, that oppresseth him] when he crieth [uz. unto him, i. when he prayeth earnestly unto him for help] and him that hath no helper [uz. amongst men: q.d. there is none so helpless, but God will be an helper unto him, if he hang upon him only.] Ver. 13. He shallbe merciful [i. not only in compassion but in action] shall preserve the souls [i. the lives and bodies from the rage and cruelty of hard hearted men.] Verse 14. He shall redeem [i. deliver and set free] their soul's [i. them themselves, putting a part of a man for the whole man] from deceit and violence [vz of the cut-throats that live amongst men. Under these two words, he comprehendeth all manner of mischief whatsoever, or howsoever performed, by deceit he meaneth all those that are craftily and closely wrought, and by violence all those that are performed with open force] and dear [i. precious, and of great regard] shall their blood be [i. their life, as Genesis 9.5.6. or else by blood, he meaneth that blood of theirs, which the ungodly spill in tormenting them] in his sight [i. before him, and in his judgement, howsoever base and contemptible men esteem it.] Verse 15. Yea he shall live [some refer this word, he, to the poor whom the King shall redeem: but I rather, to the King: the Prophet meaning by this speech, that he shall live a long and a prosperous reign] and unto him [i. unto the king] shall they [i. the poor that are redeemed from deceit and violence] give of the gold of Sheba [i. of precious and costly gold, as being far fet, Sheba being a place far distant from the land of promise: whatsoever it is, he meaneth that the people shall willingly perform, with all the power that they have, the duty and obedience, which they own him, which was in times past signified by giving of gifts, as may appear 1. Samuel 10.27.] pray for him [i. for his health and welfare and for the good of the whole kingdom] and daily bless him [i. praise and commend him, as in deed he justly deserveth, for his upright government] Verse 16. An handful of corn [i. a small portion, no more than a man can hold in his hand] shall bée sown in the earth [within the compass of the land of promise, if we refer it to Solomon] even in the top of the mountains [which are very unmeet places, by reason of their great drought in Summer, and of their great cold in winter] and the fruit thereof [i. of the corn sown] shall shake like the trees of Lebanon [i. shall grow up into great height and abundance, and shallbe so flourishing, that they shall russell and make a noise, as it were the trees of the forest of Lebanon: See Psalm 29.5. he meaneth that there shallbe nothing so small amongst God's people, but through God's blessing, it shall multiply to much, and bring forth abundance] and the children shall flourish out of the City [i. men shallbe as plentiful both within and without the City, all the land through] even as the grass of the earth [i. in great store and abundance.] Verse 17. His name [i. his majesty, renown, and glory] shallbe for ever [i. last a great season, if we refer it to Solomon: but it shallbe eternal, if we refer it to Christ] and so must the words following be likewise expounded, see verse 5. of this Psalm.] All nations [either expound it as before verse 11. or else thus: all nations shall bless him [i. speak well of him & praise him, for his excellent and upright government] and be blessed in him [this must needs be referred to Christ, as Genesis 12.3.] Verse 18. Blessed be the Lord God [i. praised be his majesty] even the God of Israel [i. even the true GOD, who is the defender of his Church and people] which only doth marvelous things [uz. both for his own people, and also against his enemies.] Verse 19 Contemeth a plain and manifest prayer, for the manifestation and enlargement of God's kingdom, throughout all the world: and that doubling of the word] so be it, even so be it, noteth the Prophet's earnest and hearty consent to the prayers he made in this Psalm,] here end the prayers of David, uz. which he made for his son Solomon: for otherwise there follow other prayers of his in this book] the son of Ishai [this containeth part of his Genealogy, a further description whereof may be seen. Ruth. 4.1.19. etc.  
Ver. 1. Teacheth that unless God assist magistrates, Do. they can not well and rightly perform their duties: and that therefore it behoveth all, specially those that are nigh to them, to pray to God for them. Ver. 2. Teacheth us that it appertaineth to magistrates to render right to every one. Ver. 3. showeth that where justice beareth sway, there is abundance of all goodness. Ver. 4. Teacheth that the magistrates office consisteth of two parts, uz. in defending the good, and punishing the evil Ver. 5. Teacheth us that good magistrates shallbe continually reverenced and feared. Verse 6. Teacheth us that good governors are a great blessing to the people. Ver. 7. Teacheth us, that good governors make much of good men. Ver. 8. showeth that God will graciously enlarge the dominion and borders of good Princes. Ver. 9 Declareth that barbarous people and all their enemies shallbe subdued unto them. Ver. 10. Teacheth that other kings shall not only be glad of their friendship but willingly submit themselves under their obedience. Ver. 12. Teacheth us that the magistrates are ordained to help them that can not help themselves. Ver. 13. Teacheth that there is required of the magistrates, not only bowels of compassion to the needy, but also merciful preservation and defence. Ver. 14. Teacheth magistrates to make good account of the lives and bodies of their subjects. Ver. 15. Teacheth subjects to pray continually for the prosperity of their Prince. Ver. 16. Teacheth us that where good Princes reign, there is abundance of all blessings, and namely of people. Ver. 17. Teacheth us that good magistrates shall sit long in the seats of their kingdom. Ver. 18. Teacheth us to praise God continually for his mercy and power. Verse 19 Teacheth us to pray for the increase and enlargement of God's kingdom.   

Psalm 73  
Di. THe Psalm may be divided into three parts. In the first the Prophet describeth the pride, prosperity, wealth, and great abundance of outward blessings that the ungodly have. 3.4.5.6.7.8.9.10.11.12. In the second he declareth that by the consideration thereof, he was almost carried away, into murmuring against God and falling from God, had not God graciously instructed him by his word and spirit, of the miserable end of the wicked, and his favour towards the good. Ver. 1.2.3.13.14.15.16.17.18.19.20.21.22. In the third part he declareth that howsoever the world go, whether the good be humbled, and the bad advanced, it skilleth not, he will always hang upon the Lord, from ver. 23. to the end of the Psalm.  
Se. The title of this Psalm is expounded before Psal. 50.] Ver. 1. Yet God is good to Israel [i. gracious, favourable, & full of compassion to his Church, these beginnings ex abrupto, such a one as we had before Psalm. 62. show the marvelous combats, the Prophet had in himself, between the flesh and the spirit, out of which difficulties he suddenly bursting, uttereth as it were disorderly this sentence: q.d. howsoever calamities press good men, and my flesh would have me to say, that therefore God is far from them, yet this is the truth of the Lord, and I will believe it all the days of my life, that God in goodness is continually most nigh to his own people] even to the pure in heart [i. to them that have malice and iniquity removed from the heart, and walk in roundness and sincerity: and this the Prophet addeth more plainly to declare what he meant by Israel, that is, such as are not hypocrites in the Church: see for pure in heart, Matth. 5.8.] Ver. 2. My feet [i. I myself, putting a part for the whole, or else by feet we may understand afflictions, as Psalm. 119.105. also Eccles. 4.17.] were almost gone [uz. from the right way, which thou prescribedst me to walk in, and the same thing he meaneth by that which followeth in this verse.] Verse 3. For I fretted [uz. even with grief of mind to myself, and hatred to them] at the foolish [i. at those that had not at any fear of God, which is in deed the beginning of all true wisdom] when I saw [i. beheld, knew and considered] the prosperity of the wicked [uz. which they enjoy.] Ver. 4. There are no bands in their death [i. they are not brought to death tied and bound as prisoners are: understanding by bands sundry sorts of sicknesses: or else it may be expounded thus] there are no bands in their death [i. the pangs and pains of death outwardly, are not bitter unto them. Immanuel his text maketh the first part of this verse more plain, saying they have no bands until their death: q.d. they spend all the time before their death, in jollity and mirth having all manner of prosperity, and no manner of grief, and this I take to be the best] they are lusty and strong [i. they have great health, & so by that means grow in strength, whereas the godly by sundry sicknesses grow weak and feeble.] Ver. 5. They are not in trouble [i. misery, affliction, and such like: he meaneth not that they are altogether exempted from them, but that they have them not so long, and so commonly as others have] neither are they plagued [uz. with diseases, sicknesses etc.] with other men [i. when other men are, or in such measure as others are.] Ver. 6. Therefore pride is as a chain unto them [uz. in their own imagination and account, he meaneth by this speech: that they please and flatter themselves, as much in their pride, thinking it to 〈◊〉 ornament and beauty unto them, as other men do their chains] and cruelty covereth them as a garment [i. they are altogether given to cruelty and violence, as Psal. 71.13 also Psal. 69.7. and this voylence proceedeth from pride, as the daughter from the mother.] Ver. 7. Their eyes stand out for fa●nes [he meaneth by this speech, that they have such abundance of wealth that they 〈◊〉 themselves with all dainties, even until their eyes swell in their heads] they have more [uz. of worldly prosperity and wealth] then heart can with [i. the●● they themselves in their own affections can desire, see Psal. 17.14.] Verse 8. They are licentious [i. they give themselves in their conversation and behaviour to all licentiousness, doing whatsoever they themselves like of] and speak wickedly of their oppression [he meaneth to note their impudency and shamelessness that not only did evil, but would with wicked words publish the same abroad] and speak presumptuously [i. fiercely against men, and proudly against God as though they were not like other men.] Ver. 9 They set their mouth [i. they spare not to speak, putting the word mouth, an instrument of speech for speech] against heaven [i. against God chiefly that is in heaven, and these blessed ones that are there with him] and their tongue [i. their speech & tongue is used here, as the word mouth was before in this verse] walketh through the earth [i. they speak outrageous words also even against men that inhabit the earth, and in these words, heaven and earth, there is Met●●●mia.] Ver. 10. Therefore his people [i. God's people] turn [uz. from God] hither [i. to wickedness and sin with the ungodly, the Prophet meaneth that many that were supposed to be faithful people, strayed from the right way, or else stood not so steadfastly therein, as some imagined they did] for waters of a full cup are wrung out to them [the Prophet noteth the cause of their falling to be on the one side, the wickeds prosperity and abundance, and on the other side, the plenty of their own afflictions, understanding by waters of a full cup wrung out unto them, the abundance of calamities, that they see daily prepared to fall upon them, even as it were bitter potions for them to drink.] Ver. 11. And they say [i. the godly, or these that have a show of godliness, and are ready to fall from it, by reason of the wickeds prosperity, as verse 2. of this Psalm] how doth God know it? [uz. their wickedness and ungodliness] is there knowledge [uz. of their sins and trasgressions. q.d. no surely, for if there were he must needs punish them, or else deny his own nature: so far doth fleshly weakness carry them, that it maketh them to doubt of God's providence and government.] Verse 12. Lo, these [uz. that thus flourish] are the wicked [uz. of the world] yet prosper they always [see verse 4. and 5. of this Psalm, he meaneth that whatsoever they take in hand goeth well forward, and beside are not afflicted as others are] and increase in riches [uz. even as much as their heart can desire.] Ver. 13. Certainly. q.d. seeing the case so standeth, to what end have I striven to do well: and note that the Prophet expresseth rather his assault, showing whereunto he was tempted, then uttered his persuasion] I have cleansed mine heart [i. I have laboured to remove corrupt and filthy affections from me, not meaning that he had power in himself, but that God had given him a will to begin] in vain [i. without any cause why, seeing that the wicked have more abundance many times than the godly:] and washed my hands in innocency [by hands he understandeth works, performed by the hands as it were. q.d. I have in vain been careful, that my works should be clean and just; meaning by purging his heart, inward soundness specially towards God, and by washing his hands, outward behaviour, specially towards men: q.d. I have without cause walked in honest conversation before men, and performed duties of godliness towards God, See Psal. 26.6. also job. 9.30.] Ver. 14. For daily have I been punished [i. continually afflicted with some one cross or other: for this is the portion of God's children, that in this life with them, the latter end of one trouble is the beginning of an other] & chastened every morning [uz. for my amendment and bettering.] Ver. 15. If I say [uz. to myself in my own heart and thought] I will judge thus [uz. of the wicked that they are good, and that thy providence beareth not such a sway as I have believed] behold the generation of thy children [uz. which shall convince me of vanity and falsehood, because thou always preservest them to thyself what danger so ever come] I have trespassed [q. d yea I must further confess, that in having these motions, I have sinned against thee.] Ver. 16. Then thought I to know this [i. I laboured painfully to come to this matter, and the depth of it, uz. whether matters were governed by thy providence, yea, or no] but it was to painful for me [uz. to attain unto, and that by mine own natural wit and understanding, as may appear by that which followeth in the next verse.] Ver. 17. Until I entered [uz. with deep consideration, hearty prayer etc.] into the sanctuary of God [i. into the word of God in which his will is declared, putting the place where the word was most used for the word itself] then [i. after that I had looked into thy word] I understood [uz. rightly and sound] their end [i. the wicked men's end: which is called their end, not that it was in their choice to make what end they would, but that it was that end, which GOD in his judgements laid upon them, even when they thought him to have no care of their doings, and themselves in the greatest safety.] Ver. 18. Surely thou hast set them in slippery places [i. in an uncertain and changeable estate, whereof they can have no more assurance then if they went upon ●se, or some slippery matter, and from which they shall as easily and as soon fall, as they have been exalted thereto] and castest them down into desolation [i. thou dost so overthrow them, that they are utterly wasted and destroyed as may appear by the next verse.] Verse 19 How suddenly are they destroyed [uz. by thy judgements] perished [uz. from among men] and horribly consumed [uz. by thy fearful judgements which by reason of the novelty & strangeness of them, astonisheth them and bringeth them to nought.] Verse 20. As a dream when one awaketh [uz. so pass the wicked and their felicity away, he meaneth that they suddenly vanish away: as a dream is quickly forgotten yea many times know not what they dreamt, and though they do, yet they find that it is nothing but a vain persuasion, and so shall the wicked men's felicity be] when thou raisest us up [uz. either in honour and estimation, for the lifting up of the good, is the depressing of the wicked: or else in right and sound judgement. Immanuel readeth, when thou arisest up, referring it to GOD, i. when thou beginnest to execute thy power upon them, which also is good sense] thou shalt make their image despised [uz. of the godly: by image he meaneth either their outward show, which blearing their eyes, vanish away as suddenly as an image that showeth itself in a glass: or else the men themselves: who are of no longer continuance than an image or shadow, see Psal. 39.6.] Verse 21. Verily my heart was vexed [uz. within me] and I was pricked in my reins [i. in my most secret thoughts, as in this sentence God searcheth the heart and reins, the Prophet showeth what grief he had in himself, for that he had taken upon him so to discourse against God's providence as it were.] Ver. 22. So foolish was I and ignorant [uz. in judging so, yea] I was as a beast [i. without understanding: q.d. all beasts can conceive nothing of thee, no more could I in that matter] before thee [i. in thy presence, sight, and judgement, so that these two verses are as it were an humble confession of his former sin.] Ver. 23. Yet I was alway with thee [q.d. notwithstanding my rash and corrupt judgement, thou didst not forsake me, but even then when I was in danger altogether to go astray, thou called'st me back and restrained me.] Thou haste holden me by my right hand [i. thou hast held me up, and been a prop unto me that I have not fallen, in the consideration of the slippery estate of this life.] Ver. 24. Thou wilt guide me [uz. hereafter, though I have fallen heretofore] by thy counsel [according to thy will reversed in thy word, and wilt not suffer me to follow the imagination of my own heart as I have done heretofore] and afterwards [uz. after that thou hast instructed me, and taught me according to thy word] receive me to glory [he meaneth by glory here not only eternal life, but also all the blessings that God giveth unto his in this life, whether it be health, wealth, wisdom, etc. which the Lord giveth them sometimes here in this world, that they might in them have a taste, as it were of the felicity to come.] Ver. 25. Uttered by the way of an interrogation carrieth with it this sense, that the Prophet sought all his joy & contentment, in God alone, and in no creature, whatsoever earthly or heavenly.] Ver. 26. My flesh faileth, and my heart also [i. my outward men have been and are many times wonderfully afflicted, so that I have failed and fallen so low, that in man's judgement I am many times past recovery] but God is the strength of my heart [i. he that inwardly strengtheneth me: and he putteth the inward part for the whole, not only because it is the more excellent, but also because if that be courageous, that outward man can not fail] & my portion [i. the portion assigned to me & wherewith I willbe content all the days of my life] Ver. 27. Withdraw themselves from thee [i. from thy government, and walk not in the obedience of thy ways] shall perish [uz. not only from amongst men, but also eternally] thou destroyest [uz. in thy just judgement] that go a whoring from thee [i. that put not their whole trust in thee, and hang not altogether upon thee, whereby we see, that not only gross idolatry is spiritual fornication, but also to withdraw the least part of our assurance that can be from God.] Ver. 28. It is good [i. most pleasant and profitable for me] to draw near to God [uz. by faith & assured persuasion hanging continually upon him] as may plainly appear, by the words following in this verse] that I may declare [i. publish and set abroad amongst men, and that both by word and deed] all thy works [he meaneth by all a very great number, because otherwise it is impossible to comprehend them, and by works he meaneth specially the judgements that God executeth upon the earth.  
Do. Ver. 1. Teacheth that God's goodness towards his people, is more than flesh can esteem of it. Ver. 2. showeth how weak even the best men are in themselves. Ver. 3. showeth that it is no small temptation to the godly, to see the wicked highly advanced, and themselves depressed and kept under. Ver. 4. & 5. teach not only in what a prosperous estate the wicked many times are in this life: but also that we should count no man blessed for his outward felicity. Ver. 6.7.8.9. Teach first the disposition and nature of the ungodly describing their wicked qualities: secondly they show how that God's forbearance and long suffering and mercy is abused by them, to the increase of their transgressions. Thirdly that for as much as they abuse their power, their wit, their wealth, their utterance, and all that they have against God, themselves and other men that therefore we should learn to use all his blessings in what quantity soever they be bestowed upon us, to his glory, our own comfort, and the profit of our brethren. Ver. 10. Teacheth that God's people have abundance of plagues in this life, but yet that they should not fall away from God therefore. Ver. 11. Teacheth how far God's children slide when they are left for a while unto themselves, even to the denial of his providence. Ver. 12. showeth the continual prosperity of the ungodly. Ver. 13.14. Show how far man's presumption breaketh forth, when he followeth his own reason. Ver. 15. Teacheth us humble and unfeigned confession of our sins. Ver. 16. showeth how unable we are of ourselves to behold Gods dealing and doings towards men. Ver. 17. showeth that the frequenting of public assemblies, and the right use of Church exercises, are very good means to work light and knowledge in us. Verse 18. Teach that the wickeds seat is ticklish and uncertain. Ver. 19 & 20. Teach not only the sudden destruction of the wicked, but also that those judgements are sent upon them from God. Ver. 21. Declarrth that even the godly men have their affections though not so right as they should. Ver. 22. showeth what blindness is in us, till God enlighten us. Ver. 23. God is the only upholder of all his children. Ver. 24. Teacheth that without God guide us we go out of the way to eternal destruction. Ver. 25. Teacheth God's children to hang upon him alone. Ver. 26. Teacheth that when all things quail, yet God alone must be stuck to. Ver. 27. Containeth God's great judgements against the wicked and ungodly. Ver. 28. Teacheth that howsoever other men fall away, yet it behoveth Gods children to hang always upon him.   

Psalm 74  
THis Psalm may be divided into three parts. Di. In the first the faithful do as it were debate the matter with God, of their affliction, laid upon them by the cruel and ungodly dealing of the enemies, and this reacheth from verse 1. to the end of the 9 In the second part they pray against the enemies of the Church, assuring themselves, by these particular examples, both of his mercy towards the good, and his justice towards the wicked, which he had declared before, that they should be delivered, and the enemies plagued: and this reacheth from ver. 10. to the end of the 17. In the third part is contained the faithfuls prayer, which they make for themselves, and against their enemies, grounding the same upon God's goodness towards them, and his judgements towards the wicked, and this reacheth from ver. 1. to the end of the Psalm.  
For the title of this Psalm, see before Psalm 32. and Psalm. 50. Se. in the titles thereof, because it seemeth to be a title made almost of these two titles. Ver. 1. Why hast thou put us away [uz. from thee, as though we were out of thy favour, and thou in displeasure with us] for ever [i. for a long season: for God doth never utterly reject his, these demands proceed of the infirmity of the flesh, and show, as on the one side an earnest desire that they had to have God favourable to them, so on the other side some discontentedness of mind, with the long absence of the Lord] why is thy wrath kindled [i. not only made manifest, but declared also to be exceeding hot and great] against the sheep of thy pasture [i. against the people whom thou hast most dearly loved and provided for, and madest great account of, as men do the flocks of their pasture, he meaneth by this people, the people of Israel, whom God had chosen from among all nations, placing them in the land of Canaan, as in a fruitful feeding place.] Ver. 2. Think upon thy congregation [i. declare by deed & effect that thou forgettest not thy people: for otherwise god doth not in deed forget his] which thou hast possessed [uz. as thine own proper and peculiar inheritance] of old [i. even from the time that thou madest a covenant with Abraham & his seed] and on the rod of thine inheritance [i. of that portion of people, that thou hast chosen to be an inheritance to thyself: & in this place he speaketh according to the usual custom of measuring out of ground, putting the instrument, uz. the rod or staff wherewith the ground was measured, for the ground itself, and by a metaphor translating it also, from earthly inheritances, to spiritual] which thou hast redeemed [uz. unto thyself, and that out of great dangers, as out of Egypt, and others, as the book of judges is full] and on this mount Zion [he meaneth hereby chiefly the temple but withal the whole city of jerusalem] wherein thou hast dwelled [i. wherein thou hast showed manifest testimonies, of thy presence & goodness, more than in other places, for otherwise god dwelleth not in any place as whom the heaven, yea the heaven of heavens, is not able to contain.] Ver. 3. Lift up thy strokes [i. manifest thy strength and power, and lay it upon the enemies of thy people] that thou mayest for ever destroy [uz. from among men] to the sanctuary [i. not only to the temple, but to the city and the whole land & the people thereof, as may appear by the verses following, the verse is otherwise red by Immanuel, but the senses do not much differ.] Ver. 4. Thine adversaries [i. God's enemies: and they are called his, because they did set themselves against his majesty, religion and people] roar [i. make a great noise as having gotten a victory] in the midst of thy congregation [i. in the midst of thy people assembled to call upon thy name, others read it in the plural number, congregations, synagogues, or sanctuaries, speaking according to the division of the sanctuary which had three parts: he court, whither the people might come: the sanctuary which was the place appointed for the priests, & the sanctum sanctorum, where was the Ark of the covenant, & whither the high Priest only might enter, see Hebrew. 9.1.2.] and set up their banners for signs uz. of victory achieved] despiting God thereby as it were and profaning his temple, for the better understanding of this, the books of Machabées, and josephus lib. 12. Antiq. judai serve well. Verse 5. He [i. they, putting one for many] that lifted the axes upon the thick crées [uz. either to fell them when they were standing in the wood, or to square them, and to make them fit for the work] was renowned [i. highly esteemed of others, even as though he had done a most excellent and perfect thing, as appeareth by that which followeth, all this he allegeth to abrogate the cruelty of the enemies, that would not spare so excellent a building as the temple was. Immanue. readeth it far otherwise, and in an other sense, referring it still to the enemies, of whom he had spoken verse 4. thus. Every one of them [uz. of the adversaries or enemies] was accounted Noble [uz. of others] even as he lifted up the axes against the carved wood [q.d. the more of that costly work they could deface, the better they liked themselves, and the more they were esteemed of others: and so it agreeth also with that which followeth after.] Ver. 6. For but, read also, and then the sense goeth well on still] now [i. when they have cast down much] they break down the carved work thereof, with axes & hammers [q.d. they are not contented to spoil it, but they do in hatred so deface it that they leave not one little piece, but they break it in sunder with hammers, & mallets.] Ver. 7. They have cast thy Sanctuary into the fire [i. they have burnt thy temple, with all things appertaining thereto, putting one part of the tabernarle of witness which was placed in the temple, for the tabernacle itself, & the whole temple] which may also appear in that which followeth, because it is said] and razed it to the ground [i. they have made it equal. See for rasing, Luke 21.5.6.] and have defiled [uz. by their superstitions and idolatries, and taking away and destroying such things as God had ordained. See 1. Machab. 1.23.57.] the dwelling place of thy name [i. the temple wherein God's majesty, power, and goodness was wonderfully made manifest, and had as it were a perpetual abode.] Ver. 8. They said in their hearts [i. they carried this purpose & persuasion inwardly with them, and encouraged themselves to the performance thereof, see Psal. 14.1. Let us destroy them altogether [i. utterly, so that not one of them may remain] all the Synagogues of God [i. all the places appointed for holy assemblies wherein they used to read and expound the Prophets and to call upon God's name] in the land [i. that were in the land, uz. of judea. Immanuel readeth it thus, casting them down to the ground, noting thereby the utter destruction of them.] Ver. 9 We see not our signs [some understand by signs, miracles & wonders which God had wrought for them in time before, but now showed not the like. I take it more general, for all the testimonies of God's grace & favour whatsoever, which he was wont to declare towards them & amongst the rest for the ceremonies & sacrifices of the law, which they wanted by reason of the miserable destruction of their land: & they are called their signs, not because they did them, but because they were wrought for their sakes: them when they say, we see not our signs, they mean, q.d. we see not now the testimonies & tokens of thy grace & favour, which we were wont to behold heretofore in great plenty] there is not one prophet more [uz. amongst us to instruct us, & to teach us according to the law, and in an ordinary ministry, for so I would take the word prophet in this place] nor any [uz. extraordinarily stirred up] that knoweth [uz. to tell us] how long [uz. this calamity and misery of ours shall endure.] Ver. 10. reproach thee [this is meant not only because the wicked uttered reproaches against God himself, but also because he succoured not his people against their rage, whose dishonour did after a sort redound also to him] blaspheme thy name [i. speak evil of thy majesty & power, as though thou either couldst not, or wouldst not help us] for ever [i. a long time, or continually, or as it were without ceasing.] Ver. 11, Why withdrawest thou thine hand [i. why withholdest thou thy power from delivering us, and plaguing thy enemies] even thy right hand [i. thy power full of might & strength to both effects: he speaketh this of God according to men, whose right hands are commonly more strong than the left] draw it out of thy bosom [i. declare by effects that thou hast care over us, and power to destroy them: it is a metaphor taken from slothful & sluggish people, as appeareth Proverb. 19.24. also 26.16.] and consume them [uz. by thy justice & judgement.] Ver. 12. Even [I would rather read but, or yet. q.d. notwithstanding these great distresses & dangers, I rest myself upon him that never will fail me] God is my king [i one that careth for me, & receiveth me into his protection, so that I shall not need to fear deliverance: and mark the sudden change of the number, the faithful speaking in the person of one, because all the rest were of that assured persuasion] of old [i. all time heretofore, & therefore he will not destitute us now] working salvation [i. deliverance out of danger, and that for his people] in the midst of the earth [i. openly, and in the sight of all the people of the world putting the earth containing the people, for the people contained,] Ver. 13. Thou didst divide the sea [i. the red Sea, when the people came out of Egypt, Exod. 14.21.] thou brakest the heads [i. didst overthrow the power, yea, didst take away the life] of the Dragons or Whales: he meaneth by this speech, Pharaohs men, whom for their courage and cruelty, he compareth to great Dragons or Whales] in the waters [uz. of the red Sea.] Ver. 14. Thou brakest the head [i. overthrewest the power, as before, verse 13.] of Liviathan in pieces [what this beast was, See job. 40.20. also 41. throughout. See for the better understanding of this place. Isaiah. 27. verse 1. etc. also Ezech. 29.3. from whence you shall have great light] and gavest him to be meat [Immanuel readeth this part of the text far better thus: thou gavest meat, to the people passing through the wilderness, understanding it of manna, and quails of which see Exod. 16. and Numbers 11. and this agreeth better with that that goeth before, ver. 12. when they said, god had been their king of old, not only in punishing their enemies, but in showing grace and favour to them also, & with that which followeth where other particular benefits are rehearsed.] Ver. 15. Thou breakest up [i. thou causedst to break up, and that out of the ground a hard mountain] the fountain and river [i. abundance of water, even as plentiful, as any fountain or river could be, see Exod. 17. ver. 1.2. etc. also Numbers 20●. 2. etc.] thou driest up mighty rivers [as the red Sea spoken of before, and the flood jordan, as joshua 3.14. etc. into which river also many other rivers run or flow, and therefore he speaketh here in the plural number.] Verse 16. The day is thine [both because he created it, and governeth it according to his good pleasure] and the night is thine [i. at thy disposition and appointment, as before in this verse] thou hast prepared the light [uz. of the night, as the moon and stars, see Gene. 1.14. etc.] and here by the word preparing, he understandeth, both creating, appointing, and governing] and the sun [uz. for the day, as the other for the night: and he expressedly nameth this, because it is the principal instrument whereby light is communicated to men.] Verse 17. Thou hast set all the borders of the earth [this may be understood, either of the lists of several Countries or kingdoms, because GOD hath appointed to men such portion of ground, as he knoweth to be sufficient for them: or else of all the borders of the whole world, as though God had appointed, how much should be earth, how much water, or Sea, and this I rather incline unto, by reason of that which is written, Gene. 1. verse 9.10.] thou hast made Summer and Winter [i. not only created then, but appointed them: for these distinct times and seasons, See Gene. 1.14.] Ver. 18. Remember this [q.d. though thou shouldest forget thy old mercies, and our great miseries, yet at the least think upon the blasphemies of thine enemies] hath approached the Lord [the third person put for the second: q.d. reproached thee O Lord, which was done in that God's children were cast down into slander and contempt] and the foolish people [i. the wicked and ungodly, as Psalm. 14.1.] blasphemed thy name [see ver. 10. of this Psal.] Ver. 19 Give not the soul [i. deliver not over the life, for otherwise the wicked can not touch the body unless the Lord appoint and permit the same: & as for the soul in deed they can no manner of way come nigh it. Matth. 10.28.29. etc.] of thy turtle dove [i. of thy Church, which is compared to a turtle or dove, because it is small, weak, simple, & meek, as a turtle or dove is, see Cantic. cap. 2.14. cap. 5.3. cap. 6.8. so also Mat. 10.16.] unto the beast [uz. which seeketh to devour it & take it away: by beasts he understandeth men of beastly conditions altogether given to ravening and spoil, and by one he meaneth many] and forget not [i. seem not to forget, for God in deed never forgetteth his] the congregation of thy poor [i. the company and multitude of them, that though they be afflicted from thee yet suffer notwithstanding for thy cause] for ever [i. for a long season, as we have had the word sundry times before.] Ver. 20. Consider thy covenant [uz. which thou hast made with our fathers and us: q.d. the enemies suppose that thou thinkest not upon it, because thou givest us over to their lust, and our own faith is wonderfully shaken, because we are so afflicted on every side] for the dark places of the earth are full of the habitations of the cruel.] Immanuel readeth this place far better, thus] for the dark places of the earth are full [uz. of the outrage & cruelty of the wicked. q.d. there is no place so dark and secret, but the rage and tyranny of these wicked men will fetch men out of it] they are very dens of violence [uz. which they practise against other men. q.d. the holes which men sought for refuge and defence, are by these men's cruelties become very dens of outrage & violence.] Ver. 21. Oh let not the oppressed [uz. by the injury & outrage of cruel men] return [uz. from thy majesty, specially seeing he prayeth unto thee] but let the poor and needy praise thy name [i. give them occasion to praise and extol thy power, by delivering them from their enemies and supplying their wants. Ver. 22. Arise O God [uz. to declare thy might upon thine enemies, and to help thine] maintain [uz. against the violence and rage of thine enemies] thine own cause [i. thine own glory, now hazarded in the person of thy people, & like to be overthrown if thou lay not to thy hand: q.d. the enemies will say, that either thou canst not or wilt not help and so thy glory shallbe defaced] remember [this is spoken according to man, and not that God forgetteth, though he seem so to do] thy daily reproach [i. the reproaches which thy enemies, and the enemies of thy people do daily utter against thee] by the foolish man [i. which the wicked man speaketh, fool put for a wicked person, as Psal. 14.1.] Verse 23. Forget not [this is spoken as in the other ver. remember] the voice of thine enemies [i. the roaring and blasphemies that they cast out against thee, thy temple, and people, see ver. 4.6.7.8.10 verses of this Psalm] for the tumult [i. the rage and outcries] of them that rise against thee [i. of thine enemies, and thy people's enemies] ascendeth [uz. into thy sight and presence] continually [q.d. thou canst not choose therefore, but remember and think upon the same, as in the beginning of this very verse.]  
Do. Ver. 1. Teacheth that God many times layeth grievous afflictions upon his children, to the end he might thereby draw them nigh unto himself. Verse 2. Teacheth the faithful not only to have recourse to god by prayer, in the time of their troubles, but to ground themselves upon that experience, which either they themselves, or their forefathers have had of his goodness. Ver. 3. Teacheth us that we may safely pray against the enemies of the Church. Ver. 4.5.6.7.8. Do lively paint out the rage & violence of the enemies of god, and that against the outward marks of religion, which may teach God's children hatred and zeal against the monuments of idolatry & superstition. Ver. 9 Teacheth us that evident signs of God's wrath & displeasure, as the want of his word, the stopping of the true ministers mouths etc. should touch us to the quick. Ver. 10. Teacheth us with patience to bear the Lords hand upon us, till it please him to remove it, and yet notwithstanding to crave according to his will, the taking of it from us. Ver. 11. showeth that Gods right hand and power is the only assured mean of defence of his children, & the destruction of the ungodly. Ver. 12. True taste and feeling of gods former deliverances, should strengthen the hope of his servants, that they shall again be delivered out of all their distresses. Ver. 13.14.15.16.17. are particular descriptions of the might & power of God, in certain particular works of his, out of which we learn to stay ourselves wholly upon him, who hath all power in his own hands, and doth whatsoever pleaseth him, both in heaven and in earth. Ver. 18. Setteth out the malice of the wicked, which reacheth not only unto men on earth, but to God in heaven. Ver. 19 Teacheth us to have recourse to God by earnest prayer in the midst of all our calamities and afflictions. Ver. 20. Teacheth us that God's free covenant made with us, is not only a good ground for prayer, but also a matter of great comfort to the conscience, because we know he will not go back from that which he hath promised. Ver. 21. Teacheth that it is no small comfort to the godly, when they feel by effects that their prayers are heard. Ver. 22. showeth that God & his people be so linked together, that reproach can not be offered to the one, but it is offered to the other. Ver. 23. Teacheth us that even the very outrage & cruelties of the wicked, are effectual instruments to draw from God, as judgements against their own souls, so deliverance to his people.   

Psalm 75  
IN the argument of this Psalm, I do somewhat differ from the Geneva Bible taking it to be a Psalm made by David before that he bore rule over the twelve tribes, what time there was such great wars between him and the house of Saul, the Prophet promising here, that if God will establish him in the full government, he will praise his name continually: for the better proof of this my assertion, consider the words of the third verse of this Psal. This Psal. specially expoundeth three things, Di. first is a solemn promise of hearty thanksgiving unto the Lord: and this is comprehended ver. 1.9. The second is a protestation what he will do, when god shall advance him to the kingdom, and this is in ver. 2.3.10. And the third is a loving admonition to the wicked, with grave reasons of that admonition, that they set not themselves against God, and his ordinance, and this is contained in ver. 5.6.7.8.  
For the exposition of the title of this Psalm, see Psalm 57 in the title: Se. and also Psal. 48. in the title, and Psal. 50. in the title out of all which laid together you shall have these terms, destroy not, a Psalm and song, committed to Asaph expounded, and as for these words to him that excelleth, they are declared before Psalm 4. in the title. Ver. 1. We will praise thee O God [uz. for thy benefits and graces bestowed upon us: and the doubling of the words, noteth the constant mind and earnestness which they carried with them, to perform it: and all this David speaketh in the person of the faithful, & in his own name also] for thy name is near [i. thy power & majesty, as Psal. 20.1. meaning that God by his power began to approach, for his good & profit] therefore they [i. not only I, but all other faithful and godly people] will declare [i. publish and set abroad, and that to all others] thy wonderful works [i. those works of thine, which thou dost for those that are thine, & are in deed for the excellency and greatness of them to be wondered at. Immanuel readeth the latter part of this ver. thus, for thy wonderful works declare that thy name is nigh [q.d. this shallbe one cause of our praising thee, because we perceive by thy wonderful works, that thou in power drawest nigh to help us in these confusions and troubles: and this is in my mind, a very good sense.] Ver. 2. When I [mark the sudden change of the person, & this David speaketh of himself, & not of God, as the note in the Geneva Bible goeth] shall take [i. obtain and get] a convenient time [i. that time which thou O God hast appointed me for the obtaining of the full government: for that time only is convenient, which God hath set. Immanuel readeth this part of the text better thus: when I shall receive the covenant [i. when I shallbe admitted king over all Israel, according to the covenants that the Israelites consented unto Abners' Counsel: see for this purpose. 2. Sam. 3.17. 2 Sam. 5.1.2.3. etc. also 1. Chronic. 11.3. 1. Chronic. 12.23. to the end of the Chapter] I will judge [uz. the people, and their causes] righteously [i. with upright judgement, this saying, he will do, meaneth not that he had not done it before, but that then, though his charge should be the greater, yet he would not be discouraged, but rather encouraged thereby, to the faithful execution of his office, and though things had passed under saul's government very corruptly, yet he would deal uprightly.] Verse 3. The earth [i. the land, and kingdom and the state both of the Church and common wealth, as you would say] and all in the inhabitants thereof [i. all the people] are dissolved [uz. from their strength, glory and fruitfulness, and that by civil wars, slaughters, and dissensions, between the house of Saul and David.] But I will establish the pillars of it [I will labour through God's assistance, to repair the ruin and decay thereof, the Prophet useth in this verse two excellent metaphors, the one to set out the ruin of the state, contained in this word dissolved, as though it had been like water powered upon the ground, or like a house out of frame, or a body out of joint in every particular member. The other to express the restoring thereof, when he saith he will set up the pillars of it, meaning that he will look that the kingdom shall have a good foundation and sure props, which are specially two, godliness, and righteousness.] Verse 4. I said unto the foolish [i. unto the wicked men, the Prophet showeth what good counsel, he gave them] be not so foolish [i. be not so wicked, as to resist God, and set yourselves against him] lift not up the horn [i. be not proud and fierce, it is a metaphor taken from wanton, lusty, and butting beasts, understanding by horn, strength and power. q.d. lift not up yourselves in your power, for you can not prevail.] Verse 5. Lift not up your horn on high [this is the same metaphor, that went before ver. 4. Immanuel readeth it thus: lift not up your horn against the high GOD: q.d. GOD is the author of my kingdom, as appeareth 2. Samuel 3.18. so that you can not set yourselves against me, but you strive against him, and this I take to be the better sense] neither speak [uz. against me, and of yourselves] with a stiff neck [i. loftily and proudly, as though you would wrestle and strive against God's will: and it is a metaphor taken from stubborn cattle that refuse to bear and draw in the yoke] Verse 6. For to come to preferment [i. to be exalted above other men, and to obtain the government of a kingdom] is neither from the East to the West, nor from the South [i. it cometh not from this place or that quarter of the world, out of the earth, as other natural things do, but only from God, who as he showeth in the next verse, only beareth sway in it. That word that we read South, in the Hebrew text is Wilderness, and therefore Immanuel turneth it, nor from the Wilderness: that is from the North or from the South, for Judea was on both these quarters compassed in with a wilderness: whatsoever it be, the sense is all one, and this is nothing but a reason of his former speech.] Verse 7. But God is the judge [q d. it is he alone that rightly determineth these causes] he maketh low and he maketh high [see Psalm 113.7.8. also 1. Sam. 2.7.8.] Verse 8. For in the hand of the Lord [i. in his might and power, as we have had the word sundry times used] is a cup [i. judgement and vengeance, and by saying it is in his hand, he noteth also the readiness and preparation thereof] and the wine [uz. in the cup] is red [i. strong and piercing, and that suddenly to the brain. The redder the Wines are in these eastern parts, the more piercing they are both in respect of their own nature, and in respect of the heat of the country. See Proverbs 23.31.32. Immanuel readeth for red, troubled, but me thinketh that is the better] and is full mixed [i. full of mixture, he seemeth to allude to those that mingle spices with their wines, to make them more hot and piercing, noting by this speech the greatness of God's vengeance against the wicked] and he [i. God] poureth out [uz. in great abundance and plenty] of the same [uz. Wine, that is judgement and vengeance upon the wicked] surely [this word serveth to note the certainty of God's plagues] all the wicked of the earth [i. all they that on the earth continue in their sins, and set themselves in it] shall wring out, and drink the dregs thereof [this part would be better translated thus, shall drink the dregs thereof, i. shall have it even every drop poured upon their heads in despite of their teeth, understanding thereby the great vengeance that God will take upon the wicked] which [uz. dregs] they have wrung out [uz. against themselves, and that by their notoriousness and settledness in sin. See Isaiah 51.17. and jere. 25.15.16. etc.] Verse 9 But I will declare [uz. God's wonderful works and excellent praises, as it followeth in the end of this verse] the God of jaakob [i. the God of Israel, or of the Israelites, putting the name of the Father from whom they came, for all his posterity: using it also as a difference between him and all the false Gods, because he whom that people worshipped, was the only true God, see 1. King. 18.31.] Verse 10. All the horns [i. all the forces, might, and power of the wicked, yea their very pride, as verse 4.5. of this Psalm] will I break [uz. to pieces and powder, so that they shall have no hope to hurt the godly] but the horns of the righteous [i. the strength and power of good men] shall be exalted [i. lifted up, and as it were daily more and more extolled by me. And all this David speaketh in his own person, showing what he will do, when God shall have once advanced him to the quiet government of the kingdom.  
Verse 1. Do. Teach the faithful to be thankful to God for his mercy & goodness. Ver. 2. Teacheth God's people to purpose good things with themselves, and to labour to perform the same. Verse 3. Teacheth that no disorder or confusion should hinder us from doing of that which God requireth of us. Ver. 4.5 Teach us to admonish & reprove the wicked, in and for their wickedness. Ver. 6. showeth us, that Fortune as men call it, is a wicked dotage of their own, yea that all that man himself can do, to prefer himself is nothing. Verse 7. Setteth out God's government, not in heaven only but in earth. Verse 8. Teacheth the grievous and great portion of vengeance that in God's justice shall be poured forth upon the wicked. Verse 9 showeth that even the highest are bound to praise the Lord, yea even they much more than other men, because they have received greater graces and favour. Verse 10. Doth excellently describe King's duties, which consisteth in punishing the wicked, and defending the good, as appeareth Rom. 13.3.   

Psalm 76.  
Di. THe Psalm as I take it may be divided into three parts. In the first part the Prophet showeth, how good, gracious, and mighty the Lord is to his own Church and people, from verse 1. to the end of the 4. In the second he showeth how terrible he is in executing his judgements against the wicked and ungodly, their enemies, from verse 5. to the end of the tenth. In the third and last part he provoketh the faithful to show themselves thankful for his mercy towards them, and his judgements towards the other, and this is comprehended in the two last verses of this Psalm.  
Se. The Title to him that excelleth on Neginoth [see Psalm 4. in the Title] A Psalm or song [see Psalm 48. in the title] committed to Asaph [see Psal. 50. in the Title] Ver. 1. God is known [uz. both by his works, word and spirit, for here he speaketh of a special knowledge, and not only of that general one that all have. Rom. 1.20.21.] in judah [that is not only to that tribe, or that portion of the land of promise that judah and Benjamin inhabited, but to the rest of all the people, as may appear by that which followeth] his name [i. his power, majesty & might is great [i. is declared and found by experience to be great and mighty] in Israel [i. amongst his faithful people, as sundry times before] Ver. 2. For in Shalem [that is in Jerusalem which was called first Shalem, see Gen. 14.18.] is his Tabernacle [uz. wherein he would be worshipped, & which he appointed Moses to build] & his dwelling in Zion [he meaneth this of the temple, which was builded upon part of Mount Zion. See Psal. 48.1.2.] Ver. 3. There [i. at jerusalem, and Zion] broke the arrows of the bow [i. God discomfited & overthrew the source & power of all Saneheribs army, see Isaiah 37. throughout: & here he reckoneth up the weapons of war as the bows, arrows, shields, swords, etc. understanding thereby not only the instruments themselves, but also the parties that shall use & handle them. For weapons of themselves without men can do little hurt: & if the weapons had been broken & the men spared, they might either have had new, or repaired the old: that we must needs understand it both of men & munition.] Ver. 4. Thou art more bright & puissant [i. more glorious and mighty, by giving the Assyrians so great an overthrow, & this he speaketh of God by turning his speech unto him] them the mountains of prey [i. them all the Assiryans & their great Monarchy: whom he resembleth for the multitude of their men, & for the great & wonderful spoils which they had gotten to mountains that were full of wild beasts given to rapine & spoil: or else because they had pitched their tents upon the mountains round about jerusalem, they carrying with them all the prays & spoils that they had gotten in the wars. Immanuel readeth by the mountains of prays, & then it must have this sense, by the overthrow of the Assyrians, whom he compareth to mountains of prey, for the causes before alleged.] Verse 5. The stout hearted [i. the men of might and courage, for all their strength] are spoiled [uz. of them that were weak in respect of them, or else as Immanuel readeth it, yielded themselves for a pray: q.d. notwithstanding their strength and courage, they were stricken with the faintness of their heart, and glad to yield, for the safeguard of their lives: and this must be understood of the men that remained after that great judgement mentioned 2. King. 19.35. and also that of the latter part of this verse] they have slept their sleep [i. they are dead, being slain by the Angel, an usual thing in scripture, by sleep to understand death] & all the men of strength [i. all the strong men, uz. which were left alive after the great slaughter mentioned before] have not found their hands [i. had not use of their power & strength, putting hands which are instruments to manifest strength, for strength itself.] Verse 6. At thy rebuke [i. when thou didst but check them, or speak the word against them. He meaneth that god very easily did discomfit & overthrow them, see 2. King. 19 ver. 20.21. etc.] O god of jaakob [see Psal. 75.9.] both the chariot & horse [i. the men that did ride in and upon both the one & the other, meaning thereby, both Princes, nobles, and men of might, because they commonly were carried so. See 2. Chron. 32.21.] are cast a sleep [i. slain, as before ver. 7. of this Psal.] Ver. 7. Thou, even thou [q.d. thou alone] art to be feared [uz. of all and above all] and who shall stand [uz. of himself] in thy sight [i. before thee] when thou art angry [uz. against men, and by this speech he noteth the weakness of the creatures, in respect of their Creator.] Verse 8. Thou didst cause thy judgement to be heard from heaven [he meaneth by this speech, that God's judgement upon his enemies was so clear & manifest, that no man could impute it to Fortune, or men's travail, but that every one must of necessity confess that it came from heaven, and this he meaneth as generally, so particularly of the vengeance executed upon the Assyrians army. Some understand it of thunder, lightning, etc. fearful signs & tokens of God's judgements indeed, but methinketh that other is the more plain sense] therefore the earth feared [i. the people inhabiting the world, and hearing of that great overthrow of the Assyrians] and stood still [uz. as people amazed, and without heart and courage, not being able to devise, much less to perform any thing against gods servants.] Ver. 9 When thou O god arose to judgement [i. to execute judgement: he doth in this & the former ver. resemble God, to an earthly judge, speaking of him according to man, as though god did sit a long while deliberating what he would do, and when he had once resolved should rise up, and pronounce sentence] to help [uz. from danger and distress of the enemies] all the meek [i. all those that were afflicted, meaning thereby, the faithful and good people of God] of the earth [he meaneth specially those that inhabited judea, but yet so that it may comprehend all the rest wheresoever dispersed.] Ver. 10. Surely [q.d. it can not otherwise be, but that] the rage of man [i. even the very fierceness and cruelty, that men exercise against thy servants, using the word man for mankind or the greatest part thereof] shall turn to thy praise [not only because that when the godly shall see them frustrated of their purposes, they shall have occasion to praise thee, but even if thou couldst suffer and appoint them to prevail, yet even therein shouldst thou be glorified, because God will make all things work together, both for his own glory, and to the good of those that love him] the remnant of thy rage shalt thou restrain [some expound it thus, those of the wicked that shall be left alive, hoping that they shall be able to perform great matters, shalt thou so keep, as it were bridled, that they shall not be able to achieve any enterprise. I rather expound it thus] the remnant of the rage [that is such good people as shall remain after the execution of the wickeds rage] shalt thou restrain [either from doing evil themselves, or else from the violence and outrage of the wicked, which latter I like best of. And that maketh Immanuel to use for the word restrain, compass about, meaning shielding and defending of them. See to this purpose 2. kings 19.30. so that in this verse he declareth two uses of gods judgement, the one is the praise and glory of God, the other is the delivery of the good people.] Verse 11. Vow [uz. as tokens and signs of your thankfulness to God, for your enemy's overthrow, and your own deliverances] & perform [uz. your sacrifices vowed, testifying also thereby your obedience and readiness in his service] unto the Lord [uz. only and alone, who also is] your God [i. your defender and keeper] all ye that be round about him [i. both priests and people: the Levites and Priests because they waited in the Tabernacle: and the people because they could be no where but in his presence] let them bring presents [that is, offerings and sacrifices, which are called presents, because they presented them before the Lord, see the accomplishment of this 2. Chron. 32.23.] unto him that he ought to be feared [uz. of all both high and low, of what state or condition soever they be, and this is spoken of the almighty God.] Verse 12. He shall cut of the spirit of Princes [this may be read better either in the present tense, or preterperfect tense, he doth it, or he hath done it: meaning by cutting off, frustrating or taking away, and by spirit, not only their understanding and purposes, but their lives also, as appeareth 2. Chron. 32.21.] he is terrible [uz. not in outward show only: but in deed and effect] to the kings of the earth [i. even to the mightiest Monarchies and all the Princes of the world, so that they need not think that they shall be favoured for their greatness, or have any power to stand against him.  
Do. Verse 1. and 2. teach that God doth specially manifest both his power and good will, to the people that exercise his religion, and cast upon his name. ver. 3. Teacheth that neither armour or endeavour can prevail against the Church of God further than he himself appointeth. Verse 4. Teacheth that he that is on the faythfuls side is stronger than all. Verse 5. Teacheth that there is no wisdom, strength, power or policy able to withstand the Lord in his purposes. Verse 6. Teacheth that God needeth not to make much ado to overthrow for even a word or rebuke of his mouth shall cast them down to death. Verse 7. Teacheth that God only is to be feared and reverenced. Verse 8. Teacheth us specially then to have good regard to ourselves, when God showeth evident testimonies and tokens of his judgements. Verse 9 showeth that God will never forget the afflicted that hang upon him. Verse 10 showeth that even the very sins of the ungodly shall serve to God's great glory. Verse 11. Teacheth us both carefully to purpose and religiously to perform the exercises of the worship and service of our God. Verse 12. Teacheth us that it is God only, who hath the issues of the life and death of all men in his hands.   

Psalm 77  
THis Psalm may be divided into two parts. Di. In the first, the Prophet expresseth the great afflictions and grievous temptations that he endured: and this reacheth from verse 1. to the end of the ninth. In the second he declareth, by what reasons and arguments he comforted himself, teaching the Church to do the like, from verse 10. to the end of the Psalm.  
The Title or inscription of this Psalm, would be amended thus: Se. To him that excelleth, set over jeduthun his posterity, with Asaph, a Psalm [i. a psalm appointed to that excellent physician whosoever he was, that was set over jeduthun his posterity, and to Asaph, see 1. Chron. 25.23.] Verse 1. My voice [i. the prayers that I made] came to God [i. were directed unto him, & appeared in his presence,] when I cried [i. when I prayed earnestly in the anguish and bitterness of my soul,] and he heard me [uz. making my prayer unto him. And all this and that which followeth the Prophet allegeth to strengthen as it were his faith and hope, that he that had been heard of God in the time of his former affliction, should likewise be heard now.] Verse 2. In the day of my trouble [i. in the time wherein I was afflicted, for his grief lasted longer than one day doubtless] I sought the Lord [uz. by earnest and hearty prayer] my sore ran and seized not in the night [he meaneth that his disease continued, and that no remedy could diminish the same: & it seemeth to be a speech taken from wounds and sores that bleed continually, or send forth corruption in such sort, that they cannot be staunched. Immanuel hath another reading and another sense, but me thinketh that this is as proportional with this text, and better rather.] My soul [i. I myself, putting a part for the whole man] refused comfort [q.d. My pain wrought in me such waywardness, that nothing was comfortable or joyful unto me.] Verse 3. I did think upon GOD [uz. with my heart in my prayers and supplication] and was trouble● [uz. because I conceived that GOD was angry against me, in that I prayed, and he granted me not my petition] I prayed [uz. earnestly] and my spirit [i. my soul and inward man] was full of anguish [i. grief and sorrow, because I felt not the force of my prayers. Immanuel readeth this verse also otherwise, as he doth the most part of this Psalm, but because this text and sense is plain enough, I vary not from it.] Verse 4. Thou [uz. by the griefs and sorrows which thou dost continually lay upon me] keepest mine eyes waking [he setteth out in this speech the greatness and continuance of his grief, which took sleep from his eyes, and speech from his tongue, as he saith afterwards in this verse] I was astonished [uz. by my griefs and sorrows yea so amazed that I could not speak. See job. 2.13. also job. 3.1. see also Psalm 38. almost thorough out, and Psalm 102. in the beginning.] Ver. 5. Then [i. in this great affliction and heaviness of mine] I considered [uz. deeply and diligently] the days of old [i. the graces and goodness which in former time I had received from thee, putting the days wherein God had bestowed many graces upon him, for the graces themselves] and the years of ancient time [he meaneth not only the sorrows that God sent him, but that he gave unto others also that were distressed many times before him, & this goodness of God towards himself & others, he set before him as a mean to mitigate his grief, and to assure his hope of deliverance out of the same.] Ver. 6. I called to remembrance [i. I thought upon also] my song [i. the song of thanksgiving, that I was wont to sing unto thee for these graces. He meaneth not that he had always one song for all kind of benefits received: but this, that he received no benefits from the Lord, but he testified his thankfulness by singing praises unto him] in the night [i. which I was wont to sing in the night: whereby also he showeth the earnest care he had to praise God, that when other slept, he would be occupied that way] I communed with mine own heart [i. secretly and within myself I disputed and reasoned] and my spirit [i. my soul, from whence proceed wit and understanding] searched diligently [uz. the cause of my affliction, & the end of my troubles: add here the word, saying, to join this & that which followeth together, and then the sense will be more plain.] Ver. 7. Will the Lord absent himself [vz from me, & by absenting he meaneth withdrawing of his favour, & the signs and testimonies thereof, as though he were angry with him] for ever [i. continually: q.d. Shall my afflictions never have end?] And will he show no more favour? [uz. to me amongst the rest that stand in so much need of it.] Ver. 8. Is his mercy [uz. towards his sons & servants that call upon him & seek unto him] clean gone for ever? [q.d. will he never show it again?] doth his promise [uz. which he hath made in his word: for in his promises made therein, is our good and salvation shut up, as it were] fail for evermore? [i. Shall they not be accomplished and performed for ever?] Verse 9 Hath God forgotten to be merciful? [q.d. Is it possible that God can forget his mercy, which were to forget himself, and to change his nature] hath he shut up [uz. from those that are his] his tender mercies [i. his fatherly love and affection, who is more tender hearted toward his, than parents are to their children] in displeasure [q.d. will he be so angry that he will not think upon his mercy, see Psalm 103.8.9. The Prophet uttereth all these three verses, not as a man in despair, but as one courageously wreastling against Satan's assaults and his own corruptions, which would have carried him to that mischief doubtless, had not the Lord graciously stayed him and strengthened his faith.] Ver. 10. And I said [uz. in this my great conflict and combat] this is my death [q.d. the want of the feeling of God's goodness, and mine own calamity will quickly finish my course, as I persuade myself] yet I remembered [q.d. notwithstanding these grievous assaults I thought upon] the years of the right hand [i. the former times wherein God hath manifested his great power and goodness in my deliverance, strengthening my hope in this, that he that had been my God before, would so continue, howsoever I were distressed for a while: and the next verse confirmeth this sense: Imman. readeth this verse otherwise, & giveth another meaning, but methinketh this is plain enough] of the most high [by this speech he meaneth God, putting also hereby a difference between God and all others how great and mighty soever they be, or are imagined to be.] Verse 11. I remembered [uz. in my meditations] the works of the Lord [i. those works that he had done, & that for his own people] certainly I remembered [q.d. it is very true that I thought upon] thy wonders [i. the marvelous things that thou didst for thy people, as their deliverance out of Egypt & such like, which were called wonders because man's reason could not conceive of them] of old [i. in former time, or long ago, as Exod. Deut. and the Book of judges do sufficiently declare.] Ver. 12. I did always meditate [i. deeply and diligently think upon in my mind] all thy works [uz. which thou hast made & done: because all God's work & creatures are to his people testimonies of his providence & goodness towards them] & did devise [he meaneth by this speech not only unward meditation of the heart, but also large discourse of words that he made] of thine acts [i. of those which thou hadst done, for thy people: and he calleth them Gods acts, because he was the author of them, though he used man's ministry in the performance thereof.] Ver. 13. Thy way O God [i. thy manner and order of government, and all thy counsels] is in the sanctuary [some understand it of the tabernacle: some refer it to heaven, as we have had the word used before: q.d. Thy ways are high and excellent, whosoever will know them, must be lifted up to the Heavens. All this I confess is true, but it agreeth not so well with the Prophet's purpose, who mindeth to show that all that God doth, he doth rightly and justly: and therefore Immanuel turneth it well thus] thy way O God is in holiness [i. is a holy, just, and upright way: whatsoever cometh from thee is good, though we can not so well see and perceive the same] who is so great a God as our god? [q.d. None, see 1. Cor. 8.5.6.] Verse 14. Thou art the God [q.d. thou alone] that dost wonders [i. workest wonderful things] thou hast declared [uz. by effect and deed] thy power [i. thy majesty and might] among the people [this may be understood, either of the people, upon whom and amongst whom God exercised judgement for his own people's sake, as the books of Genesis and Exodus do plentifully declare: or else for his own people particularly. For mine own part I would refer it to both, because the deliverance of the one is the punishment of the other, & the overthrow of the one is the establishing of the other: and me thinketh that which followeth unto the end of the Psalm seemeth well to confirm this, because he rehearseth his mercies towards the one, and his judgements towards the other.] Ver. 15. Thou hast redeemed [uz. out of the bondage of Egypt] thy people [uz. of Israel] with thine arm [i. by thine own might and power] even the sons of jaakob [now he more particularly showeth, what he meant by the word people, understanding by sons, the posterity of jaakob, and not the twelve patriarchs, for they were dead long before] and joseph [he nameth joseph for honour's sake, because that all jacob's stock was preserved in Egypt by his means: putting also the name of the Father for his seed and posterity, or else joseph the whole man for a part of him [uz. his bones which they brought with them at their coming out of Egypt, but I like the former better. Immanuel and others expound it otherwise, but in my opinion not so rightly.] Verse 16. The waters [uz. of the red sea and jordan, as appeareth in Exodus and josua] saw thee O God [i. did feel thy majesty and power in turning the courses of them, for otherwise man can not see or feel God, much less the waters, and he repeateth the same again, for the more certainty of the matter] and were afraid [uz. at thy presence: which he gathereth, because they were divided and fled as a man would say backward] yea the depths [vz of the waters: and he allegeth these words to express the greatness of God's power, for though it fall out that the upper parts of the water is many times troubled, yet the depths seldom or never: but this was done to the end the people might pass upon the dry ground.] Verse 17. The clouds [uz. in the firmament] poured out water [uz. in great abundance, for that doth the word of pouring out note, see Eccle. 11.3. he meaneth that God had all creatures ready at his commandment to execute his will, for the safeguard of his, and the punishment of the ungodly] the heavens [i. the Firmament, and the regions of the air above us] gave a sound [uz. of thunder and lightning, and wind and stormy tempest] thine arrows [i. thy thunderbolts, and other means to manifest thy wrath upon thy enemies] went abroad [i. did fly abroad in every place, striking fear into them. See Exod. 14.24.25.] Verse 18. The voice [i. the sound or noise] of thy thunder [i. of the thunder that thou sendest forth] was round about [uz. all thine enemies, or else he meaneth every quarter and region of the air] the lightnings [uz. which came from thee] lightened the world [i. they were so great and many, that they might have been seen all the world over] the earth [i. this frame of the world] trembled and shook [for fear of thy presence: All this is nothing else but an excellent description of God's eternal majesty and power.] Ver. 19 Thy way is in the sea [some expound it thus] Thy way [i. the way that thou preparedst for thy people of Israel] is in the sea [i. in the red sea, ascribing that unto God because he was the author of it, which did belong to the Israelites. Some thus] thy way [i. thy counsels] is in the sea [i. in dark & unsearchable places, known unto none but to thee alone, making it the same with ver. 13. of this Psalm, but I like the former better, by reason of that which followeth in the last verse of this Psal.] thy paths [uz. by which thou cariedst thy people, all the rest is well expounded in the note of Geneva Bible.] Ver. 20. Thou didst lead [uz. out of Egypt and thorough the wilderness towards the land of promise] thy people as sheep [i. tenderly, softly, and lovingly, for sheep may not be hurried] by the hand [i. by the labour, diligence, & ministry of these two excellent personages Moses and Aaron. And all this the Prophet allegeth, that he might raise up his hope, and comfort himself in the midst of those great assaults.  
Verse 1 teacheth that God is nigh to them that earnestly call upon him. Do. Ver. 2 teacheth that the more afflictions and miseries increase upon us, the more earnest we should be with the Lord by prayer. Ver. 3 showeth, that we thorough our own corruption and satans malice, use that in the time of prayer as a mean to draw us back from earnestness of prayer, which should make us more carefully to think upon God, I mean our griefs and afflictions. Ver. 4 teacheth that nothing cometh to God's children, but by the special not only sufferance but appointment and providence of God. Ver. 5 showeth that God's goodness declared before, should comfort those that are in affliction now. Ver. 6 teacheth good men in the time of their heavinesses to comfort themselves in the consideration of these good things that thorough God's goodness they have felt in themselves. Ver. 7.8.9. show the great conflict that the godly many times have, wreastling mightily betwixt faith and despair. Verse 10 teacheth us that God's power, and the true taste thereof, is a good prop to our faith. Verse 11.12. teach us to record God's works for the strengthening of our hope, and to speak of them with delight and pleasure. Verse 13. teacheth that God alone is the only God, Verse 14. that whatsoever God doth, he doth it for the good of his children, or the punishing of his adversaries. Verse 15 showeth that God careth for his people even when they be in their greatest distress. Verse 16, 17, 18, 19 teach that God hath all his creatures at his commandment, for the manifesting of his glory and grace towards his, and for the declaring of his justice towards the ungodly: which is comfortable to know, that the whole course of nature shall stand on our side. Ver. 20. teacheth Gods love and care towards his people: which then also most manifestly appeareth when he provideth for them good Magistrates and Ministers.   

Psalm 78.  
Di. THe Psalm itself is very large, and as it were a summary recital of all the five Books of Moses, and therefore cannot easily be divided. Notwithstanding methinketh it specially propoundeth these points following: first an Exordium or entrance into the matter, the Prophet labouring thereby to make the people attentive, taken partly from the excellency of the matter, and partly from his and their own experience, and this is contained in the eight first verses. Secondly, he rehearseth the great rebellion of this people, and of their forefathers, upon whom God had bestowed such great and wonderful graces, as upon none the like: and this is comprehended in verse 8, 9, 10, 11, 17, 18, 19, 20, 22, 32, 34, 35, 36, 37, 40, 41, 42, 56, 57, 58. thirdly he setteth out God's great mercy, notwithstanding their manifold wickednesses and rebellion against him, and this is comprised in verse 12, 13, 14, 15, 16, 23, 24, 25, 26, 27, 28, 29, 38, 39, 52, 53, 54, 55, 68, 69, 70, 71, 72. Lastly, he largely declareth the exceeding great justice of GOD against sin and ungodliness, which he showeth by executing the same, partly upon his own people, as appeareth verse 21, 30, 31, 33, 59, 60, 61, 62, 63, 64, 67, and partly upon his and their enemies, as appeareth also verse 43, 44, 45, 46, 47, 48, 49, 50, 51, 6●, 66. which may teach all men to drive away the vain imagination that they have of God's mercy only, never looking into the execution of his justice and judgements against the world for sin.  
Se. The title hath been sundry times expounded before: see the same Title Psalm 73 also Psalm 50.] Verse 1. Hear [uz. both with your outward ears, and inward understanding] my doctrine [i. the doctrine that I shall utter unto you: which he calleth his doctrine, not because he was the Author of it, for that properly appertaineth to God and Christ, Mat. 23.8. but because he was the instrument to publish the same. See such a like speech, Rom. 16, 25, also 2. Tim. 2, 8.] O my people [i. the people whom I have rule and government over] incline your ears [this is the same that he spoke before, which he repeateth the better to make them attentive, using also in this verse two circumstances for the same purpose, the one taken from his own person, to whom it belonged to instruct: the other from the person of the people, whose duty it was to hear their Prince and Ruler speak] unto the words of my mouth [i. unto the speeches that I shall utter & speak.] Verse 2. I will open my mouth [i. I will now begin to speak, & that freely and plainly, see Mat. 5.2. Act. 10.34.] in a parable [i. examples whereof, some are historical and true, being things done, such as are in this Psalm recited, some devised, but yet very apt to teach, such as you may see judg. 9.8.9 etc. 2. Sam. 12.1.2. etc.] othersome are taken from common use, & do not respect a History, such many are Mat. 13.2. and in sundry other places of the Evangelist, some take it for grave and notable sentences, & so it seemeth to be used, job. 29.1. also Psal. 49.4. but it is the best to take it here for examples, and that examples of things done] I will declare [i. I will speak largely of, & plentifully pour out for it is a metaphor taken from fountains that spring apace & send forth their streams abundantly] high sentences [some read, dark words, some secret things, what soever it be, this is certain, that the Prophet prepareth the people to attentiveness in this commendation of his doctrine, affirming it to contain high, dark, & mystical matter] of old [i. of things that were done in former time long ago, and so in this verse he commendeth his doctrine of two circumstances, that one is of the excellency of it, the other of the antiquity, the later of which he pursueth largely in the next verse] Ver. 3. Which [uz. doctrine, or excellent things set out by the doctrine] we have heard [uz. with our ears] & known [uz. by practice & experience] and our father's [i. our Ancestors, as sons were taken before Psal. 77.15. for posterity] have told us [uz. by committing it to writing, and leaving it behind them to us.] Verse 4. We [i. that live now] will not hide them from their children [i. keep them close from their posterity & seed: q.d. seeing they have done so much for us, we will convey it over to their seed and our seed together in like sort: and he calleth them their children, because they were the first of that stock, and not as though they were not their own also] but to the generation to come [i. to the people which shall be after us] we will show [uz. by the Monuments and writings which we will leave behind us] the praises of the Lord [i. the noble deeds for which the Lord is to be praised] as may appear also by that which followeth] his power also [uz. manifested for our good] and his wonderful works that he hath done [uz. for us, and against his and our enemies.] Verse 5. How he established [uz. with his people and this hangeth upon the former verses, as a particular of the general before going, showing that amongst other praises of the Lord, his law and Sacraments are not the least] a testimony [I take this word to be used here for all the Sacraments, sacrifices and ceremonies that God appointed the people of Israel, which were so many witnesses (as it were) of his grace and favour towards them] in jaakob [i. amongst the people that came from jaakob] and ordained a law [uz. as a rule and direction for them to walk by] in Israel [i. amongst the Israelites. jaakob and Israel were the two names of the patriarch, as Genesis 35.10. which here are applied to his posterity, because they came of him] which [uz. sacraments, ceremonies and law] he commanded our Father's [i. all our Ancestors] that they should teach their children [i. their posterity, from age to age, see Deut. 6.7.] Verse 6. That the posterity [uz. which came in all ages after] might know it [under this word of knowing he comprehendeth believing and performing of it, for otherwise the bare knowledge would stand them but in little steed] and the children which shall be borne [uz. of former parents] should stand up [i. should increase and grow] and declare it to their children [to the end they might teach their posterity, as they had been taught before: such care God had for the conveyance or deliverance of his law from hand to hand as it were.] Ver. 7. That they [i. every one of them, both the fathers and the children] might set their hope on God [i. might be instructed and taught thereby to trust in him only, and in none other] and not forget [uz. thorough dullness or negligence] the works of God [i. the excellent things that he had done in them and for them] but keep his commandments [uz. with them, to the end they might do them, which manner of speech is often used in Deut.] Ver. 8. And not to be as their father's [i. like unto them in wickedness, sin and rebellion against God] a disobedient and rebellious generation [add here for the more sense of the place, who were] a disobedient and rebellious generation [uz. against God himself and those ministers and Magistrates whom he placed over them, as Moses, Aaron, etc.] that set not their heart aright [i. that took no delight and pleasure in the right and good way (for that do the Hebrews understand by setting their hearts upon a thing) but always turned aside from God and goodness] and whose spirit [i. whose heart, soul, affection, and understanding] was not faithful to God [i. did not steadfastly believe God and his word, as appeareth ver. 19.20. of this Psalm, but were inconstant also, never leaning unto GOD with an earnest and careful purpose, as appeareth Verse 36.37. of this Psalm.] Verse 9 The children of Ephraim, [in this verse he putteth down an example of their distrust in GOD, and of a just punishment that GOD brought upon them for the same: q.d. As for example you may see in the children of Ephraim: understanding by the children of Ephraim, not only those that came of Ephraim, but also the rest of the Tribes, putting that Tribe that was the greatest in number for the whole] being armed [i. furnished and appointed with all things necessary to the field] and shooting with the bow [i. having force, courage and lustiness, and Weapons not only for their own defence, but for the hurt of their enemies] turned back [uz. from the force and presence of their enemies: he meaneth that they were put to flight] in the day of battle [i. when they came to fight with their Adversaries: Some understand this of one battle, some of an other, but I refer it to that story which is written Num. 14, 39 40, etc. to the end of the Chapter: also Deut. 1. ver. 4. to the end of the chapter] Ver. 10. They kept not the covenant of God [uz. which he had made with them, & they with him, promising to perform the same? by covenant he meaneth not only the rule of good life, but also the whole service of God] they refused [this word amplifieth the grievousness of their fault, because they sinned not thorough ignorance, but even of set purpose as it were] to walk in his law [i. to be obedient to the same in their lives & conversation, for so is the Metaphor of walking used in this place.] Ver. 11. And forgot his acts [i. the noble deeds which he had done for them against their enemies] that he had showed them [uz. both in the land of Egypt and in the wilderness, the particulars whereof follow, unto the end of the 16 verse.] Verse 12. in the sight of their father's [so that their eyes were witnesses, and therefore could pretend no ignorance or excuse] in the land of Egypt [as appeareth from Exod. 7. chapter, to the 13. chapter] even in the field of Zoan [i. even in a most notorious place: for Zoan was one of the great and principal cities of Egypt, so that the miracles which God wrought, were not done in a dark place.] Ver. 13. He divided the red sea [i. by his power he caused the sea to part a sunder, see Exod. 14.21.] and led them thorough [i. the Israelites, as upon dry land] he made also the waters to stand as an heap [uz. by his word and commandment at that time, that his people might have passage: & by standing as an heap, he meaneth that they stood still and moved not] Ver. 14. He led them with a cloud [i. by a cloud, the cloud not only going before them, as appeareth Exod. 13.21. but also compassing them in on every side, both to keep them from the parching heat of the sun, and to save them from the sight and violence of their enemies] and all the night [so that day and night he provided for them] with a light of fire [he meaneth that pillar of fire which stood then in steed of a guide, whilst they were in the wilderness Exod. 13.21.22.] Verse 15. He [i. God, by the ministry of his servant Moses] clave the rocks in the Wilderness [he sayeth well rocks in the plural number, because that great work was twice done, as appeareth Exod. 17. and Num. 20.] and gave them drink [i. they and their Cattle, as appeareth by the places before alleged, whereby we see, not only that the thing was done, but the great plenty and store they had of water also, which he noteth by these words] as of the great depths [q.d. The Rocks gave it so plentifully, as though the great depths, and bottomless pits as it were, had yielded up all their waters.] Verse 16. Is the same with verse 15. in sense and meaning, only he amplifieth the great fact of God by the use of sundry words, as stony rocks, which expresseth the hardness of the thing, and to descend like the rivers, by which he noteth the plenty and abundance as before.] Ver. 17. Yet [q d. notwithstanding all these graces, and great miracles] they sinned still against him [i. they continued in their rebellion and disobedience, being nothing at all bettered by God's goodness] & provoked [uz. to wrath, and that against themselves & their own souls] the highest [i. the almighty God (whose power no creature is able to resist) in the Wilderness [he noteth the place for the more certainty of the history.] Ver. 18. And tempted God [i. endeavoured to prove God's power, of which they doubted, not being contented with Manna, but demanding other meat than that which God had appointed them, & that was flesh forsooth] in their heart's [i. secretly & within themselves not that they stayed there, for afterwards they expressed it in words, as appeareth ver. 20. of this Psal. but the Prophet noteth the root & beginning of their sin] in requiring meat [by requiring he meaneth demanding of it earnestly, with muttering and grudging if they had it not] for their lust [i. to satisfy their greedy and ravenous appetite, & not that they were enforced thereto by famine, or want of meat.] Ver. 19 They spoke against god also [uz. in as much as they called his power into question or doubt: this story is Num. 11.4. etc.] can god [q.d. Lieth it in his power, or is he able? if he be, let us see it, otherwise we will not believe it] prepare a table [uz. for us: and by preparing of a table, they mean, furnishing & providing of them with all delicates & dainties, see Psal. 23.5] in the Wilderness [i. in such a barren and dry place as we are in. This circumstance made the matter more hard in the judgement of the Israelites, but God performing it, it made it more notable for his glory. And this was their villainous and foul tempting of God, that they thought that god could not give them in the wilderness divers sorts of meat as they had in Egypt, neither would they believe it unless they saw it by experience.] Verse 20. Behold etc. [these are still the words of the murmuring and rebellious Israelites] he smote the Rock [i. God by the ministery of his servant Moses as verse 15.16. of this Psalm] that the water gushed out [uz. in great plenty and abundance] and the streams overflowed [uz. the uppermost face of the land, where the miracle was wrought] can he give bread also [q.d. if he can, let him show it: and by bread he understandeth all meat and nourishment, as in this petition, Give us this day our daily bread] or prepare flesh [i. some extraordinary kind of flesh, for otherwise the people had flesh, because they carried their cat-tail out of Egypt with them] for his people [i. for the people that he hath brought out of Egypt. And this their propounding of the matter in the way of a Question, doth not only note the hardness of the things to do it, but expresseth the hardness of their belief, unless they could see it performed. Verse 21. Therefore [q.d. because their rebellion and distrust was so great] the Lord heard [i. now took notice of it, as might appear by his judgements poured upon them, and not as though God were ignorant of any thing, that either they thought, spoke, or did] and was angry [uz. against them for their sins, the effects of which anger, are in this very verse expressed] and the fire [uz. of his wrath and judgements, see Numb. 11, 1] was kindled [i. did not only begin, but was executed] in jaakob [i. against jacob's posterity] and also wrath came [uz. from GOD in his heavy judgement] upon Israel [see verse 5 of this Psalm.] Verse 22. Because they believed not in God [he showeth the root of all their sin, uz. Diffidence, and distrust in GOD and his power] and trusted not in his help [uz. which he had promised to perform for them, which also maketh their sin the greater, because they believed not his promise: whereby we see that incredulity is so deeply rooted in man's nature, that it is impossible to pull it out, except God work miraculously therein.] Verse 23. Yet he [q.d. though God had bestowed very great abundance and plenty] had commanded the clouds above [i. by his commandment had brought to pass that the clouds poured down Manna, as in the next verse] & had opened the doors of heaven [i. had given them in great plenty: an excellent Metaphor to express the abundance of it.] Ver. 24. And had rained down Manna [see Exod. 15. almost thorough out] and had given them of the Wheat of Heaven [he calleth Manna by this name, because God caused it in great plenty to come down from the heaven: & by wheat you must understand a food, that had in it the same use of nourishment that wheat had, see Num. 11.7.8.] Ver. 25. Man [i. men and every one of the people of Israel] did eat the bread of Angels [i. excellent bread, and such as Angels might use if they did eat: and not that they do eat it, but because it came down from that place that Angels inhabit, this is a usual phrase in scripture, by things attributed to Angels, to understand very excellent things. See Acts 6.15. also 1. Cor. 13.1.] he [i. God] sent [uz. from Heaven] meat enough [i. strange and delicate flesh enough, as may appear, ver. 28, 29, 30, 31, of this Psalm, also Exodus 16. and in other places.] Verse 26. He caused the East wind to pass in the Heaven [i. he stirred it up in the air or the Firmament. It is likely that he meaneth that wind which is expressed Num. 11.31 which brought the Quails upon them, and that which followeth in the next verse seemeth to strengthen the same] and thorough his power he brought in the south wind, meaning that God had all elements at his commandment for the performance of his work whatsoever.] Ver. 27. He rained [i. he gave them great plenty, as ver. 24. of this Psalm] flesh [uz. of Quails, as may appear by the story Num. 11.] as dust [i. in such great abundance, and as thick (by a manner of speech) as dust is upon the earth, see Genesis 13, 16, also Numbers 23.10. also 2. Chronicles 1.9.] and feathered foul [i. quails, for of them particularly he speaketh and meaneth] as the sand of the sea [i. innumerable as it were, see 1. Sam. 13.5. Psalm 139. Verse 17.18.] Verse 28. And he made it fall [uz. from the heaven or the firmament, meaning it also of the flesh of quails, or quails themselves] in the midst of their Camp [i. of the place where they camped, and not of the tents or camps themselves] and round about their habitations [i. the places where they dwelt for the time, see for this, Numb. 11.31. by these speeches he meaneth that they might with ease gather them, for they were not far of.] Verse 29. So [i. having these blessings and graces bestowed upon them from God] they did eat [uz. of Quails] & were well filled [i. satisfied with the flesh thereof] for he gave them their desire [i. god gave them that which they longed & lusted after.] Ver. 30. They were not turned from their lust [i. from the thing they longed after, & lusted for: q.d. they were not weary of quails, though they had eaten them a whole month together, see num. 11.20. & they were as a man would say ready to burst with fullness] but the meat [i. the flesh of quails which they had eaten] was yet in their mouths [i. even as they were eating of it, as may appear Num. 11.33.] Ver. 31 When the wrath of God [i. punishment and vengeance sent from him upon them for their sins] came even upon them [uz. as they were eating: & then gods wrath is said to come upon any, when he taketh judgement in hand against them, & executeth the same upon them] & flew the strongest of them [who no doubt had abused the strong constitution of their body against God, thinking they were able to make their party good with him] and smote down [uz. to the ground by death] the chosen men in Israel [i. the picked ones, as men of greatest hope: so that we see no man's strength or neatness can turn away God's judgement from them which by sin they have pulled upon themselves.] Ver. 32. For all this [i. notwithstanding the benefits God had given them, and the punishments he had laid upon them] they sinned still [i. they proceeded on in their iniquities, murmuring continually against god, as appeareth Num. 14, 12. etc. num. 16.1.2. etc. num. 17. almost throughout, num. 20.2.3. etc.] and believed not his wondrous works [i. had not their persuasion strengthened, by the marvelous things that God did for them, but did as much doubt of his power and good will, as though he had showed no sign or miracle at all] Verse 33. Therefore [i. for their sins, and namely not profiting by his corrections] their days [i. the days and times of their life appointed unto them] did he consume in vanity [i. God made them to pass away, as vain, transitory and unprofitable things: some expound it thus: he caused them to die: some thus God thorough his curse upon them, cut off the time of their life, so that they lived not out half their days, nor brought them into the land of promise, but laid their carcases in the wilderness, see Num. 14.28.29. all cometh to one sense] & their years hastily [he meaneth that they died hastily, suddenly, or when they thought least of it, as appeareth verse 3. of this Psalm.] Ver. 34. And when he slew them [i. when he did not only destroy them by his judgements, but also when soever he laid any affliction upon them] they sought him [uz. in hypocrisy and counterfeiting as appeareth ver. 36.37. of this Psal.] so that they did but seem only to seek him, or made as though they would seek him] and they returned [uz. from their evil ways, but this was in outward show only, and not from the heart, as judas is said to repent Matth. 27.3.] and sought God [uz. by hypocritical and dissembled prayers, such as are mentioned Isaiah 29.13.] early [uz. in the morning, pretending that they would spare no labour or pain.] Ver. 35. And they remembered that God was their strength [i. he that strongly defended them from their enemies, and gave them strength to encounter with them] and the most high God their redeemer [uz. from all distresses, trouble and danger.] Ver. 36. But they flattered him with their mouth [i. they went about by words and fair speeches to deceive God as it were: and this was, not only because they did not unfeignedly confess their offences, but also did not truly and rightly glorify god] & dissembled with him with their tongue [i. they spoke one thing & thought an other, & these words flattering & dissembling must be taken thus, that the Israelites did indeed perform these wickedness, and carried with them this persuasion to flatter, dissemble & deceive God, if they could, & not as though God were overtaken with this their lewdness, for he can not be deceived.] Ver. 37. For their heart [i. their affection and mind] was not upright with him [i. was not sincere & sound towards him, & his services whatsoever they pretended] neither were they faithful in his covenant [i. they did not faithfully keep the covenant which he had made with them, uz. that he would be their God, and they should be his people.] Ver. 38. Yet [q.d. Notwithstanding all their sins, and namely their sin of hypocrisy & dissimulation] he being merciful [i. not delighting in the death & destruction of sinners, but rather that they should live] forgave their iniquity [i. pardoned their sin, and removed the punishment due unto them for the same, as appeareth by that which followeth] and destroyed them not [uz. in his wrath and judgement, but did beat them with the rods of his children, to their amendment] but oftentimes called back his anger [i. the testimonies and signs of his wrath and displeasure, even then when it was ready to be powered forth upon them, as if a father ready to strike should hold his hand] and did not stir up all his wrath [for than they should have been utterly consumed, he meaneth by this speech that God declared not himself, so wrathful against them, as he could have done, & might have done, if it had pleased him, and their sins justly deserved.] Ver. 39 For he remembered [i. God considered and knew full well, he rendereth in this verse a reason, why God forbore them, and laid not all his judgements upon them] that they were flesh [i. by nature mortal, and subject to death, and therefore he should not need to power heavy judgements upon them, seeing that of their own nature, they were inclined to corruption, see Gene. 6.3. also Psal. 103.14.] yea a wind that passeth and cometh not again [i. not only a thing mutable and inconstant as the wind, but also vanishing and flitting away, not continuing long in one state. see job. 14.1.2. and in this verse he respecteth the state of this earthly life, that passeth away as a wind, and being passed, returneth not again in his former condition.] Verse 40. How oft did they [i. the israelites provoke him [i. God] in the wilderness [i. all that forty year, that they were in the wilderness? and the propounding of it by the way of interrogation, is q.d. who is able to utter so many and so grievous rebellions, as they provoked god by in that time of their travail, see Numb. 14.22. also Psal. 95.9.10.] and grieve him [uz. by their murmuring: and this is the same that was spoken before.] Ver. 41. Yea they returned [uz. from their feigned repentance, to their former evil ways, and this they did more than once, as you would say] and tempted God [i. meant to try what he was able to do, not being contented with the experience of his might and power which he had showed unto them] and limit [uz. as it were within certain bounds? it is a notable metaphor, to express the perverseness of his people, who took so much upon them, that they would set Gods infinite power, some hedges, either larger or narrower, at their pleasure sometimes desiring things to be performed as they would have them, sometimes denying that he could do them, as the books of Exodus, Numbers, deuteronomy, do in many places declare] the holy one of Israel [i. he that doth sanctify Israel, and whom Israel ought to sanctify, because he is the only true God.] Ver. 42. They remembered not [i. they quite and clean forgot] his hand [i. his might & power, meaning, that power and strength that God had showed for them: so we have heard the word, hand, sundry times used before] nor the day [i. the times and seasons] when he delivered them [i. set them free] from the enemy [i. from all their enemies, and their mischievous attempts against them, under one meaning all, but yet so, that he meaneth that, by the chiefest, and that was Pharaoh, and the Egyptians, who afflicted them, and this sense is warranted by that which followeth in this Psalm. Ver. 43. Nor him that set his signs in Egypt [this is a description of God and his power meaning by setting his signs in Egypt, giving a testimony, as of his goodness towards his children, so of his wrath toward the Egyptians] and his wonders [i. the wonderful things he did] in the field of Zoan [see ver. 12. of this Psal.] Ver. 44. And turned [i. when he turned, for now he beginneth a particular enumeration of his wonders done for them against their enemies] their rivers [i. the Egyptians rivers of waters] and their floods [he meaneth that neither their small brooks nor great floods were free from this plague. See Exod. 7.20.21.] That they could not drink [uz. the Egyptians, which circumstance also proveth the truth and certainty of the miracle.] Ver. 45. He [i. God by the ministry of his servants Moses and Aaron] sent a swarm of flies amongst them [i. an innumerable multitude, understanding by flies, not only flies, but flying serpents, and venomous beasts, whose poison & sting did even corrupt the land. Exod. 8.24.] Which devoured them [i. destroyed many of the Egyptians] & frogs which destroyed them [this is set out Exod. 8. ver. 6. whereby we see that the holy ghost standeth not much upon order so that the matter be expressed.] Ver. 46. He gave also [i. the Lord gave over] their fruits [i. those fruits that their land by the labour of their hands did yield] unto the caterpillar [uz. to be consumed, eaten up & destroyed by them, putting one for the whole number that God sent Exod. 13. They are said to be grasshoppers: the places laid together show, that the plague was both of grasshoppers & caterpillars, grasshoppers not annoying the trees as these did. Exod. 13.15.] And their labour [i. all that which they had laboured for. For, for the fruits of the earth do men labour.] Ver. 47. He destroyed their vines [i. he did utterly mar, all the increase of their earth & plants what soever, whether they were sown or unsown, high or low, tender or well grown natural or wild, as appeareth by that which followeth in this ver. and Exod. 9.25.] with the hailestone [he meaneth an other kind of hailestone then that which is ordinary and common. Immanuel readeth this latter part thus: and their wild fig trees with fire, which in what place soever it abode should consume: and this text I like well, not only because the Etymology of the compound Hebrew word yieldeth it, but also, by reason of that which followeth in the next ver. touching thunderbolts, & is written also, Exod. 9.23. touching lightning joined with the hail and thunder.] Ver. 48. He gave their cattle also to the hail [i. to that same great & extraordinary hail, mentioned in the other ver. to the end that the cattle thereby might be destroyed] and their flocks [uz. of sheep and their droves of beasts] to the thunderbolts [or after some to burning or kindled coals the sense cometh all to one, he meaneth destruction of them. See Exod. 9.25.] Ver. 49. He cast upon them [i. upon the Egyptians, and the word of casting noteth the greatness of his wrath also] the fierceness of his anger, indignation, & wrath [all these terms tend but to one end, to express the greatness of God's wrath against them] & vexation [uz. not of body only, but in mind & soul] by the sending out [uz. against them] evil Angel's, I like the note in the Geneva Bible well upon this place. Immanuel readeth it thus, by sending them messengers of evil tidings, meaning it of Moses and Aaron, by whose ministery all the plagues expressed here and in Exodus against the Egyptians, were not only foretold them, but brought upon them, both the senses are good.] Ver. 50. He made a way to his anger [i. he executed the same, & took away every let that might hinder it, as men remove those things that might hinder them in their courses or doings] he spared not their soul from death [i. he slew them, and took their life from them] but gave their life to the pestilence [he declareth by what means God took life from them, uz. by the plague and pestilence. See Exod. 12.29.] Ver. 51. And smote all the first borne in Egypt, [uz. both of man & beast] even the beginning of their strength [this is a description of the first borne, as appeareth Gene. 49.3.] in the tabernacles [i. in the dwelling places, so that there was neither town, house nor field, but there was one dead in it. See Exod. 12.30. of Ham [i. of the Egyptians, putting the name of the first man, from whom they came, for the people that came of him, for the Egyptians came of Mizraim the second son of Ham. See Gene. 10.6. of whom Egypt is so called in the Scripture the land of Mizraim.] Ver. 52. But he made his people to go out [uz. of Egypt] like sheep [see Psalm. 77. ver. 20. q.d. but he dealt most mercifully with his own people. It may be understood thus also, but for as much as they seely people had neither counscll nor mean in themselves to maintain themselves, it would have gone wrong with them, if God had not been in steed of a shepherd unto them] and lead them in the wilderness like a flock [i. héedely and tenderly, caring for them, and providing their food. See Gene. 33. ver. 13.] Ver. 53. And he carried them out [uz. of Egypt] safely [i. without any manner of peril or danger] and they feared not [i. they had no occasion to fear, uz. their enemies and adversaries] and in the sea covered their enemies [i. the Egyptians their enemies were drowned in the red Sea, Exod. 15.13.27.28.] Ver. 54. And he brought them [i. the people of Jsrael, and that in a mighty hand & stretched out arm] unto the borders of his sanctuary [i. unto the land of Canaan, which he had assigned to his people, and dedicated to himself: meaning by borders, which are the uttermost parts of the land, not only those parts themselves, as though God had left them there, and would have gone no further with them, but the whole land, putting the first part that they entered into, for the whole, and he calleth that land his sanctuary, because God had sanctified the same for his people, and for his own service, as being the place where he would most manifest his abode] even to this mountain [i. the mountain of Zion, wherein jerusalem stood, & the temple itself was to be builded] with his right hand [i. his power & might] purchased [i. obtained & got, that out of the hands of mighty and strong enemies.] Ver. 55. He cast out the heathen also [i. the Canaanites, and other inhabitants of that land] before them [i. in their sights and for their sakes. See Gene. 2.18.] and caused them [i. their land and all that they had, putting the persons for the things they possessed, for, for the men they might not spare the] to fall to the lot of his inheritance [i. to come to the people of God [whom he calleth here the Lord's inheritance] as it were by casting the lot, by which also the Prophet noteth, that the Israelits did lawfully & rightly possess these things] & made the tribes of Israel to dwell in their tabernacles, [i. in their possessions, as land, cities, houses etc. putting one for all.] Ver. 56. Yet [q.d. notwithstanding all these judgements upon their enemies, & graces towards them, for all that] they tempted [uz. God, see for tempting, verse 8. of this Psalm] and provoked the most high God [uz. to wrath against themselves] and kept not [either in word or deed] his testimonies [i. commandments, which are testimonies or witnesses, as it were of his will, see Psal. 19.7.8.] Ver. 57 But turned back [uz. from well doing pretended, to their former evils practised] and dealt falsely [i. dissemblingly, and that with God, meaning that they laboured what they could to have deceived God.] like their father's [i. as their fathers did, and ancestors that were before them who came out of Egypt & dealt dissemblingly with him, as appeareth ver. 36. of this Psal.] and turned [uz. aside out of the right way] like a deceitful bow [uz. that turneth back into belly as we say. I know there are many senses given of this similitude, some expound it thus, the Israelites did for a time make show of faith and repentance, but suddenly they became unprofitable, as a bow suddenly marred by some occasion deceiveth the expectation of the shooter: some expound it this way, and some that, but methinketh mine own sense is most simple, see Hosea 7.16.] Ver. 58. And they provoked him to anger [uz. against themselves, and their own souls] with their high places [i. with the altars which they had erected and set up in high places, as mountains and hills, so he showeth the cause why God was angry with them, uz. for their strange and new kind of worshippings] and moved him to wrath [all this is spoken of God according to man] with their graven images [uz. which they had made, set up, and worshipped contrary to his express commandment, Exod. 20.4.5.] Ver. 59 God heard [i. knew, because by hearing things come to knowledge and understanding, & this is attributed to God according to man's capacity, as other things are] this [i. the wicked words and works which the Israelites used, in their idolatrous services] and was wroth [uz. against them for their sin] and greatly abhorred Jsrael [uz. for their iniquities and transgressions committed against him.] Ver. 60. So that he forsook the habitation of Shilo [he showeth by effect that God was angry with them, because he deprived them of his testimonies of his presence and grace: meaning that the Lord as a sign of his wrath refused to let his Ark be any longer in Shilo [in which ark the Lord did as it were dwell] but gave it into the hands of the Philistines as appeareth 1. Samuel 4.] even the tabernacle where he dwelled among men [he doth in these words make plain the former part of this verse, for God in his tabernacle, seemed to have as it were his residence and abode upon earth.] Ver. 61. And delivered [uz. willingly & freely because it was prophesied of those that were his people in name] his power [i. his Ark 1. Chronic. 16.11. which is called his power, not because his power was enclosed in it, but because it was a testimony unto the children of Israel, of that his power and might which he had many times manifested for their defence against their enemies, and because he was wont out of the same to declare his power and strength] into captivity [uz. amongst the Philistines as appeareth 1. Sam. 4.11.] and his beauty [this is an other title attributed to the Ark, & signifieth as much as glory: because that when the ark was present, God manifested his beauty or glory, which otherwise was and is invisible, and never could be seen: and therefore GOD gave them the ark, that in it as in a glass, they might behold his majesty.] Ver. 62. And he gave up his people to the sword [uz. of their enemies, meaning that the Lord for their sins delivered them to the slaughter] and was angry with his inheritance [uz. for their sins and transgressions sake, and he calleth the people the lords inheritance, but because it pleased him to vouchsafe to choose them to that honour, and not otherwise.] Ver. 63. The fire [uz. of God's wrath, and not that the Lord used fire to destroy them, but rather warlike force, which destroyeth and licketh up all things, even as fire doth the things that are before it] devoured their choose men [i. quickly did consume and eat up, the sodainenes also of it is noted in the word, fire, and by chosen men, he understandeth the strongest, mightiest, and as it were the flower of the people. See 1. Sam. 4.10.] and their maids were not praised [uz. by marriage songs, which the Grecians called Epithalamia, and were sung, by the tender and dear friends of the bridegroom, and bride, and this was not only in use, among the Gentiles, but also amongst the jews, God's people, as may appear Psal. 45. throughout. jerem. 7.34. jerem. 16.9. jerem. 25.10. So that, by not being praised, he meaneth they were not married, but by death through God's just judgement, were taken away before they could come to that honour.] Ver. 64. Their priests [i. Hophni and Phinehas 1. Samu. 4.11.] fell by the sword [i. were killed by the battle, by the weapons of their enemies] and their widows [i. both the Priests and the people's wives] lamented not [i. did not mourn for the misery that was fallen upon them, and this was, not because they were either hard hearted, or might not mourn, but because by death they were taken away from performing of that duty, as amongst the rest appeareth in Phinehas his wife. 1. Sam. 4.19.20. etc.] Ver. 65. But the Lord [q.d. from all this misery that they were in, and notwithstanding all the iniquities they had committed against him] awaked [uz. at the length] as one out of sleep [q.d. though he seemed for a season to have no care of his people [as men that are in sleep care for nothing, yet at length he rose up, and revenged his, and their adversaries] and as a strong man that after his wine [i. after his strong drink that hath made him somewhat sleepy] crieth out [uz. for his armour & weapons, meaning by crying out, an earnest preparing of himself against his enemies, these similitudes do nothing derogate from the glory of God, but are used to wake the dullness and heaviness of the people. And though this text and sense be good, yet I rather allow Immanuels both text and sense here, he readeth it thus.] Afterwards [i. after all these miseries laid upon his people by the Philistines] God awaked [i. took upon him to set upon his people's adversaries, this is spoken of God according to man's capacity] who [i. which almighty God] was thought [uz. both by the Philistines, yea and his own people] to be as one that sleepeth [i. idle and negligent doing nothing against the one, nor any thing for the other, no more than a sleeping man doth, which also may appear by their scoffing at God, 1. Samuel 4.7.8.] or as a mighty man, singing through wine [i. as one that were careless and made no account but of mirth, thus the idolaters attribute fond things to God, and so commit blasphemy against God.] Ver. 66. And smote his enemies [i. the Philistines, who are called his enemies because they were enemies to his people] in the hinder parts [these words have a double sense, first this: God caused the Philistines to turn their backs upon their enemies, and so by flying to be wounded and slain: secondly this: that the Lord struck the Philistines with Emerods', which was a very sore punishment, and turned them to great grief, this latter I allow of, by reason of that which is written, 1. Sam. 5. ver. 6.9.12.] And put them to a perpetual shame [i. cast upon the Philistines, a shame that should stick by them for ever if they could see it, which was the casting down of their idol Dagon and breaking him in pieces. 1. Sam. 5.4.] Ver. 67. Yet he refused the tabernacle of joseph [q.d. as God plagued his enemies, so he spared not altogether his own people, but refused to let the Ark which was a testimony of his presence remain] in the tabernacle of joseph [i. in the place that it was in, in the tribe of Ephraim, who was the son of joseph, for as it appeareth 1. Samuel 4. the Ark was in Shilo, which was a part of the land given to Ephraim, and his tribe who came of joseph, but God refused that place, and removed the Ark to an other, as appeareth in the next ver. and that is usual in the Scriptures to put the father from whom the tribe came, for the tribe itself] and choose not the tribe of Ephraim [this doth more plainly and particularly declare that which went before, and is as it were an exposition thereof.] Ver. 68 But chose the tribe of judah [i. chose a place for the Ark to rest in, in the tribe of judah] and mount Zion [i. even the mount Zion which he loved [i. which he carried a special favour unto: not that God is tied more to one place then to an other: but to show that it lieth in him to appoint where and what he will, and then no body is to reason against it.] Verse 69. And he built his sanctuary [i. the place of his dwelling and abiding] as an high palace [i. easily to be seen, and glorious in beholding, as these places & palaces, that are build on high hills and mountains] like the earth, which he established for ever [understand, and like the earth, for this is an other similitude expressing the firmity and continuance of the Church] which shall endure upon the earth unto the coming of Christ, and afterwards for ever and ever in heaven.] Verse 70. He chose David also his servant [after that he had spoken of the Ark, religion, and service of God, he cometh to speak of the kingdom and politic government, for these two things were principal signs of God's goodness and grace] and took him from the shéepefoldes [i. from a poor and mean estate, for he was no better than a shepherd, as it were.] Ver. 71. Even from behind the ewes with young [i. as he followed the ewes, either ready to eane, or having eaned all ready, for the word I take it may be referred to both] to feed his people in jaakob [i. to rule and govern his people jaakob, uz. those that came of jaakob] & his inheritance in Israel [i. the Israelits which were his inheritance. I know these words, in jaakob, and in Israel, may have an other sense, as though he put the names of the father of the people inhabiting the place, for the place itself: but me thinketh the other is more simple.] Verse 72. So he fed them [i. ruled and governed them] according to the simplicity of his heart [i. as he was of a single mind, so he governed justly and holily] and guided them [i. went in and out before them, exercising holy and lawful government over them] by the discretion of his hands [i. by most just rule, and government, for the word hand, is in many places of Scripture, by metonimia, put for work rule and government, because kings in their hands did use to bear their Sceptre, a sign and seal of their government. All this serveth to show, that David did not unadvisedly handle the things that he was to pass through, but did that which appertained to his office, through wisdom, advisedly also and with judgement.  
Verse 1. Teacheth us to bring attentive ears with us, Do. to the exercises of the word. Ver. 2. That the more dark and high the things are that are propounded, the more diligent should we be in hearing and meditating thereof, and not discouraged, as many men are with the hardness.] Ver. 3. Teacheth that the works and word of GOD, which either we ourselves have tried, or other in truth have told us of, should be great grounds of strength to our consciences and persuasions. Ver. 4. Teacheth us to have a care for posterity, that the word and works of God may in truth and sincerity continue with us and our seed for ever. Ver. 5. showeth that God's word bestowed upon any people, is no small sign or token of his favour or love towards them.] Ver. 6. showeth that God giveth his word, to the end that the people present, and they that should come after, might be instructed in sound knowledge of his truth. Ver. 7. Teacheth that God's word is ordained to two especial purposes the one is, to increase hope in the hearts of his children, and the other is to work obedience. Verse 8. Teacheth that fathers are not always to be followed, and therefore that they say nothing, that say they will tread in the steps of their fathers. Verse 9 Teacheth that weapon and armour are nothing where GOD his strength and favour is not joined with them. Verse 10. Teacheth that disobedience and rebellion against GOD is a grievous sin. Verse 11. Teacheth us how fowl a sin forgetfulness of God's goodness is. Verse 12.13.14.15.16. Setteth out God's great love towards his people, who maketh things against nature to provide for them, rather than they should be hurt or want any thing that were good, and all this he doth, to the end that they might have their faith steadfastly stayed upon him, and his goodness. Verse 17. Teacheth that sin against GOD after benefits received, is very horrible and monstrous. Verse 18. Teacheth us that evil motions of the heart are sin. Verse 19 Teacheth that there can no greater dishonour be offered to God, then to call his power and will into question. Verse 20. showeth how the wicked pervert those things that God doth for them so the increase of their distrust and infidelity. Ver. 21. Teacheth two things, first that the Lord seeth the thoughts of the hearts, & heareth the words of men's mouths conceived or spoken against him: secondly that sin shall never be unpunished. Verse 22. Teacheth that distrust in God, is a most heinous and grievous offence. Verse 23.24.25.26.27.28.29. Express Gods great love in giving the people, whatsoever they desired, and that in wonderful plenty and abundance, to the end that by that means he might bring them to amendment. Ver. 30. Teacheth that the wicked are not drawn to repentance by God's benefits, but rather go on forward more and more in their sin. Ver. 31. Teacheth that the abuse of God's goodness and mercy shall never be left unpunished: also that God respecteth no persons in the execution of his justice, but he that hath offended of what countenance soever he be, shall smart for it. Ver. 32. Teacheth that there are a sort of people so settled in their sins, that no graces of God will pull them out of them. Ver. 33. Teacheth that hasty and sudden destruction oftentimes overtaketh the wicked. Ver. 34. Lively painteth out the nature of hypocrites, & their counterfeit repentance, so doth verse 35.36.37. Ver. 36. Teacheth that the abuse of men's mouths and tongues must be answered to the Lord. Verse 37. showeth that God specially regardeth an upright heart. Ver. 38. Doth wonderfully commend the riches of God's grace and goodness. Ver. 39 Doth marvelously set out the vanity and frailty of man in all his glory. Ver. 40. Teacheth how the ungodly cease not sinning, but proceed from one iniquity to another. Ver. 41. Teacheth that to set god his bounds is a grievous transgression. Ver. 42. Teacheth that the forgetfulness of gods benefits towards his children, or of his justice upon his and their enemies, is a grievous transgression. In that description of god's wrath executed upon the wicked Egyptians, and comprehended Ver. 43.44.45.46.47.48.49.50.51. We may learn many things, first that the enemies of gods people shall never escape unpunished, which also expresseth god's justice against persecutors, Secondly we see the mighty power of the Lord, who will arm the least of his creatures with such might as all the Monarchies in the world shall not be able to resist, Thirdly in that there are so divers and sundry punishments reckoned up, we learn that the Lord hath all his creatures at commandment, to use them for the manifesting of his glory, either in the maintenance of his servants, or for the punishing of the wicked. Ver. 52.53. Do not only express gods great love towards his children, but also they teach how that in the midst of judgements, which fall upon others, they are safely delivered. Ver. 54. showeth that the Lord is faithful in all his promises accomplishing the same: the same is taught also in Ver. 55. Which serveth wonderfully to the strengthening of our faith. Ver. 56. Setteth out the nature of desperate wicked ones, who neither for gods heavy judgements executed upon others, nor for his mercies bestowed upon them, are any whit at all bettered. Ver. 57 Teacheth that evil children tread in the steps many times of their evil fathers, and therefore fathers not so much to be sticked to. Verse 58. Teacheth that idolatry and idols do greatly provoke God's wrath against them, that make, use, allow, or maintain the same. Ver. 59 showeth that all sin is naked before God, also that out sins separate between God and us, which is confirmed also in the 60. verse following. Verse 61. Teacheth that sin bringeth in the subversion of religion as it were. Verse 62. showeth that sin also destroyeth the politic state. Verse 63. 6● Declare that God in the execution of his judgements, spareth no persons or condition that hath transgressed. Ver. 65. Declareth that God will not always afflict his children, and let his enemy's triumph over them. Verse 66. Setteth out God's judgements upon the enemies of his people. Verse 67. showeth that for the exercises of his service and worship, is not tied to men or places. Verse 68 Teacheth that look what place or what manner God appointeth for his worship, that ought only to be observed. Verse 69. Setteth out the excellency and perpetuity as it were of the Church. Verse 70. Teacheth that God chooseth not as man chooseth, the great, but the weak and feeble persons, to the end that all the glory might be given unto him. See 1. Corinth. 1.26.27. etc. Verse 71. Doth excellently describe the duty of godly and faithful Magistrates. Verse 72. Teacheth all by David's example, painfully and wisely to travail, in the offices, castinges, and places, that the Lord setteth them in.   

Psalm 79.  
THis Psalm, Di. being a pitiful description of the miseries which Gods Church endured, may (as seemeth to me) be divided into three parts. In the first the faithful set out the great outrage and cruelty of their enemies, and the distresses that they were in, from verse 1. to the end of the 4. In the second is contained an earnest prayer that they make, as for their own deliverance, so for the overthrow of the wicked, from verse 5. to the end of the 8. verse. In the third they allege certain reasons as it were, to move the Lord to take pity upon them, promising praise and thanksgiving to the Lord for their deliverance, and this reacheth from verse 9 to the end of the Psalm.  
The title hath been sundry times expounded before, and namely Psal. 50. Se. Verse 1. O God, the heathen [either the Babylonians or Assyrians, See 2. Chronic. 36.17.18.19. or else the people, that came with Antiochus, who marvelously profaned the temple as appeareth 1. Machab. 1.46.47. etc. also in joseph, Antiq. judais lib. 12. cap. 7. For of both these it may be understood] are come [uz. with outrage and cruelty] into thine inheritance [i. the land of Canaan, afterwards called the land of judah or Israel, and as a principal part of that land, the City of jerusalem, which GOD also had chosen to be the place of his abode.] Thy holy temple [uz. which was at jerusalem, and was called holy, because the holy GOD gave testimonies of his presence there, and because holy exercises were used there] have they defiled, [both by spoiling it, sheadding blood in it, and by bringing into it, all profane and wicked things, contrary to the law, See the places before noted] and m●●e jerusalem heaps of stones [i. have defaced the buildings thereof, and pulled down the walls: he meaneth by this speech, a great and pitiful ruin to behold.] Verse 2. The dead bodies of thy servants [uz. which were slain by the rage and cruelty of their enemies, yielding a constant confession to thy truth, and withstanding their pollutions] have they given to be meat unto the fowls of heaven [i. they have cast them here, and there, to the end that they might be ravened of the fowls of the air, for by heaven he meaneth the air in this place: and here he secteth out the cruelty of the enemies, who would not show them so much favour as to let them be buried. This in deed is reckoned among the curses of God's law. Deutronom. 28.26. But yet for all that we may not condemn the faithful, who in respect of the afflictions of this life, do differ little or nothing from the unbelievers] and the flesh of thy Saints [uz. they have cast or given, and he calleth God's people saints, because the Lord accounted them holy, and by his spirit had prepared and apted them to the works of sanctification] unto the beasts of the earth [i. unto the wild beasts, that live as it were by dead carrion: or to the dogs, to be devoured of them, as was the flesh of that wicked jezabel. 2. Kings 9 verse. 36. This is added but to aggravate their cruelty and inhumanity.] Verse 3. Their blood [uz. of the Saints and good people] have they [i. the enemies and adversaries] shed like waters [i. plentifully and in great abundance: or else thus, the enemies made no more account of men's lives and bloods, than they did of water: both senses are good, but I rather allow the former] round about jerusalem [he meaneth both without the City and within: without the city, before the enemies came thither, and within after they had taken the City: q.d. there was no place free from their cruelty and violence] and there was none [uz. either of their own nation that durst, or of others that would show them so much courtesy, as to bury them.] Ver. 4. We are a reproach unto our neighbour's [uz. by the means of the misery which they see us in, they thereby taking an occasion to reproach & upbraid us: and by neighbours he understandeth the people, that bordered upon their country, as the Ammonites, Moabites, etc. which also may appear by that following in the verse] unto them that are round about us [uz. dwelling, which word inserted after, are, will make the sense plain. And note, that the faithful do not here complain of the mockeries that were directed against their own persons, but of those also which after a sort did redound to the dishonour of God, and the disgrace of his law.] Ver. 5. Lord how long wilt thou be angry, for ever [q.d. wilt thou never put an end to our miseries, which are testimonies of thy heavy wrath and continual anger against us? Immanuel readeth this part of the verse better thus] how long? [uz. wilt thou withhold help and aid from us, & set the wicked insult over us as they do? and than he addeth an other interrogation thus] wilt thou be angry for ever [q.d. shall there be no end of thy wrath against us?] shall thy controversy [uz. over thine own glory and us also, even for our good, if we could see it] burn like fire [i. consume us utterly, as the fire doth every thing that is before it.] Ver. 6. power out thy wrath [i. lay the abundance of thy judgements, for the word of pouring out noteth the plenty of them] upon the heathen that have not known thee [uz. according to thy will revealed in thy word, for otherwise the Gentiles had a knowledge of God, as appeareth, Rom. 1. ver. 21.] And upon the kingdoms [uz. of the earth or world] that have not called upon thy name [i. made profession of thy religion and service, See Gene. 4.26. also 2. Tim. 2.19. And note that the faithful are not in this place carried away with carnal affections, but only as having respect to the public salvation of God's Church.] Verse 7. For [this very reason showeth that the former prayer against the enemies, was made for the good and peace of the Church, and not of any rancour or fleshly affection] they have devoured [i. the enemies have cruelly and greedily like bruit beasts dealt with] jaakob [i. the people of Israel, who descended or came from jaakob [and so have we had this word used, sundry times before] and made his dwelling place [i. the whole land of judea, which was assigned him by God to dwell in] desolate [i. waste and void, as it were of inhabitants.] Ver. 8. Remember not against us [i. think not upon, as means to provoke thee to wrath against us; and to destroy us] the former iniquities [uz. which we, continuing also in the evil step● of our ancestors, have committed against thee] but make haste [uz. to help and secure us in these distresses, and to deliver us from the same] and let thy tender mercy prevent us [uz. before we sink down under the burdens of our afflictions] for we are in great miseries [q.d. unless thou put to thy helping hand, we perish utterly.] Ver. 9 Help us O God of our salvation [i. thou that only workest deliverances for us, for so is the word salvation used here, as it is, Psal. 3.8.] help us & deliver us now, as thou hast done sundry time heretofore] for the glory of thy name [i. that thy majesty, might, and power may be glorified of us] (for name is used here as it is Psalm. 20.1.) which otherwise shall be somewhat obscured and darkened] and deliver us [uz. from troubles and out of the hands and powers of our enemies] and be merciful unto our sinners [i. forget and forgive them, taking away also the punishments from us, which by them we have pulled upon us] for thy name's sake [i. for thy glory and goodness sake, as before.] Verse 10. Wherefore should the heathen say [q.d. why should they have an occasion to say, as they will not spare to speak it, if thou help not] where is their GOD [uz. the God that the Israelites serve. q.d. give not occasion to the enemies to rejoice over us and mock us, because we have trusted in thee, as though thou hadst forsaken us in the time of need, They show how that the aid which God shall give them, shall turn to his glory: q.d. if thou help, the ungodly people shall have no cause to say, that we have in vain trusted in a GOD, that forsaketh us in our troubles, but they and we shall feel by effects, that thou hast a singular care over us] let him [I would rather read let it [uz. our gracious deliverance from these distresses] be known [i. opened and made manifest] among the heathen [uz. who are our enemies, and otherwise would insult over us] in our sight [i. we living, seeing, and diligently beholding the same, that thou art always presence with thine] by the vengeance of the blood [i. by the punishment that thou wilt take, and lay upon them, for the blood] of thy servants [he calleth them Gods servants, who notwithstanding confessed, that they were justly punished for their sins, because GOD when he chastiseth us, testifieth that he hath care of our salvation] that is shed [uz. by their cruelty and rage: by blood and shedding of the same, he meaneth the godlies life, and the death that the wicked did cruelly lay upon them.] Verse 11. Let the sighing of the prisoners [i. of them that are taken prisoners by the enemies, and ready to be carried away or put to death: understanding by the sighing of these men, their earnest prayers, pitiful complaints, tears, outcries etc.] come before thee [i. into thy presence, and let it appear by effect that thou regardest and acceptest of them] according to thy mighty arm [q.d. as thy power is most large and infinite, for he useth this word arm for power, so preserve and defend thy people] preserve [uz. from outrage, violence, and death] the children of death [i. them that be in very great danger, at death's door, as it were, and ready to be slain, so that death seemeth to have as much authority over them, as parents have over their children.] Verse 12. And render to our neighbours [i. to them that are round about us, as before ver. 4.] seven fold [i. most grievous punishments: a number, finite, for an infinite. see Gene. 4.15.] in to their bosom [i. largely and plentifully, as appeareth Isaiah. 65.6.7. jerem. 32.18. it is a metaphor taken from them that power things without number, into the lap or bosom as it were of those to whom they give them] their reproach [i. the blasphemous and wicked words that they have used against thee, which is expressed in the part of the verse following.] Verse 13. So we thy people [i. the people that thou hast chosen, separating us from other nations: see Psalm. 74.1.2.] and sheep of thy pasture [i. people whom thou feedest as tenderly and carest as much for, as shepherds do their pasture sheep] shall praise thee [uz. for thy grace and goodness towards us in delivering us] and from generation to generation we will set forth thy praise [uz. to others: q.d. we will be instruments to publish thy praise, and occasions of thy glory to all posterity.]  
Do. Verse 1. Teacheth that God many times, for the punishment of his people's sins, appointeth the wicked to prevail so far against them, that even his own glory seemeth as it were to be laid in the dust. Verse 2.3. Set out the monstrous cruelty and barbarousness of the wicked and ungodly people, whose cursed nature is, the more they prevail, the more outrage & violence to offer and do. Ver. 4. Teacheth that the miseries of God's children, should provoke them to earnest and hearty calling upon his name. Ver. 5. Teacheth that the consciences of the godly can hardly be quieted, so long as they feel God's wrath and anger against them. Ver. 6. Teacheth that we may safely pray against the malicious enemies of God's Church. Ver. 7. Setteth out the rage and cruelty of the wicked against the lords people and inheritance. Verse 8. Teacheth first that our sins are cartropes as it were, to pull upon us, Gods heavy judgements, Secondly that God of his mercy, and not for any desert of ours (for we have none) doth and will help us, thirdly that the more our miseries are, the more earnest should we be, with the Lord in prayer. Verse 9 Teacheth us that Gods own glory is an effectual reason to persuade his majesty to deliver his people, Secondly that God's mercies only do cover and cure all our transgressions. Ver. 10. Teacheth us that we may pray against the enemies of the Church, always provided that we intermingle not our own corrupt affections, or hatred against the persons therewith. Verse 11. Teacheth us that the sighs and groans of Gods poor afflicted servants, shall not be sent forth, without fruit or profit. Verse 12. Teacheth us that we may lawfully pray against the enemies of God's Church, as before ver. 6.10. of this Psalm. Ver. 13. Teacheth us two things: first that we should give hearty thanks to almighty God, for benefits and graces bestowed upon us: secondly that we should be instruments to publish the praises, and to convey them over so far forth, as we can to all posterity.   

Psalm 80  
THis Psalm as it should seem, both by the words and matter was made, either about that time, that the people were carried captive into Babylon, or at the time of their being there. It may be divided into three parts, Di. the first is an earnest prayer made to God, that it would please him to help the miseries of his Church, from ver. 1. to the end of the 7. The second containeth a description of his former goodness towards them, with a demanding as it were, why he had withdrawn the same, from ver. 8. to the end of the 13. In the third part they return to prayer again, beseeching the Lord graciously to finish the work, which mercifully he had begun, which being performed they purpose and promise humble obedience all the days of their life, from ver. 14. to the end of the Psalm.  
The title, Se. to him that excelleth on Shoshannim Eduth [this is expounded before Psalm 45. also Psalm 60. in the titles, as also is that that followeth in sundry Psalms. Immanuel addeth, after this word, A Psalm of witness, which for any thing I see, is not in the Hebrew text: he himself expoundeth it thus] of witness [i. by which the Church beseeching God, did testify their faith they had in GOD touching the deliverance promised after seventy years, as jerem. 29.10.] Verse 1. Hear [uz. the supplications and prayers of us thy poor servants praying for ourselves and thy whole Church: and by hearing, they mean granting of their requests, and not as though GOD, either did not or would not hear,] O thou shepherd [i. thou that hast governed, guided, and delivered thy people heretofore] of Jsrael, [i. of all thy people: and not of the ten tribes alone, as the note in the Geneva Bible goeth] thou that leadeth joseph like sheep [i. tenderly and warily, as Psalm 78.52. understanding by joseph the same that he meant by Israel before: and all this is nothing else, but a description as it were of God's tender care, favour and love, towards his people] show thy brightness [uz. of thy power and might, as Deutronom. 33.2. q.d. show thyself in thy accustomed glory and majesty, to our great comfort, and the terror of our enemies] thou that sittest between the Cherubins [this is not spoken as though GOD were tied to a place, but because it pleased him out of that place for a time, to show forth his power and might, therefore do the people after this sort describe him. See Exodus 25. verse 22.] Verse 2. Before Ephraim, etc. [i. in the sight and presence of the men of that and other tribes, who clave to the kingdom of judah, and kept thy religion and worship sound with them, See 1. Chronic. 9 verse 1.2.3.] Stir up thy strength [uz. which seemeth to have been heavy, and as it were a sleep: q.d. now declare it and make it manifest] and come to help us [uz. out of the dangers, distress and bondage wherein we are.] Verse 3. Turn us again [uz. out of the bondage and captivity wherein we now are [as our Ancestors were in Egypt] into our own Country and to thy worship. q.d. set us in our former state and condition] cause thy face to shine [i. make manifest thy favour towards us, which hath been kept from us by the clouds of affliction. See Psalm 4.6. also Psalm. 67.1.] that we may be saved [i. delivered out of these dangers and distresses wherein we are. Immanuel readeth, so shall we be saved. The sense differeth not much as we may easily perceive.] Verse 4. How long wilt thou be angry against the prayer of thy people [i. how long wilt thou reject the prayer that thy people make unto thee, as though thou were angry with them and it: this the faithful speak, and that of infirmity, when they feel not the force of their prayers at the first as it were.] Ver. 5. Thou hast fed them with the bread of tears [i. thou hast given them tears in steed of meat, See Psalm 42.3.] and given them tears to drink with great measure [q.d. they are so full of griefs and vexations, that they are able to endure no more, he signifieth by these speeches, both the abundance and the continuance of their afflictions.] Verse 6. Thou hast made us a strife unto our neighbour's [i. thou hast caused all those that are round about our land, with whom friendship and peace were to be fostered, to move continual strifes and jars against these of our brethren, that remain behind in the land of judah, The truth of this, See 2. King. 25. ver. 25. jerem. 37. chapped. and so forward almost to the end of his Prophecy] and our enemies laugh at us [uz. being in this affliction and misery that we are] among themselves [i. to make themselves merry with all, when they meet together.] Verse 7. This is the same almost both in words and sense with verse 3. of this Psal.] Verse 8. Thou broughtest a vine out of Egypt [by vine he meaneth the people of Israel, by which comparison he showeth how greatly God regarded them (for which see john 15. verse 1.2.) because a vine is a most noble, both possession and fruit, and is a very tender thing, as experience teacheth. It is an usual thing in Scripture to resemble God's people to a vine, see Isaiah. 5.1.2. etc. and other places] thou hast cast out [uz. of the land of Canaan] the heathen [uz. the Ammonites, Hittits etc.] and planted it [uz. in their place, he continueth in his metaphor of a vine, and planting, meaning that God had established his people in the room of these nations.] Verse 9 Thou madest room for it [uz. by dispatching their enemies, and casting them out before them, See Exod. 23.27.28.29. jehosh. 24.12.] and didst cause it to take root [he meaneth by the first, that is root taking, their flourishing and prospering in that land] and it filled the land [i. it increased and grew mightily, in number, greatness, and glory.] Verse 10. The mountains were covered with the shadow of it [among many senses, I take this to be the simplest, that the people of Israel, was so mightily multiplied and increased throughout the land of Canaan, that not only the valleys, which are for the most part fruitful, but the mountains which are commonly barren, were well inhabited and peopled, See Matth. 3.1. Luke 1.39.] and the boughs thereof [i. the young people, that came of that root or stock] were like the goodly Cedars [i. beautiful to behold, as tall, strait, strong, etc.] Ver. 11. She stretched out her branches [i. she replenished the land with inhabitants] unto the Sea [uz. Mediterranium] and her boughs unto the river [uz. of Euphrates: he doth describe the breadth of the land of Canaan, and how far God's people had extended their government, see Psal. 72. verse 8. and they reckon up God's benefits towards them in times past, that they might presently the more easily obtain his favour and goodness.] Verse 12. Why hast thou then broken down her hedges [i. why hast thou destitute her of succour and aid: and why dost thou no more take her into thy safeguard and protection? but hast withdrawn thy power and strength with which she was compassed, as he threatened. Deutronom. 31.17. also Isaiah. 5.5.] so that all they which pass by the way, have plucked her [i. spoiled and destroyed her: he meaneth by this manner of speech the gap as it were that GOD made and gave, to the enemies, to afflict his people by.] Verse 13. The wild Boar [i. the most unclean and ravenous Gentiles, the word wild, out of the wood, noting their ravening, and the word Bore, noting their uncleanness, for the jews might not eat swine's flesh, because it was accounted unclean by the law, Levittic. 11.7.] hath destroyed it [i. hath utterly rooted it up by the roots, as though it would find some thing hidden under it: for the word that he useth here is a compound word, and signifieth to dig up some thing that is hidden, as Treasure or such like] and the wild beasts of the fields have eaten it up [i. it was given for a pray, to all sorts of beasts both of the forests and of the fields, he meaneth that their neighbours nigh about them, and others far off them, did grievously afflict the people of Jsrael, which enemies of theirs he compareth to wild beasts, by reason of their cruelty.] Verse 14. Return we beseech thee [uz. to thy former love and grace. q.d. set aside thy wrath, and be merciful unto us, as thou hast been heretofore] O GOD of hosts [this properly respecteth his power whereby we see that they made his might one ground of their prayers] look down [uz. upon this vine] from heaven [q.d. though thou dwell on high, yet look upon us below, in favour and mercy] and behold and visit this vine [i. not only remember it, but perform deliverance unto it, as thou hast promised: see the word visiting so used. Gene. 21. verse 1.] Verse 15. And the vinyeard [i. the whole body of the people, putting the thing containing, for the thing contained] that thy right hand hath planted [i. which thy mighty power hath not only brought out of Egypt, but settled fast in this land] and the young vine [so he calleth the people, either because they were small and few at the beginning, or else because that in the time of these troubles, they were become as it were but a handful] which thou madest strong for thyself [i. to which thou gavest great strength, that in it thou and thy glory might appear.] Verse 16. It is burnt with fire and cut down [i. it is destroyed by fire and sword, noting by these two terms, of fire and cutting down, all the ways and means that the wicked used to destroy the children of GOD with all] and they perish [i. all thy people of Israel and judah] at the rebuke of thy countenance [i. when thou showest by thy countenance, that thou dost rebuke them, and art angry with them: q.d. the force of the enemy need not confound them, for the very sign and token of thy displeasure, doth consume them. Ver. 17. Let thy hand [i. thy power, might, grace, and goodness] he upon [i. be present with, in effect and feeling] the man of thy right hand [he putteth the word man, for men and people, one for many: and by man of right hand, he meaneth those that God did so tenderly love, and for their sakes, he continually manifested his mighty power in leading and governing them] and upon the son [son is here put for sons or posterity, as man, for men before] whom thou madest strong [i. whom thou gavest might and power unto, not only to defence themselves, but to wound their enemies] for thine own self [i. for thine honour and glory that thou in them mightest be glorified.] Verse 18. So will not we [q.d. if thou show us the favour prayed for, we will continue always in thy obedience. This must be understood, not as though they conditioned with God, but allege their purposed obedience, as a reason to move the Lord to pity them] go back from thee [uz. to false and strange worships devised by men, but will keep ourselves fast to that service that thou hast prescribed by thy word] revive thou us [i. take from us the great heaviness that hangeth upon us, by reason of our sorrows and afflictions, and quicken us, and so] we shall call upon thy name [i. profess thy religion sincerely, and pray unto thee only.] Ver. 19 is the very same in words and sense with verse 3 and verse 7 of this Psalm.  
Verse 1 teacheth us to have recourse in all our afflictions to God by prayer, Do. and in the same to consider as good grounds of our supplications, his mercy and his power. Verse 2 teacheth that not only the feeling, but the manifesting of God's strength and power is comfortable to his saints. Ver. 3 teacheth that God's favour is the only cause of all goodness towards us. Verse 4 declareth that it is no small affliction of conscience to God's children, to feel that their prayers are not forcible. Verse 5, 6 teach first that all the afflictions of God's children come by his providence and appointment: secondly that he bringeth them very low even in this life, to the end that they may have their hearts and souls the more lifted up to him. Verse 7 showeth that we cannot know till the Lord turn us, and so is stung against free will. Verse 8 setteth out God's great and unspeakable love towards his Church, and his plaguing and punishing of the wicked for their sakes. Verse 9 showeth that the beginning, increase and continuance of the Church, and of every particular member of it, is from the Lord. Verse 10, 11 do under excellent Metaphors set out the glory and enlargement of the Church. Verse 12. showeth that the enemies of the Church can do nothing further than the Lord appointeth them. Verse 13 doth paint out the cruelty and rage of the enemies of the church. Verse 14 teacheth us to pray the Lord in mercy to behold the poor and afflicted state of his Church. Verse 15 teacheth us, that the taste and trial of GOD his power before, should strengthen our hope for the feeling of the same in time to come. Verse 16 describeth the wonderful Majesty of GOD, and the greatness of his power, which is so mighty, that even the very manifesting thereof (though it be not executed) is sufficient to consume all. Verse 17. teacheth us to pray for the Church, and the particular members of it: also that we have no strength of ourselves, but that then we are strong, when the Lord maketh us strong: and lastly that strength, and whatsoever else we have is given us, that he only in the same might be glorified. Verse 18 teacheth the faithful to carry with them a full purpose to stick fast to the Lord, and to call upon him. Verse 19 delivereth the same doctrine that verse 3 and 7. of this Psalm do.   

Psalm 81  
THis Psalm being made as it should seem, Di. after the time of the judges when either Samuel or David restored God's worship, may be divided into two principal parts. In the first the Prophet exhorteth the faithful people to praise the Lord, showing them that they have good causes and reasons so to do, from verse 1. to the end of the 7. In the second he taketh upon him the person of God, instructing the people how to walk, showing withal their disobedience, by which not only Gods love was contemned, but they themselves deprived of wonderful benefits, from verse 8, to the end of the Psalm.  
Se. The Title of this Psalm is expounded in the Title of Psalm 8. and Psal. 73.] Verse 1. Sing joyfully [i. cheerfully and with a good courage: q.d. praise him by all the means ye can, and in all places, specially in the holy and public assemblies, and that for the benefits you have received from him] unto God our strength [i. unto him who alone giveth us strength, to do the things we do] sing loud [uz. that all may see and hear, as it were] unto the God of jaakob [i. unto him that is a good and gracious God, to all his faithful people that come of jaakob: putting the name of the father both for himself & all his posterity.] Ver. 2. Take [uz. unto you, or into your mouths] the song [uz. of praise and thanksgiving: q.d. sing praises to God] and bring forth [uz. to be played upon] the Timbrel, the pleasant harp, with the viol [under the law they used musical instruments to express their joy withal, see judges 11, 34. & some other places: under this scholemastership it pleased the Lord to keep his people till Christ's coming: and by these three he meaneth all of the like: q.d. With all Instruments of Music express and set out the gladness of your heart.] Verse 3. Blow the Trumpet in the new Moon [q.d. be as earnest to serve GOD now, as if it were at any time of our solemn Feasts: See Levitticus 25, 15. Num. 10, 10. and by one feast he understandeth all, and so must be understood all that followeth in this verse.] Verse 4. For this [uz. to sing rejoice and to use musical instruments, is testimony of thankfulness, as also the observation of feasts] is a statute [uz. that God himself hath appointed, as appeareth Exodus 23, ver. 14, 15, etc., see also Numb. 28. and 29. chap. almost thorough out] for Israel [uz. to observe and keep] and a law of the God of jaakob [i. a law which he that is the God of jaakob hath published.] Verse 5. He [uz. God] set this [i. ordained and appointed this kind of service & worship as verse 4. of this Psalm] in joseph [i. amongst the Israelites: putting joseph the father of Ephraim and Manasses, two excellent Tribes, for all the tribes, and this he doth as I suppose for two causes, not only because that joseph's stock was counted the chief (before that judah was preferred) because he was the means that all their fathers were maintained in Egypt in the time of the famine, but also because they had the largest possessions in the whole land of Canaan as appeareth jehosh. chap. 16. and 17] for a testimony [i. in steed of a testimony & witness unto them how he would be served] when he [this word, he, may be referred either to God or to the people, but I rather refer it to God, who is said to come out of the land of Egypt not only in the person of his people, but also because he brought them thence in a mighty hand, and outstretched arm, manifesting in the same his mighty power] where I heard a language that I understood not [i. in which place, uz. of Egypt, I was a stranger, for this is a speech usual enough in the scriptures, to note and signify a stranger by, and this suddenly altering the person (which also would be marked) from the third to the first, must be understood of God, not that god knew not their tongues, or understood not their language, for he knoweth all things: but he showeth, to the end he might testify his good will, that his people's wants were as his own, and all this he doth to the end he might amplify the benefit of their deliverance, which was so much the greater, by how much it is very grievous to remain amongst those whose lips and language we understand not.] Ver. 6. I [uz. the Lord] have withdrawn his shoulder from the burden [i. from most hard bondage, of which, see Exodus 1, 14. and chap. 6. ver. 9 and he nameth the word shoulder, because men commonly carry burdens upon it] and his hands have left the pots [i. the making of pots of earthly clay: and by making of pots, which was one piece of their slavery, he understandeth all the rest, as setting up of buildings: making of tile or Brick, gathering of Straw, see Exodus 5. verse 4, 5, 6, 7, etc. See also Exodus 1. verse 11, and 12.] Verse 7. Thou called'st [i. prayedst, uz. unto me] in affliction [i. in the time of thy trouble and oppression, or when thou wast afflicted of others, See Exodus 2, 23.] and I delivered thee [uz. out of that hard bondage wherein thou wast: and mark how he speaketh of the people, as of one person, because they were all but one body] and answered thee [i. showed the testimonies and signs of my favour, in granting thee thy requests] in the secret of the thunder [i. after a secret and wonderful fashion, but yet in such sort notwithstanding, that they had very manifest signs, by which they knew that GOD succoured them, some refer to that which is written. Exodus 14, 24. but I take it more generally] I proved thee [i. by experience I knew, what a one thou wast, not that GOD was ignorant of it before] at the waters of Meribah, See Exodus 15, 22, 23, etc. Psalm 95, 8.] Verse 8. Hear [uz. me speaking unto thee, by my word and law manifested unto thee] O my people [i. the people whom I have so tenderly loved] and I will protest unto thee [i. I will not only open my will unto thee, but also make a solemn contract with thee, to the end that my words may have the greater weight and authority] if thou wilt hearken unto me [uz. speaking unto thee in my Law, then let this be fulfilled that followeth.] Verse 9 Let there be no strange God in thee [i. let there be no idols or images in all thy Land: he calleth them strange Gods, because strangers from the covenant, i. other people besides the jews, did worship them: and he calleth them Gods, not because they were so, but because the Idolaters supposed them to be so, or that there was a certain Deity enclosed within them, See 1. Corinth. 8. ver. 5.6.] neither worship thou any strange God [q.d. be content with me alone. I expound this verse thus, that in the first part he forbiddeth the occasion of idolatry, which are images, idols, etc. and in the second he forbiddeth the thing itself.] Ver. 10. For I am the Lord thy God [here he showeth a reason of the former verse: q.d. there is no other but I, and I am God alone, see Isaiah 45, verse 5. and he laboureth in this part of the verse, not only to prove himself to be the true God, but also to strengthen their faith, first by God's eternity, noted in these words, I am the Lord, secondly by the covenant which he made with them, noted in these words, Thy God, & thirdly by the works which he did for them, noted in these words, Which brought thee out of the Land of Egypt, understanding by one singular work all the rest of the graces that God had at any time bestowed upon them] open thy mouth wide [i. largely and abundantly ask even whatsoever thou wilt according to my will, standing fast in my service and religion. The Hebrews understand by this speech boldness, trust, liberty, and importunity in prayer, and not amiss] and I will fill [i. I will give thee whatsoever thou shalt ask (see joh. 15. ver. 16.) and beside put songs of praise into thy mouth for benefits received.] Verse 11. But my people would not hear my voice [i. would not obey the things that by my word I commanded them. Whereby we see that to hear, and not to perform, is as much as in contempt not to hear at all] and Israel would none of me [uz. in deed and truth, though they made a show as though they reverenced and loved me alone, the truth of this appeareth in Exodus, Leviticus, Numbers, Deutronom, and the Book of judges.] Verse 12. So I gave them up [q.d. seeing nothing I could do for them or to them, could reclaim them or bring them to goodness, I laid the bridle as it were in their own necks, and let them run their full swinge to wickedness] unto the hardness of their heart [i. unto all licentiousness and iniquity that their hard hearts settled in sin could devise] and they have walked [i. their conversation hath been] in their own counsels [i. according to their own devices and imaginations, and not according to my prescript and rule.] Verse 13. O that my people had harkened unto me [i. had obeyed my voice and laws given unto them, and this God speaketh after the manner of men, testifying what a great love he had to them, and how acceptable their obedience should have been, see Deutron. 5. verse 29. Deut. 32.29. Isaiah 48.18] and Israel had walked in my ways [i. had ordered his conversation according to my commandments: which he calleth ways, because they are as paths or beaten ways that we are to tread in all the days of our life, never being weary of going in them.] Verse 14. I would soon [i. very quickly: q.d. then my power should have suddenly appeared, to their comfort, but specially for judgement upon the wicked] have humbled [i. cast down and overthrown: it is a metaphor taken from them, that in humbleness throw themselves down at others feet, meaning that God in judgement would have brought them very low] their enemies [i. all their enemies, of what state condition or multitude soever they had been] and turned [uz. from mine own people, unto their adversaries] mine hand [i. my power and might, executing judgement and vengeance: q.d. My power and fierce wrath should have lighted upon their enemies, and not upon them.] Verse 15. The haters of the Lord [i. the wicked and ungodly people, which sundry times oppressed them, as appeareth in the book of judges] should have been subject [uz. either willingly or constreinedly, choose them whether: it is true that the word signifieth a counterfeit subjection, by which he noteth the hypocrisy of the enemies] unto him [i. to the people of God, speaking of them all in one person as it were, of which see verse 6, 7 of this Psalm] and their time [i. the time of their prosperity and flourishing: and mark here the sudden change of the number, and here he speaketh of the people of God] should have moured for ever [i. continued and abode in that state continually, according to Gods promise made unto them.] Ver. 16. And God [mark the sudden change of the person, from the first to the third, God speaking of himself in the third person] would have fed them [i. nourished and maintained his people, with the fat of Wheat [i. with the best and picked wheat: for you shall have the word fat and fatness so used sundry times in scripture, understanding by wheat also not only corn, but also whatsoever else was necessary for the maintenance of life, see Deutronom. 32. verse 14.] and with honey out of the Rock would I have satisfied thee [q.d. rather than they should have wanted, I would have made barren places such as Rocks are, plentiful, and that even with things not only for profit, but for delight and pleasure, noting by this manner of speech, that they should have had all things both pleasant and profitable for the maintenance of their life, if their naughtiness had not stopped the course of his goodness and mercy.  
Ver. 1.2.3 teach that we should not be only thankful to God, Do. but that the sacrifice of thanks giving which we will render unto him, must be yielded courageously & cheerfully, because the Lord requireth at our hands both the thing itself, & the manner of the performance of it. Ver. 4 teacheth that God's commandment is the only ground & warrant unto us, that the services which we render unto him are acceptable in his sight. Ver. 5. teacheth first that Gods revealing of his will & word to any people is a plain testimony of his grace and favour, also that Gods accounteth the afflictions of his people as his own. Ver. 6. teacheth that God alone is he that delivereth his people from all dangers and distresses. Ver. 7 teacheth that the Lord is nigh to earnest supplications & requests of his poor afflicted ones. Ver. 8.9 teacheth that our obedience to God is no better manifested by any means then by removing all idolatry, & all the occasions thereof whatsoever. Ver. 10. setteth out God's large liberality towards his people, who many times giveth more than they do ask. Ver. 11. describeth the malice, corruption & stubborness of man's heart. Verse 12. showeth how God justly punisheth sin by sin, and that there are no ways so hurtful to man, as those which he himself deviseth. Verse 13 expresseth Gods singular care & love, that he hath to man and his salvation. Ver. 14.15. teach that obedience faithfully performed to the Lord, not only draweth from him judgements against all the enemies of his people, but continual favour and flourishing to themselves. Ver. 16. teacheth that those that fear and serve the Lord shall want nothing that is good, and that rather than God's children shall want, the Lord will extraordinarily nourish and maintain them with abundance of all things both profitable and pleasant.   

Psalm 82.  
Di. I Take it, that this Psalm may be divided into two parts. In the first, the Prophet reproveth ungodly Magistrates, for their partialities, exhorting them to the faithful execution of their office, from verse 1. to the end of the fourth. In the second he setteth out their carelessness, and pronounceth judgement against them for the same, beseeching the Lord to execute justice and judgement, seeing they were negligent, from verse 5. to the end of the Psalm.  
Se. The Title hath been expounded sundry times before, and namely Psalm 50. in the Title thereof.] Verse 1. GOD standeth [uz. as the thief and principal, to see what matters pass, and how they pass] in the assembly of Gods [i. in every Session or sitting of Princes, Magistrates, or judges, whom he calleth Gods, because in them appeareth some special part of God's Majesty, now when God is present with them it is not as an inferior, but as the Lord of Magistrates, and the Author of all just judgements, see Deutron. 1. ver. 17. also 2. Chronic. 19 verse 6.] he judgeth among God's [i. he keepeth his authority and pre-eminence, above all the judges and Governors of this world.] Verse 2. How long will ye judge unjustly [q.d. Will ye go still on forward in corruption and naughtiness? shall not Gods forbearing of you, bring you to amendment?] and accepted the persons of the wicked [i. pervert justice and judgement for their sakes and causes.] Verse 3. Do right [now he teacheth them what they should do indeed] to the poor and fatherless [i. to those that are in misery & distress, and not able by any mean of man to help themselves, or their causes, see Hosea 14, 3.] do justice [i. perform that with justice and equity requireth at your hands: and this is the same matter expressed in other words.] Verse 4. Deliver the poor and needy [uz. from the outrage and injury that the mighty men offer them] save them [i. set them free, safe and sound] from the hand [i. from the might and power of the ungodly.] Ver. 5. They [i. these wicked & ungodly judges or Magistrates] know not [i. approve not, neither allow or perform good things: for otherwise it is not to be doubted but they had knowledge sufficient, see Matth. 7.23.] understand nothing [uz. of right and judgement, to put the same in execution & practice, for it must not be understood as though that they were senseless] they walk in darkness [i. they take even delight and pleasure as it were to blear their own judgements and light: and then how great is that darkness, Mat. 6.23. albeit all the foundations of the earth be moved [q.d. all the troubles & confusions of the land proceed from this iniquity of theirs: and yet they, though all things be out of order, sit still and take their ease, never seeking redress. David was of another mind, as appeareth Psal. 75.3. upon which look, for the better understanding of these words, foundations of the earth.] Ver. 6. I have said [we may refer these words either to God or the Prophet: but I rather refer them to the Prophet: q.d. I have before, uz. verse 1. confessed you to be Gods] year Gods [i. not only excellent & great personages, but such as exercise the very judgements of God when you do your office rightly, 2. Chron. 19.6, and such as to whom God hath given his word, john 10.34, 35. & such as to whom God hath communicated part of his power, Rom. 13.1.2. etc.] and ye are all children of the most high [vz, not in name only because he hath communicated unto you some of his Titles, but because you do by his appointment succeed into some part of his judicial authority, which he hath committed to you, as princely parents do to their children.] Ver. 7. But [q.d. for all your glorious titles, and great renown, by which you might seem to promise unto yourselves long life, and immortality as it were] ye shall die as a man [i. a common & ordinary death: q.d. death shall no more fear you then other men, see Psal. 49. almost throughout] and ye Princes [uz. of the people, for all your great state and pomp] shall fall [uz. by death] like others [uz. of the common sort of people: some expound it thus] like others [uz. Princes and mighty men which have gone before you, I would not greatly contend, but me thinketh the other sense is plain enough.] Verse 8. O God [the Prophet seeing justice to be perished from the earth, prayeth the Lord to take the matter into his own hands] rise up [uz. to judge justly seeing men are so negligent and careless] judge [uz. with justice and equity] the earth [i. the people inhabiting the earth. He prayeth that God would bring things, which amongst men were confused, into good order] for thou shalt inherit all nations [q.d. Thou, whether they will yea or no, shalt have power and government over all people: and therefore seeing that office belongeth unto thee, take into thine own hand, seeing men neglect the duties and charges that thou hast committed unto them.  
The first verse teacheth two things, Do. first that Magistrates should deal with good consciences seeing God beholdeth them: secondly that people should reverence Magistrates, seeing some part of God's glory shineth forth in them. Ver. 2. teacheth how wicked men abuse good things to their own condemnation, and other men's hurt. Ver. 3. & 4. set out very lively the Magistrate's duty, which consisteth of two parts, in maintaining the good and punishing the evil. Rom. 13.3. Ver. 5. Simple ignorance or malicious ignorance, or both in Magistrates be the very nurses of all confusions in common wealths & kingdoms. Ver. 6 teacheth us to give just titles and honours, even to unjust magistrates, always reserving that which belongeth to God, sound and safe to him. Ver. 7. teacheth that no man's honour or office can prevent or put away death. Verse 8 instructeth us, in the midst of all confusions & disorders amongst men earnestly to pray to the Lord for the redress of them, for he alone is he, that can and will in good time reform the same.   

Psalm 83.  
IT appeareth that this Psalm was made in some time that the enemies of the Church conspired the overthrow of it. Di. I suppose that a man may well refer it to the days of Hezekiah, wherein Saneherib came up against jerusalem and uttered outrageous blasphemies against God and his people. see 2. Kings 18. and 19 chapters. The Psalm as I take it may be divided into two parts. In the first the faithful pray to God for aid and succour, showing the causes that lead them so to do, from verse 1 to the end of the eight. In the second part they pray earnestly for the overthrow of their enemies, that so they might be brought down in their pride, and confess God to be their only God, from verse 9, to the end of the Psalm.  
See the Title of this Psalm expounded in the title of Psalm 48.] Verse 1. Keep not thou silence O God [uz. at our prayers, Se. and considering the rage of thine and our enemies: q.d. Make no longer show as though thou caredst not for us, but by granting our petitions, and punishing our enemies, show thyself to have care over us] be not still [they repeat the same matter in other words to note the earnestness of their prayers] and cease not [uz. to help us in our distresses.] Verse 2. For lo, thine enemies [i. they that in us professing thy truth, set themselves against thee] make a tumult [uz. not only in gathering great multitudes together, but also in loud and lofty speeches, as verse 4. of this Psalm, making a great noise] they that hate thee [i. they that testify their hatred against thy majesty, by pursuing and persecuting us] have lifted up the head [uz. against thy majesty, & us thy poor servants: and by lifting up the head he meaneth that they had not only set all fear aside, but that with bold and proud minds, they prepared themselves, staying upon their own strength, to accomplish their mischiefs against God and his people.] Ver. 3. They have taken crafty counsel [i. they have both divised with themselves and consulted with others] against thy people [uz. how they might hurt and destroy them] and have consulted [uz. with themselves and others] against thy secret ones [i. thy faithful people: and he calleth them Gods secret ones, not only because they were Gods chief treasure Exodus 19.5. which he would keep closely for himself, but because he would and did, under the shadow of his wings as it were, keep them safe and sound from all injury and oppression, Psalm 17.8. Psalm 27.5.] Verse 4. They have said [i. the enemies amongst themselves, as it were to exhort and encourage one another, have uttered these speeches] Come and let us cut them from being a Nation [i. let us utterly destroy them, that they may no more remain a people upon the earth: and that word, them, is spoken contemptuously of the jews or Israelites, as though they would not vouchsafe to name the persons they were so base: and for the expounding of this speech, from being a Nation, see isaiah 7, verse 8. where he uttereth a prophecy against the ten tribes] and let the name of Israel be no more in remembrance [i. let this people so utterly perish, that neither person, name or remembrance thereof may be thought upon. By Israel he meaneth that part of the Israelites which remained under the government of the kingdom of judah, to whom he giveth this name because they came of jaakob or Israel, as well as the others.] Verse 5. For they have consulted [i. they have not only taken counsel how to perform evil things, but have conspired and consented to the same] together in heart [i. not only closely & secretly as before ver. 3. but also courageously & boldly as it were, and they seem to be all of one mind as it were to our destruction] & have made a league [uz. amongst themselves and that by solemn oath and ceremony as it were, that they might be the more straightly bound to work their mischief] against thee [he saith against God, because that the quarrel which the enemies had against this people, was for religions cause, which was the very cause of God himself.] Ver. 6 The Tabernacles of Edom [that is the Edomites, or Arabians, whose manner was to dwell in Tents or Tabernacles: or else he meaneth their soldiers abiding in Tents or Pavilions, after the manner of war: this people came of Esau, Genesis 36.9.] and the Ismaelites [add, and of the Ismaelites: meaning that their troops, Tabernacles or Tents came, who carried also a hateful mind towards God's people: and it should seem that these came of Ishmael the son of Agar, by Abraham: see Genesis 25.12.] Moab [i. the Moabites: putting the name of the Father, for all the people that came of him, he was the eldest Son of Lot, borne by incest, see Genesis 19.37.] and the Agarims [I would rather read it Hagarims, with an H, or aspiration, first it should be read as appeareth by the Hebrew Text: the Prophet minding to note them that came of Hagar the mother of Ishmael, of this people, see 1. Chronic. 5. verse 19.20.] Verse 7. Geball [from whom this people should come, the scripture so far as I remember, showeth not, some suppose he meaneth the Gibbians who were borderers upon Sidon, of which see 1. Kings 5.18.] and Ammon [this was the other son of Lot conceived and borne in Incest, of which see Genesis 19.38. putting in all these the name of the first Father of them, for all the people thee came of them] and Amelech [these came of Eliphaz Esau's son, as appeareth Gene. 36.12] the Philistines [these came of Ham the Son of Noah, as appeareth Genesis 10.14.] with the inhabitants of Tyrus [this is the name of a City situate upon the Sea, as appeareth Isaiah 23. throughout] Verse 8. Ashur [i. the people of Assyria, who came also of Ham Noah's Son as it should seem Genesis 10.11.] is joined with them [uz. in this conspiracy and mischief that they mind to do: for in these verses he doth nothing but note out the multitudes of the enemies which Gods Church hath] they have been an arm [i. they have ministered courage aid and strength by the league that they have made] to the children of Lot [i. to the Moabites, and Ammonites that came of Lot, of whom before.] Verse 9 Do thou to them as to the Midianites [i. destroy them utterly and overthrow them for all their force and multitude, this story is written judges 7. Chapter] as to Sisera [i. confounded and overthrow them. See judges 4. Chapter] and as to jabin who was the King of Canaan, and Sisera was his chief Captain, in whose discomfiture and overthrow, stood also the King's discomfiture and overthrow, See judges 4.2.] at the River of Kishon [he nameth the place for the more certainty of the History, see judges 4, 7, and it may be understood, that at the river, Sisera and the Midianites were.] Verse 10. They [i. Sisera, and the Midianites with them] perished [i. were overthrown, confounded, and destroyed] at Endor [which is the name of a place nigh to Taanach, and the waters of Megido, as appeareth judg. 5.19.] and were dung for the earth [i. were not only trodden under feet as mire, but also left unburied, upon the upper face of the earth, as dung laid upon ground is.] Verse 11. Make them [uz. the enemies, that now come to assault us] even the Princes [q.d. the best & mightiest men amongst them: and he prayeth against them, because in the dismay, confusion and overthrow of the Prince, standeth for the most part the discouragement and overthrow of the people] like Oreb, and like Zeeb [i. destroy them and overthrow them by death: of both these see judges 7.25.] yea all their Princes [i. all their men of might and power, that they being discouraged, the rest might be confounded] like Zebah and like Zalmana [these were two great Kings or Princes of Midian, whom Gideon slew, see judges 8. verse 5.21.] Verse 12. Which [uz. enemies of thine & ours, whose great number he had reckoned up before, ver. 6.7.8.] have said [uz. even in our hearing, or as a man would say, even yet do speak thus] let us take [uz. by force and conquest] for our possession [i. to be a possession to us and ours] the habitations of God [no doubt he meaneth judea and the Cities thereof, wherein God was worshipped, but especially jerusalem, where the temple and tabernacle was, and in which places God gave most manifest testimonies of his presence and dwelling. Verse 13. O my God [this speak the faithful, as it were but one man, or else some particular person amongst them in the name of the rest] make them like unto a wheel [he prayeth that they and their counses may be unstable and inconstant, so that wandering in their consultations and imaginations, they may not hurt thy people] and as the stubble before the wind [uz. which is tossed hither and thither: an other similitude which he useth to express their own inconstancy, and the vanity of their devices, see Psalm 1, 4.] Verse 14. As the fire [uz. put into the Forest] burneth the forest [uz. if men mind to consume and destroy it after that sort, for fire eateth up all before it] and as the flame [uz. of that fire so kindled and burning] setteth the Mountains on fire [i. causeth the very mountains to melt as it were, and burn before it.] Verse 15. So persecute them [i. pursue and overtake them, for it must not be understood, as though God by laying these judgements upon them, did offer them injury or wrong] with thy Tempest [i. with thy sudden and fierce judgements, as tempests are wont to come suddenly and fiercely] make them afraid [i. cause them not only to quake or shake for fear, but astonish them, and take away from them all use of wit and reason, that they may be even as it were dead men] with thy Storm [by storm, he meaneth the same that he did by tempest: under these two Metaphors, noting Gods fierce wrath and judgement. Whatsoever it be, this is his meaning, to pray the Lord that the wicked may be enforced, even in despite of their heads as it were, to acknowledge thorough the multitude of punishments that shall fall upon them, that they do in vain set themselves against God and his people, and shall in the end be confounded and overthrown.] Ver. 16. Fill their faces with shame [i. pour forth upon them such abundance of shame and confusion, by destituting them of their hopes, that they may be ashamed as it were to show their faces] that they may seek thy name, O Lord, [either this word, they, must be referred to the faithful either then living, or afterwards to come, who in the confusion of the enemies, should have a good ground offered them continually to hang upon God's power: or else the Text must be mended thus, after Immanuel, that thy name may be sought, O God, making this as it were one end of their delivery, that God might afterward be prayed unto and praised for it: for in my judgement it can at no hand be referred (as the Geneva note goeth) to the enemies.] Verse. 17. Let them be confounded [uz. by thy judgements which thou shalt execute upon them] and troubled [uz. in their minds and bodies, that thorough disquietness in both of them, they may be hindered from doing any evil thing against thine] for ever [i. all the days of their life, and as long as they shall live] yea let them be put to shame [uz. before men, and openly in their sight] and perish [uz. from amongst men] Ver. 18. That they [i. thine and our enemies] may know [i. feel inwardly and confess outwardly though they shall not have the grace to yield to the same: for here he speaketh of knowledge by experience, which goeth not down into the heart, but is only put into them thorough necessity and force] that thou which art called jehovah [see for the expounding of this name Exod. 6.3.] art alone [contrary to that opinion which the Gentiles have, that their idols are Gods] even the most high over all the earth [i. that dost whatsoever pleaseth thee in earth.  
Ver. 1. teacheth that the more our dangers and miseries be, Do. the more earnest and often we should be with God in prayer for the redress thereof. Ver. 2. showeth how the enemies of God's people, in great multitudes, with great noise, and very proudly set themselves against the Lord, and those that are his. Verse 3. teacheth also that they do it, not rashly, but advisedly and with great craft and subtlety. Verse 4 setteth out both the words and purposes of the wicked, who carry continually with them a heart to root out good and godly men from off the earth. Ver. 5, 6, 7, 8. teach principally two things, the one is the great multitude of enemies that God's people have: the other is, how that all the wicked, though otherwise at jars, can yet notwithstanding consent together to destroy Gods chosen. They show also that they who by nature and kindred, as it were should favour them, do many times become their deadly enemies, as the Edomites came of Esau, jacob's brother, and the Ammonites and Moabites of Lot, Abraham his nigh kinsman. Verse 9.10.11. teach that we may pray against the enemies of God's Church: also that judgements executed upon former enemies, should be grounds to strengthen our hope, that God will do the like to ours, if he see it may serve for his glory and our comfort. Verse 13. and all the rest unto the end of the Psalm, teach that we may lawfully pray against the enemies of God's Church: that in their overthrow, the children of God, may be encouraged to pray unto him, and to praise him for it, and this is contained in verse 16. also that he himself and his power may thereby be glorified, in that the wicked whether they will or no, must of necessity confess his might, and this is in verse 18.   

Psalm 84  
Di. THis Psalm may be divided as I take it into two parts. In the first part the Prophet showeth what great desire he had in the time of his exile, to join himself to the assemblies of God's people, and what good estate they are in that may so do from verse 1. to the end of the 7. In the second he maketh his request to God for his return, assuring himself that God in good time will graciously look upon him for his good, concluding that they are blessed that stay upon the Lord, from verse 8. to the end of the Psalm.  
Se. The Title of this Psalm is expounded before Psal. 8. & Psal. 45. in their titles Ver. 1. O Lord of hosts [i. O mighty God which hast all things at thy commandment, as armies or hosts to execute thy will] how amiable [i. not only sweet and pleasant, but most tenderly beloved of me] are thy tabernacles [by this word he understandeth both the places where the holy assemblies were made from whence he was banished thorough the cruelty of his enemies, & also the people there assembled & namely & principally jerusalem, & the temple, & the assemblies made there] Ver. 2. My soul [i. I myself both body and soul, putting one part for the whole] longeth [i. vehemently and earnestly desireth: we apply this speech to women with child, who if they have not the thing they lust for, are in great danger] yea and fainteth [i. with desiring of it, and not obtaining of it, I languish away, and am as it were dead, or entering into a swoon] for the courts of the Lord [he doth expressly use this word, Courts, because he might not go further unless he had been a Priest] for mine heart and my flesh [i. both my inward and outward man] rejoice in the living God [i. take pleasure in him and his services, who alone is the only true God: for by the term living he separateth him from all the dead idols & dumb images of the Gentiles.] Ver. 3. Yea the sparrow hath found her a house [uz. in which she may rest and take her pleasure] and the Swallow a nest for her [i. a place of ease both for herself and young ones, as may appear by that which followeth] even by thine altars, [i. not very far from them: by many he meaneth only one, for it was not lawful to have many Altars to offer Sacrifice upon: Immanuel readeth the latter part of the second verse, and this verse otherwise, joining them together thus: My heart and my flesh cry out, with desire to come to the mighty living God, unto thine Altars, O Lord of hosts, my King and my God: yea the Sparrow hath found a house, and the swallow a nest for herself wherein she may lay her young ones: but the sense varieth not much.] Verse 4. Blessed are they that dwell in thine house [this he meaneth of the Priests and Levites, who not only had their houses nigh unto the Temple, but their lodgings also, see 1. Samuel 3.2. etc.] they will ever praise thee [i. they will be continually occupied in praising thee for thy goodness and truth.] Verse 5. Blessed is the man whose strength is in thee [i. who renounceth his own and others strength, and trusteth only to thy might and power] and in whose heart are thy ways [i. that have a desire and purpose to walk according to thine ordinances, and namely in visiting thy Temple, and repairing to the exercises of thy Religion: And by the word, Man, he understandeth many, or that number of good men, who used that course.] Verse 6. They [Mark the sudden change of the number] going thorough the vale of Baca [of this valley read 2. Samuel 5.23.24, and it should appear to be a very dry place, because of the Mulberry trees therein, which thrive best in dry places] make Welles therein [i. make account of the dryness of the place, as though they had abundance of water, for the pleasure that they take in God's service mitigateth the great thirst of this dry place] the rain also [uz. which falleth from heaven] covereth the pools [i. falleth upon the upper parts of the waters of the pools increasing them: But for mine own part I would have all this verse wholly referred out of Immanuel thus. Blessed [i. in good case] are they, that going thorough the valley of Baca, or Mulberrye Trees [of which somewhat is said before] make it a well [i. make that account of it, as of a Well or of a most pleasant place wherein are wells and springs] whom also [i. which men the rain of blessings [i. rain that cometh from God, and is bestowed upon the earth as a blessing of God to make the same fruitful] and by rain of blessings he understandeth also abundance of rain] covereth [i. falleth much upon them, and yet hindereth them not from going to the exercises of god. This then is his meaning, in these three verses 4, 5, 6, that not only the Priests and Levites are in better case than he, but the common people that travail thorough many dangers and distresses, to come to the place of God's service, from which he was shut by reason of his exile, and whether he would have come with as great pains as they, if he might safely have done it.] Verse 7. They [i. the people that thus repair to the exercises of God and his word] go from strength to strength [i. the Lord endueth them with all manner of strength, so that they feel no weakness or feebleness] till every one appear [i. come and place himself: not denying but that afterwards also, the Lord doth graciously strengthen them] before God [uz. according to the law, Exod. 23.17 meaning also by this speech, the ark of the covenant, which to the children of Israel was a testimony of God's presence] in Zion [uz. which was the place wherein the ark was, & the service of God used, when David did write this Psalm.] Ver. 8. O Lord god of hosts [this is sundry times expounded before] hear my prayer [i. grant my requests and petitions that I make unto thee] hearken [i. yield to my suit] O God of jaakob [i. of the faithful ones, putting the name of the father from whom they came, for his holy posterity] Ver. 9 Behold [uz. in mercy, our languishing and fainting for the exercises of thy word, & so look upon us that we may be restored thereto: for here David prayeth both for himself, and others that were with him in the like case] O God our shield [i. protector and defender, who keepeth us many degrees better than shields and targets are, see Psal. 18.2.] look upon the face [i. graciously accept the persons and prayers of thine anointed [i. of him that was by thy commandment anointed king 1. Samuel 16.12.13.] Verse 10. For a day [i one day only & no more: and this verse comprehendeth a reason of his prayers] in thy Courts [see verse 2. of this Psalm, putting Courts also for the places of public meetings and assemblies] is better [i. is more sweet, comfortable, and profitable to me] then a thousand [uz. days] otherwhere [yea though the place itself were never so delightful and pleasant] I had rather be a door keeper [i. I would prefer the basest place and calling in the Church] in the house of my God [i. in the place where my God, who is the only true God is served] then to dwell in the tabernacles [i. in the most pleasant and gorgeous houses] of wickedness [i. wherein wickedness is practised and professed: or it may be, that he putteth wickedness for wicked men: whatsoever it be, he meaneth that he had rather be of the meanest account in the Church of God & amongst good men, then to be in the highest room out of the church, where nothing reigneth but profaneness and corruption.] Verse 11. For the Lord God is the sun and shield, [he meaneth that God is the only author of all excellent good things, and the deliverer from all evil, for even as the sun by his heat and brightness quickeneth, maintaineth, and maketh the creatures joyful, so the gracious countenance of the Lord filleth men's hearts with joy and gladness: and as a shield is an instrument, to put back darts and dangers, so it is he alone that defendeth us in all distresses: see before verse 9 of this Psalm] the Lord will [uz. in his own good time, and when it pleaseth him] give grace [i. show favour and mercy to me and others that are now cast down] and glory [i. he will advance me to that honour and estimation which he hath prepared for me: he meaneth the kingdom] and no good thing will he withhold from them [i. he will give them all good and necessary things for his glory, and their comfort] that walk uprightly [i. lead a holy and upright life void of hypocrisy, and being that indeed that they would seem to be, see Genesis 17.1.] Verse 12. O Lord of hosts [i. O God of all might and power, who haste all creatures in thy hands as armies to command] blessed is the man [q.d. certainly howsoever it goeth with other men of wit, wealth, etc. he is in good case] that trusteth [uz. always] in thee [uz. alone] I take it that the Prophet comforteth himself by this speech, that though it were a great grief unto him, in respect of bodily presence to be absent from the exercises of holy assemblies, yet this was his comfort, that in soul, spirit, and faith, he did communicate with the Church and beheld the Lord who was worshipped amongst them, See Psalm 2.2.12.  
Ver. 1.2. Do. teach God's children how much they ought to esteem of the public exercises of the Church, which are Gods effectual instruments & means to nourish and beget us to the hope of a better, thorough his especial blessing. Ver. 3 showeth that absence from holy assemblies, should pinch us to the heart, howsoever little account men of the world make of them. Ver. 4 teacheth two things: the first is, that though worldly men judge such as serve God miserable and wretched, yet they are indeed truly blessed: the second showeth the duty of them that profess God, that they should be continually occupied in his service. Ver. 5. teacheth that true blessedness belongeth to true believers only, and that to such as express their faith by the fruits thereof, uz. by purpose of heart to well doing, and practise thereof so farforth, as God shall enable them. Ver. 6. teacheth us that no want or weather should hinder us from the exercises of God. Ver. 7. teacheth that God will furnish those that are his with all ability to perform his will. Ver. 8. teacheth us in the time of our sorrows to have our recourse to God by earnest prayer. Ver. 9 teacheth us in our prayers and supplications to look to the mercies of God: & also to present our prayers unto him in the mediation of Christ jesus only, who is that in truth to us, that David was in figure. Ver. 10. teacheth us to prefer godliness, and godly men's company, before all the pleasures and profits of this life whatsoever. Ver. 11. teacheth us God's providence towards his servants: which appeareth in this, that he will comfort and defend them in danger, that he will exalt them to dignity after distress, and that he will mercifully minister unto them all things necessary. It teacheth us also our duty in care and conscience without hypocrisy to walk before him all the days of our life. Verse 12 teacheth us that sure trust and confidence in God only maketh us blessed.   

Psalm 85  
THe Psalm may be divided into two parts. Di. In the first the faithful reckon up gods mercies of old, as good grounds of their prayers which they should and did make for their presence deliverance, from verse 1. to the end of the seventh. In the second is comprehended as it were a prophesy, or an assured persuasion that the faithful had of their deliverance, from Antiochus his tyranny, at which time it should seem that this Psalm was made, and this reacheth from verse 8. to the end of the Psalm.  
Se. The Title hath been sundry times expounded before, and namely Psalm 4. and Psal. 45. in their titles.] Ver. 1, Lord thou hast been [uz. in times past, and therefore we hope thou wilt be now] favourable [i. haste showed mercy every way: so that they make his free love and mercy towards them, the cause of all their goodness] unto thy Land [i. unto thy people inhabiting the land of Canaan, which he calleth God's land because GOD had chosen it, and appointed it especially for them.] Thou [uz. alone, and none but thou] haste brought again [uz. out of Egypt, or else out of Babylon, for it may be understood of either of them, but specially in my judgement of Babylon, as which was the greater matter, see jerem. 16. verse 14.15.] the captivity of jaakob [i. such of jacob's posterity as were Captives: putting the thing, wherein they were held, for the persons: as Psalm 84, 10. Wickedness put for wicked men.] Verse 2. Thou hast forgiven [uz. freely and of thine own accord, without any merit or desert of theirs at all] the iniquity [i. the sins and transgressions, understanding by one, many which they had committed against him] of thy people [i. of those whom thou choosest to be a peculiar people unto thyself] and covered [uz. from thy judgement] all their sins, [whatsoever, whensoever, wheresoever, or howsoever committed: for concerning of sins, see Psalm 32.1.] Verse 3. Thou hast withdrawn [uz. from thy people] all thine anger [uz. which they had pulled upon them justly by their sins, and thou in mercy haste either utterly withholden it: or else laying some signs of thy wrath upon them, hast removed from their shoulders the heavy weight of thy judgements] and hast turned back [uz. in pity and compassion, as though it were better, weighing thine own mercy and our misery] from the fierceness of thy wrath [or else we had been consumed thereby. They mean that GOD kindled not his wrath to the uttermost against them, either as in justice he might, or in wickedness they had deserved.] Verse 4. Turn us, [uz. unto thee by faith and repentaince as Lamentation 5.21. or else, from that miserable captivity and bondage wherein we are, to our former liberty and freedom in our own land] O GOD of our salvation [i. thou that workest our deliverance from dangers and distress: so salvation is taken Psalm 3.8.] & release thine anger towards us [i. free us from that wrath of thine, & the testimonies thereof which we see and feel presently upon us.] Verse 5. Wilt thou be angry with us for ever? [q.d. we hope no: for that is the force of the interrogations, meaning that God's wrath should not always continue upon them] and wilt thou prolong thy wrath [uz. which is now presently upon us] from one generation to an other [i. upon us and our posterities, q.d. shall it continually abide upon us and our seeds?] Ver. 6. Wilt thou not turn again [uz. in love, mercy, favour, & presence towards us] & quicken us [who seem as it were to be dead, see Ezechiel 37.1.2, etc.] that thy people [i. the people whom thou haste chosen to thyself may be delivered and set free, and so have an occasion to] rejoice in thee [i. to praise thee and to magnify thee for thy goodness towards them: he seemeth to note two ends of their deliverance: one, the good and benefit of the people: the other God's glory.] Ver. 7. Show us O Lord thy mercy [i. make us by effect to see and feel thy goodness] and grant us [i. graciously and freely bestow upon us] thy salvation [i. the deliverance which freely and only must come from thee. For the acception of this word salvation, see before ver. 4. of this Psal.] Ver. 8. I [this the faithful together speak, as though they were but one person, by reason of the nigh conjunction of them] will hear [i. not only diligently hearken unto, but patiently look for] what the Lord God will say [i. what he will either speak or perform, for the word of God, is as it were the deed of god, see Psal. 148.5.] for he will speak [i. promise and perform in deed: and this is a reason why he will in patience attend the Lord and his work] peace [i. all goodness and prosperity after that their calamities be once ended: See Gene. 43.23.] unto his people [i. unto his faithful ones, putting by this mark a difference between God's people in deed, and those that have but the bare title only] and to his Saints [i. to those whom he hath sanctified: see Psal. 16.3.] that they turn not again [uz. to their old filthiness, of idolatry, distrust, and such like, whereunto Antiochus laboured to bring them] to folly [i. to all manner of wickedness: and in this respect the ungodly are generally through the proverbs called fools, as also Psalm. 14.1.] Ver. 9 Surely [q.d. without all doubt: it can not otherwise be] his salvation [i. succour, delivery, and aid from God, see ver. 7. of this Psalm] is near [i. even as it were at the doors and will come upon them quickly] to them that fear him [uz. with holy fear, and all their hearts, leading also their lives according to the rule of righteousness, which he hath prescribed] that glory [i. the sincere service, and worship of God and all goodness, as may appear by all the verses following in this Psalm] may dwell [i. may have continual abode, notwithstanding the mischievous devices of the ungodly] in our land [i. amongst the people that inhabit this land appointed for us, so had you the word, land, used ver. 1. of this Psal.] Ver. 10. Mercy [uz. from God] and truth [i. simple and sincere dealing, uz. from men] shall meet [uz. joyfully and cheerfully together. q.d. God will turn his own justice towards his people into mercy, and their hypocritical hearts and hands into sound and sincere ones] righteousness [uz. from God, meaning by righteousness also the faithful execution of his promises] and peace [uz. of conscience in men, an effectual worker whereof is God's faithful performance of his promises] shall kiss one an other [uz. in token of true friendship, and reconciliation: for by these manner of speeches and metaphors, the holy ghost mindeth to note the reconciliation and agreement which shall be made between God and his people.] Ver. 11. Truth [uz. from men, as before ver. 10.] shall bud [i. by effects shall show forth itself and yield fruit, as the bud in the spring time appeareth, which also is an argument of hope that fruit will follow] out of the earth [i. out of the minds and souls of the godly: putting earth containing them, by the figure Metonimia, for they themselves therein contained] and righteousness [i. the just performance of God's merciful promises, as before verse 10.] shall look down [i. shall manifest and declare itself] from heaven [i. from the almighty, whose dwelling is in the heaven.] Ver. 12. Yea the Lord shall give [uz. freely, and of his own goodness, for so much doth the word import generally throughout the Scriptures] good things [i. heaps and abundance of all goodness: whether they be spiritual graces, mentioned ver. 10. & 11. or bodily blessings mentioned in the last part of this verse] and our land [i. the land appointed to us from God, and wherein we dwell] shall give her increase [i. shall plentifully yield it, the same being made fruitful by the mighty power of God.] Ver. 13. Righteousness shall go before him [q.d. when God shall show these graces unto his people, than God will bring to pass that upright dealing, shall have free passage amongst men: for so I take righteousness to be used in this place] and shall set her steps in the way [uz. so that a man shall walk no way but there shall appear certain prints as it were of his footing. Immanuel readeth this verse otherwise, but methinketh this sense is plain.  
Do. Verse 1. Teacheth that the feeling of God's favour in former time should minister hope unto his servants, that they should afterwards feel it in like sort when they are in any distress. Verse 2. Teacheth that it is God alone that doth and must forgive all the sins of his people. Verse 3. showeth that unless the Lord in the midst of his wrath, remember his mercy, we should be all consumed. Verse 4. Teacheth that unless GOD work in us repentance, we shall never repent. Verse 5. Teacheth that God's wrath endureth not always, See Psalm 30.5. Verse 6. Teacheth two things, the first is, that unless GOD quicken us, we are but as dead people, the second that God in delivery of his servants, doth not only manifest his own glory, but also provoketh them thereby to be thankful unto him. Verse 7. Teacheth that God's mercy is the cause of all goodness to us ward, and namely of our deliverances from danger. Verse 8. Teacheth first in diligence and patience to wait the Lords good will: secondly to stay ourselves upon God's mercy and goodness towards us, Thirdly that the name, Saint, may be given to them that be living, which the Papists deny, appropriating it only to the dead: four that God's mercy and goodness showed unto his people, aught to be an effectual mean to restrain them from former folly and sin. Verse 9 Teacheth us that the ready way to be assured to have GOD on our side, is to have a reverent fear of his majesty in our hearts, and sincere fruits of the same fear in our conversation. Verse 10. Teacheth that the chief cause of the reconciliation between God and man, and of peace in men's consciences, and of faithful dealing towards men, is God's great goodness and mercy, and the faithful performance of his promises to us. Verse 11. Teacheth that it becometh Gods children, even by the example of their heavenly father (who showeth himself most righteous in his promises towards them) to deal faithfully and uprightly one with an other. Verse 12. Teacheth that not only all good things come from GOD, as james 1.17. but that they are bestowed upon all, and namely upon his children, of his mere liberality only. Verse. 13. Teacheth that where God beareth sway, there all justice shall manifestly appear, and be openly practised.   

Psalm 86.  
I Suppose that this Psalm of David full of very earnest affections and prayers may be divided into two parts. Di. In the first he desireth the Lord to have mercy upon, and to deliver him from all his afflictions, sometimes alleging his own misery, and sometimes God's mercy and might to induce him thereto: and this reacheth from verse 1. to the end of the 10. In the second he prayeth for light and knowledge, desiring also deliverance from his distresses, alleging as reasons to move the Lord thereto, the fierceness of his enemies, Gods own mercy, and his thankfulness to be performed to the Lord, from ver. 11. to the end of the Psalm.  
The title, Se. a prayer of David [i. a prayer that David made in the time of some grievous affliction, that he was in, the holy Ghost leaving the same in record, for us to see it or the like.] Verse 1, Incline thine ear O Lord [uz. unto my prayers and supplications which I make before thee: and this is spoken of god according to men, who if they be disposed to grant suits and requests will as a token thereof, be ready to hearken to the suppliants voice] & hear me [i. grant me such things, as I praying unto thee, do according to thy will ask at thy hands, for otherwise it is not to be denied, but that god continually heareth and seeth all things] for I am poor [i. miserable and in great distress] and needy [i. stand in need of thy favour and aid, he allegeth his afflictions, weakness, and misery, to the end thereby to move god the more to favour him, for this is proper to his nature, to succour the miserable, Hosea 14.3.] Ver. 2. Preserve thou my soul [i. keep thou ●ay life & whole man, either from the rage of mine enemies, or from the sharpness of these afflictions] for I am merciful [uz. not only towards them that be in misery, but even to my very enemies: and he speaketh thus, not as though he would claim somewhat, for his dignity or worthiness, but to make his enemies more hateful, as it were, to God, because they persecuted him that always behaved himself courteously towards them, and therefore they had the less cause to persecute him. Immanuel readeth it thus: for I am he, whom thou pursuest with goodness [i. I am he, whom thou tenderly lovest, and therefore hope that thou wilt defend and keep me, even as the apple of thine eye, both the senses are good] my God [David speaketh not this, as though god were his god only, but to testify the particular apprehension, that he had in his persuasion of GOD and his goodness] save thou thy servant [i. deliver him from his present dangers, distresses, and afflictions] that trusteth in thee [uz. alone, and in none other but thee.] Ver. 3. be merciful unto me [uz. that am thus distressed, and compassed in on every side: out of which I can not get, unless thou show great mercy] for I cry upon thee [i. I do earnestly call and pray unto thee] continually [i. daily and without ceasing: setting out here two things in his prayers, the one is earnestness and vehemency understood by crying: the other is perseverance, meant by the word continually.] Verse 4. Rejoice [i. give an occasion of joy unto me, by keeping me from mine enemies, by delivering me from the heaviness wherein I am, and by granting my requests] the soul [i. the whole man, but specially the inward and mortal part sore afflicted with continual assaults, & stricken into heaviness and sorrow] of thy servant [i. of me whom thou hast vouchsafed to call to this honour, to make thy servant: and mark here how he speaketh of himself in the third person, presently changing in the other part of this verse to the first] for unto thee O Lord [uz. alone, and to no other but thee] do I lift up my soul [i. I pray thy help and that not with mouth only, but also with my heart.] Ver. 5. For thou Lord art good [uz. to all, and therefore much more to thine own servants and sons] and merciful [uz. to those that turn unto thee, after they have strayed from thee, meaning that God pardoneth them their sins and transgressions] and of great kindness [i. of wonderful and unspeakable mercy] unto all them [uz. of what condition or state soever they be] that call upon thee [i. that pray unto thee, uz. alone: and that in spirit and truth.] Ver. 6. Give ear O Lord [uz. I beseech thee: and not as though David commanded God] unto my prayer [i. unto my prayer which now I make unto thee] and harken to the voice [i. yield to the words] of my supplications [i. which I use in my supplication: meaning by all this, the granting of his requests, & it seemeth to be the same almost with ver. 1. of this Psalm.] Ver. 7. In the day of my trouble [i. at what soever time, I shallbe in my trouble, affliction, or misery] I will call upon thee [i. I will pray unto thee only: Immanuel readeth it in the present tense, I call upon thee. q.d. now that I am in trouble, I pray unto thee, and in deed it better agreeth with the circumstance of the place and person] for thou hearest me [i. I know that thou either dost grant or wilt grant me my request, whereby the Prophet showeth what a steadfast persuasion he had in God, and the word of his truth.] Verse 8. Among the Gods uz. of the Gentiles, and which they worship, as Gods, but yet are not so] there is none like thee O Lord [uz. in any respect: he showeth that the Gentiles gods are false and counterfeit because they have no testimony of their might and power, See Psalm. 115.2.3.4. etc. See also against the vanity of them Isaiah. 44. almost throughout] and there is none [uz. amongst either them, or amongst all the creatures in the world, no all the creatures set together] that can do like thy works [i. can do such works as thou hast done and daily dost: for all that they do, they do by thee, as in whom they live, move, and have their being: whereas thou dost that of thyself only, whatsoever pleaseth thee both in heaven & in earth.] Ver. 9 All nations [uz. of the earth] whom thou hast made [uz. by thy mighty power, for without thee, they were not, neither can be] shall come [uz. either willingly, or by constraint] and worship [i. either truly or hypocritically serve thee] before thee [i. in thy presence, at thy presence, and in the assembly of thy Saints] and shall glorify thy name [i. shall either sound, or else for fashion sake acknowledge thy might, majesty, and power, for so is name taken here, as Psal. 20.1. Some understand this of the calling of the Gentiles, I will not greatly contend: but methinketh it were better to be understood of a constremed and counterfeit confession: such as you shall see in Abimilech Gene. 20. throughout and in Pharaohs. Exod. 9.27. and in some other chapters of that book.] Ver. 10. For thou art great [uz. above all and declarest that greatness and excellency of thine, by many things, but specially by thy works] and dost [uz. daily and continually] wondrous things [i. matter far beyond the reach and compass of man's wit and reason, and therefore very wonderful] thou art God alone [q.d. though many have the name of God, yet in deed both the thing and the name doth only belong to thee.] Verse 11. Teach me [q.d. I am blind and ignorant, and therefore humbly crave thy instruction] thy way, O Lord [i. the way that thou thyself hast prescribed, and is the only way and manner to live well and uprightly] and I will [uz. through thy goodness, assistance and strength, for otherwise I can do nothing of myself] walk [i. frame and fashion my conversation] in thy truth [i. according to that rule of truth and righteousness, which thou thyself hast prescribed in thy word] knit [uz. fast and sure] mine heart [i. the affection and persuasion of my heart] unto thee [uz. and the truth of thy promises. q.d. bring to pass that my heart being freed from all fear and care of my enemies it may rest wholly in thy fear. This manner of speech declareth, that man's heart is distracted, and as it were divided into sundry parts, till God have driven it to himself, and held it fast in his obedience, wherefore by this word he meaneth that even they that are well affected, are yet notwithstanding subject to so many stumbling, that they should quickly vanish, and be spilled as water, were it not that god strengtened them with constancy] that I may fear thy name [i. bear a loving reverence to thy majesty and truth.] Ver. 12. I will praise thee O Lord my god [uz. when thou shalt have taught me thy truth, and delivered me from mine enemies] with all my heart [i. unfeignedly, and not outwardly in words only but also inwardly in deed, and truth] yea I will glorify thy name [i. set forth the praise of thy majesty, might, and power] for ever [i. both in this life, and in the world to come, or else it may be taken for continually.] Verse 13. For great is thy mercy towards me [i. thou hast and dost by effect declare the riches of thy goodness towards me] and thou hast delivered my soul [i. thou hast set my life or whole man free [for otherwise nothing can touch the soul] from the lowest grave [i. from most great, deep, and extreme dangers, it is a metaphor as they that are buried seem in man's judgement past hope of life, and yet God notwithstanding will raise them up again, so when David seemed to be past all recovery, by reason of his distresses, than did the Lord most mightily deliver him.] Ver. 14. O God the proud [uz. persons of the world, who are not provoked by any wrong I have done them, but only by their own pride, for so much I suppose the Hebrew word importeth] are risen against me [uz. with great force, multitude, and counsel, thinking to destroy me] and the assemblies [i. great troops and multitudes, of violent men] the Hebrew word in deed importeth them that trust in their own strength, who are said to be mighty or violent, because with a certain violent outrage, they trouble all, and labour to destroy every thing: experience teacheth the truth of this, for we see that there is no measure kept, where pride and violence, or outrage prevaileth] have sought [uz. very diligently] my soul [i. my life, to wit, that they might take it from me, see Matth. 2.20.] and have not set thee [uz. who seest and knowest all wickedness, and wilt in good time punish the same] before them [he meaneth that they had no fear or regard of God at all, but supposed that God did not behold them, which is a manifest token of extreme licentiousness and impiety] Ver. 15. But thou O Lord art a pitiful God, and merciful [uz. to them that turn to thee, and call upon thee in truth] slow to anger [uz. against any though never so wicked, looking by long suffering for their amendment] and great in kindness [i. of wonderful great kindness and love specially to thy servants] and truth [he meaneth by truth, the faithful accomplishment of all God's promises, and this verse is a certain description of the nature of God, and seemeth to be taken out of Exod. 34.6.] Ver. 16. Turn [uz. thy favourable and loving countenance] unto me [uz. which am distressed on every side, he prayeth that he may in this his misery, feel God's goodness and mercy] and have mercy upon me [i. make thy mercy appear towards me, in delivering me from the power of these violent men] give thy strength [by this speech he meaneth not to crave all the strength and power of God, but to entreat the Lord, to give him strength and ability to pass through all the brunts he should endure] unto thy servant [i. unto him whom thou hast chosen, to be thy servant: true it is the word importeth slave, or bond servant, which word the Prophet also useth to move the Lord to mercy] and save [i. deliver from danger and distress] the son of thy handmaid [i. such a one, as hath been begotten of faithful parents, and brought up in the covenant, and is as it were a household servant of the Church: See Psalm. 116.16.] Verse 17. Show a token of thy goodness towards me [i. declare by some one sign or other, whatsoever pleaseth thee, that thou wilt be good and merciful unto me] that they which hate me [uz. without a cause] may see it [i. plainly perceive, acknowledge and confess the same] and be ashamed [uz. in themselves, and of that which they have purposed against me, seeing that I have not without cause trusted in thee] because thou O Lord [uz. only and no other] hast helped me [uz. out of all my dangers and distresses] and comforted me [uz. in the time of misery and trouble.]  
Do. Ver. 1. Teacheth that the more our need, misery, & wretchedness is, the greater occasion we have, with earnestness & speed to repair unto God by prayer.] Ver. 2. Teacheth that unless God keep us, we shall utterly perish: also that we ought to have a steadfast trust in God's mercy and goodness. Verse 3. Teacheth us importunity in prayer, and not to leave of, though God grant not our requests at the first: also that in our prayers, we must flee to God's mercy only, and not to any thing in ourselves. Ver. 4. Teacheth us that unless God make us joyful, we can never be rightly glad: also that the heart as well as the mouth must consent in prayer, or else our prayers are nothing. Ver. 5. Teacheth us that God's mercy rightly considered and felt, is an excellent spur to provoke us to prayer. Ver. 6. Teacheth that God only is to be prayed unto. Ver. 7. Teacheth us in our afflictions to run unto God, and to comfort ourselves in this, that if he have once heard us, he will hear us again. Ver. 8. Expresseth the vanity of all idols & images whatsoever. Ver. 9 Setteth forth God's power in all, and over all, so that none is exempted from it. Ver. 10. Is a plain proof of the unity of the godhead. Ver. 11. showeth that unless God do teach us what is good, we are utterly blind: also that unless he hold us in obedience and fear of his majesty, we shall easily decline, and run aside. Ver. 12. Teacheth us not only to carry with us a purpose to praise the Lord, but also unfeignedly and continually to do it. Ver. 13. Teacheth that then God worketh the deliverance of his, when there seemeth otherwise no way for them. Verse 14. Doth not only set out the mischievous minds of proud and outrageous persons, but also declareth the fountain of all their sins, uz. forgetfulness and contempt of god. Ver. 15. Is the same almost with verse 5. of this Psalm, and is a verse of great comfort, as in many respects, so namely in this, that it setteth before us, not only God's goodness, but also the faithful and assured performance of all his promises. Ver. 16 Teacheth us that God's favourable and loving countenance, is the only matter of mirth, strength and deliverance to his servants. Ver. 17. showeth that in the delivery and safe keeping of God's Saints, not only God's glory and power is manifested, & the good are thereby comforted, but also the enemies confounded and ashamed.   

Psalm 87  
THe whole Psalm itself, consisting only of seven verses, Di. is nothing else but a commendation of god's Church, which is commended sometimes of the firmity and steadfastness thereof. Ver. 1. Sometimes of gods love towards it. Ver. 2. Sometimes of the glorious report that it hath abroad even among the enemies thereof. Ver. 3.4. Sometimes for the fruitfulness of it. Verse 5. Sometimes of the delight and comfort that the faithful have in it. Ver. 7. And sometimes for one cause, & sometimes for an other which the diligent reader may observe.  
The title, a Psalm and song [see Psalm. 48. Se. in the title] committed to the sons of Korah [this is sundry times expounded before.] Ver. 1. God laid his foundations [i. GOD established and set his Church, See 1. Tim. 3.15. where the Church is called the pillar and ground of truth] among the holy mountains [he calleth the mountains holy, not that they were so of themselves, but because God that was holy, had chosen them to a holy end: and it is not to be doubted, but that he speaketh here of the land of Canaan, which was a hilly Country, see Exod. 15. ver. 13.17. and amongst other parts of that land, the hill of Zion, where the ark was placed in the days of David, and the hill Moriah, where the temple was builded by Solomon, and so by consequent also, of the whole City of jerusalem, see Psal. 125.1.2.] Verse 2. The Lord loveth [uz. with a singular and wonderful love] the gates of Zion [i. the meanest places of his temple or tabernacle: some think that he putteth Zion for jerusalem, and these words gates, for the enclosure thereof, whatsoever it be, this we are to note, that this love of God proceeded from his free election, and not from any worthiness of the place] above all the habitants of jaakob [i. above all the places wherein jaakob and his posterity dwelled: the reason, because in jerusalem where his tabernacle and temple was, he gave most manifest declaration of his power, presence, and goodness: See Deut. 12. ver. 5. etc.] Ver. 3. Glorious things [i. things tending to thy great glory and praise] are spoken of thee [uz. both by them that appertain unto thee, and by others as may appear by the verses following] O city of God [i. O jerusalem: which is called God's City of God, because the Lord chose it, as a peculiar place for him to dwell in: See Psalm. 48. almost throughout, and Matth. 5.35.] Verse 4. I will make mention [this the Prophet speaketh in the name of the Church as it were, noting the enlargement and increase thereof: q.d. by occasion of them that shallbe joined unto me, I will speak of them, to those that are already knit to me] of Rahab [i. of Egypt, putting some part of the land, for the whole, and the people therein contained: See Psalm. 89.10. also Isaiah. 51.9.] and Babel [i. the people inhabiting Babel the City of Assyria, of which see Gene. 10.10.] among them that know me [i amongst them that allow of me, and are become my familiar friends and Citizens as it were] behold [q.d. look upon a wonderful thing] Palestina [i. the people inhabiting that Country called Philistines, see Psal. 83.7.] Tyrus [i. the people dwelling in that city] Ethiopia [i. the people possessing that land, uz. shall be joined unto me: for he meaneth that the people which were enemies and strangers to God's people, shallbe joined unto them, and become Citizens of the same City] there [uz. in the bosom of the church as it were] is he [i. every one of the faithful people converted, understanding by one, all of the like sort] borne [uz. by a new kind of birth, and that according to the eternal purpose and counsel of God.] Ver. 5. And of Zion [i. of the Church of God] it shallbe said [uz. to her great praise and commendation] many are borne in her [uz. by spiritual regeneration and new birth] and he [uz. this also shallbe said of her that he] even the most highest [i. the almighty God] shall stablish her [i. make her so strong and steadfast that the gates of hell shall not prevail against her: See Matth. 16.18.] Ver. 6. The Lord shall count [i. accept and allow of those that be his] when he writeth the people [i. when he inroleth & inregistreth them as it were, all this is spoken of God according to man's capacity: as that also which is so often mentioned in scripture, touching the book of life] he [i. many, as before ver. 4. of this Psalm.] was borne there [uz. in the bosom of the Church, and that by spiritual regeneration or new birth: altogether is as much: q.d. when the Lord shall take an account of people, he shall make them, whom he will greatly honour, Citizens of jerusalem, and of his Church.] Ver. 7. As well the singers, as the players on instruments shall praise thee [q.d. the commendation of the Church shallbe so great and large, that the members thereof, both with musical instruments and with voice, shall sound forth praises of it] all my springs [i. all the pleasure and delights that I have] are in thee [i. are set upon the Church of God, others expound it otherwise, but methinketh the sense is simple and plain. Immanuel readeth it thus: wherefore all the fountains of my life, sing and rejoice also concerning thee [there is no difference in the sense saving that he referreth it to the Prophet alone, and the other text to others with the Prophet.]  
Ver. 1. Setteth out the firmity and steadfastness of the Church, Do. the consideration whereof is comfortable to God's children, and fearful to the wicked, because that nothing that they can devise against it, can undo it. Ver. 2. Declareth that God's free love towards his Church, is the cause of the staidness thereof, and of all other good things to it. Ver. 3. Teacheth that howsoever vile and contemptible the Church seem in the eyes of the world, yet it is true, that she, and the things appertaining unto her, are glorious. Verse. 4. Expresseth both the increase of the Church, and also the calling of the Gentiles. Verse 5. Teacheth us that the Lord who is greater than all, is the stay and strength of the Church. Ver. 6. Teacheth us what a strange stay, God's election is to the Church: and also what great grace, he doth bestow upon us, when in the same by the ministry of his word, he doth beget us again unto himself. Verse 7. Teacheth the faithful, what great delight and pleasure they ought to take in the Church, and in the graces, that she hath in her.   

Psalm 88  
THis Psalm (as I take it) may be divided into two parts. Di. In the first part, Heman the Ezrahite, beseecheth the Lord to hear his prayers, setting out the great miseries wherein he was, as arguments to move the Lord in pity and compassion, from ver. 1. to the end of the 9 In the second he doth as it were expostulate and delate the matter without, setting out some time his own misery, sometimes his enemy's cruelty: and sometimes one thing, and sometimes an other: and this reacheth from verse 9 to the end of the Psalm.  
The title, a song and Psalm [see Psal. 48.] of Heman, who was a very wise man, as appeareth 1. king. 4.31. and the brother of Ethan (who made the next Psalm following) as appeareth 1. Chrome. 2.6.] the Hezrahite [this I take to be a name derived by transposition of letters, from Zerah his father, of whom see also 1. Chron. 2.6. and he is so called according to the manner of the jews, who use to name the race or stock, by the name of the first father thereof] to give instruction [uz. how to behave themselves even towards God in the time of their afflictions: see Psal. 42. in the title] committed to the sons of Korah [uz. to be sung by them: see Psal. 42. in the title] for him that excelleth [q.d. yea even to the chiefest musician amongst them because of the excellency of the Psalm, and the matter contained therein: see Psalm. 4. in the title] upon Malath Leannoth [some take it to be the beginning of a song, by the tune whereof he would have this Psalm to be sung: some take it for the name of an instrument, upon which he would have the tune of this Psal. played, when it was sung. The jews themselves who either were or should be best acquainted with these matters, do freely and plainly confess, that they knew not what these things mean, and therefore we need not stand much about them.] Ver. 1. O Lord God of my salvation [i. thou that heretofore hast delivered me, and from whom I presently hope of delivery, out of all the distresses wherein I am] I cry [i. I pray earnestly] day and night [i. continually also, and without ceasing as it were] before thee [i. not only in thy presence, before whom all things are naked, but also unto thee alone.] Ver. 2. Let my prayer enter into thy presence [i. let it find grace, favour, and acceptation in thy sight, for otherwise the Prophet doubted not but that God did see it and hear it] incline thine ear [i. show thyself ready not only to hearken unto, but also to grant and yield unto] unto my cry [i. to my earnest supplication and prayer.] Ver. 3. For my soul [i. my whole man, and my very life, putting a part for the whole] is filled with evils [i. hath nothing in it, but heaps of miseries: See job. 14 1. but here he speaketh of some extraordinary grief as it were, and my life draweth near to the grave [q.d. my afflictions and griefs are so great that I am become thereby as it were at death's door, and as one that is ready to be buried.] Ver. 4. I am accounted uz. not only by them that hate, but even by my friends yea in mine own judgement] among them that go down into the pit [i. I am like unto them that be dead and buried, of whom there is (as a man would say) no more hope of life] and as a man without strength [q.d. certainly, and in deed my griefs have so prevailed upon me, that I have no strength at all in bones, flesh, sinews, or any part of me, but am utterly consumed.] Ver. 5. Free among the dead [Immanuel readeth this part of the ver. better and more plainly, by repeating the word, I am accounted, thus] I am counted among the dead [i. men have no other account or regard of me, then of a dead man: and then he addeth] shut out [uz. from others: wherein he alludeth to the ceremony of the old law, by which they that were infected with the leprosy, were shut out of the camp. levit. 14.3. and afterwards when the people came to a settled state, they were sent out of the cities into houses prepared for them. 2. king. 15, 5. 2 Chro. 26.21. Like the slain lying in the grave [q.d. I am as a dead man, for he useth but many words here to signify one thing] whom thou remember'st no more [he meaneth not that God, hath no regard at all of them that are dead, but that he seemeth so as it were unto men: & this he speaketh as a man grievously afflicted, & as one carried away with the vehemency of his grief] and they are cut off [i. they seem to be cut off and removed] from thy hand [i. from thy care and custody. Restore this whole ver. out of Immanuel thus: I am counted among the dead I am shut out, as the slain, lying in the grave, whom thou remember'st no more: who are cut off by thy hand, i. by thy power & judgement: & so the sense shallbe more plain.] Ver. 6. Thou hast laid me in the lowest pit [i. in most great dangers and extreme perils, see Psal. 86.13.] in darkness and in the deep [by all these words he signifieth but one thing, uz. greatness of grief, and extreme anguish, see Psalm. 130.1. for deep, and that darkness is so used many places of scripture show: and here the proportion would be considered: for dark places are full of horror & fear, & horror and fear do by consequent engender sorrow and grief: deep waters or places are very dangerous for men in them, that they be not overwhelmed or drowned therein.] Ver. 7. Thine indignation [i. sure testimonies & signs of thy heavy wrath] lieth uz. sore upon me] thou hast vexed me [i. grieved me, & that inwardly & outwardly] with all thy waves [i. with all thy wrath & judgements which thou hast laid upon me, & overwhelmed me with, as the waves of a great flood or sea, overwhelm somewhat.] Ver. 8. Thou hast put away my acquaintance far from me [i. thou hast made me destitute of all man's aid, & succour, for even they that should have pitied my case, have through thy appointment, their hearts hardened against me, see Psalm. 38.11.] and made me to be abhorred of them [i. loathed, & as it were hated of them, job complaineth also of this, Chap. 19 almost throughout] I am shut up [uz. in dangers & troubles even as a bird in a cage, so that I can not get out] and can not get forth [i. I see no way, as it were, how to be delivered from them, or how to escape.] Ver. 9 Mine eye is sorrowful through my affliction [i. my afflictions are so grievous, that the very signs thereof appear in mine eyes & countenance: yea his very sight decayed thereby. Psal. 38.10.] Lord I call daily upon thee [q.d. yet I do not for all this, discourage myself, but call upon thee] daily [i. not only one day after an other, but all the day long as it were, noting his importunity.] I stretch out mine hands unto thee [uz. as one that would be glad to receive some favour & succour from thee, he putteth in these words, the sign of prayer, or a gesture used in prayer, for prayer itself.] Verse. 10. Wilt thou show a miracle to the dead [i. to me who am as it were dead? q.d. it shall be very strange if thou restore me, and all this he speaketh setting out one while the greatness of his misery: an other while the weakness of his faith: and an other while provoking GOD thereby to hasten his aid, otherwise that he should not come in time] or shall the dead [i. & others that seem to be dead by reason of our afflictions] rise [uz. out of the great dangers & distresses, wherein they are] and praise thee [uz. for thy deliverance and mercy: q.d. there is little or no hope that we shall so do, for I do not understand this of the resurrection of the dead, no more than I do that, Ezech. 37. which I think well weighed, would serve also for the clearing of the sense of this place.] Verse 11. Shall thy loving kindness [uz. which thou art wont to show to them] Bee declared in the grave [i. either in great distress or extremity, or else putting it for the persons, uz. for them that be at the last push, meaning it of himself or others: q.d. when I look upon the hugeness of my afflictions and griefs, there is little or no hope thereof] or thy faithfulness [uz. which thou usest in keeping & performing thy promises, so that we may see, the faith of God's children, is many times wonderfully shaken] in destruction [i. in them that are appointed to destruction, & are as it were at death's door.] Ver. 12. Shall thy wondrous works be known [i. made manifest] in the dark [uz. places, putting it for afflictions, as before ver. 6. of this Psal.] and thy righteousness [uz. which thou showest towards thine, when thou givest them that which thou hast promised them] in the land of oblivion [or forgetfulness, i. in the grave, which he calleth the land of forgetfulness, because that they which are dead are soon forgotten: and all this he speaketh by the way of a continual metaphor, as it were to express the greatness of his misery & afflictions, & not otherwise as I take it.] Ver. 13 But unto thee [q.d. notwithstanding all my afflictions, & the great combats that I have endured between faith and despair] unto thee [uz. alone, & none other besides thee] have I cried O Lord [i. powered forth mine earnest & hearty supplications] and early [q.d. yea and though thou shalt not hear me at the first, yet I will not leave of prayer] and early [uz. in the morning, see Psal. 5.3.] shall my prayer come before thee [i. I will pray unto thee: not meaning as though either God or he were tied to that time, but because he would use that time wherein he found himself best affected to prayer.] Ver. 14. Lord, why dost thou reject my soul [i. why dost thou seem to despise and neglect me: understanding by soul, which is a part of man, the whole man] and hidest thy face from me [q.d. what is the cause, that thou turnest thy countenance from me, as though thou wert angry with me, and didst despise both me and my prayers: all this is spoken of God according to man's capacity, and after the judgement of flesh.] Verse. 15. I am afflicted [uz. greatly, and on every side: the Prophet fetcheth an argument from his misery, to move the Lord with speed to pity and help him] and at the point of death [i. ready even to die, and as it were at the last gasp, unless thou aid and strengthen me] from my youth [i. continually, the Prophet noteth his daily grief & continual exercises] I suffer thy terrors [i. such punishments and troubles as thou layest upon me, which do wonderfully pierce me with terror & fear] doubting of my life [i. doubting what shall become of my life, uz. whether I shall die presently, I know not, or whether these vexations shall continued longer upon me, I know not, even all the days of my life.] Ver. 16. Thine indignation [i. thy manifold wrath and very many signs and tokens of the same, for he speaketh in the plural number] go over me [i. oppress me and overwhelm me, as waters do the drowned body] and thy fear [i. the fears that have been wrought in me, by the troubles and afflictions, which thou hast laid upon me] have cut me of [uz. from living in this world, or from being amongst men, he meaneth that they had even utterly as it were destroyed him.] Ver. 17. They [i. the assured testimonies and tokens of thy wrath] came round about me [i. compassed me in on every side, so that there was no way to escape or get out, yea, they take hold of me, both inwardly & outwardly] daily [i. continually, and without ceasing as it were] like water [i. in great abundance, and with great force, as surges or waves that would swallow me up, see ver. 7. of this Psalm] and compassed me together [i. even at one time, as it were, and with all their violence, they set upon me.] Ver. 18. This is the same both in sense and almost in worlds with ver. 8. of this Psalm, he meaneth that none of those which were linked to him either by nature or kindred, would come out for to help him.  
Ver. 1. Teacheth us to be earnest and continual in prayer unto our God. Do. Ver. 2. Teacheth us to pray to the Lord to make us feel us the effects and force of our prayers. Ver. 3. Teacheth two things: first that very great heaps of afflictions are the ordinary portion of God's children in this life: secondly that the more miseries we have, the more speed we should make to God by prayer for the redress of them. Ver. 4. showeth in what regard, the wicked of the world have God's children, in the time of their affliction. Ver. 5.6.7. Teach that God's hand lieth very sore many times upon his dearest children, and yet for all that, he loveth them never a whit the worse.] Ver. 8. Teacheth us that even the loss of our friends falleth out according to God's appointment, which rightly considered, should minister no small comfort to God's children. Ver. 9 Teacheth us that as our miseries increase or continue, so our prayers to God should increase or continue. Ver. 10.11.12. Show how sharply the faith of gods children is in their afflictions assaulted, so that many times there seemeth to be little difference between hope and despair. Ver. 13. Teacheth that howsoever the godliness faith be expressed for a time, yet it is not utterly overcome, but bursteth forth into victory at the length, and to earnest prayer. Ver. 14. showeth that nothing grieveth God's children so much, as to feel a separation between God and themselves. Ver. 15. Teacheth that the afflictions of God's children are continual even from youth to old age, and from the day of our life unto the hour of our death. Ver. 16.17. Declare that God's children are not slenderly tried with some mean cross, but that still the latter end of one trouble with them is the beginning of an other, and as one flood or wave cometh thick and threefold in an others neck, so do afflictions assault them. Ver. 18. Delivereth the same doctrine that ver. 8. doth: also it teacheth us that we should not be much dismayed, when we see our friends and acquaintance forsake us in our miseries, for as much as David and many other of God's Saints have felt the same.   

Psalm 89  
Di. THis being a very long Psalm, and handling sundry matters, may yet notwithstanding, be divided into three parts. In the first part Ethan the Ezraite setteth out and praiseth God's goodness, which he manifesteth by many things, but especially by the description of his works and power, and of his mercy and love towards his own people, and this reacheth from ver. 1. to the end of the 7. In the second part he maketh express mention of God's covenant made in David, and his seed (a singular testimony no doubt of his unspeakable mercy) showing that he will establish it for ever, and yet notwithstanding convert them if they go astray, from verse 18. to the end of the 37. In the third part, he seemeth to bewail the want of performance of that mercy promised, praying the Lord, to look, and that in time, upon the great desolations of the Land, concluding in hope of delivery with a thanksgiving unto the Lord, and this reacheth from verse 38. to the end of the Psalm.  
Se. For the title of this Psalm see the title of Psalm 88] Ver. 1. I will sing [i. I will by song set forth] the mercies of the Lord [i. his manifold and sundry mercies: q.d. we have tasted of more than of one of his mercies, yea we have felt all his mercies, and therefore I will praise the same] for ever [i. all the days of my life, See Psalm 146.1.] with my mouth will I declare [i. I will openly speak of in my words and with my voice: for he putteth the word, mouth, which is an instrument to frame the voice by, for the voice and words themselves] thy truth [i. the faithfulness and constancy that thou hast in all things, and namely in keeping thy promises] from generation to generation [i. to all posterities: meaning that by leaving it in writing behind him, he would be an instrument as it were to convey it from hand to hand to all posterity.] Verse 2. For I said [i. I believed it in my heart, and spoke it with my tongue, as Psalm 116.10. by which he showeth the assurance of faith that he had in his heart, out of the abundance whereof the mouth did speak. Matth. 12.34.] mercy [uz. of God] shallbe set up [i. shallbe exalted, builded and continue, as a very fair, strong, and artificial house] thy truth [i. the steadfastness and stay of thy promises] shalt thou [uz. O God] establish [i. ratify and confirm] in the very heavens [i. even the place appointed for the elect, see for this sense, Luke 10.20. Others expound the whole verse thus: the promise of God shallbe as certain, as the state of heaven: understanding thereby not the visible firmament, but the place of eternal joy, which is exempt from all change.] Ver. 3. I have made a covenant [a sudden change of the person from his own to Gods, for this and the next verse are spoken in the person of God] with my chosen [i. with David, whom I have chosen, & preferred before all others even his own brethren, to be king over the people of Israel] I have sworn [not as though there were any distrust to be had in God's word, but for the more strengthening of the covenant in David's heart, see ver. 49. of this Psalm, also Psalm. 132.11.] and this is to be understood, that God by an oath had promised the performance of those things that follow, uz. that his seed should continue] to David my servant [i. to him whom I have appointed and chosen to be my servant, and to serve me & my people, in the government of the kingdom. Ver. 4. Thy seed [i. those that shall come of thee, as thy posterity and successors] will I 'stablish [uz. in the kingdom] for ever [i. for a long time, if you refer it to the outward government: but if you refer it to Christ, it signifieth perpetuity and everlastingness of time] and set up [uz. to continue and abide] thy throne [i. thy kingdom, putting a part of the kingdom for the whole] from generation to generation [see ver. 1. of this Psalm, there are two parts of this promise: the one is heirs and successors: the other, is the kingdom: See Genesis 15.3.4.5. where the like order is observed in promising two things.] Ver. 5. O Lord even the heavens [i. either the firmament itself & the things therein contained, as the Sun, Moon, stars etc. or else the Angels, or rather in deed both together, See Psalm. 148.1.2.3. etc.] shall praise thy wondrous works [i. they shall magnify that great power of thine, by which thou dost, as it were miraculously uphold thy Church] yea [uz. they shall praise and set out] thy truth [i. thy faithfulness, in keeping and performing promises made] in the congregation of the Saints [i. in the society, fellowship, and assembly of the children of God in the Church, meaning that the Angels and heavenly spirits, should be God's instruments, to publish the same unto men, and to show them also matter of praising God.] Ver. 6. For who is equal [uz. in name, majesty, power etc.] to the Lord [uz. the only God] in the heavens [i. amongst all that glorious company of Angels and blessed spirits, which are in the heavens, putting the thing containing, for the things contained, q.d. not one of them, no not all of them together, are in any respect equal to him] and who is like to the Lord [uz. in power, majesty, might etc.] among the sons of the Gods [some understand this Angels: who in deed may be so named, because they have not their beginning from the earth, neither clothed with a corruptible body, but are heavenly spirits, beautified with divine glory: for mine own part I would rather turn it thus: amongst the sons of the mighty, i. amongst the most mightiest of the earth, of what state or condition soever they be: and so have you the word used before Psalm 29.1. also Ezech. 17, 13. and chapter. 32.21. and then it may be the same in sense with that which is Psalm 73.25.] Verse 7. GOD is very terrible [i. he showeth manifest tokens of his majesty and might, which strike terror into all] in the assembly of the Saints [it skilleth not much whether we take it for the company of Angels, or for that which verse 5. of this Psalm is called the congregation of the Saints: but I would take it rather in the latter sense, because of that which followeth in this verse: the Prophet meaning in my mind, that GOD is terrible both to men and angels] and to be reverenced above all [i. more to be feared then all Angels or whatsoever else] that are about him [i. Angels, or heavenly creatures whatsoever who are said after the manner of men, to be about as those that are always ready to execute his commandment: Neither doth the holy ghost mean, in saying, that God is to be reverenced above all, that therefore the Angels and dead Saints may have a service and reverence dedicated unto them, for if they will refer it to them, why then should not the Sun and Moon (which the gentiles also worshipped, as well as the Papists do Angels, and dead Saints) be worshipped, seeing that they are about God, and attend upon him to execute his will.] Verse 8. O Lord God of hosts [i. thou God who hast all thy creatures, even as it were so many armies, to execute thy will and commandment] who is like unto thee [q.d. surely none] for the Hebrews use by such interrogations, strongly to deny] which art a mighty Lord [uz. a most mighty Lord, and an eternal being, for he useth the name of God jah in this place] and thy truth [i. thy faithfulness and constancy in all things, and namely in performance of thy promises] is about thee [i. compasseth thee in on every side: q.d. thou art full of all faithfulness and truth.] Verse 9 Thou rulest [i. thou stillest & makest calm as appeareth by that which followeth in this ver.] the raging of the Sea [i. the mighty waves thereof, which rage, and roar, and make a fearful noise] when the waves thereof arise [uz. by some great wind or tempest] thou stillest them [i. thou makest them calm and still.] Verse 10. Thou hast beaten down [uz. to the ground, and that by thy might and power.] Rahab [i. Egypt, as before Psalm. 87.4. and here he toucheth the deliverance of the people out of Egypt, of which see Exod. 14.15. etc.] as a man slain [uz. with the sword, he meaneth that God by the waves of the Sea, destroyed the Egyptians, as one man doth an other by the edge of the sword] thou hast scattered thine enemies [i. thou hast discomfited them, as men put to flight in a battle, run some hither, and some thither, and so being out of array, lie open to be wounded and slain of their enemies] with thy mighty arm [i. with thy great force, power, and strength: so we have had army used sundry times before.] Verse 11. The heavens [i. the things themselves, and all other things whatsoever therein contained] are thine [i. at thy commandment, to be used, when, where and howsoever it shall please thee] the earth also [uz. with all things therein contained] is thine [i. is at thy commandment as before, he meaneth that all things both in heaven and earth, are at his commandment, which seemeth wonderfully to express the great majesty and power of God] thou hast laid [uz. by thy almighty power] the foundations of the world [uz. in such sort, that it shall not be moved] and all that therein is [uz. thou hast created and established.] Verse 12, Thou hast created the North and the South [i. the whole world, putting these two parts of it for the whole] Tabor [it is the name of a mountain towards the West, of this mention is made josh. 19.22.] and Hermon [this is the name of a mountain towards the East, of which mention is made Deut. 3.8.9. and they are two high mountains in judea, by which no doubt he meaneth the whole land of Canaan] shall rejoice in thy name [i. shall praise thy great power and majesty.] Vere 13. Thou hast a mighty arm [i. thou art of great power, might and force] strong is thy hand [uz. thy left hand] understanding thereby the smallest manifestation of God's power, meaning that even there is such strength, as none is able to resist] and high [uz. in greatness and might] is thy right hand [i. thy mighty power and the full manifestation thereof.] Verse 14. Righteousness and equity [q.d. although thou art mighty in all manner of power yet thou governest not by power or strength only, but in all uprightness, justly rendering unto thine enemies that they have deserved, and faithfully performing to thy servants that which thou haste graciously promised] are the establishment of thy throne [i. are such as uphold and magnify thy kingdom: using throne as verse 4. of this Psalm. I suppose he speaketh of God according to men's manners, who have certain supporters as it were of their arms, or of their kingly charet, see 1. Kings 10, 18, 19, 20,] mercy and truth [i. grace and faithful performance of thy promises, which proceedeth from grace,] go before thy face [i. are continually with thee and in thy presence.] Ver. 15. Blessed is the people [q.d. O indeed, howsoever they are condemned of the world, yet they are in best case] that can rejoice in thee [i. that find such taste in thy blessings and benefits bestowed upon them, that they are thereby provoked to praise and thank thee] they shall walk [uz. the days of their pilgrimage here, and that with peace and quietness of conscience] in the light of thy countenance [i. in thy favour and goodness, hanging continually upon thy providence.] Verse 16. They [i. such people] shall rejoice [i. both in word and deed show themselves thankful] continually [this word importeth firm and steadfast perseverance in thanksgiving] in thy name [i. for thy great majesty, goodness, might and power, as Psalm 20.10.] and in thy righteousness [uz. practised and performed, partly towards them, and partly toward their enemies] shall they exalt themselves [i. lift up themselves, and that with praise unto thee, not as any thing rejoicing in themselves, but as giving all the honour unto thee to whom alone it belongeth.] Verse 17. For thou art the glory [i. thou art he alone that adornest with glory, and beautifyest] their strength [q d. if thou with draw thy hand, in steed of glory they shall have weakness and confusion] and by thy favour [i. of thy free goodness and not by our deserts] our horns [i. our estate, kingdom, authority, government, force, power, might, etc. as 1. Sam. 2.1. see verse 24. of this Psalm] shall be exalted [uz. above our enemies, and we shall prevail against them.] Verse 18. For our shield [i. our defence and safeguard from evil, as it were by a shield to keep back our enemy's darts: some refer it, and that not improperly, to the King who was appointed to defend and govern them, But I rather allow of the former exposition] appertaineth to the Lord [uz. only: q.d. the help and defence that we have, is from him alone] and our King [uz. David, whom the Lord hath appointed to be our King, and by whose hand and power as by a mean, we must be defended] to the holy one of Israel [uz. belongeth: q.d. he and all the kingly authority he hath is from the Lord, or else it would not avail him or profit us.] Ver. 19 Then [uz. O God: for here he speaketh either of God, or to God] speakest thou [uz. when David was appointed King] in a vision [this was then one of the ordinary means, whereby God in old time appeared and manifested his will to the fathers: see numb. 12.6.] unto thine holy one [i. Samuel the Prophet, see 1. Samuel 16. and Samuel is here called Gods holy one, not only because he was sanctified by the spirit, as others his children are: but also because he was appointed to an holy office, uz. of Priest and Prophet, see 1. Samuel 3.20] and saidest [uz. then & at that time] I have laid help upon one that is mighty [i. I have appointed David (to whom also I have given force and strength) to be an help and aid to deliver my people from their opressors, and have given him graces meet for the government and kingdom] I have exalted [uz. to the height of the kingdom and government] one chosen out of the people [i one of mean state and condition, as Psalm 78, 70, 71, and yet notwithstanding thorough my goodness apted and advanced, to that high calling.] Ver. 20. I have found [uz. out from amongst the rest, or else thus] I have found [i. I have provided for me and my people, as 1. Samuel 16.1.] David my Servant [i. David whom I have chosen to serve me and my people in the government of the kingdom] with my holy oil [i. with the oil which I have appointed to such holy uses, in which respect also it is called holy oil] have I anointed him [i. appointed him to be King over my people, see Psalm 45.7.] Verse 21. Therefore [i. because I have thus chosen him] my hand shall be established with him [i. he shall have my power and might, as a sure foundation to stay himself upon] and mine arm [i. my force and strength] shall strengthen him [uz. against all his enemies, so that I will keep and preserve him from all dangers: and mark that under hand and arm, which are several terms, he meaneth nothing but providence, protection, might, etc.] Verse 22. The enemy [i. whatsoever enemy he hath] shall not oppress [uz. for any long time, and that either by fraud or by force] him [uz. whom I have appointed] neither shall the wicked [i. he that is given over to wickedness, how desperate and bold soever he be in his ungodly attempts] hurt him [uz. any manner of way, or any long time, as before in the word oppress.] Verse 23. But I will destroy [uz. by my might and power, and that in justice and judgement] his foes [i. all his foes, whether they be open or secret] before his face [i. openly, he seeing and beholding the same, and being mine instrument to perform that great work] and plague them [uz. with death and destruction] that hate him [uz. any manner of way, either inwardly, or testify their hatred outwardly.] Ver. 24. My truth also [i. my faithfulness in performance of promises] and my mercy [i. great goodness, he noteth the cause of his promises, and the performance thereof] shallbe [uz. present and in effect] with him [uz. continually] q.d. I will always show myself faithful and merciful towards him] and in my name [i. thorough my goodness, strength and power, as Psalm, 20.1.] shall his horn [i. his majesty, glory, power and might, as before ver. 17. of this Psalm] shall be exalted [i. lifted up and advanced to great height and reverence.] Verse 25. I will set his hand also in the sea [some expound it thus: I will make subject unto his power the very sea and rivers, much more the land, which is weaker than they: I would rather expound it thus] I [uz. the almighty Lord] will set [i. stretch out] his hand [i. his might, power, government and kingdom] in the sea [i. even unto the red sea, and the sea mediterraneum: and this was promised Exodus 23, 31. and was accomplished 2. Samuel chapter 8. and 10] and his right hand in the floods [uz. of Euphrates, Nilus, jordan, and others.] Ver. 26. He [uz. David my servant] shall cry unto me [i. earnestly call upon me and say] thou art my Father [i one that hath a most loving, tender, and provident care over me] my God [i. my strength and power] and the Rock [i. the assured stay that I have, see Psalm 18.2,] of my salvation [i. that I shall be delivered from all the dangers and distresses wherein I am, see Psal. 3.8. all that is here spoken of David, aught in truth also to be referred to Christ.] Verse 27. I will make him [i. I will have him in that regard and account] my first borne [uz. that first borne children are wont to be had in, whom the scripture showeth to have had great privileges and honour, and estimation: q.d. I will greatly advance and honour him] higher [i. I will advance him higher] then all the Kings of the earth [i. he shall be the most excellent among them all, by the favour that I will show him, and the graces that I will give him. And mark, that this cannot appertain to David, but only so far forth as he was a figure of Christ: and this we must further mark, that when David, Solomon, and others are set out as figures of Christ, sometimes that which is spoken agreeth to the figure only, sometimes to Christ only, who is figured by them, and sometimes to both, uz. the figure and the thing figured, so that it behoveth the Reader to have a diligent regard thereto, of this somewhat hath been said before, Psalm 2, and also Psalm 45.] Ver. 28. My mercy will I keep for him for ever [i. I will never utterly destitute him of my loving kindness & mercy, howsoever I seem for a time to withdraw it] and my covenant [i. the covenant that I have made with him] shall stand fast [uz. for ever: q.d. I will faithfully perform whatsoever I have promised] with him [i. between him and me.] Verse 29. His seed also [i. his posterity] will I make to endure [uz. in the government of the kingdom] for ever [i. for a very long time: if you refer it to David. But if to Christ and those children that thorough him are brought and begotten to God by the sanctification of the spirit, of which see Heb. 2.10. than it signifieth everlastingness of time] and his throne [i. his kingdom and state, see verse 4. of this Psalm, here must be repeated, I will make] as the days of Heaven [i. perpetual and continual: Heaven is here put for that state of eternal glory preserved for the faithful, which shall never decay.] Verse 30. If his children [i. if his seed and posterity] forsake my law [i. depart away from it, and that rule of righteousness which it prescribeth them to walk in, in their conversation] and walk not [i. frame not their life, as Psal. 1.1. Ephes. 4.17.] in my judgements [i. according to those rules of justice and judgement, which I have prescribed: he meaneth nothing by all this, but if they shall sin against him and his word.] Verse 31. Is the same altogether in sense, though it differ somewhat in words with verse 30.] If they break [uz. either thorough ignorance or knowledge] my statutes [i. the things that I have ordained them to walk in] & keep not [uz. in thought word and deed] my commandments [i. the things that I have commanded them.] Verse 32. Then [i. when they shall have dealt thus wickedly with me] will I visit [i. correct and punish, see Psalm 59.5. Isaiah 26.21.] their transgressions [uz. which they have committed against me] with the rod, and their iniquity with strokes [i. I will punish them for their sins committed against me, meant by transgressions, as before, and against men understood by the word iniquity] with the rod and with strokes [i. with sundry kinds of punishments and all to bring them home to myself by repentance and amendment.] Ver. 33. Yet [q.d. for all my threats and punishments] my loving kindness, [i. my rich and unspeakable mercy] will I not take from him [uz. continually, or for ever: q.d. I will not utterly or altogether reject him] neither will I falsify my truth [uz. promised and sworn unto him: q.d. I will not fail or break in the accomplishment of the promises which I have made him.] Verse 34, My covenant [i. the covenant which I of mercy have made with him] will I not break [but stand steadfastly to the performance of it, and every part thereof] nor alter the thing [i. change the sentence or matter] that is gone out of my lips [i. which I have uttered and spoken [q.d. I will not be inconstant, for I will neither change my purpose, nor unsay that which I have said.] Ver. 35 I have sworn [this is spoken in the person of God: and the lords oath is added not for any insufficiency that is in him, but to ratify the matter more sufficiently in the mind of David and his posterity. God's oath is to promise by an oath, see Heb. 6. from verse 13. to the end of the 18.] once [and therefore will not go back from it: This word importeth that God's oath was irrevocable] by mine holiness [i. by myself, because he had no greater to swear by, as Heb. 6 13. and not as some expound it, by the sanctuary, wherein God's Majesty did visibly appear] that I will not fail David [i. disappoint him, uz. in any thing that I have promised him.] Ver. 36. His seed shall endure for ever [i. his posterity shall have a long and continual root, see verse 29. of this Psalm] and his throne [i. his kingdom, putting the sign of a kingdom for a kingdom, see ver. 4.29. of this Psalm] shall be as the Sun [i. shall continue as long as the Sun: and he allegeth the Sun, and verse 37. the Moon, as a witness of the continuance of David's kingdom, not because these creatures are eternal, but because they have more steadfastness than the earth, the air, etc. which are subject to many things] before me [i. in my presence and sight.] Ver. 37 He [uz. in his own person, and the person of his seed] shall be established [uz. in the seat of the kingdom] for evermore [how this is to be understood of David and Christ, see before verse 29. of this Psalm] as the Moon [see verse 36. of this Psalm] as the Moon [see verse 36. of this Psalm] and as a faithful witness [i. as the faithful witnesses, meaning the stars, Planets, etc. putting also the singular for the plural number] in the Heaven [i. in the Firmament, for the Lord hath there placed the Sun, Moon, and Stars, etc. as witnesses faithfully to distinguish between time and time, see Genesis 1. verse 14. etc. he meaneth nothing else but that David's kingdom and posterity shall have a long continuance, as the Sun, Moon, and Stars etc. have.] Verse 38. But thou hast rejected [i. cast away, and that from thy favour as it should seem q.d. thou that hast promised to be so gracious to David and his seed, seemest now to have no care of either of them. And this he speaketh not as accusing God, either of inconstancy or lying, but either using the words and expressing the mind of the enemies of God and his people, or else speaking it according to the present affection and feeling of the flesh, resting notwithstanding resolved, howsoever his faith were shaken for a time, yet that god will graciously perform his promises. These words also (which is to be marked) are verified in David and Christ: in Christ because God for a season forsook him, as may appear when he cried, My God, my God, why hast thou forsaken me. Matth. 27.46. and in David when it seemed unto him that Gods promise should take no place, and that God had as it were unsaid the same: and when he was driven out of his kingdom by Abshalon his son, see Psalm 3. thorough out] and abhorred [i. loathed and despised him, as it were] thou hast been angry [which thing also thou hast declared by effects, as appeareth in the verses following] with thine anointed [i. with the King whom thou thyself hast anointed and chosen to that room, see Psalm 18, 5,] Verse 39 Thou hast broken [i. it seemeth unto us so in the eye of flesh, and to our enemies] the covenant of thy servant [i. the covenant which thou haste made with thy servant: and it is called his covenant, not because he made it, or was the chief in it, but because he was one to whom and with whom it was made] and profaned his crown [i. brought it to great dishonour and contempt, specially among the profane people, as the Gentiles, etc. and by crown he meaneth his kingly dignity] casting it on the ground [i. overthrowing it, taking it as it were from his head & setting it upon the ground, whether he spoke it of David's abjection by the hand of his son Abshalon: or of the renting of the kingdom in the days of Rehoboan: or of their captivity, under Salmanazder, and Nebuchadnezar, it is not certain. I suppose that without any injury to God's spirit, a man may well apply it to them all.] Verse 40. Thou hast broken down [uz. and that unto the ground] all his walls [i. all the walls of his kingdom: meaning by walls, not only all the strong places thereof: but all the instruments and means that he had, either for his own defence, or for the annoyance of his enemies, for to those two ends do walls serve] thou hast laid his fortresses in ruin [i. thou hast utterly ruinated and destroyed, and as a man would say, made even with the ground all his strong holds.] Verse 41. All that go by the way [q.d. he and his kingdom is so weakened, that even way faring men, can easily spoil them: there needs no soldiers or men ofwarre to do it] spoil him [uz. and his people, meaning that they take away from them even what they list, see Psal. 80.12.] he [i. he, his people, kingdom and all] is a rebuke [i. is such a one, as his neighbours, that is, those that are round about him, rebuke, contemn and despise, see Psalm 79. verse 4.] Verse 42. Thou hast set up the right hand of his enemies [i. thou hast advanced their power and strength, so that they are not only become more mighty than he and his, but in that might have also prevailed against them] and made all his adversaries to rejoice [uz. because of the victory they have achieved, and the overthrow that is laid upon the others.] Verse 43. Thou hast also turned the edge of his sword [i. thou haste blunted it in such sort that it could not wound and hurt his adversaries: meaning by this manner of speech, that even the very means they had, of weapons, as sword, spears, etc. to defend themselves, and to annoy their enemies, were utterly unprofitable unto them] and haste not made him [i. him and his people] to stand [uz. steadfastly, and in the face of the enemies, and against them, but to flee and fall before them] in the battle [i. at what time the enemies and they came to join battle together.] Ver. 44 Thou hast caused his dignity [i. the great honour and advancement that thou hast laid upon him] to decay [uz. in the presence of men, and in the sight of his adversaries] and cast his throne [i. his majesty and Kingly government, see verse 36 of this Psalm] to the ground [i. razed it and laid it flat with the earth as it were, see verse 39 of this Psalm.] Verse 45. The days of his youth hast thou shortened] this the Prophet speaketh of the king and the state of the kingdom both together: meaning that the Lord hath brought both the king and the kingdom to a very poor and weak estate, before either of them came to their perfection as it were, as if a man should before he came to the flower of his age, or his ripe years] and covered him with shame [i. hast altogether made him a reproach and shame: for the word covering, and what it importeth, see Psalm 44.19.] Verse 46. Lord [the Prophet joining this prayer with his complaints showeth that howsoever his faith was shaken, yet he did not despair of the truth of God's promises] how long wilt thou hide thyself [uz. from us, meaning by hiding of himself, showing them no sign of favour and grace] for ever [q.d. Wilt thou do this for ever?] shall thy wrath [uz. against us, our King, Land, and people] burn like fire [uz. to consume us, quite and clean, who are as it were but stubble before fire, in respect of thee and thy wrath.] Verse 47. Remember of what time I am [i. think how short the time of my life is: and this is an argument taken from his own estate, to move the Lord to pity him and his] Wherefore shouldest thou create in vain [i. to little or no purpose at all] all the children of men, [i. all men and their posterity: In these words he useth an other Argument to move GOD to compassion, taken even from the end of his creation. And this he speaketh, because that if in this life we feel not some taste of God's goodness, it should seem, that he had in vain created us, seeing that this is one end of our creation even in this life to feel and find his liberality towards us.] Verse 48. What man liveth [uz. at this presence, or shall live hereafter] that shall not see death [i. taste of Death, or die: q.d. There is no man but he must pass that way, see hebrews 9.27.] shall he deliver his soul [i. his body and life: soul put for body, as Psalm 16.10.] from the hand of the grave [i. from the power of Death: putting the grave which followeth death, for Death itself: q.d. Both the one, uz. to live, and not to die, and the other, uz. to be freed from the force of death is utterly impossible, see Psalm 49. almost thorough ou●e: and all this is: q.d. Seeing man's life is so short, if thou do not in good time show thyself a Father towards them, thou shalt have no more occasion to make them feel thy favour in this life.] Verse 49. Lord where are thy former mercy's [uz. which thou hast showed in former time unto our Fathers] which [uz. also] thou swarest unto David in thy truth [i. which faithfully and truly thou promisedst, and that by an oath adjoined to thy promise, to perform to him and his seed, see verse 35 of this Psalm. In the other two verses, uz. verse 47.48. he took arguments from the vanity of men and their life, to move the Lord to pity them. In this verse he taketh an argument, from the faithfulness which GOD useth towards his servants, to induce him thereto: and in the two next verses, uz. 50, 51. he taketh an argument from the person of their enemies.] Verse 50. Remember O Lord [i. earnestly think upon, that thou mayst also redress it] the rebuke of thy servants [i. the taunts and rebukes wherewith thy servants are laded by their enemies, see Psalm 123.4] which I bear in my bosom [i. which I suffer most quietly & patiently loving them, as it were, and making so much of them, as though I fostered them in my bosom, because I know they come from thee] of all the mighty people [i. which all the mighty people cast upon me, so the Prophet showeth who were his enemies, uz. not only the meaner sort, but the most mighty of all.] Ver. 51. Thine enemies [uz. and ours for thy sake] have reproached thee O Lord [uz. because thou hast not helped us, saying where is now their god, Psal. 79.10.] because they have reproached [i. blasphemed and spoken evil of with taunts & rebukes] the footsteps of thine anointed [i. the good conversation and behaviour of him whom thou hast appointed to be King, if you refer it to David. If to Christ then it hath this sense: that they speak evil of the doctrine and profession of Christ, upbraiding them also that waited for his coming. Understanding by footsteps the feet themselves, because with our feet we make our steps, and by feet, coming, as Isaiah 52.7.] Ver. 52. Praised be the Lord for evermore [this is a conclusion, with thanksgiving, which in all places, and in prosperity and adversity the faithful use to give to the Lord, as job 1, 21.] So be it, even so be it, [this is a consent yielded to the same thanks giving, and the doubling maketh both for the earnestness and certainty of it, See Psalm 72.19.  
Ver. 1 teacheth that it behoveth Gods saints continually to praise god for his Do. mercy, also that their thanksgiving must not be inward in the heart only, but outward also in the mouth. Verse 2. teacheth that the true taste and feeling of God's mercy and truth, are two principal props to our consciences. Verse 3 teacheth God's goodness and mercy, who for the further strengthening of our faith, and not for any inconstancy in him, maketh an oath for the performance of his promises. Verse 4. teacheth that Kings and their posterity can not endure, without the Lord uphold them and bless them. Verse 5. teacheth men even by the example of heavenly creatures to praise the Lord. Verse 6 teacheth that none neither in heaven nor earth, is any way matchable with God. Ver. 7 is a notable place against invocation or prayer to Saints. Verse 8 showeth that it is no small comfort to the consciences of God's children, rightly to consider his great power. Verse. 9 teacheth that God's power and providence beareth a sway in the stilling of the sea and waves thereof, which otherwise seem to go by natural course. Verse 10 teacheth us that the overthrow of God's enemies is not from man but from the Lord himself and his mighty power. Verse 11 showeth that God is Lord over all things, and that the firmity or staidness which the world hath, it hath it not of itself, but from the Lord, who in his power and providence upholdeth the same. Verse 12 proveth that God created the earth, and that therefore it is not eternal, as Philosophy affirmeth: also although all the earth belong to the Lord, as over which he hath a general care, yet specially that part which the faithful inhabit. Verse 13 setteth out God's mighty strength and power, which is so great as none is able to resist. Verse 14 setteth out God's justice mercy and truth, as matters not only of great comfort to his servants, but of great instruction also to teach them to strive to the like in their behaviour and dealings. Verse 15 teacheth first, that only God's people are indeed blessed: secondly that there is no matter of mirth or joy but in the Lord only: thirdly that God's free favour and mercy is the only upholder of our bodily and spiritual life. Verse 16 teacheth that the faithful never rejoice in themselves, but in the Lord and in his strength, and in the faithful accomplishment of his promises. Ver. 17. teacheth that all the glory, strength and power that the godly have, is from the Lord only. Ver. 18. teacheth that neither King nor people, nor weapons, etc. are any thing without the Lord. Verse 19 teacheth that God's word in the mouth of his ministers is a good both warrant and comfort to those that are his: also that it is the Lord that raiseth up one and pulleth down an other. Verse 20 teacheth us that he is in deed approved whom the Lord approveth, how much soever otherwise he be rejected of men. Verse 21 teacheth that all the strength and power that Princes have, they have it from the Lord alone. Verse 22 showeth Gods care over his children and how mightily he will defend them, it teacheth also that the wicked cannot do what they list. Ver. 23 teacheth that the overthrow of the ungodly is from the Lord, whatsoever instruments he useth to the performance thereof. Verse 24. teacheth that God's truth, mercy and power are the props of all common wealths and kingdoms. Ver. 25. teacheth, that it is the Lord alone who enlargeth kingdoms. Ver. 26 teacheth not only how earnest God's children should be in their prayers, but also with what a particular apprehension & feeling of his mercy and power, they ought to repair unto him Ver. 27. teacheth that mean men, and high men, are so much as God accounteth of them indeed, and no more. Ver. 28 teacheth that God's mercy & the steadfastness of his covenant, be singular comforts to the consciences of his servants. Ver. 29. teacheth that God will be the God of the faithful, and of their seed after them. Ver. 30.31. do evidently declare what sin is, uz. the breach of the law, and not observing God's commandments. Ver. 32. teacheth that God will chastise his for their sins, to the end that thereby they may come to amendment. Verse 33 teacheth that God in the midst of his punishments remembreth his mercy toward his, secondly that God will never utterly forsake those that are his, howsoever it pleaseth him to afflict them for a time. Verse 34. showeth that God is free from all change or shadow of turning, james 1.17. which is a singular comfort to the afflicted foul. Verse 35 expresseth Gods love towards us, who sweareth for the further strengthening of our faith in the truth of his promises. Verse 36 Teacheth us that posterity and the continuance thereof, is a special blessing from the Lord, the same thing doth verse 37. teach. Ver. 38, 39, 40, show, that no affliction cometh to God's children, without his special providence and appointment, which is comfortable to consider, not only because he that doth chastise us is our father, but also our enemies can go no further than he hath appointed them. Ver. 41 teacheth us that God many times bringeth his children to a low ebb, and yet graciously afterwards delivereth them out of all their fear, Ver. 42. teacheth that the wicked and ungodly can not do what they list, nor go beyond the bonds which god hath set them. Ver. 43. teacheth that all munition and aid of men is vain unless it please God to bless them and give them force. Ver. 44 teacheth that it is God alone that pulleth down and setteth up. Ver. 45. teacheth, that the days of our life are in God's hands to be disposed of as pleaseth him. Ver. 46. Teacheth us in the midst of our greatest heaviness to have recourse to God by prayer, and to crave the removing of his rods. Ver. 47. teacheth the vanity and shortness of man's life. Ver. 48 teacheth that death spareth none, but that all must taste thereof. Verse 49 teacheth us to think upon God's former graces, that they may assure our consciences of mercy to be afterwards showed. Ver. 50 teacheth us in our affliction to repair unto God: also that not the meanest sort of the people only, but the chiefest are enemies to God's faynts. Ver. 52 teacheth us that the injuries and opprobries offered to God's people, are as done against his own majesty and person. Ver. 52. teacheth us in all estates, and at all times to be continually thankful to God: and also to yield both to thanksgiving and prayer, an earnest consent.   

Psalm 90  
Di. THis Psalm may be divided into three parts: the first is an Exordium or a beginning, which setteth out the care and good will of God towards his people from all eternity: and this is comprised in the two first verses. The second part very excellently painteth out God's great providence and government, and our frail and miserable condition, from ver. 3. to the end of the 11. In the third is contained a prayer for grace and comfort in all heavinesses and distresses of this life whatsoever, from verse 12. to the end of the Psalm.  
Se. The title, a prayer of Moses [i. a prayer which Moses made unto God for himself and the people, at that time (as it should seem) that the spies came back again, and the people murmured against God, for which things sake the Lord threatened them that they should not enter into the land of promise, see Num. 13.14. throughout] the man of God [i. not only an excellent man but a Prophet, and one called to some public office: see Deut. 33.1. also 1. Kings 18.24.] Verse 1. Lord thou [uz. alone and no other] hast been [at all times heretofore and specially all the while of our travail, in the great and huge wilderness] our habitation [i. thou art he alone under whose defence we dwell safe and sound see Deut. 33.27. and this he speaketh of himself and of the people that were with him, and of all their ancestors gone before them, comprehending them under that term, our,] from generation to generation [i. even from the beginning of the world unto this present time, and in this verse he setteth out the wonderful government and grace of God towards his people, as in the next verse, the eternal purpose and counsel of God proceeding from the pleasure of his good will: and this he doth specially for two causes: the one is that he might publish God's glory, in setting out his mercy: the other that he might by laying forth former mercies move the Lord to have mercy upon them now in that distress.] Ver. 2. Before the mountains were made [uz. by thy almighty power and word] and before thou hadst form the earth and the world [uz. for men to dwell in: understanding by forming, not only the fashioning of it, but even the very creating of it, see Gen. 1, 1, 2, and these two sentences laid together be as much: q.d. before the world or any part or piece of it were made] even from everlasting to everlasting [i. from all eternity, and so for ever here after] thou art our God [i. thou art he that hast chosen us to be a people to thyself: and that will we take also as an argument to instruct us to hang upon thee.] Verse 3. Thou turnest man [i. thou causest man to return, and that by thy word only] to destruction [i. to Death: which is called destruction, not because it destroyeth in deed, but because it seemeth unto us to destroy. Othersome understand by destruction, dust and power, and the dissolution of the body: both senses are good] again thou sayest [i. also thou dost but speak the word only, and then it is done] return [uz. in respect of your body, into the earth out of which it was taken, Genesis 3.19. and in respect of your soul to God who gave it, Eccle. 12.7.] ye sons of men, [i. ye mortal creatures: for this word expresseth the miserable and frail condition of men] and in these words he showeth how brittle, frail, and short man's life is, he compareth the course of our life to a race in a Tilt or Turney, where we quickly run to the end of the race as it were, and then return back again.] Ver. 4. For a thousand years [uz. of man's life: q.d. though it were possible for a man to live a thousand years] in thy sight [i. before thee and in respect of thee are as yesterday when it is passed [i. yea they are soon passed over in respect of thee, as one day only in respect of us: or else as saint Peter expoundeth it in his second Epistle, Chapter 3 verse 8, that a thousand years are with the Lord as one day] or as a Watch in the night [i. of very short continuance: for a watch in the night, was but three hours long: the people of the jews in old time dividing the night into four Watches, and appointing also to every watch three hours. Matth. 14.35. Luke 12.38.] Verse 5. Thou haste overflowed them [uz. by thy judgements, suddenly taking them away out of this life, as a flood overwhelmeth all, or men beware. For this Metaphor of the overflowing of them noteth two things: the one is the mighty hand and power of GOD, the other is the sudden end of man's life, and the vanity thereof.] they are as a sleep [or as a dream that one hath sleeping, which passeth away, and is quite and clean forgotten] in the morning [i. when man is in his force and strength] he groweth like the grass [i. he is flourishing and lusty: and mark the sudden change of the number, from the singular to the plural, understanding by this word, he every man.] Verse 6. In the morning [i. before it be cut down, and the heat of the Sun parch it] it flourisheth and groweth [that is, the grass prospereth and thriveth] but in the evening [uz. towards the declining of the sun, at which time husbandmen suppose the grass will cut better, and the mowers (the heat of the day being somewhat spent) are the better able to endure labour] it is cut down [uz. by the mower with his sith] & withereth [uz. somewhat that night before the sun set, and so is more and more withered with the heat of the sun the day or days following: q.d. Even so fareth it with man's life, for by this similitude he noteth the brevity and shortness thereof, a very usual thing in the scripture, Isaiah 40.6. 1 Pet. 1.24. jam. 1.10.11.] Ver. 7. For we are consumed by thine anger [he seemeth to allude to some great and particular judgement laid upon the people, of which see Num. 14. q.d. Our case, by reason of thy judgement sore upon us, is more grievous than other men's cases are] and by thy wrath [uz. against us for our sins] we are troubled [uz. very sore, and on every side stricken as it were with great fear.] Verse 8. Thou hast set our iniquities before thee [uz. that so thou mightest remember them, and punish us for them] and [uz. thou hast set] our secret sins [i. the sins which we ourselves though not of, and therefore supposed were hidden before thee] in the light of thy countenance [i. openly in thy sight and before thy face.] Ver. 9 For all our days [i. all the days of our life] are past [uz. already, so that they cannot be called back again] in thine anger [uz. against us for our sins] we have spent our years [i. the years of our life are gone] as a thought [i. suddenly as a thought cometh into our minds, and passeth away again, so suddenly are our days passed: some read as a word or a tale that is told: whatsoever it be the sense cometh all to one end, uz. to note the vanity & shortness of man's life.] Verse 10. The time of our life is threescore years and ten [i. ordinarily and commonly men live not beyond it: yea if there be one that reacheth unto it, there are a hundred which die before] and if they be of strength [i. if either the days of our life or the parties themselves, have thorough God's blessing more strength than other men have] four score years [uz. at the uttermost: q.d. That is the greatest age which almost they come unto] yet their strength [q.d. that strength and excellency whereof commonly they brag & boast] is but labour and sorrow [i. containeth nothing in it but all manner of affliction, toil & grief, daily experience of the most aged men doth sufficiently prove the same unto us] for it is cut off [i. that same excellent strength and force of men which they brag of, is by death thorough God's appointment made nothing, and that] quickly [uz. in the twinkling of an eye, or in the turning of a hand] and we [uz. mortal men that were] fly away [i. we quickly depart out of this world and life. Verse 11. Who knoweth the power of thy wrath? [q.d. None at all, though thy hand be heavy upon us] or of thine anger according to thy fear [i. who standeth in awe of thine anger so much, as thou and it oughtest to be feared: for so must the latter part of this verse be read out of Immanuel. As for that in the Geneva text, for according to thy fear is thine anger, i men feel thine anger according to the fear that they have conceived of thee, carrieth with it, as little or no sense in regard of the place, so less truth, because God's judgements do many times lie heavy upon those men that have no fear of his judgements at all.] Verse 12. Teach us so to number our days [i. make us so to understand how short a space we have to live] that we may apply our hearts unto wisdom [i. that we may thereby become more circumspect and héedye, how we spend even that short time that we have.] Verse 13. Return [uz. to us in mercy and love, i. show some signs of thy favour and grace: q.d. hitherto thou haste been angry against us, now at the length show some favour towards us] O Lord how long [uz. wilt thou be angry with us, and show us the testimonies of thy wrath] and be pacified towards thy servants [i. take pleasure gently and graciously to handle us, whom thou haste vouchsafed worthy of this honour, to be called thy servants.] Verse 14. Fill us with thy mercy [i. make us feel thy goodness in great abundance and plentifully] in the morning [i. either in the flower of our age, as ver. 5. of this Psalm, or else in time convenient, as sundry times before, some take it to be put for continually] so shall we rejoice and be glad [i. so we shall not only have occasion of rejoicing and gladness, but we will also perform praises unto thee for the same] all our days [i. all the days of our life, or so long as we live, see Psalm 146.1.] Verse 15. Comfort [uz. with thy grace goodness and favour] us [uz. now afflicted] according to the days that thou hast afflicted us [uz. in Egypt, as may appear from Exod. 1. to the 12. chapter: q.d. grant that the comfort which we shall receive from thee, may be equal (yea more) with the calamities which we have endured] and according to the years [i. let thy comfort be answerable to the multitude of years] that we have seen evil [i. wherein we have suffered and borne affliction or punishment. For evil is used here, as Amos 3, 6. no doubt in consideration of the weakness and corruption of their own nature, and of the multitude of afflictions that commonly lie upon them, and of the hardness to apply God's favour and goodness towards them, the godly had need to pray that God's graces may rather exceed their miseries then be equal with them or like unto them] Ver. 16. More plainly the words would be placed thus: let thy work toward thy servant be seen [i. let that which thou wilt do for thy servants (for under one he meaneth all the rest of the people) appear and be made manifest before men: understanding by the word, Work, some singular protection, safeguard, and deliverance that GOD should work for his people] and thy glory [i. and let thy glory also appear, not only upon them or towards them, but also] upon their children [i. upon their whole race and posterity: so that there are two ends touched in this verse, the one is Gods glory, the other is the safeguard of God's people, and the defence of their seed.] Verse 17. And let the beauty of the Lord our God be upon us [first mark how he changeth the person from the second to the third: next that by beauty he meaneth the wonderful loving kindness and favour of God, which while it pleaseth God to show to his, he doth after a sort adorn them with great glory and comfort, which when also he withdraweth, they seem to be in great reproach and dishonour. This then is as much: q.d. Show us thy favour, that not only we ourselves may thereby be comforted in ourselves, but also that thereby we may have the great credit, glory, and estimation which we were wont to have with other people] direct [i. order, guide, and prosper] the work of our hands [i. whatsoever we shall take in hand] upon us [i. amongst us, in us, and to us: q.d. give a good success and blessed issue to all our enterprises: he meaneth that nothing we take in hand can come to good end, except that GOD guide us by his holy spirit] even direct the work of our hands [he repeateth the same request again, not only to set forth his own earnestness in prayer, but also to declare how necessary and needful the thing itself is, for which he prayeth.  
Verse 1. teacheth that it is no small comfort of conscience, Do. if we have once felt God gracious and favourable unto us. Verse 2. teacheth that the true taste and feeling of God's eternal election, is an excellent prop for men to stay themselves on in all assaults. Verse 3 teacheth that the issues both of life and death, are in Gods own power. Verse 4 teacheth that the longest days and years of man's life, in respect of God who is all eternity, are nothing. In the 5, and 6, verses by two similitudes, uz. of floods and flowers, he noteth the shortness and vanity of the life of all men, of what state or condition soever they be. Ver. 7 teacheth that the apprehension and feeling of God's wrath worketh grievous effects in the minds and bodies of those that be indeed touched therewith. Ver. 8 that the matter of all God's wrath against us is within ourselves, uz. both our open and secret transgressions against God and man. Ver. 9 teacheth that man's life is nothing how long soever it be amongst men, when the wrath and judgement of God is upon it. Ver. 10 teacheth that all the days of the strongest man's life, is nothing else but sorrow and vexation of spirit. Ver. 11. teacheth how hard a thing it is, and how few there are, that do rightly and reverently think of God's fearful wrath. Verse 12 teacheth us to pray to God to give us grace to think upon the shortness of our lives, and to remember the last end, a matter which we very easily and much forget. Verse 13 teacheth that nothing is so comfortable to God's servants as his favour and love, and as when in the same they feel him reconciled unto them. Verse 14.15. teacheth us, that if we respect our wretchedness, misery and affliction, we have great need to pray for the abundance and riches of God's mercy to be showed upon us, and when we have felt it to show ourselves unfeignedly thankful to him for the same. Verse 16 teacheth in our prayers always to respect God's glory, and the salvation of his people. Verse 17. teacheth that nothing that we do can come to a good end, unless the Lord doth begin, continue, and finish the same.   

Psalm 91.  
Di. THis Psalm may be divided into two parts. In the first he declareth in what safety they are, that in steadfast trust do wholly submit themselves unto the Lord and hang upon him, from verse 1. to the end of the 13. In the second he bringeth in god speaking as a sufficient witness to confirm and perform the truth of all that he had said, from verse 14. to the end of the Psalm.  
Se. This Psalm hath no title. The jewish expositors judge that Moses penned it, but that is not much material: this is to be marked, whosoever he was that writ it, did show himself to have a very singular feeling of God's power and providence.] Verse 1. Who so [i. Whosoever he be, of what state and condition he be that] dwelleth [i. hath his most usual abode] in the secret of the most high [i. under the providence and protection of the most high GOD] shall abide [q.d. such a one need not doubt, but that he shall always continue] in the shadow of the almighty [i. under the pleasant and assured defence of GOD. The Prophet showeth what care the Lord hath over his faithful people, into whatsoever dangers they fall, and therefore exhorteth them to continue sure and steadfast to him, because they that be in his keeping shall not be in danger of blows, but shall dwell in a sure, quiet, and pleasant place, which I suppose he meaneth by secret and shadow. Verse 2. I [uz. being thus assured of his fatherly protection] will say [uz. at all times, in what case or distress sooner I be] unto the Lord [uz. upon whom I do thus depend by faith] O mine hope [i. thou whom alone I hope and trust in] and my Fortress [see Psalm 18.2.] he [uz. alone, and none other but he] is my GOD [i. my defender and safe keeper] in him will I trust [uz. all the days of my life, even for ever and ever. Immanuel readeth these two verses otherwise, and maketh an other sense [which indeed I better allow of thus.] Verse 1. To him [uz. whosoever he be] that dwelleth [i. that hangeth continually by a steadfast faith] in the secret of the most high [i. upon the providence of the Lord, whether it appear towards him or no] and unto him that lodgeth all night under the shadow of the almighty. By dwelling and lodging, and all the rest of the words, the Prophet meaneth nothing else but this, he that day and night by a lively faith stayeth himself upon GOD and his providence, neither careth much for any worldly casualty, (as men term it) shall in deed be safe (for that must we understand) even as Chickens are under the hens wings. Let then the first verse go thus: To him that dwelleth in the secret of the most high, and unto him that lodgeth all night under the shadow of the almighty.] Ver. 2. Do I say [uz. in mine own experience & example] in the Lord is my hope [q.d. and by my example I would have him to hope in him likewise] and my fortress [i. the place of my sure defence, against all mine adversaries] he is my GOD, in whom I trust [i. I trust unto him, and to no other but him, who both can and will defend me.] Verse 3. surely [q.d. without all doubt, if so be it thou unfeignedly trust in him. For the man of GOD in this verse applieth his own example to the faithful] he [uz. which hath all will and power in himself, and never deceiveth any] will deliver thee [i. either keep thee altogether from it, or else, if thou fall into it, set thee free] from the snare [i. from destruction privily and closely prepared for thee as snares are to catch the beasts] of the hunter [i. of him that hunteth and seeketh after thee to destroy thee] and from the noisome pestilence [i. from the pestilence that bringeth with it hurt, danger, and destruction. By snares and pestilence he meaneth all manner of evils, whether they come from men or be laid upon us by GOD, giving us to understand that God will secure us, in whatsoever danger we be, because he hath infinite means to deliver us out of the same.] Ver. 4. He [uz. God] will cover thee under his wings [i. will have singular care of thee and thy safety: this is a similitude taken from birds, & namely from hens, meaning that god by his providence and protection would safely defend him] and thou shalt be sure [uz. from the rage and force of all thine enemies] under his feathers [i. under his protection and safeguard: he repeateth the same thing (i. the assurance that the faithful are in, being under God's government) in other words and terms] his truth [i. his faithful promise keeping] shall be thy Shield and Buckler [i. shall be unto thee in steed of a shield and Buckler to defend thyself in all dangers, because he hath promised, and therefore will perform it, to deliver thee out of the same.] Verse 5. Thou shalt not be afraid [i. thou shalt not need to fear, seeing thou hangest wholly upon the Lord. Immanuel readeth it in the Imperative Mood, fear not: but methinketh the former is the better] of the fear of the night [i. of any, though never so great fear, he speaketh this, because that the darkness of the night itself (much more occasions of fear in the same darkness) maketh men fearful] nor of the arrow that flieth by day [by arrow flying in the day, he meaneth some sudden mischief that cometh upon a man or ever he be ware. We may also give this sense, that because he speaketh of night and day, he meaneth that the godly shall have no need to fear either in secret or open mischiefs pretended against them, because that loving the Lord, and trusting only in him, all things shall work to their good.] Verse 6. Nor of the pestilence [uz. sent from God upon people for their sins] that walketh [i. that is forcible and strong to kill] in the darkness [i. in the night: not that he tieth it only to that time, no more than he doth it to the noontide in the next part of the verse] nor of the plague [uz. of mortality and death] that destroyeth [uz. all sorts of people indifferently] at noon day [he meaneth by these manner of speeches that the godly need not to fear any manner of evil, whether it have force in the day or in the night, or whether it be open or secret.] Verse 7. A thousand [i. a very great number, putting a number certain for an uncertain] shall fall [uz. by the ordinance and appointment of God, thorough diseases and plagues] at thy side [i. at one of thy sides, meaning indeed the left side, as may appear by this, that afterwards he maketh mention of the right hand] and ten thousand [i. an innumerable number as it were, a number certain for an uncertain as before] at thy right hand [i. at thy other side] but it [uz. Pestilence, Destruction, or any manner of evil, for of these had he spoken before] shall not come near thee [uz. to hurt or harm thee: the reason is, because GOD will have such a special care of thee, that though all the rest of the World be destroyed, yet thou shalt be safe. Mark here two things: that under the word, he, which includeth but one man, as it were, he meaneth all the faithful whatsoever, or wheresoever. Secondly, that these temporal blessings are conditionally promised (though the condition be not here expressed) uz. so far forth as the accomplishment thereof may serve for God's glory, and the salvation of his servants.] Ver. 8. Doubtless with thine eyes [uz. of faith principally, though it must be understood also of the bodily eyes] shalt thou behold and see the reward of the wicked [i. that great judgement, which God will power forth upon them as a reward of their sin. q.d. the godly shall know by experience that GOD is ● just judge against the world, punishing the wicked thereof.] Ver. 9 For thou ●ast said [uz. in a steadfast and assured persuasion] the Lord is mine hope [i. he alone in whom I will put my hope and confidence] thou hast set the most high [i. thou hast accounted and made the eternal God] for thy refuge [i. a sure place for thee to flee unto and to dwell in, as Psalm 90. ver. 1. to be kept safe from all the mischiefs of the wicked.] Verse 10. There shall no evil [i. manner of punishment] come unto thee [uz. from the almighty, as to hurt thee] neither shall any plague [i. affliction, cross, or calamity] come near thy tabernacle [i. the place where thou dwellest, putting the place or house for the people therein contained: q.d. both thou and thy whole household or family shallbe safe and sound.] Ver. 11. For he [i. God himself] shall give his angels charge over thee [q.d. not only he himself will care for thy defence, but also when need shall be, he will appoint his heavenly messengers to preserve thee: not that the Angels help is greater than Gods, but to teach us that we shall have God himself and all the heavenly armies at his commandment, to defend us] to keep thee [uz. safe and sound, from all hurts and danger] in all thy ways [i. in every thing that thou shalt take in hand according to thy calling, for God's glory and thy neighbours good, staying thyself continually upon him by faith which things the devil cunningly dissembled, when he tempted Christ, Matth. 4.6.] Ver. 12. They [i. the Angels Gods ministers] shall bear thee in their hands [i. shall carefully look unto thee, as men do to those things which they have in their hands: and not that Angels have hands, or any other part or member of a man's body, for they are spiritual & invisible creatures] that thou hurt not thy foot against a stone [q.d. the care shallbe so great, that even the lowest and basest member as it were shallbe preserved, much more the more principal and excellent: see Psalm. 34.20. he meaneth that God, will uphold men from stumbling or falling, understanding by the word, stone, all the hinderances that Satan casteth in our ways to let us in the course of salvation.] Ver. 13. Thou [uz. which steadfastly trustest in the Lord] shalt walk [uz. with out hurt and danger] upon the Lion and Asp [i. upon the cruel and venomous beasts: for under one of either sort, he comprehendeth the rest of the like] the young lion, [uz. which by reason of his youth, is fierce, mighty, and raging] and the Dragon [or flying serpent, as it were, this is an other kind of most noisome and hurtful beast] shalt thou tread under thy feet [i. shalt thou overcome, and they themselves shall yield obedience unto thee, under these speeches, the Prophet meaneth that they shallbe delivered from all deadly dangers which commonly men are subject unto, such like things as these are foretold of the kingdom of Christ. Isaiah, 11.6.7.8. Hosea. 2.18. Mark. 16.18. [Verse 14. Because he hath loved me [these are Gods own words, making an assured promise to the faithful. q.d. because the faithful people have in a reverent love depended on me and trusted in me, to the end that their faith and love might not be void, and I be found inconstant in my promises] therefore will I deliver him [i. set him free, uz. from all dangers, troubles, and fears: and note that this, and all that followeth unto the end of the Psal. the Prophet speaketh in the person of God] I will exalt him [i. lift him up and that into a very high and safe place, meaning hereby that he will deliver him and set him free from all danger and distress] because he hath known my name [i. because he hath experience of my power and might, feeling by trial what succour is to be found in me, and so hath learned to approve the same and trust in it.] Ver. 15. He shall call upon me [i. pray unto me, and that in the time of his distress and heaviness] and I will hear him [i. graciously grant him his request] I will be with him in trouble [uz. not only to comfort him, that affliction overwhelm him not, but also to deliver him out of the same, as it followeth in this verse] and glorify him [i. I will advance him to great glory and estimation: q.d. I will cause my glory for the love that I bear him, to shine in him, and that shallbe both matter and occasion, why other shall esteem him as glorious and renowned.] Ver. 16. With long life, will I satisfy him [q.d. if he wish or desire long life, I will give it him, and that in great measure] and will show him my salvation [i. I will make him feel by effect that I am his saviour and deliverer, and I suppose that a man may take it further, referring it to eternal life, meaning by long life, all the benefits and blessings which concern this life, and by salvation, eternal life and glory: q.d. he shallbe sure, to have both the one and the other.  
Do. Verse 1. Teacheth us always in a stestfast faith, to hang upon the Lord Ver. 2. Teacheth them, that have had feeling of his goodness, to labour to bring other to a steadfast persuasion therein. Ver. 3. Teacheth that if God deliver us not from dangers, we shall daily and hourly fall into the same. Ver. 4. Teacheth that they which feel themselves comprised under god's providence, & within the compass of his gracious promises, shall never miscarry. Ver. 5.6.7. Teach that a steadfast persuasion of god's power and goodness, surmounteth all the noisome dangers and distresses of this life whatsoever. Ver. 7. Teacheth that in the midst of the greatest confusion and destruction that can be, the Lord will provide for the safety of his: as appeareth in the example of Noah and Lot. Ver. 8. Teacheth that it is no small comfort to the godly sensibly and plainly to perceive, the judgements of God upon the wicked, and their utter overthrow. Ver. 9 Teacheth that whosoever steadfastly believeth the Lord only to be his defence, shall never quail in his afflictions. Ver. 10. Teacheth that God mercifully preserveth the faithful & all that belongeth to them. Ver. 11. Teacheth us first in that God useth Angels, as means for our defence, that therefore we should use the means (not yet trusting in the means) that the Lord hath given us to perform any thing by: secondly that God guideth those that are his in all their purposes and attempts. Ver. 12. Teacheth God's care, not only over man himself, but also over every member and part of him, yea the meanest part, as the foot: also it teacheth that unless the Lord uphold us, we shall do nothing else but stumble and fall. Ver. 13. Teacheth us, that God will subdue all things unto his elect and faithful people. The Papists have done great injury to this text, in appropriating it to the Pope only, to whom it can no otherwise appertain, then to any other christian, if he were a christian, but for as much as he renounceth Christ, and is the very Antichrist indeed, this doth no whit at all belong unto him. Ver. 14. Teacheth two things: first, that the love the faithful bear to the Lord is never lost, but the Lord doth reward a thousand fold: secondly that this is a ready way to be rid from danger and fear in steadfast faith to hang upon the Lord, and his mighty power. Verse 15. Containeth first a singular spur to prayer, in that the Lord promiseth to grant the supplication of his servants: secondly a notable comfort in distress, for that the Lord promiseth, not only to be present with his in their trouble, but also to deliver them out of the same, yea, which is more, to advance them to great glory and safety. Verse 16. Teacheth that they which unfeignedly serve God, shall have abundance of all blessings both concerning this life, and the life to come.   

Psalm 92  
THis Psalm may be divided into three parts: Di. In the first the Prophet showeth that it is meet for men to praise the Lord, and teacheth them how and wherefore they should do it, from verse 1. to the end of the 5. In the second he declareth by what means and works especially GOD purchaseth praise amongst men, and that is by punishing the wicked, and maintaining the good, from verse 6. to the end of the 11. In the third, he prophesieth of the great blessedness, that GOD will bestow upon his servants, and this reacheth from verse 12. to the end of the Psalm.  
The title, A Psal. & song [see Psal. 48. in the title] for the Sabbath day, Se. [i. to be sung in the assembly upon the Sabbath day, upon which day the people met for the public exercises of the Church.] Ver. 1. It is a good thing [uz. because it hath the promise of this life, and of the life to come] to praise the Lord [uz. for his graces and benefits bestowed upon us: he meaneth by praising, a thanksgiving, which is a part of God's service, the performance of his whole service prescribed in his word] and to sing unto thy name [i. by praises and thanksgivings unto thy majesty, to set forth the greatness of thy excellency and power] O most high [this term hath been sundry times expounded before.] Ver. 2. To declare [uz. by all the means that we can] thy loving kindness [i. the mercy & goodness which thou showest to thy servants] in the morning [i. not only in that time which is very convenient for prayer or thanksgiving, but he meaneth thereby every morning, yea continuance in the action of thanksgiving, as shall afterwards appear] and thy truth [i. thy faithfulness in performance of thy promises] in the night [i. every night: by these two words morning and night, he meaneth continual thanksgiving, for as his goodness and truth abideth towards us continually, so it behoveth us to give continual all thanks unto him for the same.] Ver. 3. Upon an instrument of ten strings, and upon the viol [see before Psalm. 33.2.] with the song upon the harp [he meaneth that the song, and the tune of the song played upon the harp should both go together. And in this verse he speaketh not only according to the use that was then under the law, at what times musical instruments and songs were a part of the tutorshippe of the jews, but meaning somewhat further, uz. that men should enforce themselves, what in them lay, to praise the Lord earnestly by all the means they could.] Ver. 4. For thou Lord hast made me glad [uz. both inwardly and outwardly, so that both my soul and my body rejoice] by thy works [i. by the contemplation, and consideration of thy works, in which thou settest forth thy great majesty, mercy, power, wisdom, etc. and even thy whole self as it were] and I will rejoice [q.d. seeing thou hast given me so great and so good an occasion I will not fail but be glad therein] in the works of thine hands [i. in the excellent things that thou thyself hast by thy almighty power created and made: he attributeth hands to God, because he speaketh of him according to man's capacity, and not that he hath any hands at all.] Ver. 5. O Lord how glorious are thy works? [q.d. they are so great and full of majesty, that no tongue is able to express it, nor heart effectually conceive the excellency of them] and thy thoughts are very deep [i. thy counsels, purposes, and manners of doing, are incomprehensible, and pass all understanding of men. The interrogation and exclamation, which the Prophet useth in this place, do sufficiently declare, that God otherwise governeth mankind, than all man's reason is able to conceive.] Verse 6. An unwise man [i. a wicked man, which also he understandeth by fool afterwards: the word, which he useth, signifieth brutish as a beast, meaning him that giveth himself over to his sensuality and pleasure beastlike, not regarding either Gods works or his word: see Psalm. 28.5. so that we see, what account he is of before God, uz. esteemed as a bruit beast] knoweth it not [i. neither considereth neither approveth the excellency of thy works and judgements] and a fool [i. a wicked and ungodly person as Psalm. 14.1. and also generally throughout the whole book of Proverbs] doth not understand this [uz. which followeth, uz. that the wicked and ungodly, for all their flourishing state, shall come to perpetual ruin and decay: no they understand it not, though it please thee (O Lord) in other men's persons, to give them daily experience and trial thereof.] Ver. 7. When the wicked grow [i. increase, and flourish, prosper and triumph] as the grass [he meaneth hereby not only their flourishing estate, but withal secretly he setteth out their quick and flitting estate, of which see before Psal. 90.5.6.] and all the workers of wickedness [i. all they that work wickedness, with greediness, delight, and pleasure] do flourish [uz. in this world: and here mark, that if the parenthesis in the Geneva text were left out, the sense would be very plain] that they shallbe destroyed [uz. from amongst men, and that through God's judgements] for ever [yea and for ever meaning the eternal punishment that shall light upon them.] Ver. 8. But thou O Lord art most high for evermore [See the note in the Geneva Bible, for the sense of this text, but I rather like Immanuels' translation which readeth it thus: And that thou, O most high, art the Lord for evermore [q.d. this is an other thing beside the former, which the wicked forget, uz. that thou rulest and governest all things according to the good pleasure of thine own will and power.] Ver. 9 For lo thine enemies O Lord [i. those that set themselves against thee] for lo, thine enemies O Lord shall perish [uz. through thy mighty judgements: and this repeating of the thing twice, together with that term, lo, doubled, do note the certainty & assuredness thereof] all the workers of iniquity [see before ver. 7. of this Psal. and these words, all the workers of wickedness] shallbe destroyed [uz. as things broken into pieces, and shall vanish away, as matters of no regard. Verse 10. But thou shalt exalt mine horn [i. thou shalt not only increase, but also cause to be reverenced my strength] like the unicorns [uz. either horn or strength, whose horn how greatly it is esteemed experience teacheth: & for the strength of it you may see, Deut. 33.17. Num. 24.8.] and I shallbe anointed [he speaketh this according to the manner of the country wherein he lived, understanding by anointing, pouring forth, uz. of gifts, and having also the same gifts, bestowed upon him] with fresh oil [uz. which hath not lost his strength and power, he meaneth that he shall not only enjoy but be adorned also, with the graces and benefits of GOD: see Psalm. 23.5.] Verse 11. Mine eye also shall see my desire [uz. executed] against mine enemies [he meaneth that he should behold his enemies plagued and punished: understanding by the word enemies, such as looked narrowly to his behaviour, and hoped to see destruction come upon him, the same word is used. Psal. 5.8. & when he speaketh here of desires and wishes: he meaneth not, such hasty and rash wishes, as we are provoked to, through the corruption and malice of our own hearts: neither as though he desired any thing against God's will: but being thoroughly persuaded of the obstinate malice of the ungodly on the one side, & God's judgements ready to be powered forth upon them on the other side, for their sins, he uttereth these speeches] and mine ears shall hear [uz. by true and faithful report: q.d. my hearing, as well as my feeling shallbe satisfied] my wish [uz. accomplished and performed] against the wicked that rise up against me [uz. with all their force and power. q.d. I shall see them overthrown.] Ver. 12. The righteous [i. he whom God accepteth as righteous, and frameth to righteousness] shall flourish [uz. through God's grace and goodness towards him] like a palm tree [some think the just to be compared to a palm tree, for the sweetness of the fruit, which for mine own part I see no reason of. The Rabbins, and amongst the rest, Abeu Ezra, think them to be compared to palm trees, for their lastingness. All know this, and Pliny also maketh mention of it, that the nature of this tree is, though when weight is laid upon, it bend and bow somewhat, yet the weight being removed, it standeth upright again, and spreadeth itself: so the faithful, notwithstanding their affliction, shall when their miseries are removed, recover new strength, and come to more force than they have had before] and shall grow [uz. in height, greatness, & strength] like a Cedar of Lebanon [of these Cedar trees we have heard before, Psalm. 28.5. and in other places.] Verse 13. Such as be planted [i. such as have taken deep root, and be well settled: for he speaketh not here of hypocrites, which keep or occupy a place only in the Church, but of all faithful people] in the house of the Lord [i. in the Church, as 1. Timothy 3.15. and it is called God's house, both because that GOD taketh a delight, to dwell there, as it were, and also because his exercises are there observed, and he showeth himself more familiarly to that company, then to the rest beside] shall flourish [i. shall yield great store of fruit through God's blessing] in the Courts of our GOD [i. even in the Church or assembly of the Saints, he speaketh of Courts, because both the tabernacle had sundry Courts, and also afterwards the temple, uz. one for the Priests and Levites: and an other for the people.] Ver. 14. They shall bring forth [uz. through God's blessing and great goodness] fruit [i. abundance and store of fruit] in their age [i. even in their old age. q.d. although they be never so old, yet they shall not be barren, but shall plentifully yield forth fruits of righteousness, being watered thereto, through the working of the spirit, what these fruits are, he showeth in the next verse] they shallbe fat and flourishing [under these metaphors, he meaneth that they shallbe not only in good liking, but courageous, and apt, to all good things, through God's goodness.] Ver. 15. To declare [uz. abroad, in every place and to all men] that the Lord my rock [i. that the Lord, who is my sure defence: see Psal. 18.2.] is righteous [uz. in all his ways, and namely when he blesseth the good, and poureth vengeance upon the ungodly] and that no iniquity [uz. at all] is in him [uz. either in respect of his being or doings, so that he showeth that this is one excellent fruit, which the godly yield, to confess gods justice, and righteousness.  
Do. Ver. 1. Teacheth us that it is profitable even for us, to praise GOD for his mercy and might. Ver. 2. Teacheth us to yield thanksgiving continually unto God. Ver. 3. Teacheth us to use all lawful means to enforce ourselves to that, whereunto we are so dull and backward. Ver. 4. Teacheth us that even the very beholding and consideration of God's works, ministereth great joy unto many of God's children. Ver. 5. Teacheth two things, first the excellent majesty of God, which in some measure appeareth in his works: secondly that God's judgements and ways are a bottomless depth unto man. Ver. 6. Teacheth that the wicked have very little or no regard at all of God's judgements, works, or words.] Ver. 7. Teacheth two things, first that the wicked and ungodly have in this life great prosperity: secondly that they shall come to a perpetual and sudden destruction. Ver. 8. Teacheth that though man be weak and wavering, yet the Lord is full of power and always like unto himself. Ver. 9 showeth not only what great plagues shall fall upon the enemies of God and his truth, but also how assuredly they shall fall upon them. Ver. 10. Teacheth that howsoever God punisheth the wicked, yet he will remember his own with an everlasting mercy. Ver. 11. showeth that God will execute judgements upon the wicked, to the end the godly may be strengthened, in the assured persuasions which they have in the truth of his promises. Verse 12. Setteth out the glorious and prosperous estate of the faithful. Verse 13. Teacheth that it is a good thing, to join ourselves to the assemblies of God's Saints, for there is the place of all godly and plentiful fruits. Ver. 14. Teacheth that God's children are not void of the fruits of faith. Ver. 15. Teacheth that this is one excellent fruit of faith, uz. to set out and praise the strength, power, goodness, and justice of almighty God.   

Psalm 93  
THe faithful in this Psalm, Di. do magnify and praise GOD for many things, they do commend and praise him, first for his great glory, and everlasting eternity: and this is in the two first verses, Secondly for his most excellent and mighty government of all things: and this is in verse 3.4. thirdly of the singular regard that he hath of his Church, and this is in the last part of the Psalm.  
This Psalm hath no title, and of this sort are Psalm. 1.2.10. Se. and sundry others. Verse 1. The Lord reigneth [uz. over all the earth, but specially amongst his own people: and that not only in ruling and governing the course of nature, but specially by his doctrine, and word: so you shall see the word reigning taken. Psalm. 96. verse 10. Psalm. 97.1. Psalm 99.1.] and is clothed with majesty [i. decked with great glory, which by effect is declared in every place, maintaining mankind, with a wonderful power, justice and wisdom, yet we must note, that this word clothed, signifieth not any thing that cometh from an other to him, for he hath the fullness of all things in his own power and possession, but he speaketh in this and the next verse following of GOD, according to the manner of earthly Kings, who bear rule amongst men, and for their great majesty are clothed with the most costly apparel and rich jewels] the Lord is clothed and girded with power [uz. both to withstand his enemies, and defend his children, he meaneth by the word clothing, that the Lord hath power continually with him as a garment: and by the word, girding, that he hath it on every side, and in a readiness, to make it manifest, as pleaseth him] the world also [uz. which he hath created and made, understanding thereby all things in the world whatsoever] shallbe established [i. preserved and maintained in the right government thereof, though men labour to disturb it] that it can not be moved [uz. by any thing, that man can imagine or do against it, he commendeth in this verse God's great power, which hath so established the earth, and all things therein, that men can not so much as shake the least part thereof.] Verse 2. Thy throne [i. thy kingdom and the government thereof. See Psal. 89.4. putting a part of the kingdom for the kingdom and government itself] is established of old [i. was not only settled them, but hath from that time hitherto endured, and so shall for ever and ever, and that word which we term of old, is in Hebrew, before them [i. before there was any certain or set time, of which men might pronounce this word, then: see Proverb. 8.22.] thou art from everlasting [uz. and so shalt continue for ever & ever.] Ver. 3. The floods [i. all floods of the seas and waters] have lifted up their voice [i. have made a great noise, as men do when they enforce themselves to speak or sing loud, some understand by this manner of speech: the enemies, who with great violence did break in upon god's people, as the sea and floods do, when they gain upon the land: but this in my judgement, is the more simple sense, that he meaneth, that though the noise of the floods and sea [understanding thereby, if you will, all the hurly-burlies of the earth] be very great and forcible, yea evident testimonies of God's power and might, yet if they be compared with Gods own majesty and might, they are as much as nothing: and this sense is confirmed by that which followeth in the next verse] the floods lift up their waves [uz. and make a great and fearful noise: and this expoundeth what he meant before, when he ascribed voice to the floods.] Verse 4. The waves of the sea are marvelous [uz. considered in themselves, if a man mark their goings, greatness, and the noise of them, but yet more marvelous are they, in the respects before alleged] through the noise of many waters [uz. which fall into them and join with them, see Ecclesi. 1.7. and so by that means the waves and noise of the floods are greater] yet the Lord on high [uz. in heaven] is more mighty [uz. then them all as who hath the ordering, disposing, and governing of them all, at his good pleasure, q.d. though it be true, that the sea and floods make a great noise, and so express a great power, yet that is nothing if they be compared to God, by whose appointment they do that which they do.] Ver. 5. Thy testimonies [i. thy word, and all things therein contained, as Psal. 19.7. specially thy promises made unto thy servants] are very sure [uz. so that they can not be altered at any time, or by any way] holiness [i. thy holiness, or such holiness, as thou both appointest and givest] becometh thine house [i. adorneth and beautifieth thy Church and congregation] for ever [i. continually.]  
Do. Ver. 1. Teacheth sundry things, first Gods great power and majesty, the consideration whereof is terrible to the wicked, and comfortable to his children, secondly it setteth out, not only the great care that God hath over the earth, and the things therein so that they can not be shaken, but also, how little, or nothing at all man's Counsel can prevail, to hurt, or hinder, much less to undo any thing that the Lord will have to remain steadfast and sure. Ver. 2. Setteth out the eternity and everlastingness of almighty God. Ver. 3. Teacheth that the very creatures may manifest unto us some part and piece of God's excellency and power, the same thing doth Verse 4. Teach, but yet so, that it showeth further, that all that we can behold in them, is not so much as a shadow, to the truth, if it be compared with the Creator himself. Verse 5. Is comfortable to the consciences of the godly, because it assureth them of the certainty of God's word and promises, also it showeth, that the holiness of God's Church is from GOD himself, and not from the Church.   

Psalm 94  
THis Psalm in my judgement may very aptly be divided into two parts. Di. In the first the Prophet doth not only pray against the ungodly, but reckoneth up their particular sins, and doth sufficiently comfort all their vain imaginations: and this part reacheth from verse 1. to the end of the 11. In the second part he doth especially show, in what a good and blessed case they are whose God is the Lord, interlasing notwithstanding the attempts of the wicked, all which the Lord will for his people's sake, frustrate & bring to nought, and this reacheth from ver. 12. to the end of the Psalm.  
This Psalm, is without title, as the Psalm next going before is, Se. and also sundry other Psalms following, and namely. 95.96.97.99. Ver. 1. O Lord GOD, the avenger, O God the avenger [i. O God, to whom alone, it belongeth to punish the wicked, Roman. 12.19.] show thyself clearly [i. openly manifest thy power and might, by punishing the wicked, and defending the good, See Deutron. 33.2. q.d. punish the ungodly openly and in the sight of all men.] Verse 2. Exalt thyself [i. do not only show thyself unto the ungodly, but declare thyself to be great and high: q.d. lift up thyself, not only above them, but oppose and set thyself in thy power and might against them] O judge of the world [i. O thou, to whom the judgement of all men and matter appertain: See Genesis 18.25. Psalm 82.7.] Render a reward to the proud [uz. for their pride against thee and men. q.d. pay them home, and punish them, for that they have proudly set themselves against thee and thy people.] Verse 3. Lord how long shall the wicked [this he speaketh not as though he would prescribe GOD a time, but as praying that the rage and power of the wicked might not continue long] how long shall the wicked [he repeateth the same words, not only to set out the great cruelty and pride of the ungodly, but to express also his earnestness in prayer] triumph [uz. in their pride and mirth, against thee and thy people: and by this manner of speech he meaneth a certain kind of gladness, full of outrage and boasting, as though all things were lawful for wicked men to do. Verse 4. They prate [uz. with an open and full mouth, not being ashamed of their speeches] and speak [uz. rashly, and that without any fear of thy majesty, or modesty towards men] fiercely [i. not only rough and hard things, but proudly and presumptuously, See 1. Samuel 2.3.] all the workers of iniquity [i. all they that give over themselves to commit sin with greediness] vaunt themselves [uz. in themselves and their transgressions, making that a great part as it were of their glory.] Verse 5. They smite downe [vz by their force and might, and that unto the ground: meaning by this speech, all manner of affliction, that the wicked lay upon them] thy people [i. that people, whom thou hast chosen for thine own] and trouble [uz. very much, with sundry sorts of crosses and afflictions] thine heritage [i. that people, whom thou hast chosen to be a peculiar inheritance unto thyself, See Psalm. 28.9.] Verse 6. They slay [uz. through extortion, ravening, and violence] the widow and the stranger [i. all manner of persons, that even in courtesy should be favoured] and murder [uz. cruelly, and without any remourse of conscience, or tenderness of heart] the fatherless [i. them that be destitute of help and comfort. See Hosea. 14.3. q.d. they in their cruelty and rage spare none.] Ver. 7. Yet. q.d. for all this wickedness that they commit] they say [uz. not so much in their words, as in their persuasion and by their facts: See Psalm. 14.1. He meaneth that without any check or controlment, of their own hearts, or words, they gave themselves over to commit evil, casting behind them the fear of God, and persuading themselves, that he regarded not things done upon the earth] the Lord shall not see [uz. the iniquity and sin, that we commit against him: q.d. we have means to blear his eyes, and to stop up his sight] neither will the God of jaakob regard it [q.d. he will make no great account of our transgressions: so the wicked are carried away into sin, persuading themselves, either that God maketh no account of it, or if he do, they are able to stop his eyes up, and to shut his mouth.] Verse 8. Understand [uz. how far, ye go astray, and deceive yourselves. q.d. now at the length, be of a better mind] ye unwise [i. ye wicked and ungodly men, as Psal. 92.6.] among the people [he meaneth by this speech, not only that they committed sin in the sight of the people, but were, as a man would say, the ringleaders of the rest] and ye fools [i. O ye wicked people, as generally you shall have that word so used, throughout the proverbs, when will ye be wise [i. when will ye return, and be of a better mind, for that is true wisdom in deed.] Ver. 9 He that planted the ear [uz. in the head and that place of the head, meaning thereby the creating and making of it] shall he not hear? [q.d. it can not be, but he must needs hear] or he that formed the eye [i. he that not only gave shape but substance also and being unto it] shall he not see? [q.d. it can not be avoided but he must needs see, and therefore that is a vain persuasion which you have, to think that he doth not behold and mark your words and deeds, and this is a reason taken from the very order of nature. q.d. if GOD give men power to hear and see, can any thing then be hidden from him, as you suppose? no in deed See such a like argument used Exodus 4.11.] Verse 10. Or he that chastiseth [uz. with his punishments and judgements] the nations [i. whole peoples, countries, yea and the whole world, as in the general flood] shall he not correct [uz. you & that with the same or like punishments] q.d. you may assure yourselves, that he will come upon you, in severe justice and judgement. And this is an argument taken from the more to the less. q.d. if GOD chastise and correct all people, without partialty or respect of persons, will he leave some few men unpunished, no in deed] he that teacheth man [i. all mankind, and every man that hath any thing] knowledge [i. any knowledge, or understanding that he hath] shall not he know? [uz. the sins and iniquities which you commit against him, either openly, or secretly. q.d. assure yourselves he knoweth them all.] Verse 11. The Lord [q.d. whatsoever you imagine, yet this is certain that he] knoweth [i. heareth, seethe, correcteth, yea and pronounceth judgement of] the thoughts of man [i. not only the things that man thinketh, but also the words he speaketh, and the works he doth, putting thought which is the beginning of every thing, for the pursuit and performance of the things themselves] that they are vanity [i. that they are vain and shall come to no end, as by the judgement which he will execute upon them shall appear.] Verse 12. Blessed is the man [i. certainly he is in good case howsoever the world deem of him. And mark, how after he had reproved the wicked, he cometh to comfort the good] whom thou chastisest [uz. for a small while, and that either by the ministry of wicked and ungodly men, as verse 5. and 6. of this Psal. or else by thine own hand, and crosses of trial] and teachest him, [uz. to walk [in thy law [i. according to the rules prescribed in the same.] Verse 13. That thou mayest give him rest [uz. after some short and small affliction, as Psalm 30.5. understanding by rest, deliverance, from all dangers, and distresses, and peace, after the same deliverance] from the days of evil [i. from the time wherein he was exercised with affliction and adversity] while the pit is digged for the wicked [i. not only while the ungodly is afflicted, as though he meant that the good being delivered the ungodly should be punished in this life, but also, death and destruction from the Lord, is prepared for them, and cometh upon them. See 2. Thessalonians 1. ver. 5.6.7. Understanding by pit, death and destruction, and by digging the preparing, and performing thereof.] Ver. 14. Surely the Lord will not fail his people [i. deceive, or disappoint them in any thing] neither will he forsake his inheritance [uz. utterly or for ever, he here laboureth to stay the faithful upon the assured love and truth of the Lord.] Verse 15. for judgement [i. God's judgements which in this world, is rather executed upon the good then upon the bad] shall return to justice [i. shallbe brought to full and assured justice every man having yielded to him his right, uz. affliction to them that afflict, and to the afflicted God's kingdom for which they suffer. See 2. Thessalonians 16.7.8. not as though God's judgements executed in this life were unjust, for he is just in all his works, and holy in all his ways, but because we have in this life, but the beginning of them, and in the great day the full measure of justice shallbe made manifest] and all the upright in heart [i. all that are sound and sincerely, without hypocrisy given to godliness] shall follow after it [uz. cheerfully, meaning by the word following, not only the approving of it, but also a holy desire to see and embrace the same.] Verse 16. Who will rise up with me [i. for me] against the wicked [he meaneth that none would defend him and his cause against the wicked] or who will take my part against the workers of iniquity [q.d. none save God only, by this the Prophet showeth in his own example, that unless GOD had helped him, he had been utterly cast away, so much was he despised of all, and so little could, or would any man's help prevail.] Verse 17. If the Lord had not helped me [uz. in the time of my distress and fear: by the word, helped, he meaneth plentiful help and deliverance] my soul had almost dwelled in silence [i. I should have been dead and buried, he putteth the word, soul, for life, as sundry times before, and dwelling in silence for lying in the grave, which is called the place of silence, not only because the dead have no feeling, force, speaking, etc., but also because they have no power as then to praise GOD. See Psalm 6.5. also Psalm 115.17. and by the word, almost, he meaneth not that he should have escaped death, but that he should shortly have died.] Verse 18. When I said [uz. either in words, or thought in my heart, that which followeth] my foot slideth [i. I am come now into some one danger or other, and I seem thereby to be cast away, and even at deaths door as it were. If any man list to to take it of small dangers, because sliding or slipping of the foot, is no great matter, I will not gainsay it] thy mercy, O Lord, stayed me [uz. from falling, either into danger or peril of destruction, or into some less trial.] Verse 19 In the multitude of my thoughts in my heart [i. while I did secretly and within myself think upon many things, he calleth these perilous and doubtful cares which he had in his thoughts, which no doubt would have overwhelmed him, if the comforts of God, of which he speaketh afterwards had not refreshed him] thy comforts [i. those comforts that by thy spirit I receive, from thy nature and word] have rejoiced [i. have caused to rejoice, or have made glade] my soul [i. my life, and whole man, distressed with sundry sorts of heavinesses.] Verse 20. Hath the throne of iniquity [i. hath unjust judgement and sentence, he putteth a wicked place, for wicked matter and judgement pronounced out of that place] fellowship with thee [i. dost thou judge unjustly, as wicked judges do. See Gene. 18.25.] which forgeth wrong for a law [i. which deviseth, frameth, and performeth cruelty, as though it were right, and according to the law and justice, and mark that he calleth it the throne of iniquity, both because unjust men sit there, and unjust sentences are pronounced there, the whole verse together is. q.d. thou in thy dealings O Lord, hast nothing common with unjust judgement seats, with unjust judges, or unjust sentences, all which do nothing else, but oppress other men with injury and wrong, and that many times under the pretence of law and right.] Ver. 21. They [i. the wicked and ungodly] gather them together [uz. in troops, and great companies, and all to take counsel] against the soul of the righteous [i. against the life of the good man, how they may take it away from him, and spoil him of all that he hath] and condemn [uz. unjustly & without cause] the innocent blood [i. the man that hath done them no harm, putting blood a part of man, for man himself, and his whole life.] Verse 22. But the Lord [q.d. notwithstanding the mischievous malice of the ungodly mentioned verse 21. yea the rather for that] is my refuge [i. a sure place whereunto I will flee, to be preserved from mine enemies] and my God [i. he that hath always showed himself careful for me, and gracious to me] is the rock of my hope [i. is the sure stay and foundation of the hope that I have: q.d. I assuredly stay myself in none but in him alone.] Ver. 23. And he will revenge them their wickedness [uz. which they have committed against him and others: meaning by this manner of speech that he will give them the wages and hire which is due to so great transgression] and destroy them [i. utterly overthrow them and bring them to nought] in their own malice [i. in the mischief and evil, that they have devised against the good: meaning that their evil devices shall fall upon their own heads, and they shallbe taken in the mischiefs, wherein they thought to entrap the good] yea the Lord our God shall destroy them [q.d. he will certainly destroy them, and that by his great and sudden judgements: the repeating of the same words, noteth nothing else, but the assured persuasion of the faithful, and the certain destruction of the wicked.  
Verse 1. Teacheth that it is comfortable to God's children, Do. and terrible to the wicked to know and feel, that GOD is the avenger of all injuries and wrongs. Verse 2. Teacheth that we may safely pray, against the malicious and insolent enemies of God's truth. Verse 3. Teacheth us not to be dismayed, though the wicked prevail much and long, neither to prescribe GOD a time of deliverance, but with patience to bear, and by earnest prayer to labour the removing of those crosses and trials. Verse 4. Describeth the proud and cruel both words and gestures of the ungodly. Verse 5. Setteth out their cruel and outrageous deeds against God's servants. Verse 6. showeth that they grow to such a height and hard heartedness and cruelty, that they pity not them, whom nature and courtesy would show compassion to. Verse 7. showeth not only that the ungodly flatter themselves in their sins, but also that they imagine, that either God will not behold their iniquity, or if he do, that he will not greatly regard to punish them for it. Verse 8. Teacheth us to have a care to instruct, even those that are most desperately wicked. Verse 9 Teacheth us that nothing, that we do or speak, can be hid from God's eyes or ear. Verse 10. Teacheth us that God is no respecter of persons, and that therefore we should not flatter ourselves, as though he would forbear us. Verse 11. Teacheth that man and all his devices are nothing in respect of the Lord. Verse 12. Teacheth that God's corrections, are to God's children seals of his blessing upon them: also that this is a singular benefit, to have God's will and word made manifest unto us. Verse 13. showeth two things, first that GOD will deliver his out of all their distresses: Secondly, that the wicked shall be overtaken, in the mischiefs of their own hearts. Verse 14. Teacheth that how slippery or inconstant soever, man be to man, yet GOD is always fast and sure to those that are his. Verse 15. Teacheth that howsoever GOD seem for a time to defer the execution of full and perfect judgement, yet he will in the end perform it in deed, and the godly shall rejoice therein. Verse 16. Teacheth that the number of those which boldly defend God's servants is very small. Ver. 17. Teacheth that unless God keep us, every step that we step is a step unto death. Verse 18. Is very comfortable, teaching us that GOD is always present with his, to preserve them from all evil. Ver. 19 Teacheth that nothing can more glad men in this life, in the midst of their heavinesses, then to have an eye to the comforts which GOD hath set down in his word. Verse 20. Setteth out the uprightness of GOD, and of all his judgements, so that though men be never so corrupt, yet he is always just and holy in all his works. Verse 21. Painteth out, the conspiracy and cruelty of the wicked against the godly. Verse 22. Teacheth us in the midst of all these mischiefs to hang upon the Lord only, by an assured and steadfast faith. Verse 23. Setteth out the certainty of that destruction and judgement of the ungodly, with which they shallbe overtaken from the Lord.   

Psalm 95.  
Di. THis Psalm may be divided into three parts. In the first the Prophet exhorteth the faithful, to praise and serve God, and this is contained in the two first verses, and in the sixth verse. In the second part he showeth the causes wherefore, uz. for the government of the world, which is general, and for the choosing of his Church which is particular. Verse 3.4.5.7. In the third part, the better to bring them unto the performance of this duty, he setteth before them a fearful example, and that in their own fathers, for the neglect of it, from verse 8. to the end of the Psalm.  
Though this Psalm have no title, yet it appeareth, Hebre. 4.7. Se. that David was the author thereof and did write it.] Ver. 1. Come [these are the words of the Prophet exhorting others with him to praise the Lord, See Isaiah. 2.3.] let us rejoice [uz. together, and that from the heart singing praises: by which the Prophet showeth, that the outward service of God consisteth not, in dead ceremonies but especially in the sacrifices of praises and thanksgiving] unto the Lord [uz. our God] let us sing aloud [i. with a clear and high voice, even as if it were with a trumpet] unto the rock of our salvation [i. unto him that is the assured groundwork & foundation, as it were of our delivery, meaning by this speech god who is unto his people, in steed of a rock of defence, & delivery, in which they may be safe from all assaults.] Ver. 2. Let us come [uz. quickly, and cheerfully] before his face [i. not only into his presence (for men can be in no place, but they are in his sight) but also to the tabernacle of witness, in which place, the Lord gave glorious testimonies of his presence & favour] with praise [i. with songs containing his praise for the benefits which we daily receceive of him] let us sing loud [see ver. 1. of this Psal.] unto him [uz. alone, and to none other but him] with Psalms [uz. containing his praises, & our thanksgiving, for the blessings which he continually bestoweth upon us.] Ver. 3. For the Lord [uz. which we serve, and who giveth us these graces] is a great God [i. is the God of all power & might, who hath both will and strength, to do what soever pleaseth him] & a great king above all Gods [i. he is more mighty & excellent than any thing, or all the things, that have the name of god given unto it whether they be Angels, or idols, or magistrates, to all which, God's name is attributed in one respect or other in the Scripture, see Psalm. 82.1. Psal. 86.8. Psal. 89.6. joh. 10.34.35. 1. Cor. 8.5.] Ver. 4. In whose hand [i. under whose power, providence, & government] are the deep places of the earth [by this speech he meaneth the most deep places of the world, which if he guide and govern, then much more doth he govern those that are not so deep, & he setteth depths against the height of the mountains, expressed in the other part of the verse, meaning by both these laid together that God governeth all the whole world, whether it be high or low] & the heights of the mountains [i. the most high mountains are his [uz. to guide & govern them, as him liketh best: q.d. God according to his good pleasure ruleth, both the most secret and the most mighty things, yea all the things of the world.] Ver. 5. To whom the sea belongeth [uz. to be guided and governed according to his will] for he made it [uz. by gathering the waters together into one place, see Gene. 1.9.10.] and his hands form [i. his almighty power, gave form, & being to the earth] the dry land [i. that part of the earth, which is dry, and separated from the water: which he calleth dry in respect of the other overcovered with water.] Verse 6. Come [uz. together with me, see ver. 1. of this Psalm] let us worship [uz. by all the means we can, this Lord our God] and fall down [the word signifieth to bow the head to the earth, as they were wont to do which received either a blessing, or some good turn from others: q.d. let us by all means testify the humbling of us before god: which also he meaneth by the word, kneeling, afterwards put down] before the Lord our maker [i. he that hath made us. This word, maker, containing a double argument, to move men to his worship and service: the one taken from God's excellency, who is the creator: and the other from our baseness, who are his workmanship, made of the dust of the earth, Gene. 3.19.] Verse 7. For he [uz. alone, and no other but he] is our God [i. our upholder, maintainer, and defender, and therefore good cause we have to serve him] and we are the people of his pasture [i. such a people as he with a special and fatherly care nourisheth and defendeth, and to whom he giveth all sorts of blessings. True it is that this word, sheep, should agree better to pasture, but yet the holy ghost hath used the word, people, that he might the better expound the metaphor] and the sheep of his hand [i. the tender ones (for so are sheep) which he guideth and governeth, by his Fatherly providence and power: meaning also by that word, his, that GOD himself taketh care over them, and committeth them not to an other.] To day, if ye will hear his voice [uz. speaking unto you out of his word: q.d. If ye mind as yet to yield obedience unto his truth, then harden not your hearts, as followeth in the next verse, for so must these two verses be joined together.] Verse 8. Harden not your heart's [i. be not obstinate and settled in your sin, by this word, he generally meaneth, all contempt offered to God's word] as [uz. your fathers, and ancestors did many times striving against God and namely] in Meribah [this history is largely handled. Num. 14.] & as in the day of Massah [this history is put down, Exod. 17. See also Numb. 20. and confer all these three chapters together, for though it should seem out of Exod. 17. ver. 7. that Massah, and Meribah, were all one place, yet by comparison of the chapters, and the matters together we shall find, that they tempted the Lord more than once, and more than in one place] in the wilderness [the holy ghost observeth these circumstances of place, time, persons, manner of doing, etc. for the certainty of the history.] Ver. 9 Where [i. not only in the wilderness, though that were a principal place but in the other places also] your father's [i. your ancestors & progenitors, of whose stock you come, see Psal. 78.3.] tempted me [i. would have more experience and trial of my power, than I thought meet and good for them] and proved me [uz. what I could do, through my power & might] though they had seen my work [uz. which I did before them, & in their sight: understanding by the word, work, in the singular number, manifold works: q.d. although they had had sufficient testimonies of my power & might, and knew well enough what I was able to do, yet they would not leave off, but still prove my power.] Ver. 10. Forty years [uz. long and together] have I contended [uz. striven by divers punishments, yea death itself, as appeareth Numb. 14.33. and yet have nothing profited or prevailed] with this generation [I will rather read, that, noting the rebellious people, which perished in the wilderness] and [uz. I have] said [uz. by reason of their continual wickedness] they are a people [i. such a people] that err in heart [i. not only without judgement and reason, but also outrageously following sin and ungodliness] for they have not known [i. neither allowed loved, nor walked in] my ways [i. either my doctrine and law, or the known miracles which I have done for their sakes.] Verse 11. Wherefore [uz. by this their continual rebellion being moved] I swore [uz. unto them: q.d. I tied myself by the virtue of an oath] in my wrath [uz. against them, he meaneth by this speech, being angry with them] saying [uz. in such sort, that they might both hear it and know it] surely they [i. this wicked and rebellious people] shall not enter [uz. at all] into my rest [i. into the land of Canaan, where they should rest after their long travails: and he calleth it God's rest, both because God promised it, and also after forty years, by the ministry of jehoshua performed it: under which David meant that there was another rest signified and prepared for God's people, see Heb. 4. ver. 8.9.  
Verse 1 teacheth us not only to praise God ourselves, Do. but also to provoke others thereto. Ver. 2 teach us to yield praise unto him, publicly, cheerfully, and with an unfeigned heart. Ver. 3 teacheth that none in heaven or earth, no not all of them together, are in any respect to be compared with the God whom the faithful serve. Ver. 4.5. teach that God's power and providence govern all things whatsoever in heaven, earth, the water, etc. Ver. 6. teach us with all outward reverence, to humble ourselves in prayers and thanksgiving unto the Lord. Ver. 7. teacheth us two things: first that in respect of God, and of ourselves, we ought to yield him service and obedience: secondly that when he speaketh unto us out of his word, we ought with reverence to hearken unto the same.] Verse 8. teacheth us, to cast away and to purge from us all hard heartedness and obstinacy when God speaketh unto us: it teacheth also to set before us the example of other men's wickedness, and God's justice upon them for the same, that we may learn in the sight of them to avoid them. Ver. 9 teacheth that it is not always safe and good to follow the steps of our forefathers, also that the more works God showeth of his power and providence, the more we should have our faith strengthened in the truth of his promises, not demanding every day new miracles for the strengthening of our faith. Verse 10. teacheth us, that God beareth long with a people before he punisheth them: Also, that he useth many means to bring men to amendment, if it would be. Verse 11 teacheth us that sin and rebellion against God, shutteth us utterly out of the heavenly kingdom.   

Psalm 96.  
TRue it is that this Psalm doth chiefly contain an exhortation directed to the people, Di. to stir them up to praise God for his goodness: yet notwithstanding I suppose it may be divided into four parts. In the first the Prophet exhorteth men to praise the Lord. verse 1.2.3. In the second he showeth causes wherefore they should do it, verse 4.5.6. In the third he doth again (because men are dull) provoke them to that duty of praising God, ver. 7, 8, 9, 10. In the fourth he desireth, or rather indeed prophesieth of the good things and blessings that the godly shall have, from verse 11. to the end of the Psalm.  
Se. This Psalm seemeth to be a part of that Psalm which the Israelites sung at the bringing of the Ark into jerusalem, differing little or nothing, saving in the changing of certain words, from that which we may read 1. Chronic. 16. from verse 23. to the end of the 33. verse.] Verse 1. Sing [uz. with heart and voice] unto the Lord [uz. our good & gracious God] a new song [i. not only new in respect of making, but an exquisite one, and more than a common song, by reason not only of a new grace showed us from God, but one that is more than accustomed, yea extraordinary: see Psalm 33, 3.] sing unto the Lord [understand it as before, in the beginning of this verse] all the earth [i. all the people inhabiting the earth: meaning specially the people of the jews, understanding also by earth, the land wherein the jews dwelled.] Verse 2. Sing unto the Lord [expound this as it was expounded before ver. 1. of this Psal.] and praise his name [i. set forth his majesty, power, etc. (as Psalm 20, 1.) with songs of praise and thanksgiving] declare [uz. in your songs, & with your words] his salvation [i. the gracious deliverance which he performeth for his people] from day to day [i. continually & without ceasing, as the day never ceaseth. True it is that god never ceaseth to pour upon us new & continual benefits, but yet the meaning of the Prophet is not in this place to set forth that, but to show rather the faithful, what their duty is in publishing these graces] Ver. 3. Declare [uz. by your words & deeds] his glory [i. the things which he hath done for you, getting there by glory unto himself] among all nations [uz. of the earth, meaning that the people of the jews should travail what in them lay to make known his works even to the Gentiles] and his wonders [uz. which he hath done for you, and on your behalf] among all people [uz. of the whole world: q.d. sound & send them abroad, that other may hear the same and fear.] Ver. 4. For the Lord is great [uz. in strength, might and power] and much to be praised [uz. of all men, but specially of his own children and servants, for the graces he bestoweth upon them] he is to be feared [uz. with a reverent and holy fear] above all Gods [i. more than all the idols of the Gentiles, for of them he speaketh in this place, as may appear by that which followeth in the next verse.] Ver. 5 for all the Gods of the people [i. all those things which the people esteem as Gods, but yet are not so in deed, as appeareth 1. Cor. 8.5. and Psal. 115.4.5. etc.] are idols [i. vanities and matters of nothing, as appeareth 1. Corinth. 8, 4. whereof also in this place, and Leuit. 19.4. they have their names, as the etymology of the Hebrew word very well declareth] but the Lord [uz. our God, which we serve] made [uz. in the beginning, and that of nothing] the heavens [i. all things whatsoever, heaven, earth, etc. putting one part of the creation for the whole.] Ver. 6. strength [uz. to strike his enemies, & to defend his own people] and glory [uz. for those whom he loveth & liketh] are before him [i. are continually in his sight, and in a readiness at his commandment as it were to go whether soever it pleaseth him] power & beauty [uz. most excellent and glorious] are in his sanctuary [i. in the place of his abode & worship, the Prophet meaneth as I take it, that though the Lord manifest his great power and glory in many places, yet specially do they appear in his sanctuary or Tabernacle.] Verse 7. Give unto the Lord [uz. only, and to none other but him] ye families of the people [uz. of God: the Prophet speaking this according to the custom of the jews, who were divided first into tribes, and then into families, jehoshua 7.17.18. 1. Sam. 9.21. which maketh me also to dissent from Immanuel, who referreth it generally to all people of the earth: which also is confuted by that which followeth in this Psalm ver. 10. where they are commanded to speak to the Gentiles] give unto the Lord [uz. only as before] glory and power [i. all glory and power, for unto him only it is due, see Psal. 115. verse 1.] Verse 8. Give unto the Lord the glory of his name [i. that glory and honour which is due and meet for his name: q.d. Strive to glorify God, as much as in you lieth, even according to his excellency] bring an offering [uz. unto him, in token that you do unfeignedly worship and serve him: this and that which followeth, he speaketh according unto the law, by which the people were appointed to perform these things] & enter into his Courts [uz. to praise, serve and worship him. For this word Courts, see Psalm 84. verse 2.10.] Verse 9, Worship [uz. according to the rule of his word] the Lord [uz. only, as many times before] in the glorious sanctuary [i. in the Tabernacle of witness, where his glory appeareth most lively] tremble before him [uz. in token of a loving and reverent fear] all the earth [see verse 1. of this Psalm.] Verse 10. say [i. speak aloud, declare and publish that which followeth] among the nations [i. the other peoples of the world, meaning thereby the Gentiles] The Lord reigneth [see Psalm 93.1.] surely the world shall be stable [i. the whole earth and the people therein, shall continue in good order and peace, though the wicked labour to disturb the same. He noteth this as an excellent fruit of God's government] & not move [uz. for all that the wicked can imagine or do, and note that this amplifying by the contrary, as that on the one side it shall be stable, and on the other side it shall not move, serveth for the greater certainty and assurance thereof: as john 1, 20. Romans 9.1. 1. Timothy 2.7.] and she shall judge the people [i. govern and guide them, putting one part of government for the whole] in righteousness [i. uprightly and justly, without any partiality or respect of persons, or without fear, favour, or flattery.] Verse 11. Let the heavens rejoice [some read it, the heavens shall rejoice and so they do read all these verses unto the end of the Psalm, as foretelling of the great joy and gladness that shall be among God's people, for that he exerciseth a government over them. They that read it, as the Geneva Text doth, maketh it an exhortation, that the Prophet should use the more to set out God's grace and goodness, even for this, that he gathereth men under his authority and government: q.d. This grace of GOD is so great, that even the dumb creatures, have thereby an occasion offered them as it were to rejoice and be glad, take whether of these senses you shall think good, yet for mine own part I allow rather the latter, because of that which followeth, Psalm 98.7.8. Which also Immanuel turneth as exhorting the creatures to rejoice in it, though he do not so in this place] let the heavens rejoice [uz. for this great goodness of god ruling and governing] and let the earth be glad [uz. for the same occasion] let the sea roar [uz. in token and testimony of rejoicing] and all that therein is [i. every thing that liveth and moveth in the same.] Verse 12. Let the field [i. the fields: putting one for many, as Psalm 95.9. work, is put for works] be joyful [uz. for the causes before alleged] and all that is in it [i. whatsoever groweth and flourisheth in the same fields] let all the Trees of the Wood [i. all trees of what kind soever that groweth in the Woods] then rejoice [uz. when the Lord shall begin this government: here for the better understanding of this of these two verses, we are specially to mark these two things: first that the Prophet layeth not this duty upon the insensible creatures, otherwise than they in their kind are able to perform it, and to no other end but that thereby he may provoke men, who have the use of reason, and the light of the word, to do the same. Secondly that he layeth it not only upon them whom he here nameth: but that by these which he putteth down, he understandeth all the rest of the creatures whatsoever.] Verse 13. Before the Lord [i. in his presence and openly: for this as plainly appeareth, must be joined to the end of the other verse] for he cometh, for he cometh [i. he will certainly come, the certainty is noted not only in the doubling of the word, but also in that he sayeth, he cometh, as though he were already present, putting the present tense for the future] to judge [i. to rule and govern, as before verse 10. of this Psal.] the earth [i. the people inhabiting the earth] he will judge [q.d. howsoever others rule yet he will govern] the world [i. the people of the world, both great and small] with righteousness [i. uprightly and justly, as ver. 10 of this Psal.] and the people in his truth [i. in exactness and perfection of truth and uprightness, for that word, his, hath a force in this place, as discerning between men and him, how truly and uprightly soever they deal.  
Do. Verse 1. teacheth us to strive what in us lieth, to make our praises answerable to God's graces, though in deed we can not perform the same. Verse 2. teacheth us that our praises and speakings of his glory ought to be continual. Verse 3 teacheth us that we should publish it before all men and in all places. Verse 4. Setteth out the excellent power, glory, and majesty of the Lord our God. Verse 5 painteth out the vanity and unprofitableness of all counterfeit Gods and idols. Verse 6 teacheth that all honour, glory, strength, etc. are due only to the Lord. Ver. 7 teacheth the faithful to ascribe also and yield unto him the same, seeing they belong to him, and to none other but to him. Verse 8 teacheth Gods people, carefully to exercise themselves in the service and worship of him that is so gracious a God to them. Verse 9 teacheth us not only to frequent the places of public exercises, but also there and every where to show forth assured testimonies of a reverent fear that we carry to his Majesty. Verse 10 teacheth us to have a care to publish God's government amongst others, that they also may be subjecteth to the same. It teacheth us further that the ungodly can not, unless the Lord so appoint it, make any hurly-burlies or stirs in the World. Verse 11.12. teach us in the example of insensible creatures to show ourselves thankful to God, for all his graces, and namely for his excellent government and providence. Verse 13 teacheth that howsoever men be corrupted in their judgements and government, yet God is not, see Psal. 94. verse 20.   

Psalm 97  
THis Psalm may be divided into three parts. Di. In the first is described the greatness and excellency of almighty God and and his power. From verse 1 to the end of the sixth. In the second is declared that this power of his is terrible to the wicked, and comfortable to the godly, whom the Prophet therefore exhorteth to yield obedience and thankfulness to the Lord, from verse 7 to the end of the Psalm.  
This Psalm hath no Title (as sundry both before it and after it have not likewise) and therefore we cannot determine, either who was the Author of it, Se. or when it was penned. Certain it is that the holy Ghost therein purposeth to exhort the faithful to show themselves joyful, for the lords favour, love, and power towards them.] Verse 1. The Lord reigneth [see Psalm 93.1.] let the earth rejoice [i. people inhabiting the earth, as Psalm 96.1. q.d. Let the people be exceedingly glad, even in that respect, that the lords power beareth a sway] Let the multitude of the Isles [i. the multitude of people inhabiting the Islands] be glad [uz. for the same cause, and occasion.] Ver. 2. Clouds and darkness [i. most fearful and terrible majesty and power, see Psalm 18.11. And he doth thus describe God, that he might more lively touch men's hearts to yield him reverence and honour] are round about him [i. compass him in on every side, meaning that he hath both plenty of them and in a readiness also to perform whatsoever pleaseth him] righteousness [i. all uprightness and equity] and judgement [i. true and right judgement, and this the holy Ghost addeth as it were to prevent that which the wicked might object, as though god's power and majesty were full of injustice] are the foundation of his throne [i. are so tied to his kingdom, that they can no more be separated from his kingdom, than the foundation of his building. Understanding by throne the sign of a kingdom, the kingdom itself: and by foundation the strait and narrow conjunction of justice and sound judgement to it.] Verse 3. There shall go a fire before him [he understandeth by the word fire the wrath and vengeance of God] and burn up his enemies round about [i. it shall utterly consume those that set themselves against him, and that on every side, before him and behind him on the left hand, and on the right hand, so that none shall escape.] Verse 4. His lightnings [i. the lightnings that come from him, and are sent by his appointment] gave light unto the world [i. were so great that all the World might see them] the earth [i. the people dwelling on the earth] saw [uz. with their bodily eyes and sensibly] it [i. those lightnings, one number put for an other] and was afraid [uz. of his great power and majesty which appeared therein. By this and the third verse before going, and the next verse following it, the holy Ghost mindeth nothing but to show the greatness of almighty God's power, in so much that nothing though it be never so stout and stéedye, is able to stand before it.] Verse 5. The Mountains [uz. though they were never so great, strong and mighty] melted like wax [uz. held against the fire, or the heat of the Sun. He meaneth by this Metaphor that they quickly consumed] at the presence of the Lord [i. so soon as the Lord gave some show of his presence or majesty] at the presence of the Lord of the whole earth [i. of him that ruleth the earth and all things therein contained.] Verse 6. The Heavens declare his righteousness [i. even those things which are done in the Firmament, as fire, hail, thunder, lightning, the Lord thereby plaguing the wicked, do sufficiently declare him to be upright and just in all his ways] and all the people [uz. of the earth] see [i. plainly and sensibly perceive, by the things done there] his glory [i. his great power and might. In this verse the Prophet mindeth to declare that God is most glorious, manifest tokens of whose glory and justice appear in the very heavens, and are set out before men's eyes to make them without excuse, see Psalm 19.1. Romans 1, 20.] Verse 7. Confounded [uz. thorough the mighty power and judgement of almighty GOD] be all they [uz. of what state or condition soever they be: q.d. let them be confounded and overthrown] that serve [uz. any manner of way, or with any sort of worship] graven Images [i. images or pictures made, framed, and graven, by the hand, art, and cunning of man] and that glory [i. either boast of, or speak of them, as to allow them any manner of way] in Idols [see before Psalm 96, 5. Leviticus 19.4.] Worship [uz. according to the prescript rule of his word] him [uz. only] all ye Gods [i. not only mighty men and Magistrates of the world, but all things that in the world is esteemed as God. The Prophet meaning that either they should do it willingly, and of a good mind, or else by constraint and enforcement, because they could not resist his power.] Verse 8. Zion [i. the Church, as Psalm 48.11.12.] heard [uz. by thy works and by thy word] of it [uz. that goeth before i the confusion and overthrow of the idolaters] and was glad [uz. for the just execution of thy judgements upon them] and the Daughters of judah [i. not only the Cities and Towns of that Land, in which sense, you shall sundry times have the word, Daughters, taken, but the people inhabiting the same places, meaning notwithstadding the particular members of the Church] rejoiced [i. were exceedingly glad] because of thy judgements, O Lord [uz. executed upon the wicked, and ungodly by which also it hath pleased thee to provide for their deliverance and safety.] Verse 9 For thou Lord [uz. alone] art most high above all the earth [i. art greater in power and might than all things in the earth, because that they, whatsoever they be are subject to thy authority and power] Thou art much exalted [uz. in thy justice and judgements] above all Gods [see Psalm 95, 3.] Verse 10. ye that love the Lord [uz. indeed, unfeignedly, and with a good heart] hate [i. detest and abhor from the bottom of your hearts: see Romans 12.9.] Evil [i. whatsoever is sin and transgression before him, or inclining that way: see 1. Thessalonians 5.22.] he preserveth [i. God maintaineth, defendeth and keepeth] the souls [i the life and whole person] of his Saints [i. of those whom he hath framed to holiness and inflamed with the love thereof] he will deliver them [i. set them safe and sound] from the hand [i. from the cruel power and outrage] of the wicked [uz. that seek to destroy them.] Verse 11. Light [i. joy, prosperity, and eternal blessedness, See Ester 8, 16. as by the contrary, uz. darkness, is signified misery] is sown [i. is prepared and laid up, and yet lieth hid as it were seed committed to the earth, which shall in good time come forth, see Colossians 3.3.4. 1. Cor. 12.12.1. john. 3.2. The Metaphor that he useth in this place is excellent: q.d. Even as wheat or other seed cast into the earth, dieth and lieth hid, for a certain while, before it wax green and bring forth fruit: so the just suffer many things, before they feel joy, but their joy shall in good time be made manifest, and they shall have great increase and store thereof, as of one grain cast into the ground, cometh plenty and abundance of corn] for the righteous [i. for them whom GOD frameth to righteousness of life, and holy conversation] and joy [this showeth plainly what he meant by light, uz. joy both in this life, and in the life to come] for the upright in heart [i. for them, that are void of hypocrisy and dissimulation, See Psalm 33 1.] Verse 12. Rejoice ye uprighteous in the Lord [q.d. Let him be the matter of your joy, that doth such great things for you] and give thanks [uz. unto him only] for his holy remembrance [these words may have a double sense: either thus] for his holy remembrance [i. for that it pleaseth him that is holy, to think upon and to remember you: or else thus] for his holy remembrance [i. for that you have good and often occasion given you, by his continual graces bestowed upon you to remember and think upon him that is holy and just, and this latter I take to be the more simple.  
Verse 1. Teacheth us that it is a matter of great joy, Do. to know that the Lord ruleth and governeth all things. Verse 2. teacheth us what great power and justice is in the Lord. Verse 3. teacheth us that the wicked and ungodly shall not escape unpunished. Verse 4. teacheth us, that the least of God's creatures is able to terrify all the world. Verse 5 showeth that nothing is able to withstand the Lord in his purposes, and that the strongest and greatest things are as nothing before him. Verse 6. teacheth us that God's goodness and uprightness are so clear even in his creatures, as none can pretend ignorance. Verse 7 teacheth two things, first that we may pray against idols and Idolaters: secondly it showeth what great judgements shall overtake them. Verse 8 teacheth the godly to rejoice, even in God's judgements executed upon the wicked. Verse 9 setteth out the excellency, majesty, and almighty power of God. Verse 10 teacheth first that our hatred and loathing of evil, must be a seal of the law of God in our hearts, secondly that God hath more than a fatherly care over the lives of those that be his: and thirdly the wicked for all their power can not do what they would against God's children. Verse 11. teacheth that howsoever the good be afflicted for a time, yet is abundance of joy laid up for them. Verse 12 teacheth the faithful to show themselves always thankful to God.   

Psalm 98  
Di. THis Psalm containeth three special parts. In the first he exhorteth the faithful to praise the Lord, showing some causes that should lead them so to do. Verse 1.2.3. In the second he showeth how this thanksgiving and prayfe should be yielded to the Lord, and that is partly with the voice and songs, and partly with musical instruments. Verse 4.5.6. In the third part by exhorting dumb creatures to yield thanks unto the Lord, he provoketh men to the performance of that excellent and holy duty, Verse 7.8.9.  
Se. The Title, a Psalm [this hath been expounded before, and namely Psal. 3. and Psalm 4 in the title.] Verse 1. Sing unto the Lord a new song [see for this, Psalm 96. verse 1.] for he [uz. alone] hath done [uz. by his power and might] marvelous things [i. matters to be wondered at, and far passing the reach of man] his right hand [uz. alone: meaning by right hand, his almighty strength and power] and his holy arm [i. the arm of him that is holy, yea holiness itself: understanding by arm the same thing he did by hand, uz. might and strength] hath gotten him [i. him, himself, and in him his Church] the victory [uz. against all his and their enemies. The Prophet meaneth, that God delivered his Church from the enemies thereof, not by the means of man, or any accustomed order, but by his own power and strength: see Psalm 44, 2.3. also Isaiah 59, 16. and again Isaiah 63.5.] Ver. 2. The Lord declared [uz. by the marvelous and great works which he hath done] his salvation [i. his gracious deliverance of his Church out of all dangers and distresses: and this is called his salvation, because he is the only worker of it, and doth freely bestow the same upon his people] and his righteousness [i. his faithful and upright executing of justice and judgement] hath he revealed [uz. in his mighty and marvelous works] in the sight of the Nations [i. openly, not only before the jews, but before all other Nations of the world.] Verse 3. He hath remembered [i. he hath not only thought upon, but in his remembrance performed] his mercy and his truth [i. his gracious goodness and his faithful promises made] towards the house of Israel [i. to the people of the jews, whom he calleth the house of Israel, because they proceeded from jaakob who was also called Israel, and came from him as from one stock or Fountain] all the ends of the earth [i. all the parts and quarters of the world and some people inhabiting the same] have seen [uz. plainly and sensibly: meaning by this speech that they have been made partakers of] the salvations [uz. mercifully promised, & graciously to be performed in Christ] of our GOD [i. of that true and ever living GOD whom we serve. He speaketh here no doubt of the calling of the Gentiles, and of those gracious promises expressed Genesis 12.3. Genesis 22.18.] Verse 4. All the earth [i. all people inhabiting the earth: q.d. Consider this great benefit every one of you, and cheerfully praise the Lord for it] sing ye loud [i. praise him willingly and openly] unto the Lord [uz. who hath bestowed these great graces upon you] cry out [q.d. enforce yourself to praise him] and rejoice [uz. for the mercies which you have received] and sing praises [uz. continually and that to the Lord, who hath dealt so favourably with you, as to make you of no people, a people unto himself. The Prophet repeateth one and the self same things under divers terms, not only to express his own earnestness, but also to declare men's dullness in the performance thereof: and with all to express that the things themselves given from God, and received of us, are so excellent, that we can never be sufficient thankful for the same.] Ver. 5. Sing praise [uz. for the grace and blessings received] to the Lord [uz. who hath freely given the same] upon the Harp [i. upon musical instruments: understanding by one many or all. This he speaketh according to the law then in force: see Psalm 33, 2. and not to tie us to the use of the same] even upon the Harp [he repeateth the same thing again: d.q. use all the means you may, the better to provoke you to perform that duty] with a singing voice [d.q. join to your Musical instruments, songs expressed and uttered with your own voices, because that without them the sound of the Harp, or any other musical instrument is to little or no purpose.] Verse 6. With shawms and sounds of Trumpets [he addeth other instruments, understanding as was before noted the use of all musical instruments allowed by the Lord to his people] sing loud [i. blow them up cheerfully and courageously, and make them to give a loud noise or sound for I rather refer this to the musical Instruments, then to men's voices] before the Lord the King [i. before the Lord whom we serve, who is King and ruler over all the World.] Verse 7. Let the Sea roar [uz. in token of joy and thankfulness] and all that therein is [see Psalm 96. verse 11.] the World [q.d. Let the World [i. the frame of the world, as the heavens, earth, etc.] rejoice and be glad also] and they [i. all creatures whatsoever] that dwell therein [i. have their living, being, and continuance or abode in the same.] Verse 8. Let the floods [uz. of the earth, he meaneth by this word either the standing water or the running rivers which are different from the sea] clap their hands [uz. for joy and gladness, meaning by the sign of gladness the thing itself, and not that floods have hands] and let the Mountains [i. the great and huge hills] rejoice together [i. testify also their joyfulness and gladness, with the rest of the creatures. In that he ascribeth this rejoicing to dumb and insensible creatures, it is q.d. Let every one enforce himself, as much as he can or will, and yet he shall never yield praises sufficiently answering the greatness of God's grace.] Verse 9, Before the Lord [for the sense of this whole verse, see before Psalm 96.13. where you shall find it almost word for word.  

De.  Verse 1 teacheth us, to be thankful to God, for his great works and power, also that the Lord alone, without any help or aid of man is he, that defendeth his Church. Verse 2 teacheth that God doth his works openly, not only to the end that no man might pretend ignorance thereof, but also that thereby every man might be provoked to praise him. Verse 3 showeth that God in deed is ever as good as his word, whether it be in respect of particular persons or general persons. Verse 4 teacheth us to enforce ourselves by all the means we can to praise the Lord. Verse 5.6. deliver the same doctrine unto us. Verse 7.8. teach us even by the example of insensible creatures, to be stirred up to perform the same. Ver. 9 teacheth that God's justice and judgement is always upright, howsoever corrupt man's is.   

Psalm 99  
Di. THis Psalm may be divided into two parts. In the first the Prophet exhorteth the faithful to praise God, for the greatness of his excellency and power, and for his singular graces and goodness bestowed upon them, from verse 1. to the end of the 5. In the second he expresseth God's love towards their fathers and ancestors, for which also he provoketh them to worship and praise the Lord, from verse 6 to the end of the Psalm.  
Se. This Psalm hath no title] Verse 1. The Lord reigneth [see Psal. 93. ver. 1.] and he meaneth specially amongst his people, the people of the jews] let the people [uz. which border round about them, & other their enemies. though they be never so far of] tremble [uz. even for fear of this Lord, who will defend his own, and punish them] he [uz. that ruleth and governeth all thing according to his good pleasure] sitteth between the Cherubins [this is a description of god: q.d. even that God, which hath showed himself familiarly to Israel, he it is that ruleth & beareth the sway: see Exod. 25.22.] let the earth be moved [i. tremble and be afraid as it were, at his presence: q.d. Let all creatures having life, or without life, stricken with his presence and Majesty, yield him singular reverence and honour.] Ver. 2. The Lord is great [i. hath declared himself to be mighty and strong in all places, but specially] in Zion [i. amongst his own people: amongst whom he hath showed the greatest testimonies of his power, putting Zion the principal place of their abode for the people themselves] & he is high above all the people [uz. of the world: he meaneth not by this that he ruleth and governeth them for ●●eir salvation, but that he is exalted over them, to scatter their counsels, and to beat down and overthrow their enterprises.] Verse 3. They [i. the faithful and godly people] shall praise [uz. both in word and deed] thy great and fearful name [i. thy Majesty and power, which is full of might and fear] for it is holy [and therefore meet to be praised and magnified.] Verse 4. And the kings power [q.d. yea they shall praise the power of the great and mighty King] that loveth judgement [i. that not only liketh and alloweth but also executeth upright judgement: and mark that after he had as it were set up God in his seat, he speaketh of the manner of his government, affirming that God is in such sort mighty and strong, that yet notwithstanding he hath not a tyrannous force with him, but that his power is joined with his justice and uprightness] for thou [uz. O Lord: a sudden change of the person from the third to the second] haste prepared equity [i. hast appointed and established amongst thy people, a good and upright form of government, which is a very good rule to live well and righteously one with another] thou hast executed [uz. faithfully, and with all uprightness] judgement and justice [i. true judgement & sound justice] in jaakob [i amongst the people of Israel who descended from jaakob, meaning no doubt further under these terms, a just & holy government of the Church and people of God.] Verse 5. Exalt [uz. with your songs of praise and thanksgiving] the Lord our God [i. the Lord whom we his people serve, who is indeed the only true God, john 17.3.] and fall down [uz. before him, and that in token of true reverence and worship, see Psalm 95.6.] before his footstool [the Chaldean paraphrase expoundeth it thus: before his footstool, i. in his Temple, others thus: Before his Footstool, i. before the Ark of covenant: which is therefore, as they suppose, called God his Footstool, because the jews should not stay too much upon the outward sign, but should lift up their heart to Heaven, that they might there behold the incomprehensible glory of God. I would expound it thus, Before his Footstool, i. fall down even unto the ground or pavement of the Temple, upon which GOD should as it were set his feet, see 1. Chronicles 28.2.] for he [uz. alone] is holy, and therefore meet to be worshipped.] Verse 6. Moses and Aaron were [uz. as chief and principal] among his priests [i. among them whom he hath appointed to offer sacrifices, and to expound the Law] and Samuel [uz. the Prophet, was as chief and principal] among such as call [i. called] upon his name [i. professed his religion, and made prayers unto him: see 1. Samuel 7. almost thorough out] these [uz. before rehearsed, and many other such like] called upon the Lord [i. prayed unto him with earnestness and continuance] and he heard them [i. graciously granted them their requests, as he doth all them that call upon him in truth. The Prophet allegeth these men, that by their example he might provoke the people to the worship and service of God: and he nameth rather these three then other, because to their faith and custody specially was committed the keeping of the covenant that God had made with his people. For the truth of this verse, see Exodus 32.31, etc. to the end of the Chapter, 1 Samuel 12, 20, etc.] Verse 7. He, uz. God, whom they served] spoke [uz. plainly and audibly] unto them [uz. Moses and Aaron] in the cloudy pillar [i. in or out of the Cloud, which seemed to have the form of an upright pillar: see Exodus 14, 19 see also Num. 17.5.] they kept [uz. themselves, and caused others what in them lay to keep] his testimonies [i. his commandments, which God gave his people as a testimony that he was their God, see Psalm 19.7.] and the law that he [uz. the Lord himself] gave them [uz. as a rule of their life, and to be a light unto their feet, and a Lantern unto their steps.] Verse 8. Thou heardest them [uz. quickly] when they prayed unto thee: for the Lords hearing, see verse 6. of this Psalm] O Lord our God [a sudden, but yet an emphatical turning of his speech unto God, by which the Prophet showeth, that the Lord took pity upon that people in respect of the truth of his covenant, and of his grace only, without any other cause] thou wast a favourable God unto them [uz. not only when they prayed unto thee, but continually, specially when thou pardonest their sins] though thou didst take vengeance [i. though thou didst fatherly punish and correct them] for their inventions [i. for devices of their own, by which they procured thee to wrath against them. I know others expound it otherwise, but yet me thinketh that this is a most simple and plain fence.] Verse 9 exalt the Lord our GOD, and fall down [see before verse 5. of this Psalm] before his holy Mountain [he meaneth no doubt the Mountain of Moriah, upon which the Temple was builded, see Genesis 22, 2. meaning by this manner of speech, that he would have the people to worship the Lord in his Temple] all the rest of this verse is expounded before verse 5, of this present Psalm.  
Do. Verse 1. Teacheth us that even to know the God ruleth and governeth in his Church is sufficient to strike terror into all the enemies of all God's people. Verse 2 teacheth us that though God's glory appear every where, yet in no place more plainly than in his church. Ver. 3 teacheth that it becometh the righteous to praise Gods great power & might. Ver. 4 teacheth us not only what great uprightness is in the Lord in all his judgements, but also how just & faithful he is to his people. Ver. 5 teacheth us that it is not only our duty in respects of benefits received to praise god, but that we are bound thereto also, in respect of the holiness of his majesty & person: also that it is a good thing to do it publicly with the rest of the Church. Ver. 6 teacheth us that the prayers of Gods faithful people, are never frustrate. Verse 7 teacheth us that familiarity with the Lord, and knowledge of his majesty requireth at our hands, obedience to his truth, and performance of it. Verse 8 Is full of great comfort, teaching us these points, first that the Lord chastiseth and correcteth those, whom he loveth most tenderly: secondly that though he do correct them, yet those punishments do no whit at all lessen his favour and good will towards them. Verse 9 is the same with verse 5, and delivereth the same doctrines.   

Psalm 100  
THis Psalm may be divided into two parts. In the one part, Di. the Prophet exhorteth the faithful to praise the Lord heartily, and with joyfulness, verse 1, 2, 3. In the second he useth the causes, wherefore they should praise him, uz. for his free election, and the continuance of his mercy. verse 3, 5.  
The Title, Se. a Psalm of praise [i. a Psalm penned and appointed to stir up the people to praise the Lord: and not so much for that the Psal. itself doth comprehend the praises of God] sing ye loud unto the Lord [for the meaning of these words see Psalm 98, 4.] all the earth [i. all the people of God inhabiting the promised land, for I suppose that he putteth the word earth here, for that part of the earth.] Verse 2. Serve [uz. according to the rule of his word, and not after your own inventions] the Lord [uz. only: for unto him all honour is due] with gladness [i. readily and joyfully: because in such kind of worships the Lord taketh great delight and pleasure] come before him [i. appear before the ark, which was the place of his worship and service] with joyfulness [uz. both inward and outward, of the heart and of the body, meaning thereby great and singular rejoicing.] Verse 3. Know ye [i. profess this much, and yield him this honour (for he speaketh not here of inward knowledge only) to disreave him from all false Gods, and such as man's fantasy hath forged] that even the Lord [uz. which we serve and that no other but he] is GOD [i. our GOD, and the only author of that covenant which is between him and us] he hath made us [mark that he speaketh not here of the common creation of men only, for in that respect the godly have no greater privilege than the wicked have, but of spiritual regeneration, wherein by the ministry of his word, and the working of his spirit, he begetteth men again to his own image, to the end that they may serve him in newness of life] and not we ourselves [i. we have not neither in respect of the body nor of the soul and spiritual regeneration framed and fashioned ourselves: no, no, righteousness of our own hath advanced us to this dignity, but we are made his sons and servants by his only free goodness, see deuteronomy 7, 7, 8.] also deuteronomy 9, 4.] we are his people [i. the people whom he of mercy hath chosen to serve him and to bring forth much fruit] and the sheep of his pasture [see Psalm 95, verse 7.] meaning by this manner of speech, that GOD of his free goodness chooseth men to be a peculiar inheritance to himself, to the end he may always maintain them under the shadow of his wings.] Verse 4. Enter [q.d. Because he hath adopted you, therefore strive to serve him] into his Gates [i. into the Gates of his Temple or Tabernacle, he putteth a part for the whole, and the beginning of God's service, uz. repairing to the public place for the execution of that service and Worship] with praise [uz. unto his name, for that and many other his great goodnesses and mercy, and into his Courts [he speaketh according to the number of Courts in the Tabernacle, meaning as before, the places of public assemblies, and God's service, see Psalm 94.2.10.] with rejoicing [uz. for the blessings and benefits which he hath bestowed upon you] praise him [uz. for his great goodness and kindness towards you [and bless his name [i. thank his majesty and power for those his mercies: see the word blessing so used Mat. 14.19.] Verse 5. For the Lord is good [uz. towards all, but specially to his own people, meaning by the word, good, favourable, loving, and gracious] his mercy [uz. towards his sons and servants] is everlasting [i. endureth and lasteth for ever, and is never subject to alteration nor change, see Psalm 136. thorough out] and his truth [i. the truth and steadfastness of his promises made unto his servants, for so doth the Hebrew word used in this place always signify] is from generation to generation [i. is continual, and never decayeth, even as one generation succeedeth an other: not meaning but that God's mercy shall endure when all carnal generations of men shall fail.  
Do. Verse 1 teacheth us that it becometh God's people, never to be ashamed to praise the Lord. Verse 2 teacheth us to yield that service which we perform to God cheerfully and with a good heart. Verse 3 teacheth us that we have neither our bodily creation nor our spiritual regeneration of ourselves, but all from the Lord only. Verse 4 teacheth us that God's children should show themselves in public assemblies publicly thankful for public benefits received, at his merciful hands. Verse 5. Teacheth us that howsoever man be variable in his love and promise, yet God in goodness and truth abideth always faithful to his.   

Psalm 101  
THis Psalm as I take it, may be divided into two parts. Di. In the first the Kingly Prophet David declareth what he will perform in respect of his own particular person, from verse 1 to the end of the 4, In the second he showeth what he will do concerning other, uz. punish the wicked and foster the good, from verse 5 to the end of the Psalm.  
The Title, a Psalm of David [i. a Psalm that David made, Se. whether before he came to his kingdom, or at the beginning of his reign is uncertain, but I suppose rather when he first entered into his kingdom.] Ver. 1. I will sing [i. I will both speak of and practice, see Isaiah 5.1.] mercy [i. favour & maintenance towards my good subjects] and judgement [i. execution of punishment upon the wicked, in which 2 parts consisteth the Magistrate's duty, as appeareth Rom. 13. see for the performance of this promise 2. Sam. 9.1.] unto thee O Lord will I sing, the Prophet meaneth not only that he will praise God for advancing him to the kingdom, but that even for his sake: & in respect of his own office, he will perform these matters.] Ver. 2 I will do wisely [i. I will behave myself uprightly and circumspectly, according to the rule of thy word, which is only true wisdom] in the perfect way [i. in the government of my kingdom, & the execution of my office, which he calleth a perfect way, because there is prescribed in God's word a perfect rule thereof] till thou comest to me [uz. to take me out of this life and to call me to an account for the discharge of my duty] I will walk in the uprightness of my heart [i. I will behave myself uprightly and sound so that mine own heart & conscience shall witness unto me my good dealing and holy conversation] in the midst of mine house [i. privately and within mine own walls as it were, yea in the eyes and sight of my whole family: the Prophet in this verse promiseth two things as I take it: in the first part of a faithful executing of his public charge, & in the second a godly conversation privately.] Verse 3. I will set no wicked thing before mine eyes [uz. to perform or do it: yea he meaneth that he will not only keep himself, from doing wickedness, but that he will so turn himself away from it, that his eyes shall not behold it] I hate [uz. earnestly and from the bottom of my heart] the work of them that fall away [uz. from thy truth, and from that right way, that thou hast prescribed, meaning by the word work, not only that defection of theirs, which is the principal, but all other transgressions whatsoever, putting one for the whole] it [i. such manner of dealing] shall not cleave unto me [i. either reign or dwell in me, this the Prophet speaketh as assuring himself of gods strength to continue the profession of his truth.] Verse 4. A froward heart [i. a perverse & rebellious mind, noting in these words the seed or fountain of sin] shall [uz. thorough God's goodness and strength] depart from me [uz. far off: he meaneth by this speech, that he will endeavour to put of the old man with the lusts thereof, Ephe. 4, 22] I will know none evil [q. d. as I will be far from performing wickedness in act, so I will not allow or like of the same in my judgement, or understanding, for so is the word knowing, used in this place as in sundry other places before.] Ver. 5. Him that privily slandereth [he meaneth not that he will spare them that shall do it openly: for if he punish the less offence thus, he will not spare the greater, which is open slander] his neighbour [i. any, whether he dwell nigh or far from him, for so generally and largely do I take this word, see Psalm 15.3.] will I destroy [i. most sharply punish, and that even by death if the heinousness of the offence require it] him that hath a proud look [i. he that is lofty & proud, for pride appeareth many times even in the very eye brées, and eyes themselves, when they be lifted up] and high heart [or as it is in the Hebrew text, large in heart, meaning by that manner of speech, one that hath a mind to aspire to great matters, & therefore is puffed up with overweening of himself] I cannot suffer [uz. or endure at any hand, he meaneth by these speeches, that he cannot abide pride, nor the tokens nor signs thereof, nor the persons given thereto.] Ver. 6. Mine eyes shallbe [i. I will carefully look unto, and have special regard of] unto the faithful of the land [i. unto the good and godly peo-people that dwell in the land, wheresoever it be] that they may dwell with me [i. continue and abide with me, not only as my counsellors and household servants, but as friends and familiars being always in my favour, for I take it that the Prophet meaneth two things here: the one is that he will have a great care generally over all the people of the land: the other is, that out of that good people he will choose the best, to be continually about him] he that walketh in a perfect way [i. he that is upright in his dealings, and of good conscience and holy conversation: and he calleth this way perfect, not because men walk perfectly in it, but because it is perfect of itself, and leadeth to perfection in the other life] he [q.d. he and no other, for so much I take it the doubling of the word meaneth] shall serve me [uz. both in the public offices of my kingdom, & in the particular offices of my private affairs, & household] Ver. 7. There shall no deceitful person dwell within my house [this must be understood so far forth as David could know or understand, q.d. If I might know it, there should none such remain in my service: not but that good men many times have wicked Servants, yea and that those Servants which make the fairest show of goodness are many times deep dissemblers] he that telleth lies [i. giveth himself over either to tell them or to hear them, see revel. 22.15.] shall not remain [uz. long] in my sight [he meaneth by this speech that such a one should not abide long in his house or service.] Verse 8. Betimes [i. not only in good season and quickly, but also continually] will I destroy [see before verse 5 of this Psal.] all the wicked of the land [i. all the ungodly that inhabit it. David meaneth that he will not be negligent or slothful to execute good, quick, and continual justice, against all malefactors, of whose transgressions he shall have knowledge] that I may cut off [i. remove and take away, uz. by execution of just judgement] all the workers of iniquity [i. them that give over themselves to commit sin] from the City of the Lord [i. from jerusalem, but yet so, that therein he comprehendeth the whole kingdom, because if the chief place be reform, it is very likely the other will follow.  
Ver 1. Teacheth magistrates, to have a great care to foster the good, Do. & sharply to punish the bad. Ver. 2. Teacheth magistrates three things, first to have an eye to the faithful execution of public justice and judgement: Secondly to endeavour with care and conscience good dealing privately: and thirdly to continue, and that unto the last gasp, in all good dealing both public and private, that so they may have peace in their own conscience, and the Lord find them well occupied. Ver. 3. Teacheth all men, but specially magistrates, so to loath evil, that they can never behold it, but with great grief: also to carry with them this holy purpose, that howsoever other men fall away from God, yet that in his strength, they will stick fast unto him. Ver. 4. Teacheth all, but specially magistrates, more and more to endeavour the crucifying of the old man, with the works thereof: and never to allow of any thing that is evil. Ver. 5. Teacheth magistrates to punish malefactors according to the notoriousness of their offence: it also showeth how grievous both before God and man backbitings and pride are. Ver. 6. Teacheth magistrates to have a special regard for the defence and preferment of the good: also it teacheth all both high and low to make choice of the best men they can get, to be their officers and servants. Ver. 7. Teacheth magistrates and masters, that when the sins of their inferiors or servants are once laid open, they should not bear with them in the same. Verse 8. Teacheth magistrates, in time to cut off sin and iniquity, lest the infection thereof grow so great, that when they would they shall not be able to do it.   

Psalm 102  
THis Psalm being an earnest prayer of an afflicted soul, Di. may be divided into three parts. In the first he prayeth unto the Lord for deliverance out of his great distresses, the particularities whereof he doth plainly declare, from ver. 1. to the end of the 11. In the second he showeth by what arguments as it were he was provoked to pray unto the Lord, uz. because he was assured of his goodness, power, etc. and this reacheth from ver. 12. to the end of the 23. In the third part he returneth to his prayer again, assuring himself of gods goodness towards him because those whom God loveth, he loveth for ever, from ver. 24. to the end of the Psalm.]  
The title] a prayer [uz. to be used] of the afflicted [i. Se. of him that feeleth himself either inwardly or outwardly wounded with God's judgements & wrath] when he shallbe in distress [uz. any manner of way either inward or outward] and pour forth his meditation before the Lord [i shall in prayer unto the Lord express that with his mouth, which he hath meditated on in his heart, note that the holy ghost mindeth not to tie us in our afflictions only to this form. And though we can not certainly determine, who should write this Psalm, or about what time it was penned: yet it is very likely that either Daniel or some other holy Prophet did write it, about the time that the people of the jews were carried captives into Babylon.] Verse 1. O Lord hear my prayer [i. graciously grant the request which I make unto thee now] and let my cry [i. mine earnest supplication] come unto thee [i. appear in thy sight as well accepted and allowed of: q.d. let it have free and bold access unto thy majesty, See Psalm. 88.1.2.] Verse 2. Hide not thy face [i. withdraw not thy favour and goodness] from me [uz. as though thou wert offended with me, he speaketh this of God after the manner of men, who when they are not disposed to show favour, will turn their faces from others, or keep them out of the way, signifying unto them, by withholding the sign of favour, that they cannot have favour itself showed them] in the time of my trouble [i. at what time I am any manner of way troubled, either inwardly or outwardly] incline thine ears unto me [q.d. show thyself ready to hear and grant my petition. see Psalm. 86.1. and note that ears are attributed to God, not that he hath them, but that we might the better conceive somewhat of his majesty] when I call [uz. upon thee by prayer] make haste to hear me [i. graciously and quickly grant me my request: the Prophet uttereth not this as appointing God a time, but in respect of his own great misery and want as may appear by that which followeth.] Verse 3. For my days [i. the days and time of my life] are consumed [i. vanish and wear away] like smoke [i. quickly. q.d. even as suddenly as smoke vanisheth away in the air] and my bones [i. the strength of my body, because that specially the strength consisted in the bones] are burnt like an hearth [i. are even utterly consumed away through drought, and for want of natural moisture: See Psal. 38.3.4. etc. These large manner of speeches declare how much the desolation of the Church, should wound all good men's hearts.] Ver. 4. Mine heart is smitten [uz. with grief, and heaviness] and withereth like grass [uz. through the same sorrow, meaning that it was as it were shrunk and dried up, and then in what case could the body be] because I forgot to eat my bread [i. mine ordinary victual and food. The Prophet in these words, doth not only note the cause why his heart was dried up, but also he showeth, that his heaviness was so much, and so continual, that it caused him to forget and loath his food.] Verse 5. For the voice of my groaning [i. through my great and continual groaning and sighing] my bones do cleave to my skin [i. my bones & skin do cleave together, and I am utterly consumed as it were, so that there is nothing, but skin and bone left, See job. 19.20.] Ver. 6. I [uz. in this distress and heaviness] am like a Pelicane of the wilderness [i. to Pelicane that abideth continually in the wilderness] and like an owl of the deserts [i. that keepeth himself continually in desert and solitary places. Either the Prophet, or the faithful people under the name of one, choose you whether, doth in a double respect resemble himself to these fowls or birds: uz. both in respect of his mourning, these birds mourning rather than singing in deed. I mean it of the Pelican and of the owl: and also in respect of his solitaries, all birds flying these birds companies, specially the owls, as to which they never come or repair, but to keep a wondering at her.] Verse 7. I watch [i. I do with great care labour to consider what I am, and at the length I find myself to be] as a sparrow alone upon the house top [i. like a sparrow, deprived of all her company: meaning by this manner of speech also his solitariness, whom in deed all men did as it were forsake.] Verse 8. Mine enemies revile me [uz. both by word and deed] daily [i. day, by day, or one day after another, meaning continually, and as though they never ceased] and they that rage against me [uz. with all manner of cruelty and madness as it were] have sworn against me [uz. to take away my life: q.d. they have bound themselves by an oath that they will kill me. Immanuel and others read it thus, swear by me, and giveth this sense of it, they make a certain form, of an oath or course of my name, and allegeth Numb. 5.27. and Isaiah. 65.15. but I see no great reason, neither of the sense, nor of the allegation of the places.] Verse 9 Surely I have eaten of ashes as bread [some expound it thus, I like a miserable man am cast down to the ground: other some thus: when I was to take my refreshing, I had no table prepared for me, but my bread was as it were uncleanly laid, upon the ground or earth: but I see no great reason in either of these senses. If this that followeth be not the meaning of it, I know not what it should be: I have found no more taste or savour, in my meat, by reason of my wonderful heaviness, than a man findeth in earth, or ashes: and then it would be read thus by transposing of the words: surely I have eaten bread as ashes] and mingled my drink with weeping [i. I have shed abundance of tears, in so much that I could not abstain, no not when I have been drinking.] Verse 10. Because of thine indignation and wrath [uz. against me. q.d. all these heavinesses and griefs have fallen upon me, because I perceived and felt that thou wast angry against me] because thou hast heaved me up [uz. very high] and cast me down [he meaneth by this that the Lord did correct him very strongly and grievously. It is a metaphor borrowed from men, who if they will throw any thing in their hands vyolentlye against the ground, they stretch out their arms, and lift them up on high, that they may do it the more forcible: q.d. even so hath the Lord dealt with me, and this must be understood, not as though he accused God of hard dealing, with him, but that he might thereby the better express, the greatness of his grief Ver. 11. My days [i. the days of my life] are like a shadow that fadeth [uz. away quickly and here mark, that when he speaketh of a shadow, he meaneth it of those shadows which go immediately before the sun set: seeming in deed then to be very long and great, but by and by the sun goeth away, and then they no more appear: such a thing saith he is my life, it vanisheth away suddenly, yea even then when it seemeth to be greatest, much more in this state of mine affliction] and I am withered like grass [i. for want of natural moisture, my bones and body are dried away, and therefore have no hope of my life.] Verse 12. But thou O Lord [q.d. though man's life be never so brittle and inconstant yet thou remainest steadfast and unchangeable, which is no small comfort to thy afflicted servants] dost remain [uz. like unto thyself, and free from all alteration or shadow of turning] for ever [uz. and ever] and thy remembrance [uz. which either thou hast of thy servants, or else thy servants have of thee] from generation to generation [see Psal. 100.5.] Ver. 13. Thou wilt arise [uz. at the length, to aid and help thy people, howsoever thou seemest for a time, to defer and put of thy succour] and have mercy [uz. according to thy accustomed goodness, and gracious promise] upon Zion, [i. upon thy Church, as Psal. 51.18.] for the time [i. the due and fit time] to have mercy thereon [i. to show mercy and compassion unto] for the appointed time [i. the time which thou thyself didst appoint and set. See 2. Chro. 36.21. jerem. 25.12. jerem. 29.10.] is come [and therefore we hope that thou wilt in mercy look upon us, and deliver us out of captivity.] Ver. 14. For thy servants [uz. distressed in afflictions, and yet notwithstanding remaining faithful to thee: and not Cyrus & Darius, as some suppose] delight [uz. greatly and much] in the stones thereof [q.d. they more esteem, even that disordered form, that remained after the ruin and overthrow of the temple, than all the excellent pleasures of Babylon, or of the whole world beside] and have pity on the dust thereof [i. in a pitiful love they lament over it, and yet notwithstanding do esteem it, and have it in great regard.] Ver. 15. Then [uz. when thou shalt perform this grace to thy people] the heathen [i. all other nations besides thine own people, for so they used to call all besides the jews] shall fear the name of the Lord [i. shall tremble at his great power and majesty, though not with the reverent and right fear thereof, which his own children only have] and all the kings of the earth [q.d. this fear shall not only seize the hearts of their common people, but even of their greatest and mightiest princes] thy glory [i. they shall fear thy majesty & glory, which dost such great and glorious things for thy people.] Verse 16. When the Lord [he noteth the time of the trembling of the kings and people shall build up Zion [i. his Church, uz. decayed and cast down: he useth this word Zion generally, for the place of God's service, because that sometime the ark of covenant was placed there] and shall appear in his glory [i. shall show himself glorious and triumphant, which shall no doubt be comfortable to his children, and fearful to his enemies.] Ver. 17. And shall turn [uz. his gracious and loving countenance, meaning by this speech, yielding or granting] unto the prayer [i. to the hearty supplications and requests] of the desolate [i. of them that are forsaken of all, whom, though they stand in need of every man's help, yet no man helpeth. The word properly signifieth a kind of shrubble, which groweth in untilled places, as a brier, or such like, by which he noteth also, the people, that were in the captivity of Babylon, as in a desert and wild place] and not despise their prayer [uz. which they make unto him in their affliction, he speaketh one thing twice, as it were, of which sundry times before, and not as though god did ever despise the supplications of his poor servants.] Ver. 18. This [uz. gracious hearing of his poor servants prayers, and delivery of them out of captivity] shallbe written [uz. as an excellent thing, and worthy of continual remembrance] for the generation to come [uz. that they thereby may be instructed both of the power of God, and his faithfulness and truth in performing his promises] and the people [uz. of Israel and judah] which shalbée created [i. which shall return out of the captivity of Babylon, which he compareth to be a second birth or creation, as it were, because they seemed therein to be as dead, See Ezech 37. from ver. 1. to the end of the 14. of which also for the greatness of it, it is sundry times said in the Prophets: It shallbe no more said the Lord liveth, that brought the people out of Egypt, but that brought the people from the land of the North] shall praise the Lord [uz. for his great goodness and mercy towards them.] Ver. 19 For he hath looked down [uz. upon the great outrage of his enemies, and the wonderful affliction of his people] from the height of his sanctuary [i. even from the very heavens, as he seemeth to expound it, even in this verse] out of the heaven [which is the throne of his majesty] did the Lord behold the earth [i. not only the earth itself, but specially and chief men inhabiting the earth, and amongst the rest his own people, as may appear in the verses following.] Verse. 20. That he might hear [uz. and so take pity of] the mourning [i. the sighings, groanings and lamentable cries] of the prisoner [i. of the prisoners, one number put for an other, meaning those that were bound and held as captives in Babylon] and deliver [uz. out of danger, distress, and all manner of fear] the children of death [i. them that were at death's door, or appointed to death as it were. See Psal. 79.11.] Ver. 21. That they [uz. so delivered: noting also the end why god giveth deliverance unto his servants] may declare [i. set out and publish, and that both by word and deed] the name of the Lord [i. his power, majesty, goodness, etc. as Psal. 21.1.] in Zion [i. in his Church] and his praise [i. the praise which is due unto him for the same: not that any is able to praise him sufficiently for his power and goodness] in jerusalem, [i. in the Church as before: Zion and jerusalem being the principal places of his worship put for his whole Church, and the public assemblies and congregations thereof: see Psal. 2.6.] Ver. 22. When the people [uz. which are now in captivity and dispersed abroad, shallbe gathered together [uz. to serve the Lord in these places, and after that sort which he himself hath prescribed] and the kingdoms [uz. of the earth, meaning hereby the calling of other people besides the jews] to serve the Lord [uz. according to the prescript rule of his word. The Prophet noteth two things specially in this verse: the one is the returning of the people out of Babylon, the other is, the calling of the Gentiles, to the religion and service of God.] Ver. 23. He [i. the Lord] abated [uz. by outward and inward afflictions] my strength [i. whatsoever seemed excellent in me, putting one excellent thing for many] in the way [uz. wherein I walked, meaning the days and course of his life, as may appear by that which followeth in this verse] and shortened [uz. in mine own judgement and as I supposed, for otherwise in respect of God, our days are certainly numbered] my days [i. the days of my life.] Ver. 24. And I said [uz. in that great affliction and grief] O my God, take me not away [uz. out of this life: q.d. let me not vanish away, but show me thy favour, in continuing my life] in the midst of my days [i. before I come to the full end of my race: and all this, and that in the former verse the Prophet speaketh, not only in his own person, but in the name of the rest of the faithful] thy years endure from generation to generation [i. thou continuest and abidest for ever, and art always one, make me therefore, q.d. like unto thyself.] Verse. 25. Thou [uz. O GOD] hast afore time [uz. in the beginning] laid the foundation of the earth [i. created and maintained the earth and all things therein, he showeth God's eternity, because he was before all things created, and was the maker of all things whatsoever] and the heavens [uz. and all things therein contained] are the work of thine hands [i. thou hast made them: hands attributed to GOD for our understanding sake.] Verse. 26. They [uz. the heaven, the earth, and all things therein] shall perish [uz. not in respect of their substance, but in respect of their qualities: see Isaiah. 65.17. Isaiah. 66.22. revelat. 21.1. 2. Peter 3.12.13. and this perishing, he calleth afterwards in this verse, a changing] but thou shalt endure [uz. free from any alteration or change, as james 1.17. and that for ever and ever, he here commendeth God's eternity, by comparison] even they all [q.d. not one of them accepted] shall wax old as doth a garment [i. shall through continuance of time decay, as doth a garment] as a vesture shalt thou change them [this is a metaphor taken from men, who changing their garments from worse to better of which change of the creatures the Apostle speaketh Roman. 8.19.20.21.22. verses. Now if any will demand to what use the creatures shallbe employed, I answer, that for as much as GOD in his word, hath not revealed that, it is more than curiosity to ask the same] and they shallbe changed [i. they shall certainly, and without fail be changed, for so much doth the doubling of the word, change, import. Verse 27. But thou art the same [i. always one and the self same, without any shadow of changing: q.d. howsoever the creatures be variable, yet thou the creator art always unchangeable] and thy years [i. the time of thy essence and being] shall not fail [uz. for ever and ever: q.d. thou art and hast been from everlasting, and so shalt continue.] Verse 28. The children of thy servants [i. thy godly ones, and their godly posterity] shall continue [uz. steadfast and sure, always safe under thy almighty defence, whatsoever great alteration shallbe in heaven or earth] and their seed [i. their race and posterity] shall stand fast [uz. so that they shall not be moved for ever] in thy sight [i. before thee, he meaneth that GOD will care for, and preserve for ever the godly.  
Ver. 1. Teacheth us to be earnest with the Lord to grant us our holy requests. Do. Verse. 2. showeth that in the time of affliction nothing is more grievous to God's children, then to perceive God any long time absent.] Ver. 3.4.5. Do declare, what great affliction the godly are in, for their sins and the wrath of God upon them, for the same. Verse 6.7. Show that it is no new thing to see the children of God forsaken of men, Verse 8. Noteth two things, the one is how that the godly are subject to the vile both words and deeds of the ungodly: the other that the wicked give themselves a full swinge to all manner of outrage both in word and deed. Verse 9 Teacheth that so long as we feel God's wrath upon us for our sins, our meat and drink is not pleasant and delightful unto us. Verse 10. Teacheth us three things: first, how much we should stand in awe of the fierce wrath and indignation of the Lord: Secondly, that in this life God's children have no durable estate: and thirdly that their exaltation and depressing, is not by fortune as they say, but from the Lord only. Verse 11. Setteth out the shortness and troublesomeness of man's life. Verse 12. Setteth out the eternity and continuance of the almighty. Verse 13. Teacheth us to have an assured trust, that God will look graciously upon the afflictions of his Church. Verse 14. Teacheth God's children two things, first to delight more, even in the very ruins of the Church, then in the palaces of the ungodly: secondly to pity and pray for the reforming of the desolations thereof. Ver. 15. and 16. Teach us, that God's favour showed to his Church, shallbe matter of sufficient terror to the wicked and ungodly. Ver. 17. Is comfortable, showing that the prayers of Gods poor people, shall never return empty from the Lord. Ver. 18. Teacheth the faithful to have a care for their posterity, that both God's mercy towards them, and his judgements upon the wicked, might be conveyed to their children. Ver. 19 Teacheth that God beholdeth all things done upon the earth, contrary to the imagination of them, who suppose him to sit as idle in heaven. Ver. 20. Teacheth that God taketh special regard of those that be his, and namely when they are in the greatest distress. Ver. 21. Teacheth that god doth deliver his people out of all their fears, specially to this end, that they might publish his praise for the same, in the Church. Ver. 22. Teacheth that our assemblies should be, for the service and glory of god. Ver. 23. Teacheth that God for the trial of his children, layeth manifold afflictions upon them in this life. Verse. 24. Teacheth us that we may pray for long life, but yet so, that that life may be referred to God's glory. Verse 25. Teacheth that God is the maker of heaven and earth. Verse. 26. Teacheth the variableness of the creature, which should instruct us, so to use the world as though we used it not, and no otherwise, but as it may further us to the hope of a better life. Ver. 27. Teacheth that howsoever variable the creature is, yet the creator is altogether unchangeable. Ver. 28. Setteth out to the comfort of the godly, their continuance.   

Psalm 103.  
Di. THis Psalm may be divided into three parts. In the first he doth stir up and provoke himself to be thankful to the Lord: and this is contained in the two first verses. In the second he showeth causes, for which men should praise the Lord, as for the forgiveness of their sins, for their delivery from danger, and the continual course of his mercies, from ver. 3. to the end of the 19 In the last part he exhorteth even all creatures to praise the Lord, for the largeness of his goodness, from ver. 20. to the end of the Psalm.  
Se. The title of this Psalm, hath been expounded before, in others of the like inscription. Ver. 1. My soul [he exhorteth the soul, to this great work, because if that be ready, the other cannot be much backward: and the word, soul, is used here for the seat of understanding and afflictions] praise thou the Lord [uz. for his great mercies] and all that is within me [as my thought, my heart, and all the powers both of the one and the other, and he meaneth all inward things, because those parts specially doth the Lord regard, as Psal. 51.17. joh. 4.23. praise his holy name [i. set forth the glory that appertaineth to his majesty, power, goodness, etc. name is here used as Psalm. 20.3.] Ver. 2. My soul, praise thou the Lord [this is expounded before ver. 1. and forget not [uz. through negligence or otherwise, but earnestly think upon to the uttermost of thy power] all his benefits [i. not only all, but any one of them, as possible thou canst: and by this means he prepareth himself a way to speak of the blessings, which afterwards he reckoneth up.] Ver. 3. Which [uz. alone] forgiveth thee [freely, uz. and of his own mercy only, without any merits or deserts of thine at all] all thine iniquity [uz. committed either against God or man, either of ignorance or of knowledge: and he beginneth with the free forgiveness of sins, because it is as it were the fountain from which all other blessings flow: many whereof he reckoneth up afterwards, which are nothing else, but the effects of that reconciliation] and healeth [uz. of his great goodness, & his mighty power] all thine infirmities [uz. bodily, or spiritual, outward, or inward.] Ver. 4. Which [uz. alone, as before ver. 3.] redeemeth [uz. by his great and mighty power] thy life [i. thy whole man, both body and soul, putting a part for the whole] from the grave [i. from death and destruction, See Psalm. 16.10. putting that which followeth death, for death itself] and crowneth thee [i. adorneth and compasseth thee about: as the crown is a testimony of glory and honour, and compasseth the whole head round about] with mercies and compassions [i. with great abundance and variety of mercies, which appeareth both in that he useth two words signifiying almost both one thing, and also because he putteth the latter in the plural number.] Verse 5. Which satisfieth the mouth [i. which filleth thine affection and appetite, See Psalm. 81.10. he seemeth to allude to men, which take great licence to themselves, in eating and drinking, meaning that God will abundantly satisfy us, and give us all that we can wish] with good things [i. with all manner of good things, so that nothing should be wanting] and thy youth [i. the days and times of thine age, yea even though thou be old, yet shall it be as youth] is renewed [uz. through the special blessing and goodness of GOD] as the Eagles [which live long, and die not but through want of ability to take in their meat, as Aristotle, and Pliny both show.] Verse 6. The Lord [uz. himself executeth [uz. both in word and deed, specially when men are negligent] righteousness and judgement [i. such sentence, as are righteous and just, See Psalm. 97.2.] to all [uz. of his children and servants] that are oppressed [uz. by wicked and ungodly men.] Verse. 7. He [uz. God the Lord] made his ways known [by ways, he understandeth, not only the deliverance of the people out of Egypt, and all that he did for them, till he brought them into the land of Canaan, but even his whole law] unto Moses [uz. first and before others: and afterwards by him to all his people] and his works [i. the excellent and noble works which he did, and that for their sakes] unto the children of Israel [uz. which he had chosen to be a peculiar people to himself.] Verse 8. The Lord is full of compassion and mercy [uz. to them that come unto him] slow to anger [uz. though men by their wickednesses provoke him much thereto] and of great kindness [uz. towards them that turn unto him, this sentence seemeth to be taken out of Exodus 34.6. where the nature of GOD is so far set forth unto us, as is profitable for us to know: and seemeth to be the same, with Nehe. 9, 17. Psalm. 86.15.] Verse 9 He will not always chide [uz. with men, and specially with his children] neither keep his anger for ever [uz. towards them, See Leuitic. 19.18.] Ver. 10. He hath not dealt with us after our sins [i. he hath not punished us, according to the greatness and grievousness of our sins] nor regarded us [uz. in his justice and judgements: hear we see what rewards we may look for, from the Lord in respect of ourselves] according to our iniquities [uz. committed against him and our brethren.] Verse 11. For as high as the heaven is above the earth [q.d. look what distance there is between heaven and earth, which is very great and wonderful, yea infinite as it were] so great is his mercy [i. the mercy which he showeth: for if he had it in himself, and powered it not forth upon others, it were to little purpose] towards them that fear him [uz. with an unfeigned heart, putting the fear of GOD, for care, conscience and obedience to his truth.] Verse 12. As far as the East is from the West [uz. which we know to be so far asunder, that they shall never come together] so far [yea and further to, if further possible can be: he meaneth by this comparison, that the Lord hath utterly removed our iniquities from us] hath he removed our sins [i. the sins that we have committed] from us [i. who were the doers thereof.] Verse 13. As a Father [uz. earthly or natural] hath compassion on his children [notwithstanding that many times they do provoke him to displeasure] so [yea and in far greater measure, by how much GOD is greater than man, and his afflictions more certain and sure] hath the Lord compassion [i. he vouchsafeth them mercy, notwithstanding they deserve it not] on them that fear him. [See verse 11. of this Psalm.] Verse 14. For he knoweth [uz. by many degrees, better than we ourselves] whereof we be made [i. of how brittle a matter we are created, for so much doth the Hebrew word import, which sense also may be gathered by that which followeth in this verse] he remembreth [though men many times forget it] that we are but dust [and that into the same, we shall return, See Genesis 3.19.] Verse 15. The days of man [i. the course of his years and age, or the time of his life] are as grass [uz. which is cut down, withered, and quickly consumed: he meaneth by this speech, the brevity and shortness of man's life] as a flower of the field so flourisheth he [i. he is now flourishing, and by and by withered: and note that he speaketh of a flower of the field, rather than of a garden flower, because that field flowers, are more subject to storms, tempest, heat, etc. then the garden which have more shelture and coverture.] Verse 16. For the wind [uz. sent from GOD, meaning by wind, which is one mean to mar the beauty of blossoms and flowers, all other whatsoever] goeth over it [uz. with violence, and so ●ppeth it, either with extreme cold as the Easternewind, or with parching heat, as the Western wind] and it is gone [uz. out of men's sight: he meaneth that it is decayed] and the place thereof [i. the ground wherein it grew] shall know it no more [uz. in man's judgement, meaning also by the word, it, the self same, and not any other of the same kind. In these two last verses he doth nothing else, but by a similitude set out the shortness and vanity of man's life, which is no better, than an herb or grass, subject to cutting down, weather, wind, and such like.] Verse 17. But the loving kindness of the Lord [uz. towards his sons and servants] endureth for ever and ever [the reason is because those whom the Lord loveth he loveth for ever] upon them [i. plainly testified towards them, and plentifully powered forth upon them] that fear him [See verse 11. and 13. of this Psalm] and his righteousness [i. his just and faithful keeping of his promise, and the succour and aid, by which he maintaineth and preserveth his] upon children's children [i. to all posterity.] Verse 18. Unto them that keep [uz. in their behaviour and conversation] his covenant [i. his Law, which is called a covenant, because it containeth the conditions of bargain, as it were, between GOD, and his people] and think upon them [uz. in their deep thoughts and secret heart] his commandements [i. the matters which he hath commanded] to do them [uz. in their outward conversation and dealing.] Verse 19 The Lord hath prepared his throne in heaven [i. he hath a kingdom and exerciseth the same even in heaven, and yet that letteth not, but that his jurisdiction] ruleth our all [uz. what soever either in heaven, or in earth. And this verse containeth one cause amongst many why men should praise GOD, uz. for his gracious and large government.] Verse 20. Praise the Lord ye his Angels [Angels are said to be Gods, not only because he created them, but also because he useth them at his pleasure, in the execution of his will] that excel in strength [uz. all other creatures: understanding also by strength, whatsoever is excellent in them, so have you the word used before Psalm 102.23.] that do his commandment [i. the things he commandeth you] in obeying the voice of his word [q.d. you are so ready in obeying, that so soon as the Lord speaketh, you are ready to do it.] Verse 21. Praise the Lord all ye his hosts [some refer this word generally to all his creatures, because the Lord hath them at commandment, as a Captain hath his armed men, and Soldiers to use them, as pleaseth him: some only to Angels: but I allow rather the former reason by that which is written, Genesis 2.1.] ye his Servants that do his pleasure [i. what pleaseth him, before he called his creatures hosts, for the multitude of them: Now he calleth them Servants, because he hath them at commandment.] Verse 22. Praise the Lord [uz. for his unspeakable goodness] all ye his works [i. all his creatures, of what order or condition so ever ye be] in all places of his dominion [i. every where, because he ruleth every where, and doth whatsoever pleaseth him both in heaven, and in earth] my soul praise thou the Lord [he shutteth up the Psalm with the same sentence he began it, and therefore, See verse 1. of this Psalm. And this is very rife to begin and end a Psalm with one and the selfsame sentence: See Psalm 106. verse 1. and last, also Psalm 147. verse 1. and last. Psalm 148. and Psalm 150. verse 1. and last.  
Verse 1. Teacheth us, first to enforce ourselves, Do. to the praising and thanking of God for his graces: secondly that our thanksgiving should be unfeignedly, as proceeding in deed from the inward man. Verse 2. Teacheth also two things: the first is that we should strive in an earnest and deep meditation, to remember so nigh as we can all the benefits and blessings of almighty GOD: Secondly that they rightly thought upon, are strong arguments, to provoke thankfulness from us. Ver. 3.4. He teacheth us for what causes and graces, we should be thankful, uz. both for spiritual and bodily blessings: they teach also, that all the graces which we have, we receive only from the Lord, but yet let us somewhat more particularly consider them. Verse 3. Teacheth us that God alone forgiveth sins: secondly that he doth it of his own mercy only, which overthroweth man's merits: thirdly, that in the abundance of his goodness he freely pardoneth all of them, original, actual, etc. by which we see that Papists are deceived, who suppose original sin only to be taken away by Christ, and as for actual sins committed after baptism, men must satisfy for them. Lastly it teacheth, that even the infirmities and weakness of our flesh can not be cured, no though we use all means, unless the Lord put his hands to that great work. Verse 4. Teacheth, first that the issues of life and death, are in Gods own hand: Secondly that if a man escape danger or distress it is by the Lord only, and not by his own strength, or any thing in him: Thirdly, that the Lord is not scant, or pinching in his goodness, but plentifully poureth it forth, upon those that are his. Verse 5. Teacheth us, that those which fear the Lord can want nothing that good is: Secondly that he graciously bringeth his children to a good old age, and maketh them to pass through the miseries thereof with as great joy, as in the days of their youth. Verse 6. Teacheth that howsoever men deal unjustly, yet the Lord will deal uprightly, which is a great comfort unto his children. Verse 7. Teacheth that it is a singular grace of GOD to have his word, and that declared also unto men by faithful ministers. Verse 8. Teacheth us to set against our own wretchedness and misery, the abundant riches of Gods eternal mercy. Verse 9 Teacheth us, that this is no small comfort, that God's anger endureth not long towards his children: See Psalm. 30.5. Verse 10. Teacheth us that howsoever our sins deserve eternal death: yet GOD doth but beat us in this life, to the end we might be saved in the life to come. Verse 11. Teacheth us, that God's mercy is infinite, and incomprehensible. Verse 12. Teacheth us that sin and iniquity shall never be laid to the charge of Gods elect. Verse 13. Setteth out the exceeding love of GOD, towards his sons and servants. Verse 14. Teacheth that even our own miserable state and condition, doth move the Lord in mercy to deal with us. Verse 15.16. Under the similitude of the grass, flower, wind etc. do set forth, not only the shortness, but also the miseries and troubles of man's life in this life. Verse. 17. Teacheth that though man be subject to change, yet God is always like unto himself: and that there is no end or measure of his goodness towards them that fear him. Ver. 18. Teacheth us, that there must be joined with the knowledge of God's word, practice and obedience: also that man must diligently meditate in the law of the Lord, and his commandments, to the end they may perform the things prescribed in the same. Verse 19 Setteth out the largeness of God's kingdom, which is comfortable to the godly, because thereby we see that devils and wicked men can not do what they list. Verse 20. In the Angel's examples we learn willing obedience, to the voice and word of the Lord. Verse 21.22. Teach us that if all God's creatures should praise the Lord, much more man that excellent creature, not only because that for his sake all things were created, but also because he hath received infinite numbers of benefits above the rest. Ver. 22. And these words, in all places of his dominion, teach God's children, never to be ashamed in any place to set forth the praises of their loving GOD: and in that he doth end the Psalm, with the same sentence, that he did begin it, he doth not only show, how excellent a thing the Sacrifice of thanksgiving is, but also how dull men are thereto, and that maketh him in this Psalm, to double and triple that sentence, that so he might the better stir them up to the performance of that great duty.   

Psalm 104  
THe Psalm of itself comprehendeth divers and sundry matters, and therefore can not easily and fitly be divided. Di. Notwithstanding it principally propoundeth these parts as I think. In the first the Prophet provoketh himself and others to praise God for his power, from ver. 1. to the end of the 10. In the second he painteth out the singular providence of God towards his creatures both generally and particularly: and this reacheth from verse 11. to the end of the 23. And in the third part he doth not only express God's excellency manifested in his creatures, but speaketh also together both of his power and providence, sometimes wondering at the Lords works, sometimes praising him for the same, and sometime praying against the wicked, from verse 24. to the end of the Psalm.  
This Psalm hath no title, as many other Psalms have not: Se. yet notwithstanding a man may probably conjecture, that he which penned the other, penned this also, adding it to the former thus, whereas he had in the other set forth God's graces to the Church, he doth in this set forth God's goodness to all creatures. Verse 1. My soul praise thou the Lord [See Psalm. 103.1.] O Lord my GOD [i. the only true God, whom I thy poor servant worship] thou art exceeding great [uz. in majesty, power glory, etc. as may appear by that which followeth] thou art clothed with glory and honour [i. thou art compassed about on every side with it, and haste it in great abundance: and all this as many other things in this Psalm, are spoken of GOD according to man's capacity.] Verse 2. Which covereth himself with light as with a garment [i. his honour and glory doth greatly appear, even in the creation of the light: so that though GOD be invisible in respect of his own nature, yet his glory is sufficiently manifested and shining forth, throughout the world] and spreadeth out the heavens like a curtain [i. layeth them abroad, so that they may evidently be seen, as a thing spread out: by heavens he understandeth the firmament, which also hath his name in the Hebrew tongue of stretching out or overspreading, it should seem that in this ver. he meaneth that which is expressed, Genesis 1.3.6. And mark how in this verse and the rest following, he suddenly changeth the person.] Verse 3. Which layeth the beams of his chambers in the waters [i. whose government stretcheth even unto the very deapthes of the waters. The speech is somewhat dark, but it is uttered to bring men into the greater admiration, meaning that we need not to ascend so high as heaven to find GOD out, for if we look below, we shall find lively portraitures of his glory] and maketh the clouds his chariotes [he meaneth that GOD the governor of the world, turneth the clouds, winds etc. according to his good pleasure, even as easily as the cocheman doth his chariot] and walketh [uz. as a ruler and governor] upon the wings of the wind [he meaneth that he governeth also the winds, See Psalm. 18.10.11. Also Isaiah. 19.1.] Verse 4. Which maketh the spirits his messengers [i. he useth the winds and fire, as messengers, ministers and executioners of his will and judgements: so that in respect of their obedience, they have even the name of Angels, as it were, given unto them] and a flaming fire his ministers [i. he sendeth forth thunderings, lightnings, and such other like strange things in the air, both to terrify men, and to perform whatsoever he appointeth them. The Apostle, Hebrews 1.7. apply this to Angels and ministering spirits.] Ver. 5. He set the earth upon her foundations [i. by his virtue and power, he hath made it firm, stable, and sure, even as a frame set upon a good foundation standeth fast] so that it shall never move [uz. ordinarily, and in a continual course, otherwise this place letteth not, but that through God's special appointment there may be terrible and fearful earthquakes. And that word, never, must be understood, so long as the world endureth: and also having respect unto other creatures: which by reason of their own lightness, and God's appointment are carried hither, and thither, whereas the earth remaineth firm and sure.] Verse 6. Thou [uz. O Lord: observe the sudden change of the person] coveredst it [uz. the earth] with the deep [uz. waters. This may be understood, either of that which is spoken Genesis 1.2. or of the general flood, at both which times all the earth was overcovered with waters] as with a garment [i. every where, and in every place] the waters will stand [uz. even at this day] above the mountains [uz. unless they were kept through thy power and providence within the bounds and borders which thou hast set them.] Verse 7. But at thy rebuke [q.d. even at thy bare word, and angry countenance only] they flee [uz. backward, even as though they were discomfited, so that we see they can not rage's whither they would: and by that means they are in steed of an ornament and beautifying unto the earth: some, and that not amiss neither, refer it to the parting of the waters from the dry land, mentioned Genesis 1.6.] at the voice of thy thunder [by rebuke before, and thunder in this place, he meaneth nothing but that commandment of GOD, by which he represseth the raging of the Seas] they haste away [uz. into the places that thou hast appointed them.] Verse 8. And the mountains ascend [i. appear and show forth themselves after the departure of the waters] and the valleys descend [i. are made manifest also] to the place which thou hast established for them [i. they lie and are settled in those places, which thou hast appointed them. Though this sense carry with it some probability, yet by reason of that which goeth before, spoken of the waters and floods, and by reason of that which followeth in the next verse spoken of them also, I would this verse wholly restored out of Immanuel thus.] They [uz. the waters] went up by the hills, and went down through the valleys, in to the place, which thou hadst establisted for them. q.d. thou hadst no sooner spoken the word, but they made a way for themselves, even through thick and thin as we would say, sparing nothing, till they came to the place that thou hadst appointed and set for them: so that neither the high mountains could hinder them, nor the low valleys contain, but of necessity, to that place they must go, which thou hadst set for them.] Verse 9 Thou [uz. O Lord only, and none but thou] haste set [uz. by thy almighty word, and commandment: as job. 38.10.] them [i. all waters, either of Seas, or otherwise] a bond [i. a certain compass and course] which they shall not pass [uz. though they do what they can and rage never so sore. See job. 38.10.11. also jeremy 5.22.] They [i. the waters generally] shall not return [uz. by any strength they have of themselves or otherwise] to cover the earth [uz. as they have done heretofore. Genesis 1. verse 2.6.9. or else as they did in the time of the flood. Genesis 7.19. etc. it may well be referred to both: to the former, because GOD by creation hath set them an ordinary course, and to the latter, because he hath promised he will never destroy the world with water again, Genesis 9.15.] Verse 10. He [i. GOD: and mark the sudden change of the person, from the second to the third] sendeth [uz. by his eternal appointment and power] the springs into the valleys [the Prophet meaneth, that by God's decree and appointment, the fountains and springs keep their course, even in those places, that he hath assigned them, that is in the vales and lenelles of the land] which [uz. fountains or springs run between the mountains [q.d. not withstanding that they seem to be little things, yet God doth sometimes so increase them, that they rise as high as some part of the mountains. This serveth to set out God's power in the ordinary government: even of his creatures also.] Ver. 11. They [i. the waters and springs] shall give drink [uz. in great plenty and abundance] to all the beasts of the field [uz. so that not one of any kind shallbe excepted, and he speaketh rather of beasts then of men, the better to set out the grace of GOD, not only in that he provideth for bruit beasts, but also in that he giveth them, which drink more than men, such great abundance of it] and the wild asses, shall quench their thirst [q.d. even the beasts that drink most, by reason of their heat shall not only be satisfied, but leave abundance beside: of the wild ass, See job. 39 ver. 8.9. 10.11.] Ver. 12. By these springs [uz. spoken of before] shall the fowls of the heaven [i. the birds of the air: heaven put for the air, See Matth. 6.26.] dwell [i. abide and continue, and that with delight, which he expresseth afterwards] and shall sing [uz. for joy and pleasure that they shall take therein] among the branches [uz. of the trees, that stand along by the rivers sides.] Ver. 13. He [i. God] watereth the mountains [i. poureth down abundance of waters upon the mountains, so that by reason of the rain which he sendeth, he maketh, the mountains otherwise barren, very fruitful] from his chambers [i. from the clouds: which are said to be God's chambers, because it seemeth to us, that the Lord dwelleth in and above them, so that chambers is taken in an other sense here, then in verse 3. of this Psalm] and the earth [i. the whole world so that there is no part exempted, no nor no creature either man or beast, as may appear by that which followeth in this Psalm] is filled [uz. plentifully, and in very great abundance] with the fruit of thy works [i. with those fruits which by thy works thou dost graciously minister unto them: which fruits also through thy blessing and commandment the earth itself doth yield. And mark the sudden change of the person from the third to the second.] Ver. 14. He [i. God] causeth [uz. by his almighty power, as the first cause, and by rain and dew from heaven, as the second cause] grass to grow [uz. upon the earth] for the cattle [i. for the use of cattle, that it may be meat unto them] and herb [i. every green thing, see Genesis 1, 29.] for the use of man [i. for man to use either necessarily or of pleasure] that he [uz. man, being strengthened by the use of the herbs, trees, etc.] may bring forth [uz. by his ordinary labour and travail] bread [though the Prophet mean it principally of bread, yet he understandeth also thereby all manner of sustenance] out of the earth [uz. laboured and tilled, in the sweat of man's face, Gen. 3.18.19. Immanuel readeth the latter part of the ver. thus] that they [i. both man & beast, reading it in the plural number] may fet meat out of the earth [i. may have all manner of food ministered unto them out of the earth, for the maintenance of their life: whatsoever it be, all cometh to one end, uz. to show that God by his power doth this and doth that.] Verse 15. And wine [uz. God giveth] that maketh glad the heart of man [i. maketh man's heart to rejoice when it is stricken down with heaviness, see Proverb. 31.6.7.] and oil to make the face to shine [i. to make him seem to have a merry and cheerful countenance: he speaketh this according to the manner of those hot countries, wherein men used with savours and ointments, both to strengthen and refresh themselves] and bread [uz. he giveth also understanding by bread, as before verse 14] that strengtheneth man's heart [i. which is a good mean to add strength and courage to a man's stomach. And mark the Prophet's course: he showeth in this place that God plentifully giveth unto all his creatures, and namely unto man, not only life, but all things necessary for the maintenance thereof. Whether they be things necessary, as bread and food, or profitable as wine and drink, or serving to pleasure, delight, or comeliness of the body, as oil and ointments, etc.] Verse 16. The high Trees [he passeth from men to trees, showing that even God's power and providence also watcheth over them] are satisfied [uz. with moisture, dew, and rain, sent from the Lord to make them grow and increase] even the Cedars of Lebanon [see Psalm 29, 5.] which he hath planted [i. which the Lord himself hath caused to grow: which sort of Trees must needs excel them that are set by Art.] Verse 17. That the birds [uz. of the Woods and Forests, yea the very fowls of heaven] may make their nests there [uz. in those trees, because they are so great, high and mighty. The Prophet doth not mean only as I take it, that God ordained the Trees to this end, that birds might build their nests therein, but also to show the greatness of God's power in creating such great trees, as are able to receive the Fowls of the air] the stork dwelleth in the Fir trees] he meaneth not only that they build their nests there for their young ones but also have as it were their continual abode.] Verse 18. The high Mountains [uz. otherwise barren and bare, are yet notwithstanding good and profitable] are for the Goats [uz. good to feed on and to live in] the Rocks are a refuge for the Coneys [uz. to keep them safe in, as it were from all distress and fear.] Verse 19 He [uz. God] appointed [uz. by the order which he himself set in creation] the Moon [i. that glorious and excellent creature] for certain seasons [i. not only to distinguish the night from the day, and other times spoken of, Gene. 1.14. etc. as months, years, etc. but also for some principal feasts observed in the law] and the sun [i. that other great and excellent creature] knoweth [uz. by the bounds and orders which God hath set out] his going down [i. in what part it should set, according to the several quarters of the year.] Verse 20. Thou makest darkness [i. thou causest darkness to come in an ordinary course. And not as though GOD did every night make new darkness, for he did once create the same, Gene. 1.2. to continue as the rest of his creatures] and it is night [i. night cometh presently, for none is able to let or withstand it] wherein [i. in which darkness and night] all the beasts of the forest [i. a great number of ravening and devouring beasts, which in the day time durst not for fear of man show their heads: amongst these he reckoneth up the Lion in the next verse] creep forth [uz. out of their holes and dens, where they had lurked all the day long.] Verse 21. The Lions [i. even the young, lusty, and strong Lions] roar [uz. in that darkness and night] after their pray [i. after a pray that they would gladly get and obtain, to satisfy their hunger withal] and seek their meat at GOD [the Prophet meaneth not that they stay themselves upon the care which GOD hath over them, for that they cannot do, but he showeth that GOD doth miraculously give meat to the Lions and other devouring beasts, yea although they live by spoil and ravening, which serveth wonderfully to set forth God his power and providence, which is the special mark, that the Prophet aimeth at in this Psalm.] Verse 22. When the Sun riseth [the Prophet showeth that GOD so distributeth the time, that the day belongeth unto man, and the night to ravenous beasts: whose cruelty is in part also restrained by the light of the Sun or day: so that they are thereby as it were constrained, to keep themselves in their dens to the end that man may more safely go about his business] they retire [i. those ravenous Beasts of the Forests] and couch in their Dens [i. lie still and quietly there, without annoying or hurting man any way.] Verse 23. Then [i. at the Sun rising, and when the wild beasts are in their Caves and holes] goeth man forth, [i. mankind or the people which inhabit the earth] to his work and to his labour [i. to the affairs and businesses which thou haste appointed him to do: which is called his, because he is God's Instrument in the performance thereof] until the evening [which time thou of thy goodness, O Lord, haste ordained for his rest.] Verse 24. O Lord [the Prophet in this sentence useth both an exclamation, and a wondering, after that he had, as before, spoken of the marvelous uses of GOD his government] how manifold [i. not only divers in respect of kind, but innumerable in respect of multitude] are thy works [i. the things that thou haste created and made] in wisdom [i. in such great and excellent wisdom hast thou made them all [uz. generally and particularly, as none is able to control either the whole, or any part thereof. The Prophet meaneth, that God's workmanship is so exquisite, that there is no confusion either in the whole or in part: some expound it thus] In wisdom hast thou made them all [i. by wisdom, meaning his eternal Son, as proverbs 8, verse 22, etc. unto the end of the Chapter, but notwithstanding I like the former sense better] the earth [i. the whole world, and the people that dwell therein] is full of thy riches [i. is plentifully replenished with variety of thy greatness, which are great testimonies of thy grace.] Verse 25. So is the Sea [q.d. as the earth is filled with thy riches, so is the Sea likewise, from the testimonies of God's grace and goodness upon the Land, he cometh to the Sea which he setteth out as it were a new glass, wherein men may behold God's power and wisdom] great and wide [he attributeth two Titles to the Sea: the one noting the force thereof, the other the largeness, both yet tending to manifest God's power, which had replenished so huge a place with such wonderful store and variety of creatures] for therein [i. in the Sea] are things, [uz. which thou haste created] creeping [uz. according to the order which thou haste set: meaning by this term, swimming, and living in the Waters] innumerable [he showeth that the creatures of GOD in the Sea can not be numbered, much less can those in Heaven, and these in earth, and altogether] both small Beasts and great [q.d. There is not only innumerable store, but variety of kinds also, all which setteth forth still Gods mighty power.] Verse 26. There [i. in that Sea] go the Ships [i. they sail to and fro: a Metaphor taken from living Creatures, and applied to insensible things] yea that Leviathan [q.d. Even that same great monstrous Fish is in the Sea also, see job. 40. verse 20. to the end of the Chapter, and job 41. throughout] whom thou hast made to play therein [i. to swim up and down at his pleasure: q.d. This only Sea beast, doth sufficiently set out unto us the fearful power of GOD, whose stirring though it trouble the seas, yet is it nothing but sport in respect of GOD.] Verse 27. All these [uz. thy creatures, whether they be in the air, or in the earth, or in the Sea] wait upon thee [uz. not only to have food and sustenance as followeth, but to be disposed of even as shall please thee, without whom they can do nothing] that thou [uz. thorough thy providence and appointment] mayest give them [uz. of thy gracious goodness and mercy] food [vz to eat upon and lay by] in due season [i. in that time wherein thou thyself haste appointed with thyself to bestow it upon them.] Verse 28. Thou givest it [uz. graciously and plentifully] unto them [uz. when they are in need and want] and they gather it [uz. to their comfort and sustentation] thou openest thine hand [he seemeth here to resemble GOD to a good Father or Master of a household, who many times with holdeth from his children and Servants, to the end that they might learn to set a better price upon them, which when he seemeth then inclined unto, than he bestoweth these things upon them] and they are filled with good things [uz. from thee: by opening of the hand, he meaneth Gods great liberality: and by filling with good things he understandeth the effect of that grace.] Verse 29. But if thou hide thy face [i. if thou show not thyself favourable and merciful unto them but leave them. He showeth that even GOD his very countenance giveth even being and moving, and life unto all things.] they are troubled [uz. beyond all measure, so that they even seem to be without all life or being.] If thou take away their breath [i. that kind of life which thou hast given them, see Genesis 1, verse 24.] they die and return to their dust [uz. out of which they were taken: and not that it is their own.] Verse 30. Again, if thou [uz. O Lord: the prophets mind is to show, that the death and life of all creatures is in the Lord's power only] send forth thy spirit [i. thy quickening and lively power: some refer it to the holy Ghost, I suppose both senses may very well stand, provided also that we fall not into the error of some who supposed that the spirit did essentially dwell in men and other creatures] they are created [i. not only restored into their former state, by thy favourable countenance, after they have been troubled by withholding thy goodness from them, as verse 29 of this Psalm, but also by propagation of seed and offspring, they are as it were anew, thorough the strength of thy commandment and blessing, Gen. 1. in sundry places created] and thou renewest the face of the earth [i. though thou seem to man, by reason of the death which falleth upon creatures to be a wonderful decay of earthly creatures, yet by raising up the like in their rooms, upon the upper part of the earth, thou givest as it were a new face and countenance again unto the same.] Verse 31. Glory be to the Lord for ever [after the particular description of God's power and providence in his creatures, he bursteth forth to God's praise for the same: and wisheth as it were that both he and all men would yield continual thanks and praise unto him therefore] let the Lord rejoice [i. take singular delight and pleasure] in his works [i. in the works and creatures which he hath made. The Prophet addeth unto his former praising of God for his power and goodness, a prayer to the Lord for the continuance of the same towards his creatures. I know others expound it otherwise, but me thinketh this is a simple sense.] Verse 32. He [uz. God] looketh [uz. with his angry countenance as it were] on the earth [i. on the world itself, and all things therein contained] and it trembleth [uz. for fear and reverence of his majesty] he toucheth the mountains and they smoke [q.d. the Lord needeth not to do much to testify his wrath, for even the very Mountains by touching them shall burn and consume. All this is nothing else but a consideration of the great power and Majesty of God, of which see more Psalm 18, 7, 8, 9 etc.] Verse 33. I will sing unto the Lord [i. I will praise him, pray unto him, and serve him, for he putteth one part of God's service for the whole: q.d. Even the greatness of his power and majesty, shall be one mean to draw me on to the service and obedience of him, and that not for a small time only, but all my life long] I will praise my God while I live [this is the same with that which went before, the doubling of it noteth the resolute purpose which the Prophet had to perform this his vow.] Verse 34. Let my words be acceptable unto him [he promised before praise and thanksgiving: and now he desireth that that service may be pleasant in his sight. I understand by words not only the words of his prayers, though them chiefly indeed, but all his other speeches whatsoever, see Psalm 19, 14.] I will rejoice in the Lord [q.d. I will remove all my thoughts, from the pleasures and profits of this life, to the end I may stay myself upon a spiritual joy and contentment in God only.] Verse 35. Let the sinners [i. the notorious wicked men see Psalm 1. ver. 1.5.] be consumed [uz. utterly, lest they should infect others, & stay from the the godly abundance of graces & blessings] out of the earth [uz. wherein they dwell: and thus he prayeth against the ungodly, whom the Lord had sealed up against the day of his wrath] and the wicked [uz. men of the world, meaning by wicked men, them that foster and food themselves in wickedness] till there be no more [uz. of them left upon the earth: he desireth an utter taking away of the ungodly, both of their persons and memories] O my soul praise thou the Lord [see verse 1. of this Psalm, where you have the same words. In these words he provoketh himself to praise the Lord, as in these words following] praise ye the Lord [he provoketh the rest of the godly and faithful to do the like. And thus much for the sense of this Psalm: the doctrines follow in order.  
Verse 1 teacheth us, to stir up ourselves to the praises of God: 
De.  it teacheth us also that God's power and glory, doth after a sort crave the same at our hands. Verse 2 showeth that even in God's creatures, we have evident glasses wherein to behold his Majesty, power, etc. the self same thing doth ver. 3 and and many other verses in this Psalm teach. Verse 3 teacheth that God by his power ruleth the waters, the clouds, the winds, etc. the same doctrine doth verse 4 deliver. Verse 5 teacheth that whatsoever firmity the earth hath, it hath it from the Lord, and not of itself. Verse 6, 7, teach that neither the waters nor any other creature can go further than the Lord appointeth them: and that his only word without any deed as it were, is sufficient to stay the rage of them all. Verse 8, and 9 teach the self same doctrine: see proverbs 8.29. Verse 10.11, teach that all blessings whatsoever, yea and the abundance of them come from the Lord only. Verse 12 teacheth that God hath made his creatures not only profitable for man, but one of them joyful and delightful to another. Verse 13 teacheth that God can by moisture as a mean, make barren places plentiful: also that there is no place of the world wherein there is not to be seen abundance of his blessings, though in some places more than in other some, as must be confessed. Verse 14 teacheth what care God hath over his creatures, in giving them all things necessary for the maintenance of life. Verse 15 setteth out God's large liberality, who giveth us all things of pleasure, as well as of profit, contrary to the assertion of Anabaptistes, who would have us use nothing for necessity only. Verse 16 teacheth that which god doth, far excelleth all done by art or wit of man. Verse 17, 18. show that God hath made all creatures one of them to be delightful and profitable to an other, see before verse 12. Verse 19 doth not only express God's power and providence in the Sun and Moon, but their obedience also to that course set them: which should teach us to walk with care and conscience before him. Verse 20.21.22.23. set forth God's great care for man and beast, who hath distributed to either of them times for their labour, and times for their rest, which also teacheth us to beware that we turn not the day into night, nor the night into day, without some very special and urgent occasion. Verse 24 teacheth us that the variety and plenty of GOD his creatures, should not only draw us into a marveling at them and their Creator, but also into a praising of him for the same. Verse 25 teacheth us that even the Sea as well as the Land, doth lively express the greatness of GOD his power and goodness. The same in particularity doth verse 26. which verse 25 did generally. Verse 27 doth not only set out the largeness of God's providence, which stretcheth itself to all creatures: but also it teacheth us with patience to attend for every thing necessary, from the lords hand in due season. Verse 28 teacheth that God's free and only liberality, is the very cause of all goodness towards all his creatures. Verse 29 teacheth us that the want of feeling of God's favour, is the fountain of all woe, disquietness, death, etc. Verse 30 teacheth us that the continuance of Creatures is not only by an ordinary course of nature, but specially by the commandment and blessing of almighty GOD. Verse 31 teacheth us to praise GOD continually for his mercy, and to pray for the continuance thereof. Verse 32 teacheth us to stand in awe of so great a Majesty, as can do whatsoever pleaseth him both in heaven and in earth. Verse 33 teacheth us to carry with us holy purposes to serve the Lord as long as we live, and carefully to labour the performance thereof. Verse 34 teacheth us to pray that even our prayers may be regarded in God's sight. Verse 35 teacheth us that we may sometimes pray against the wicked and ungodly: also that we should carefully stir up both ourselves and others to praise the Lord.   

Psalm 105  
Di. THis Psalm as I take it may be divided into three parts. In the first he exhorteth to praise GOD for his mercies, showing who they are that should do it, from the first verse, to the end of the sixth. In the second part he reciteth the particular graces that GOD bestowed upon them, from the time of their first calling, till their coming out of Egypt, from verse seven to the end of the 26. In the third he setteth out both what judgements GOD bringeth upon their enemies for their sakes, and also what mercies he showeth them after their delivery from verse 27 to the end of the Psalm.  
Se. Though there be no Title of this Psalm, declaring who made it, yet it should appear by 1. Chronic. 16.7.8. etc. that David made it, and committed it to Asaph and his brethren to sing it. And it hangeth well with the other Psalms before going, uz. Psalm 103. and Psalm 104. and also with Psalm 106.107. following, all being Psalms to stir up the Church to praise God: partly for his graces towards the Church, Psalm 103, and generally towards all creatures, Psalm 104: and partly for benefits upon the faithful even by trying and correcting them, Psalm 105, 106. and lastly for graces towards all men, Psalm 107.] Verse 1. Praise the Lord [uz. all ye good and faithful people, he would have them to show themselves thankful, and to set forth his glory for graces received] and call upon his name [i. fear his Majesty, but specially pray unto him, putting one part of God's service for the whole] declare [uz. openly and plainly and that in every place] his works [i. the marvelous things that he hath done] among the people [uz. not only of judea, but of the whole earth.] Verse 2. Sing unto him, sing praise unto him [uz. alone: the doubling of the word serveth both to stir us up, and also to note the excellency of that Sacrifice of thanksgiving. Some make this difference between the two words, that the first singing should be with the mouth, and the latter singing with musical Instruments according to the Law] and talk [uz. amongst yourselves, openly and every where] of all his wondrous works uz. which he hath done for you, and your Fathers: so that we should as near as we can call to remembrance all God's graces and mercies bestowed upon us.] Verse 3. Rejoice in his holy name [i. show yourselves glad in that great power and Majesty of his: which besides the excellency thereof, containeth in it holiness also] let the heart [i. the inward affection, as well as the outward behaviour] of them that seek the Lord [uz. unfeignedly and with a good heart, understanding by seeking of the Lord, serving of him according to his will revealed in his word] rejoice [uz. in the Lord, and be glad even for this, that he giveth them grace to seek and serve him.] Verse 4. Seek the Lord [uz. earnestly, and that even now while he may be found, as Isaiah 55.6,] and his strength [1. the Ark of the covenant, from whence the Lord gave evident testimony of his power and might: See 2. Chronicles 6. verse 41. also Psalm 78. verse 61.] seek his face [i. the ark of covenant, which is also called God's face, because from thence GOD gave plain testimonies of his favour and goodness towards his people] continually [i. so long as you live: q.d. Be never weary of doing that duty.] Verse 5. Remember [i. deeply and diligently think upon, that you may thereby be the better stirred up to praise him] his marvelous works [i. the great and wonderful things which he hath done for his people: & he calleth them marvelous, because the Gods marvelous power declared itself in them, even so that a man might easily judge that they came from him] that he hath done [uz. in time heretofore, and that for you & your fathers] his wonders [i. the strange things which he hath done, far beyond the reach and compass of man's wit] and the judgements of his mouth [i both the punishments which he hath threatened against others, and also the law and word he hath given unto you, for I would refer it to both these.] Verse 6. Ye seed of Abraham [i. O ye that come of Abraham and his posterity according unto the flesh] his servant [i. that served GOD: he setteth before them their Father's example, the better to draw them on to the performance of that great duty] ye children of jaakob [i. O ye that come of jaakob] which are his elect [i. which he hath freely chosen from amongst all other nations: and here he useth another reason fet from their election to draw them on to obedience.] Verse 7. He [uz. alone, and none other but he is the Lord our God [i. he that governeth us, and upon whom we ourselves depend] his judgements [uz. against sin and ungodliness, meaning by judgements, punishments] are thorough all the earth [i. are made manifest in all the world, though perhaps men have not eyes to see the same: or else we may take judgements for rule, guiding and government: so you have the word, to judge, used Psalm 98, 9 meaning that God's government was stretched thorough out all the world.] Verse 8. He hath always remembered his covenant and promise [uz. made with his sons and servants: meaning by remembered not only thinking upon it, but also the execution and performance of it] that he made [uz. of his own accord and free goodness] to a thousand generations [i. not only to infinite numbers of people, putting a number certain for an uncertain, but also to last and endure for ever. Verse 9 Even that [uz. covenant] which he made with Abraham [uz. our Father, see Genesis 12, 2, 3] and his oath unto Isaak [see Genesis 26.3.4. etc. and he useth the word, oath, to note the certainty and assuredness of the covenant passed between God and the people.] Verse 10. And since [uz. the time of Abraham and Izaak, meaning after their death] hath confirmed it [uz. both by word and deed] to jaakob [Isaaks son, yet so, that he understandeth under him his posterity also] for a law [i. as a thing that should continue and abide without any alteration or change] and to Israel [i. unto jaakob, for he had two names, as appeareth Genesis 32, 28.] for an everlasting covenant [i. referred to jaakob and his posterity, to last and continue for a long while, see Genesis 28, 13, 14, 15, for his seed hath not always possessed that land: but referred to Christ and his, it is true for ever and ever.] Verse 11. Saying [the Prophet reciteth God's own words] unto thee [uz. and thy posterity after thee, but he nameth him as the chiefest] will I give [uz. of my free goodness and mercy only] the land of Canaan [he meaneth the whole Country wherein dwelled seven nations greater and mightier than the jews, see for this promise also Gen. 35.12] the lot of your inheritance [q.d. which land falleth for your inheritance, as it were by lot, see Deut. 32, 9 the word that we turn lot, is in the Hebrew text cord or line, because that by cords or lines in those days they used to measure out inheritances: see Psalm 16. verse 6.] and that word, your inheritance, that God made his covenant in that respect with the whole people generally.] Verse 12. Albeit they were few in number [q.d. in this gracious covenant making, as the multitude did not move him, as Deut. 7, 7. so the paucity or fewness of them did not discourage him] yea very few [and as a man would say, scarce two persons in respect, see Genesis 34, 30.] and strangers in the land [uz. which he had promised them and they possessed.] Verse 13. And walked about [uz. so uncertain was their estate, being enforced so to do, sometimes by occasion of famine, and sometimes thorough other means: see Gen. chap. 12, 10, also chap. 20, 1, 2. etc. chap. 26.1. etc. see also chap. 46. throughout] from nation to nation, and from one kingdom to another people [he meaneth that they had no long continuance in any place, but were still flitting and removing too and fro, sometimes here, sometimes there.] Ver. 14. Yet [q.d. for all their distresses & miseries] he suffered no man to do them wrong [he meaneth by this speech utter oppressing & injuring of them, for otherwise it cannot be denied but the taking away of Sarah, the deflowering of Dinah, and such like, were all injuries] but reproved Kings for their sake [as appeareth Gen. 12.17. also 20.3.] Verse 15. Touch not [uz. to their hurt or hindrance] mine anointed, [i. those whom I have anointed to myself with the graces of the holy spirit: and he meaneth the holy fathers under this name, because he had peculiarly consecrated them unto himself, or as it were sanctified them for his special inheritance] & do my Prophets no harm [he calleth the Father's Prophets, not only because God did sundry ways declare himself unto them, but also because they were his instruments faithfully to spread abroad the heavenly doctrine, that the remembrance thereof might be in force among their posterity: see Gen. 18.19. Gen. 20.7. & compare them with this place] Ver. 16. Moreover [d.q. beside their wandering to & fro, ver. 13. of this Psal and as he did not destitute them in that, so not in this famine.] he called [i. by his mighty word & power he caused to come: see 2. Kin. 8.1. Hagg. 1.11] a famine [which was as the minister & messenger of his wrath to the wicked, so a rod of trial to the good] upon the land [i. upon the people of the land: meaning also that he did strike the land with barrenness, which was the cause of famine amongst the people: see this history Gen. 42 in the beginning] & utterly broke [i. took away, so that it was of no force] the staff of bread [i. the strength of food and sustenance. I take this phrase in this place to mean, not only the God did withdraw the secret force & power that bread hath by his appointment to nourish & maintain man's life, which is threatened in the Law Leuit. 26. ver. 26. because men leave upon bread for their maintenance, as they do upon a staff for their defence & upholding, but also, yea & rather this then the other, that God sent a grievous famine upon them, so that they had little or nothing to ●at.] Ver. 17. But he [uz. God: q.d. He did not for all that famine forsake them] scent a man [uz. an excellent and singular man] before them [uz. into Egypt to provide both for himself and them, that they should not perish by famine, see Gen. 45.5. This declareth that whatsoever fell upon this people was guided by the hand & counsel of god] joseph [now he nameth that excellent man] was sold [uz. even by his brethren] for a slave [i. to be a slave, & not as though he were changed for a slave read this history Gen. 37, 28.] Ver. 18. They [i. either the Egyptians thorough their cruelty, or else his brethren by wickedly selling him thither] held his feet in the stocks [i. kept him a long while in prison, and dealt hardly with him, as though he had been guilty of some deadly crime, see Gen. 39.20.] and he was laid in irons [i. he was hardly and roughly handled.] Ver. 19 until his appointed time came [i. until the time which the Lord had appointed for joseph's delivery was fulfilled. But it shall be good to amend it out of Imma. thus] until the time, in which his word [i. god's word] should come [uz. to be fulfilled & performed by god himself, who had in a dream showed to joseph what should come unto him, Gen. 37, 7, 9] & the council of the Lord had tried him [uz. so far forth as to him seemed good: he meaneth by this speech, all that which god had ordained & decreed should fall upon him.] Ver. 20. The King [uz. Pharaoh] scent [uz. his servants & messengers] & loosed him [uz. out of prison, meaning that by special commandment, he appointed him to be set at liberty] even the ruler of the people delivered him [uz. out of prison & danger, see Gen. 41, 14.] Ver. 21. He [i. the King of Egypt] made him [i. joseph] Lord of his house [i. governor of all both men and things in his family] & ruler of all his substance [i. of all that he had, whether it were at home or abroad, see Gen. 41.40.] Ver. 22. That he [i. joseph] should bind his Princes [i. Pharaohs noble men & governors] unto his will [i. to the execution and performance of that, that joseph himself would have & command: in these words, he noteth the largeness of government which Pharaoh gave to joseph, so that all (the King himself only excepted) was at his beck, see Gen. 41.44] teach his ancients wisdom [as he did Gen. 41, 33, 34, etc. understanding by ancients, all his wise noble men & counsellors, how wise soever they were.] Ver. 23. Then [uz. after that god had thus advanced joseph] Israel [i. jaakob & all his people, for he putteth the principal man of the family for the whole] came to Egypt [uz. not only to see joseph, but also to tarry & abide there, see Gen. 46.1, etc.] & jaakob [i. he and his posterity] was a stranger [i. dwelled & sojourned as a stranger] in the land of Ham [i. in Egypt, which is called the land of Ham, because they came of Ham, Noah's second son, as appeareth Gen. 10.6. see before Psal. 78, 51. & ver. 27. of this Psal.] Ver. 24. And [for this word read, where, & then the sense will be more plain] he [i. God] increased [uz. thorough his especial blessing] his people [uz. of Israel] exceedingly [uz. into an infinite multitude & number in respect of them which went down into Egypt] and made them stronger [uz. both in power & might] then their oppressors [i. than the Egyptians who oppressed them, & by reason of their multitude & increasing of them stood in fear of them, see for this Exod. 1.7, 8, etc.] Ver. 25. He [uz. God] turned their hearts [i. the hearts of the posterity of the king and the people of Egypt, as appeareth also Exod. 1.8, etc.] to that his people [whereas their predecessors loved & favoured the] and to deal craftily [he meaneth by this speech the subtle, wicked & cruel devices, that the Egyptians had, to keep the people of Israel under, mentioned Exod. 1. ver. 8, 10, 11, etc.] with his servants [i. with those whom the Lord had chosen & called to serve him. These speeches in outward show seem to make god the author and cause of sin: but we must note that the Prophet meaneth not any such thing thereby, but to declare that in that the Egyptians hated and dealt cruelly with the children of Israel, it was not done without God's providence & counsel, yet so that the root & seed of malice, corruption, and cruelty was wholly in the Egyptians, and that no piece of fault could therefore be ascribed to God.] Ver. 26. Then [i. when the Egyptians did deal so wickedly and cruelly against his people] sent he [uz. of mercy and goodness pitying their misery] Moses his servant [i. that excellent man, whom he had appointed to serve his turn in the delivery of his people] and Aaron whom he had chosen [uz. to go with Moses and to be his mouth, in that great business: see for this matter, Exod. chapt. 3 & 4 throughout.] Ver. 27. They [i. Moses & Aaron] showed [uz. by the power that God had given them, and according to his commandment] among them [i the Egyptians and the israelites both, but chiefly the Egyptians] the message of his signs [evident demonstrations and proofs, that the signs and wonders which they wrought, they did by his power, & not otherwise] and wonders [i. wonderful things, meaning that they did them, a particular resitall whereof followeth in the next verses] in the land of Ham [i. in Egypt] see before verse 23 of this Psalm.] Verse 28. He [i. God: true it is that it may be referred to Moses or God, but I rather understand it of God, without whom Moses could do nothing, and by whom alone Moses was enabled to do that which he did] scent darkness [uz. amongst the Egyptians] and made it dark [i. made the whole land dark, so that nothing in it could behold any light: see this story Exod. 10.21. where you shall find it to be one of the last plagues though here the Psalmist reckon it up first, by which we see that the holy Ghost is not greatly curious of order] and they [i. as some think, Moses and Aaron, othersome understand it of the signs and wonders] were not disobedient to his commission [i. they did perform those things which he had enjoined and laid upon them. It is not much material whether we refer it to the men, or to the signs, but I had rather refer it to the wonders themselves: q.d. They did readily perform that which god had enjoined, they were not uneffectual, but were performed even as Moses had said.] Ver. 29. He [i. God, by the ministry of his servant Moses] turned their waters [i. the waters of the Egyptians] into blood [so that they could not drink them] and slew their fish [uz. which were in the waters, see Exod. 7, 20, 21] Ver. 30. Their land [i. Egypt, brought forth frogs [uz. in great abundance and multitude, and that by gods special appointment] even in their king's chambers [q.d. there was no place free from them: Kings is here a word of the plural number, which we must not understand as though Egypt had many Kings, for we know it had but one, but he meaneth thereby either the King and the Nobles of his kingdom, who joined with him, were as it were little Kings, or else the kings children, who were nourished and brought up in the hope of the kingdom. See this more largely set out Exodus 8, verse 5, 6, etc.] Ver. 31. He spoke [q.d. The Lord made not much ado to plague Egypt, for even as soon as he spoke any thing it was performed] and there came [uz. immediately being sent from God] swarms of Flies [i. wonderful abundance, so that men could not say it was natural: and the word which we turn swarms of Flies, doth in deed signify troops of all sorts of creatures, which served also to make the miracle so much the more strange] and lice [uz. he sent, and that in great store and abundance] in all their quarters [i. in all the quarters of the land of Egypt, see Exodus 8, verse 17, etc. unto the end of the chapeer.] Verse 32. he gave them hail for rain [i. whereas by reason of the drought of the country they did much desire rain, the Lord gave them in steed thereof terrible & fearful hail] and flames of fire [uz. sent from heaven] in their land [i made manifest in the land wherein they dwelled, see Exod. 9, 23, 24, etc.] Ver. 33. He smote their vines also, & their fig trees [uz. with that hail, thunder, lightning, etc. sent from heaven] and broke down [uz. even to pieces] the trees in their coasts [i. the trees that were in all the coasts and quarters of their country, fee Exod. 9, 25.] Ver. 34. He spoke [i. so soon as he spoke, see verse 31 of this Psalm] and the grasshoppers came [uz. in great number sent from him] & caterpillars innumerable [uz. to destroy the fruit that the grasshoppers had left.] Ver. 35. And did eat up [uz. the grasshoppers & caterpillars did even consume and devour] all the grass [i. all the green and flourishing things that were sprouted forth] in their land [i. in the land of Egypt, and devoured the fruit of their ground [i. did also consume and waste the fruit that their ground yielded, see Exod. 10, 13, 14, etc.] Ver. 36. He smote also [uz. in his wrath and anger, and that not with pain and sickness only, but even with death] all the first born in the land [uz. both of man and beast: see Psal. 136.6. also Psa. 78.51. Exod. 12.29.] even the beginning of all their strength [this is another Peraphrasis of their first born or eldest: and they are so named because their parents are of principal force, then in the beginning of them, and their force doth specially then appear, see Gen. 49.3. Psal. 78.51. See this story Exod. 12.29.30, etc.] Ver. 37. He [i. the Lord by the ministry of his servant Moses] brought them [uz. the people of Israel] forth [uz. out of the land of Egypt, and that with a mighty hand and outstretched arm] also [i. even as well as punished the Egyptians: I suppose that the word may note the time when god performed it, uz. after that he had plagued and punished the Egyptians] with silver & gold [uz. even as it were faden, they had such great abundance of it, which they took from the Egyptians: see Exod. 12.35, 36.] and there was none feeble among their tribes [q.d. they came all out of Egypt safe and found free from all, not only outward but inward hinderances, as the Lord had promised Exod. 11.7.] Ver. 38. Egypt [i. the Egyptians putting the land for the inhabitants] was glad at their departure [uz. from amongst them] for the fear of them [i. of the Israelites: meaning that God then had made them terrible and fearful to their enemies, who but a little before did cruelly oppress them] had fallen upon them [i. had seized, taken hold of and possessed the hearts of the Egyptians, see Exod. 11.8. also Exod. 12.33.] Verse 39 He spread a cloud [uz. in the day time] to be a covering [uz. unto his people of Israel, and that to keep them from the heat of the sun] and fire [i. a pillar of fire] to give light in the night [uz. to lead them in the way that they went, see Exod. 13, 21.] Ver. 40. They [i. the Israelites] asked [uz. of god, and that temptingly, as Psal. 78.18.] and he brought quails [i. most dainty & delicate things, so gracious was God unto them] and he filled them with the bread of heaven [i. with Mamna which is called the bread of heaven, because it came from the Firmament, see for this Exodus 16. thorough out, also Psal. 78. verse 23.24, etc.] Ver. 41. He opened [uz. by his almighty power] the rock [uz. in the wildness: & he putteth rock for rocks, for this miracle was performed more than once, as may appear Exod. 17, 6, & Num. 20, 11, & by diligent comparing of these two places together] & the waters flowed out [uz. in great abundance] and ran in the dry places [uz. where there was no water before] like a river [i. in great plenty & abundance, so that both men & beasts were satisfied therewith, as Num. 20, 11. see also Psalm 78, 15, 16.] Verse 42. For he remembered [uz. even to perform it, see verse 8. of this Psalm] his holy promise [uz. which he had made, & the promise is called holy, both because it came from him that is holiness itself, and also because it containeth holy things] to Abraham his servant [see ver. 6 of this Psal. Now he made him this promise, when he promised to bring his seed into the land of Canaan after 400 years: see Gen. 15, 13, etc. also josh. 24.4, 5, etc.] Ver. 43. And he [uz. God] brought forth [uz. after that he had plagued the Egyptians] his people [uz. of Israel] with joy [uz. both on the behalf of the Egyptians, who were glad to be rid of them, and of the Israelites, who rejoiced to be set free from bondage] and his chosen [i. that people whom he had chosen] with gladness [i. with mirth and singing, the truth of this appeareth Exo. 15.1. etc. also, Num. 33, 3] Ver. 44. And gave them [uz. freely and of his own accord and goodness, and that for an inheritance, as ver. 11. of this Psalm] the lands of the heathen [i. the lands that the heathen did inhabit and dwell in: understanding by Heathen the Amonites, Hittites, & other people that dwelled in the land of Canaan] And they [uz. the Israelites] took [uz. unto themselves] the labours of the people [i. those things that the people, by great labour and travail had got unto themselves] in possession [i. to be a possession or inheritance for them.] Ver. 45. That they [uz. the Israelites] might keep [uz. with all their hearts] his statutes [i. God's commandments] & observe [uz. in thought, word, & deed] his laws [i. those things which by his laws he commanded them to do. So that here he noteth the end wherefore God gave them those grace's] praise ye the Lord [see the last verse of Psalm 104.  
Verse 1 teacheth us to praise God for his mercies, Do. secondly to join with our praises, prayer unto him for the things we want: thirdly to endeavour that other as well as we may come to the knowledge of his majesty and power. Verse 2 teacheth us, both with heart and mouth to glorify our god, & that this should be one piece of our speech to set forth his wonderful works. Ver. 3 teacheth us, that we can not rightly rejoice in any thing, but in the power and goodness of God: it teacheth us also that none can in deed rejoice but those that love & fear the Lord: Ver. 4 teacheth us to join ourselves to the public assemblies of gods church, for there the Lord is to be found, also it teacheth us the doctrine of perseverance, that we should never be weary of well doing. Ver. 5 teacheth us that in our meditations it is good for us to join God's works & his word together, because all the life & light that the works have, they have it from the word. Ver. 6 teacheth that chiefly and only indeed it appertaineth to the faithful & their seed to praise God. Ver. 7 teacheth the faithful to comfort themselves in this, that God is their God, & that they are under his government. Ver. 8 showeth that this is very comfortable to God's children, that he thinketh always upon his mercies promised them to perform the same. Ver. 9, 10 setteth out God's great goodness who for the strengthening of our faith in the truth of his promises, doth not only oftentimes repeat & confirm the same, but as it were tieth himself unto us by an oath. Ver. 11 teacheth that whatsoever benefits either outward or inward God bestoweth upon his servants, he giveth them of his mere liberality & goodness only. Ver. 12 teacheth us that God respecteth not the person of men, nor their multitude. Ver. 13 showeth that God's children are upon the earth strangers & pilgrims. Ver. 14 teacheth that God doth never destitute his in any distress. Ver. 15 teacheth how dear Gods children are unto him, and what care he hath over them, so that he will not have them so much as once touched. Ver. 16 teacheth that God many times even by outward things exerciseth the faith of his dearest servants. Verse 17 teacheth that he doth not at any time for all that, fail them of any thing that is meet for them, it teacheth also that nothing is done without god's providence. ver. 18 setteth out the hard heartedness of the wicked, & the miserable estate that the Godly many times are brought unto. Ver. 19 showeth that there is a time set with God, wherein he will deliver his out of danger, & clear them from all false & slanderous accusations, which time it behoveth them with patience to wait for. Ver. 20 showeth that God will make even Princes to pity his poor servants. Verse 21 showeth that after long humbling God will exalt his servants very highly: the same lesson doth ver. 22 deliver. Ver. 23 showeth that God hath many ways to bring his purposes to pass as for the delivery of his people out of Egypt, which he had promised, to bring them into Egypt by the means of the famine & joseph's being there. Verse 24 teacheth iij. things: first that all increase is of the Lord: secondly, that do men what they can to hinder God's purposes, they cannot prevail: thirdly that even then when men strive most against God & his people, then doth he make them principally to flourish. Ver. 25 teacheth that god's providence and counsel entereth even unto wicked men's hearts, & that they cannot hate or love the good, without God's sufferance, & the power that he giveth them thereto, & yet he remaineth pure from all evil, holy, and as it were an excellent workman, who in performing his work, bringeth good out of evil, & light out of darkness. Ver. 26 teacheth that God doth by means work the deliverance of his people which should teach us to use means: secondly it showeth that none should take upon them any office, but they that are sent of God, as was Moses & Aaron. Ver. 27 Teacheth men faithfully to do those things that God hath given them in charge to perform. Ver. 28, 29, 30, 31, 32, 33, 34, 35, 36, teach especially two things: First that nothing is done either in heaven or earth, but by the very finger & power of almighty god, secondly that God hath all his creatures at commandment, to use them at his pleasure for the plaguing & punishing of the ungodly. Besides this, Ver. 30. teacheth that God in pouring forth his judgements is not partial to any person sparing kings or Princes. Ver. 31.34 declare that even God's word, is his deed, for when he speaketh any thing it is done as appeareth in the creation Gen. 1. Ver. 37.38, 39, 40, 41, 42, 43, 44, teach, first that God maketh all his creatures to serve, for the good of his children: secondly that every good thing they have, they have from the Lord only. But more particularly. Verse 37 teacheth us, that silver, gold, strength, etc. are the Lords gifts. Ver. 38 showeth that God can make the very name and countenances of his servants, fearful to them which had oppressed them. Ver. 39 teacheth what a continual care & watchfulness the Lord hath over his servants, to keep them from dangers & things that might annoy them. Ver. 42 teacheth us that God's free promises are the cause of all our goodness & blessedness both in this life & the life to come. Ver. 45 teacheth us that the end, wherefore God bestoweth all blessings upon us, is, that we should employ ourselves more diligently and faithfully in his service, which if we do, we shallbe sure of his graces in great abundance and continuance: which if we do not, we may for a time have and enjoy many outward things, as the ungodly have, but the very having of them, will be in the end to our great judgement.   

Psalm 106  
THis Psalm may be divided into three especial parts. Di. In the first the Prophet exhorteth men to praise God, and yet considering his own weakness & the excellency of gods works, he thinketh himself and others far unmeet for it, and yet notwithstanding goeth forward to pray both for himself and his people, from verse 1 to the end of the 6. In the second part he doth largely recite, as the singular graces and goodness of God towards their forefathers, so their particular rebellions and iniquities, multiplied against God, who had been so good unto them, with the judgements also that for those sins he laid upon them, from verse 7. to the end of the 46. Now gods mercies are recited, ver. 7, 8, 9, 10, 11, 12, 15, 21, 22, 30, 31, 43, 44, 45, 46. Their sins, ver. 7, 13, 14, 16, 19, 20, 21, 24, 25, 28, 29, 32, 33, 34, 35, 36, 37, 38, 39 Their punishments verse 15, 17, 18, 23, 26, 27, 29, 32, 40, 41, 42. In the third part, he prayeth the Lord to gather together the dispersion of his people (by which it should seem that this Psalm was made when they were in some captivity either in Babylon, or under Antiochus) promising therefore to praise his holy name and inviting others to do the like, and this is comprehended in the two last verses of this Psalm.  
The title is, praise ye the Lord [by this we may see that it was a Psal. appointed Se. to stir up men to the praising of god. See the last verse of Psal. 104. & also in some measure to comfort themselves with the consideration of gods former graces. Ver. 1. Praise ye [uz. O ye faithful and good people] the Lord [uz. only and none but him] because he is good [uz. towards all, but specially towards you] for his mercy endureth for ever, [this is another cause why they should praise the Lord, because his mercy towards his is perpetual, & never shall have end] Ver. 2. Who [uz. amongst all his creatures] can express [i. is able either by thought to conceive, or by words to declare] the noble acts of the Lord [i. the great and singular works of creation, preservation, etc. of all his creatures, more particularly of men, but most specially of his children] or show all his praise [i. the praise that he doth deserve for the same. The Prophet uttereth not this as though he would have us utterly leave off to praise God, because we cannot thoroughly & sufficiently perform it: but that considering on the one side our own weakness, we should earnestly pray the Lord to strengthen us thereto: and on the other side the excellency of his works, should endeavour what we may to praise him therefore, knowing that he accepteth us according to that we have, & not according to that we have not.] Ver. 3. Blessed are they that keep judgement, Imman. readeth it in my mind better thus] that keep this order [uz. of praising & magnifying God for his graces, though they cannot do that which either they would or should] & do righteousness at all times [i. that do continually frame their life as an evident pattern, and a constant and perpetual example of the praise of God: for so I suppose righteousness in this place, to be used.] Verse 4. Remember me [uz. thy poor and unworthy Servant: he meaneth not that God doth at any time forget those that are his: but rather he prayeth the Lord to show by effect that he hath care over him: see Genesis 8, 1.] O Lord [uz. in whom alone I put my trust, and therefore as a sure testimony thereof call upon them] with the favour of thy people [i. with that favour, that thou hast promised and art wont to show to thy people: he calleth that free love and mercy which God carrieth towards his, the favour of his people] visit [uz. with mercy and goodness: for to visit in this place is taken in the good part, even for the accomplishment of God's gracious promises towards his servants, see Gen. 21.1.] me [uz. oppressed with mine own grief, & the grief of my people] with thy salvation [i. with gracious favour & deliverance from thee, so you have had the word salvation sundry times used before, & namely Psal. 3.8.] ver. 5. That I may see [uz. not only with my bodily and spiritual eyes, but also possess & enjoy, see Psal. 34.12. fight put for enjoying] the felicity of thy chosen [i. the blessedness and goodness that thou bestowest upon them whom thou hast chosen to thyself] & rejoice in the joy of thy people [i. have an occasion given me to rejoice as thy saints and servants do] and glory [uz. not in myself, but in thee] with thine inheritance [i. with thy people, whom thou hast elected an heritage to thyself: for inheritance see Psal. 28.9.] Ver. 6. We have sinned [uz. against thy Majesty] with our father's [i. as our fathers have done also [q.d. we & they also have sinned: not as though they had both sinned at one time, but that they were all culpable of sin against him] understanding by fathers, all their ancestors] we have committed [uz. continally & without ceasing] iniquity, & done wickedly [uz. both against God & man. The Prophet cannot content himself with any words, to set forth the notoriousness of his own sins, and the sins of his people.] Ver. 7. Our Father's [i. our ancestors, as before ver. 6. of this Psal.] understood not [i. did not rightly or wisely consider of] thy wonders in Egypt [i. those great works that thou didst for their sake in that land] neither remembered they [uz. as they should have done, to have provoked them to thankfulness towards thee for the same] the multitude of thy mercies' [uz. showed even from the time of Abraham's calling, unto this present, but specially those things that were done in Egypt before their eyes] but rebelled [uz. against thee] at the sea, even at the red sea [for the more assurance he nameth the sea. And this may be understood, either of their rebellion, Exod. 14.11. before they passed through the sea: or else of their murmuring and rebellion after they came through the sea. Exod. 16.2. etc. q.d. they were no sooner passed the sea but immediately they began to rebel: or of both of them together. Immanuel readeth it far otherwise, and giveth an other sense, but methinketh this is plain.] Ver. 8. Nevertheless [q.d. notwithstanding all their sins] he saved them [i. he delivered them from dangers and distress, as sundry times before] for his name's sake [i. because he would not have his majesty, goodness and power ill spoken of amongst the Heathen] that he might make his power to be known [uz. thereby, and that even among all his and their enemies.] Ver. 9 And he rebuked the red sea [he now praiseth and setteth out the power of God, because that at his only commandment and will, the sea gave free passage to his people, for the word, rebuke, see Psalm. 104.7.] and it was dried up [up. in that place through which the people had passage, for otherwise the waters were as a wall unto them, on their right hand, and on their left, see Exod. 14.21.22.] and he led them [uz. safely] in the deep [uz. of the red Sea: meaning that God carried them between two heaps of waters, which waters gave place unto the Israelites by God's appointment, as if that the place itself had been by nature dry, see Exod. 15.5.] as in the wilderness [i. as upon the dry land, in a safe and plain way.] Ver. 10. And he saved them [i. delivered them, uz. the Israelites] from the adversaries hand [i. from the power and force of them, that pursued them with a deadly hatred, meaning the Egyptians] and delivered them from the hand of the enemy [i. set them free, from the power & rage of the Egyptians, counting them all but as one enemy, because they were all of one heart and mind to do mischief to God's people.] Ver. 11. and the waters [uz. of the red sea] covered their oppressors [i. over whelmed and drowned them] so that not one of them was left [uz. alive, to carry back any tidings, See Exod. 14.28.] Ver. 12. Then [uz. when they had seen, all these great things] believed they his words [this is not spoken for their praise, but to amplify the fault of their rebellion, for that they continued not, but immediately fell to distrust and unbelief] and sang praises unto him [uz. for his great mercies practised towards them. See the history of ver. 9.10.11.12. in the 14. and 15. chapters of the book of Exodus.] Ver. 13. But incontinently [i. they were almost no sooner delivered] they forgot his works [uz. which he had done for them, he meaneth not by forgetting, that the remembrance of them, was utterly razed out of all their minds, but that they had them not in that due and reverent regard, they should have had for the strengthening of their faith: see for their sudden change, Exod. 15 22.23.] and waited not [uz. with patience] for his counsel [i. for the things, which in his eternal counsel he had purposed to bestow upon them: his purpose is to note, that as they would not be governed by god, suffering him to do all according to his good pleasure, but would follow the devices of their own heads and hearts: so they did it, though the remembrance of gods benefits were fresh before them, which circumstance aggravated their sin.] Ver. 14. But lusted with concupiscence [by doubling the word, the Prophet mindeth not only to note the sin of their lust, but the very burning and rage of that sin of theirs] in the wilderness [he noteth also the place, for the more certainty of the story] and tempted God in the desert [to tempt God, is in this place, put for not staying themselves upon God's will, but laying the reins in their necks, and following their own concupiscences, to ask more of God, than he would give them, and when he speaketh of lusting & tempting we must understand, that they did it more than once, as may appear, Exod. 15.24. Exod. 16. throughout. Exod. 17.2. etc. Numb. 11.1. Numb. 20.3. etc.] Ver. 15. Then he gave them their desire [i. the things which they desired and demanded, so gracious was God, howsoever rebellious they were] and sent leanenes into their soul [i. into their body, one part being put for an other: or else thus] he sent leavenes into the soul [i. he punisheth, and that with pining away their whole man, understanding by a part the whole, whatsoever it is, the Prophet meaneth that God in such sort yielded unto the desire of this people, that yet notwithstanding in the midst of his benefits he plagued and punished them for their sin and transgression.] Ver. 16. They [i. the people of Israel, but specially Corah, Dathan, and Abiram. See Num. 16.1.2. etc.] envied Moses in the tents [I suppose that the Prophet meaneth, that these rebels did secretly murmur at Moses in their tents, and that afterwards their rebellion and sins burst forth as at the noon tied] and Aaron the holy one of the Lord [i. him. whom the Lord had sanctified and separated to serve him in the ministry and Priesthood declaring also in deed that he was holy: See Numb. 16.5.7.] Ver. 17. Therefore [i. for this their great sin] the earth opened [uz. her mouth as it were, and that by God's appointment] and swallowed up Dathan [uz. alive] and covered the company of Abiram [i. he, and all those that took part with him. See, Numb. 16.31.32.33. Deut. 11.6. Ver. 18. And the fire [uz. sent out from the presence of the Lord] was kindled in their assembly [i. began with Corahs' company] the flame [uz. of that fire sent from God] burnt up the wicked [i. consumed them utterly: he showeth how they that took part with Korah, were punished, otherwise than Dathan and Abiram and their companies: see Numb. 16.35.] Ver. 19 They [uz. the Israelites] made a calf [i. caused a calf to be made, which they might worship in steed of God] in Horeb [he noteth the place, for the certainty of the history] and worshipped [uz. with outward reverence of the body, and speech of the mouth] the melted image of a calf, which they had caused Aaron to make, in the absence of Moses. see Exod. 32. throughout.] Ver. 20. Thus [i. by this means] they turned [uz. foolishly and wickedly] their glory [i. God himself, who, so long as they served him only was glorious unto them, but when they worshipped others besides him, they were naked and lay open to their enemies, See Exodus. 32.25. The Prophet meaneth, that they forsook the true God, who was their only glory and honour in deed] into the similitude of a bullock that eateth grass [he noteth the grossness of their idolatry, not only for that they worship somewhat besides the true God, but for that also it was not a lively and quick thing. see Rom. 1.23.] Verse 21. They forgot [uz. quickly, as before, ver. 13. of this Psalm] God their saviour [i. he that had saved & delivered them, from manifold dangers, so you shall have the word saviour used. 1. Tim. 4.10.] which had done great things in Egypt [uz. for them and their sake, a short sum whereof you may see, psal. 105.28.29. etc.] Ver. 22. Wondrous works in the land of Ham [i. in Egypt as before psal. 78.51. Psal. 105.23.27.] and fearful things [uz. both to them and their enemies, but specially to their enemies] by the red Sea [i. when they were at the sea, & passed through it: I suppose that both in it, and on this side of it, and on the further side, the Lord showed terrible things for his people's sake, some particulars see Exod. 14.21.24.25. Exod. 16. ver. 1. etc.] Ver. 23. Therefore [i. for these their great and horrible sins] he minded [or as it is in the Hebrew text, he said: all cometh to one sense: for God's purpose is his word, and his word, is his purpose to us ward: always provided that we accuse not God either of inconstancy, as though he had suddenly altered or changed his mind, or of insufficiency, as though he could not do that he would, or of hypocrisy, as though he spoke one thing & meant another] to destroy them [uz. utterly, & to have left none but Moses, as should appear Exod. 32.10.31. etc.] had not Moses his chosen [i. had not Moses whom he had chosen to be his ruler and leader of that people, See Psalm. 105.26.] stood in the breach before him [this is a metaphor taken from warfare or battery: meaning that Moses did so oppose himself against wrath, by earnest and hearty prayer made on their behalf that the Lord would not destroy them, even as after a rapture or breach is made in the wall of a City or Town, those that are within, run immediately to put back them that would give the assault: See verse 30. of this Psalm concerning Phinehas: also Ezech. 13.5.] to turn away his wrath [uz. ready to be powered forth upon that people for their sins] lest he should destroy them [uz. utterly in that his great judgement.] Verse 24. Also [q.d. beside other signs] they contemned [i. not only had not in right regard, but reviled and spoke evil of] that pleasant land [uz. of Canaan, which GOD had given and appointed unto them, to the end that therein they might be nourished as in his fatherly lap, and have as it were a gage of the heavenly inheritance: and he calleth it a pleasant or desirable land, because it abounded with all fruitfulness: See deuteronomy 8.7. also deuteronomy 11.10. in which respect also it is called in scripture, a land that floweth with milk and honey] and believed not his word [i. the promises that he had made them, both for the goodness and possession of that land, See for this history, Numbers, Chapters 13. and 14. throughout] Ver. 25. But murmured [uz. against GOD, and his Servants, Moses, joshua, Caleb, etc. i. secretly and closely as before verse 16. of this Psalm, yet so, that this broke forth into an open sin, as appeareth in the chapters before alleged] and hearkened not [uz. to do and perform, for otherwise they could not choose but hear, that which the Lord spoke unto them, in that respect] unto the voice of the Lord [i. unto God's commandment, which is expressed Deut. 1.21.] Ver. 26. Therefore [uz. because they would not yield obedience unto this his commandment] he lifted up his hand against them [to lift up the hand in the scripture, is taken for swearing, because it was a sign ceremony and gesture, used in swearing. See Gene. 14.22. Numb. 14.30. Nehe. 9.15. and never used in the scripture (so farforth as I remember) for to punish: besides that the punishment followeth in this verse presently: and therefore I take the latter part of the note in the Geneva Bible to be superfluous: it is then q.d. he certainly swore against them] to destroy them in the wilderness [i. that would overthrow them there, and that they should not enter into the land: the execution of this, See Deut. 2.13.14. etc.] Verse. 27. And to destroy their seed [i. their posterity: this is an other part or parcel as it were of God's oath] among the nations [i. in the midst of them, and by their force and might: the threatening of this, See Numb. 14.33. Ezech. 20.23. and the performance thereof you may behold. Numb. 14.45. Numb. 21.1. Deut. 1.44.] and to scatter them [uz. by reason of captivity and bondage into which they should fall] through out the countries [he meaneth strange countries, which either lay nigh about them, or else far of.] Verse. 28. They joined themselves [uz. even as it were two oxen in one yoke: such a metaphor also the Apostle useth. 2. Corinth. 6.14. he noteth hereby the straight conjunction that was between the idol, & the idolater] unto Baalpeor [this was the idol of the Moabits as appeareth Num. 25.3. meaning that they worshipped the idols and gods, that idolatrous people worshipped] and did eat [uz. with the idolaters] the offerings of the dead [i. such things as were offered to their idols, whom he here calleth dead, not because they were at any time living, but because they never had life or breath in them. of the vanity of idols, See Psalm. 115.45. etc. and of meats consecrated to idols, see 1. Corinth. 8. throughout, and 1. Corinth. 10. in sundry places.] Ver. 29. Thus [uz. in manner before rehearsed, ver. ●8.] they provoked him unto anger [uz. against themselves and their souls] with their own inventions [i. with those things that they themselves had devised, both in his service, and for the satisfying of their own lusts: for so largely would I take the word, inventions, in this place] and the plague [uz. sent from God] broke in upon them [i. did vehemently and violently destroy sundry of them as a breach in a battery doth, for such a metaphor I suppose he useth in this place.] Verse 30. But Phinehas [who was Aaron's son] stood up [uz. being moved with the vileness of the people's sin] and executed judgement [uz. upon Zimri and Cozbi and the plague [uz. sent from God, wherein there died 24. thousand] was stayed [i. ceased Phinehas did this, by a secret, particular, and extraordinary motion of God's spirit, being assured in his conscience, that though he had no public power of the sword in his hand, yet he ought to do it: the like did Moses in slaying the Egyptian: but these particulars ought not to be drawn into examples.] Ver. 31. And it [uz. that fact of slaying Zimri & Cozbi] was imputed unto him for righteousness [uz. through God's free goodness: he meaneth not that Phinehas was justified by this work, for no man can be justified by the works of the law, unless he perfectly accomplish them, but that this work was imputed unto him for righteousness, as the work of the faithful people are, not for any merit that is in them, but of his free mercy only. See for this phrase Gene. 15.6.] from generation to generation for ever [i. always and continually, he meaneth that both God and men approved Phinehas for his fact. See for this story Numb. 25. throughout.] Ver. 32. They [i. the people of Israel] angered him [i. God: meaning by the word, angered, provoking of him to fierce wrath against them] also [i. besides their other sins before recited] at the waters of Meribah [he meaneth the place for the more certainty of the history: and they are called the waters of Meribah, that is the waters of strife and contention, because there, for want of waters, they contended with the Lord, and with Moses] so that Moses [uz. so notable a Prophet, and so excellent a man of God, see Psal. 90. in the title] was punished [uz. grievously, for he was not only rebuked, but deprived of entrance into the land of promise] for their sake [he meaneth not that God punished him for their sin, for that had been injustice, but because he did after a sort doubt with them, he was punished for that transgression.] Ver. 33. Because they vexed his spirit so [i. they so troubled him with their continual murmurings and rebellions] that he spoke unadvisedly [uz. of God and his power] with his lips [i. openly, not only conceiving it in his heart, but uttering it with his mouth. All this history is largely described, Numb. 20. from ver. 1. to the end of the 13.] Ver. 34. Neither destroyed they the people [uz. which inhabited the land of Canaan and by destroying, he meaneth an utter destruction of them, and rooting of them out, but left some remaining, See judges. 1. even to the end of the 21. also judges 2. and 3. chapters throughout] as the Lord had commanded them [uz. by his faithful servant Moses. See Deut. 7.1.2.3. etc.] Ver. 35. But were mingled among the heathen [uz. not only in that they dwelled among them but also in that they matched with them in marriages, and were sundry times brought into captivity by them, as the book of judges doth plainly declare] and learned their works [i. they did not only know, but also practised all the wickedness of the Gentiles, as may appear by the verses following.] Ver. 36. And served their idols [i. worshipped the same images & counterfeited gods, that the heathen did which were their ruin [he meaneth that their strange worships and idolatries, were the cause not only of their sinning, as God had foretold. Exod. 23.33. but also of their destruction, as appeareth in the very same place.] Ver. 37. Yea [q.d. they proceed to such height of iniquity] they offered [and that against God's commandment, Leuit. 20.2. Deut. 12.31. Deut. 18.10.] their sons and their daughter's [i. such was their rage to idolatry, that they spared not that which was most dear] unto devils [see Deut. 32.17.1. Cor. 10.20. and specially he meaneth Molech, as may appear 2. king. 23.10.] Verse 38. And shed innocent blood [he calleth it innocent blood, both because they had not done evil, to deserve death, and also because it was shed, as without cause, so without warrant of a sufficient and lawful magistrate] even the blood of their sons and of their daughters] he showeth in these two verses a monstrous kind of idolatry, because the people carried with a rage, spared not their own children, but defiled their own hands, and the whole land also, with innocent blood] whom they offered [uz. as burned sacrifices or offerings] unto the idols of Canaan [i. unto the idols which were worshipped in the land of Canaan, by the inhabitants thereof] and the land [uz. of Canaan, wherein they dwelled] was defiled with blood [uz. shed guiltlessly and without cause, See Num. 35.33.] Ver. 39 Thus were they stained [i. foully defiled, and had received such spots and blots as hardly could be gotten away] with their own works [i. with the sins and iniquities which they themselves had devised and done] and went a whoring [i. leaving the marriage duty which they ought to God, they chose, rather to follow any thing, according to the lust of their own hearts, than God himself, see Numb. 15.39. The Prophet meaneth, that they broke their faith given unto God, as if a wife should break her faith in committing whoredom, for this is spiritual chastity to cleave wholly to God and his word, 2. Corinth. 11.2.] with their own inventions [i. with the idols and Gods which they themselves had devised to themselves, meaning also, by whoring, that they followed it earnestly and with delight.] Ver. 40. Therefore [uz. for their great & grievous sins] was the wrath of the Lord kindled [uz. very hot, meaning by kindling, the preparing of it] against his people [i. against that people that he had chosen to be his own] and he abhorred [i. loathed and hated as it were, and that for their sins sake] his own inheritance [i. both the land & the people, whom he took for an inheritance unto himself.] Ver. 41. And he gave them [uz. for their great sins committed against him] into the land of the Heathen [i. into their power and possession] and they that hated them [i. the gentiles, who could at no hand away with them, because they came to enjoy their land] were Lords over them [i. ruled them at their own pleasure: see for this speech: Isaiah. 26.13. and for the truth of the matter, the whole book of judges and namely chap. 2.14.] Ver. 42. Their enemies also oppressed them [uz. sore and hardly, and many times] and they were humbled [i. subjecteth, and that sundry times] under their hand [i. unto their power and authority.] Ver. 43. Many a time did he [uz. God] deliver them [uz. out of the hand and power of their enemies] but [uz. notwithstanding these great graces] they provoked him [uz. to wrath against them, and that sundry times also] by their counsels [i. by those things which they themselves had gravely and as it were in counsel, concluded and resolved upon to perform] therefore they were brought down [uz. from that high state of liberty and freedom, wherein God had set them, to miserable captivity and bondage] by their iniquity [uz. committed against his majesty.] Ver. 44. Yet he saw [q.d. notwithstanding these grievous sins of theirs, he did not only behold them afflicted, but pitied them] when they were in affliction [i. in any trouble] and he heard their cry [i. granted them all things they prayed for, when they prayed, which was a sure token of compassion towards them.] Verse 45. And he remembered his covenant [uz. which he had made with their Fathers and them: the Prophet in these two verses, noteth two means, whereby God was moved to do good to this people: the one was his free mercy, and the other was his gracious covenant] towards them [i. for their good, and on their behalf] and repent [uz. of the punishments, that he had purposed to bring upon them: meaning hereby that God after a sort, changed as it were his purpose: not that God is subject to alteration or change, but because pardoning both the fault and the punishment he seemeth unto us to change: and this manner of speech is applied to the weakness of our capacity, See Gene. 6.6.] according to the multitude of his mercies [q.d. even as he is inclined to show abundance of favour so he showed them the riches of his grace.] Ver. 46. And gave them favour [i. made them to find favour, See Gene. 45.14.] in the sight of all them that led them captives [the Lord who hath the disposing of all men's hearts, so inclined their hearts to his people.] Ver. 47. Save us O Lord our God [i. deliver us and set us free from the dangers and distresses wherein we are] and gather us from among the Heathen [whose captives we are for our sins, and amongst whom we hear and see things, tending much to thy dishonour, and the grief of our souls: and mark the Prophet's zeal and love towards the people: though he were king and the government well established, yet because that by the confusion that was in the days of the judges and Saul, many people were out of their own country, he prayeth the Lord, as for himself, to reduce and bring them back again] that we may praise thy holy name [i. thy majesty, power, goodness, etc.] which is full also of all holiness] and glory in thy praise [i. rejoice and boast as it were of this, that we have him for our GOD, who alone is worthy all praise and glory.] Verse 48. Blessed [i. praised] be the Lord GOD of Israel [i. he that is the defender of the people of Israel, who are called Israel, because they came of jaakob, otherwise called Israel] for ever and ever, and let all the people say, so be it, [i. let all young and old, one and other, acknowledge that he alone is worthy praise, and give their free and willing consent unto it, for so much he meaneth, by, so be it] praise ye the Lord [See Psalm 104. and 105. in the end.  
Ver. 1. Teacheth us that the greatness of God's goodness, Do. and the continuance of his mercies, should provoke us earnestly and continually to praise the Lord. Verse 2. Teacheth, first that God's graces and works are infinite: Secondly that though we can not so sufficiently praise him as we should, yet we should not for all that leave off to do that which he hath given us grace to do. Verse 3. Teacheth us to deal well, and to continue in well doing, and that so we shall in the end attain true blessedness. Ver. 4. Teacheth us in distress to call upon the Lord. Ver. 4. and 5. Teach us to set before us Gods mercies towards his children, that we may assure ourselves in hope to receive the like. Ver. 6. Teacheth us, humbly, unfeignedly, & fully confess to our sins. Ver. 7. Teacheth us that forgetfulness of God's graces, is the high way to all rebellion and sin: it teacheth us also, that forefathers are not always to be followed. Verse 8 teacheth, that though the sins of his children be very great, yet they do not always set or hinder, the rivers of his mercies towards them. Ver. 9 Teacheth first that for the benefit of his children, he will make things go contrary to their natural course: Secondly, that when his children in men's eyes seem to be in the greatest dangers, he will lead them as safely, as though they were in none at all. Ver. 10. showeth that all manner of deliverances come from the Lord only and his power. Ver. 11. Teacheth that the same things that God maketh to give place to his children, shall serve, to the utter destruction of his and their enemies. Ver. 12. Teacheth us always to believe the truth of God's word, yea though we see no mean how it can be performed: secondly that we should continually praise God for his mercies. Ver. 13. Teacheth that it is a very easy thing to fall into sin: it teacheth also that forgetfulness of gods graces, is as it were the nurse & mother of many other transgressions: also that we should tarry the lords leisure, for the accomplishing of that which he hath appointed us. Ver. 14. Teacheth that lust or concupiscence is sin also, also that we should not tempt or try the Lord: Ver. 15. Teacheth that God bestowing h●● benefits upon the wicked, doth many times with all lay punishments upon them. Ver. 16. Teacheth us to love and reverence the godly magistrates and ministers, which the Lord giveth us. Ver. 17.18. Teach us that God doth fearfully punish rebels and contentious persons of what state or calling soever they be. Ver. 19.20. See out the dotage and blockishness of idolaters, who suppose the Godhead can be fashioned or resembled by any outward thing. Ver. 21.22. Teacheth that the forgetfulness of God, his benefits and works, is the high way to all manner of sin and iniquity. Ver. 23. Teacheth two things, first that our sins do pull destruction from the Lord upon us: Secondly, how forcible the prayers of God's children are, both for themselves and others. Ver. 24. Teacheth that contempt of God's graces offered and given, and distrust in the truth of his promises, are two horrible & grievous iniquities. Ver. 25. Setteth out what great sins, murmuring and rebellion against the Lord are. Ver. 26.27. Declare that neither these nor any other sins, shall escape unpunished, in the parties that do them, whether they be fathers or sons. Ver. 28. showeth man's readiness and earnest affection to commit idolatry. Ver. 29. showeth that man's inventions, specially in the worship and service of God, provoke God's angers, and bring a plague upon them. Ver. 30. Teacheth us in the example of Phinehas, to loath and abhor sin. Ver. 31. Teacheth us that God graciously accepteth the deeds & words of his servants, though many ways fraught with great defects. Ver. 32. Teacheth us how perverse and froward man's nature is, though the Lord deal never so plentifully and mercifully, with him: it teacheth also that God spareth no man for his person sake in that he punished Moses. Ver. 33. Teacheth three things, first that other men's perverseness should not make us sin against God: secondly though it do, yet we shall not escape unpunished, thirdly that rash and unadvised speeches are sin against the Lord. Ver. 34. Teacheth us to strike, and not to spare, where the Lord will have us to destroy, for than we must not be lead, by our own fond affections. Verse. 35. Teacheth us that ill company is a shrewd mean, to pervert men from goodness. Ver. 36. Teacheth us that to serve any besides the Lord, is the next way to come to destruction both in this life, and in the life to come. Ver. 37. Setteth out the rage of idolaters, who spare nothing, no not the dearest things they have. Verse 38. Teacheth us that the shedding of innocent blood, slayeth the whole land, and that therefore murder, should not only, not be pardoned, but sharply punished. Verse 39 Teacheth us that there is nothing that hurteth man more, then in overwening of his own devices. Verse 40. Teacheth us that our sins turn God's love and favour into hatred and displeasure. Ver. 41.42. Teach us that sin doth draw even all temporal punishments upon us, as foreign government, oppression, captivity, etc. Verse 43. Teacheth us that God doth not once only, but sundry times deliver his people: secondly that many, the more graces they have from God, the more they are puffed up in their own devices: Thirdly that sin against God is not only a cause to humble us, but doth in deed humble us, though perhaps wicked men will not see it or feel it. Verse 44. Teacheth us, first that GOD hath a tender eye over the afflicted ones, Secondly that he never forsaketh them if they call earnestly upon him. Verse 45. Teacheth us that God's free covenant and eternal mercy, without any thing of ours at all, are sufficient enough to move him, to take pity upon us, in our afflictions. Ver. 46. Teacheth that GOD only hath the touching of men's hearts, to bow them hither or thither, according to his good pleasure. Verse 47. Teacheth us to pray for other, and even God's dispersed members, as for ourselves: also that our own ease, and prosperity, or preferment, should not so far prevail with us, as to make us to forget them. Verse 48. Teacheth all men continually to praise the Lord, and to provoke others thereto what in them lieth.   

Psalm 107  
I Would divide this Psalm into two parts. Di In the first the Prophet exhorteth the faithful to praise the Lord for his mercy, goodness, providence and power towards them, from verse 1. to the end of the 10. In the second, he provoketh them to praise the Lord, for his general power, providence and goodness towards others, from ver. 21. to the end of the Psalm.  
Se. This Psalm hath no title or inscription at all.] Ver. 1. Is the same both in word and sense that verse 1. of this Psalm 106. is, and therefore see that.] Ver. 2. Let them which have been redeemed of the Lord [uz. out of bondage, captivity, and dispersion. q.d. let them that have received this benefit at the Lords hands, to be set at liberty, when they were in bondage, praise him] show [uz. openly and to others] how [uz. graciously and mightily] he [uz. alone, and none but he] hath delivered them [i. freed them being sore oppressed, through the cruelty and tyranny of them that held them under] from the hand [i. from the power and might] of the oppressor [i. of them that oppressed them: he putteth in this place, the singular for the plural.] Verse 3. And gathered them [uz. again and together, and that by his mighty power] out of the lands [uz. round about them, into which they were dispersed for their transgressions sake] from the East, and from the West, from the North, and from the South [i. from all quarters whereunto they were dispersed, that word that we turn, South, signifieth also, Sea, and so shall you find it translated in sundry texts, but the meaning is, because the red Sea lay southward from the land of promise.] Verse 4. When they wandered [uz. a long time, up and down] in the desert and wilderness, out of the way [he meaneth out of the right way, which did lead them whither they would have come, for GOD for their disobedience, made them to wander forty years, in the wilderness, that so they might die, and not come into the land of Canaan] and found no City [uz. all that while of their wandering] to dwell in [i. to stay and refresh them selves in] Verse 5. Both hungry and thirsty [he meaneth that whilst they were in the wilderness, they suffered many times great want of bread and drink, yea, so much that] their soul fainted in them [i. their life was ready to decay, and there seemed to be but little difference between death and them.] Verse 6. Then they [uz. being in this great distress and affliction] cried unto the Lord in their trouble [i. prayed earnestly unto him] and he delivered them [i. set them free] from their distress [i. from the distress that they were in.] Verse 7. And led them forth [uz. of the wilderness, and that safe and sound] by the right way [uz. into the promised land] that they might go [uz. through his good direction] to a City of habitation [i. not only to a city inhabited, but to a City whose inhabitants being cast out of it, they themselves, might possess enjoy and dwell in, the Prophet meaneth not, that they that were dead, could amongst men praise the Lord for these things, but in as much, as the benefit thereof did reach unto their posterity, he exhorteth their seed being alive, to acknowledge God's mercies in that behalf, and to praise him for the same.] Verse 8. Let them [i. their posterity after them] therefore [i. for the benefits and blessings before rehearsed] confess [i. praise and magnify God] before the Lord [i. in his presence and from a good heart, whether it be secretly in their own selves, or openly before the Ark, according to the custom of those days] his loving kindness [uz. freely and plentifully bestowed upon them] and his wonderful works [i. the wonderful works that he hath done for his people] before the sons of men [i. openly in men's sight, and to them and their posterity.] Ver. 9 For he satisfied [uz. with abundance of all good things] the thirsty soul [i. him that stood in need of any good thing: putting the word, soul, a principal part of man for the whole person] and filled the hungry soul [i. the hungry man] with goodness [i. with abundance of good things.] Ver. 10. They that dwell in darkness [i. such as were kept prisoners in dark places] and in the shadow of death [i. in great extremity of death and danger, See Psalm 23.4. Isaiah. 9.1.2.] being bound in misery and iron [i. being kept in miserable and hard bondage, he beginneth here to recite, how many sorts of people, afflicted with divers afflictions, have always found the Lord merciful and favourable, specially when they came unto him.] Verse 11. Because they rebelled [uz. both in thought, word, and deed] against the words of the Lord [uz. manifested and put down in his Law] and despised [i. regarded not, and set nought by] the counsel of the most high [i. the purpose, ready inclination and power that the Lord had to do them good, if they had yielded obedience unto him, he showeth in this verse the cause of men's correction, that he might thereby deliver God's justice from men's slanders and reprehension: And withal he teacheth, that the only rule of good life, is to follow God's commandment.] Verse 12. When he [i. God] humbled [uz. though not rightly and truly: not that God was not able to do it, but because he would not vouchsafe them that grace: by humbling, he meaneth casting down: See 2. Kings. 21.29.] their heart with heaviness [i. he made them heavy, sorrowful and sad] there they fell down [uz. before their enemies] and there was no helper [i. there was none that would help them. This is the prophets meaning: when they were wounded with a worldly sorrow in their hearts, and by means thereof, their courages and stomachs, were decayed, than they lay as an open pray to their adversaries, and none pitied their cases, or were able to help them.] Verse 13. Then [uz. when they were thus destituted of man's aid] they cried unto the Lord [i. they called earnestly upon him: this and all that followeth in the verse, is the same both in words and sense with verse 6. of this Psalm.] Verse 14. He [i. GOD] brought them [uz. by his almighty power] out of darkness and out of the shadow of death [i. out of affliction, oppression, anguish, etc. See before verse 10. of this Psalm.] And broke their bands [i. the bands wherewith they were bound, whether they were the bands of affliction, captivity, etc.] a sunder [i. in pieces, and so set them at liberty. For the better understanding of this speech. See Sampsons' story. judges 15.13.14. also judges 16.11.12.] Verse 15. Is the same both in words and sense, with verse 8. before going.]  
Ver. 16. For he [uz. the Lord] hath broken [uz. by his almighty power] the gates of brass, and braced the bars of iron a sunder [uz. for his people's sake, understanding by brazen gates and bars of iron, either most strait bands and prisons, See Acts 12.10. or else the bands of cruel and perpetual bondage. In which respect also Egypt is called in the Scripture, a house of bondage.] Verse 17. fools [i. wicked and ungodly men, as may appear throughout all the book of the proverbs, and Psalm. 53.1.] by reason of their transgression [uz. committed against GOD] and because of their iniquities [uz. against men] are afflicted [uz. by the Lord, and that with sundry sorts of his judgements. And he calleth them fools because they have no fear of God before them, which is the beginning of wisdom Proverbs. 1.7. So that we may perceive, that he meaneth not, that wicked men, who are here called fools, fall through ignorance or error only, but that their affections being blinded do take away from them all right judgement.] Ver. 18. Their soul abhorreth all meat [i. they themselves, putting one part of man, for an other, and not as though the soul were fed with bodily food, he meaneth that they are without all appetite, and loath even the very sight of meat, a punishment wherewithal GOD many times plagueth the gluttonous persons] and they are brought to deaths door [i. they are even ready to die: he speaketh in this place of uncurable diseases, and of which seldom few or none at all escape, for deaths door, See Psalm. 9.13. where he speaketh of the gates of death.] Verse 19 Is the same with verse 6.13. of this Psalm, both in words and meaning: and there is no difference, saving that the former speak it in the time past, and this in the time present.] Verse 20. He sendeth his word [i. he commandeth, or speaketh but the word only. Matth. 8.8.] and healeth them [uz. of all their infirmities, and diseases] and delivereth them [uz. through his great goodness and almighty power] from their graves [i. from present death and the grave made ready as it were, for them, by their sicknesses, and maladies.] Verse 21. Is the same with verse 8. and 15. of this Psalm.] Verse 22. And let them offer [uz. unto GOD for these his graces] the sacrifices of praise [i. not only of praising, but also of thanksgiving: See Hebrews 13.15.] and declare his works [uz. which he hath graciously done for them] with rejoicing [uz. both to himwarde, and cheerfully and gladly in respect of themselves, for God requireth cheerfulness in our actions.] Verse 23. They that do come into the Sea by ships [i. the mariners, for I take it to be a special periphrasis of them] and occupy [uz. into divers quarters and countries] by the great waters [uz. of the Sea. This I do especially refer to merchants: q.d. whether they be mariners or merchants, trading by Sea, or the arms thereof, and that word of going down into the Sea would be marked, because the waters seem to be below the earth.] Verse 24. They see [uz. sensibly and plainly, and that with bodily eyes, if they have any grace to behold it] the works of the Lord [i. the great works that he doth in the time of their navigation & trade] and his wonders [i. the wnnderful things, that both he hath placed and doth sundry times perform] in the deep [i. in the deep and bottomless waters, as it were of the sea.] Ver. 25. For he commandeth, and raiseth the stormy wind [i. the tempest by Sea. q.d. if he do but speak, the tempest is suddenly moved even at his only commandment: so that men can not rightly attribute it to fortune, or any natural cause whatsoever] and it [uz. the tempest and storm so raised by his commandment] lifteth up the waves thereof [uz. of the Sea, he meaneth that the storm sent from God, causeth the sea to swell, rage, and roar.] Ver. 26. They [i. the mariners and merchants in the ship, or the ships wherein they are: neither deny, I also but that it may be referred to the waves & surges of the sea] mount up [uz. being forced and carried by the waves of the Sea] into heaven [i. very high] and descend to the deep [uz. of the waters, he meaneth that they are sometimes aloft and sometimes again very low, by reason of the going of the waves and surges] so that their soul melteth, [i. their courage faileth, and they are ready to yield up the ghost as it were, being brought through loathsomeness and tossing, to vomiting, even as though they should presently give up their life, and power out their soul, as some thin matter with vomiting] for trouble [i. through the trouble and anguish which they endure.] Ver. 27. They [i. the ships, and the men in them] are tossed to and fro [uz. upon the Sea, by reason of the storm and tempest] and stagger like a drunken man [i. réele hither and thither, without any government or stay of themselves] and all their cunning [uz. in navigation or sailing, yea their very wit and judgement. q.d. they are in such sort astonished, that their art and knowledge standeth them in little or no steed] is gone [uz. from them because they have no use of it, he meaneth that they can not tell what to do, so that in respect of man they do utterly despair of their safety.] Ver. 28. Is the same both in words and meaning with ver. 19 of this Psal.] Ver. 29. He [i. God] turneth [uz. by his almighty power] the storm [uz. which made the Sea to rage, so taking away the cause, the effect ceaseth] to calm [uz. weather] so that [uz. thereby] the waves thereof [i. of the Sea, raised up by the tempest] are still [i. quiet and neither rage nor roar.] Verse 30. When they [i. the waves and surges of the Sea] are quieted [uz. through God's power, and of his great goodness towards the travilers] they [i. the mariners, merchants, travailers, etc.] are glad [uz. exceedingly] and he [i. God of his goodness] bringeth them [uz. safe and sound] unto the haven where they would be [i. unto a place of rest, refreshing, and quietness, where they long wished and desired to be. Verse 31. Is the same in words and sense with verse 21. of this Psalm.] Verse 32. And let them [uz. so delivered and brought to the place where they would be] exalt him [i. praise God, and show themselves thankful unto him] in the congregation of the people [i. openly and in the assemblies of God's Saints: declaring that such great and so many benefits should be acknowledged not only particularly, or privately, but also deserve to be magnified in all places] and praise him [uz. for that his mercy and goodness] in the assembly of the elders [i. in the meetings of such as had the government of the people: q.d. they should perform it, not only before the people, but also before the magistrate, because that as men have more experience and wisdom one then an other, so they might be more fit hearers and declarers of God's praises.] Ver. 33. He turneth [uz. in his power and justice against the ungodly] the floods into a wilderness [i. he drieth up great floods] and the springs of waters [which a man would think, would never be dried up] in to drienes [uz. so that there is scarce a drop to be found there.] Ver, 34. And a fruitful land [i. a land that bore great store of fruit, by reason of his special blessing, or through abundance of floods, waters & springs] into barrenness [or as the Hebrew word also importeth, into saltness: because by saltness the land is made barren. See Luke 14.34.35. he meaneth that the land should be altogether barren, as though a man had sowed salt there, because there is nothing more barren than salt: but yet here he setteth forth God's providence, in the fruitfulness and barrenness of ground, because the most plentiful are dried up, and the barren take as it were a new nature upon them] for the wickedness of them that dwell therein [i. for the sins that the people of those lands commit against him.] Verse 35. Again he turneth [uz. by his almighty power] the wilderness [which is as it were consumed with drought and barrenness] into pools of water [i. into abundance of water] and the dry land [uz. where no water was before] into water springs [i. into plenty of water: this is the direct contrary to verse 33. by which the Prophet showeth that the Lord doth and can do, whatsoever pleaseth him] Verse 36. And there [uz. in these fruitful and plentiful places] he placeth the hungry [i. such as were enforced to forsake their own Country and to go to another place, to seek maintenance for their life] and they [uz. which were so poor before, grow to that strength and greatness, that they] build a City [uz. in that place or land] to dwell in [uz. safe and sound, from the rage of men, and the violence of beasts.] Verse 37. And sow the fields [uz. with corn and grain to give them bread] and plant vineyards [to minister unto them, wine and drink] which [uz. fields and vineyards] bring forth [uz. through God's blessing, men travailing and tilling the same according to God's ordinance] fruitful increase [i. store and abundance of fruit or increase: In this verse he declareth with what great plentifulness, God maketh the land, that before was barren to abound: q.d. good men being brought into that land to inhabit it: they will dress and till, the barren fields thereof, and yet they shall not do it in vain, for through God's blessing the fields and vineyards shall yield plentiful fruit.] Verse 38. For he blesseth them [i. they themselves, their labours, and whatsoever belongeth to them: and that with his favour and goodness] and they multiply exceedingly [uz. through his blessing] and he diminisheth not [i. he doth greatly increase] their cattle [i. not only their beasts, but all their goods: putting one sort, for all sorts.] Verse 39 Again [q.d. behold on the other side God's justice against the wicked] men are dimished [uz. both in number, force and substance] and brought low [uz. before men, specially when GOD curseth them] by oppression, evil, and sorrow [uz. laid upon them by others and the grief and anguish of their own hearts.] Verse 40. He poureth contempt upon Prince's [i. he maketh them plentifully to be contemned and despised: this the Prophet addeth, lest men should think it did meet with none, but the poor sort] and causeth them to err [uz. for shame of men, and want of things necessary, understanding by erring, wandering up and down] in desert places out of the way [i. in wildernesses, which have no ordinary or common way in them, and all this they do, because they would fly the sight of men.] Verse 41. Yet [q.d. though he deal thus hardly with wicked and ungodly Princes, yet he dealeth otherwise with the godly poor] he raiseth up [uz. into honour, wealth, estimation, riches, etc. See Psalm. 13.7.] the poor [i. him that standeth in need of his help and grace, and feeleth that want of his own] out of misery [uz. wherein he is or lieth] and maketh him families [i. increaseth his households, stocks, and offspring] like a flock of sheep [i. in very great number: for sheep do yield a great increase, and a flock of sheep, comprehendeth many in number.] Verse 42. The righteous [i. such good men, as have their sight lightened by faith, and whom the Lord accounteth as righteous] shall see [uz. both with their bodily and spiritual eyes] it [uz. the effects and testimonies of God's providence spoken of before in this Psalm] and rejoice [uz. greatly in the Lord, who doth the same, whereas the ungodly, being blind in their understanding, not knowing that the world is governed by God's providence, but by blind fortune, as they imagine, shall remain blind, confounded, and dumb in themselves, not having any thing to say against this] and all iniquity [i. every man given to iniquity, naming the person by the thing, by reason of the abundance which is in the man. See job 5.16.] shall stop her mouth [i. he or they shall have nothing to say against this great work of God's providence. [Verse 43. Who is wise [uz. according to GOD, for it must be God's wisdom, and not man's, that must perform this great thing] that he may observe [uz. in his understanding and heart, and that diligently and deeply] these things [i. these great and excellent matters which the Lord worketh: the Prophet meaneth both that the number of them that behold Gods works with earnest consideration is very small, and also that by reason of the excellency of them, a man had need to employ, all the power of his body and mind, to the comprehension thereof: See Hosea 14.9.] for they shall understand [i. sensibly perceive and feel] the loving kindness of the Lord [uz. towards them, that be his, the Prophet addeth this reason as an encouragement unto men to provoke them diligently to look into God's wonderful works, showing that then men in deed begin to be wise, when they begin to apply themselves rightly to way God's works.  
Do. Ver. 1. Teacheth us, both in our own persons, and to provoke others also, to praise God for his mercies towards us, and for the continuance of the same. Verse 2. showeth that they especially are bound to publish God's praises, which have received greatest testimonies of his favour. Ver. 3. showeth God's mercies towards his people, in gathering together, those that were dispersed. Verse 4. and 5. Show that then are Gods mercies most sweet when men are in greatest distress and misery. Verse. 6. Teacheth, first that afflictions and wants are notable spurs to earnest prayer: Secondly that the Lord only is to be called upon: Thirdly that he refuseth none that call upon him, specially if it be in spirit and truth. Verse 7. Teacheth that when God is our guide, we shall go right, and prosper in those things, which we take in hand. Ver. 8. Teacheth us, that God's mercies bestowed upon us require at our hands, both a private and a public or open confession thereof. Verse 9 Teacheth that God alone is he, who relieveth the need of his, and that with all goodness. Ver. 10.11. Teach that contempt of God's word, and rebellion against his majesty, is the occasion of all misery, bondage etc. Ver. 12. Teacheth first, that when God forsaketh a people, than they must needs come to ruin: Secondly, that for the sins of the people, he stoppeth up the bowels and compassion of those that might help them. Verse 13. Containeth the same doctrines that ver. 6. doth, as it is the same in words and sense. Verse 14. Teacheth that God alone is he, that delivereth out of captivity or distress, whatsoever means he useth therein. Verse 15. Delivereth the fame doctrines, that verse 8. doth. Ver. 16. Teacheth that there is no thing or creature able to withstand God's power, or to let his purpose. Ver. 17. Teacheth that all wisdom and wife men without godliness is nothing but folly: also that iniquities, are as strong as cartropes to pull upon us all manner of punishments. Verse 18. Teacheth us that even appetite to our meat is a good gift of the Lord: also that when men are in greatest extremity, then is GOD most commonly nigh unto them. Verse 19 Teacheth the same doctrines that verse 6. doth. Verse 20. Teacheth that God's only word, is of power sufficient, to do whatsoever it shall please him. Verse 21. Setteth out the same doctrines with verse 8. Verse 22. Teacheth us, not only to publish Gods great works, but also to do it cheerfully, gladly, and willingly. Verse 23. Teacheth that navigation, the calling of a mariner, and the trade of mar●haundife, are not of themselves things unlawful. Verse 24. showeth that God's power and glory appeareth, as well on the Sea as on the Land. Verse 25. showeth that storms, tempests, and the swelling of the Sea arise not by fortune, or upon natural causes only, but by the special commandment and appointment of God. Verse 26. Doth not only set forth gods great power, that worketh such great things: but showeth that men are not blocks, and void of affection as the Stoics imagined, but have their passions, which of themselves in some respect are not evil, but the extremity of them only. Verse 27. teacheth that there is no policy, wisdom wit or cunning against the Lord. Verse 28 is the same in words, meaning and doctrines, with verse 6. Verse 29 teacheth that God only maketh the weather and seas calm, see Mat. 8, 26, 27. Verse 30 teacheth that men delivered from some peril, may & ought to rejoice: also that God graciously granteth men even the things they desire and many times more than they wish also. Verse 31 containeth the same doctrines that verse 8 doth. Ver. 32 teacheth us, that no place or people should hinder us from praising of God for his graces: nay the more & the greater men the rather we should do it, to the end that they by our examples might be drawn on to the like, Ver. 33 teacheth first that God guideth and governeth things here below, whatsoever a company of dizy headed men dream to the contrary: secondly that he doth upon the earth even whatsoever pleaseth him. Ver. 34 teacheth that sin and ungodliness is the mean to turn all plenty into poverty, and all blessings into cursings. Verse 35 teacheth us that fruitfulness of ground, and plenty of all things is Gods only gift. Ver. 36 teacheth that God in great mercy prepareth abundance for them that want, and giveth them safety & shelter from all their enemies. Ver. 37. Teacheth God's children even in the midst of God's blessings and abundance, yet notwithstanding to employ themselves in ordinary travail and labour. Ver. 38 teacheth us, that it is not the travail of man, but God's blessing that maketh men rich, see Psal. 127.2. Verse 39 teacheth that afflictions are good means to bring men to the right knowledge of God and themselves. Verse 40 teacheth that the estate of Princes and great men is not so sure as they commonly fantasy. Ver. 41 teacheth us that preferment cometh not from the east nor west, but from the Lord only, see Psalm 75, 6. Verse 42 teacheth that godly men may rejoice as in the benefits of God bestowed upon others, so in his judgements poured forth upon the wicked: it teacheth also that God's mercies upon his children, and his punishments upon the ungodly, bring forth an other effect in the wicked, that is, taketh from them all sense, so that they neither have hearts to conceive, nor mouths to speak, either with or against god in his dealings. Ver. 43 teacheth, first that men ought deeply to weigh Gods wonderful works: secondly that the number of them that do so in deed is very small, in respect of the other: thirdly that the consideration of his works is one good means to make us see and feel, not his power and providence only, but also his eternal goodness, and incomprehensible mercy.   

Psalm 108  
THis Psalm, as I take it, may be divided into two parts. Di. In the first the Prophet stirreth up himself to praise God, calling also upon him for help and deliverance, from verse 1. to the end of the 6 verse. In the second the Prophet assuring himself by reason of God's promises, that his enemies should be overthrown, maketh his prayer unto God for strength to perform it. And this part reacheth from verse 7 to the end of the Psalm.  
Se. The title, A song or Psalm of David [see before Psal. 48. in the title, and in that it is said here a Psalm of David, it is evident that he was the author of it. Though it be true that this Psal. be made of two Psalms before going, that is of Psal. 57 from ver. 7 to the end of the Psal. and of Psal. 60 from verse 5. to the end of the Psal. from whence also the sense & doctrines might very well be fet, yet notwithstanding because there is some difference, somewhat shallbe said in this place.] Ver. 1. O God mine heart [i. my inward man] is prepared [uz. to praise thee for thy mercies] so is my tongue [i. mine outward man also, putting a part for the whole: q.d. I am ready both in the inward man & outward man to magnify thee for thy graces] I [uz. myself, & none other for me] will sing & give praise [uz. unto thee alone.] Ver. 2. Awake Viol. and harp [he encourageth not only himself, but also his instruments to praise God, that even thereby he himself might be the better provoked thereto] I will awake [uz. from my sleep, and rise up from my bed] early [uz. in the morning: the Prophet meaneth that he will even break his sleep to perform services to God.] Verse 3, I will praise thee O Lord [uz. for thy mercies great and unspeakable] among the people [uz. whom thou hast chosen unto thyself] and I will sing unto thee [uz. praises and thanksgiving] amongst the nations [uz. round about us: the Prophet meaneth that he would so publish God's praises, that even the Gentiles should hear of it.] Ver. 4. For thy mercy [uz. towards all men but specially towards thy sons and servants] is great [i. is so great, that it is] above the heavens [i. higher than the heavens themselves: so that as the space between heaven and earth is infinite, so is thy mercy] and thy truth [uz. reacheth: he understandeth by truth, God's faithfulness, in making, keeping, and performing promise] unto the Clouds [by these manner of speeches, he meaneth nothing else but that God's mercy is unmeasurable, and incomprehensible as it were in respect of the greatness of it.] Verse 5. Exalt thyself O GOD [uz. by thy might and power] above the heavens [i. above the highest things that may be: not that he meaneth that God was not then, and always is exalted, but that he prayeth the Lord by effect to show it amongst men] and let thy glory [i. the praise that appertaineth unto thy glory] be [uz. dispersed far and wide] upon all the earth [i. in every place of the world. The Prophet showeth in this verse, that the first thing that moved him to make this request, is God's glory. In the next Verse he showeth that an other reason is, the salvation and deliverance of his people.] Verse 6. That thy beloved [uz. people, that is, such people, as thou favourest and lovest of thine own mercy only, without any merits of theirs] may be delivered [uz. out of the great dangers, distresses, and fears, wherein they are] help [uz. both them and me, and every one of us in this case: for it should seem that David made this Psalm at the beginning of his Kingdom, when thinking upon his enemies and his own weakness, it was time to crave help at the Lords hands for himself and his people] with thy right hand [i. with thy mighty power and strength, that so thereby I may overcome these enemies] and hear me [uz. praying unto thee for myself, and my people, understanding by hearing, granting his requests.] Verse 7. GOD [uz. himself] hath spoken [uz. openly and plainly, and that by his holy Prophet Samuel, that he will establshe and enlarge the kingdom in my hand, yea he hath spoken it] in his holiness [i. he hath holy, and assuredly promised it me, so that I need not doubt any more of it, then of his holiness] therefore [uz. for this his mercy] I will rejoice [uz. greatly, for seeing he hath promised me, I know that] I shall divide [uz. as the right owner and possessor of it] Shechem [Shechem is the name of a place on this side jordan, as the valley of Succoth was beyond jordan. He nameth certain places of the land, which by reason of saul's stock, and those that took part with him, as Abner and such like, he had not at the entrance into his Kingdom in his possession, and yet notwithstanding assured himself that he should have them] and measure [uz. to every man his portion as joshua did, by which the prophet noteth his government & kingdom over it] the valley of Succoth [this is expounded already before, even in this verse] Verse 8. Gilead [i. the whole land & country of Gilead, with the people inhabiting the same] shall be mine [i. subject to my power and authority] and Manasseh [i. the whole tribe of Manasseh] shallbe mine [i. subject to me, though now for a while they follow the house of Saul] Ephraim also [i. the tribe of Ephraim] shall be the strength of mine head [i. shall be a principal prop and stay of my kingdom: and this the Prophet speaketh, not only for any affiance he had in that tribe, but also and chiefly because that tribe was mighty & much people: and when he saith the strength of his head, he useth a Metaphor taken from beasts with horns, who use also to defend themselves therewith, q.d. Ephraim shallbe one of my principal means of defence] judah [i. the tribe of judah, or the place where that Tribe dwelled] is my lawgiver [i. is the place or people, from whence, or from whom my laws and ordinances proceed.] Verse 9 Moab [i. the whole land & people inhabiting it: q.d. not only the Israelites, but even the Gentiles, shallbe added to my kingdom] shallbe my washpot [uz. wherein I will wash my feet, meaning hereby that he would handle them more hardly, & make les account of them then of the Israelites, because they were uncircumcised: q.d. I will make no more account of them then of an earthen pot under my feet, and yet if I will reserve any of them, I will use them in base services, see 2. Sam. 8.2.] over Edom [i. over the Edomites and their land] I will cast my shoe [i. I will overcome them, & when they are cast down tread upon them, as it were, meaning nothing else, but that he would bring them, even easily into his subjection & obedience] upon Palestina [i the country itself, & the people inhabiting it, who were called Philistines] will I triumph [uz. boldly & cheerfully: q.d. whereas they were wont ieastingly and scoffingly to triumph over us, as appeareth judges 16, 25. 1. Samuel 4.7.8.9. Now we will do the like unto them, as though he should say, now let them brag that they have vanquished us heretofore, if they can or dare.] Verse 10. Who [uz. besides God: q.d. there is none able but he alone, as may appear by the next verse following] will lead me [uz. the right and ready way] into the strong City [uz. of mine enemies: he putteth one city for many, and he calleth them strong because they that possessed them, thought them so to be, and not that they were able any manner of way to resist God's power in him] who will bring me to Edom [uz. to vanquish and subdue it, and the people there inhabiting.] Ver. 11. Wilt not thou O God? [q.d. I am sure thou wilt, for so significant is the interrogation in this place] which hadst [uz. heretofore] forsaken us [uz. utterly leaving us in the hands of our adversaries] and didst not go forth [uz. as thou wast wont to do in favour & love] with our armies [i. with those armies which we sent out against our enemies: q.d. Though heretofore we have received a repulse, yet now we persuade our selves, that thou wilt give us victory.] ver. 12 Give us? [uz. thorough thy mercy and goodness only, for we crave it as a gift] help [i. aid, strength, grace, etc.] against trouble [i. against all trouble that we shall endure, either outward or inward] for vain is the help of man [i. the aid that man can give or bring, is to little or no purpose.] Ver. 13. Thorough God [i. thorough the aid and strength we have of him, and in that assurance that we have of his succour and assistance] we shall do valiantly [uz. against his and our enemies, howsoever men be not able to aid us] for he [uz. alone, without the help of any other] shall tread down [uz. under our feet, meaning by that speech vanquishing and subduing of them] our enemies [i. all that shall rise up against us, either at home or abroad.  
Do. Ver. 1. teacheth to come to God's service with purpose and preparation: also to serve him with our inward and outward man both. Verse 2 doth teach us two things, first to use all the means that may provoke to the service and worship of God, secondly to forego some part of our pleasures and profits to perform it. Verse 3 teacheth us to praise God so, that other men may know it, and by our example be stirred up to do the like. Verse 4 teacheth us that God's mercy and truth, and the greatness and assuredness thereof, are two singular comforts to the consciences of his children. Verse 5 teacheth us in all our prayers to set before us God's glory as the special mark to aim at. Ver. 6 teacheth us also in our prayers to remember the safety and deliverance of our brethren. Verse 7 teacheth us that God's word and promise is ground sufficient enough for the stay of his children's persuasion. Verse 8 teacheth us, that if the Lord have promised us a thing, we should make as certain account of it, as though we had it in possession. Verse 9 teacheth us, that no enemies whatsoever, shall be able to resist God's purpose in his servants, but that he will both with ease and in assurance cast them down. Ver. 10 teacheth, that the overthrow of cities and peoples, is from God only, though he use sundry means for the performance thereof. Verse 11 teacheth that though God seem to destitute his children for a while, yet he will not forsake them for ever. Ver. 12 showeth that all man's aid, help, counsel and countenance, is as much without God, as nothing. Ver. 13 teacheth that all the strength, power and victory that God his servants have, is from the Lord only.   

Psalm 109  
THis Psalm as I take it, Di. doth principally propound two things, first the Prophet prayeth for himself, alleging his own misery, and the mischief of his adversaries, as a mean to move the Lord to mercy, promising also praise & thanksgiving, if the Lord will perform it: verse 1, 2, 3, 4, 5, 21, 22, and so forth to the end of the Psalm. In the second he prayeth against his adversaries, who were void, as of all godliness in respect of the Lord, so of all courtesy in respect of men: and this reacheth from verse 6, unto the end of the 20 verse.  
The title of this Psalm is all one with Psal. 13. and Psal. 14. in their titles, Se. and many others. Likely it is that David made this Psalm, at some one time or other, while Saul was king, in whose days all the things were out of order, and if we compare the second verse of this Psalm with 1. Samuel. 26.19, it shall appear it was not made long before saul's death.] Verse 1. Hold not thy tongue [uz. at these things which the ungodly practice against me, lest thou shouldest be thought either not to see, or else not to regard the injuries that they lay upon me, when they falsely accuse me before Saul: the Prophet desireth God to show by effect, that he doth utterly disallow, that wicked dealing of the ungodly, as Psalm 28? ver. 1. He prayeth the Lord that he would not be deaf] O God of my praise [i. thou O God that art the argument and matter of my praises: or else thus, thou O God in whom all my praise consisteth, because thou maintainest and upholdest me in my just cause, whereas all the rest beside as it were, do oppress me by false slanders, and every one accounteth me for a wicked man, but I do better like of the former sense,] Ver. 2. For the mouth of the wicked, and the mouth full of deceit [i. wicked and deceitful men, with their wicked and deceitful words] are opened upon me [uz. ready to devour and overwhelm me with the great waters of unjust reports which they cast out against me: see 1. Sam. 24.10. 1. Sam. 26.18. Psal. 12.2] they have spoken to me with a lying tongue [i. they have spoken me fair in words, when they carried swords in their hearts.] Ver. 3. They compassed me about also with words of hatred [i. they did not only dissemble with me one while, but an other while they uttered hateful speeches against me] and fought against me [uz. both by words and deeds] without a cause [i. when I gave them no cause either of the one or other.] Verse 4. For my friendship [uz. showed towards the] they were mine adversaries [i. they wrought me much evil and hurt] but I [uz. in these afflictions and distresses] gave myself [uz. readily, earnestly, and diligently] to prayer [uz. not only for myself, that I might patiently bear all these calamities, but even for my enemies also, see Psal. 35.13.] Ver. 5. And they [uz. in the unkindness & frowardness of their own hearts] have rewarded me evil for good [i. have done me much mischief, for the good that I have performed towards them] and hatred for my friendship [i. for my good will: the Prophet meaneth, that both in action and affection they had dealt wickedly with him.] Ver. 6. Set thou the wicked [i. a more ungodly & wicked man than he himself is] over him [i. to bear rule over him. It is likely that under one wicked man, he meaneth many: but whatsoever it be, the prophet meaneth that he would have the Lord to cast him down, under most hard & tyrannous government] & let the adversary [i. his adversary, or adversaries, some refer it to the devil and his angels] stand at his right hand [i. be continually present with him, to vex, pursue, and grieve him, see ver. 31 of this Psalm.] Ver. 7. When he shallbe judged [i. when he shall come before a judge to have causes of his herd, or else his own person to stand in judgement] let him be condemned [uz. as a wicked and ungodly man, and punished without pity & compassion] & let his prayer [i. the suit & supplication which he maketh to the judge for favour] be turned into sin [i. serve to increase & aggravate his offence, rather than to lessen it any ways: the prophet meaneth, that look whatsoever the ungodly should use in his own defence, either as to clear himself, or to move others to pity him that all that should stand in steed more & more to burden & charge him.] Ver. 8. Let his days [i. the days of the life that he hath to live] be few [uz. in number, & in respect of them that live long, and not as though men's days could be shortened in regard of that time which the Lord hath allotted them] and let another man take [uz. to execute & perform it] his charge [i. the charge & office which he had, S. Peter Act. 1.10. apply this to judah.] Ver. 9 Let his children [i. the children he hath and shall leave behind him in the world] be fatherless, & his wife a widow [i. let him die, & let the punishment of his death light not only upon him, but upon his wife and children, as a thing most grievous unto them.] Ver. 10. Let his children [i. his posterity] be vagabonds [uz. upon the earth, and without dwelling place, see Gen. 4.14.] and beg [uz. of other men, having nothing of their own, neither any man in pity to give them any thing, as followeth afterwards verse 12.] and seek [uz. greedily, and that at other men's hands, who shall not pity them] bread [i. all manner of maintenance for their life] coming out of their places destroyed [by places he meaneth both their dwelling houses & whole stock: q.d. after that they, and all that belongeth unto them, have been destroyed, let them run up & down a begging, etc. and in this and the other verse, uz. 9 he prayeth against the wickeds race and posterity, as verse 6, 7, 8, he prayed against the ungodly man himself.] Ver. 11. Let the extortioner [i. the covetous and cruel man or usurer, into whose debt he is fallen] catch all that he hath [uz. remaining of his substance, yet unspent, or unwasted. The Metaphor of catching would be marked, for it is taken from nets or snares out of which birds or any thing caught in them, cannot only not escape, but also be in continual danger of death] and let the strangers [uz. which are wont to show no pity and compassion, for one natural countreiman will show affection to another, whereas foreigners are given altogether to rapine and spoiling] spoil [uz. without pity or compassion, or giving him any thing back again] his labour [i. the things that he hath travailed for, how good, or how bad soever they be. The stranger when he cometh once to rifling, refuseth almost nothing.] Ver. 12. Let there be none [uz. found amongst men] to extend mercy unto him [uz. in the time of his distress and affliction] neither let there be any to show mercy upon his fatherless children [whose case is pitiful as hath been sundry times showed before, & whom we ought to tender, because God commendeth them the widows & the stranger unto us.] Ver. 13. Let his posterity [i. those that shall come after him, or which he shall leave behind him] be destroyed [uz. from amongst men, meaning the cutting of them of, or the rasing or rooting of them out of remembrance] & in the generation following [i. in the very next age] let their name [i. the glory & renown, both of the wicked fathers & their children] be put out [uz. of man's remembrance: q.d. let there be no more any remembrance of him or his seed] Ver. 14. Let the iniquities of his fathers be had in remembrance with the Lord [i. let him be punished for the sins of his father & his mother, whose ungodliness he hath followed: and so must both this place and the threat contained in the second commandment be understood: and when he saith] be had in remembrance with the Lord [he meaneth not that God forgetteth any sin committed against him, but that he would have the Lord by effect, i. by punishments to show, that he thinketh upon the wicked man's ungodliness] and let not the sin of his mother be done away [uz. out of the Lords sight, but let it stand fast there, as to crave continual punishment upon her children, resting in the like.] Ver. 15. But let them [i. their sins & transgressions] always be before the Lord [i. let the Lord continually remember them, for we do not forget these things, that are always in our sight] that he may cut of [uz. in his justice & judgement] their memorial [i. both they themselves, & all other things that might bring them to remembrance] from the earth [i. not only from the place where they dwell, which cannot properly be said to have any remembrance of them, but chiefly & specially from the people inhabiting those places, or that part of the world.] Ver. 16. Because [now he beginneth to show some causes of his prayer, & of god's judgement] he [i. the wicked man] remembered not [i. did of purpose forget, & put out the remembrance of it in himself] to show mercy [i. to have pity & compassion upon others distressed] but persecuted [uz. with great rage & eagerness] the afflicted & poor man [i. him whom the Lord had cast down & brought to the state of need] & the sorrowful hearted [i. him, that was wounded and pierced with sorrow at his heart, for the calamities & miseries that he was in] to slay him [uz. in his heat & rage of persecution] Ver. 17. As he loved cursing [uz. of other men: understanding by cursing all manner of wickedness that the ungodly was given to] so shall it come unto him [uz. from the Lord: the Prophet meaneth, that the ungodly multiplying sins against the lord, shall from the Lord receive abundance of plagues, which are so many curses sent from the Lord] & as he loved not blessing [i. good & holy dealing generally: for so you have the word bless used Mat. 5.44.] so shall it [i. blessing from the Lord, and goodness from the God of jaakob] be far from him [uz. so far, that it shall never come nigh him, nor he in any hope, to have any part or portion thereof.] Verse 18. As he clothed himself with cursing, like a raiment [i. even as he loved cursing as many men do their costly apparel, & as he was covered both within and without as it were, and wrapped up and trussed in cursing] so shall it [i. cursing] come [uz. being sent from God in his justice] into his bowels [i. into his inward parts, understanding thereby even the soul and mind also] like water [i. great abundance] and like oil into his bones [i. it shall come plentifully upon him. By water he understandeth their usual drink: and by Oil their ointments: q.d. as men, when they are thirsty, drink much: and when they are full of pains, and aches use much ointment, so let fullness and abundance of cursing fall upon the ungodly. This is well known, that water was an usual drink in those days, and amongst that people: see Gen. 21.19.] Ver. 19 Let it [i. the cursing which he hath uttered and used against good men] be unto him [i. unto the wicked and ungodly] as a garment to cover him [i. let it stick and cleave as fast unto him, as men's garments do to their bodies] and for a girdle wherewith he shall be always girded [he meaneth by this, let it never depart from him, but let it daily stick closer and closer unto him, as men's garments do when their girdles are about them. This Verse differeth but a little from the former, saving that it seemeth to be a prophecy, and this a prayer, this also further noting the continuance of cursing upon the wicked.] Ver. 20. Let this [i. all the punishments before reckoned] be the reward of mine adversaries [uz. for their iniquities against the Lord and me] from the Lord [i. laid and sent upon them, from him by his mighty power and justice] and of them [i. let such punishments also light upon them] that speak evil [he meaneth under this word, devising, uttering and performing of cruelty] against my soul [i. against my life, for otherwise wicked men can not touch the soul, as appeareth Matth. 10.28. All these imprecations David maketh in a spiritual wisdom, and by the motion of the holy Ghost. Under the name of his adversaries, a man may understand Christ's adversaries, for whom all cursing is prepared, and against whom the Church may use such like prayers, because they are Gods obstinate and rebellious enemies.] Verse 21. But thou O Lord my God [uz. in whom I put my trust only] deal [uz. according to thy accustomed goodness] with me [uz. so sore distressed] according unto thy name [i. according to that power, majesty, goodness, etc. as Psalm 20.1. which thou art wont to show, and thy servants have felt] deliver me [uz. out of all my dangers and fears] for thy mercy [uz. towards thy children] is good [i. comfortable, profitable, and exceeding great: And this is the first reason that David would move the Lord by, to pity him in his calamities: and an other reason followeth in the next verse] Verse 22. Because I am poor and needy [q.d. I am most miserable and void of all hope: this is a second reason taken from his calamities, see Psal. 86.1.] and mine heart is wounded within me [uz. by the reason of the griefs that I endure: He meaneth by his heart wounded, that he was almost dead, because they that be wounded at the heart, can hardly escape, so that that metaphor expresseth the great danger he was in.] Ver. 23. I depart [uz. from amongst men, or out of this life] like the shadow that declineth [uz. very swiftly and suddenly, for so soon as a cloud taketh away the sun the shadow is presently gone: it may be referred also to these long shadows that appear commonly before the sun set, which seemeth to be very great and huge, and yet when the sun is down, they suddenly vanish away, and appear no more] and I am shaken off [uz. from place to place, he meaneth by this speech that he was wonderfully tossed from post to pillar] as the grasshopper [which leapeth hither & thither, & continueth not long in a place: how true that was in David, see 1. Sam. from chap. 18. till ye come almost to the end of the book, & namely chap. 23.26.] Ver. 24. My knees are weak through fasting [he meaneth by fasting, not an abstinence willingly laid upon himself, by himself, but a long abstinence by reason of weakness of stomach: q.d. I have so long abstained from meat & nourishment, that even my knees and legs which should bear me, are not able to bear up my body] & my flesh hath lost all fatness [i. I am very lean & low brought, he meaneth some great grief & extremity, by means whereof, natural force & comeliness was decayed in him.] Ver. 25. I [uz. thus in misery, became also a rebuke unto them [i. to the wicked & ungodly: he meaneth that the wicked did tauntingly & scornfully rebuke him] they that looked upon me [uz. in my misery] shaked their heads [uz. at me, & that in sign of mockery & contempt: see 2. King. 19.21. & this verified in Christ, as appeareth Mat. 27.39.] Ver. 26. Help me [uz. in these distresses] O Lord my God [q.d. unless thou help I shallbe overthrown] save me [i. deliver me, from the power of the wicked] according to thy mercy [uz. promised to thy servants & performed to many of them.] Ver. 27. And they [i. even the very wicked & ungodly] shall know [i. feel & confess] that this [uz. my deliverance and help] is thine hand [i. is done and wrought by thy mighty power] & that thou Lord [uz. alone, & none other with thee] haste done it [uz. for my good and safety.] Ver. 28. Though they [i. the wicked] curse [i. speak and do all manner of evil against me] yet thou wilt bless [uz. me, meaning by blessing a plentiful giving of all graces, this the Prophet speaketh in the assured persuasion of God's mercy, & in contempt of his adversaries enterprises: q.d. let them curse as much as they will or can, yet this is my comfort, that thou wilt bless me with thy favour] they shall arise [uz. up, and that to do mischief against me] and be confounded [uz. by thy mighty power in their wicked enterprises] but thy servants shall rejoice [uz. in thy goodness towards him, & the destruction of his and thine enemies: & mark that in these 3. verses, 26, 27, 28. He prayeth for his own safety & deliverance, as in the next for his enemy's overthrow.] Ver. 29. Let mine adversaries be clothed with shame [i. let them be utterly confounded & ashamed, or covered with shame, as men are with their clothes] & let them cover themselves with their confusion as with a cloak, [he meaneth that they should be compassed in on every side with shame & confusion: wishing also that the best coverture that they might have for themselves in the day of distress, might be but only shame & confusion of face. This doubling of the sentence serveth, not only to note the Prophet's earnestness, but also to set out the abundance & continuance of shame to be poured forth upon the wicked.] Ver, 30. I [uz. being thus delivered from the ungodlies power] will give thanks unto the Lord greatly [i. will often and as it were continually praise his name for it] with my mouth [i. openly and before others: q.d. I will not do it inwardly only in my heart but openly with my mouth and tongue, putting the word mouth, whereby voices are uttered, for the very words of praise & thanksgiving] and praise him [uz. for his great power, goodness, & mercy towards me] among the multitude [uz. of his people assembled also for to praise him.] Ver. 31. For he [i. the Lord] will stand [uz. continually] at the right hand of the poor [i. hard by him that is afflicted, meaning by standing at the right hand, the continual power, providence & goodness of God, watching over those that are his] to save him [i. to deliver him and set him free: & though he speak but of one, yet he meaneth all the faithful: for that which God is to one of his, he is to all of them] from them that would condemn his soul [i. from them that would condemn him to death. By soul he understandeth the whole man: and by the word, condemn, he showeth that he had to do with the King and other mighty enemies.  
Ver. 1 teacheth us earnestly to commend ourselves & our causes into gods hands by prayer. Do. Ver. 2 setteth out the deceit, hypocrisy & lying of the ungodly. Verse 3 showeth how the wicked spare not, to speak & do evil also, though they have no cause given them. Ver. 4 showeth that the wicked many times recompense good with evil: it teacheth the faithful also in the midst of alconfusion to betake themselves to prayer. Ver. 5 showeth that it is a portion allotted to God's children in this life to be many times molested of them of whom they have best deserved, the Lord working this, because he would thereby bring them out of love with this life, & teach them not to hang to much upon men. Ver. 6, 7. etc. teach first that we may pray against the malicious & obstinate enemies of God's people. Ver. 6 teacheth further, that it is a sign god is very angry, when he causeth one wicked man to punish another. Ver. 7 showeth that god will sometimes make the very entreaty of the wicked serve to his own hurt. Ver. 8.9.10 teach, that it is many times a token of God's wrath, to be cut off in the midst of our days, to have our offices given to other, & to leave behind us poor fatherless children & widows. I say many times, because it is not always so. Ver. 11 doth lively describe the nature of the hard hearted extortioner, & cruel stranger. Ver. 12 teacheth, that it should be no small grief unto us, if men's bowels & compassion be shut up against us. Ver. 13 showeth that God in his iudgmenes doth many time's root out men & their races. Ver. 14 teacheth that god punisheth the sins of ungodly fathers, in their wicked children walking in the same ways. Ver. 15 teacheth that it should deeply wound us to know that God beholdeth all our sins. Ver. 16 teacheth that God in his justice doth punish men with those sins that they have committed against other. Ver. 17 teacheth us that they which delight & continue in evil, shall from the Lord have abundance of evil poured upon them. The same thing doth verse 18, 19 teach. Ver. 20. teacheth that all punishments poured upon the wicked proceed from the Lord. Ver. 21 teacheth that when men see or know that God will deal in punishment against the wicked, it than behoveth that godly to fly to his mercy by prayer. Ver. 22 teacheth us that even our own miseries should move us to make hearty supplication unto the Lord. Ver. 23, 24 show into what pitiful estate, God's children are many times brought. Ver. 25 teacheth, that it is no new thing for the wicked to scoff & scorn at the godly. Ver. 26 teacheth us in all our prayers to fly to God's mercy. Ver. 27 teacheth that the very wicked shall be constrained to confess gods hand in their punishment, & the deliverance of his children, so did Pharaoh & the Egyptians. Ver. 28 teacheth that man's cursing cannot hurt, where God hath promised his blessing. Ver. 29 teacheth us that we may pray against the wicked: & in that the Prophet doubleth his prayer, he teacheth us that we should do so, specially then when Satan bewrayeth his subtleties and crafts. Ver. 30 teacheth us both secretly and openly to give thanks to the Lord for his mercies. Ver. 31 teacheth that God is nigh to his children even to deliver them in their greatest distresses and fears.   

Psalm 110.  
THis Psalm being principally a prophecy of the kingdom & priesthood of Christ, consisteth especially of two parts. Di. In the first are described the offices which god the father hath committed to David in figure, but to Christ in truth, from ver. 1 to the end of the 5. In the second are described what things both David & Christ shall do, according to the several offices committed to them, & this is comprehended in the 2. last verses of this Psalm.  
The Title is, Se. a Psalm of David [i. a Psalm which David in the spirit of Prophecy made, as appeareth Mat. 22.43.] Verse 1. The Lord [i. God the father] said [uz. in the truth of his word] unto my Lord [i. unto Christ the Messiah, who is called David's Lord by right both of creation and redemption, as who is God eternal with the father and the holy Ghost, and yet became man, at the fullness of time, Galat. 4.4. If we refer it to David, than it must have this sense: either that David speaketh of himself, calling himself a Lord, because God had advanced him to the kingdom of Israel, or else penneth it, as though some other should speak it of him. We cannot offend in referring it to Christ, because Christ doth account it as a prophecy of his kingdom, Mat. 22, 43, etc. and the Apostle also Heb. 1.13.] sit thou at my right hand [i. receive chief rule and authority from me, and exercise jurisdiction and power over al. And this is spoken according to men's use, specially Kings, who are accustomed to set them on their right hand, whom they will highly advance, see 1, King. 2.19. also Psalm 45.9. and this is the right sense of that article, he sitteth at the right hand of God] until I make thine enemies thy footstool [i. till I make them that oppose themselves against thee obedient & wholly subject unto thee. He speaketh this specially of the reprobate, who will they, or nil they, must be brought down, 2. Cor. 10.5. these words are largely expounded 1. Corinthians 15.25, etc. The word, until, doth not here note a piece of time, but a perpetuity, for Christ shallbe as he hath always been, God coequal & coeternal with his father, see the word, until, so used 2. Sam. 6.23. and in the new testament, Mat. 5.26. Mat. 28.10,] Ver. 2. The Lord [i. God the father as before ver. 1.] shall send [uz. forth abroad into all the world] the rod of thy power [i. thy powerful and mighty rod, or the rod and sceptre whereby thou declarest thy power and might, notwithstanding all the resistance of thine enemies, see for the better understanding of this word, rod, Psalm 2, 9 and by this rod no doubt he meaneth specially the preaching of the word, which is the mighty power of God to salvation, to all that believe, Rom. 1.16. & is able to cast down strong holds & every high thing, 2. Cor. 10.5,] out of Zion [i. out of the Church of the jews, yet so that it shall be spread abroad even amongst the Gentiles also, see Isai. 2, 3. Micah. 4, 2.] Bee thou ruler [uz. by thy word and spirit in thine own children, and by thy mighty judgements amongst the wicked] in the midst of thine enemies [i. even where their greatest force is. He meaneth that the kingdom of Christ shall be always assaulted by the enemies, but yet all that notwithstanding, he shall rule and remain a Conqueror.] Verse 3. Thy people [i. the people that thou shalt beget unto thyself, and shall be subdued unto thee] shall come willingly [i. shall freely and of their own accord present themselves before thee, to yield all obedience unto thee] at the time of assembling [i. at that time when by the exercises of thy word, and working of thy spirit, thou shalt assemble and gather people unto thyself] thine army [i. great troops of thy children, uz. shall come before thee, and appear in thy presence] in holy beauty, [i. either in such comeliness, as shall carry holiness with it: or else thus: in holy beauty [i. in thy Temple, which is called holy beauty, because that holiness and glory of God, did most plainly appear in the same: and therefore it is called a glorious sanctuary also Psalm 29, 2] the youth of thy womb [i. the people that thou shalt beget and bring forth] shallbe as the morning dew [i. not only pleasant and delightful to thee, as the dew is to the ground, but also plentiful and abundant, as there is most store of dew in the morning, and as the Philosophers say, great abundance falleth after the appearing of the day star. Immanuel readeth this verse otherwise, and maketh another sense of it, but methinketh this is plain and evident enough.] Ver. 4. The Lord hath sworn [uz. by himself as Heb. 6.13.] & will not repent [uz. himself, of the thing that he hath promised & sworn to perform: he meaneth by all this to assure us that god will not change his purpose] thou [uz. O my son] art a Priest for ever [i. an eternal Priest, to put a difference between him and the Priests in the law] after the order of Melchizedech [what his priesthood was appeareth Genesis 14. verse 18. read also for this matter Hebrews chapter 5, and also chapped. 7. The Prophet meaneth that that was truly fulfilled in Christ which was figured in Melchizedech, to wit, that the eternal priesthood, and the crown and royal seat was joined together in one person, which otherwise could not be as appeareth 2. Chronicles 26, 21. but by some special commandment from God.] Ver. 5. The Lord that is at thy right hand [i. Christ, of whom is spoken before ver. 1 of this Psal.] shall wound [uz. by his mighty power understanding by wounding, the debasing & throwing of them down, some after one sort, and some after an other] Kings [i. the greatest & mightiest enemies that can be] in the day of his wrath [i. in that time, wherein he shallbe provoked to wrath and manifest the same. He describeth in this place the power of Christ, against his most great adversaries & enemies, upon whom he will in good time pour forth the testimony of his wrath.] Ver. 6. He [i. Christ the Lord & Messiah] shallbe judge [i. ruler and Governor, see Psal. 96.13.] among the Heathen [uz. and not only amongst the jews, he prophesieth of the enlargement of Christ's kingdom even unto the gentiles] he shall fill all [uz. places] with dead bodies [i. with the bodies of his enemies and adversaries being dead] and smite [uz. with his power & might] the head [i. the chief ruler and governor, by one understanding many, unless we would understand it of the whole body of Antichrist, whom the Lord shall destroy with the spirit of his mouth, 2. Thessal. 2.8.] over great countries [i. over large and many lands. In this verse the Prophet setteth out Christ as a valiant conqueror over his enemies.] Ver. 7. He shall drink of the brook in the way [this may have a double sense, either thus] he [i. the Messiah] shall drink of the brook [uz. which shall be made by the blood of them which shallbe slain: q.d. there shallbe so much blood shed, that the conqueror may drink as it were of a river of blood] in the way [uz. as he pursueth his enemies: or else it is a similitude taken from valiant and mighty captains, who eagerly pursuing their enemies, stay not upon dainties or pleasures, but content themselves with floods and brooks which they find in the way, as they follow the chase] therefore shall he [i. God the Father] lift up his head [i. Christ's head: meaning by this phrase, that he shall give him a full victory, and advance him to exceeding glory, for this phrase or manner of speech, see Gen. 40.13.20.  
Ver. 1 teacheth many things: Do. first a distinction between the person of the father and the person of the son in the godhead: secondly it proveth Christ to be God equal with his father: thirdly that howsoever Christ's enemies prosper for a while yet they shall all be brought down & come to nothing. Ver. 2 teacheth that God's word is as it were the reed and sceptre of Christ's kingdom: secondly that he shall rule notwithstanding all the force & power of his adversaries. Verse 3 teacheth that god's people shall come willingly to Christ: also that God's people, are not only a great number, but also a holy & sanctified sort. Ver. 4 teacheth us that God is certain and sure in all his promises and purposes: also it doth lively & effectually describe the eternal priesthood of our Saviour Christ. Ver. 5 teacheth that there is no power or might able to withstand the power of Christ's kingdom. Ver. 6 setteth out, first the enlarging of the bands of Christ's kingdom: secondly the confusion of his malicious enemies: and thirdly the utter ruin and overthrow of Antichrist and all his supposes. Ver. 7 describeth not only the readiness of our saviour Christ in pursuing the victory upon his enemies, but also how that though he be for a while debased, yet he shall in the end maugre their heads, rise up to great glory.   

Psalm 111.  
Di. I Suppose that this Psalm may be divided into three parts. In the first the Prophet promiseth to praise God for his works generally showed, from verse 1 to the end of the 4. In the second he showeth his graces & goodness particularly towards his church: and this reacheth from verse 5 to the end of the 9 The third is a commendation of God's fear, and reason alleged to move men to embrace it: and this is comprehended in the last verse.  
Se. For the Title of this Psalm, see the title of Psal. 106. which is the same with this, and the two next following] This Psalm & that which followeth was in the verses written according to the order of the Alphabet, every verse beginning in the first and second part of it, with the letters of the Hebrew alphabet. The jews suppose that the Psalms which begin so, are very excellent, as Psa. 25. also Psal. 119. etc. and I take it to be true, but I suppose there may be another cause added, and that is to help memory.] Ver. 1. I will praise the Lord [uz. for his graces & mercies bestowed upon me, with my whole heart [i. earnestly, & with a sincere affection, meaning also that he would do it privately, & as it were within himself as by the next words, he noteth that he will do it openly] in the assembly and congregation of the just [q.d. yea I will perform it, not inwardly only, but outwardly and openly also, & that in these meetings which the faithful use, wherein they assemble to offer the sacrifices of praise & thanksgiving.] Ver. 2. The works of the Lord [i. the things that the Lord hath done] are great [i. contain in them great matter to move men to praise God for the same] and aught to be sought out [i. should diligently be looked unto & considered of, not that the things themselves are so hard, as to note what men's duty is in that behalf] of all them that love them [i. take delight & pleasure in them, as the godly always do.] Ver. 3. His work [i. all the creatures of God both generally and particularly, & every thing that he hath done, whatsoever it be: and he shutteth them all up as it were, under one, because with the Lord it is alone, to make one or many or all] is beautiful and glorious [i. is full of comeliness, majesty, excellency, etc. so that nothing can be added thereto, to make it more majestical] & his righteousness [i. the upright & faithful dealing, which God useth toward all his creatures] endureth for ever [i. is always like unto itself, & free from alteration or change.] Ver. 4. He [i. God] hath made his wonderful works [uz. by the excellency & wonderfulness of them] to be had in remembrance [uz. amongst men: q.d. God hath done such excellent and notable things as are not only worthy to be remembered, but such as the remembrence thereof indeed shall never perish] the Lord is merciful and full of compassion [uz. generally towards all, but especially towards his own servants and people, see Psalm 86.5.15.] Verse 5. He hath given [uz. of his rich and large liberality] a portion [i. a plentiful and just measure of mercy, even so much as he thought good to be needful & necessary] unto them the fear him [i. unto them the worship & serve him according to his will revealed in his word, this he speaketh specially of the jews, because they at that time were his only people] he will ever be mindful [uz. not only to think upon, but also to perform] of his covenant [uz. made with his people: he meaneth of the covenant itself, & of the things contained therein.] Ver. 6. He hath showed [uz. in deed, effect, and truth] to his people [i. to that people whom he hath peculiarly chosen to be his own: for otherwise all the people of the world are his] the power of his works [i. how mighty and powerful his works are, who doth whatsoever pleaseth him] in giving [uz. of his free mercy] unto them [i. unto his own people] the heritage of the heathen [i. that land which the heathen did possess and inhabit as their own inheritance: And this he speaketh of the land of Canaan, wherein dwelt the Ammorits, the Hinnits etc.] Ver. 7. The works of his hands [i. the works that he doth: putting this word, works, for all that cometh from god, whether it be words or deeds] are truth [i. faithfulness & mercy, and that towards his children] & judgement [i. punishment, vz towards the wicked] all his statutes [i. the laws and commandments that he hath prescribed] are true [i. not only faithful, but constant also & durable: so that they are never called back of him, neither can any escape them by shifts & starting holes] Ver. 8. They are established [uz. in the heaven, & even on earth amongst men] for ever and ever [i. to last and endure for ever] and are done [i. ordained made and ratified] in truth and equity [i. in all uprightness so that they cannot be charged with injustice or unfaithfulness] Ver. 9 He [i. the Lord alone] sent [uz. by the hands of Moses & Aaron, meaning by the word sending, bestowing or giving] redemption [i. deliverance, uz. out of Egypt] to his people [uz. Israel, when they were bondslaves & captives] he hath commanded his covenant [uz. to remain sure & certain] for ever [i. continually] holy, and fearful is his name [i. his majesty, goodness, power, etc. is full of holiness, fear, reverence, etc. The Prophet meaneth that God in delivering his people, was not a father unto them for one day only, but established his grace, and confirmed his covenant made with Abraham, to the end that the hope of eternal life, and the reverent fear of his Majesty might remain continually in his church: and he addeth these words, holy and fearful is his name, not only to discern between him and all counterfeit Gods whatsoever, but also to teach his children thereby to walk in the obedience of his majesty.] Ver. 10. The beginning of wisdom [i. of true & holy wisdom, such as is acceptable before god] is the fear of the lord [i. a right & a reverent fear of gods majesty imprinted in men's hearts, he meaneth not by beginning the A, B, C, as it were, but the top & height as it were, of all holy & heavenly wisdom, see Deut. 4.6. & under the word, fear, he containeth all piety, & the service of God: q.d. They that have not gods fear, and order themselves according to his law, are altogether brutish. Now we may try whether the fear of God be in us by this touchstone, to wit, whether we willingly receive his yoke, and suffer ourselves to be governed by his word] all they that observe them [i. his commandments or statutes, as before ver. 7 of this Psal.] have good understanding [i. are truly wise indeed, whereas without these, there is nothing else but foolishness] his praise endureth for ever [i. the praise that is due unto God, for his goodness and mercy endureth, yea and aught to endure amongst his to all posterities.  
Do. Ver. 1 teacheth us, first to thank God for his benefits: secondly to do it unfeignedly, & with all our affection: & thirdly to do it both privately and openly. Ver. 2 teacheth us that God's children ought to exercise themselves in deep meditation of God's works. Ver. 3 teacheth us that all gods works do wonderfully set forth his glory & majesty. Ver. 4 teacheth us first that we cannot deface the excellency of gods works though we would: secondly it describeth the excellency of love and mercy that is in the Lord, specially towards those that are his. Ver. 5 teacheth us, that God giveth his children whatsoever he féeth good & meet for them, also that God promiseth nothing to his, but he performeth it. Verse 6 showeth that though god's power be known to all yet chiefly to those that are his people. Ver. 7 teacheth us that all that God doth, he doth in mercy to his servants, and in judgement to his enemies. Verse 8 noteth the certainty, assuredness, and continuance of god's word. Ver. 9 teacheth that God in the midst of their greatest miseries remembreth and delivereth his own people. Ver. 10 teacheth us that this is true wisdom, to yield God that service only that he requireth at our hands: also that it is not enough to know, but that we are bound to do God's commandments.   

Psalm 112.  
Di. THis Psalm may be divided specially into two parts. In the first the Prophet showeth the great blessings of God upon those that fear him, from ver. 1 to the end of the 4. In the second he showeth certain qualities or notes whereby to discern good men, & describeth all the cursed estate of the wicked. From ver. 5 to the end of the Psalm. For the title of this Psal. Se. also, see before Psal. 106. in the title.] Ver. 1 Blessed is the man [i. fullness of blessings is to him, of what sex or state soever he be, see Psal. 1.1] that feareth the Lord [uz. unfeignedly & with his whole heart. Under this word, feareth the Lord, he comprehendeth all the whole worship & service of God] and delighteth greatly [i. taketh much and continual pleasure, as Psal. 1.2.] in his commandments [i. in the commandments which God hath prescribed] Ver. 2. His seed [i. the household, race and posterity of such a good man] shall be mighty [i. shall grow not only to a great increase, but also to strength & continuance that shall not rot away] upon earth [i. in this earth, that the Lord hath given to the sons of men] the generation of the righteous [i. the godly race and posterity of good men continuing in their father's goodness] shallbe blessed [uz. with plentiful blessings, & that from the lord] Ver, 3. Riches & treasures [i. all manner of wealth which is noted, both because the prophet useth 2 words, signifying almost one thing, and also because he speaketh of them in the plural number] shall be in his house [i. in his possession and use to serve his own turn and the turn of all those that any manner of way depend upon him] and his righteousness [i. his uprightness and goodness, both towards God and men] endureth for ever [i. shall never decay. q.d. though many rich men through deceitefulnes of riches, fall away from their former goodness, yet this good man never shall do so, because he is upholden in the same, by the strength of God, and his spirit, yea and withal he showeth what difference there is between the good and the bad: wicked men's riches go away by and by, but good men's righteousness continueth for ever. True it is that the good are oftentimes poor, but the Prophet herein specially magnifieth the grace of god, that the godly content themselves with mediocrity, and that on the other side, the profane men are never satisfied, what abundance so ever they have. Ver. 4. Unto the righteous [i. unto them that strive, to a righteous life, and holy conversation] ariseth [uz. through God's special appointment, gift, and grace] light [i. all manner of prosperity and blessedness both inward, and outward] in darkness [i. in the greatest distress, misery, and adversity, that can come upon him: the Prophet meaneth, that God maketh them to feel his grace and goodness, which are upright in heart, in the midst of their greatest afflictions, they knowing this, that all that is laid upon them shall turn to their good] he [i. the godly and faithful man] is merciful and full of compassion [uz. towards such, as are in need and distress] & righteous [i. upright and faithful in all his dealings with other. Some refer this to God, but methinks the other is the more apt sense.] Ver. 5. A good man [i one whom God hath framed to goodness, for otherwise none is good save God only. Mark. 10.18.] is merciful [uz. to the poor and needy, understanding by merciful, courteous in speech and ready in deed to perform what in him lieth] and dareth [uz. unto another that wanteth yea he dareth freely, looking for nothing again, Luke 6.35. This is a fruit of mercy, the usurer dareth also, but that is to suck away the wealth of an other] and measureth his affairs [i. ordereth and disposeth the things he hath to do, not doing any thing rashly, or yet forslowing the occasion when he may do a thing well, not being prodigal on the one side, or miserable on the other side, but in all his dealings, observeth the rule of equity and right] by judgement [i. by sound judgement and good advise.] Ver. 6. Surely he shall never be moved [uz. utterly or altogether: q.d. he shall remain always steadfast and sound, what soever adversities come unto him: See 2. Corinth. 4.8.] but [I would rather read, and,] the righteous [see before ver. 4. of this Psalm] shallbe had in everlasting remembrance [uz. before God, and his Angels and amongst all the company of good and godly people.] Ver. 7. He will not be afraid of evil tidings [i. of any evil tidings how heavy soever they be, which shallbe brought to him, by evil tidings he meaneth reports of some evil or mischief, that seemeth to draw nigh, or hang over men's heads] for his heart is fixed [uz. steadfastly upon God and his providence] and believeth [uz. with all his heart] in the Lord [uz. who is able, and will also in good time deliver him: q.d. whatsoever evil news he may hear, he will not be afraid, but will always remain quiet in his spirit: the reason is, because he hath wholly reposed himself, upon God's fatherly providence and care even as though he were in his bosom or lap.] Ver. 8. His heart [i. the persuasion of his heart] is established [i. surely and firmly set, upon God and the truth of his promises] therefore he will not fear [uz. any thing, whatsoever that man can do against him. See Psalm. 118.6.] until he see his desire upon his enemies [i. until he see them through God's might and power overthrown, as he himself hath wished: by the word, until, he meaneth not that when they are overthrown, than he should be afraid, for that were to fear, where no fear is, but, until, is used here for perpetuity of time, as before Psalm. 110.1. q.d. he shall never fear.] Ver. 9 He [i. the good and righteous man] hath distributed [uz. unto others, the things he had, and that not slenderly, or niggardly, but freely, and as every man's necessity requireth, and his power able to perform] and given [uz. of his own, and that freely and liberally] to the poor [i. to the needy, and such as wanted] his righteousness remaineth for ever [i. he shall continually have a mean and ability to do well, it may be also understood, of the fruit of righteousness: See before ver. 3. of this Psalm] his horn [i. his head, as 1. Sam. 2.1.10. understanding also thereby his force, strength, state, dignity, prosperity, and whatsoever was excellent in him] shallbe exalted [uz. mightily and greatly] with glory [i. with abundance of glory: q.d. he shall increase and grow from glory, to glory, till he come to the height or top of glory.] Verse 10. The wicked shall see [uz. both with his mind and eyes] it [i. the felicity and the prosperity of the good] and be angry [i. grieve, despite, and fret at it] he shall gnash with his teeth [uz. even not only for anger, as the Boar which whetteth his tushues, but also for grief and pain as Matth. 8.12.] and consume away [uz. out of this life, and from amongst men, and that through despite and envy] and the desire of the wicked shall perish [i. the wicked shall not attain and perform that which they wish and desire, but shallbe frustrated of their hope: by desire, he understandeth their wicked thoughts, counsels, endeavours, labours and attempts, against the good: and by perishing, he meaneth that they shallbe made frustrate and come to nothing, see Psal. 146.4.  
Do. Ver. 1. Teacheth first that the way to attain true blessedness is to serve the Lord according to his word: Secondly that God's servants should have a very great and continual delight in his law. Ver. 2. Teacheth first that God's people shall both inwardly, and outwardly grow much even in this life, secondly that the riches of God's blessings, reacheth not only to the godly, but also to their godly seed and posterity. Verse 3. Teacheth us, first that riches are not evil, because they are reckoned amongst God's blessings: secondly that we can not have them, unless it please him in favour to bestow the same upon us, thirdly that the godly through the strength and power of GOD, continue steadfast in goodness unto the end. Ver. 4. Teacheth us, first that the godly shallbe 〈…〉 midst of their greatest heaviness: secondly that godly men 〈…〉 hearted, and ●●ithful in all their dealings. Ver. 5. Teacheth men that are able to lend freely, and utterly condemneth all usury: secondly it teacheth men holy wisdom, to do every thing they do with advise and uprightness. Verse 6. Noteth, not only the continuance and sure footing as it were, that the godly have, but also even the great glory and renown wherewith the Lord crowneth them. Ver. 7. Teacheth us, that whosoever steadfastly trusteth in the Lord, need not fear any thing whatsoever. Ver. 8. Teacheth us that we ought to have a steadfast and an assured persuasion of the truth of gods promises: also that the wicked shall come to ruin and destruction. Ver. 9 Teacheth us, that this is one good note to know good men by, that they are liberal handed to the needy: also that the Lord will make the glory of his children more and more to increase. Ver. 10. Teacheth first, that it is the nature of the wicked, to pine away at the prosperity of the good: Secondly that all the devices and attempts of the ungodly, against the good, shall through God's mighty power, either come to no effect, or else fall in his just judgement upon their own heads.   

Psalm 113  
I Think this Psalm doth specially consist of two parts. Di. In the first the Prophet exhorteth men to praise the Lord, delivering them also a form thereof, and this is comprehended in the three first verses: In the second he showeth as it were causes wherefore he is to be praised, uz. for his infinite power, and wonderful providence, from ver. 4. to the end of the Psalm.  
The title of this Psalm, is the same with the title of Psalm 106.] Verse 1. Se. Praise [uz. the Lord] O ye servants of the Lord [he speaketh both to the Levites and other people, whom the Lord had chosen to serve him, but specially to the Levites, whom the Lord had appointed for leaders and guides unto the rest] praise [uz. both in the inward man and in the outward man, i. both with heart and mouth] the name of the Lord [i. his majesty, power, and goodness, manifested to all but especially to you: and in that he doubleth this word, praise, he doth not only labour to whet our coldness and dullness, but showeth that God is he, who alone is worthy all praise.] Ver. 2. Blessed [i. praised and magnified] he the name of the Lord [i. God's majesty, power, and goodness, as before ver. 1. of this Psalm] from henceforth and for ever [i. from this time, and so forward always. In this verse the Prophet amplifieth God's praise, by the circumstance of time: q.d. he would have it to continue always in men's mouths: as in the next verse he amplifieth it by the circumstance of place: q.d. he would have it remain and abide also in all places.] Ver. 3. The lords name [i. his majesty, power, goodness etc. as before. verse 1.2. of this Psalm, and also Psalm. 20.1.] is praised [i. is meet and worthy to be praised, for the excellency and worthiness thereof: some read it thus, let it be praised: both senses may stand well with the purpose of the Prophet] from the rising of the sun unto the going down of the same [i. in and through all the world, he putteth two of the chiefest parts of the world, for the whole world, because these two parts, uz. East, and West were most inhabited, for the North by reason of cold, and the South by reason of heat, are not so well peopled as the other quarters are.] Ver. 4. The Lord is high above all nations [i. is renowned and more glorious, than all the peoples of the world, or any one of them: and it is a secret reproof: q.d. Is there any thing more absurd amongst reasonable men than this, that they which have certain experience and knowledge, of God's glory amongst them, should cease to praise him for it, seeing it shineth even amongst them that are blind] and his glory above the heavens [q.d. God doth not only exceed, and excel all nations in glory, but even the very heavens themselves, which are not able to conceive or contain his glory.] Ver. 5. Who [either in heaven or in earth] is like [to wit, in power, strength, providence, goodness, etc.] unto the Lord our God [i. unto him whom we serve] that hath his dwelling on high [i. that dwelleth in the heavens, as Psalm 2.4.] Ver. 6. Who abaseth himself [uz. in love and mercy towards his] to behold things [uz. which are done] in the heaven and in the earth [he meaneth that God forseeth all things both aloft and below, and by his power disposeth thereof.] Ver. 7. He raiseth (uz. through his almighty power, and of his goodness) the needy (i. the poor and abject amongst men) out of the dust (i. out of a vile and contemptible estate) and lifteth up the poor out of the dung, he speaketh the self same thing in other terms, meaning, that God many times advanceth the most base persons, see 1. Sam. 2.8. also 2. Sam. 7.8. and note that he speaketh not here of an ordinary course, as in other places, but of unaccustomed works, in which Gods hand & power is more manifest, as when he exalteth a poor man not only to a simple degree of honour, but also to have authority over his people. True it is, that this appeareth plainly in the civil government, but yet especially in the state of the Church, which is the principal theatre as it were of the world, and wherein God giveth the plainest testimonies of his power, wisdom, and wonderful justice.) Ver. 8. That he may set them with the princes (i. that he may give and commit unto them government, as other princes have, and not only as every other Prince, but even such government, as the princes of his own people have, whom he hath not only chosen, but also most tenderly loved) Ver. 9 He (i. God) maketh (uz. by his almighty power and working) the barren woman [i. she that was barren] to dwell with a family (i. to have plenty of children about her: the Prophet putteth the whole family, for the principal part thereof, that is children) and (uz. God maketh her also) a joyful mother of children (i. to rejoice in her children and fruitfulness: he ascribeth here joy unto mothers, because they prefer posterity, before all other things which they desire: that barrenness bred grief, and fruitfulness, joy, appeareth in Hannah the mother of Samuel, 1. Sam. 1.2. chapters throughout) praise ye the Lord (see Psal. 106. and the last verse.  
Ver. 1. Teacheth us that it becometh all men, Do. but specially the ministers of God's word, to set forth the noble praises of the Lord. Ver. 2. Teacheth us that God's praises should be continual. Ver. 3. showeth that they shall be public in all places. Verse. 4. showeth that all the glory both of heaven and earth, and of all the creatures therein contained, is not so much as a shadow of the glory and majesty that is in God. Ver. 5. Teacheth us, that none is any manner of way comparable with God, or like unto him. Ver. 6. Teacheth us, that God looketh upon all things both in heaven and earth, which should teach us to walk with fear and trembling in his sight. Ver. 7. and 8. Teach us, that preferment cometh not from the East, nor from the West, but from the Lord only, as Psal. 75.6.7. Ver. 8. Teacheth further, that christian princes, and those which govern God's people, are more to be esteemed, then unbelieving magistrates are. Ver. 9 Teacheth us, first that barrenness and fruitfulness are both from the Lord. Secondly that we may, yea that we ought to rejoice, when God blesseth us with posterity.   

Psalm 114  
THis Psalm may be divided into two parts. Di. In the first the Prophet showeth how the people were delivered out of Egypt, and the wonderful works which God did for their sake, from ver. 1. to the end of the 4. In the second is comprehended as it were a dialogue, or disputation between the Prophet and the creatures, from ver. 5. to the end of the Psalm.  
This Psalm hath no title, as sundry other have not, and namely Psal. 10. Se. also Psal. 91. also Psal. 93. etc.,] Ver. 1. When Israel [i. the people of Israel: who are called Israel, because they descended of jaakob, who was also called Israel] went out of Egypt [i. were delivered out of it, by the hands of Moses & Aaron] and the house of jaakob [i. his race and posterity] from the barbarous people [uz. of the land of Egypt, the Hebrew word used in this place, signifieth such as spoke an other tongue besides the Hebrew, See Psalm. 81.5.] Ver. 2. judah [i. not only that tribe, but all the rest of the people of Israel, for that which he attributeth to that tribe, because it was one of the chiefest appertaineth also even unto the whole body of the people] was his sanctification [i. was a people whom he had sanctified, and separated from other nations, to be a peculiar & holy people to himself.] And Israel [i. the people that came of Israel, as ver. 1. of this Psalm.] his dominion [i. God had purchased unto himself, a Lordship and rule over them, because he had brought them out of the land of Egypt. The Prophet meaneth, that the Israelites were gods people, and that he again was the God of the Israelites: See Exod. 6.7. Exod. 19.5.6.] Ver. 3. The Sea [i. the red Sea] saw [i. felt and perceived, after the manner that it could] it [i. the great power of God, waking for his people in their delivery and his love towards them] and fled [uz. from before the presence of the Lord and his people, some this way, and some that way: see Exod. 14.21.] jordan was turned back [uz. from his natural course and running, see this history in joshua. 3.13.14. etc. He toucheth here some miracles, that God wrought for his people. q.d. Though the Sea were a dead element, and the other creatures insensible, yet they were as it were stricken with a certain fear of God's power, and did of their own accord yet at God's appointment, willingly yield to the passage of his people.] Ver. 4. The mountains [i. not only Sinai, but the mountains round about it] leapt like rams [i. were moved, as rams when they leap or skip, at the presence of the Lord, when he gave the law unto Moses: See Exod. 19.18,] and the hills [i. little hills, uz. leapt or skipped] as lambs [uz. when they play together, he meaneth that the presence of the Lord, made both the great mountains, and the little hills to tremble.] Ver. 5. What ailed thee [q.d. what was the cause, or was the matter in thyself? no, no, there was an other thing in it, and that was gods power and presence, as ver. 7.] O sea [i. O red sea, as before ver. 3. of this Psalm] that thou fleddest [uz. at the presence of the Lord and his people, See for the sense of this and that which followeth in this verse, the third verse of this Psalm.] Verse. 6. Ye mountains etc. [see for the meaning of this verse, ver. 4. of this Psal. and note for both these verses together, that the Prophet demandeth the question, not as though he either doubted, or were ignorant of the cause, but that he might the more evidently declare, that whatsoever was done, was by the almighty power of God done, beside or contrary to the course that had set them.] Ver. 7. The earth [uz. itself, which seemeth to be insible, yea and as it were unmovable] trembled at the presence of the Lord [i. shook as it were for fear, when the Lord gave forth testimonies of his presence. See Exod. 19.18. The Prophet giveth in these words, an answer to his questions. q.d. God's power & presence, was the cause of this and that, he putting the word, earth, for the sea and waters also, which by the figure finecdoche, are comprehended under that name Immanuel readeth it thus] at the presence of the Lord, I the earth tremble [q.d. than I did tremble at his presence, and now and at all other times, I am so stricken with his presence, when he showeth it, as it were extraordinarily, so that I can not but tremble at it. Though the words vary, yet the sense is all one] at the presence of the God of jaakob [i. at the presence of the only true God, whom jaakob, that is such as came of jaakob worship and serve: and by this title he severeth God, from all other counterfeit and sorged gods whatsoever.] Ver. 8. Which turneth [uz. by his almighty power] the rock into water pools [i. maketh fountains to come out of the rock: and when he calleth them water pools, he noteth the abundance of water that issued out of them] & the flint into a fountain of water [i. brought even abundance of water out of the most hard rock. see Psal. 78.15.16. we may also refer this, to the histories written Exod. 17.6. and Num. 20.11. etc. if any will expound it of God's power, what he is able to do, I will not contend, for I suppose both senses may stand very well.  
Ver. 1. Teacheth us that God hath a special care over his people, Do. when they are most distressed. Ver. 2. showeth that it is a singular favour, when god chooseth any to be a holy, and peculiar people to himself. Ver. 3. and 4. Teach that when the Lord will have any thing done, he will make the very creatures to turn upside down their ordinary courses. Verse. 5.6. Teach us that we may many times ask questions, and yet neither doubt of the matters, nor be ignorant in them. Ver. 7. Teacheth us to stand in awe of God, seeing that the very dumb and insensible creatures fear before him. Ver. 8. Teacheth that the Lord doth whatsoever pleaseth him both in heaven and in earth.   

Psalm 115  
THis Psalm consisteth of two principal parts. Di. In the first the faithful pray to the Lord, showing that they trust in him, & not in the idols of the gentiles any manner of way, from ver. 1. to the end of the 8. In the second is contained an exhortation to the faithful to trust in the Lord, with promises of great graces if they will abide therein, from ver. 9 to the end of the Psalm.  
It is uncertain who penned this Psalm, and at what time it was written. Se. If I should go upon conjectures and guesses, I suppose rather that the faithful people of God, in some captivity, either of Babylon, or under Antiochus made it, than David, as Immanuel Tremelius affirmeth.] Ver. 1. Not unto us, O Lord, not unto us, [q.d. deliver us from the tyranny of the Gentiles amongst whom we are, not that we might have glory thereby, but that it may redound to thine own glory & honour: & this doubling of the words showeth that they cast from themselves all trust in themselves] but unto thy name [uz. only: understanding by name, his goodness, majesty, power, etc. as Psal. 113.1.2.] give the glory [uz. of one deliverance and freedom] for thy loving mercy [uz. towards us] and for thy truth's sake [uz. which thou hast promised us: understanding by truth, not only his promise, but also his faithful performance thereof. q.d. for the glory of thine own name, and that thy mercy and truth may be made manifest, work this deliverance for us. Verse. 2. Wherefore [i. to what end, otherwise then tending to thy dishonour] shall the heathen [amongst whom we are, and under whose power we be subjecteth] say? [uz. with open mouth, & that in dispraise of thy name] where is now [i. at this pinch, and at this distress] their God [i. the God which they worship: q.d. if thou now help us not the mouths of the enemies will be open, to blaspheme thee, as though thou caredst not for thy people, and so to wound and grieve us at the heart.] Verse 3. But [q.d. for all their blaspheming, this is our assurance of faith, that] our God [i. the God whom we serve] is in heaven [i. is far above all things, in majesty, power, etc.] he doth [uz. without either the help or hindrance of any] what soever he will [uz. both in heaven and earth. This verse and the verses following contain and answer, to the blasphemous scorning of the adversaries contained ver. 3. and in this answer, the true GOD is manifestly set out, ver. 4. and further it is declared, that the false, may not only not be compared with him, but not with men, no, not so much, as with the smallest creature living, ver, 4.5.6.7. and therefore that men should no more fear the worshippers of idols, than the idols themselves. ver. 8. so that here he opposeth the assurance of faith against the blasphemies of unbelievers, and declareth that God hath an infinite power, and such a one as can not be limited, in so much that all the world being under his government he freely executeth whatsoever pleaseth him, no man being able to let him therein, yea that he is not only above all lets and hinderances, but also that he useth the same to serve to the furtherance of his purposes, and therefore he addeth that he doth whatsoever pleaseth him.] Ver. 4. Their idols [i. the idols of the heathen, ver. 2. of this Psal. and which they serve] as silver and gold [i are made of silver and gold: q.d. that is the best they can be made of] the work of men's hands [i. they are such works as men's hands have made.] Verse. 5. They have a mouth [i. the proportion and similitude of a mouth] and speak not [i. can not speak therewith] they have eyes [i. a show and likeness of eyes] and see not [i. can not see therewith: and after the same sort must you understand all that is said of them, ver. 6.7. The faithful do hereby declare, that it is an absurd thing for men demand of idols that which they want, or to put any trust in them, seeing that they have neither moving, feeling, nor any other sense. And in these verses, he maketh an opposition between the true God, and the false gods, which are nothing but dead idols, and have no power at all, & in these verses, is contained also a laying of that justly upon these false gods, which the idolaters untruly did charge the true God withal, and the arguments are taken, first of the effect, because their idols were nothing but terrors, and such as did trouble men's minds, with grievous superstition (from whence also they seem in Hebrew to have their names) and not comforting, and saving any, as God doth all his continually: Secondly of the matter, because that though they be very precious, yet they are earthly things and without life, but God is the author of life, and dwelleth in heaven: thirdly, of their beginning because men's hands made them, whereas God is eternal and uncreated, who also by his very word, made all things: lastly, because they are idle and unprofitable, and not endued with any power of life, but rather vain shadows of living things, whereas the Lord doth whatsoever pleaseth him. And by this means he beateth down, the vain confidence and pride of the wicked, who bragged of the help of their gods, to whom they themselves gave a beginning and though they be made of gold and silver understanding thereby any other precious matter whatsoever, yet so it is, the value of the matter causeth not, that the idols should be more excellent, if they might be compared with GOD.] Verse. 8. They that make them [i. the carvers, gravers, painters, etc.] are like unto them [i. brutish, as it were and insensible. q.d. they are no more able to resist thee, and thy power, than those dead images are able to resist a living man: neither are they able more to hurt thy people, than a block or a stock of itself can hurt a living creature] so are [i. in the like case and condition also are] all [uz. of what state or condition soever they be] that trust in them [uz. either little or much: and here they show one cause wherefore God hateth idols, uz. because the honour due to him alone, is given to them.] Ver. 9 O Israel [now he speaketh to the faithful, and exhorteth them to trust in God only: q.d. But thou O Israel, seeing thou hast had proof of the all-sufficiency of God, and of the vanity of idols] trust thou in the Lord [uz. alone, & join no other with him] for he is their help [i. of the faithful, and of those that trust in him: q.d. he always helpeth them] and their shield [uz. in the day of distress, meaning under this term, shield, his protecting and defending of them. See Psal. 18.2.] Ver. 10. O house of Aaron [i. O ye priests and Levites, which were joined unto the priests for their ease, & he speaketh specially unto these, because they should show the way unto others] trust ye in the Lord [uz. also, that ye in feeling the same yourselves, may the better teach and persuade other men to embrace it] for he is their help and their shield [see ver. 9 of this Psal.] Ver. 11. ye [uz. of what nation soever ye be, and are now come to the knowledge of God] that fear the Lord [i. worship him and serve him according to his word] trust in the Lord, for he is their help and their shield [see ver. 9.10. of this Psalm.] Ver. 12. The Lord [uz. himself] hath been mindful [i. by effect and deed hath declared his care and remembrance] of us [uz. being in distress, and that by reason of the covenant which he made with us] he will bless [uz. us all, of what state or condition so ever we be, understanding by blessing all manner of prosperity whatsoever] he will bless the house of Israel [i. all the race and posterity of Israel: now he apply that particularly, which he spoke before generally] he will bless the house of Aaron [i. the Priests and Levites, as before verse 10.] Ver. 13. He will bless them that fear the Lord [i. such as worship and serve him: as before verse 11. Mark also how he speaketh of God in the third person. And this often repeating of the word, blessing, serveth not only to note the continual course of God's graces upon his children, but also to express the certainty and assuredness thereof] both small and great [i. as well those that are vile and contemptible in the world, as those that are in greatest estimation and regard, the reason of it is, because GOD respecteth no man's person.] Verse 14. The Lord will increase [uz. through his great goodness and mercy] his graces towards you [uz. which are his people, he meaneth that he will give them a daily supply of new benefits, and greater than they have had before] towards you and towards your children [he noteth in these words the largeness of God's blessing, to be bestowed upon the godly, and their godly posterity.] Verse 15. ye are the blessed of the Lord [i. you are such as the Lord himself hath not only promised burr performed great blessings unto, and therefore you need not doubt or fear] which made [uz. by the word of his power, in the beginning, and ever since the beginning hath preserved and increased the same] the heaven and the earth [uz. and all things therein contained: q.d. you may assure yourselves of a most plentiful blessing, seeing that he who blesseth you, is the author, preserver, & governor of heaven & all things therein, & of the earth, & all things therein, which also he hath given to us, as verse following.] Ver. 16. The heavens even the heavens [i. the most high heavens] are the Lords [i. appertain and belong unto him, as the special place of his delight and dwelling, and yet we must not so understand it, as God were tied to any one certain place, for his majesty filleth the heavens and the earth] but he hath given [uz. of his large liberality and goodness] the earth [uz. wherein men dwell] to the sons of men [i. to men and their seed after them, that they should inhabit and use it: so that in this life they might by the things thereof be provoked to serve God, and stirred up thereby to the hope and fruition of eternal felicity.] Verse. 17. The dead praise not the Lord [the Prophet meaneth that if God preserved not his Church, the whole order and course of the world, should be turned upside down, for to what end should the creation of the world serve, if there were not a people to call upon God, whereupon he gathereth that there shall always be some, which shall praise the Lord even until the end of the world: and so with all there is set out the end, wherefore men are placed in the world, uz. to praise & serve God: q.d. that we die not must be attributed to god's glory, & therefore even our life also must be occupied about his praise, see Psal. 6.5.] whether they that go down into the place of silence [i. neither do they praise him that are brought to their graves and laid in them, see for this speech, Psal. 94.17. see also Isaiah. 38.18. The Prophet uttereth under divers words one & the selfsame thing.] Ver. 18. But we [uz. which shall live, and be delivered from our distresses] will praise the Lord [uz. for the benefits that we have received from him] from henceforth, and for ever [i. continually and always] praise ye the Lord [see Psal. 104. and Psal. 105. in the very end.  
Do. Ver. 1. Teacheth us, when we do in prayer appear before the Lord to crave any thing at his hands, unfeignedly to cast from ourselves all trust and confidence in ourselves, & to fly to gods sovereign goodness and truth only. Ver. 2. Teacheth us that god's glory is after a sort hazarded amongst the enemies of God and his people, when his own people are discomfited or disgraced▪ Ver. 3. Teacheth us that the more the enemies do blaspheme God, the more we should be thoroughly persuaded of his power, because that their dealing doth provoke him to execute a more swift and hard judgement upon them. Ver. 4.5.6.7.8. doth lively paint out the vanity of idols, themselves, and of all such as either make or worship them. Ver. 9 Teacheth the godly howsoever other men run a whoring after idols, to cleave only to the Lord. Ver. 10. Teacheth the ministers & preachers of God's word, to make themselves examples unto other of steadfast confidence in God. Ver. 11. Teacheth us that with the service of god, there must be joined faith in God, and his word, or else it is nothing. Ver. 12. Teacheth us that God never forgetteth his children, and merciful covenant made with them: also that the godly shall have from the Lord, both assuredness and plentifulness of blessings. Ver. 13. Teacheth us that God respecteth no man's person, but in every nation, he that feareth him, and worketh righteousness is accepted before him. Ver. 14. showeth that God's grace and love reacheth even to the godly, and their posterity after them. Ver. 15. Teacheth us that those whom the Lord pursueth with his favour, shall not, nor can not want any thing that is good. Ver. 16. Setteth out the large liberality and fatherly care of God towards men, also it teacheth us that seeing he hath given us the things of this life, we should use them well, and so as they may further us to the hope of a better life. Ver. 17. Teacheth us that when God giveth us life in this world, he doth thereby as it were provoke us, to set forth his glory and praise. Ver. 18. Teacheth us three things: first, that we should praise the Lord for his mercies, for even to the end have we our life given, and his blessings are bestowed upon us: secondly that this our thanksgiving should be continual, and thirdly that we should provoke and stir up other men to do the like.   

Psalm 116.  
THis Psalm, as I take it may be divided into two parts. Di. In the first the Prophet setteth out on the one side, his love & faith towards the Lord, and on the other side God's mercy and goodness towards him, from ver. 1. to the end of the 11. In the second part he promiseth humble and hearty thanksgiving unto the Lord, for that continual heap of benefits, which he had received from his merciful hands, from verse 12. to the end of the Psalm.  
This Psalm hath no title, as many other Psalms, both before it, Se. and after it, have not, see Psal. 114.115.117.118. etc.] Ver. 1. I love [uz. with all my heart and unfeignedly] the Lord [uz. only and alone, and none either with him or besides him, and under the word of love, the Prophet showeth that there was nothing without god, that either could like him or please him] because he hath heard [i. because he hath yielded unto and granted] my voice [uz. sent forth unto him] and my prayers [uz. which I made unto him: under these words, voice, and prayers, the Prophet meaneth such prayers, as he powered forth unto the Lord, not only with his heart, but also with his mouth and words.] Ver. 2. For he hath inclined his ear [uz. as one that were ready for to hear me, this is spoken of God according to man's capacity] unto me [uz. being in distress, and when I prayed unto him, as followeth] when I did call upon him [uz. for help and aid, by earnest and hearty prayers] in my days [i. in the time of my affliction, as may appear by the next verse following: see Psal. 137.7. also Lament. 1.21. and by the word, days, he noteth that he had continuance and length of trouble.] Ver. 3. When the snares of death compassed me [uz. on every side, and round about, so that there was almost no hope of escaping, no more then of a bird, or wild beast taken in a snare or grin, by this manner of speech, he meaneth, that even then when he was ready to die, the Lord in mercy looked upon him. See 2. Sam. 22.5.6. also Psalm. 18.4.5.] and the griefs of the grave [i. great and extreme griefs, which brought me almost to the grave, & made me as it were ready to be put into it] caught me [i. took hold of me, & so that sore, that I was almost past hope of escaping] when I found trouble and sorrow [i. when I perceived myself to be much plunged in abundance of grief, for so much I take these two words, trouble, and sorrow, joined together, to import.] Ver. 4. Then I called upon the name of the Lord [i. I prayed unto him, himself, and besought his goodness to manifest his power in helping me] saying I beseech thee [uz. from the bottom of my heart] O Lord [i. thou that art both able and willing to help] deliver [uz. from danger and distress] my soul [i. my life, which is in great hazard, by means of the dangers that hang over it, and are meant against it.] Ver. 5. The Lord is merciful [uz. towards all, but specially towards them that call upon him in truth] and righteous [uz. in performing his promises made to his people, and maintaining them in their just causes] and our God [i. the God which we serve] is full of compassion [and therefore he will never forsake his that are in misery, the Prophet showeth in this verse, what was the comfort of his soul in the midst of his afflictions.] Ver. 6. The Lord [uz. alone] preserveth [uz. by his mighty power, and that out of all the mischievous imaginations that the wicked can devise] the simple [i. such as are destitute of man's counsel, and therefore the more subject to injury amongst men, & the more easily circumvented, and yet do, all that notwithstanding, commit themselves and their causes, with a simple and quiet mind, into the hands of God] I was in misery [q.d. I can speak this by mine own experience, for when I was in wonderful and great distress, so that there was almost no hope of delivery, as ver. 3. of this Psal.] and he saved me [i. delivered me out of the same: according to his prayer made ver. 4.] Ver. 7. Return unto thy rest O my soul [i. be no more troubled and disquieted, but stay thyself upon God, see Psal. 42.5.12. This same returning to rest, is that same stay, that the faithful have in God and his word in the midst of their griefs, so that they utterly fall not] for the Lord hath been beneficial unto thee [uz. many and sundry ways: all this verse together is. q.d. Take courage unto thee, be quiet, go unto god, in whom alone thou shalt find marvelous tranquillity, for he hath heretofore, & will hereafter show himself favourable unto thee.] ver. 8. Because [this is a proof, by his own experience of that which he spoke before, that God had been beneficial unto him] thou [uz. alone, & mark the sudden change of the person from the third to the second] hast delivered [uz. freely, safe and sound, and through thy mighty power] my soul [i. me myself] from death [uz. whereunto I was almost brought: or else you may understand by death most extreme danger] mine eyes from tears [i. thou hast taken away from me all sadness and heaviness, he putteth the outward sign, both for the sign and the thing itself] and my feet from falling [uz. into these deadly dangers and traps, which were laid for me, and whereinto certainly I had fallen, if I had not been kept and delivered by thee.] Ver. 9 I [uz. being grounded and stayed upon God] shall walk [uz. through his goodness and defence: meaning by walking, living, and being conversant: q.d. I shall live] before God [i. safely and sound, for men think those things to be sure, which they have their eyes continually fixed upon] in the land of the living [i. in this world, or earth, or amongst men dwelling upon the same, and so we have had it sundry times used before, So that in this verse, the prophet upon the benefits which he had before received, concludeth, that he shall be always under the care and government of God.] Verse. 10. I believed [uz. the Lord and his word] therefore I spoke [uz. unto God by prayer, and to myself in mine afflictions, the words before expressed in this Psal.] for I was sore troubled [i. much afflicted with assaults both inward and outward. In this verse the Prophet showeth how weak and feeble his flesh was, in the time of adversity, which almost rejected the promises of God, had not God's spirit upholden him in faith: q.d. than was faith forcible and triumphed in my mind, when I called upon God, as is expressed before in this Psal. ver. 4. and spoke unto mine own soul words of comfort, ver. 7. then I believed in deed, & I spoke nothing but that which I was fully persuaded of, and my tongue, and the affection of my heart agreed well together.] Ver. 11. I said [i. I both thought it and spoke it, and held it as a resolute conclusion] in my fear [i. when I was in great fear, and ready for fear to fly from the rage of Saul, for the word doth not only signify fear, but haste making, as appeareth Psal. 31.22. q.d. with fear and flying, I was carried forcibly, into these perturbations of the flesh] all men are liars [i. there is no certainty and assuredness in their words: q.d. Samuel, who for his excellency might be preferred before all men, promised me that I should obtain and possess the kingdom, but now I perceive he spoke not in the spirit of prophecy, but of his own brain, and lyingly: Thus in the rage and heat of the flesh doth David touch not God in deed openly, but his prophet Samuel, as though he had not sufficiently known Gods will, and had gone beyond the bounds of his calling: q.d. we must no more believe men, for there is nothing in them but vanity and lying.] Ver. 12. What [uz. thing in all the world] shall I render unto the Lord [i. yield & give unto him] for all his benefits towards me [i. for that innumerable number of benefits, which he hath bestowed upon me, & given me freely: This interrogation or question showeth that he thought himself so much bound unto God, for his graces as that he was not able to yield any thing that might countervail the least part thereof.] Ver. 13. I will take the cup of salvation [or else in the plural number, salvations, as it is in the Hebrew text: that is of very many helps and deliverances. In this verse and the verse following, the prophet promiseth & public profession of God's name, & of the benefits bestowed upon him, which he will perform before the Church. The meaning is: that he would offer to God sacrifices of praise and thanksgiving, and then that he would, as the manner was in those sacrifices, make a holy feast and banquet also unto the people, in remembrance of that manifold deliverance, which he had received from the Lord, for in this place he doth no doubt allude to the custom of the law, which was to make a banquet, of some part of the sacrifice, in token of rejoicing when they yielded solemn thanks to God. And because that those sacrifices were offered often times, for some deliverances, he addeth the cup of salvation, that is deliverances: how David performed this: see 1. Chro. 16.1.2.3. etc.] and will call upon the name of the Lord [i. pray unto him also. q.d. I will not only thank him for his benefits, but pray unto him for the increase and continuance thereof.] Ver. 14. I will pay [uz. with a free and willing heart] my vows [i. the things that I have vowed: or the sacrifices of thanksgiving which I promised unto him, if he delivered me out of distress: for amongst other that used to make vows, they did it, that were in extreme danger & distress: q.d. I will not only by words confess myself to be safe from danger, & so witness the thankfulness of my mind, but I will declare it also by offering the sacrifices which I vowed to the Lord, at what time Saul did pursue me very hardly. The end of vows was to seal in the hearts of God's children, a hope to obtain that, which they did ask: and moreover to provoke and bind them to thanksgiving, and this liberty to vow, is permitted unto God's children, to comfort them in their infirmities and not otherwise, and that word, pay, noteth that it is due debt, and that it can not be omitted without sin, if the thing vowed be lawful] even now [q.d. I will not defer it] in the presence of all his people [i. in the temple, or place of public exercise, whether all God's people resorted: or else before all the Israelits whom he gathered together to jerusalem, to bring the ark of the Lord thither: See 1. Chro. 15.3.] Ver. 15. Precious [i. dear, and of great account and regard] in the sight of the Lord [i. before him, and his judgement] is the death of his saints [i. death or mischief imagined or performed, towards those whom he alloweth of q.d. God by my example hath declared how dear unto him is the life of faithful men, seeing that he hath so often preserved me, assaulted so many ways, and with so great force: or thus: God doth grievously take good men's deaths, and therefore they shall not escape unpunished that kill them. And mark this, that for his comfort, he setteth this against the malice of his enemies, that God doth not at all adventure deliver his up to death, but maketh great account of them: for the word, saints, see Psalm. 30.4.] Ver. 16. Behold Lord [q.d. most true is it Lord, that thou wilt not have the godly slain, for thou hast preserved me thy poor servant] for I am thy servant [uz. and thou hast showed me this grace and favour] I am thy servant [he repeateth the same again, as a matter of no small comfort unto himself, neither must we so understand him, as though he grounded the causes of his deliverance upon his services performed to God, but upon God's free election: q.d. from my mothtrs womb, yea before I was borne, this honour, and goodness was prepared for me] and the son of thy handmaid [i. of a woman who did purely worship thee: and this he speaketh, because that children by reason of their first education, imitated the disposition and manners of their mothers: for which cause also it should seem, that the names of the king's mothers, are so commonly expressed in the books of kings: see for this phrase Psal. 86.16.] thou [uz. alone] hast broken [uz. in pieces or a sunder, by thy almighty power] my bands [i. either the bands that I was bound in, or else the bands that were prepared to bind me in, by this manner of speech he meaneth that god had delivered him from the danger wherein he was, or else he had kept him, that he came not into the troubles, that his enemies had prepared for him.] Ver. 17. I will offer unto thee a sacrifice of praise [uz. for thy mercy & goodness showed unto me, he meaneth that he will acknowledge & confess gods goodness, & praise him for the same, for here he protesteth again, as he had done before, ver. 13.14. that he would give God thanks: which is a sign that he was not unthankful] and I will call upon the name of the Lord [mark the sudden change of the person from the second to the third: he meaneth by this speech, that he will never cease to worship God & to praise God, see before ver. 13. of this Psal.] Ver. 18. I will pay etc. [This is the same, with ver. 14. before going, both in words & meaning, & therefore we shall not need to stand upon it.] Ver. 19 In the courts of the lords house [i. in the place of public resort and assembly, whether the people came together to serve God: meaning no doubt the Church] even in the midst of thee, O jerusalem, [i. openly in that most famous City, in which was at that time, the only place appointed for gods sacrifices and service, because there was but one only altar, and that was placed there, from which also it was not lawful for any man to withdraw himself.  
Ver. 1. Teacheth us unfeignedly to love the Lord: Do. also that he is nigh to the supplication & prayers of the faithful. Ver. 2. & 3. Teach us that the time of affliction is an acceptable time to pray to God in, & that affliction itself addeth also an edge unto our prayers. Ver. 3. Doth further teach into what great anguish & distress the children of god are many times brought. Ver. 4. teacheth us earnestness & continuance in prayer unto almighty God. Ver. 5. Teacheth us that the consideration and feeling of God's mercy, is & aught to be a notable spur unto prayer. Ver. 6. Teacheth us, that God's mercy towards other men & ourselves also, should assure us that our prayers shall be heard and we delivered. Verse 7. Teacheth us, to comfort ourselves what we may in our distress and heaviness: also that God himself, is the only prop and stay of those that are his. Ver. 8. teacheth that god doth graciously preserve those that depend upon him, how great or how many soever their troubles be. Ver. 9 Teacheth that those which are under the safeguard, providence, and protection of almighty God shall never miscarry. Ver. 10. Teacheth us that faith in God and his promises, maketh us bold in prayer to him, and overcometh all assaults of Satan's malice & our own corruption. Ver. 11. Teacheth into what extremities gods children oftentimes fall, specially when they do not presently see the accomplishment of God's promises. Ver. 12. Teacheth us that God's benefits are so many and excellent that we are not able to comprehend, much less to answer, the least part of them. Ver. 13. Teacheth that unfeigned and humble thanksgiving is the most acceptable sacrifice to almighty God. Ver. 14. Teacheth us that when we have vowed any thing which is lawful and holy, we ought to perform it, but what serveth this, for vows of monkery, single life etc. Ver. 15. Teacheth us that god careth for, & that very tenderly, those that are his, which is a matter of no small comfort. Ver. 16. Teacheth us that it is a good thing to be borne of good parents, but that it is much better, to have our names written in the book of life: also that though mischief be devised against God's servants, or they themselves somewhat fall into it, yet that God, will either prevent the mischief, or else dispatch them out of distress. Ver. 17. Teacheth us that thanksgiving and prayer, should always be joined together. Verse 18. Is the same with ver. 14. and delivereth the same doctrines: also it teacheth us not to be ashamed openly to praise God for his mercies. Ver. 19 teacheth us also to yield him that sacrifice publicly in his Church, and in the assemblies of his saints. It teacheth us also to provoke others to praise the Lord.   

Psalm 117.  
Di. AS this Psalm is the shortest Psalm in all the book, and hath but only two verses, so it specially propoundeth two things. The first is a general exhortation, to all people to praise the Lord, & this is in ver. 1. The second comprehendeth a double reason why they should praise him, uz. for his mercy in making promises, and for his faithfulness in performance of them, ver. 2.  
Se. It hath no title or inscription.] Ver. 1. All nations [uz. of the world whether ye be gentiles or jews] praise, ye the Lord [uz. both with heart and voice] all ye people [uz. of the whole earth: some understand by nations all the Gentiles only, and by people, the people of Israel only, but I see no reason of it, for the Prophet speaketh generally to all] praise him [uz. incessantly, and in all places. This doubling of the word, noteth not only how necessary the sacrifice of praise and thanksgiving is, but how backward also we are in it; that must so often be called upon.] ver. 2. For his loving kindness [i. his mercy] is great towards us [i. is multiplied very much, and sufficiently confirmed unto us. The Hebrew word may be turned, is strengthened [uz. so that it hath prevailed against us: q.d. though we would pew it back yet it will overcome us, meaning that it hath been exceeding great and mighty, one example of the continuance and increase of God's favour and graces, read 1. King. 17.14.] and the truth of the Lord endureth for ever [i. God's faithfulness in performing his promises, continueth steadfast and sure, and therefore he is worthy to be praised of al. This is to be referred to the continual testimonies of Gods fatherly favour and grace, which is, as it were decked with steadfastness and firmity.  
Verse 1. teacheth us that it behoveth all men of the world, Do. and every particular person in the same, to praise God. Ver. 2 teacheth us that God's mercy and faithfulness be the principal causes which should move us to thankfulness and praising of his name.   

Psalm 118  
THis Psalm seemeth to be made either after that David was delivered from some great trouble in the days of Saul: Di. or after saul's death when he was advanced to the kingdom or after victory obtained amongst and against sundry nations with whom he fought. Whatsoever it is it doth specially propound three things: the one is, an exhortation to men to praise God, and this is comprehended in the 4 first verses. In the second he showeth the causes why men should do so, which though they be many particularly expressed in the Psalm: yet generally they are but these two, his mercy towards his children, and his justice towards his enemies, from verse 5. to the end of the 20. In the third is contained a hearty rejoicing both of the people and Priests, for the establishment of David's Kingdom, and this reacheth from verse 21 to the end of the Psalm.  
This Psalm hath no title, as many other before have not.] Verse 1. Se. Praise ye the Lord [uz. O ye servants of the Lord, as Psalm 113.1.] because he is good [uz. towards all, but specially towards you] for his mercy [uz. towards you] endureth for ever [i. lasteth for ever and ever, he noteth the constancy of god's mercy towards his children: and withal showeth that the right occasion of praising God, is rather set forth unto us in his mercy then in his justice and power, because we shall never be well disposed to praise God unless we be drawn unto it by the sweetness of his mercy.] Verse 2. Let Israel [i. not only them that came of Israel or jaakob, according to the flesh, but the true & faithful Israelites] now say [i. presently and without any delay confess from their heart] that his mercy endureth for ever [uz. even as they themselves by their own practice and experience, are very well able to report. These words are expounded before verse 1.] Verse 3. Let the house of Aaron [i. those that are of Aaron's stock, and come from him, meaning especially the Priests and Levites: see Psalm 115, 10.] now say, etc. [this is expounded before, verse 1.2.] Verse 4. Let them that fear the Lord [i. that serve and worship him in all holy reverence, see Psalm 115, 11, 13, All the rest is expounded before in this Psalm, & mark that he tieth his speech to the true servants of God, because that although many Israelites according to the flesh, occupied a place in the church, yet they were notwithstanding strangers from it.] Ver. 5. I called upon the Lord [uz. by earnest and hearty prayer] in trouble [i. when I was in trouble: see Psalm 1.20, ●.] and the Lord heard me [i. granted me the requests and prayers which I made unto him] and set me at large [i. at liberty, taking me out of the distress wherein I was, see for this purpose Psal. 4.1. In this verse also mark, that the Prophet cometh from the general to his own particular person, declaring that as he himself had marks and tokens of God's goodness towards him, so he had also thereby occasion given him as well as the rest, to praise the lord] Verse 6. The Lord is with me [uz. in all distress: he meaneth by this speech that God took his part against all his enemies] therefore I will not fear what man can do against me [i. I will not care for all that man can do or devise whatsoever it be: by man he meaneth multitudes of men and great personages q.d. be they never so many or never so great, yet I will not fear. Thus we see, how the Prophet having felt God's assistance in former time, and obtained sundry victories, assureth himself of God's perpetual aid in time to come: such confidence and assured persuasion, see before Psal. 3.6. also Psal. 27, 3.] Ver, 7. The Lord is with me [i. not only present, but also on my side, and taketh my part] among them that help me [uz. being thus cast down and afflicted, the prophet meaneth, that seeing God taketh his part, he shall prevail: otherwise if he had all the help in the world, it could not stand] therefore shall I see my desire upon my enemies [i. I shall see that fall upon them that I have long desired and wished, [uz. destruction and confusion. Immanuel readeth it thus] therefore do I despise mine enemies: q.d. I make no more account of them and their forces, then of things which I contemn, so safe, sound, and unfearful am I, being under God's defence.] Verse 8. It is better [uz. by infinite degrees, and mark that the word, better, is not spoken here as though confidence in men were good, for to trust in men, is to rob god of his glory] to trust [uz. steadfastly] in the Lord [uz. only] then to have confidence [i. any manner of trust or confidence at all] in man [uz. of what calling soever he be, or how many in number soever they are.] Ver. 9 is the same almost with ver. 8, & therefore look upon that again] in Princess [this is a certain kind of amplification: q.d. We must not put our trust neither in men of low estate, nor in mighty men & those that seem to have all the power and authority in the world, for they that will cleave to them shall be deceived also, because they be but men.] Ver. 10. All nations [uz. which lie round about me, & my kingdom, as the Philistines, Moabits etc.] have compassed me [uz. and my people, & that round about, sometimes by fraud, sometimes by force, and sometimes by one mean, & sometimes by another] but in the name of the Lord [i. thorough the goodness, power & strength of God] shall I destroy them [uz. all, with all their imaginations & devices. In this verse and some other following, the Prophet rehearseth the great danger he was in, he setteth out also, the power, cruelty, & multitude of his enemies, and all to this end, that he might the more manifest the grace & power of God in his deliverance, which could not be performed by man's aid, but after a certain marvelous & divine sort.] Ver. 11. They [i. the nations round about me, being my deadly enemies] have compassed me [see before ver. 10] yea they have compassed me [i. they have oftentimes environed me, & also very hardly and straightly beset me, so that there was no likelihood of escaping: for so much I suppose the doubling of the phrase importeth: all that followeth in this ver. is the same in words & sense with ver. 10] Ver. 12. They [i. mine enemies] came about me [uz. on every side] like bees [i. not only in great multitudes as though there had been many hives of bees together, but also with great fierceness, even as though they would have overrun me, see Deut. 1.44. for this phrase. True it is that these little creatures have no great power, & yet they are wonderfully fierce and angry, specially if they be provoked, and make men somewhat afraid if they set upon them at the sudden, or unawares] but they [i. mine enemies] were quenched [uz. thorough the strength and power which the Lord gave me. He meaneth by this speech, that they were even as it were utterly and suddenly confounded, as fire that hath abundance of water cast upon it: as a fire of thorns, which though it make much noise at the beginning, by reason of the crackling thereof, as our experience teacheth us, and yieldeth a greater flame, than greater wood doth, yet notwithstanding it quickly vanisheth away: q.d. for all the ungodly men's brags, they shall suddenly perish, and come to nothing: see for this speech, Ecclesiasticus 7, 8. the rest that followeth is expounded before in the other verses.] Ver. 13, Thou [uz. O mine enemy: some refer it to Saul as though David spoke it particularly of him. I rather think that under one, who was as it were the chiefest, he meaneth all or many] hast thrust sore at me [uz. with all thy power, force, and devices whatsoever. The Prophet meaneth by this, that he had left no way unassayed to hurt him] that I might fall [uz. either by death, or into some dangerous state, from the high condition wherein I now am] but the Lord [uz. alone] hath helpen me [uz. thorough his mighty power, meaning that the Lord had delivered him from the dangers & distresses that were devised against him. Ver. 14 The Lord [uz. alone] is my strength [i. is the strength that I have to withstand or to overcome all mine enemies] & my song [i. the only matter & mean of my joy: q.d. I have nothing else in myself to rejoice in, but only in the Lord, who doth thus and thus for me] for he hath been my deliverance [uz. out of all my fears and dangers: q.d. he alone hath delivered me.] Ver. 15. The voice of joy and deliverance [i. joyful voices and sounds for deliverance, uz. bestowed upon me] shallbe [uz. continually] in the tabernacles of the righteous [i. in the dwelling places & houses of good men: q.d. the righteous shall sing praises to god, for the great deliverances which he hath wrought for them & me] saying [uz. amongst themselves, & yet so that other may hear it] the right hand of the Lord [i. his great glory, power, and might] hath done valiantly [uz. against his enemies, and for the defence of his own children: he meaneth that they should confess that God had nobly displayed his power.] Ver. 16. The right hand of the Lord [i. his great power & might] is exalted [uz. above every thing that setteth itself against it, how high or great soever it be: the rest of this verse is expounded before.] Verse 17. I shall not die [uz. yet: as mine adversaries supposed and wished, and as my weak state did make show of] but live [uz. upon the earth amongst men: such doubling of speeches have been touched before sundry times: such a one there is also Psal. 110.4.] and declare [uz. amongst men, and unto the people which shall come hereafter] the works of the Lord [the great and exceeding works that he doth, specially for his servants and children.] Ver. 18. The Lord [uz. by the hand and rod of his and mine enemies] hath chastened me sore [i. sharply: q.d. It was God's purpose to correct me by the means of mine enemies, but the wicked went about thereby to destroy me but this God would not suffer, see Isaiah 10.6, 7. also Zacha. 1, 15.] but he hath not delivered me to death [uz. which mine enemies purposed and practised against me: q.d. thorough his goodness I have escaped that danger.] Ver. 19 Open ye [uz. ye Priests and Levites, that have the watch, guarding, and keeping of the Lords house: see Psalm 134.1.] unto me [uz. upon whom God hath bestowed such graces and mercies] the gates of righteousness [i. the doors of the Tabernacle or God's house: which is called righteousness, either because none ought to enter therein but wise and good people: or else because that in that place there was only read and expounded the law of God which is the only true rule of all righteousness: And by this manner of speech he testifieth his ardent zeal when he desireth that the doors of the Tabernacle may be set open unto him, even as though the Sacrifices were already present and ready] that I may go into them [uz. willingly, cheerfully, and gladly] and praise the Lord [uz. with all my heart, for his graces bestowed upon me.] Ver. 20. This is the gate of the Lord [q.d. seeing that these gates belong unto the Lord, it is very meet they should be opened to his servants] the righteous shall enter into it [uz. there to praise the Lord, and to pray unto him.] Ver. 21. I [uz. the people of Israel and judah: the holy Ghost speaketh of them all as though they were but one, because they all make but one body, and here beginneth the third part of the Psalm] will praise [uz. with my whole heart and continually] thee [uz. O Lord] for thou hast heard me [i. granted my prayers and requests made unto thee] and hast been my deliverance [i. him that hath delivered me out of all trouble.] Verse 22. The stone [uz. which God himself had appointed as meet for the building, to stay, uphold and bind together the whole kingdom] which [uz. stone also] the builders refused [i. the principal governors both in the church and in the Kingdom, in saul's time and in the days of Ishboseth if we respect David, but if we respect Christ, than the Priests, Pharises, and all the rest, who by duty should have built up the Church, and not destroyed it] is [uz. now thorough God's appointment] the head of the corner [i. the chief stone in the building, not only because it is set in the most excellentest place of the whole building, but also because it doth sustain the whole weight of the house. In this verse referred to David, the people show how that though the great men stood against him, yet God exalted him to the kingdom maugre all their devices, which as it followeth in the next verse, was a wonderful thing. But it is truly accomplished in our Saviour Christ, as appeareth Matt. 21.41. Act. 4.11. who is indeed the true corner stone, Ephe. 2, 20. in whom all the building coupled together, groweth unto a holy Temple in the Lord] Ver. 23. This [uz. exaltation of the chief corner stone so contemptuously rejected of the great men of the world] was the Lords doing [uz. only, and that in mercy towards us miserable men, whether we respect David as the figure, and so apply it to the people of the jews, or else refer it to Christ, as the truth and substance] and it is marvelous in our eyes [i. we deem it and take it to be a wonderful thing, far beyond the reach of our wit and reason, and yet we know and believe the same to be faithfully performed.] Ver. 24. This is the day [uz. in which the Lord showeth by effect, that he is gracious towards us in giving us so good a King] which the Lord hath made [uz. for our comfort and good] let us rejoice [uz. before the Lord] and be glad in it [uz. for the graces which he hath bestowed upon us.] Verse 25. O Lord I pray thee [uz. even for thy own names sake, and for thy mercy sake: and the word, I, is to be taken here, as verse 21 of this Psalm] save now [uz. our King, thy servant: understanding by the word saving, not only deliverance from danger, but aid and succour to overcome all our enemies: and that word, now, importeth a present supply, without delay, not that they prescribe God a time, but to the end the enemies might be quickly overthrown] O Lord I pray thee, now [uz. at this present, wherein good occasion is offered] give prosperity [uz. to our King, and to us in his ministry: These be the prayers of the people, wishing good unto their King and themselves: see for this purpose Psalm 20. throughout.] Verse 26. Blessed be he [uz. with all kind of graces both outward and inward] that cometh [uz. to rule and govern amongst us] in the name of the Lord [i. by power and authority given him from the Lord: q.d. That thrusteth not in himself, but taketh the kingdom upon him by the commandment and appointment of God: See this applied to our Saviour Christ Mat. 21, 9,] We [uz. which are the Lords Priests, and wait upon the Altar] have blessed you [uz. both King and people: understanding by blessing, praying for them and wishing them all good: which was a part of the Priest's office, as appeareth Deutron. 10.8. Num. 6, 23, etc.] out of the house of the Lord [he noteth the place from whence this blessing was pronounced: uz. even in that place, where God was served, and in which place both Priests and people were assembled to worship him: and these are the Priests words and prayers.] Verse 27. The Lord [uz. which hath done these things for David and us] is mighty [uz. above all both in heaven and in earth] and hath given us [uz. thorough his great mercy & goodness] light [i. prosperity and all kind of gladness, for so much do the Hebrews comprehend under the word light: see Esth. 8, 16.] bind the sacrifice [uz. of praise and thanksgiving, which you offer to the Lord, putting one number for an other, and understanding by one many, as may appear, because he addeth, with cords, for many cords need not, for the tying of one sacrifice, but he meaneth that they should bind and bring all their sacrifices together, and have them in a readiness as it were, presently to offer them up to the Lord] unto the horns of the Altar [he meaneth by this speech that they should bring them together, and fill as it were the whole court of the Lord, for further than that place, it was not lawful for the people to go: so that he meaneth by bringing them to the horns of the Altar, nothing else but presenting them before the Lord, & that as nigh as they might by warrant of the law go: so that David minding to join the outward ceremonies of the law, with the inward affection and service of the heart, exhorteth every one to prepare, & to present that which is necessary to offer up to God for the sacrifice of thanksgiving. The hebrew word which is here turned sacrifice, doth properly signify a sacrifice offered on some feast day: & the word that is translated cords, signifieth a cord made of many thréeds or ropes put together, and hath his name as it should seem, of the thickness of it.] Ver. 28 Thou art my God [i. he that alone hath mightily delivered me from mine enemies. These be David's words, uttered either in his own name, or in the Priests name, concluding the Psalm with thanksgiving, as he had before taken upon him that person both of the people & Priests, ver. 21. & ver. 26. of this Psalm] & I will praise thee [uz. for thy goodness, mercy, & power manifested unto me] even my God [q.d. Though thou art a God unto all, yet by particular experience, I have found thee so chiefly unto me] therefore I will exalt thee [uz. amongst men, with praise & thanksgiving.] Ver. 29. which also is the last verse of the Psalm is the same with the first verse of this Psalm, both in words and sense, & therefore have an eye back to that.  
Do. Ver. 1 teacheth us to provoke others to praise the Lord: also that we & they should do it, for the continuance of his mercy towards us. Ver. 2 teacheth us, that the sacrifice of thanksgiving doth generally belong unto all of the household of faith. Ver. 3 teacheth us that it doth specially appertain to God's ministers, as who even in that respect also, should be examples to God's people. Ver. 4 teacheth all to profess, & that presently without any further delay, the assuredness of God's goodness & mercy. Ver. 5. teacheth us to pray to the Lord in affliction, also that the Lord doth graciously hear the prayers of his servants. Ver. 6 teacheth us that an assured feeling of God's favour & presence, driveth away all fear of man whatsoever. Ver. 7 teacheth us that God & men many times join together for the defence of his servants. Ver. 8, 9 teach us only to hang upon the Lord, and to trust in none other, how many or mighty soever they be, but in him alone. Verse 10 teacheth that no multitude shall be able to prevail against God and his people. Verse 11 teacheth us that no force or fraud shall be able to prevail against them. Verse 12 teacheth that no rage or cruelty shall be able to prevail against them: also that the enemies of God and his people shallbe suddenly overthrown. Verse 13 teacheth that there is no wisdom, strength, power or policy against the Lord and his anointed ones. Ver. 14 teacheth that all the strength and deliverance of the godly is from the Lord only. Ver. 15 teacheth that God will graciously give his children great occasions of rejoicing in him: also that the faithful will freely and willingly confess, that whatsoever they have, they have it from the power and goodness of God. Ver. 16 teacheth us that God's power is above all. Ver. 17 teacheth us that our life in this life, aught to be referred to the setting forth of God's glory, Ver. 18 teacheth, that howsoever God doth correct his for a time, yet he doth never destitute them for ever. Ver. 19 teacheth us to have an earnest care to praise and thank God, in the assembly of his Saints. Ver. 20 teacheth that howsoever hypocrites thrust themselves into the Church, yet that place doth properly and peculiarly belong only to the faithful. Verse 21 teacheth us to give thanks to God for granting our requests, and working our deliverance. Verse 22 teacheth us that that which is rejected of man, is highly esteemed of the Lord, & those that be his. Ver. 23 teacheth us that all God's works are far beyond the reach of our reason, specially that great mystery of sending his son into the world. Ver. 24 teacheth us that because we are dull and heavy to consider of matters of spiritual mirth which the Lord giveth us, we should provoke and stir up one an other to do the same. Ver. 25 teacheth us to pray for the safety and prosperity of our Princes. Ver. 26 teacheth us that no man either in Church or common wealth should take upon him an office without warrant from God, also that it is the duty of the ministers to bless and pray for both their Princes and people. Ver. 27. teacheth us that whatsoever prosperity we have, we have it from the Lord only, and of his mere mercy alone: also that we should prepare and present our sacrifices of praise unto the Lord. Ver. 28 teacheth us that the more particular feelings we have of God's graces, the more we should labour to praise his name. Ver. 29 delivereth the same doctrines with verse 1.   

Psalm 119  

Aleph.  
FOr as much as the holy Ghost itself hath divided this long Psalm into 22 parts, Di. according to the number of the letters of the hebrew Alphabet, I take it that it should be at the least superfluous, if not ungodly to use or make any other division of it. Every part of this Psalm containeth eight verses, every verse also beginning with the same letter that the part beginneth withal, which was used as I suppose, both to note out the excellency of the Psalm, and also to help memory: see before Psal. 111. in the very beginning.  
This Psalm as many other Psalms before going, hath no Title: Se. and therefore nothing can be said of certainty: notwithstanding very likely it is, that David was the pen man which the holy Ghost used in making & writing this excellent Psalm.] Aleph [this is the first letter of the Hebrew Alphabet: and is here put down to note and set out the first part of this Psalm. Which I think dothh specially consist of two parts or points. Di. In the first the Prophet putteth down a general proposition, teaching the blessedness of those which yield obedience to God and his law, and this is comprehended in the 4 first verses. In the second is contained a particular applying of the same to his own person, who earnestly wisheth grace and strength to perform the same: and this is in the four other verses.] Verse 1. Blessed [i. abundance of blessedness is unto those] that are upright in their way [i. that have a pure and upright affection to follow righteousness, and which refer their whole life to that mark: the word, way, is put here for manner of living or course of life, as Psalm 1, ver. 1.6.] and walk in the law of the Lord [i. order and rule their life and conversation according to God's law. Under the word, walking, he comprehendeth life and conversation: and under the word, law, he comprehendeth all the doctrine of God's word, contained in the law and Prophets, he showeth by this that true blessedness is not in them that are wise in their own eyes, and imagine in their own fantasy some holiness in themselves, but in them that give themselves over to the obedience of God's word.] Ver. 2. Blessed are they, [see verse 1. of this Psalm] that keep [uz. not only in their heart to believe them as true and righteous, but observe them also in their outward acts and behaviour] his testimonies [i. his commandments which testify and witness to us his will. For these several words, law, testimonies, statutes, etc. which are so often used in this Psalm, and for the difference of them, see before Psalm 19.7, 8, 9,] and seek him [i. the Lord, uz. according to his will revealed in his word] with their whole heart [i. not giving part to him, and part to the world, but giving all to him to whom it alone is due. He declareth by this manner of speech, that God will not be served with eye service only, but also with a free and sound affection of the heart.] Verse 3. Surely they work none iniquity [uz. which is able to condemn them, because all their sins are fully answered in Christ's obedience: for he meaneth not that they are without sin] that walk in his ways [i. that lead a life according to such rules as he hath prescribed unto them. Immanuel readeth this verse thus] who also work no iniquity [q.d. They also are blessed, who labour & endeavour to the uttermost of strength and grace received from God. to put down iniquity and unjust dealing, either in themselves, or others, or both] but walk [uz. as much as in them lieth] in his ways [i. in the rules of life which he hath appointed them: both texts are good and also both the senses, but I rather allow of the latter.] Verse 4. Thou [uz. O Lord] hast commanded [uz. men, or us thy servants] to keep [i. to endeavour, and in deed what they may to perform, both in thought, word and deed, the obedience of thy law] thy precepts [i. the things which thou in thy law haste commanded us] diligently [i. with care and conscience, and continually, as it were, all the days of our life. Immanuel varieth also somewhat in this verse reading it thus] which [uz. ways, mentioned in the latter end of the third verse] thou hast commanded by thy commandments, to be greatly (or diligently) kept [the Prophet that he might somewhat terrify men, declareth that the observation of the law, is even of God himself required, and that with some severity, to the end also that men might know, that the breach thereof shall not remain unpunished.] Verse 5. Oh that my ways [i. my life and conversation: as verse 1 of this Psalm] were directed [i. might be directed, that is, disposed and ordered thorough thy power, providence and goodness] to keep [uz. unfeignedly and with a good heart] thy statutes [i. the things that thou hast established as statutes for me to observe and keep. This wish of the Prophet noteth both the want of ability in himself, and also the great desire he had thereto.] Verse 6. Then should I not be confounded [uz. either before thee or men] when I have respect [i. regard, both outwardly and inwardly unto all thy commandments [uz. to do and perform the same. He meaneth that after he shall have learned of God, and been taught of him, he will both acknowledge and hold the same fast, and so by that means escape shame and confusion.] Ver. 7. I will praise thee [uz. alone] with an upright heart [i. with a sound and sincere affection, void of hypocrisy and counterfeiting] when I shall learn [uz. being taught and instructed by thee] the judgements of thy righteousness [i. thy righteous judgements, understanding by judgements Gods commandments, which contain nothing in them but perfect righteousness.] Verse 8. I will keep [uz. very much or very earnestly and diligently: he speaketh this not as though he were able of himself to perform them, but to show what a mind and purpose he carried with him, and what a great good will he had thereto] thy statutes [i. thy laws and commandments: and note, that there is never a verse in all this Psalm, but you have in it either word, law, statute, judgement, commandment, or some such like, equivalent thereto, to signify God's word by] forsake me not [uz. in the midst of mine assaults, temptations and infirmities] overlong [i. a long season. He prayeth the Lord, not only not to leave him in temptation, but also to respect his infirmity and weakness, lest he should go aside from the right way.  
Ver. 1 teacheth us, Do. that obedience to God's law is the high way to all blessedness. Ver. 2 teacheth us first that with knowledge there must be joined obedience and practised: secondly that we must seek the Lord with all our soul and affection. Ver. 3 teacheth that God's children frame not a conversation to themselves according to their own fantasy, but according to the rule of God's word Verse 4 teacheth us to have care, conscience, and diligence in the observation of God's law, lest otherwise we heap judgement against our own soul. Ver. 5 teacheth us to carry with us both purpose and prayer, that we may walk in obedience of God's law. Ver. 6 teacheth us that obedience to God & his truth is the way to avoid shame both before God and men. Ver. 7 teacheth us first to praise God for his mercies, secondly to do it sincerlye and with a sound affection: thirdly that we can never rightly praise God or serve him, till we have learned his law. Verse 8 teacheth us what holy purposes we should carry with us of obedience to God's law: and how for the better informing of us that way we should as it were lay vows upon ourselves, thirdly that feeling our own misery and weakness, we should by earnest prayer have recourse to the Lord for his mercy.   

Beth.  
Di. THis is the second letter of the Hebrew Alphabet, and serveth to set out the second part of the Psalm. In which the Prophet showeth, first that GOD his word is the only rule to reform corruption by, in what state soever, verse 9 secondly, what care and conscience he himself had, to walk in the obedience of GOD and his Law, verse 10, 11, 13, 14, 15, 16. thirdly he praised GOD for his graces, and prayeth unto him more and more to instruct him in his truth, and this is contained in the 12. verse.  
Se. Verse 9 Wherewith [i. by what mean, or with what thing] shall a young man [i. he that is the son and servant of GOD, whosoever he be, but he chiefly speaketh of young men, because affection of sin is most raging in them] redress [i. reform: it is in Hebrew, purge or make clean] his way [i. the way that he is naturally inclined to walk in: and this he propoundeth in the way of a question, answering the same himself, which is also usual in the scripture and namely Psalm 15, 1, 2, also Psalm 24, 8, 10,] in taking heed thereto [i. in diligent caring and looking to it, that he fall not, or stumble not in the fame] according to thy word [i. according to the commandments and counsels which in thy word thou givest to that end. The Prophet here provoketh men, in good time to dispose of their life, and even specially then when affections begin to boil within them. Now when men will choose unto themselves an order of life wherein to live, there is no better counsel more readily to direct them in the right way then this, to wit, to have an eye to the Law, and to look what is prescribed unto them therein.] Ver. 10. with my whole heart [i. sound, sincerely, and unfeignedly, see verse 2 of this Psalm] have I sought thee [uz. O Lord, and that according unto thy word, which I have in part learned and laid up in my heart, as ver. 11. and which I do further desire to be taught and instructed in, verse 12.] let me not wander [uz. hither and thither, as one that is out of his way, and knoweth not whether he goeth, but followeth his own imagination, and yet strayeth from the right way] from thy commandments [uz. which thou hast proposed as the rule of my life.] Verse 11. I have hid [uz. as it were in a case or chest] thy promise [i. thy word: he putteth one part of the word for the whole] in mine heart [i. secretly and within me: not meaning otherwist but that he had them there to remember them to his comfort and profit. In the new Testament, Luke 2, 18, 51, it is expressed by an other phrase, as where Mary is said to have kept all these sayings in her heart, and to have pondered them there. He meaneth that he locked up as it were God's law in his heart for fear of Satan's ambushes and assaults] that I might not sin [uz. any manner of way, or at any time, such a mind and will he had, though there wanted ability to perform it] against thee [uz. O Lord] Verse 12. Blessed art thou O Lord [i. praised, or worthy of all praises, by reason of thy goodness, wisdom, justice and mercy] teach me [uz. not only to know but also to do] thy statutes [i. the rules that thou hast appointed for me to walk in, so that nothing is or aught to be the rule of our life, but God's ordinance only.] Verse 13. With my lips [i. with my mouth and the words of my mouth: he putteth one instrument whereby the voice is framed, for all instruments appertaining thereto, and for words expressed by the same] have I declared [uz. openly, that others also might thereby learn them] all the judgements of thy mouth [i. all thy commandments, which thou hast uttered as plainly as can be, see judgements put for commandments ver. 7 of this Psalm: and mouth is attributed to God according to man's capacity: q.d. I have not only hidden thy law in my heart, as ver. 11. but I have often and openly spoken of the same. And this is not a vain brag that he maketh, but rather serveth to show that he did the part of a good and faithful scholar, and to make himself an example that others might follow him. [Ver. 14. I have had as great delight, in the way of thy testimonies [i. to walk according to the rules & orders that thy law prescribeth] as in all riches [uz. that ever I had or might have had: q.d. I have taken as great pleasure in keeping thy statutes, as ever I did in gathering great riches together] Ver. 15. I will meditate [uz. earnestly and continually, as Psal. 1.2.] in thy precepts [i. in thy law which thou hast given and commanded as a rule of life] and consider [uz. deeply and diligently] thy ways [i. those ways that he had prescribed men to walk in, meaning his law and commandments: see ver. 3. of this Psalm, and not as though God were tied to any ways in respect of himself.] Verse 16. I will delight [uz. all the days of my life: and this the Prophet speaketh, not as though he had strength of himself, but assuring himself of the continuance of God's love towards him, in whom he should be made able to do it] in thy statutes [i. in thy law and word] and I will not forget [i. I carry with me this mind and purpose not to forget] thy word [i. not only the word itself, but the things laid upon men by the same word to be performed and done.  
Verse 9 teacheth, Do. first that young men had need to strive the subduing of evil, because affections boil most in them: secondly that God's word rightly and reverently used is an effectual mean to overcome iniquity. Ver. 10. teacheth us unfeignedly to cleave to the Lord our God: also to pray the Lord to keep us, for otherwise we can not stand in the obedience of his truth. Ver. 11. teacheth us that even the promises of God's word rightly considered, are good means to beat down sin. Verse 12 showeth that till God instruct us, we are blind and ignorant, also that we should daily pray for increase of knowledge and understanding. Verse 13 teacheth us boldly and openly to make profession of God's word. Ver. 14 teacheth us that God's word should be more pleasant unto us, than all worldly Treasure. Verse 15 teacheth us not only barely to read, but also deeply to consider and continually to meditate in God's word. Verse 16 teacheth us first that our delight in God's law, is a good step to godliness: secondly that forgetfulness of God's word, is a great mean why sin prevaileth against many.   

Gimel.  
Di. THis is the third letter of the hebrew Alphabet, and serveth to note out the third part of the Psalm, which containeth three special things: first the prayers that the Prophet maketh for himself, ver. 17, 18, 19, 22, secondly Gods judgements against the wicked, verse 21. Thirdly the earnest desire which the Prophet had to walk in the obedience of God's law.  
Se. Verse 17. Be beneficial [i. be thus merciful] unto thy servant [i. unto me thy servant] that I may live [uz. here upon the earth so long time, as thou shalt see the same to be good and convenient] and keep [uz. unfaignedlye, and with a good heart, what I may both in thought, word, and deed] thy word [uz. revealed and made manifest unto me: q.d. show thyself favourable unto me, and grant me grace to employ the whole life that thou shalt give me in the service of thee, according to thy law: and this is the end of our life here.] Verse 18. Open [uz. by the mighty working and brightness of thy holy spirit] mine eyes [uz. of my mind and understanding] that I may see [uz. by the eyes of faith] the wonders of thy law [i. the secrets which are contained therein: and he calleth the doctrine and precepts of the law, wonders, or wonderful, because they exceed man's understanding and reason. The Prophet did well know the blindness which was in him, and in all men naturally, which hindereth them from beholding the clearness of God's word, and therefore beseecheth the Lord to open the eyes of his understanding, & to deliver him out of that great darkness wherein he was.] Ver. 19 I am a stranger upon earth [uz. as all men have been, are, and shall be, during this mortal life, see Psalm 39, 12, under the word, stranger, he noteth not only the shortness of his life in this life, but his ignorance and lack of knowledge: q.d. I am as a poor pilgrim, not knowing what way to keep unless thou show it me by thy law, hide not thy commandments from me [i. leave me not to myself in such sort that I shut up mine eyes, or stop mine ears from the knowledge of thy law, for God hideth his commandments from them, whose eyes he openeth not.] Verse 20. Mine heart breaketh [uz. within me: he meaneth by this speech that he had an earnest thirsting, hungering, or longing as it were after God's law: in an other place he useth, panteth and thirsteth after GOD [see Psalm 42, 1, 2,] for the desire [uz. which I have within me] to thy judgements [uz. not only to know them, but also to execute and perform the same] always [i. all the days of my life: q.d. I faint, wear away, and consume, with a holy desire that I have to know and observe thy law.] Verse 21. Thou [uz. O Lord] hast destroyed [uz. justly, by thy great might and power] the proud [i. the wicked, unbelieving and obstinate people: for unbelief is the mother of pride, as faith is the mother of humility] cursed are they [i. all they of what estate or condition soever they are] that do err [uz. in their life and conversation: and this word of erring, doth not signify every offence indifferently: but an unbridled licence, which proceedeth from the contempt of GOD: see verse 10 of this Psalm, and the word, wander] from thy commandments [uz. which thou hast prescribed as footsteps and paths for me to tread in.] Verse 22. Remove [uz. very far and that of thy goodness and mercy] from me [uz. thy poor and unworthy servant] shame and contempt, which the wicked and ungodly have purposed to bring upon me] for [i. because] I have kept thy testimonies [uz. in my life and conversation: q.d. suffer not the wicked to diffame and mock me, for this, that I study to observe thy Law: meaning that in that respect, and for that cause only, the wicked did contemn, mock, and despise him.] Verse 23. Prince's also [i. great and mighty men, as Magistrates and judges: q.d. I was scorned and contemned, not only of the common sort of people, but of great personages] did sit [uz. in the place and on the seat of judgement] and did speak [uz. there and that openly, where they should have uttered nothing but justice and truth, this he allegeth as a circumstance to aggravate the sin of those Rulers] against me [uz. in my just cause, and that with mocks and taunts] but thy servant [i. I thy servant: speaking of himself (by changing the person) in the third person] did meditate [uz. notwithstanding all that they spoke or said against me] in thy statutes [i. in thy law and word: q.d. I did courageously neglect the shame and contempt which they did purposely lay upon me. And this no doubt did much wound him, that he was mocked not only of the popular sort, but of the mightiest amongst them, yea even of them that sat in the judgement seat.] Verse 24. Also [q.d. I did not only meditate in them, but I took also singular delight and pleasure in them] thy testimonies are my delight [i. I take my only pleasure and pastime in them] and my Counsellors [i. they, by whose counsel I govern myself. David speaketh here after the manner of men, and namely Princes, who will do nothing without the advise of them that are of their counsel: whereby he declareth that we must not stay ourselves upon our own understanding and wit, but upon the word of God only.  
Verse 17 teacheth us that our life is given us, Do. and should be spent in the obedience of God's truth. Verse 18 teacheth us that in respect of apprehending Gods mysteries, we are of ourselves, blinder than beetles till GOD open the eyes of our understanding. Verse 19 setteth out the wretchedness, misery, and ignorance that is in us, not only before but after regeneration. Verse 20. teacheth us to have a holy hunger and thirst, not only after the knowledge, but also after the practice of God his law. Verse 21 teacheth us that GOD cannot away with proud men: also that disobedience to God's law pulleth his curse upon us. Verse 22 teacheth us to pray to be delivered, as GOD will, from shame and contempt amongst men. Verse 23 teacheth us, first that it is no new thing to have mighty men to be enemies to God's children, secondly that the more they shall trouble us by persecution, reviling or otherwise, the more we should give ourselves to meditation of God his word and the exercises therein prescribed. Ver. 24 teacheth us also two things, first that we should take singular delight and pleasure in GOD his word, otherwise there is little hope of profiting thereby: secondly that we should have it in this reverence, never to do any thing but to ask advise of the word whether we may do it yea or no.   

Daleth.  
Di. THis is the fourth letter, and serveth to distinct the fourth part of the Psalm, which generally comprehendeth an earnest prayer of the Prophet desiring God sometime to instruct him in his ways. Verse 26, 27, 29, sometimes he prayeth to be delivered from griefs and troubles wherein he was. verse 25, 28, 31, sometimes he setteth out the purpose that he had within him of obedience to the law, verse 27, 30, 31, 32.  
Se. Verse 25. My soul [i. my life, yea I myself in respect of the outward and inward man] cleaveth to the dust [i. is not only nigh to death's door, as it were but is full fraught with calamities and miseries, so that I am cast down, and lie prostrate under them] quicken me [uz. thus distressed: q. d. Restore me to a better state and condition of life] according to thy word [uz. which thou hast given unto me. He putteth the word, which is the whole, for the promises which are a part thereof.] Verse 26. I have declared [uz. from the bottom of my heart, and that unto thee alone] my ways [i. not only my matters, affairs and thoughts, but all my miseries, yea very heart and order of life, committing them as it were into thy hands] and thou heardest me [uz. thus praying and declaring my griefs unto thee: understanding by hearing, granting of his requests] teach me thy statutes [i. instruct me in thy law and learn me to lead my life according thereto: q.d. I have heretofore declared all my thoughts unto thee without hypocrisy or deceit: I have also committed all my actions and affections to thy care, and referred all my enterprises to thy good will, hanging wholly upon thy providence, and thou hast heretofore heard me and taught me, do the like for me now.] Verse 27. Make me [uz. that am so blind and ignorant] to understand [uz. rightly and soundly] the way of thy precepts [i. after what sort and order, I am to live and direct myself and life according to those things that thou haste commanded me, in thy Law] and I will meditate [uz. continually: and with a good heart thorough thy goodness] in thy wondrous works [i. in those works which thou haste done and be wonderful, because they far exceed the reach of man's wit. I had rather read] in thy wonders [i. in the wonders of thy law, see before, verse 18. of this Psalm.] Verse 28. My soul [i. my life and I myself, as verse 25.] melteth [i. consumeth and weareth away: he useth a word here, which signifieth dropping: q.d. Drop by drop as it were, my life perisheth, and being made thin, consumeth away, I weep so much] for heaviness [uz. of heart, which I have, by reason of the outward and inward griefs which I sustain] raise me up [uz. even as it were from death's door. He meaneth by this, restoring of him to a better estate, and refreshing him over all his miseries] according to thy word [see verse 25 of this Psalm.] Verse 29. Take [uz. thorough thy goodness and mercy] from me [uz. which am so much inclined thereto] the way of lying [i. the order, trade and course of lying: understanding thereby all manner of corruption whatsoever against GOD or man] and grant me graciously [i. of thy great grace and goodness give to me] thy Law [i. the knowledge and practice of it, that according to the same I may lead my life: for it is not to be doubted but that he had the Law: q.d. Keep me from all lying, vanity and sin: from the which that he might be the better preserved, he desireth to be instructed in the doctrine of GOD his law.] Verse 30. I have chosen [uz. thorough the light that thou hast revealed unto me, by the work of thy spirit] the way of truth [i. that path that leadeth into truth and well doing,] and thy judgements [i. thy Law and commandments, which he calleth judgements, because according to the same will he pronounce sentence] have I laid before me [uz. not only to look upon them, but also as the rule of my life and behaviour. immanuel readeth this verse thus:] The way of truth which I chose, and of thy judgements which I set before me: making it as it were an exposition of the latter part of the other verse: q.d. Grant me graciously thy law, which I acknowledge and take to be the way of truth, etc.] Ver. 31. I have cleaved [uz. unfeignedly, and with a good heart: meaning by this Metaphor of cleaving, continuing and persevering in GOD his Law, sticking so fast unto it, as nothing could remove him from it: see Romans 12, 9] to thy testimonies O Lord [i. to thy law] confound me not [i. let me not be confounded and ashamed: q.d. suffer me not to slide or fall into such infirmity, either of word or deed, that my life should be shameful unto me, and I scorned of the enemies of thy law.] Ver. 32. I will run [uz. cheerfully and swiftly] the way of thy commandments [i. that way, order, and course of life which thy commandments show me: he meaneth that he will be prompt and ready to keep God's law] when thou shalt enlarge mine heart [some expound it thus, when thou shalt have set me out of danger, and given me thereby an occasion of great rejoicing. I rather would expound it thus: when thou shalt have made my understanding and spirit (which of itself is narrow and strait, not able to contain or conceive any good things) capable by enlarging and opening of it, to contain and conceive thy gifts and graces, see 1. King. 4, 29, concerning the enlarging of salomon's heart, which in my judgement serveth very well to open this place.  
Do. Verse 25 teacheth us in distress and affliction to call upon GOD, by earnest prayers, also that one good ground of our prayers, is God's promises made unto us in his word. Verse 26 teacheth us that God is nigh to the faithful prayers of his poor servants: also that we are ignorant of God's law, till it please him in mercy to vouchsafe to teach us. Verse 27 teacheth us carefully and continually to meditate in God's word. Verse 28 showeth that God's children are many times brought very low, but yet the hope that they have in GOD his promises doth raise them up again. Verse 29 teacheth us to abhor, as all sin generally, so particularly lying and falsehood: also that God's word rightly used, is a great mean to vanquish sin by. Verse 30 teacheth us that GOD his word should be set before us in all the particular actions of this life. Verse 31 teacheth us, to persever and continue in the profession of God's truth, all the days of our life. Verse 32 teacheth us to go on forward in the race that is set before us, and never to be weary of well doing.   

Herald  
Di. IN this whole part which consisteth of earnest prayer unto God, the Prophet first beseecheth the Lord to give him good things, as amongst others, the knowledge and obedience of his law. Ver. 33, 34, 35, 38, 40, secondly he prayeth him to give strength to avoid evil things. Ver. 36, 37, 39  
Se. Verse 33 Teach me [uz. which of myself am so blind, ignorant, and unapt to every good thing] O Lord [uz. whom alone I fear and worship] the way of thy statutes [i. that order of life which thy law setteth out ver. 32. he called it the way of his commandments] and I will keep it [uz. thorough thine assistance and goodness, for otherwise no man can do any thing that good is] unto the end [uz. of my life, meaning that he would observe God's law all his life long, see verse 112 of this Psalm afterwards.] Ver. 34. Give me understanding [uz. of thy will revealed in thy word] and I will keep thy law [uz. thorough thy goodness and assistance (as before) not only in my heart, but in my conversation outwardly] yea I will keep it with my whole heart [i. sound, sincerely, and with an unfeigned affection, Meaning that in the observation and obedience of God's law, he would avoid all hypocrisy.] Verse 35. direct me [uz. which thorough mine own corruption am ready to run out of the way] in the path of thy commandments [i. in the way and order of life which thy commandments would have me to tread] for therein [i. both in thy Law, and in a conversation according to the same] is my delight [i. I take singular joy and pleasure.] Verse 36. incline [uz. thorough the exercises of thy word, and the working of thy spirit] mine heart [i. the affections and desires of my heart] unto thy Testimonies [i. to embrace the knowledge and practice of thy word] and not to covetousness [i. greedy affecting and desiring of that which appertaineth to an other man, he putteth one kind of sin, which is in deed the root of all evil, for all other transgressions and vices whatsoever, as he did before, the word lying, ver. 29. of this Psalm.] Ver. 37. Turn away mine eyes [by the eyes, he meaneth all other senses, because they are the messengers which convey or bring things to our other senses: and the windows, or gates as it were, by which evil entereth into us] from regarding [i. from beholding or looking upon: he prayeth against the beginning of evil, which being once overcome, process and proceeding in it, need not to be feared] vanity [i. vain things with the love whereof men may easily be overtaken: q.d. remove the affections of my mind from these things, which men do greatly desire and delight in, lest otherwise I being carried away from thy word, I embrace vain things with other men] quicken me [i. make me not only lively to do thy will, but give me grace to live in it, all the days of my life] in thy way [i. in thy law, see ver. 15. of this Psalm.] Verse. 38. Establish [i. perform and accomplish: for though God's word be always sure both in respect of his majesty, from whom it cometh, and of itself, and the things propounded in it, and of us also in respect of assured faith, yet it is then most lively confirmed unto us, when it is performed, and it declared to be true and certain, by effect as it were] thy promise [uz. made to me, he putteth one promise for many: using also promises for the word itself containing promises, as ver. 11. of this Psalm] to thy servant [i. to me, for he speaketh of himself in the third person. q.d. make the effect of thy promises to come unto me who serve thee with a good heart, for though it be true, that God's promises performed to others, may comfort men: yet nothing so much can they comfort us, as this, which we feel performed to our particular persons] because he feareth thee [it would rather be turned thus, who feareth thee, for our fear of God, is not a cause why God should perform his promises to us, and the Prophet meaneth by the word, fear, not only a reverent persuasion which he had in his heart of God, but the effects and fruits of that reverence, that is, the worship and serving of him according to his word.] Ver. 39 Take away [uz. of thy mercy and goodness] my rebuke [i. the evil which I might commit against thy good law, and so it might tend to my shame, as though he prayed to be kept from notorious transgressions, as ver. 31. of this Psalm: or else thus, for as much as by some sins, and namely the sin of adultery with Bathsheba, and murder of her husband Vriah, he had purchased rebuke and shame amongst men, he beseecheth the Lord even to remove that] that I fear [uz. will not only fall, but increase upon me, unless in mercy thou cure and cover it] for thy judgements [uz. which thou hast pronounced in thy word] are good [uz. to them that rightly understand them, understanding by judgements not only the threats of the law, but also, even those comforts which God hath pronounced in the same.] Ver. 40. Behold, I desire [uz. earnestly and with a very good affection] thy commandments [i. both the knowledge and obedience of thy commandments] quicken me, [See ver. 25.37. of this Psalm] in thy righteousness [i. in thy word and law, which is called righteousness, because it is the only rule of that righteousness, which we ought to perform to God, or man.  
Do. Ver. 33. Teacheth us to pray to the Lord only, for light and instruction out of his holy word: also to carry with us a holy purpose of perseverance and continuance in the obedience of God, all the days of our life. Verse. 34. Teacheth us that the understanding, & keeping of god's law, is a singular gift of his own bestowed upon his children: also that our obedience to god, should be unfeigned and without hypocrisy. Ver. 35 Teacheth us that unless God keep us in obedience, we shall continually wander out of the way: also that our continual delight and pleasure should be in God's word. Ver. 36. Teacheth us what a foul fault the sin of covetousness is: also that there is no better mean to subdue it in ourselves, than care and conscience to walk in the obedience of God's word. Ver. 37. Teacheth us, first to nip off sin in the beginning thereof: secondly to labour the mortification of our earthly members, and the parts of our bodies inclined to evil, and thirdly to pray for liveliness & continuance in the obedience of God's truth. Ver. 38. Teacheth us that if we have by experience either in ourselves or others, but specially in ourselves, felt the truth of gods promises performed to us, we have not only a notable testimony of God's goodness, but a seal set upon our faith for the greater strengthening of it in the same. Ver. 39 Teacheth us to pray the removing of shame amongst men: specially if our shame shall bring with it some dishonour to God: also it teacheth us not to be shameless as many men are, who are without blushing, and have gotten to themselves harlots faces. Ver. 40. Teacheth us to have an earnest desire, both to know and walk in the obedience of God's law. This part in sum declareth what great weakness there is in man, to understand love and follow God's law, unless he be taught and renewed by the power of his spirit.   

Vau.  
Di. THis is the sixth letter, and noteth out the sixth part. In which the Prophet specially propoundeth two things. first he maketh prayer unto God, for the continuance of his mercies, specially for manifesting his word unto him with the fruits and effects which shall follow thereof, ver. 41.42.43.44. Secondly he promiseth, and voweth as it were a thankful heart to the Lord, for his benefits, which he will declare openly before all men, yea even kings & magistrates. Ver. 45.46. By a holy and religious life towards God himself. ver. 47.48.  
Se. Ver. 41. And let thy loving kindness [i. thy most tender and infinite mercy] come unto me, O Lord [uz. from thee. q.d. let me have it plentifully powered forth upon me, and make me to feel it effectually] and thy salvation [i. aid, help, yea, and eternal life itself: he setteth loving kindness, or mercy, before salvation, as the cause before the effect] according to thy promise [uz. graciously made unto me. q.d. make me to feel, that loving kindness and salvation of thine, which thou hast promised and I pray for.] Ver. 42. So [i. by that means only and no other] shall I make answer [i. be enabled sufficiently to answer] unto my blasphemies [i. unto them that revile and speak evil of me: q.d. I will not then dissemble any whit at all, but speak, even as the thing itself shall require] for I trust in thy word [uz. which thou hast given me: q.d. I persuade myself in the truth of thy word, that when I shall once sensibly feel thy mercy and goodness, I shallbe well able to answer all my gainsayers, See Luke 21.14.15.] Verse 43. And take not [uz. though for my sins in justice thou mightest] the word of truth [i. thy word, which only containeth truth in it] utterly [i. altogether, or for ever. Immanuel readeth this part of the verse thus. But take not out of my mouth, the very true word [i. the word which is most true, referring the word which is here translated utterly, not to the word, take away, as our English text doth, but to the word of God, which in deed is most true] out of my mouth [in this speech he doth not exclude the heart, by which we must begin, but it is, q.d. uphold not only my heart in faith, lest I be overthrown through temptations, but bring to pass also that my tongue may have full liberty, so that I may praise thee amongst men, without any fear: so also Saint Paul prayeth the Church, to pray for him, that utterance might be given unto him, that he might open his mouth boldly. Ephes. 6.19. and if we read, as it is in the English text, utterly, it declareth that he had not such a great boldness to speak, as were to be wished] for I wait [uz. with diligence and patience] for thy judgements [uz. to be executed upon the wicked in justice, and upon thy children in mercy: the word judgements being used here, for the promises which God hath made, containing either the punishments of the ungodly, or his mercies to his children: See verse 39 of this Psalm.] Verse 44. So [uz. by this means, when thou shalt continue with me the word of truth] shall I always keep [uz. through thy goodness and strength] thy law [uz. which thou hast prescribed for me to walk in] for ever and ever [the Prophet meaneth, that through God's strength he shall continue, in the knowledge and practice of God's word all the days of his life.] Verse 45. And I [uz. thy poor and unworthy servant] will walk [uz. through thy mercy and goodness: meaning by walking, that he would live, and be conversant amongst men] at liberty [i. in plain and easy ways, or in great and broad ways, or as a man would say, in the kings high way: which Saint james chapter 2.8. calleth the royal law, meaning also that he would walk without fear of danger as they do most commonly, which are in a kingly or broad way] for I seek [uz. with an unfeigned heart and continually] thy precepts [i. the understanding of them, and obedience to them.] Ver. 46. I will speak also [uz. freely, boldly, and plainly] of thy testimonies [i. of thy law, and the points and matters therein propounded] before kings [i. mighty men of the earth, and magistrates. q.d. I will do it in deed, and that not only before inferior persons, and in their sight and hearing, but even before them, who for their greatness, are wont to stop up other men's mouths, and command than silence. Surely it is a good token, that men have well profited in God's word, when men are armed against all terrors of men] and will not be ashamed [uz. to speak of it, freely and boldly.] Verse. 47. And my delight shallbe [uz. continually, and all the days of my life] in thy commandments [i. in thy law, by which thou hast commanded me what I should do, and what I should leave undone] which I have loved [uz. not in words only, but in deed and truth, and with an unfeigned love.] Ver. 48. Mine hands also, will I lift up, unto thy commandments [q.d. I will stretch out my hands, that I may readily receive, turn over, and search out thy commandments: and this similitude declareth, the earnestness of his desire, because that look whatsoever we desire to have, we do strain ourselves to take it, and lay hold of it, by stretching out our hands] which I have loved [see ver. 47.] and I will meditate in thy statutes [see ver. 23.27. of this Psalm.]  
Do. Ver. 41. Teacheth us, that God's promise is a sure ground unto us of his love and our salvation. Ver. 42. Teacheth us, that grounded persuasion out of the word maketh us bold to speak, even in the face of our adversaries. Ver. 43. Teacheth us that there can no greater punishment be laid upon us in this life, then to lack God's word: also that we should in all cases with patience, tarry the Lords leisure. Ver. 44. Teacheth us to endeavour what in us lieth, continually to keep God's law. Verse. 45. Teacheth us that he walketh simply and surely, that walketh according to the prescript rule of God's word. Ver. 46. Teacheth us that no fear of men, nor shame of ourselves, should cause us to conceal or keep back any part of God's truth. Ver. 47. Teacheth us, unfeignedly to love, and continually to delight in the law and word of GOD. Ver. 48. Teacheth us, with earnestness and readiness, to labour to apprehend God's truth, and to hold it fast when we have obtained it: also, to use not only hearing and reading of God's word, but daily meditation therein.   

Zain.  
Di. THe Prophet in this seven. part, doth first pray unto God, that he might in himself effectually feel the accomplishment of God's promises: and this contained ver. 49. Secondly he showeth what great comfort and consolation he had in the word of God, and by the keeping thereof, and this is ver. 50.52.54.55.56. Lastly he showed, that no scorns of the wicked would turn him away from God and his truth, and that he recompensed that evil of theirs, with this good, fearing greatly the great judgements, which for the contempt of God and his truth, should fall upon them. ver. 51.53.  
Se. Ver. 49. Remember [i. declare by effect, that thou dost remember. See Gen. 8.1.] the promise made [i. the promise which thou hast made] to thy servant [i. to me thy servant, he speaketh of himself in the third person] wherein [i. in which promise] thou hast caused me to trust [uz. not only because thou hast made and given me the same promise, but also hast commanded me to take sure hold thereof. The Prophet here desireth God, in deed to perform that which he had promised him, whereby he showeth, that though God seemed to be far off, yet he would stay himself upon his word.] Ver. 50. It [i. thy promise made unto me] is my comfort [i. doth greatly comfort me] in my trouble [i. when I am in any trouble whatsoever, when I think of it: this is as it were the speech of his heart, receiving singular comfort, by meditations in God's promises] for thy promise [uz. made unto me in thy word] hath quickened me [i. hath not only strengthened and confirmed me at all times, but even then when I seemed to be nigh unto death, or as it were dead already, it did after a sort restore me to life.] Ver. 51. The proud [uz. men of the world, meaning thereby, the wicked and ungodly, whom he calleth proud, because they did despise God himself, and tread under foot, as it were, all his holy doctrine] have had me exceedingly in derision [i. have scoffed and ieared at me, not only very much, but also continually: for that word exceedingly noteth also, that day by day, and one day after an other, they did assault him with new and fresh combats of scoffs and taunts] yet [q.d. for all that they have done] I have not declined [i. gone aside or astray] from thy law [uz. which thou hast prescribed for me to walk in. q.d. no flouts, or taunts of men, could pull me from the obedience of thy truth.] Ver. 52. I remembered [i. I called to mind in my meditations, and deeply thought upon] thy judgements [i. such examples, as whereby thou showedst thyself, to be judge of the world] of old [i. which thou didst and madest manifest in former ages, he meaneth, that he thought upon, such judgements, as God in former times had declared unto the world, for judgements read ver. 43. of this Psalm, understanding thereby God's punishments upon the wicked, and his mercy towards his servants] and have been comforted [uz. exceedingly, specially in the inward man, by the sight and beholding thereof.] Verse. 53. Fear [uz. of heart and trembling; meaning thereby also great fear] is come upon me [i. hath taken strong hold upon me] for the wicked [i. because of these great judgements, which shall fall upon the wicked] that forsake thy law [i. that break and transgress thy law, in their words, thoughts, and deeds, others I know give other senses, but methinketh, this is plain and right, uz. that the prophet considering Gods horrible judgements against the wicked, was, as it were, seized and stricken with a very great fear.] Ver. 54. Thy statutes [i. thy word and law] have been my songs [i. as some interpret it, have given me occasions to write songs. I would rather expound it thus, have given me pleasure, joy, and contentment, because men greatly rejoice and content themselves in music] in the house of my pilgrimage [some think that he meaneth his banishment, when he was persecuted by his enemies and fled, from the face of Saul, Abshalon, or others, in which distress he wandered up and down, and yet because he was long in it, he did count it as it were, the house of his dwelling. I rather think, that he understandeth hereby, the whole course, and race of his life, both that time, and all other times, for the Prophet had not then comfort only, but all the days of his life: so that, in the house or place of his pilgrimage, is as much as if he should say, in whatsoever place of the world I am, have been, or shallbe, yea all the days of my life, and this the rather, because the godly have always esteemed their lives, for a pilgrimage, as Gene. 47.9. Psal. 39.12. also ver. 19 of this Psal. See also Heb. 11.9.10.] Ver. 55. I have remembered [see ver. 52. of this Psalm] thy name [i. thy majesty, goodness, and power, as Psal. 20.1.] O Lord [uz. whom I serve] in the night [uz. when others sleep. q.d. even then do I watch and remember thee, when others take their rest] and have kept thy law [uz. with a good and sincere heart.] Ver. 56. This I had [i. all these graces were given me, from thy goodness only] because I kept [i. endeavoured what in me lay to keep & perform] thy precepts [i. thy law and commandments, he boasteth not here of any merit of his own, but saith, that God in working a special deliverance, did yield a notable testimony to that goodness which was in him. Immanuel readeth this verse thus.] This is a comfort unto me, that I keep thy commandments [q.d. even the little or slender obedience that I yield to thy law, doth much comfort me.  
Do. Ver. 49. Teacheth us that God's promises made us in his word, aught to be special grounds, of our persuasions, touching his mercies towards us. ver. 50. Teacheth us that God's promises are special comforts unto us, in the time of our distresses. Ver. 51. Declareth what is the nature of the ungodly, vz to scoff continually at god's religion, & the professers thereof: also, that no contempt or ignominy in this life, should draw us away from the obedience of our God. Ver. 52. Teacheth God's children to receive comfort, not only in his mercies practised towards them, but also in his punishments powered forth upon the wicked. Ver. 53. Teacheth us, that we should not only be grieved, when we see gods law broken but to be stricken with fear of those judgements, that from God shall fall upon the wicked. ver. 54. teacheth us that nothing should minister more joy & contentment to us in this life, than gods word. Ver. 55. teacheth us continually to meditate on god's power, goodness, majesty, etc. also that we should many times forbear, even our ordinary rest and sleep, to the end we might perform that duty. Ver. 56. Teacheth us that God giveth continual blessings to them that have care and conscience to observe his laws.   

Cheth.  
Di. ALL that the prophet speaketh in this eight part of the Psalm, may be referred, either unto God, before whom he poureth forth earnest supplications, for the assistance of his grace, in the obedience of his word. ver. 57.58.64. or else unto himself, wherein he declared what care he had of obedience to god's law, and to observe all the means that might cause him to grow therein, neglecting also all things that might hinder him therein, and this is contained in ver. 59.60.61.62.63.  
Ver. 57 O Lord thou art my portion [uz. alone, q.d. I have none that I hang or depend upon, but thee alone, See Psalm. 73.25.] I have determined [uz. with myself, and that altogether whatsoever come of] to keep [uz. in my life and conversation] thy words [i. the word that thou hast given me, as the rule of my life: the meaning is, q.d. seeing that thou O Lord, art mine inheritance, and hast in mercy chosen me to thyself, I have fully concluded with myself, to keep thy law.] Ver. 58. I [uz. being privy to mine own weakness & wretchedness] made my supplication in thy presence [i. prayed before thee, and to thee, it may be understood, even of some solemn prayer, that the Prophet made before the ark] with my whole heart [i. unfeignedly and without wandering affections, those setting my heart earnestly upon things, that I uttered with my mouth] be merciful unto me [uz. thus distressed as I am according to thy promise [uz. made and given to me, and other thy servants also that call upon thee. see ver. 49. of this Psalm. q.d. perform thy promise made unto me, by thy word in Christ, and not in respect of my infirmity.] Ver. 59 I have considered [uz. diligently, and carefully] my ways [i. the manner and order of my life heretofore] and turned [uz. from those corrupt and naughty paths of wickedness] my feet [i. not my feet only, but mine affections also. see Eccle. 4.17.] into thy testimonies [i. into the way & keeping of thy law. q.d. I have viewed my life past and I do also well consider my conversation present, and now the thing that I wholly purpose is this, to give myself, to the uttermost of my power to keep thy commandments.] ver. 60. I made hast [uz. after the beholding of the former things] & delayed not [i. nothing hindered me: q.d. I made speed in deed, for so much doth this doubled speech mean: for such a doubled speech, see Psal. 118.17.] to keep [uz. sincerely, sound & without hypocrisy] thy commandments [i. the things which thou hadst commanded.] Ver. 61. The hands of the wicked [i. the great troops & companies of ungodly men: & by this phrase, he noteth the multitudes of his enemies] have rob me [i. have taken from, & that by fraud & violence, all that ever I had] but [uz. for all that] I have not forgotten thy law [i. the things prescribed in thy law, and the comforts therein contained: q.d. neither their flattery, nor their fraud, nor any thing, that they could do against me, could draw me away from the obedience of thy truth.] Verse 62. At midnight [uz. when others are fast and sound a sleep: See before verse 55. This declareth his ardency and affection: q.d. even then when I should take my rest as others do] will I rise [uz. not only from my sleep, but even out of my bed] to give thanks unto thee [uz. for thy great & infinite blessings bestowed upon me, or as followeth] because of thy righteous judgements [i. because of the faithful performing, of all those things, which thou hast promised, either in mercy to thy servants, or in justice, to thine enemies.] Verse. 63. I am a companion [i. I use and frequent the company] of all them that fear thee [i. serve and worship thee, with that reverent fear that appertaineth unto thee] and keep thy precepts [i. he showeth how men may know whether they themselves or others fear GOD or no, even by keeping his law, and doing the things that it requireth. And the Prophet kept company with these good men, both that he himself, by them might be confirmed, and also that he might aid and confirm them.] Ver. 64. The earth [i. the whole world itself, and all the creatures therein contained] O Lord [uz. whom I serve alone] is full [uz. in every place and quarter, so that a man can turn his eye or head no way, but he shall see plain testimonies of it] of thy mercy [uz. towards it and all thy creatures] teach me thy statutes [see ver. 26. of this Psalm, he desireth that the mercy of God, which is spread abroad over all creatures, may be manifested to himward, so that thereby he may profit in God's law, because that the spirit of understanding, is a principal sign of God's favour and grace and this petition consisteth of two parts, uz. that God pitying his wretchedness, and want of knowledge, would perform his promise made to him in that behalf: whereunto the better to induce God, he useth an argument, taken from the abundance of God's mercy manifested to all his creatures, & that is the second part or point.  
Do. Ver. 57 Teacheth us that seeing God hath chosen us to be his people, we should carry with us, a resolute persuasion to obey his law. Ver. 58. Teacheth us that the prayers which we make unto God, should be unfeigned and proceed not only from the tongue, but from the heart also, also that in our prayers, we should make Gods mercies, and promises, principal props of our faith. Ver. 59 Teacheth us not only to have a careful eye, to our conversation past and present: but also it showeth us, that the single sight thereof, is a good mean to bring us to the obedience of God. Ver. 60. Teacheth us with speed to turn unto the Lord, and not to put of from day to day, as worldly men do. Verse 61. Doth not only set out the cruel and spoiling minds that the wicked have, but showeth also, that the children of God should have such constancy in his truth, as nothing should withdraw them from it. Verse 62. Teacheth us to have such care of God's service, that we should many times break our sleeps as it were, to perform that duty. Ver. 63. Teacheth us as to avoid evil company: so for the profit that may come to ourselves thereby, and for the good that we may do to others, to frequent good company. Ver. 64. Setteth out the largeness of God's mercy, and showeth what want of knowledge we have in Gods holy word.   

Teth  
Di. THis being the 9 part of the Psalm, consisteth specially of these points, first the Prophet confesseth gods great goodness towards him, and prayeth for the continuance thereof. Ver. 65.66.68. Secondly he declareth that even the afflictions, which they suffered in this life, were through the consolation which he had in the word, comfortable, and profitable unto him. Ver. 67.71.72. Thirdly, he setteth out the cruelty and naughtiness of the wicked, and his own goodness, and yet without any boasting thereof, ver. 69.70.  
Ver. 65. O Lord [uz. the only true God] thou hast dealt [uz. in every thing, Se. and every way] graciously [i. in all favour, love and mercy] with thy servant [i. with me thy servant, for he speaketh of himself in the third person] according to thy word [i. according to thy promise that thou hast made and given me: q.d. as thou hast graciously promised me all goodness, so hast thou graciously also, and in great mercy performed the same.] Ver. 66. Teach me [uz. who of myself am blind and ignorant] good judgement and knowledge [uz. out of thy holy word: q.d. teach me, by the light of thy holy word, in sound judgements and knowledge to discern between truth and falsehood] for I have believed [uz. steadfastly] thy commandments [uz. that they are good, true, and holy: he meaneth also by this manner of speech, that he did willingly embrace all that, which was appointed in god's law.] Ver. 67. Before I was afflicted [vz from thee, and by thine appointment] I went astray [uz. from the ways of thy commandments] but now [uz. since thy corrections were upon me] I keep [uz. with a sincere and good mind, understanding by keeping, observing, and obeying] thy word [i. the things manifested and commanded in thy word: See Hosea. 5.15. Immanuel readeth it thus] when I did not yet speak [i. even from my birth I am a sinner, a stranger from thy law, and the child of wrath, as Psal. 51.5.] I went astray [i. I was a sinner against thee, as before] but now I keep [uz. diligently or in my heart, meaning also that he laid it up in his mind] thy word [i. thy promises. Thus he apply it to original sin, whatsoever it is, certain it is, that he was not delivered, from that stubbornness and perverse rebellion, wherewith all mankind is infected, but by the mighty working of God's holy word and spirit. Ver. 68 Thou [uz. O Lord] art good and gracious [as to all, so specially to thy people, see Psal. 86.5.] teach me thy statutes [see ver. 26.64. of this Psalm, and mark how to move the Lord to teach him in his law, he setteth before him God's bounty and goodness.] Ver. 69. The proud [see ver. 51. of this Psalm, he meaneth by this speech, the chief men amongst them, who were puffed up, with a perverse and vain trust in their honours and riches] have imagined [as secretly and within themselves, so cunningly and finely] a lie [i. false and unjust accusations, he putteth one for many] against me [uz. even to take away my life, if it be possible] but I will keep [uz. through thy goodness, strength, and assistance] thy precepts [i. the things that thou hast commanded] with my whole heart [i. sincerely and unfeignedly.] Ver. 70. Their heart [i. their mind & understanding] is fat as grease [i. is mightily fattened: so that there is nothing in it, as it were, but fat: he meaneth by fat as grease, not only that they were puffed up with prosperity, and so made unapt to understand holy things, but also that they were daily more and more indurate and hardened, See Isaiah. 6.10.] but my delight is in thy law [uz. above, and before all things.] Verse 71. It is good [i. both profitable and pleasant: as Psalm 92.1.] for me [uz. thy poor and unworthy servant] that I have been afflicted [uz. graciously and mercifully at thy hands, and that with the rods of thy children. see ver. 67. of this Psalm] that I may learn [uz. not only to know, but also to observe] thy statutes [i. the laws which thou hast established. Ver. 72. The law of thy mouth [i. the word which proceeded and came from thee, and was uttered, as it were with thy mouth] is better unto me [i. is more dear and precious and sweet] then thousands of gold and silver [i. than a very great number, or infinite treasure, he meaneth that he did prefer God's word, before all earthly things whatsoever.  
Do. Ver. 65. Teacheth us that God always graciously performeth his promises to his servants. Verse. 66. Teacheth us that we can have no sound knowledge till God teach it us. Ver. 67. Teacheth us that afflictions are profitable instruments, which God doth use, to draw us on to the practice of his word, ver. 68 Teacheth us to make gods grace & goodness our special ground work of our prayers. Ver. 69. Teacheth us, first that the wicked will leave no stone unrolled, that thereby they might hurt the godly: Secondly that we should strive unfeignedly to keep God's law. Verse. 70. Teacheth us that the wicked are hardened and baked as it were in their sins: also that we should take singular delight and pleasure in gods word. Ver. 71. Teacheth us that afflictions are even good for us, because they pull us on to the obedience of God's truth. Verse 72. Teacheth us to prefer God's word, before all worldly things whatsoever.   

jod.  
Di. THis tenth part consisteth wholly of supplications and prayers, partly for himself, verse 73.76.77.80. partly also for others, ver. 79. and partly against the wicked and ungodly: ver. 78. lastly he showeth what fruit the godly shall reap, in that his petitions are granted unto him, and confesseth that he hath deserved all punishments, ver. 74.75.  
Se. Ver. 73. Thine hands have made me [i. thou by thy mighty power O Lord hast created me, of the flime and dust of the earth] and fashioned me [uz. in this order and shape wherein I now live] give me understanding therefore [i. make me apt and able so to understand thy will] that I may learn [uz. to know and keep thy commandments. Mark here two things, first that in making his prayer for holy understanding, he justly accuseth himself and all others of blindness, which proceeded not from the Creator, but from man corrupted: Secondly, that even by his creation he conceived hope, that God would continue his work begun in him, because God leaveth not his work, and therefore he requireth God, to bestow new grace upon him, and to finish that which he had begun in him.] Verse 74. So [i. by that means when they shall behold and see that,] they that fear [uz. with the reverent fear of thy sons, from which as from the cause proceedeth this true effect, of the right worshipping and serving of thee] seeing me [uz. thus instructed, and taught by thee, in the knowledge of thy law] shall rejoice [uz. for the graces, that I have received from thee] because I have trusted [uz. steadfastly and with patience] in thy word [uz. generally, but specially in thy promises.] Verse 75. I know O Lord [uz. not only by the truth of thy word, but also by mine own particular experience and practise] that thy judgements [i. all thy judgements whatsoever, but specially these punishments whereby thou dost provoke men to repentance] are right [i. are ministered in all equity and right, so that no man can charge thee of injustice] and that thou hast afflicted me [i. corrected and chastened me, as verse 67.71. of this Psalm] justly [i. being moved thereto by very good right and cause.] Ver. 76. I pray thee [uz. humbly and hearty] that thy mercy [i. thy singular and unspeakable goodness] may comfort me [uz. always, and namely when I am in any sorrow and distress] according to thy promise [uz. made and given, that is according to the promise that thou hast made] unto thy servant [i. to me thy servant, for he speaketh of himself here in the third person, as sundry times before in this Psalm.] Verse 77. Let thy tender mercies [uz. which thou was wont to show heretofore, to thy afflicted servants] come unto me [uz. also: that is, let me be partaker of thy exceeding love in truth and feeling, as they have been] that I may live [uz. here upon earth among men, and set forth thy praise: See verse 17. of this Psalm] and it is as much also, q.d. It is impossible that I should live, till such time as I feel myself reconciled to thee through thy mercy] for thy law [i. study practice and knowledge of thy word] is my delight [i. all my whole delight, for the Prophet useth here a word of the plural number, delights.] Ver. 78. Let the proud be ashamed [uz. even before thee, and before men, what he meaneth by proud persons see before, verse 51.69.] for they have dealt wickedly [i. unjustly and cruelly against me] and falsely [uz. also with me, meaning that they had both by force and fraud, as lying, hypocrisy, etc. sought his overthrow] but I meditate [uz. earnestly and continually for all that] of thy precepts [i. of thy law and word, and of the things contained therein.] Verse 79. Let such as fear thee [i. love and serve thee with an unfeigned heart] turn unto me [i. join themselves to me again in familiarity, after that through thy judgements, thou shalt have declared and made known unto them, the goodness of my cause. See job. 6.29. q.d. as the good have, for a time, through the insolency and pride of mine enemies been beaten back, so let them now take courage again, when they shall see me restored and lifted up] and they that know thy testimonies [uz. to do them.] Verse 80. Let my heart be upright in thy statutes [i. let me have a sound affection towards thy word and obedience of it, and let me be free, in these things that I do, of all hypocrisy, and dissimulation] that I be not ashamed [i. made ashamed and that before men, which should in deed betide me, if I should departed from thy statutes: see ver. 31. of this Psalm, also Psalm. 44. almost throughout, specially towards the end.  
Do. Ver. 73. Teacheth us to pray earnestly, for light and understanding out of God's word. Ver. 74. Teacheth us that God's mercies bestowed upon some of his children, should be an occasion of comfort and joy to the rest. Ver. 75. Teacheth us freely to confess, that whatsoever God doth, he doth it uprightly because there is no unrighteousness with him. Ver. 76. Teacheth us that God's mercy and goodness rightly felt, is the special matter of comfort to all his children. Ver. 77. Teacheth us that we can not live, no not in this life, much less in the life to come, without God's great mercy. Ver. 78. Teacheth us that we may pray against the wicked: also what the nature of the wirked is, uz. to use force and flattery against God's Saints, to work them hurt if they can thereby: lastly, that serious meditation in God's law, is a singular comfort against the assaults of our enemies. Ver. 79. Teacheth us to pray for them that be shrunk away, even as for ourselves: also that there is no right worship of God, without the knowledge of his word. Ver. 80. Teacheth us to pray earnestly against the sin of hypocrisy and dissimulation.   

Caph.  
Di. THe Prophet in this eleventh part, maketh hearty prayer to the Lord, for help and delivery, first, because of the miserable estate, wherein he himself was in respect of his own person. verse 81.82.83.88. Secondly in respect of the great outrage and cruelty of his enemies. verse 84.85.86.87.  
Se. Verse. 81. My soul fainteth [i. my life is even as it were consumed] for thy salvation [i. with looking, for help and deliverance from thee] yet [q.d. notwithstanding all this great distress wherein I am] I do wait [uz. in hope and patience] for thy word [i. for the accomplishment of those things which thou in thy word hast promised. q.d. I have in great patience, waited for deliverance from thee, and will wait for it still: for by fainting, he understandeth a certain patience, whose force though it seem to be utterly lost, yet doth it not altogether forsake them, in whom it is, who seem notwithstanding to be dead, but, putteth into their hearts secret groanings, yea such as men cannot well express. Ver. 82. Mine eyes [i. the power, strength and sight of mine eyes] fail [i. decayeth, and waxeth dim, for otherwise he had his eyes still] for thy promise [i. with looking for the accomplishment of thy promise, so long thou seemest to me, to defer and put it off] saying [i. in so much, that I burst forth into this speech, and said] when wilt thou comfort me [uz. distressed and afflicted on every side: such a sore conflict and battle had David within himself.] Verse. 83. For I am like a bottle [uz. made of beasts skins] in the smoke [i. hanged up in the smoke, he meaneth that through grief and misery, he was wrinkled withered, dried away, and consumed as it were] yet do I not forget thy statutes [q.d. my miseries drive me not into a forgetfulness of thee and thy word, but make me more to remember thee & it.] Verse 84. How many are the days [uz. of affliction and trouble] of thy servant [i. which thy servant shall endure: See Psalm 116.2. in the Prophets also we shall read this phrase, the days of Egypt, the days of Babylon, etc.] when wilt thou execute judgement [i. when wilt thou punish] on them that persecute me [uz. without a cause.] Verse 85. The proud [See before. ver, 51.69.78.] have digged pits for me [i. have secretly, and by ambushes, as it were, sought my death and destruction, See Psalm 7.15.] which [uz. crafty and subtle kind of dealing] is not after thy law [i. consenteth not with the truth of thy word, but directly fighteth against it: and this he addeth, to move the Lord, the rather to execute justice. Immanuel referreth it to the persons thus.] The proud who conform not themselves to thy law [i. will not be ruled after thy word, nor order their life according to it] have digged pits for me, but me thinketh the other sense is as plain.] Verse 86. All thy commandments [i. they all generally, and every one of them particularly] are true [i. most true, yea truth itself, and in all truth and uprightness enjoined men to observe them] they [i. the proud and wicked men] persecute me falsely [i. not only without a cause on my part, but lyingly and slanderously in respect of themselves] help me [uz. thus distressed, and deliver me from these bloody and cruel men.] Verse 87. They had almost consumed me [uz. through their wicked devices, and cruel practices] upon the earth [i. living here upon the earth with them. Immanuel readeth it better thus] cast down upon the earth [i. being very much humbled and afflicted: q.d. my misery could not move them to pity me, but the more weak I was, the more cruel they were against me] but [uz. for all that] I forsook not thy statutes [i. I ceased not to believe thy word, and to walk in obedience of it.] Verse 88 Quicken me [i. recreate and refresh me over all my troubles, and as it were call me back from death to life] according to thy loving kindness [uz. which thou wast wont to show to thy servants, and hast heretofore declared unto me] so shall I keep [uz. diligently and carefully] the testimony of thy mouth [i. thy word and law: which is thus named, to set out the authority that it hath in itself, and should have amongst men, See ver. 13. of this Psalm.]  
Ver. 81. Teacheth us, that howsoever the faith, hope, Do. and patience of God's children be for a time darkened, yet is is never utterly quenched, or put out. Ver. 82. Teacheth us, that God many times bringeth his children to a low ebb, and doth for a long while withhold his aid, yet doth he not altogether for ever forsake them, it showeth also what great conflicts the godly have, in their troubles. Ver. 83. Teacheth us that no misery should make us to forget God's word, nay rather the more our miseries are, the more should we meditate therein, because in it only is sound comfort to be found. Ver. 84. Teacheth us that even God's children do many times desire to know those things, which the Lord hath not particularly revealed unto them in his word. Ver. 85. Teachech us that the wicked are both cruel and crafty. Ver. 86. Teacheth us that the more eagerly men molest us the more earnestly we should call upon God for his help. Ver. 87. Teacheth us two things: first that the ungodly are without bowels of pity and compassion, secondly that we should be so rooted, in the love and knowledge of God, and his truth, as nothing should pull us away therefrom. Ver. 88 Teacheth us that we can perform nothing obediently to God, till it please him to give us the grace and strength.   

Lamed.  
Di. IN this part the Prophet maketh plain proof, of the certainty, continuance and truth of God's word, first by the very works of creation. ver. 89.90.91. secondly by his own particular experience and practise. ver. 92.93.94. and so on to the end of this part.  
Se. Ver 89. O Lord thy word endureth for ever in heaven [q.d. even the very heavens can be witness of the continuance and constancy of thy word: seeing that they in the strength of thy word, continue and abide, much more shall thy word itself endure: Some expound it thus, the Prophet affirmeth, that we should not seek for, the assuredness of god's word, in the estate of earthly things which are subject to many changes, but in heaven [i. in God himself who is not subject to any alteration, but methinketh the other is the more plain sense.] Ver. 90. Thy truth [i. the truth of thy word, but specially that part of thy word which containeth promises] is [i. lasteth] from generation to generation [i. perpetually and for ever, so that all ages have and shall confess the same, by their own experience to be true] thou hast laid [uz. in the beginning, or afore time, as Psalm. 102.25.] the foundation of the earth [he meaneth that God had strongly made the earth, so that it could not be moved, even as though it were set upon a most sure foundation] and it abideth [uz. in that estate and condition, wherein thou hast placed it. Immanuel readeth the latter part of the verse thus] when thou [uz. O Lord] didst establish [i. make and create, and that also to continue the same time that thou hadst set it] the earth [i. the world and all things therein contained] it was [i. thy truth and word was then. q.d. thy steadfastness in keeping thy promises shall continue throughout all generations, as the earth endureth, which thou established by thy word only.] Ver. 91. They [i. the world and all things therein contained] continue [uz. safe, sound, and sure] even unto this day [uz. wherein we live, and so shall do unto the worlds end] by thine ordinances [i. by thy word and appointment: q.d. as all things were created by thy word, so by the same word they subsist, and are preserved in their estate, and continually multiplied upon the earth, for man's use] for all [uz. thy creatures] are thy servants [i. serve thee, and at thy commandments do thy will, even as servants obey their masters.] Ver. 92. Except thy law [i. thy word: he putteth a part of God's word which consisteth of commandments for the whole] had been my delight [i. had been a continual delight and comfort unto me, which I take he meaneth by using the word in the plural number, though it be not so here turned: understanding likewise thereby, that it was his whole delight also in this life.] I should now have perished in mine affliction [i. it could not have been avoided, but both long ago, and even at this present, I should have sunk down and despaired under my miseries.] Ver. 93. I [uz. thy poor servant] will never forget [uz. through thine assistance and grace, for otherwise it is a very easy matter for flesh and blood to forget them] thy precepts [i. thy word: a part for the whole] for by them [i. by the ministry and light of that thy holy word] thou hast quickened me [i. brought me out of darkness into light, and out of death into life.] Verse 94. I am thine [i. I belong unto thee, through thy goodness, even as thy son & servant] save me [i. deliver me therefore, from the dangers and distresses, wherein I am, or else am likely to fall] for I have sought [uz. with a good and an upright heart] thy precepts [i. thy word as before. ver. 93. meaning by seeking, an earnest study and affection which he had, not only to know, but also to perform the will and word of God.] Ver. 95. The wicked [i. the ungodly and mighty men of the world] have waited [uz. very narrowly and subtly] for me [i. for my life and ways] to destroy me [uz. if they could find any manner of evil by me] but I will consider [uz. with care and conscience, and attention of heart] thy testimonies [i. thy word, he meaneth that he would not be turned back from the study and meditation of God's law, for any thing the wicked could do against him.] Verse. 96. I [uz. myself] have seen [uz. both with my outward eyes, and the eyes of my faith and mind] an end of all perfection [i. that there was nothing could be so perfect in this life, but it had or should have an end] but thy commandment [i. thy word] is exceeding large [i. so large, as neither I, nor any other, can behold, no not with the eyes of our understanding, an end thereof, because it shall continue and endure for ever and ever: and this serveth wonderfully for the commendation of the word.]  
Ver. 89.90. Declare for the comfort of our consciences, Do. the certainty and assuredness of God's word. Ver. 91. Teacheth us that it is God's word only which heretofore created, and at this present upholdeth all things. Ver. 92. Teacheth us that we should take singular delight and pleasure in God's word, Secondly that it alone is it, that can comfort us and keep us from perishing in distress. Ver. 93. Teacheth us to have continual meditation and study in God's law. Ver. 94. Teacheth us to ground our prayer upon God's favour towards us and his election of us. Ver. 95. showeth that the wicked leave no stone unrolled to hurt, and to do mischief to the faithful and godly people: also it teacheth us that no violence, should turn us back from the care and study of god's word. Ver. 96. Teacheth us that when all other things shall come to an end, yet God's word shall abide most firm and sure.   

Mem.  
Di. THis is the xiii. part of the Psalm, wherein the prophet showeth, first what great delight and pleasure he had in God's word. ver. 97.103. Secondly what profit he received by god's word. ver. 98.99.100.104. thirdly how he conformed himself in obedience to the same. ver. 101.102.  
Se. Ver. 97. Oh, how love I thy law [i. how much do I esteem of it: & that exclamation, showeth that his affection was more than he could well express, meaning that he had so great a love to god's word, which he understandeth by the term law, that all his senses were, as a man would say, seized therewith, & the gate shut against the corruptions of his own nature] it is my meditation continually [q.d. I do not speak almost or think of any thing else, at any time.] Ver. 98. By thy commandments [i. by the light and knowledge, which thou hast given me out of thy word] thou had made me wiser [uz. by many degrees, and that in all my actions and affairs] then mine enemies [i. than those which hate me, & wish me evil] for they [i. thy commandments & words] are ever with me [i. I have them always in my thought and understanding, meaning that he did think & meditate of them continually.] Ver. 99 I have had [uz. through thy goodness, & the light of thy word bestowed upon me] more understanding [uz. in truth & godliness] then all my teachers [i. than all they that taught me, & this the Prophet speaketh not as boasting of it in himself, but to set forth gods great liberality, & to commend the excellency of the word] for thy testimonies are my meditation [i. I do carefully & continually think upon thy word.] Ver. 100 I understood [uz. by the light of thy word] more than the ancient [uz. in whom wisdom & understanding should specially abound, partly for their experience, and partly for their years] because I kept [i. laboured and endeavoured to keep with a single and sincere heart] thy precepts [i. thy commandments & word, where the Prophet saith in all these three verses, first that he was more wise than his enemies, because that with all their subtlety & craft they profited nothing in devising his destruction: and that he was better learned then even the wise and ancient, he declareth that whosoever he be, which shall have brought his understanding in subjection to god's word, he shall find wisdom enough, not only to keep him from the snares of his enemies, but also to make him exceed his teachers in judgement.] Ver. 101. I have refrained [uz. through the strength that thou hast given me, and being instructed by thy law] my feet [uz. from going or walking in corruption, feet also may be here used for affections, as Ecel. 4.17.] from every evil way [i. not only from all corrupt courses and orders of life, but also from every provocation which might draw me on thereto] that I might keep thy word [q.d. all this I did to this end, that I might testify my obedience to thy law, & therefore I did take diligent heed to myself, that I did not walk in the way of sin.] Ver. 102. I have not declined [uz. either to the right hand or to the left] from thy judgements [i. from thy law and word, which he calleth judgements, because that according thereto, the Lord will judge the world] for thou didst teach me [uz. to walk in the obedience thereof: q.d. If thou hadst not held me in obedience thereof, I had gone astray: and he meaneth no doubt by teaching, a special kind of teaching, as when God draweth his elect unto himself, inwardly by his spirit.] Verse 103. How sweet [q.d. I am not able to express the sweetness of them] are thy promises [uz. which thou hast made unto thy servants. The word which he useth here, comprehendeth the whole doctrine of God's word, the principal part whereof is the free covenant and promise of salvation, and that maketh our translator to turn it promise] unto my mouth [i. unto the mouth of my heart and soul, for otherwise the spiritual promises yield but little sweetness unto the bodily mouth] yea more than honey to my mouth [q.d. They are more sweet and pleasant unto my mind, than honey is to my mouth. He meaneth, that with his mouth he never tasted any meat, how good or pleasant soever it were, as he felt God's word, and specially the grace of adoption, sweet and comfortable to his soul.] Vers. 104. By thy precepts [i. by thy word] I have gotten understanding [uz. in great measure and abundance, as before verse 93.] therefore I hate [uz. from the bottom of my heart] all the ways of falsehood [i. all false deceivable, and wicked ways whatsoever.  
Verse 97 teacheth us two things: Do. first that we ought to have a hearty affection towards God's word, secondly that we should meditate in it continually, or else we can never profit in it. Verse 98 teacheth us that in all our affairs, we should presently confer with God's word. Verse 98, 99, 100, teach us that God's word is only our wisdom: also that knowledge of it maketh us to excel, not only our enemies, but all men whatsoever. Verse 101 teacheth us in care and conscience to strive to abstain not only from gross evils, but from all manner of evil whatsoever. Verse 102 teacheth us that if God be our guide and schoolmaster, we can not go astray, and that therefore we should suffer ourselves to be lead by him. Verse 103 teacheth us that only God's word and specially his promises are comfortable and delightful to the consciences of his. Ver. 104 teacheth us that if we be once truly enlightened with God's word, it will make us loath all sin and corruption, both in ourselves and others.   

Nun.  
THe Prophet in this xiiii. part of the Psalm, Di. first commendeth the word for the light and comfort that it yieldeth to those that are afflicted. Ver. 105.111. Secondly he declareth what a great care and love he had to keep God's Law. Verse 106, 109, 110, 112. thirdly he prayeth to the Lord not only to comfort him by his word, but also to accept the things which shall come from him, verse 107, 108.  
Verse 105. Se. Thy word [uz. O Lord] is a Lantern [i. is in steed of a Lantern] unto my feet [i. unto my ways, or unto mine affections, as verse 101.] and a light [i. standeth in steed of a light] unto my path [i. unto my behaviour and conversation where in I walk, as in a path. He meaneth that God's law did lead him out and teach him what he should do. Under which similitude also he teacheth us, that without the light and guidance of God's word, the world can not go else where but in darkness, and terrible downfalles.] Verse 106. I have sworn [i. I have bound myself unto God and the obedience of him by an oath] and will perform it [uz. thorough his strength and assistance, who at this time hath given me a steadfast purpose and will, hereafter add, a power] that I will keep [uz. according to the measure of grace received from God, and as man's frailty will suffer me, for he bond not himself to keep the law wholly and in every point, because that is impossible to us] thy righteous judgements [i. the rules and precepts of thy word, which contain nothing else but righteousness and well doing. Ver. 107. I am very sore afflicted [uz. in the outward man, by enemies troubling me, and infirmities weakening me, and in the inward man with continual anguish of heart and daily assaults] O Lord quicken me [i. deliver me from death and danger whereto I am very nigh] according to thy word [i. according to thy promise in thy word, see it so used in this Psalm sundry times and namely, verse 25, 81.] Verse 108. O Lord I beseech thee [uz. unfeignedly, and from the bottom of my heart] accept [uz. in good part, or of thy good pleasure only, favour and allow] the tree offerings of my mouth [i. my prayers and thanks givings, which I freely and willingly offer unto thee: they are called in other places of the scripture, the calves of our lips Hosea 14, 2. and in an other place the fruit of our lips. Heb. 13.15] and teach me [uz. not only to know, but also to perform] thy judgements [i. thy word and the rules thereof, as sundry times before in this Psalm] Ver. 109. My soul [i. my life: for otherwise the soul cannot be touched: and it is put for life, because that whatsoever life this life hath, it hath it from the soul] is continually in my hand [i. is in most present danger of death and destruction, see 1. Samuel. 28.21. also job. 13.14. he useth this phrase or manner of speech, because that those things which we have in our hands, we have them in readiness for any use as it were] yet [q.d. for all these dangers] do I not forget [uz. continually or utterly] thy law [i. thy word, putting a part of it for the whole.] Ver. 110. The wicked [uz. men of the world] have laid [uz. secretly and privily] a snare for me [uz. to catch me in it. He meaneth that the ungodly hath secretly conspired and practised his destruction] but [uz. for all that] I swerved not [uz. to the one side or to the other, meaning that neither the fear of his adversaries, nor favour towards himself, had drawn him away from the obedience of God] from thy precepts [i. from doing the things which thou commandest and requirest at my hands.] Ver. 111. Thy testimonies [i. thy word] have I taken [i. esteemed & had in as great regard] as an heritage for ever [i. as a perpetual inheritance. He meaneth that he did more esteem the doctrine of God, than all possessions, though they had been never so durable] for they are the joy of my heart [i. my heart (meaning by heart himself, putting the principal part of him for the whole man) taketh joy and delight in nothing else, so much as in them.] Verse 112. I have applied mine heart [i. I have not only carried a purpose with me, but I have set my whole affection upon this: and he speaketh not this, as a vain brag of his own virtue, but as a simple protestation of the upright affection of his own heart] to fulfil thy statutes [i. to observe and do the things which thou hast or dained in thy law to be performed] always [i. continually and for ever] even unto the end [uz. of my life, meaning by that manner of speech, all his life long, see verse 33 of this Psalm.  
Verse 105 teacheth us that without the light of God's word we cannot walk rightly. Ver. 106 teacheth us to use all the means we can, Do. yea even to bind ourselves with vows and promises to observe gods law. Ver. 107 teacheth us, that God's children in this world, are many times brought to a low case: & that we have no liveliness in us to good things, till God bestow it upon us. Ver. 108. teacheth us that we can do nothing which can please God, except it please him in mercy to accept of the same. Ver. 109 teacheth us that many are the afflictions of the righteous, but yet that for their comfort, they should continually think upon God's word. Verse 110 setteth out the malicious minds of the ungodly against the good, also it teacheth us for no persecution to go astray from God and his truth. Verse 111 teacheth us in what price and estimation we should have God's word: it teacheth us also that there is no true joy to be found, but in that. Ver. 112 teacheth us to carry with us a continual care and conscience, to walk in the obedience of God's law.   

Samech.  
IN this xv. part, the Prophet specially propoundeth three things: Di. in the first he setteth out his love to God's word, and his hatred of all wickedness and wicked men. Verse 113.114.115. In the second he maketh his prayers unto god for strength and continuance in goodness and truth. Ver. 116, 117. In the third, he expresseth God's fearful judgements against the ungodly, and what profit the godly reap thereby. Ver. 118.119, 120.  
Verse 113 I hate [uz. with an unfeigned hatred, as Psalm 139, 22. Se. meaning by this earnest speech, the great dislike he had] vain inventions [i. all the devices of any man's heart or head whatsoever. The hebrew word, which he useth in this place, properly signifieth boughs or branches, and by a Metaphor, are put here for inventions, devices or thoughts, which coming from the heart, as it were from the trunk or body of a Tree, spread themselves hither and thither: and that causeth Immanuel to turn it thoughts. Whatsoever it be, he meaneth doubtless, the crooked inventions & devices of man's heart] but thy law [i. thy word: see ver. 109 of this Psalm] do I love [uz. unfeignedly, and with a good heart.] Ver. 114. Thou [uz. alone, & no other but thou alone] art my refuge [i. the place that I fly unto in distress, meaning that God was he alone, under whose protection and safeguard, he did withdraw himself, see Psalm 18.2.] and shield [uz. to defend me from deadly darts and dangers: see again Psalm 18, 2, where you shall find both these words expounded, and Psalm 3, verse 3.] and I trust [uz. steadfastly and patiently] in thy word [i. in the promises that thou hast made in thy word: he meaneth that he did assuredly believe, that God's promises made in his word, should be performed, and though they were delayed for a while, yet he would patiently tarry the accomplishment thereof.] Ver. 115. Away from me ye wicked [q.d. Depart from me, for ye labour in vain to draw me to commit wickedness with you: see this speech expounded Psalm 6.8.] for I will keep [i. I have a purpose to keep, and thorough the strength and assistance of my God, will perform it] the commandments of my God [i. those things which my God hath commanded, and will at no hand do these wickednesses, which ye provoke me unto.] Ver. 116. Establish me [i. confirm and strengthen me in thy truth, and in all goodness] according to thy promise [uz. made unto me in thy word] that I may live [uz. even here in this life, before men to thy glory] and disappoint me not of my hope [i. of the things that I hope for. He maketh this prayer, not as though God did at any time fail his children, but to the end he himself might more and more feel his faith strengthened in the truth of the word.] Ver. 117 Stay thou me [uz. from fainting, sliding or falling] and I shall be safe [uz. from dangers and distresses: meaning that unless God kept him, he could not stand one minute of an hour] and I will delight continually in thy statutes [uz. not only to know them, but also to do them, see verse 112.] Ver. 118. Thou hast trodden down [uz. under thy feet, even as a mighty King or conqueror, see for this phrase Psalm. 110.1.] all them [uz. of what state or condition soever they be] that depart from thy statutes [i. that swerver and go astray from the things that thou hast appointed them to walk in] for their deceit [i. the mischievous practices, which deceitfully they have devised against others] is vain [i. is void, and to no purpose, unless it be to their own hurt. Verse 119. Thou hast taken away [uz. from amongst thy children, and that in thy heavy judgement] all the wicked of the earth [i. all the ungodly inhabiting the earth, of what state or condition soever they were: see verse 118 for this word, all,] like dross [i. as a thing or matter of no account: for indeed the wicked are not regarded before God, neither are they to be esteemed of his children: see, the wicked compared to dross, Isaiah 1, 25. and though I know others to interpret it otherwise, yet I approve this sense] therefore [i. because thou defendest thine, as verse 114. and art a just judge against the wicked, as ver. 118, 119.] I love [see ver. 113] thy testimonies [i. thy word which is called a testimony, or testimonies, because God therein testifieth unto us his will] Ver. 120. My flesh [i. my whole man, putting one part for the whole] trembleth [uz. exceedingly, and very much] for fear of thee [uz. who art such a just judge against the wicked and ungodly, and I know grievous faults and offences by myself. He speaketh not this as though he were afraid of God's presence, as Adam was Gen. 3, 10. for he greatly desireth that but by reason of his own wretchedness and weakness, lest either he had or might provoke him to judgement against him, which also may appear by that that followeth in this verse] and I am afraid of thy judgements [uz. poured forth upon the wicked, meaning by judgements punishments.  
Verse 113 teacheth us to hate all manner of evil, and to love all good things, Do. and the means whereby we may be drawn to them. Ver. 114 teacheth us, that God is a mighty defence for those that are his: also that God's word is the ground of our hope. Verse 115 teacheth us to shake of the society and company of wicked men, who would draw us away from the obedience of our God. Ver. 116 teacheth us that God's promises is the ground of our hope and prayers. Verse 117 teacheth us that unless God uphold us, we shall slide and fall. Ver. 118 teacheth us first, that the wicked for all their might and subtlety, are not able to resist God: secondly that their wicked imaginations shall tend to their own hurt. Verse 119 teacheth us that God's judgements exercised upon the wicked, and his mercy towards his children should make us the more to love him and his word. Verse 120 teacheth us always to have a reverence of God's judgements, specially when we see them threatened or executed.   

Ain.  
IN this xvi. part, which specially standeth of prayer, Di. the Prophet first desireth to be delivered from the wicked and their mischievous practices. Verse 121, 122. Secondly he prayeth for patience, feeling of God's mercy, knowledge and understanding of God's law, and a speedy redress of things amiss. Verse 123, 124, 125, 126. thirdly, that he might the better move God thereto, he setteth out the mischievous rage of the wicked, God's accustomed goodness, and his own love and obedience to God, and his word, ver. 126 127, 128.  
Verse 121. Se. I have executed judgement and justice [i. I have given myself over to do upright and good things: and I have not only abstained from all injury and wrong doing to them that persecute me, but I have done them also good] leave me not to mine oppressors [i. to them that would oppress me, and do with me what they pleased, neither doth he here allege his good doing as a cause why God should grant him his request, but as a testimony to his own conscience that the Lord would not do it] answer [uz. to mine enemies] for thy servant [i. for me thy servant. He speaketh of himself in the third person] in that which is good [i. in his good and upright causes. I suppose the Prophet alludeth here to the custom of earthly Prince's courts: q.d. Appear for the defence of my good cause, and plead it, and set thyself against mine enemies in my just defence] and let not the proud oppress me [uz. at their pleasure: for this word, proud, see before verse 78, and 85.] Verse 123. Mine eyes have failed [uz. even of their sight, in so much that they have been dazzled, and dimmed, and were not able to behold any thing: and this he speaketh, not of bodily eyes only, but even of the eyes of his faith and persuasion [see before Verse 82] in waiting [uz. a very long time, yet in care and patience] for thy salvation [i. for deliverance from thee, out of all my distresses. So we have had the word salvation used sundry times before, and namely Psalm 3, verse 8.] and for thy just promise [i. for the performance of thy promise, which thou hast justly made, and wilt justly keep.] Verse 124. Deal with thy servant [uz. in this his distress and misery, and here he speaketh of himself in the third person, as before 122] according to thy mercy [uz. manifested to him and other thy children] and teach me [uz. that am blind and ignorant] thy statutes [see before verse 12.26.33.] Verse 125. I am thy servant [uz. thorough thy goodness I am advanced to this honour, for he boasteth not here of his dignity, but setteth out the grace which he had received from God, to move him to finish that which he had begun] grant me therefore understanding [uz. to guide myself so as thou mayst be glorified, I myself comforted, and others builded up] that I may know thy testimonies [uz. to do and practise the same, for otherwise the knowledge of them is to little purpose.] Verse 126. It is time [he speaketh not this, as though he prescribed God a season, but the rather to set out the abundance of wickedness which did overflow the world: q.d. If the Lord did not in time cut off sin and wicked men, all would be as it were infected therewith] for the Lord to work [i. to declare by his work that he will take punishment upon the transgressors of his law] for they have destroyed [i. the wicked men by their lewdness and evil conversation, have done what they could to overthrow thy word, not that they are able to do it: q.d. they are become so bold and fierce, that they do not only seek my destruction, but set themselves against God and his word] thy law [i. thy word, as before verse 113, and 109.] Verse 127. Therefore [i. because I am sure that the wicked shall not escape unpunished. It may also be taken for a reason why David desired to be instructed in the Law, because of the excellency thereof] love I [uz. willingly and unfeignedly, see verse 113] thy commandments [i. thy word: a part for the whole] above gold [i. more than gold] yea above most fine gold [i. above all things in the world, though for their excellency and beauty they be never so much desired.] Verse 128. Therefore [uz. also, even because thy judgements are poured forth upon the wicked, which also thou hast manifested by thy word] I esteem [uz. I do not only reverence, but also judge and take] all thy precepts [i. all the things which thou hast commanded in thy law] most just [i. to be, or that they are most just and righteous] and hate [see before ver. 113] all false ways [uz. how glorious soever they be in man's eyes, or whosoever forged and devised the same.  
Do. Verse 121 teacheth us that it is a hard thing to fall into men's hands. Verse 122 teacheth us to beseech the Lord to plead our causes, when the ordinary course of a just defence is stopped against us. Verse 123 teacheth us never to leave off hanging upon the Lord, though the Lord a long while defer his aid. Verse 124 teacheth us in all our supplications, and prayers to fly to God's mercy. Verse 125 teacheth us, that till GOD give us understanding, we are utterly blind. Verse 126 teacheth us that the heaping up of wickedness, will doubtless procure the Lord to come with swift and sharp judgement. Verse 127 teacheth us to prefer God's word before all pleasures and profits of this life whatsoever. Verse 128 teacheth us unfaignedlye and from the bottom of our hearts, to abhor all subtle and deceitful ways.   

Pe.  
THe Prophet in this seventeenth part, Di. painteth out both the excellency of god's law, and his great desire & love to the same, ver. 129, 130, 131. secondly, he prayeth the Lord to be merciful unto him, to order his conversation, to save him from the wicked, & to instruct him in his law, ver. 132, 133, 134, 135. thirdly he expresseth how much he was grieved, when he saw the law of his God transgressed and broken, ver. 136.  
Verse 129. Thy Testimonies [i. thy law and word, see verse 111, Se. & 125] are wonderful [i. comprehend wonderful things, because it containeth mysteries which are high and hidden from men's reason and understanding: and hereby he was moved to reverence & esteem God's word] therefore [i. because they are so excellent] doth my soul [i. I myself both in the outward and inward man] keep them [i. strive and labour to keep them, and thorough thy goodness many times perform them.] Ver. 130. The entrance into thy word [i. the beginning to be acquainted and familiar with it: q.d. the word of God is so clear, that even at the first sight of it, it lighteneth men's eyes. The hebrew word, which is here turned entrance, signifieth door, gate, or opening: q.d. Even the very first rudiments or instruments of thy word, showeth light [uz. to such as resort and repair to it: he meaneth that it lighteneth their minds and chaseth away the natural darkness which is in them] & giveth understanding [i. abundance of understanding and knowledge] to the simple [i. to them that be rude or ignorant: and specially to such as being void from presumption and pride do willingly submit themselves to GOD, that they may be instructed in and by his word. Verse 131. I opened my mouth [i. I very earnestly desired, as they do, that either are hungry, or thirsty very much, which they declare by opening their mouth, or gaping, even as though they would swallow up the air] and panted [uz. for an earnest desire which I had: see Psalm 42, 12. I take these same to be metaphors borrowed from thirsty and weary wayfaring men, q. d. I do so earnestly hunger and thirst after thy law, as the hungry and thirsty do after mea●e and drink, yea I do by all the means I can strive to attain it] because I loved [uz. earnestly and unfeignedly, see Verse 113.127] thy commandments [i. thy whole word, a part for the whole.] Verse 132. Look upon me [uz. continually and at all times, specially in the days of mine affliction] and be merciful unto me [though there be nothing in me to move thee unto it] as thou usest to do unto those [i. even as thou art accustomed to show mercy and love to such] that love thy name [i. that love thee, and that unfeignedly and from a good heart. The name of God, put for God himself, as may appear by Rom. 8. ●8. where this phrase, love God, is used.] Verse 133. Direct my steps [i. order my conversation and course of life, some turn it thus, direct my feet, but the sense cometh all to one] in thy word [i. according to that truth which thou hast sanctified and set forth in thy word: and in that he prayeth God to direct him, he showeth what great weakness is in man by nature] and let no iniquity [i. sin, either against thy majesty, or men my brethren] have dominion over me [uz. to carry me from the ways of thy commandments, for though we have a will sometimes to do good, yet evil is present, and sin dwelleth, though it reigneth not in this our flesh, see Rom. 7. throughout.] Verse 134. Deliver me [i. set me free and that thorough thy goodness and mercy] from the oppression of men [i. from men that would oppress me and do me wrong: or else from the oppression and wrong which they purpose against me, see verse 121 of this Psalm] and I will keep thy precepts [see verse 115. of this Psalm.] Verse 135. Show the light of thy countenance [i. be merciful and favourable, you have such a phrase before Psalm 67, 1.] upon thy servant [i. upon me thy servant, or unto me thy servant, speaking of himself in the third person] and teach me thy statutes [see verse 64, 68] Verse 136. Mine eyes gush out with rivers of waters [i. I weep and shed abundance of tears, yea I am altogether in tears: q.d. I weep continually not only for mine own cause, but even for the wicked men's sakes, whom I pity, and specially for the law of God, which it grieveth me to the heart, to be violated and broken] because they [i. the men of the world, and wicked ones] kept not thy law [i. have neither care nor conscience to keep it.  
Do. Verse 129 Verse 129 teacheth us that the excellency of God's word should draw us to a love liking and obedience thereof. Ver. 130 is an excellent place, to answer the Papists, who accuse God's word of darkness and hardness. Verse 131. teacheth us earnestly to hunger and thirst after the food of our souls, which is the word of God. Verse 132 teacheth us, that God useth continually to show mercy and love to those that love and fear him. Verse 134 teacheth us, that the more God doth set us free from danger, the greater care we should have to walk in obedience. Verse 135 teacheth us, that God's favour is the Fountain of all goodness to his children: also that till he teach us, we are but blind and ignorant. Verse 136 teacheth us to be grieved not only for our own sins, but for other men's transgressions also.   

Tsaddi.  
Di. IN this part the Prophet specially propoundeth two things: the first is a singular commendation of God and his law. Verse 137, 138, 140, 142, and 144. The second is a description of his own misery, trouble, and grief, and this is put down in verse 130, 141, and 143.  
Verse 137. Righteous art thou, O Lord [uz. even thou alone, Se. and none other but thou: q.d. if a man should seek for righteousness without him, he shall not find a drop thereof] and just are thy judgements [uz. which thou exercisest towards men, meaning also by this speech, that all of them, and every one of them are just.] Ver. 138. Thou hast commanded [and therefore good cause thou shouldest be obeyed] justice [i. mutual performance of duties one of us towards another: so is the word used Mica. 6, 8.] by thy testimonies [i. by and in thy word] and truth [i. not only sound and sincere dealing, but doing of it, with an upright affection] specially [for though a man do the thing and do it not with the same mind that God requireth, it is sin to him. For in the obedience of God's commandments we must carefully take heed that we tread in these three steps: to do the same thing that he appointeth, and none other, to do it with the same mind that he demandeth it to be done, and to refer it to the same end.] Ver. 139. My zeal [i. the grief of my heart, as before ver. 136, and the anger which I did conceive, hath even consumed me [i. almost wasted me & worn me away, so that there is little or no hope of my life: he meaneth not that he was thus consumed by reason of the sorrow which he conceived for private injuries, but because the law of his God was transgressed] because mine enemies [who the particulars were, as whether it were Saul or others, it is not certain, but he speaketh of them all generally] have forgotten thy words [i. will not acknowledge it, but contemtuously tread it under their feet.] Ver. 140. Thy word is proved most pure [i. is by experience of thy servants found to be most excellent, as the gold and silver is best, which hath been most fined: see Psa. 12.6.] & thy servant [i. I, thy servant, speaking still of himself in the third person: and that same word, and, may well be turned therefore] loveth it [see ver. 97, 113, 127.] Ver. 141. I am small [i. of small account and little estimation] and despised [uz. of all men, specially of the great ones] yet [q.d. for all that] I do not forget thy precepts [uz. but think upon them both to know and do them, see ver. 109.] Ver. 142. Thy righteousness [i. not only the righteousness which is in God, but that which God himself requireth of men in his word] is an everlasting righteousness [uz. both because it endureth for ever, and bringeth the doers of it to eternal blessedness] and thy law [i. thy word, as sundry times before verse 109] is truth [i. not only true, but very truth itself: which is more significant, noting that there is no truth without or beside that word.] Ver. 143. Trouble and anguish [i. abundance and great store of troubles: for so much I think the two words together import] are come upon me [i. have seized and taken hold of me] yet [q.d. for all my griefs] are thy commandments my delight [i. thy word doth not only delight and pleasure me, but much comfort me.] Ver. 144. The righteousness of thy testimonies [i. that righteousness which thou prescribest in thy word] is everlasting [i. endureth and abideth for ever, as before verse 142.] grant me understanding [uz. thereof] and I shall live [uz. a blessed, certain, and assured life: hereby he showeth, that to speak properly, men live not when they are destituted of the light of God and heavenly wisdom: and therefore that note in the Geneva Bible is good for the doctrine, that the life of a man without the knowledge of God is nothing else but death.  
Do. Verse 137 teacheth us always to confess God's judgements to be righteous, though perhaps it appear not so to our own reason. Ver. 138 setteth out before us the excellency of God's word by the things which it commandeth. Ver. 139 teacheth us to be greatly grieved when other men transgress gods law. Ver. 140 teacheth us that the excellency of God's word should draw from it, love, and liking of it on our parts. Ver. 141 teacheth us that no adversity should cause us to forget God and his truth. Verse 142 teacheth us that God's word is the only rule of righteousness and truth: so that whatsoever is not according to it, is to be condemned for falsehood. Ver. 143 teacheth us that only God's word can delight and comfort us in the days of our trouble and anguish. Ver. 144 teacheth us that howsoever men live in this life, yet they live not in deed the life of God, without the knowledge of his majesty by his word.   

Koph.  
Di. THis nineteen part standeth especially of prayer, wherein the Prophet first promiseth obedience, and propoundeth his earnest desire and patience, verse 145, 146, 147, 148, as arguments to move the Lord to grant his request. Secondly he useth reasons for that purpose, taken first from the person of God, who is most merciful, ver. 149, ready to help, ver. 151. and most constant in his word, verse 152. Secondly from the person of his adversaries, who pressed upon him to do him mischief, ver. 150. Thirdly from the experience which he himself had had of God's goodness, ver. 152.  
Se. Ver. 145. I have cried [i. earnestly, and vehemently prayed unto the Lord, for that word, crying, declareth that he directed all the affections of his heart to GOD alone, and that with vehemency and ardency] with my whole heart [q.d. My mouth hath not only been nigh thee, but even my very heart, and all the powers and parts thereof, have consented to the good things, which I uttered with my words] hear me O Lord [i. grant me my requests and petitions, for otherwise it is not to be doubted, but that the Prophet knew that the Lord heard him] and I will keep thy statutes [see verse 115, and 134 of this Psal.] Ver. 146. I called upon thee [uz. heretofore, specially when I was in trouble, as Psal. 120, 1, and thou heardest me, Psal. 3, 4. q.d. I hope thou wilt do so now] save me [i. deliver me from dangers and distresses] and I will keep thy testimonies] this is the very same, but yet in other words, which he spoke before verse 145.] Ver. 147. I prevented [uz. with my prayers] the morning light [i. the dawning of the day, or the light which cometh before the morning] and cried [i. prayed earnestly unto thee. The Prophet meaneth that he used to pray unto the Lord, even before the day dawning, see before verse 55, 62] for I waited on thy word [i. I steadfastly stayed my hope upon thy promise, and did patiently abide the performance thereof.] Verse 148. Mine eyes prevent the night watches [i. I myself am more attentive to meditate, & think upon thy law, than the night watches to keep their watch and ward. Or else thus: Even before the night watches begin to set their watch, do I begin to meditate on thy word: and as they continue in the same, so do I. For the better understanding of this place, see Psalm 1, 2. also Psalm 130, 5, 6.] Verse 149. Hear my voice [i. grant the prayer which from my heart I utter with my voice] according to thy loving kindness [uz. showed heretofore to others of thy Servants and to me, as verse 132, specially when they call upon thee] O Lord quicken me [uz. in the knowledge and obedience of thy truth, and he testifieth by this word so often used in this Psalm, that even in the midst of life we are dead, unless we be quickened and upholden by the power of God] according to thy judgement [uz. pronounced in thy word: or we may take judgement to be put for the word itself, which declareth unto us God's goodness, he alludeth no doubt to the office of an earthly judge, whose duty consists in these ij. points, to absolve and lose some, and to pronounce the sentence of condemnation upon other some: in which sense also we say in the common confession of our faith, that Christ our saviour shall come from heaven to judge the quick and the dead.] Ver. 150. They draw near [uz. to me, even to persecute, hurt, and destroy me] that follow after malice [i. that pursue the mischievous, and wicked attempts, which they themselves in their own malice had maliciously and wickedly devised against me] and are far from thy law [i. they care not either for the sight, hearing or knowledge of it: thus he giveth two properties to know the wicked by: the first is that they are malicious: the second which indeed is the wellspring of all mischief, they despise God's law.] Ver. 151. Thou art near O Lord [uz. to all thine, even to aid & secure them in their distresses] for all thy commandments are true [that word, for, would better be turned, and: and he meaneth that not only the words, wherewith gods commandments are expressed, but even the very things commanded therein, are just, true & holy.] Verse 152. I [uz. myself] have known [uz. even by mine own practice and experience] long time [i. not only of late, but sundry times heretofore, which I will never forget] by thy testimonies [i. by thy word] that thou hast established them for ever [i. that thou hast ordained that it should abide firm and stable, for ever and ever, see ver. 89 of this Psalm, and verse 144.]  
Verse 145 teacheth us, that in all our supplications & prayers to the Lord, Do. our heart and our words should concur & consent together. Verse 146 teacheth us that the former experience of God's goodness in hearing our prayers, should embolden us both to pray, and to hope to receive the like. Verse 147 teacheth us, even to break our sleeps to give ourselves to prayer and calling upon the name of GOD.] Verse 148 teacheth us to be continually diligent and careful, in the meditation and study of God's word. Verse 149 teacheth us, that God's free mercy is the first cause of the granting of all our requests. Ver. 150 doth lively paint out the nature and disposition of the wicked and ungodly. Verse 151 teacheth us, that the Lord is never absent from those that love and fear him. Verse 152 teacheth us, that to know the assuredness of God's word, and to have felt by proof the certainty thereof, are two notable props of our faith and hope.   

Resch.  
Di. IN this part, as in the former, the Prophet continueth his prayers to almighty God, using certain arguments to induce the Lord to grant him his requests: as first, his own misery, affliction and grief, verse 153, 154, 158. secondly, the desperate estate of the wicked, and the great heap of his enemies, 155, 157. thirdly the great love, mercy and truth of the Lord, verse 156, 159, 160.  
Se. Verse 153. Behold mine affliction [i. how great the affliction is, which I presently endure: not that the Prophet thought the Lord did not behold it, but because he would have him by effect to declare, that he did regard and consider it] and deliver me [uz. out of the same] for I have not forgotten [uz. as the wicked men do, verse 139, but I have thought upon it to do it] thy law [i. thy word as sundry times before.] Ver. 154. Plead my cause [uz. against mine adversaries, that would oppress me, see Psalm 35. verse 1. and verse 122 of this Psalm. It is as much as if he should desire the Lord to defend him and his case] and deliver me [uz. from them that would oppress me: as ver. 134, see also for this phrase, ver. 153.] quicken me according unto thy word [see verse 25 of this Psal.] Verse 155. Salvation [i. help and deliverance out of danger, as Psalm 3, 8,] is far from the wicked [i. they shall have no part or portion of it: and this he speaketh specially of his adversaries, who defended an unjust cause against him] because they seek not [uz. unfeignedly and from a good heart] thy statutes [i. thy word, and that to know and to do them] Ver. 156. Great are thy tender mercies O Lord [uz. towards thy sons and servants. See Psalm 86, 5, 13, 15.] quicken me according to thy judgements [see verse 149 of this Psalm.] Verse 157. My persecutors and mine oppressors [i. those that persecute and oppress me] are many [uz. in number and great in power] yet do I not serve from thy testimonies [q.d. for all that, I leave not the love and obedience of thy truth, see verse 110. of this Psalm.] Ver. 158. I saw [uz. even with mine eyes, meaning that he did certainly know, the naughtiness of the wicked men] the transgressors [uz. of thy law: for sin is the transgression and breach of God's law, 1. john 3, 4,] and was grieved [uz. with them, and at them, for their sins sake: see before verse 53, 136, 139.] because they kept not thy word [i. because they had no care either to know it or do it. See verse 136.] Verse 159. Consider, O Lord [the Prophet speaketh this, not as though he doubted whether god knew it, yea or no, but to entreat the Lord by effects to declare, the care that he had of him] how I love thy precepts [i. how much I love them, see ver. 97, 113, 127, and sundry other places of this Psalm] quicken me according to thy loving kindness [this may stand us in steed of an exposition of that which was said before, 149, & 156, if that be not plain enough: as that he should understand by judgements Gods promises and mercies, in which sense also the word is used in sundry places of scripture] Ver. 160. The beginning of thy word is truth [i. thy word hath been true even since the beginning] and all the judgements of thy righteousness [i. all thy just and righteous judgements] endure for ever [the Prophets purpose is in this verse to note, that God's word is most certain, faithful, steadfast and durable.  
Ver. 153 teacheth us, Do. that even our very affections are good matters to move the Lord to have mercy upon us. Verse 154 teacheth us, whether we have man's aid or no, yet we should continually hang upon the Lord and pray unto him for our just defence every manner of way. Ver. 155 teacheth us, that a very contempt of God's word, which the wicked use, is a seal unto God's children, that no part or piece of God's favour belongeth unto them. Ver. 156 doth notably set out the abundant riches & infinite treasure of God's eternal mercy. Ver. 157 teacheth us that no persecution or oppression should cause us to decline from God, or the obedience of his truth.] Ver. 158 teacheth us to pity and pray for other men in their falls and transgressions, and not to rejoice in them, as the world doth. Ver. 159 teacheth us, that unfeigned love to God's law is a mean to move the Lord to show mercy upon us. Ver. 160 teacheth us, that it is no small comfort for God's children to know, that God's word shall never fail.   

Schin.  
IN this xxi. part, the Prophet first setteth out men's malice towards him, Di. and his unfeigned love to the law and word of God, ver. 161, 162, 163. Secondly he showeth how he did delight in the exercises thereof, and carefully endeavoured the performance of the same. Ver. 164, 166, 167, 168. thirdly he showeth what blessings shallbe not only upon him, but upon all those that love and like the same, ver. 165.  
Ver. 161 Prince's [i. great and mighty men of the earth] have persecuted me, Se. [uz. being small & despised, as ver. 141] without cause [uz. given unto them on my behalf] but mine heart [i. I myself, putting a part for the whole man: and yet he doth not without cause mention the heart, because if there be not in it, rightly planted a true reverence of God, all outward things are but hypocrisy] stood in awe of thy words [i. had a reverent and childish fear, and cared not for Princes, having thy law on my side.] Verse 162. I rejoice at thy word [i. I take as much delight and pleasure in it, yea I love it and esteem it, as he said before ver. 127, 128.] as one that findeth [uz. after an overthrow given, or a conquest and victory gotten] a great spoil [i. a rich booty and pray. He meaneth that he was as glad of God's word, and found as much pleasure in it, as he that being a conqueror, did beside the honour of the triumph, enrich himself with the spoil of his enemies.] Ver. 163. I hate [see verse 113 of this Psalm.] falsehood [i. lying, hypocrisy, & dissimulation, which is contrary to round walking and uprightness] and abhor it [uz. from the bottom of my heart, so that I can not abide so much as to behold it with mine eyes, see Rom. 12.9] but thy law do I love [uz. earnestly and unfeignedly, see verse 113 of this Psalm.] Verse 164. Seven times a day [i. very often in a day, and as it were continually, a number certain put for an uncertain, which is an usual thing in the scriptures, see Leuit. 26, 18,] do I praise thee [uz. with my whole heart, which kind of speech is often used in this Book of Psalms] because of thy righteous judgements [uz. practised and performed towards men, and declared in thy holy word: all this is as much: q.d. that he hath found in God's law such great perfection of righteousness and wisdom, that even from time to time, he hath as it were betaken himself to praise God, and to yield him continual thanks] Verse 165. They that love [uz. unfeignedly and with a good heart] thy Law [i. thy word] shall have great prosperity [i. shall have abundance of blessings poured forth upon them: the word which is here turned prosperity, is in the hebrew, peace, by which they understand the abundance of all blessings, specially outward blessing] and they shall have none hurt [this doubling of one and the self same thing in contrary words, is much used in the Scriptures, as we have sundry times noted heretofore, and serveth in this place, to show that they shallbe delivered from all evil, and have aboundante of all good.] Verse 166. Lord I have trusted [i. I have both steadfastly hoped for, and patiently waited for] in thy salvation [i. freedom and deliverance from thee from all distresses: see verse 155.] and have done thy commandments [i. have had thorough thy goodness not only care and conscience; but also strength and ability to perform the same.] Verse 167. My soul [i. I myself, a part for the whole, and yet in using this word he noteth his unfeignedness in observing God's law] hath kept thy testimonies [i. hath endeavoured to keep them, and thorough thy strength hath sometimes performed them] for I love them excéedinglye [see for the truth of this, verse 97, 127, and 162 of this Psalm.] Verse 168. I have kept [uz. unfeignedly and from the bottom of my heart] thy precepts and thy testimonies [i. thy word: he useth two words signifying one thing. For keeping of his testimonies and precepts, see verse 22 of this Psalm] for all my ways are before thee [some expound it thus: my whole life and conversation is known to thee: putting this word, way, for order of life, as Psal. 1. ver. 1.6. some thus] all my ways are before thee [i. thou seest, knowest, orderest, and carest for my whole life, this latter comprehendeth the former, which maketh God the judge and arbitrator of all his thoughts, and goeth somewhat further, that is to show that God guideth him and all his actions.  
Do. Verse 161 teacheth us, first that it is no new thing, that great men be the enemies of God's people: secondly, that it is a comfort to God's children, when they are persecuted without a cause: thirdly, that howsoever men deal with us, yet we must have a continual reverence of God and his word in our hearts. Verse 162 teacheth us in what great regard and account we should have God's word. Ver. 163 teacheth us to avoid all hypocrisy, and to strive to all roundness & soundness of conversation. Ver. 164 teacheth us, to be continual in the praising & thanking of God for his graces. Ver. 165 to provoke us the more earnestly to love God's law, setteth before us, not only the avoiding of all evil, but also the abundance of all good. Ver. 166 teacheth us, both to hope for, and patiently to look for deliverance from God, out of all our dangers whatsoever, Ver. 167 teacheth us, that where there is a sincere love of God's law planted in the heart, there will be striving and endeavouring to perform the same. Verse 168 teacheth us that to know that God hath an eye over our conversation, is a good mean to draw us to the obedience and practice of his truth.   

Tau.  
THe Prophet in this last part, first maketh his prayer unto God, Di. that his requests may be granted, that he may be endued with knowledge, delivered from danger, and received to God's favour. Verse 169, 170, 173, 175, 176. Secondly he promiseth, after the granting of his petitions, humble and unfeigned thanksgiving to the Lord, protesting both his great patience, and the singular delight he had in God's law, ver. 171, 172, 173, 174. and thus I think may this part be fitly divided.  
Verse 169. Se. Let my complaint [i. the complaint & cry which I make unto thee] come before thee O Lord [i. appear in thy sight: q.d. show by effect that thou hearest my complaint] and give me understanding [uz. in thy law and word] according to thy word [i. according to thy promise made unto me: see verse 25 of this Psalm, where word is used for promise.] Ver. 170. Let my supplication [i. the prayer which I make] come before thee [i. appear in thy presence. It is the same in other words which he said before, ver. 169] and deliver me [uz. out of all my fears and distresses according to thy promise [uz. made unto me: q.d. deliver me as thou hast promised] Ver. 171. My lips shall speak praise [uz. to thee. He putteth lips which are some of the instruments whereby the voice is framed for the rest of them. Meaning that he would not only with his heart be thankful to God, but that he would with his mouth and words express the same, and that phrase of speaking praise doth show that he will do it plentifully, and sing as it were with an open and full mouth] when thou hast taught me [uz. to know and understand] thy statutes [i. thy word: q.d. before he had knowledge thereof, he could not do it, and so we learn that such as are ignorant of God's doctrine, can not praise and glorify him.] Verse 172. My tongue [i. my mouth: one part of it put for the whole, and the whole mouth itself put for the words expressed thereby] shall entreat of thy word [i. not only simply speak and talk of it, but solemnly sing and set forth the praises of it] for thy commandments are righteous [i. the things that thou commandest are most just] Verse 173. Let thine hand help me [i. let thy power preserve and defend me from all mischiefs and inconveniences whatsoever: hand, put for power] for I have chosen [uz. before all other things whatsoever] thy precepts [i. thy law and word.] Ver. 174. I have longed [i. I have greatly and earnestly desired, even as women with child lust after a thing, see Psal. 84.2.] for thy salvation O Lord [i. for help and deliverance from thee, as ver. 155, 166 of this Psalm] and thy law [i. thy word, as sundry times before, a part for the whole] is my delight [i. is the chiefest thing wherein I take most delight and pleasure, see verse 77.] Ver. 175. Let my soul live [i. grant me to live long upon the face of the earth: soul, put for the whole man, as ver. 167] and it shall praise thee [uz. continually, and that for all thy mercies both bodily and spiritual] and thy judgements [i. the vengeance that thou shalt show upon mine enemies] shall help me, not only because they shall be weakened & beaten down and so I by that means strengthened: but also, because I shall be holpen forward thereby to the knowledge and obedience of thy truth] Ver. 176. I have gone astray [uz. from thee O Lord, wandering up and down hither and thither, in the vain and wicked imaginations of mine own heart] like a lost sheep [i. like a sheep that strayeth and stragleth far, both from the flock and the shepherd whereof there can be no other account made then as it were of one that were lost] seek [uz. even as the shepherd doth the straying sheep, see Ezech. 34, 4, also Luke 15, 4.] thy servant [i. me thy servant, for he speaketh of himself in the third person] for I do not forget thy commandments [i. I hear thy voice, even as thine own sheep, john 10, 3, etc. these words are often times repeated in this Psalm, as verse 61, 93, etc.  
Do. Verse 169 teacheth us to pray earnestly to the Lord, for the understanding, knowledge, and practise of his word. Ver. 170 teacheth us in all our prayers to call to mind the gracious promises of GOD made unto us in his word, as the chiefest ground in deed of all our supplications. Verse 171 teacheth us, that as we cannot praise God till he have given us light, so when we have received that light from him, we should then speak continually to his praise. Verse 172 teacheth both to speak of God's word continually, and also to labour to praise the same, according to the dignity and excellency thereof. Verse 173 teacheth us, that unless God help us by his almighty power, we cannot stand. Verse 174 teacheth us, in patience to tarry the time wherein the Lord will work our deliverances. Verse 175 teacheth us that the end of our life in this life is to praise and glorify God: also that the faithful are furthered to Godward by his judgements poured forth upon the wicked. Ver. 176. teacheth us first in all humbleness and simplicity to confess our sins: secondly with a steadfast faith to come unto the Lord, that so we may be cured and helped of our diseases.    

Psalm 120.  
THis Psalm as I take it may be divided into three parts: Di. In the first the Prophet showeth what experience he had had of God's mercy in hearing his prayers, whereupon in assurance of the like grace, he calleth upon the Lord, that he may be freed from slanderous tongues. Ver. 1.2. In the second he speaketh to such, as use deceitful words, showing that they themselves profit not thereby, and also do much harm and hurt to others. Ver. 3.4. In the third part he grievously lamenteth his own case, in that he is enforced to dwell with such wicked men, as nothing on his part, could make them quiet. Ver. 5.6.7.  
The title: A song of degrees [Some, as the Geneva note, Se. take it to be so called, because of the lifting up of the tune, & the rising in singing: some think the word degrees: to be used in the plural number, for excellent because those places are excellent whereunto men ascend by degrees: and that therefore it is as much: q.d. a most excellent song: and of this mind is Immanuel. Some take it to be meant thus, that this and the other xiiii. Psalms following, are called songs or Psalms of degrees, that is of stairs or steps: because they were sung upon the stairs or steps of the Lords house, of which you may read, 2. Chro. 9.11. and I for mine own part incline thereto, because there is mention made of the stairs of the Levites, that is of the stairs whereupon the Levites were wont to stand. Nehem 9.4.] Ver. 1. I called [i. I prayed earnestly] unto the Lord [uz. only, because he alone was able to help] in my trouble [i. when I was greatly and much troubled with affliction] and he heard me [i. he granted me my request. see Psalm. 3.4.] Ver. 2. Deliver my soul [i. me myself, as Psal. 119. ver. 167. and 175.] from lying lips [i. from the lying words of the wicked, and ungodly, who did continually accuse him before Saul, as David himself showeth, 1. Sam. 24.10. also 26.19. See for this purpose also, Psalm. 52. almost throughout] and from a deceitful tongue [i. from a tongue that uttereth deceit and craft: and in these words he noteth particularly, the kind of affliction, that made him to cry unto god.] Ver. 3. What doth thy deceitful tongue bring unto thee [i. what do thy false words profit thee: or what gain gettest thou by speaking so wickedly against other men? thus he speaketh to one, as it were particularly, yet in him noting others also, given foully to that fault] or what doth it avail thee [uz. that thou dost by evil speech hurt other men.] Ver. 4. It is [i. the tongue itself and slanderous words proceeding from it] as [i. as dangerous and hurtful] the sharp arrows of a mighty man [i. as sharp and piercing, as are those sharp arrows, which a mighty man shooteth, q.d. they are very deadly, and bring even as it were present death with them] & as the coals of juniper [i. as the coals which come of juniper wood being burned, which are most hot and lively, as Hierom writeth unto Fabiola, and though he yield not a reason of it, yet I suppose, that the gummy or salty matter in the tree may be one cause of it, and he useth the rather this similitude, because, as is before said, these coals burn and pierce more deeply, the things which they take hold of, than coals of other wood: q.d. they burn whatsoever withstandeth them. Of the inconveniences of the tongue, See james 3. ver. 1.2.3. etc.] Ver. 5. We is me [q.d. my case is pitiful, miserable, and grievous] that I remain [i. that by occasion of persecution at home, I am enforced to inhabit and dwell] in Meseel. [this is the name of one of japhets' sons, Gene. 10.2. whereupon some suppose, that both the place wherein he and his posterity dwelled, and also the people that came of him were called by this name] and dwell in the tents of Kedar [Kedar was Ismaels' son, as appeareth, Genesis 25.13. and likely it is that both the people and the country were so called of him: See Psalm. 83.6. and he maketh mention of tents, because all the oriental people did for the most part dwell in tents. Some think that under these names, Mesech, and Kedar, he meaneth the bastardly Israelites, who had degenerated from their holy fathers, and that therefore he resembleth them to these two people, because of their barbarous cruelty & rage. Some think that he understandeth by these places and persons, places and people nigh unto the land of Canaan, whither he did sundry times fly, as appeareth by the first book of Samuel, whatsoever it was, he was greatly wounded no doubt with the calumnies and slanders of his adversaries, which also may appear by this exclamation of his, woe is to me.] Verse 6. My soul [i. I myself as verse 2. of this Psalm] hath too long dwelled [uz. if the Lord saw it so good] with him that hateth peace [i. with men much grieved against me, and here he putteth the singular number for the plural, meaning by him that hateth peace, such men, as did, even of set purpose and malice, make war against good people.] Verse. 7. I seek [uz. by all the means that I can, and this sense I give, by reason of that, which is read Psalm 34.14.] peace [uz. with those mine adversaries] and [I would rather turn it, but] when I speak thereof [uz. unto them: q.d. I do no sooner open my mouth about such a matter, but] they are bend to war [i. they are prepared and ready for it, and cry as a man would say, alarum.  
Do. Ver. 1. Teacheth us to call upon God in our troubles, with confidence that we shallbe delivered and set free from the same. Verse. 2. Teacheth us to pray particularly, that we may be delivered from slanderous and lying speeches. Verse 3. Teacheth us that such as give themselves to backbiting, and slandering, shall in the end get nothing thereby. Verse 4. Declareth how raging and violent slanderous tongues are. Ver. 5. Declareth in what a miserable estate they are, that live amongst the wicked. Verse. 6. Teacheth us that the shorter while we have our habitation amongst the ungodly, the better it is for us. Ver. 7. Teacheth us if it be possible and as much as in us lieth, to seek to have peace, with all men: Secondly it painteth out the nature of the wicked: that the more they are sought to, the worse they are.   

Psalm 121.  
THis Psalm standeth especially of three parts. Di. In the two first verses the Prophet showeth that he will hang upon God alone, because he alone both can and will help him. In the second part, he setteth out the fatherly care, and singular providence of almighty God towards those that are his, ver. 3.4.5. In the third part he declareth how they shallbe continually delivered, from all dangers and evil whatsoever, ver. 6.7.8.  
The title, A song of degrees [this is expounded before in Psal. 120.] Ver. 1. Se. I will lift mine eyes [i. I will look upon, & set mine affection upon] unto the mountains [uz. of the land of Canaan, for it may be, that in them I may have succour & defence from my enemies: such counsel the wicked gave him, as appeareth Psal. 11.1. Canaan was full of rocks & mountains, and therefore in that respect it is called the mountain of god's inheritance, Exod. 15.17.] from whence [i. from which mountains] mine help [i. help, aid, and succour for me] shall come [uz. as I suppose. So that the prophet speaketh here, as though he were debating the matter with himself, from whence he should look for aid: q.d. the rocks and hills of Canaan, shall defend me from the rage and cruelty of mine enemies, & yet rejecting that opinion of his, he doth in the second verse, correct himself saying.] Ver. 2. Mine help [i. help for me] cometh from the Lord [uz. alone. q.d. what mean I to talk of mountains, it is most certain, that I can have no help but in the Lord only, for though I fix mine eyes upon the mountains, & trouble myself much with the means which are before me, yet I shall in the end know, that I can have succour, no where else but from God, so that here, he doth both correct that which he said before, & showeth a victory against his assaults, wholly committing himself unto God for his Christ's sake, because in God there was power & will both, to help him] which hath made [uz. in the beginning, Gene. 1.1. and that of nothing. Heb. 11.3.] heaven and earth [i. both those elements themselves, and all things whatsoever in them contained: and this title is here and in many places attributed to God, to the end that men might learn, to assure and stay themselves in his power and might.] Ver. 3. He [i. God] will not suffer [uz. through the providence and care that he shall have over thee] thy foot [i. thou thyself putting a part for the whole, meaning notwithstanding that God's providence shall reach, not only to the guiding of the whole man, but to every particular member of him: see Psal. 34.20. also Matth. 10.30.] to slip [i. to stumble or fall, so that thou shalt be hurt, or lie down under thy fall: and thus under one he turneth his speech to every faithful man, assuring them of God's favour and care towards them: by the promise, which he hath made unto all his people, and to his whole Church: which every one particularly aught to apply to himself thus, saying, God is my keeper] for he that keepeth thee [uz. under his providence, and protection: and this he speaketh of God only] will not slumber [uz. never so little, or any whit at all q.d. thou needest not to fear, because he hath his eye watching continually over thee, for thy good.] Ver. 4. Behold [q.d. mark this, and take it as a certain truth] he that keepeth [uz. under his providence and protection, as before ver. 3.] Israel [that is his faithful people and Church, Paul calleth them Galat. 6.16. the Israel of God, and Rom. 11.26. all Israel] will neither slumber, nor sleep [uz. because it agreeth not to his nature, and eternal Godhead, He meaneth by this, that as he will never be careless over them, so he will always be provident and watchful for them.] Ver. 5. The Lord [uz. alone, and none other but he] is thy keeper [i. is he, that graciously protecteth thee and thine] the Lord [uz. alone, as before] is thy shadow [i. is a place both of pleasure and sure defence unto thee] at thy right hand [i. on every side of thee. Immanuel turneth this latter part thus, the Lord which is thy shadow, is at thy right hand [uz. to aid, succour, and defend thee, and this I take to be the more plain reading and sense.] Ver. 6. The sun [i. the extreme parching, and piercing heat of the sun] shall not smite thee [i. shall not touch thee, to hurt thee] by day [i. in the day time, because by God's ordinance it is appointed to shine in the day, Genesis 1.16. nor the moon [uz. which shineth in the night, and here you must understand this much, shall smite thee, to hurt thee, with her cold, as the sun in the day time, should not hurt them with heat: now he promiseth not that we shallbe exempted from all griefs utterly, but he setteth out this comfort, that having God favourable unto us, we shallbe in such safety that no evil, which shall fall upon us shall destroy us, for under the discommodity in the heat of the day, and of cold in the night, he compriseth all inconveniences, from which the Lord will deliver his faithful people, if it be profitable for their salvation, and the advancement of his own glory.] Ver. 7. The Lord shall preserve thee [uz. through his great power, and of his infinite goodness] from all evil [i. from all manner of distresses, plagues, punishments, etc. understanding it with the conditions before alleged, to wit, if it may serve for his glory, or their salvation, or if it do take hold of them, that it shall not destroy them] he shall keep [uz. safely and surely] thy soul [i. thy life, and whole man, as Psal. 120.2.6.] Ver. 8. The Lord [uz. thy God] shall preserve [as before, ver. 7.] thy going out, and thy coming in [i. all thy affairs and businesses, for whatsoever men do, they do it at home or abroad, as Deut. 28.6. meaning that God would direct all his enterprises and actions, and give good success to all his affairs] from henceforth, and for ever [i. continually or always.  
Do. Ver. 1. Teacheth us how ready we are to seek strange aids and helps besides God our Lord. Ver. 2. Teacheth us to correct our judgements in that behalf, and to hang only upon him, that is able to help us. Verse. 3. Teacheth us that God's providence extendeth itself, not only to all the faithful generally, but to every particular one of them, yea to every member and part of their bodies. Ver. 4. reacheth us that it is a singular comfort to god's church, to know, that they have so vigilant a watchman over them, as the Lord is. Ver. 5. Teacheth us that the Lord keepeth and protecteth his children on every side. Ver. 6. Teacheth us that even all God's creatures, shallbe in a league with his children not to hurt them. Verse. 7. Teacheth us that no affliction shall take hold of us, otherwise then shall make for God's glory, and our salvation. Ver. 8. Teacheth us that unless all our affairs both generally and particularly, be directed by God, they can have no good success. To shut up this Psalm it is lamentable to consider, how much this Psalm hath been, and is abused in our Church service, appointed for women's purification, where it is put down to be used as a thanksgiving, whereas we see, that the Prophet's special purpose is, to show in what assurance they are, that are under the providence and protection of almighty God, it being of the same argument, with Psal. 91. and not so much, as one word or syllable in it tending, either to prayer or thanksgiving, which I take to be a part of prayer.   

Psalm 122.  
THis Psalm consisteth specially of two parts. Di. In the first the Prophet showeth his own joy, and the readiness of the people in the service of God, entering into a commendation of the City jerusalem, wherein God was truly served. ver. 1.2.3.4.5. In the second he exhorteth all to pray for the good of the church, and that he might the better draw them on to the performance of that duty, he doth not only go before them in his own example, but showeth them certain reasons of it. ver. 6.7.8.9.  
The title, A song of degrees [see Psalm. 120. Se. in the title] or Psalm of David [i. a Psalm, that David made, rejoicing greatly, that the ark which was a token of God's presence, was brought into jerusalem, for this title, see Psalm 6.8. and many others in their several titles.] Ver. 1. I rejoiced [uz. hearty, & greatly] when they [i. the people] said unto me [uz. their King and Prince] we [i. all together, one and other of us] will go [uz. willingly and gladly] in to the house of the Lord [i. into the place where the Ark should be placed, and that to worship and serve God, by prayer thanksgiving etc. he meaneth that he much rejoiced in this, that he himself knew, that the ark of God should dwell, as it were in mount Zion, and that the people did willingly agree thereto, that there they might worship God.] Ver. 2. Our feet [i. even we ourselves, a part for the whole, as Psalm. 121.3.] shall stand in thy gates, O jerusalem, [i. now we shall not go from place to place, to seek the ark of covenant, as we were wont to do, for it shall dwell and abide in jerusalem, whither we will go up to serve the lord] Ver. 3. jerusalem [i. this excellent city to which we shall go to serve our God in] is builded [uz. very excellently, and beautifully, as appeareth, 2. Sam. 5.9. 1. Chronic. 11.8. and yet this must not be referred to the walls and towers only, but chief to the policy and order of government which was therein, as may appear, by that which followeth] as a city, that is compact together in itself [i. as a fair, glorious, and round city, whose buildings are even and proportionable one of them with an other: and by this he compareth the concord which was amongst the citizens of jerusalem, to buildings & houses, well & proportionably set together.] Ver. 4. Whereunto [i. to which jerusalem, & the exercises of religion observed there] the tribes [i. the twelve tribes of Israel] even the tribes of the Lord [i. the tribes, which the Lord himself hath, to be his special portion and inheritance, for this is added, both for explication of the former, & to set out also the excellency of the persons] go up [uz. to worship and serve God: and he useth the word of going up, because the City stood upon an hill] according to the testimony to Israel [i. according to the ordinance, that God had ratified & established amongst the Israelites, by which he showeth that they did nothing in that behalf, but by warrant from god. Immanuel turneth it thus] to the testimony of the Israelites [i. to the Ark of the testimony, which god gave to the Israelits, and for that end he allegeth Exod. 25.21.22. others read it thus] which is a testimony to Israel [uz. of the covenant made between god and them, but methinketh the first sense is most plain of all] to praise the name of the Lord [i. to set forth by praise and thanksgiving, the majesty, power and glory of God: and he putteth one part of God's service for the whole, and note that in this verse he commendeth jerusalem, for the exercises of religion: as in the next for the execution of justice & equity.] Ver. 5. For there [i. in jerusalem] are thrones set for judgement [i. judgement places are erected and established, putting the places of public justice, for judgement and justice itself, & the persons that administer the same, because it were in vain to have the places, without the men, & the matter] even the thrones of the house of David [i. thrones appointed by God, to David and his posterity: for so I take house to be used in this place, and this repetition importeth, that it was God's purpose, to have the prerogative of the kingdom established in David's posterity, until such time, as the true eternity of that kingdom were manifested in Christ, who hath his throne in the midst of his church.] Verse 6. Pray [uz. O all ye good and faithful people, for he uttereth his speech in the plural number] for the peace of jerusalem, [i. the felicity, prosperity, and quietness of it, both public & private, inward and outward, as may appear by the words following to the end of the Psal.] let them prosper [uz. in all goodness, thus he teacheth them to pray, not only for it, but for all them that carry any good affection to it] that love thee [uz. unfeignedly and with a good heart.] Ver. 7. Peace [i. all manner of prosperity and blessedness, as ver. 6. of this Psalm] be within thy walls [i. within thy houses, O jerusalem which are compassed about with walls, the Hebrew word, doth signify a ditch wherewith cities are commonly compassed, and that maketh some to turn it thus] in thy ramparts [that is in places about thee appointed for thy defence, whatsoever it is, he wisheth well, to the City and people] and prosperity within thy palaces [i. in the great and noble houses that are within thee, so that he would have all sorts blessed, & the city itself, both within and without.] Ver. 8. For my brethren [uz. which serve God with me, & dwell there, and repair thither for the exercises of gods religion, as I do] and neighbours sake [to whom I am bound to do good, & by god's law to love, as myself] I will wish thee now [i. even at this present, and not only now, but all the days of my life, if my wishing can do thee good, thou shalt not want it] prosperity [i. all manner of prosperous and good things. And these be David's own words, testifying his great love, to the place of God's worship, and his brethren assembled there.] Ver. 9 Because of the house [i. because of the service of the Lord, which is in that place where the Ark is: so he putteth the place of worship, for the worship performed in it] of our God [i. of the Lord, whom we all serve] I will procure [uz. by all the means that possible I can] thy wealth [i. all prosperity and goodness for thee, so he showeth that he sought not his own profit only, or the profit of those that were his, but generally of the whole Church of God.  
Ver. 1. Teacheth us that we ought to be very glad, Do. to see or hear the people zealously and willingly given to the service of God. Ver. 2. Teacheth us, to delight and continue in those places and assemblies, wherein God is truly and sincerely served. Ver. 3. Teacheth us that not only glorious buildings, but chief unity and concord, are a singular ornament to any City or commonwealth. Ver. 4. Teacheth us that the exercise of God's word and religion do specially commend a City or Country to us. Ver. 5. Teacheth us that the administration and execution of public justice, is a notable commendation also to any town or country. Verse 6. Teacheth us to exhort others to pray for the state of the Church, and teacheth us also in our own persons to pray for it, and for them that favour and affect it. Verse 7. Teacheth us to pray, both for the outward and inward quietness of God's Church. Ver. 8. Teacheth us to have a care for our brethren and neighbours, in respect of godliness, even as for ourselves. Verse. 9 Teacheth us that even a holy love to God's Church, should cause us to do any thing, for the benefit, profit and good thereof, that possible we can.   

Psalm 123.  
THis Psalm, though very short, Di. consisteth yet notwithstanding of two parts. In the first the Prophet showeth how earnestly he waited upon the Lord, for help and deliverance out of all his dangers, ver. 1.2. In the second he prayeth to the Lord for the redress thereof, showing that even his own misery, and the miseries of others provoked him earnestly thereto: and this is comprehended in the two last verses.  
The title] A song of degrees, or Psalm of David [this is expounded before, Se. Psal. 120. and Psalm. 122.] Ver. 1. I [uz. being distressed on every side & seeing all aid of man to forsake me] lift up [uz. earnestly and attentively, hoping & looking for help from thence] mine eyes [i. not only the eyes of my body, but of my mind and faith also] to thee [uz. O my God and Lord] which dwellest in the heavens [i. which art God almighty, he meaneth by this title, that God is exalted far above all creatures, and that he guideth and governeth them according to his good pleasure, it setteth out also, the power of God over all creatures, and his government and providence, and declareth further, that neither he himself imagined, neither should we imagine any fleshly thing of God.] Ver. 2. Behold even as the eyes of servants look [uz. earnestly and attentively] unto the hand of their mistresses [i. unto their power, aid, and help, not doubting of their faithfulness, succour, and defence, neither yet looking for aid from others, besides their mistresses] and as the eyes of a maid [uz. look and wait upon] the hand of her mistress [i. the power, help and secure of her, whom God hath placed over her, as before in this verse] so our eyes [uz. both of our bodies and of our minds, as ver. 1. of this Psalm] wait [uz. with patience & continuance] upon the Lord [uz. only] our God [i. whom we serve and worship] until he have mercy upon [i. until he show by effect that he will take pity upon us, and deliver us out of our griefs, the word, until, in this place meaneth not, as though that then they would leave of to trust in him, but it noteth continuance and perpetuity of time: see Psalm. 110.1. and many other places.] Ver. 3. Have mercy upon us [uz. that are so greatly distressed and afflicted] O Lord, have mercy upon us [this doubling of their prayer, noteth both their great earnestness, and also their great need wherein they were] for we have suffered [uz. a long while together] to much contempt [uz. from the proud and wealthy men of the world, as may appear by the next words following.] Verse. 4. Our soul [i. even our whole life] is filled to full [uz. in our judgements, if thou O Lord think it so also] of the mocking of the wealthy [i. with the mocks and taunts which the rich men of the world vomit out against us: and he speaketh thus, because that many times riches engender fierceness and pride of heart] and of the dispitfulnes of the proud [i. with that despite and hatred, which the proud use against us.]  
Do. Verse 1. Teacheth in all extremities, whether men stick to us or forsake us, to hang upon the Lord our God only. Verse 2. Teacheth us by a notable similitude, never to leave off either trust in God, or prayer unto him, till such time, as he graciously look upon us, and grant us our petitions. Verse 3. Teacheth us to be earnest in prayer with the Lord our God. Ver. 4. Setteth out the naughty nature of the wicked men of the world, who can do nothing else but mock and disdain, the sons and servants of the most high God.   

Psalm 124  
THe Prophet in this Psalm, specially propoundeth two things, Di. first in what case he, and the rest of the godly should have been, through the rage of the wicked had not the Lord taken their part. ver. 1.2.3.4.5. secondly, he praiseth the Lord, for setting him and others free, from the great dangers wherein they were, and so concludeth the Psalm, in the commendation of God's grace and power. ver. 6.7.8.]  
The title is expounded before, Psalm 122. in the title thereof.] Ver. 1. Se. If the Lord [uz. by his almighty power and presence] had not been on our side [i. had not taken our parts] may Israel now say [uz. very justly and truly: he putteth this word, Israel, for the people of God, as Galat. 6.16.] Verse. 2. If the Lord had not been on our side [by this repetition of one and the self same thing, he noteth, both the greatness of the danger, wherein they were, and the excellency of the benefit, which God did bestow upon them, in delivering them from the same: and it may stand us in steed of a bridle, to keep us occupied in the meditation of God's deliverances to the end we forget them not] when men [uz. casting all fear of God, and love of his people aside] rose up [uz. in their rage and madness] against us [uz. to destroy us.] Ver. 3. They had then swallowed us, up quick [i. without all doubt they had destroyed us: and by these words swallowing up quick, they signify both the barbarous cruelty of the enemy, and also their own weakness to resist so mighty enemies: and here mark, that very likely it is, that David made this Psalm in his own name, and the name of the Church] when their wrath was kindled against us [i. when they were set on a rage, presently as it were to destroy us.] Ver. 4. Then the waters [i. the great abundance of their wrath and fury, and the dangerous estate of affliction wherein we were. See Psalm. 69.1.] had drowned us [i. had overwhelmed us, and quite and clean destroyed us] and the stream [uz. of their rage] had gone over our soul [i. had pierced, even unto the inward man, and had doubtless taken away our life.] Verse 5. Then had the swelling waters gone over our soul [he repeateth the same thing again, both to set out the cruelty of the enemies and the desperate estate (as it were) wherein they themselves were, that by this means God's mercy might be the more magnified, who had graciously delivered them from the same: and in that they compare the forces of their enemies, to great rivers, streams, waters and such like, they thereby declare, that the enemies had more outward force, than the Church had, and they do it also to this end, that declaring it in his lively colours, other men might be made the better to feel it.] Ver. 6. Praised be the Lord [uz. continually, for this his great goodness & mercy towards us] which hath not given us [uz. up, that is delivered us, or made us, which in his justice for our sins he might have done] as a pray [i. to be spoiled and devoured] unto their teeth [i. unto their cruelty and rage, he compareth the enemies here, to wild beasts, that with their teeth tear in sunder, such things as they get to pray upon.] Ver. 7. Our soul [i. our life, and we ourselves, as sundry times before, and namely Psal. 120.2.6.] is escaped [i. is graciously delivered, and so by that means hath escaped their barbarous cruelty] even as a bird [uz. taken in a fowlers snare or grin, and yet notwithstanding, is by some mean or other delivered & escaped thence] out of the fowlers snare [i. out of that snare which the fowlers lay for it or for them] the snare [uz. which our enemies prepared and laid for us: and this word showeth that the wicked did join to their force and violence, treason and subtlety: and that yet notwithstanding God's people, yea though they were void of counsel and of force, were miraculously preserved by Gods own hand] is broken [uz. through the might and power of our God] and we are delivered [uz. through his goodness out of all those dangers.] Ver. 8. Our help [i. the help and secure which we look for, and must have] is [i. standeth only, and is no where else to be found but] in the name of the Lord [i. in his might, power, majesty, goodness, etc. as Psa. 20.1] which hath made heaven and earth [this is expounded before. Psal. 121. ver. 2.  
Do. Ver. 1. Teacheth us that if God take not part with his children, & defend them, they shall easily be overthrown. Ver. 2 teacheth the selfsame thing and showeth further, that men, are many times to men, wolves and devourers, though happily not in action, because by god they are restrained therefrom, yet in affection. Ver. 3 teacheth us, that when God his children are in the greatest dangers, he is most nigh to deliver them: also that the wrath of man never worketh the righteousness of God. Verse. 4. and 5. Declare, and set out the rage and cruelty, of the wicked and ungodly men. Ver. 6. Teacheth us, first God's mercy in delivering his from all their dangers and fears, secondly our duty, that we ought by all manner of means, to show ourselves thankful unto him for the same. Ver. 7. Teacheth us that the wicked join to their power and cruelty, craft and subtlety: but it showeth further that there is no wisdom, strength, or policy, that can prevail against the Lord, and his people, whom he will secure. Ver. 8. Teacheth us, that God alone, is he whom his people must trust to, for help and secure.   

Psalm 125  
Di. THis Psalm consisteth of two parts, in the first the prophet propoundeth doctrine, showing in what assurance the faithful are, which do trust in the Lord. ver. 1.2.3. In the second he maketh his prayer for them that be good, and showeth what punishments shall overtake the wicked, and what prosperity shallbe to the faithful & holy people. ver. 4.5.  
The title is expounded before, Psalm 120.] Ver. 1. Se. They that trust [uz. assuredly, and steadfastly] in the Lord [uz. only, joining none other neither in heaven, nor in earth with him] shallbe [uz. steadfast and unmovable] as mount Zion [i. as the rock whereupon the Church is builded, yea and as the Church itself, against which no storms nor tempests, no nor the gates of hell shall prevail, See Matth. 7.24. Matth. 16.18. which can not be removed [uz. though the world and wicked men, do what they can against it] but remaineth [uz. steadfast and sure] for ever [i. continually: now we must know that the steadfastness of the Church and every particular member thereof, hangeth not of themselves, but of God's eternal love towards them, and Christ's earnest prayers for them, as when he saith to Peter, Luke 22.32 I have prayed for thee that thy faith fail not.] Verse 2. As the mountains are about jerusalem [uz. to strengthen and defend them from the force of their enemies] so is the Lord about his people [uz. on every side of them to save them from the violence of men] from henceforth and for ever [i. he is presently their defence: and will be so continually: so that by this similitude taken from the mountains compassing jerusalem. The Prophet setteth out the sure and secret defence of GOD towards every particular one of his Church] and this we see plainly set out, Psalm 5.12. also Psalm. 34.7. also Psalm 91. throughout: also Psalm 121. throughout. Zachari. 2.5.] Verse 3. For [in this verse, he preventeth an objection, which might be made thus: do we not see the Church many times afflicted, notwithstanding this large promise? yeas saith he, but it continueth not long: yea the very calamities themselves, make the defence of the godly more famous and notable] the rod [uz. of government and authority, meaning thereby the Sceptre, putting the sign of government, for government itself] of the wicked [uz. men of this world: in the Hebrew text, he useth the word wickedness, putting the thing for the men given thereto: and so the Geneva text yieldeth the sense] shall not rest [uz. long, but shallbe quickly removed, and so the good delivered, as 1, Corinth. 10.13. on the lot of the righteous [i. upon the Church and inheritance of the godly people, which he calleth the lot of the righteous, because GOD hath as it were given the same unto them, by lot, as it were, for an inheritance] lest the righteous, put forth their hand unto wickedness [i. do commit wickedness and sin, either by murmuring against GOD, or by falling to the impieties of their persecutors, and so he showeth a reason why affliction lieth not long upon God's children: and for this cause, as it should seem, did the Lord command them to be slain, that inhabited Canaan, lest the people should follow their fashions: the sum of all is. q.d. though the Lord appoint his, to be afflicted for a time, by very wicked people, yet he will not leave them for ever, for the wicked shall not always have power and authority over the godly. So that this third verse, is as it were a correction of the other. q.d. God's protection lettteth not, but that his, should be waked, by crosses, and tribulations, to the end that the righteous being tried by temptation, should not give themselves over to licentiousness in sin, which he expresseth, by stretching out their hands their hands I say, which before were subjecteth, to the obedience of Gods will: understanding by hands their whole man, putting a part for the whole.] Verse 4. Do well, O Lord [i. bless and pursue continually with thy favour, See Psalm. 119.17.] unto those that be good [i. unto such, as thou hast made good unto thyself, by thy word, and the working of thy spirit, for otherwise there is none good, no not one, as Psalm 14.1.3.] and true [i. found and upright, both to thy majesty, and to men] in their hearts [i. in their affections, he putteth the seat of affections, for affections themselves.] Verse. 5. But those that turn aside [i. hypocrites, which have a place in the Church, and live in it, though they be not of it, and by turning a side, he meaneth going stray, from the right way, which God hath sanctified in his word] by their crooked ways [i. by devices and imaginations of their own: for all that man deviseth without God is crooked and perverse. Immanuel readeth it thus: but those that set their minds, upon their own crooked ways: which in my judgement is more plain] shall the Lord [uz. himself in his great justice and judgement] lead [uz. out of his Church forth unto judgement, meaning that he shall pull them out from the godly, and then pronounce sentence of condemnation against them, and give them their portion even eternal judgement. Matth. 21.41. Matth. 25.32. Luke 12.46.] with the workers of iniquities [i. with all others that have given over themselves with greediness to commit sin, see Matth. 7.21.22.23.] but peace [i. all manner of blessedness and prosperity, as Psalm. 122.6.7] shallbe [uz. continually] upon Israel [i. upon God's Church and people: See Psalm 124.1. and by Israel, he meaneth not only them that came of Abraham according to the flesh, but those that are Abraham's children by faith. So that he showeth that the peace of the Church shall proceed from this, that the wicked shallbe driven out of it.  
Do. Verse. 1 teacheth us what steadfastness God's people have, as who can never fall away from grace, because whom the Lord loveth, he loveth for ever. Verse 2. Teacheth us that God compasseth his servants so on every side that no evil can come unto them further, than he himself wil See job. 1.10. Ver. 3. Teacheth us that howsoever we be afflicted, yet our afflictions are but momentary, and endure but for a short space, See Psalm 30.5. also 2. Corinth. 4.17. Ver. 4. Teacheth us to pray for the continuance of gods favour upon our brethren, even as towards ourselves. Ver. 5. Teacheth us that howsoever hypocrites flourish in the Church for a while, yet the Lord will plague them in the end: also it teacheth us that howsoever he punisheth the wicked, yet he will graciously bless his own.   

Psalm 126.  
THis Psalm may be divided into two parts. Di. In the first the faithful declare, how strange a thing their deliverance out of Babylon was, confessing it to be done only by God, for which they declare their joy. Ver. 1.2.3. In the second they pray the Lord to perform the work which he had begun, prophesying, even by the spirit of prophecy, the full accomplishment and performance thereof, ver. 4.5.6.  
The title. A song of degrees [this is expounded before. Psalm. 120. Se. in the title] or Psalm of David [this is not in the Hebrew text, and therefore would be left out, for this Psalm seemeth not to be made by David, or in David's time, but in the days of Cyrus, who published a proclamation for the return of the jews into their country: at the which divers of the godly, rejoicing together, penned also this Psalm.] Verse 1. When the Lord [uz. of his great goodness and mercy] brought again [uz. out of Babylon, whither they were tarried captives for their sin: and thus they ascribe all the work of deliverance, wholly to the Lord] the captivity [i. the captives he putteth the thing, for the persons] as we have noted out before, Psalm 125.3. out of the Hebrew text] of Zion [i. of the Church of the jews, he meaneth all the people, by the place which was of greatest excellenty amongst them: to wit, Zion whereupon the temple was builded, & in which God was worshipped] we were [uz. in our own judgement and estimation] like them that dream [uz. that dream of excellent things, and yet have the●● not, not but that they were delivered, but the wonderfulness of the deliverance was so great and so incomprehensible to all men's understanding, that it seemed almost impossible to be performed: q.d. we could hardly persuade ourselves of it, till we saw the Gentiles speak of our great deliverance, and 〈◊〉 help us forward with aid towards our own Country, see Ezra. 1. through out.] Verse 2. Then [when we knew that God had done this great work for us] was our mouth filled with laughter [i. we had a plentiful and large occasion given us, of rejoicing, because the countenance and face, are specially occupied in laughing, and the mouth is a part thereof, he putteth a part for the whole, yea even for the whole man, if you will] and our tongue with joy [i. we had great occasion also to speak joyful words: q.d. we had occasion given us, not only to be merry in countenance, whereas before in our captivity we hanged down our heads, but also we expressed the joy of our hearts by our words] then [uz. when they also saw it] said they amongst the heathen [i. divers and many of the heathen amongst whom we were captives, and prisoners] the Lord [uz. their God whom they worship and serve] hath done [uz. through his great strength and power] great things [i. excellent, yea and wonderful things] for them [i. for their sake, and even for their particular persons also, They mean that the miracle of their deliverance was so great, that the Gentiles themselves, did even perceive it, and confess it.] Verse 3. The Lord [uz. our GOD, for these are the words of the faithful, answering as it were the heathen, that confessed GOD to be the worker of their deliverance: q.d. we confess it also with you] the Lord hath done great things [all this is expounded before, verse. 2.] for us [though we be his poor and unworthy servants: so all serveth for the magnifying of God's might and mercy.] Verse 4. O Lord bring again [uz. through thy almighty power: and that out of Babylon, into the land of judah] our captivity [i. our brethren and friends which yet remain captives: See ver. 1. of this Psal.] as [uz. thou many times bringest] the rivers [i. abundance of waters] in the South [i. into the South, putting the South Country for dry and barren places, because of the continual and ardent heat of the sun in that quarter, which parcheth all their grass, come, etc. and drieth up, as it were all their rivers and waters: and n●ce, that in this place, the Prophet compareth, God's favour in the deliverance of his people, with the rivers of water, and the people themselves in captivity with a barren and dry land, from whom, none could turn away God's favour if it pleased him to water them therewith. So that in this verse, the Church prayeth the Lord, to stretch out his hand to the faithful, which remained yet in Babylon, and to help them from thence, for albeit, it was a very hard matter, that the remnant dispersed, should be gathered together into one body yet they stayed themselves upon the power of GOD, who could as easily do that, as cause rivers of waters to run through the South Countries.] Verse 5. They that sow in tears [this is an other allegory as it were or similitude, in which the people carried into captivity, are compared to needy husbandmen, who cast into the ground for seed even that which was left them for the sustentation of life] shall [uz. in good time] reap with joy [q.d. their sorrow shallbe recompensed with gladness: in this other part of the similitude, he compareth the people, returning out of captivity to reapers or husbandmen, which are glad, for the abundant harvest which they find: the meaning of altogether is, that the jews, who were heavy and sad, when they were carried captives into Babylon, shallbe joyful, when they shall have reaped, that is to say obtained the fruit of their hope, that is a glorious deliverance. And this similitude declareth, that such as were upheld by the promise of God, albeit, that in extreme famine or need, they did cast seed into the ground, even as it were at all adventure, yet that they were notwithstanding, nourished, and felt in their hearts the hope of that return, which GOD had promised them.] Verse 6. They [this word may either be referred to the needy husbandman, that having by some mean or other gotten seed, are wont to sow it with grief: or else to the people in captivity, who went thither with heaviness of heart and abundance of tears. I refer it rather to the people] went [uz. out of their own land, into Chaldea, being carried captives] weeping [i. sorrowful and heavy hearted, expressing that grief of theirs by tears] and carried [uz. with them into that strange country] precious seed [i. hope and faith, in the truth of God's promises, which none could take from them] but they shall return [uz. from thence into their own Country] with joy [i. with great store of outward and inward comfort] and bring [uz. with them, after that they have gathered in their harvest, as it were] their sheaves [or after some, their handfuls, whatsoever it is, he meaneth that they shall return again, with greater abundance of feeling, than they carried with them, thus doth GOD make his children to thrive under the cross.  
Verse 1. Do. Teacheth us that whatsoever instruments or means GOD useth in the performance of his counsels, yet all the glory of the fact must be ascribed to him alone. Verse 2. Teacheth us to be glad and to rejoice specially in the Lord and his goodness, when it pleaseth him to offer us occasion, and to give us matter of mirth: also it showeth that God's works for his children, are so plain and sensible, that even the wicked are enforced to confess them. Verse 3. Teacheth us plainly and with thankfulness to acknowledge God's graces bestowed upon us. Verse 4. Teacheth us that when GOD hath delivered us from misery, yet we should not forget our brethren, that lie plagued in the same wherein we were, but that we should remember them in our earnest prayers to the Lord. Ver. 5. and 6. Teach us that howsoever we be afflicted and made sorrowful for a time yet a day will come wherein we shall rejoice and have our heads lifted up, which time we ought to attend in all patience.   

Psalm 127.  
THis Psalm consisteth wholly of instruction and doctrine, Di. and may be divided into two parts. In the first the holy Ghost showeth, that both public administration and rule, must be blessed by GOD, or else they will be to no effect. Verse 1.2. secondly he declareth particularly that children are a special blessing given to men from the Lord, and this reacheth from verse 3. to the end of the Psalm.]  
The title. A song of degrees [this is expounded before Psalm 120. Se.] or Psalm of Solomon [i. which Solomon made: some read, or for Solomon, as though David his father had made it as an instruction for him: See somewhat of this matter: Psalm 72. in the title thereof, whether Solomon made it, or David for his use, it is not much material: this is to be marked, that here the Prophet would give us to understand, that all things whatsoever must be directed and governed by God, or else they can not come to any good success or end.] Verse 1. Except the Lord build the house [by house he meaneth not only the frame of an house, wherein men dwell, but the persons commonly called the household or family, yea and the very order and manner of government thereof: and by building, he meaneth, bless it, and further it, yea do all in all, in it, and about it] they labour in vain [i. they take pains to no end or purpose, but lose their travail] that build it [i. that endeavour or toil about it, to build it, set it up, and bring it to good order] except the Lord keep the City [uz. from the rage and spoil of the enemy, understanding by City, not only the houses and walls, but the people, and the whole common wealth, yea the very form and order of their politic government] the keeper [i. he that is appointed by office to keep it: meaning hereby not only the watch, which order is observed in all towns of war, and those that suspect the enemy, but even the judges and magistrates, who also in the Scriptures are called watchmen] watcheth in vain [i. to no end or purpose, he meaneth that all the industry of men, either in maintaining or governing a family, or in upholding a good policy and government in a City, shallbe vain and unprofitable, unless GOD guide all, and give good success thereto. Verse 2. It is in vain [uz. unless Gods special blessing be present with you] for you [uz. of what state or condition so ever you be] to rise early [uz. to your labour and work] and to lie down late [i. to go to bed, from your work] and eat the bread of sorrow [i. sustenance gotten with great pain and travail of the body, and great grief of mind, so that they can not eat quietly, with a mind free from labour, care, and fear] but [q.d. notwithstanding the ungodly have these griefs and cares] he [i. the Lord] will surely [i. without fail] give [uz. of his mere liberality and mercy] rest [i. both nourishment and all good things whatsoever, and yet not yielding unto them an idle life, or forbidding them labour, because the faithful do willingly subject themselves thereto, through the obedience of faith] to his beloved [uz. people, putting one for all, for he speaketh here in the singular, loved: by beloved ones, he meaneth them whom the Lord loveth, and such also as being confirmed in his love towards them, do wholly commit themselves unto him.] Verse 3. Behold [q.d. consider it as a thing, most certain and profitable] children [i. posterity and issue, which it pleaseth GOD to give in this life] are the inheritance of the Lord [i. are a portion, that as it were for an inheritance, the Lord giveth unto us] and the fruit of the womb [i. children, see Micah. 6.7.] his reward [i. a reward that he giveth to men in this life: and mark that in these three last verses, he maketh three degrees, as it were of god's blessing: in this ver. he mentioneth the blessing of posterity, or generation, in ver. 4. he speaketh of their good, liberal, and obedient education: and verse 5 he showeth what fruits come by them that are well brought up. The hebrew word which we turn here reward, signifieth every good thing whatsoever that God giveth unto men.] Ver. 4. As are the arrows [i. the clean and well kept arrows] in the hand of the strong man [or at the hand of the strong man: that is to say, always in a readiness: so are the children of youth [i. so are the children that are begotten in the flower of their parent's age; meaning it of those children, which are well brought up, that they are in a readiness always to go and come, and to do all good things enjoined them. I know there is another sense of these words as to the end he might the more commend this benefit of God, he should commend them for their natural force, because their fathers might strengthen and defend themselves by them, as it were by archers and good men. But me thinketh the other is a more fit sense for this place.] Verse 5. Blessed is he [uz. from the Lord, and even in the sight and presence of men] that hath his quiver full of them [i. that is replenished and hath his house garnished, with such good children: for he continueth in the similitude of shafts and arrows still, which he had put down in the other verse before going] for [this is a reason of the things which go before] they [i. neither the fathers nor the children, for so largely would I take it] shall not be ashamed [i. they shall not give place to their enemies but shall overcome them, yea and shall possess the gates of their enemies, as is promised] when they speak with their enemies [uz. face to face] in the gate [uz. either of the City if it be besieged, or else in the place of public justice, because the judges were wont to fit in the gates of the City to determine public causes: as Genesis 34, 20. Deut. 25, 7. 2, Samuel 15.2. and in many other places.  
Ver. 1 Teacheth us, that nothing either in house or city, Do. can be well begun, go well forward or come to good end, except the Lord be the director and guider thereof. Verse 2 teacheth us that no means either lawful or unlawful can perform any thing except the Lord's blessing concur with the same, and yet we should not therefore neglect the means, but use them always with prayer to God to bless them to us, so far forth as may make for his glory and our comfort. Verse 3 teacheth that children are a blessing, which it pleaseth the Lord to bestow upon the sons of men: not that we should conclude them to be accursed that want them. For the want of blessing, yea of sundry blessing, maketh not accursed, for who then should be blessed? Verse 4 doth teach us, both how good and profitable holy education is to children, and also what fruit it yieldeth, to wit, in the children readiness and obedience to the parents. Verse 5 teacheth us that good children are a singular glory unto their parents, yea and they add estimation unto themselves also.   

Psalm 128.  
Di. THis Psalm may be divided into two parts. In the first the Prophet doth both generally and particularly set out the blessings of God towards the faithful Verse 1, 2, 3. In the second part, he assureth them of the continuance of God's favour and blessing upon them and their posterity, ver. 4, 5, 6.  
Se. The title is expounded before Psalm 120.] Ver. 1. Blessed is every one [uz. of what estate or condition soever he be: and that word, blessed, containeth in it abundance of blessedness: q.d. he shallbe plentifully blessed, whosoever he be] that feareth the Lord [i. that rightly serveth and worshippeth him. He putteth the beginning of God's service for the whole, for we can never rightly serve God till we have a reverent fear of his majesty printed in our hearts] & walketh in his ways [i. that keepeth his commandments, and directeth his life according to such laws as God hath prescribed. For God doth not otherwise allow of our life, except it be reform according to his law, walking is put here as in sundry other places of the Psalms, for order of lise and conversation] Verse 2. When thou eatest [this by the consent of the best interpreters would be turned thus: for thou shalt eat: showing a reason as it were of his blessedness: and not as though the godly man were not blessed, till he did eat the fruit of his labours, which many times he doth in this life, and so the blessing of God upon him in this life, should be called into question and doubt, we will therefore turn it thus] for thou [uz. that hast a care and conscience to fear God: and mark how he passeth from the third person to the second] shalt eat [uz. quietly thorough God's blessing and favour towards thee] meaning by eating, enjoying and living by] the labours of thine hands [i. that which thou thyself, with thy hand hast laboured for: q.d. no foreign enemy, nor any extortioner shall spoil thee of that, which thou hast travailed for, but thou shalt enjoy with all profit, & use it with all pleasure] thou shalt be blessed [uz. with all manner of blessings from the Lord both outward and inward, both bodily & spiritual: and this is another grace that God will show to his servants] & it shallbe well with thee [uz. wheresoever thou art whether at home in thy house, or abroad in thy fields, as is promised Deut. 28, 3. meaning also by this manner of speech, that even all his affairs & businesses should mightily prosper, & go well forward.] Ver. 3. Thy wife shall be as the fruitful vine [i. shall bear thee many children, as the fruitful vine doth many clusters and bunches of grapes, posterity & seed is reckoned amongst the outward blessings that God bestoweth upon his] on the sides of thine house [some expound it thus, nigh to thy house. Methinketh he alludeth to the common custom of men, who plant vines under their houses, and at the sides of them, specially at the sides of them, where they may have the most sun, & by which they may be most defended from the cold, for heat maketh the Vine plentiful, fair and flourishing] and thy children [uz. which god shall give thee by her, shallbe (what?) like the Olive plants [i. as fair & as pleasant, as the plants of young Olive trees, or as the young trees themselves: yea I stretch it somewhat further, that is, they shallbe always green, fresh, flourishing, and increasing: see Psal. 52, 8] round about thy table [by this speech he expresseth the great delight that children bring unto their fathers, while they see them, as many in number, so neat and trim, standing always as it were in their fight] Ver. 4. Le [here he stirreth up the faithful, both to behold, and also to acknowledge the blessings of God reckoned up before, and these that follow after] surely [uz. without all doubt] thus [uz. as is before expressed and as hereafter followeth] shall the man be blessed [i. every man, as verse 1 of this Psalm] that feareth the Lord [see also ver. 1 of this Psalm. Now we must know that he promiseth the faithful earthly blessings from God, not that they should stay, and rest themselves there, but to the end that by the same they might be lifted up to the meditation of the heavenly life.] Verse 5. The Lord [uz. whom we serve and worship] out of Zion [i. out of the place wherein he dwelleth and is worshipped: and here he putteth the faithful in mind that it is because of the covenant, which he hath made with them, that he bestoweth these graces upon them, & not for any merit or worthiness in them] shall bless thee [uz. with his grace and favour, and that so largely and plentifully, that] thou shalt see [i. both with the eyes of thy body & with the eyes of thy faith: yea that thou thyself shalt enjoy] the wealth [i. the prosperity, peace, and all manner of goodness, see Psal. 122, 9] of jerusalem [i. of the City and Church of God, because God was served therein: so that he descendeth from particular blessings, to the common blessing of the whole Church, from whence as it were from a fountain, the particular blessing floweth] all the days of thy life [i. so long as thou shalt live in this life.] Ver. 6 Yea thou shalt see thy children's children [i. thou shalt perceive the singular favour and blessing of God, towards thee and thy family, first by the length of thy own life, as Exod. 20. in the fift commandment: secondly by the plentiful increase of thy posterity and seed] and peace [i. all manner of blessing and goodness, as Psalm 122.6.7,] upon Israel [i. upon that people which serve God sincerely, see Psal. 124.1.  
Ver. 1. Teacheth us first, that such as serve God, Do. according to the rule of his word, shall receive all manner of blessing from the Lord: secondly that a godly conversation is a notable testimony of the right worship & service of god. Ver. 2. teacheth us that not only gains gotten by labour are gods blessing but to have the fruition & use of them, after we have obtained them, is god's blessing also. Ver. 3 Teacheth us that the fruitfulness of our wives, and store of children, is a blessing from the Lord likewise. Ver. 4. Teacheth us that the blessings which God hath promised us, shallbe most assuredly performed. Ver. 5. Teacheth us, that this is the blessing of all blessings in this life, to see the flourishing and prosperity of the Church. Ver. 6. teacheth us that old age, and large posterity both, are good blessings from the Lord.   

Psalm 129.  
Di. THe Psalm may be divided into two parts. In the first the faithful declare that they were grievously oppressed by their enemies, but yet that the Lord did graciously deliver them, verse 1, 2, 3, 4. Secondly in the spirit of Prophecy as it were, they do foretell the assured destruction and overthrow of all their enemies: from verse 4 to the end of the Psalm.  
Se. The title is expounded before Psalm 120 in the Title thereof. Ver. 1. They [i. our wicked and cruel enemies, whom as a man would say he will not vouchsafe to name] have oftentimes [uz. heretofore, and even at this present one time after another do] afflicted [i. troubled, grieved and persecuted, and that after sundry sorts, and by sundry means and ways] me [i. us, he speaketh of the holy body of the faithful, as it were but of one person, by reason of the unity and fellowlike feeling that is or should be amongst them] from my youth [i. even from the beginning of the world when the Church then began] may Israel [i. the faithful people, as Psalm 124, 1, also Psalm 128, 6.] now [i. even at this present. So we see that the Church counteth those afflictions, that the faithful have endured before, her own, even as those which she presently suffereth] say [uz. justly, rightly, and upon very good cause. They mean by this and that which followeth after, that the Church thinking diligently upon ancient examples and experiences might easily gather both after what sort God had exercised his people from the first beginning of the world, as from Abel, Abraham and other patriarchs from whom the church came, and also how they had a blessed end of all their afflictions: and this is done to the end, that by the former deliverances, they might in a good hope comfort and confirm themselves, that God would deliver them from the like in time to come.] Verse 2. They have oftentimes afflicted me from my youth [this is the same with verse 1, the repeating of it serveth to this end, both to show that they were sore afflicted in deed, and also to set out the assuredness of their deliverance] but they could not [uz. for all their subtlety, and for all their power] prevail [uz. at any time or by any means] against me [the reason, because God hath been on our side, as Psalm 124, 1, 2.] Verse 3. The Plowers [i. the emies which God did use as husbandmen to blow and till his Church] ploughed upon my back [i. went quite and clean over us, by which he noteth both the weak estate of the Church, and the hard heartedness of the enemies.] & made long furrows [uz. upon us, not sparing us any whit at all, for all the misery that we are in. In this verse he compareth the people of God to a field, which men till and plough, that he might the better show that the cross hath always been fastened upon the back of the Church: meaning that they suffered many grievous things from the enemies, and that they did both a long season, and very sorely afflict them.] Verse 4. But the righteous Lord [i. he that dealeth and doth uprightly, howsoever men deal cruelly and injuriously] hath cut [uz. even in sunder, and that of his goodness towards us, thorough his almighty power] the cords [i. all the powers of the wicked, whether they consisted in counsels, purposes, practices, or any such like] of the wicked [i. which the wicked men did imagine and use. All tendeth to this end, that here he putteth down a comfort, and showeth that God hath very easily and with little ado, repressed the rage and cruelty of his enemies, and set his own people at liberty, as if one should cut in sunder all that belongeth to the horses that go to plough, which as I take it in some country they call the gears, and so by that means, the plough and the owner thereof should stand still, and the horses be at liberty from their labours: and so he continueth still in his allegory or Metaphor.] Verse 5. They that hate Zion [i. the Church of God, as Psalm 125, 1. also Psalm 128, 5. Now if the haters shallbe punished, hate being an affection of the heart only, how shall they escape which put their hatred in execution and practise?] shall be ashamed [uz. not only before God, but even before men: and that word, all, noteth of what state or condition soever they be, whether high or low rich or poor, etc. for with God there is no respect of persons] and turned backward [uz. as those that in the day of battle come forth with fierceness, and yet thorough a sudden fear are glad to turn their backs, so that in this verse he setteth out the ruin and destruction of the enemies, which thing also he doth in the next verses, amplyfiing it by similitudes or metaphors taken from husbandry.] Ver. 6. They [i. that hate Zion, and such other wicked and ungodly persons] shall be as the grass [uz. which groweth] on the house top [as we see by daily experience that grass groweth on the tops of houses and in gutters, specially in those houses which are not much inhabited] which withereth [uz. thorough the great and parching heat of the sun] afore it come forth [uz. so far as that it may be cut down with the  or sickle. This is the first allegory or metaphor wherein the wicked are resembled to hay or grass, by the which he meaneth that they shall presently perish, though they be lifted up very high even as the grass or herb that groweth upon houses incontinently withereth, because it hath not earth sufficient under it, to give it moisture and nourishment, wherefore look by how much they shall thorough the greatness of their pride, draw nigh to the Sun, so much the more suddenly shall they be consumed, because they have no root.] Verse 7. whereof [i. wherewith] the mower [i. he that should mow it] filleth not his hand [q.d. it is so scarce, that he can not take a handful of it] neither the gleaner [uz. which cometh after the mower, and looketh more narrowly] his lap [i. can get any thing to speak of: this may have a double sense, and both good, though I confess there is but one right sense of all scriptures: for it may be referred unto the grass, spoken of before in the house top: and then his meaning is that it cometh not to any ripeness, in so much that it can neither be mowed nor gathered. but this I approve not, because men use not to mow grass on the house top, nor yet to gather it to any use] or it may be another Metaphor taken from Corn that cometh thinly up, here an ear and there an ear, noting that the wicked thorough God's judgements should be brought to such a wasting, that very few or none of them should be left: and I take to be the more fit sense.] Verse 8. Neither they which go by [uz. the mowers and reapers] say the blessing of the Lord be upon you [i. the Lord bless you and your harvest, because they cannot say so, for they see God's hand upon them in scarcity: Those that passed by were wont to wish well to the harvest workers, as appeareth Ruth 2, 4, so that this is as much: q. d. They shall not pray: no not for the work men, much less wish well to the harvest itself] or [this particle showeth that it is an other kind of speech, that they used, to the harvest men] we bless you [i. we wish you good] in the name of the Lord [i. thorough his majesty, power and goodness.  
Do. Verse 1 setteth out the continual both malice & assaults of the wicked against the godly. Ver. 2 showeth that they can never prevail utterly against them. Ver. 3. declareth the hard heartedness and unmercifulness of the wicked. Ver. 4 teacheth us, that God doth frustrate all the purposes and attempts of the ungodly whatsoever. Ver. 5 containeth the destruction of them that persecute the church. Ver. 6 showeth that the ungodly are of no long continuance, because they have no deep root. Ver. 7 showeth, that the ungodly & wicked are utterly unprofitable to every good thing. Ver. 8 teacheth us, that it is a testimony of God's great curse upon us, to want either the prayers or good wishes of the godly.   

Psalm 130.  
Di. THis Psalm may be divided into two parts. In the first, he maketh his earnest prayer unto the Lord, desiring him to remove his sins, that so he may feel his singular mercy, ver. 1, 2, 3, 4. In the second he testifieth his faith and patience, exhorting the faithful continually to hang upon the Lord, from ver. 5. to the end of the Psalm.  
Se. The title is expounded before Psal. 120.] Ver. 1. Out of the deep places [i. out of most deep and huge dangers, it is a metaphor taken from waters ready to drown a man, see Psal. 69, 1, 2.] have I called unto thee Lord [i. earnestly prayed unto thee, see Psal. 116.3, 4. so that we see that the Prophet when he felt himself sore oppressed with distress, yea as it were plunged in a gulf of perplexity, calleth earnestly upon God, for the greater the afflictions are which Gods children endure, the more earnest are their supplications.] Ver. 2. Lord hear my voice [i. grant me the prayers which I express with my voice] let thine ears attend [i. hearken diligently, meaning that he would have the Lord by effect to show, that he had carefully heard his prayers] to the voice of my prayers [i. to the words which I use in my prayers, because the voice is a mean to utter words, he putteth it for the words themselves.] Ver. 3. If thou O Lord [uz. which seest and knowest all things] straightly markest [i. narrowly weighest or keepest as a man would a register or reckoning] iniquities [i. the infinite numbers of sins committed against thee and others, for so I take the word in the plural number] who shall stand [uz. in thy presence or before thee, see Psalm 1, 5. q.d. who is he that shall be able to bear thy judgement, or the least part thereof? Verily there is not one amongst all men, that either have been, are or shallbe▪ He meaneth then that we can not be just but by the remission of sins: and I take this verse to contain a reason as it were of his former prayer: q.d. Spare us, not for our own sake, for there is nothing in us that can move thee to pity us, but for thine own mercy sake, as in the next verse.] Verse 4. But mercy is with thee [i. thou hast infinite and abundant mercy] that thou mayst be feared [uz. amongst men: and he putteth fear in this place, for the reverent and sincere service of GOD: so that he doth as it were desire GOD to have regard of his own glory, which consisteth in the faith and truth of his promises, and in his worship and service, both which should utterly decay, if the Lord did straightly observe our iniquities, and destroy us in his judgement therefore: and so he showeth that there is no reverence of God in men's hearts, till his mercies be sensibly felt and known which is the foundation thereof, and by fear he meaneth in this place, the reverent fear of Children, and not the slavish fear of Servants.] Verse 5. I have [uz. heretofore, and yet at this present do, for under this he comprehendeth also the present time] waited [i. trusted and hoped, and have obtained that which I hoped for] my soul hath waited [uz. upon the Lord, as in the next verse. He meaneth by this that he trusted in God not feignedly, or in hypocrisy, but heartily and from the deep affection of his heart, whereby he showeth that the seat of sure hope is in the heart] and I have trusted [uz. steadfastly] in his word [i. in all his word generally, but specially in his promises made unto me. Meaning that as he had before trusted and obtained favour, so he would do still.] Verse 6, My soul waiteth on the Lord [see this expounded before verse 5. the repeating of it seemeth to show the ardency of his zeal, and his continuance in hanging upon God] more than the morning watch [i. that watch that is appointed to watch till the morning, & hath no body to ease him from his watch all night long] watcheth for the morning [i. for that time, wherein in the morning he shall leave his watch: q.d. I am more desirous to enjoy God and the favours of his grace, than the watchmen which are weary with watching all night, do desire to see the breaking up of their watch in the morning.] Verse 7, Let Israel [i. God's faithful people, as before Psalm 129, and afterwards Psal. 131, 3, and in this verse he exhorteth all the Church by this example to hung upon God] wait [uz. with patience] on the Lord [uz. only, and no other but him] for with the Lord is mercy [i. he is gracious and merciful, as before verse 4 of this Psalm: and this is a reason why he would have the faithful to hang upon the Lord] and with him is great redemption [uz. proceeding from that mercy of his, as the stream from the Fountain. Meaning by that word great redemption, that the Lord hath divers means to deliver his by, and to draw them out of all dangers wherein soever they shallbe.] Ver. 8. And he [uz. himself, and no other for him] shall [uz. most certainly and assuredly redeem [i. set free and deliver] Israel [i. his faithful people, which shall have their trust in him] from all his iniquities [i. not only from all their sins, but also from all dangers and distresses whereinto their sins might cast them. For so largely do I rest persuaded that the word should be taken in this place.  
Do. Verse 1 teacheth us that the more afflictions increase upon us, the more earnest and often should we be with the Lord by prayer. Verse 2 teacheth us, that because sin cleaveth fast unto us, and our prayers pierce little or nothing that therefore we should continually call upon the Lord to hear our prayers. Verse 3 teacheth us in our prayers to have recourse unto God's mercy only: also that no man is able to stand as righteous in the presence and judgement of God. Verse 4 showeth that God's mercy should not breed carelessness in us, but care and conscience to walk before him in fear and trembling. Verse 5 teacheth that there was never yet any one confounded, that did unfeignedly put his trust in the Lord, Verse 6 teacheth us earnestly to hunger and thirst after the Lord. Verse 7 teacheth us to provoke others as well as ourselves, with patience to wait upon the Lord. Verse 8 teacheth us that it is God only that can deliver from sin, and from all those punishments which sin hath pulled upon us.   

Psalm 131.  
Di. THe Prophet in this Psalm propoundeth two things, first he setteth down the simplicity and humbleness of his own mind, ver. 1, 2. Secondly he exhorteth the faithful by his example, to strive to patience verse 3.  
Se. The title is expounded before Psalm 120 also Psalm 122 in the title thereof.] Verse 1. Lord [uz. whom I serve: q.d. thou knowest whether it be true or no that I speak, though men will not believe me] mine heart is not haughty [he beginneth with the fountain of pride, which is in the heart: q.d. Thou knowest that I have not so much as in heart affected the Kingdom, or saul's ruin, or taken in hand any great matter, but by a steadfast faith have wholly stayed myself upon thee, and rested in the obedience of thy will] neither are mine eyes lofty [from the inward which is the heart, he cometh to the outward which are the eyes: q.d. that there was not in his visage or countenance, any sign of pride, but that outwardly he gave an evident testimony of the humility of his heart inwardly] neither have I walked in great matters [i. I have not attempted high enterprises by fact, without the reach of my calling] and hid from me [i. I have not assayed to look into such things as pass the light of capacity and understanding which thou gavest me.] Verse 2. Surely [q.d. this is most certain, and thou knowest it though I would not report it] I have behaved myself [uz. both outwardly and inwardly] like one weaned from his mother [i. even as a little child which is humble and lowly, in which respect our saviour saith, except we receive the kingdom of God as a little child, we shall not enter therein. Mar. 10, 15. and Paul, be not children in understanding, but as concerning maliciousness be children, 1 Cor. 14, 20.] and kéept silence [i. speak very little or nothing] I am in myself [i. in mine own persuasion, and that in the upright testimony of a good conscience before God] as one that is weaned [i. as a young child in respect of affections and wicked desires, for children commonly are not very old when they are weaned.] Ver. 3. Let Israel way on the Lord [see this expounded Psal. 130. ver. 7.] from henceforth and for ever [i. from this time and continually.  
Ver. 1 teacheth us to avoid pride and arrogancy, Do. both inwardly in the heart and outwardly in the countenance and behaviour. Ver. 2 teacheth us, to strive to all humility and lowliness of affection. Ver. 3 teacheth us, not only with patience for the time to wait upon the Lord, but to do it continually & for ever.   

Psalm 132.  
THis Psalm may be divided into two parts. 
Di.  In the first is contained a prayer for David, the Lords Priests, and the faithful people of God, with a declaration of their zeal to God's worship and service from verse 1. to the end of the 10. In the second there is expressed both God's promises made particularly to David and his posterity, & also to the whole church generally from ver. 11. to the end of the Psalm.  
The Title is expounded before in the title of Psal. 120.] Ver. 1. Lord [uz. Se. which art the only true God & judgest uprightly] remember [i. declare by effects, that thou remember'st, and beholdest him, & that thou dost approve the purpose of his mind, in granting him his request, for otherwise God never forgetteth, specially those that are his: see Gen. 8.1.] David [uz. thine anointed king & servant] and all his affliction [i. all and every one of the troubles which he hath endured, specially the great care of his heart for the building of thy Temple, of which see 2. Sam. 7, 1, 2, 3. but specially that which followeth in this Psal. and all this he allegeth not as boasting of any thing he did, but that seeing the Lord merciful unto him, he might thereby take an argument of good things. Ver. 2. who swore unto the Lord [i. bound himself unto him by an oath, and that to this end, that thereby he might be the more carefully bound to perform the good which he had promised, see Psal. 119, 6] & vowed a vow [i. promised & that certainly: this difference I take to be between an oath & a vow, that the one is made with calling god to witness, & the other is a solemn protestation or promise only, yet so, that if it be made concerning good things, and by them that have power in themselves to perform it, it bindeth the conscience, see Num. 30 thorough out] to the mighty god of jaakob [i. to God, who by his mighty force and power, did deliver the patriarch jaakob from all his dangers] saying [uz. unfeignedly and from his heart.] Ver. 3. I will not enter [uz. willingly and gladly] into the tabernacle of my house [i. into any part of the house, or the house itself, which I have caused to be newly builded, see 2. Samuel 5, 9, also 1 Chronicles 15, 1.] nor come upon my pallet or bed [uz. which are set and made in my new house to lie down upon them, or take my rest there.] Verse 4. Nor suffer mine eyes to sleep [uz. very much, specially in that house which I have newly made] nor my eye lids to slumber [q.d. I will be continually watchful and careful, for to build God a house. The Prophet meaneth not in all this, that he was so proud as to think that either by oath or vow he could prescribe God a law: neither yet that he was so rash as to promise that he would dwell openly in the air, & not sleep neither day nor night, till the ark were brought to a place, which he would prepare for it, which could not be very quickly done, for that had but after a sort to have killed himself, but this he meaneth: that he made religion & conscience of it, to go into his new house, unless he had prepared a place for God's ark to rest in also: q.d. I must not be more careful for myself, either in respect of pleasure or profit, or both, than I am for God and his service.] Ver. 5. Until I find out [i. until I shall by searching find out] a place [i. a fit, meet, and convenient place, for otherwise there were places enough] for the Lord [uz. to dwell and rest in] not that God is tied to any place, for the heaven of heavens can not contain him, but he meaneth the Ark, which is called the Lord himself, because it was a most manifest testimony of his majesty and power] an habitation [i. a place to rest & dwell in, that it may no longer be carried from place to place as it hath been] for the mighty God of jaakob [i. for that great God whom jaakob worshipped, or else for him that saved and delivered jaakob from many dangers, as before ver. 2. Ver. 6. Lo, we [i. both I and others] heard of it [i. not of the place, but of the ark] in Ephrathah [i. that it was Ephrathah: I take this rather as immanuel doth to be the name of the country wherein the tribe of Ephraim dwelled then of any one particular place: yet so, that it should note Shilo in the Tribe of Ephraim, where the Ark of the Lord was kept, from the days of jehoushua until the death of Helie the Priest, at what time it was taken by the Philistines: see 1 Samuel chapters 1, 2, 3, and 4.] and found it [i. the Ark] in the fields of the Forest [or as Immanuel turneth it, & as it is in the hebrew text, in the fields of jahar [i. in the city of jahar: which was situate both in a plain and woody place, and therefore is turned here in the fields of the forest: in which respect also it hath several names: for of the woods it is called Kiriah jearim, that is, the city of woods: and of the plain or field it is called Baal, or Baalah, or Kiriah in Baalah, and sometimes Bala of juda, that is plain place: for the sense of this place, see 1. Sam. 7, 1, etc. and for the city itself, see jehosh. 15.60. where it is reckoned up among the cities allotted to the tribe of judah, & hath two names. I know other men give other senses, but methinketh this is most plain] Ver. 7. We will enter [uz. cheerfully & gladly] into his tabernacles [i. into the places where this ark shall rest, & he himself be religiously served, which in Psal. 100 ver, 4. are called his gates & his courts] and worship [uz. him] before his footstool [i. before the ark of the covenant, which is so called to put the faithful in mind, that they must not stay in the beholding of the ark only, as though god were enclosed therein, but that they must lift up their hearts to heaven to worship God there with all reverence: as though GOD stretched his feet from the heaven to the earth, that he might lift us up to heaven. Now he must be sought to in Christ, who is the very Ark of covenant in deed,] Verse 8. Arise [uz. now, at the earnest prayer of thy people] O Lord [this is to be referred both to God himself, and to the Ark also as may appear by that which followeth in the Verse. See the word, Lord, also put for Ark verse 5 of this Psalm] to come into thy rest [i. into the place of thy rest: because that before the Ark stayed not long in one place, as may appear by the continual concourse of the stories] thou, and the Ark of thy strength [i. both thou thyself and the visible sacrament, as it were, of thy strength and power: and he calleth it the ark of God's strength, because that in and from the Ark the Lord did plainly declare his majesty, power, etc.] Ver. 9 Let thy Priests [i. the Priests which thou hast chosen unto thyself, to be the administers of holy things] be clothed [i. compassed about on every side, & let it cleave & stick fast to them as apparel doth to the body] with righteousness [uz. both outward & inward: q.d. Let them that are sanctified to this great office, be more and more sanctified] & let thy saints [i. thy people whom thou hast sanctified to thyself] rejoice [uz. greatly & that for this, because the Ark shall stay in one place, & not flit as heretofore it hath done, so that here he prayeth both for Priests & people.] Ver. 10. For thy servant David's sake [i. for him & those promises which thou hast made to him: others understand by David christ the son of David, who also in the Prophets is called by that name, as Hosea 3, 5, in the letter the first sense is most plain he speaking of himself in the third person: in the doctrine, the other is very true] refuse not the face of thine anointed [i. of me whom thou hast appointed to be King, understanding by not refusing his face, the granting of him his requests: for here he prayeth the Lord to be merciful to his priests, and people, & not to reject the prayers which the king maketh for them.] Ver. 11. The Lord [uz. himself] hath sworn in truth [i. hath truly & justly sworn to perform whatsoever he hath promised] unto David [i. unto me, speaking still of himself in the third person] & will not shrink from it [i. will not at any hand, or by any means go back from his word: see Psa. 110.4. and note that God sweareth, not for any inconstancy in his word, but for the strengthening of our faith] of the fruit of thy body [i. some one or other of thy children, see Psal. 127, 3] will I set upon thy throne [i. I will establish them as thy lawful heirs in thy kingdom after thee, meaning that he would provide that one of his children & posterity should continually succeed him in the kingdom.] Ver. 12. If thy sons [i. thy posterity: these are gods words to David establishing the covenant with him & his seed] keep [uz. unfeignedly and with all their heart] my covenant [i. the covenant which I have made with them, and is passed between them & me] and my testimonies [i. my law & word, and that every particular piece of it, for so much do I think doth the plural number in this place signify] that I shall teach them [uz. by the ministry of my servants, the Priests and Prophets] their sons also [i. their posterity, even to many generations] shall sit upon thy Throne [i. shall succeed thee and them in the Kingdom, putting throne, a part of the kingdom for the whole: and it is called David's throne or kingdom, because he was the first man of all his race that God advanced to that high honour] for ever [i. for a long season referred to David & his natural seed, but for all eternity referred to Christ, see these words expounded 1 King. 2, 4, also 1 King. 8, 25, also 2. Chron. 6, 16.] Verse 13. For the Lord [uz. himself] hath chosen [uz. of his great mercy] Zion [i. his Church or jerusalem, uz. to be the place where his ark should abide, & he himself be served] and loved [uz. of his own good pleasure, and not for any excellency or worthiness that was in it] to dwell in it [i. to remain and to abide there, as in the next verse.] Ver. 14. This [uz. place] is my rest [i. is the place wherein I will have mine ark to stay] for ever [i. for a long time if we refer it to the Material jerusalem, but continually, even to all eternity, if we refer it to the Church] here will I dwell [i. in this place I will give, of my presence, power, and continual abode] for I have a delight therein [i. I have delighted and loved to dwell there, as in the next verse before going, see Psalm 78, 68] Verse 15. I [uz. who am able to do it] will surely [i. without all fail] bless [uz. plentifully and abundantly] her victuals [i. all things that I shall give her, necessary for the maintenance of this present life: q.d. I will not only give them abundance of victuals, but I will make their meat and drink profitable unto them] and will satisfy [uz. with abundance and plenty] her poor [i. the poor which shallbe in Zion, or in the Church] with bread [i. with things necessary for the nourishment of this life. He joineth here spiritual graces to the temporal blessings, declaring that he will so provide, even for the poorest of them, that they shall not only not want their ordinary victuals at any time, but have them in great plenty.] Verse 16. And [uz. I myself, who am the only Lord] will cloth [see before verse 9 of this Psalm] her priests [i. those that attend upon holy exercises and services in her] with salvation [i. with deliverance from dangers and distresses: he meaneth that he will defend and keep under his safeguard, the ministers of his Church, and his saints [i. the people of Zion or of the Church: see before verse 9] shall shout for joy [uz. of that goodness and grace which GOD shall show to the whole Church, and every particular member of it: and this phrase, shouting for joy, or as it is in the hebrew, in singing shall sing, doth not only note the great joy which they shall have. But the certainty and assuredness of it also.] Ver. 17. There [i. in Zion, jerusalem, or in the Church] will I make [i. cause thorough my power & goodness] the horn of David [i. the power, might, kingdom. etc., of David my servant] to hud [i. to prosper and increase: it is a metaphor taken from beasts, who have snags in their heads as dear have, which are unto them in steed of bows as it were, by which he noteth their flourishing and prospering] for I have ordained [uz. in mine eternal counsel] a light [uz. even in that place, meaning by light the regal dignity & glory, and the godly person that should execute the same, as 2 Sam. 21.17. 1 King. 11, 36.] for mine anointed [i. for David my servant, whom I have appointed to be King: some expound it thus: q.d. I will bring to pass that the kingly dignity, shall not so be quenched, but that it shall always show forth some light, the other sense is better in my mind.] Ver. 18. His enemies [i. David's enemies, and the enemies of his godly posterity] will I cloth with shame [i. compass them about with confusion of face, so that they shall not dare to lift up their heads, meaning further that he would even confound and destroy them] but on him [i. him himself, & his posterity] shall his crown flourish [i. his kingdom shall continue flourishing and not whither away, but be preserved always in his force and beauty, and this was fully accomplished in Christ.  
Verse 1 teacheth us to beseech the Lord to declare by effect that he thinketh upon us. Do. Ver. 2 teacheth us to bind ourselves by all lawful means we can to the obedience & service of our God. Ver. 3 teacheth us that we should little esteem all the pleasures of this life, in respect of God and his glory. Ver. 4 teacheth us, that we should make but little account of profitable & necessary things in respect thereof. Ver. 5 teacheth us to join ourselves to the exercises & assemblies of gods congregation. Ver. 6 doth commend unto us the care of God's Church, religion & service. Ver. 7 teacheth us, not only to hear of God's Church, but when we have heard of it, to labour the finding of it. Ver. 8 teacheth us to pray the Lord to be continually present with us, & to beseech him to give us all the signs & testimonies of his favour. Ver. 9 teacheth all but specially Kings, to pray for the ministers and officers of God's Church, & for the whole congregation. Ver. 10 teacheth us to offer up all our prayers in the name & meditation of Christ jesus only. Ver. 11 showeth how that God for the strengthening of our faith in the truth of his word, doth even bind himself unto us by an oath. Ver. 12 teacheth us, that albeit the covenant that God hath made with us, be of itself and as it proceedeth from God, free, yet it is delivered under certain conditions, which he would have to be observed, that we in some measure performing the same, might be more and more confirmed in the truth of it.] Ver. 13 showeth us, that gods free love is the chief cause of all his graces towards the Church. Ver. 14 teach us, that God's grace towards his Church is unchangeable and abideth for ever. Ver. 15 setteth forth God's great liberality towards the Church, and his singular favour, who will not destitute, no not the meanest or poorest. Ver. 16 teacheth us even in Gods own example to have a singular care to preserve a lawful and ordinary ministery, as without the which the Church can not be. Ver. 17 teacheth us that the prosperity of all Kings and kingdoms, cometh from God's blessing only. Ver. 18 teacheth us, that such as rise up against lawful magistrates, shall never prosper, but come to decay.   

Psalm 133.  
Di. THe Prophet in this Psalm doth only commend brotherly love and unity amongst the saints and servants of God. In the first verse he commendeth it simply of itself, even of the goodness and excellency that is in it. In the two other verses, he commendeth it by two singular similitudes and comparisons, which would be well weighed.  
Se. The Title is expounded before Psal. 120. and also Psal. 122. in their titles.] Verse 1 Behold [q.d. Let it be well considered and weighed] how good [i. profitable and necessary, as Psal. 92.1.] and how comely [i. pleasant and excellent: q.d. If either profit or pleasure can allure you to the embracing of it, you have both] brethren [i. not only natural brethren, but the sons of God and members of his Church, and partakers of the selfsame doctrine and life in Christ] to dwell even together [uz. not only in one house, but specially to be of one affection and consent, and to practise fellowship amongst themselves, even as God himself dwelleth in them and with them.] Verse 2. It [i. brotherly love and mutual consent] is like [uz. in excellency and sweet savour] to the precious ointment [uz. which was appointed for the priests to anoint them withal, see Exod. 30, 22, 23, etc.] upon the head [i. powered upon the head of the high Priest] that runneth down upon the beard [by this and that which followeth, he noteth as I take it, the plenty and abundance of it] even unto Aaron's beard [uz. who was the high Priest, and for whose anointing, this Oil was specially made] which [uz. oil] went down, on the border, or rather unto the border, such plenty and abundance there was of it] of his garment [i. Aaron's garments, of which you may read Exod. 28, 2, 3, etc. The meaning is: q.d. as it is pleasant and delightful to have Aaron wholly anointed with that holy oil, and all his garments, & as it is a sweet smelling favour to all that are round about him: so very pleasant is the body and fellowship of those that agree and meet together in God's name, whom God assuredly beautifieth with his own presence, and the most sweet smelling gifts of his spirit; meaning also that men shallbe utterly without favour unless they be perfumed with the odour of peace, & brotherly unity grounded in the word of God] Ver. 3. And [uz. it is. For this is another comparison or similitude that he useth to express the excellency of this speech by In the former he commendeth it for the sweetness & pleasantness of it: in this he commendeth it for the fruit and profit which cometh by it] as the dew of Hermon [i. as the moisture that falleth from heaven upon that great hill of Hermon. Of one hill of this name, which Hermon the Sidonians call Shirion, and the Amorits call it Shenir, we read Deut. 3, 9, and johoshua 13, 5, and this name is given sometimes to other hills and mountains of the land of judah. Some are of this opinion, that there be two mountains of this name, the one very nigh to Gelboe & jordan, the other is much more high, and standeth nigh to the country of Trachenitis: and they gather it, because David saith Psal. 42.6. from the land of jordan and Hermonim, using a noun plural diminutive as it should seem. Othersome say thus, these high mountains are a part of Libanus, & from thence stretch themselves southward, & separate the Land of Bashan from the neither Sirrah: they compass the land of Galilee on the northside & towards the east. We must likewise note that there is another mountain named Hemon, in the frountirs of the tribe of Issachar, at the foot whereof is the town named Naim, see also what is said before, Psa. 89, 12, whatsoever it be, this sense I would give: q.d. as the dew & wet that falleth down from heaven upon Hermon, & descendeth from thence into the plain of Bashan, maketh that plain country fertile: so doth brotherly love bring with it great fruit & profit] which falleth upon the mountains of Zion [this place is ill translated, & seemeth to carry with it this sense, as though the dew & wet of Hemon, should come from thence to the mountains of Zion, which hath in it no sense at all: wherefore we must either mend the translation, or else supply somewhat thus] & as the dew which falleth [uz. from heaven, this being indeed another similitude, to express the same thing, 1. brotherly concord] upon the mountains of Zion [he speaketh of mountains in the plural number, because there were many mountains thereabout, as psal. 125, 2: q.d. as the dew and moisture falling upon those mountains also, maketh them fruitful, so doth brotherly unity & concord make them, thorough God's blessing, amongst whom it is sincerely observed, fruitful & plentiful in good works towards God, & in him and for him towards men, and one of them towards another] for [this is a reason why they shall become fruitful, to wit, because the lord hath so promised & appointed] there [uz. where brethren dwell & consent together, as ver. 1. or we may say that he putteth the place for the persons] the Lord [uz. himself, who can not be deceived, neither will deceive] appointed [uz. to pour forth upon them, & that from himself] the blessing [i. singular blessings, both concerning this life, as peace and quietness] and life for ever [i. not only long life here, but also eternal life, for brotherly love is a sure seal thereof as 1 joh. 3.14.  
Ver. 1 teacheth us, Do. that brotherly love carrieth with it both pleasure and profit, and therefore is to be embraced. Ver. 2 teacheth us that brotherly love is not only pleasant to them that religiously esteem and keep it, but to others which are about them, as sweet perfumes & ointments are, not only to persons using them, but to others nigh them. Ver. 3 teacheth us that unfeigned love hath the promises both of this life, and of that to come.   

Psalm 134  
IN this Psalm the Prophet doth first exhort both Priests and people, to praise the Lord for his mercies, ver. 1.2. Di. Secondly he prayeth for the whole Church, and the favour of God upon the particular members of it, ver. 3.  
Se. The Title is expounded be form Psal. 120.] Ver. 1. Behold [q.d. seeing, O holy Church, thy body is so knit together in Christ, and aboundeth with so many blessings, as is declared in the other Psalm, go to, and praise the Lord] praise ye the Lord [uz. for his infinite mercies and great love] all ye servants of the Lord [i. of what state or condition soever ye be, whether ye be Priests or people, but specially the Priests and Levites, to whom he giveth this title, by reason of the offices whereunto they were appointed, and that therefore they to the end also, that by their example they might draw on others to do the like, should be so much the more carefully stirred up to the spiritual exercises of true religion] ye that by night stand in the house of the Lord [i. which do not only serve God in the day time, but in the night keeping watch and ward, about the temple of the Lord, see Num. 18.1.2, etc. 1. Chron. 9.33. And though it be true that many of the people had that affection to remain day and night in the temple, as it is reported of Anna, Luk. 2.37. yet I refer it in this place only to the Priests and Levites: and when he saith stand, he meaneth their continual abode there as it were. And by house of the Lord he meaneth either the place where the Ark was, or the temple after it was builded.] Verse 2. Lift up your hands, [i. pray and give thanks: the sign of prayer, or an outward gesture used in it, put for the thing itself, as Psalm 141, 2. also 1 Timothy 2, 8.] to the sanctuary [i. towards the Sanctuary, meaning the place where the Ark was, and the Ark itself, out of which God had promised to answer his people, and to hear their prayers] and praise the Lord [uz. for his mercies, as verse 1. and here he showeth that the principal end of outward ceremonies, is to set forth God's praise and glory.] Verse 3. The Lord that made heaven and earth [i. the God of all majesty, glory, power, etc. see Psalm 121, 2, also Psalm 124, 8,] bless thee [uz. with all goodness and favour] out of Zion [where the ark the sure testimony of his favour and presence was: so that here they acknowledge in the first place his power, and in the second his fatherly love: which two must never be sundered, but always joined together for the strengthening of the faith of gods children. And whether he speaketh this in the person of the Priests, whose office it was to bless the people, as Numbers 6, 23, or in his own person, as praying for them, and testifying his great love unto them, it is not much material.  
Do. Verse 1. teacheth us to exhort and provoke all men, yea the very ministers of God if they be negligent, to the performance of their duty. Ver. 2 teacheth us that God's children, should always join prayer and thanksgiving unto God together. Ver. 3 teacheth us in all holy affection and unfeigned love, to pray for others as for ourselves.   

Psalm 135.  
IN my judgement, Di. this Psalm may be divided rightly into two parts. In the first, the Prophet exhorteth the faithful of what state or condition so ever they be, to praise the Lord, showing certain causes, that may lead them thereto, as his mercy, his power, his wonderful works, etc. from ver. 1. to the end of the 12. In the second he showeth what great difference there is between the true God, and all the counterfeit Gods of the Gentiles, exhorting all the faithful generally, and the Priests and Levites particularly to praise that true God, whose service they professed, from ver. 13. to the end of the Psalm.  
The title is] praise ye the Lord [see this expounded before, Psalm 106. Se. also Psalm 113. in the titles, so that this title seemeth to comprehend the argument of the Psalm, as though the whole Psalm did nothing else but provoke men to praise God.] Ver. 1. Praise the name of the Lord [i. his majesty, power, goodness, etc. as sundry times before, and namely Psal. 20.1. and Psal. 124.8.] ye servants of the Lord [this I refer generally to all, as Psalm. 134.1. but specially to the priests] praise him [this doubling of the exhortation, seemeth to set out, as men's dullness and unaptness to the same, so the excellency of the thing itself.] Ver. 2. Ye that stand in the house of the Lord [i. ye priests, specially and chief, because they ought by their duty, to show the way unto others] and in the courts of the house of our God [i. in those courts, that did appertain to the temple of the Lord, amongst which the people had some, which place is called 2. Chro. 4.9. the great court: and this is the reason, why though I refer it chiefly to the Priests and Levites, yet I would have it also to be understood, that this exhortation is directed to the people likewise.] Verse 3. Praise ye the Lord [uz. for his wonderful kindness and love, see Psal. 134.1.] for the Lord is good [uz. even of his own nature: and from that abundant goodness which is in him, floweth all goodness, which we have: and this is as it were the first general cause why men should praise him] sing praises unto his name [i. extol his majesty, power etc. as before ver. 1.] for it is a comely thing [uz. to do so, meaning by comely, pleasant and profitable, see Psal. 133.1. also Psalm. 92.1.] Ver. 4. For the Lord [uz. whom I exhort you to praise and magnify] hath chosen [uz. of his infinite mercy & goodness] jaakob [i. the faithful seed and posterity of jaakob] to himself [i. to be a peculiar people unto himself] and [uz. he hath freely chosen, for here you must repeat or understand that word] Israel [i. the true Israelites, or the Israel of God, as Psal. 124.1.] for his chief treasure [i. for a people whom he maketh more account of by many degrees, than men do of their chiefest treasures. See Exod. 19.5. The Hebrew word signifieth treasure gathered together of verse most exquisite things as pearls, precious stones, or such like. And in this verse is contained a particular cause to provoke thankfulness: uz. that GOD chose from all the nations of the earth, the issue and seed of Abraham to be his people.] Ver. 5. For I know [uz. both by his word, works, and mine own experience] that the Lord [uz. whom we serve] is great [uz. in power & might] and that our Lord [uz. whom we worship, according to his will revealed in his word] is above all Gods [i. is higher and mightier than they, whether they be Angels and magistrates, to whom this name is sometimes given, or idols which the vain people worship, whose vanity he doth afterwards declare in this Psalm.] Ver. 6. Whatsoever pleased the Lord [i. whatsoever it liked him to do] that did he [uz. because no power was able to resist him] in heaven, and in earth, in the Sea, and in all depths [i. every where, for no place is excepted from his power and presence, as Psalm. 139.7.8. etc. and how true this is, the particular examples of his word do declare: specially these two, the universal flood, and the confusion of Babel, Gene. 7.8.11. chapped.] and in this verse is contained a third cause, wherefore men should praise God, and that is the great power of God, declared not only in the creation of heaven and earth, the waters etc. but also in that he governeth every thing according to his will, and disposeth of them in a most wise order.] Ver. 7. He [uz. God alone] bringeth up [uz. into the air and sky, and that by his almighty power] the clouds [i. vapours and exhalations, which afterwards in the middle region of the air are turned into clouds, as we see them] from the ends of the earth [i. from all the quarters of the world] and maketh [uz. by his almighty power] the lightnings with the rain [i. both lightning and rain, which are seldom sundered, but come together, as our daily experience teacheth us, for we have seldom any lightning, without rain, and thunder] he draweth forth the winds [uz. by his almighty power still, to which every thing, even the dumb and insensible creatures must obey] out of his treasures [i. out of holes, dens, hidden and secret places, in which as it were in treasure houses god keepeth the winds, of which our saviour Christ saith, john 3.8. That the wind bloweth where it listeth, and men hear the sound thereof, but whence it cometh, or whither it goeth, no man can tell. And thus we see, that though by reason we can give a natural cause of these meteors as that the clouds are congealed of moist and watery vapours drawn out of the Sea, and from the earth, from which clouds the rain cometh, as Ecclest. 11.3. and that lightning is made, of hot, dry, and fiery exhalations, drawn by the power of the sun into the regions of the air, and so forth of the rest, yet we may perceive by the plain words of this text, that nothing is done in the order of nature, without the counsel and will of our GOD, See job. 36. verse 27.28, etc. also job. 37. throughout, for this purpose.] Verse 8. He smote [vz in his justice, and judgement, and that by his almighty power] the first borne of Egypt [i. all the first borne in the land of Egypt] both of man and beast [i. of all men and beasts whatsoever, See Exod. 12.29. Psalm 105.36. meaning by smiting destroying them with death. And note, that here he reckoneth up a fourth cause, wherefore the faithful should praise God, to wit, for his special graces and benefits bestowed upon his Church, in their preservation and deliverance, and his singular judgements and punishments, brought upon their enemies, wherein the principal praise of his virtue and power is manifested.] Verse 9 He [i. God himself] hath sent [uz. by his eternal power, in the ministry of Moses and Aaron his servants] tokens [uz. of his wrath and judgement] and wonders [i. fearful and strange things] into the midst of thee O Egypt [uz. so that thou canst not either plead ignorance or allege excuse, for my judgements were even] upon Pharaoh [uz. thy king] and upon all his servants [i. not only them that attended upon him, but upon all his people and subjects, the truth and accomplishment of this, See in Exod. 5, 6, 7, 8, 9, 10, 11, & 12. chapters.] Verse 10. He [i. God] smote [uz. in his judgement, and that by the dint of the sword, and death] many nations [uz. greater and mightier than the people of the jews, See Deutronom. 2. & 3. chapped. throughout, for this matter] and flew [uz. by the sword of his servants and people] many kings [whereof some he reckoneth up in the next verse, and others are mentioned Numb. 21.1. and in other places.] Verse 11. As Sihon king of the Ammorites, and Og the king of Bashan [see the history of these. Numb. 21. Deut. 3. joshua 12.] and all the kingdoms of Canaan [which was divided into sundry kingdoms, and wherein dwelled seven nations greater and mightier than the jews.] Ver. 12. And gave [uz. of his free goodness] their land [i. the land of the Canaanites, or that land which they inhabited] for an inheritance, even an inheritance to Israel his people [i. for a place for them, as safely and as lawfully for them to dwell in, as if it had descended to them by inheritance.] Ver. 13. Thy name [i. thy majesty, power and goodness] endureth for ever [uz. towards all, but specially towards thine own people.] O Lord thy remembrance [i. the continual instructions, which thou givest to thy people, to remember thee] is from generation to generation [i. lasteth comtinually, and goeth on from age to age, so that there is no age, but they have evident examples thereof.] Ver. 14. For the Lord [vz himself] will judge [i. guide, govern and defend, as Psalm 96.13. and Psalm 98.9.] and be pacified towards his servants [i. he will, as it were change his purpose, and not execute with heavy judgement, that which he had determined against them: and this is spoken of God according to the manner of men.] Ver. 15.16. 17.18. See expounded before Psalm. 115. ver. 4.5.6.7.8. where you shall find both the very same words and matters. And he here inveigheth so sharply against idols, because that the praise which belongeth unto GOD, is many times falsely given unto them: and therefore he declareth, that neither the matter itself, whereof they are made, nor the workman, can give them the title of GOD, or God head.] Ver. 19 Praise the Lord [see ver. 1.3. of this Psalm] ye house of Israel [i. ye that descend of Israel or jaakob, meaning by this speech, all the people generally] praise the Lord ye house of Aaron [i. ye Priests, who descend and come from Aaron, to whose race, family and stock, the priesthood was by God's ordinance only appointed and tied.] Ver. 20. Praise the Lord ye house of Levi [i. all ye levites who were inferior unto the Priests, though they came all from one father, to wit, Levi, jacob's third son: and by this place we see, that even by the very institution and ordinance of God, there were two distinct orders amongst the people of the jews, to wit, priests and Levites, according to which also he speaketh here] ye that fear the Lord [uz. with a reverent & child like fear: meaning also by this speech, such as did worship and serve him, see Psalm 128.1.] praise the Lord [uz. with a good heart, see before ver. 1.3. of this Psalm.] Ver. 41. Praised be the Lord [uz. for his infinite mercies towards us] out of Zion [i. in Zion which was the place appointed for his worship, for this phrase see Psalm. 128.5. also 134.3.] which [uz. Lord and God] dwelleth in jerusalem [i. giveth most plain testimonies, of his presence and abode there, and not that God is tied to any place. The Prophet meaneth that in Zion and jerusalem the place of his worship, he gave evident signs of his presence and power, and not that he was enclosed, or tied to that place only] praise ye the Lord [this Psalm beginneth and endeth with like words, for which see Psal. 105. and Psal. 106. in the beginning and ending.  
Do. Ver. 1. Teacheth us to exhort and provoke all god's people to thankfulness to God for his benefits. Ver. 2. Teacheth us particularly to stir up both priests and people to that duty, when we find them slack. Verse. 3. Teacheth us, that the Lords continual goodness towards us, should draw us on to praise his name. Ver. 4. Teacheth us, that even his gracious election, particularly above the rest, should be a singular argument of our praise and thanksgiving. Ver. 5. Teacheth us the particular experience which we or any of us have had of God's power should be a notable prop to our faith. Ver. 6. Teacheth us that nothing can withstand his purpose and power. Ver. 7. Teacheth that even all natural things, are guided and governed by him and his appointment. Ver. 8. Teacheth us that the Lord in executing his judgements upon the wicked, respecteth no man's person. Ver. 9 Doth the same thing, teaching us further, that God's judgements are so plain and manifest, as the wicked are not able to allege either ignorance or excuse against them for themselves. Ver. 10. Teacheth us that though God use means for the performance of his counsels, yet the accomplishment and glory of them belongeth to him alone It teacheth also further, which thing also, Verse. 11. Doth that there is no power, wisdom, counsel, multitudes, or authority, able to hinder, though never so little, the Lord in his works. Ver. 12. Teacheth us that they have right to land, and inheritance, to whom it pleaseth the Lord to give the same, because he is the Lord of the whole earth. Verse. 13. Teacheth us that God in all ages, leaveth notable spectacles of his power to all people, to the end that thereby they might be drawn unto him. Ver. 14. Teacheth us that though the Lord be angry with his people for a while, yet he will turn to them in everlasting love. Ver. 15.16.17. Set out unto us, the horrible vanity and great abuse of idols. Ver. 18. Teacheth us that the idol, the idol maker, and all such also, as serve them, are not only beastly and blockish before men, but shall before god, in good time come to shame and confusion. Ver. 19.20. Teach us that it is meet for all the faithful, but specially for the Lords ministers as guides unto the rest, to praise the Lord for his great goodness. Ver. 21 teacheth them to perform that service to him, even in the public assemblies of his saints.   

Psalm 136.  
IN this Psalm the Prophet doth exhort all the faithful people, Di. to praise God, first, for the excellency of his nature, and singular majesty: ver. 1.2.3.26. secondly, for his works of creation and providence, generally and particularly: ver. 4.5.6.7.8.9.25. Thirdly for his great judgements upon the enemies of his people. ver. 10.15.17.18.19.20. and four for his exceeding favour towards his own servants. ver. 11.12.13.14.16.21.22.23.24.  
This Psalm hath no title, as many such we have had heretofore, Se. as Psal. 104.105. and sundry such like.] Ver. 1. Praise ye the Lord [uz. O ye faithful people] because he is good [uz. towards all, but specially towards you] for his mercy [uz. which is the first course of all his goodness] endureth for ever [i. shall never have end. This sentence is repeated in every verse of this Psalm, not as idle, superfluous, or vain, but to show, that God's goodness is the fountain, both of all our praises, and all his works, which doctrine, because it ought to be perpetual, therefore did the Levites sing this Psalm, or some other of the same argument or matter daily in the old Church of the jews, as appeareth, 1. Chron. 16.41. and it seemeth also to show, how much we should continue, in the acknowledging of gods graces. Ver. 2. Praise ye the God of gods [i. he that is above all, that have any divine or heavenly offices, whether they be men as magistrates, or Angels, or any other thing which hath the name of God given unto it, see Deut. 10.17.] for his mercy [uz. towards all, but specially towards his own people] endureth for ever [all this is expounded before.] Ver 3. Praise ye the Lord of Lords [i. he that hath the fullness and perfection of rule and authority in him, for whatsoever other men have, they have it from him because it pleaseth him to bestow the same upon them, see 1. Tim. 6.15. revelat. 17.14.] for his mercy endureth for ever [this is expounded before, and therefore we shall not need to repeat it again.] Ver. 4. Which [uz. God our Lord] only [i. by himself alone, and his own power, none joining with him as assistant] doth great wonders [uz. even as we ourselves know, and can report.] Ver. 5. Which by his wisdom [i. most wisely, and with great understanding, yea, which such wisdom and providence, as is wonderful: See Proverb. 3.19. we may understand also by wisdom, his eternal son, see Pro. 8. from ver. 22. to the end of the 31.] made [uz. in the beginning, as Gene. 1.1.] the heavens [uz. and all things therein contained, for so large do I take the word to be here, as Psal. 124.8.] Ver. 6. Which hath stretched out the earth [i. the continent and firm land] upon the waters, see Psal. 24.2. he meaneth that God hath caused the waters, to withdraw themselves from of the earth, to the end it might be a place for men to dwell therein: see Gene. 1.9.] Ver. 7. Which made great lights [uz. two, as Gene. 1.16. of which he speaketh afterwards particularly, and they are called great, because they are in our judgements in deed, greater than the other.] Ver. 8. As [uz. for example] the sun to rule the day [i. to shine in it, and to make it light, whereas otherwise it would be all darkness.] Verse. 9 The moon and the stars to govern the night [i. to shine and show forth themselves in that season.] Verse. 10. Which smote [uz. with his plagues Egypt [i. the land and the people inhabiting it] with their first borne [i. all their first borne, from man to beast: See Psalm 135.8.] Verse 11. And brought out Israel [uz. who was kept in captivity and thraldom putting Israel, for the Israelites] from among them [i. quite and clean out of their company and land, this history is written, in the 13. chapped. of Exod.] Ver. 12. With a mighty hand [i. with such great power, as the Egyptians could no way resist] and stretched out arm [i. with singular favour and pro●ection over his own, and great judgements upon the wicked, for the arm serveth both for defence, and for striking.] Ver. 13. Which divided the red Sea into two parts [uz. that his people might pass through it, See Exod. 14.22.] Verse 14. And made Israel [i. the Israelites, he speaketh thus of them all, as though they were but one man, because they were but one body] to pass through their iddest of it [i. of the waters so divided.] Verse 15. And overthrew [uz. by his almighty power] Pharaoh [uz. who was king of Egypt] and his host [i. the people which he had gathered together, to pursue the Israelites, in their flight, yea he so destroyed them, that there was not one of them left] in the red Sea [the place is named, for the certainty of the history also.] Verse 16. Which [uz. God] led [uz. carefully and tenderly as a father his children, or a shepherd his flock] his people [i. the Israelites, whom he had chosen, to be a peculiar people to himself, as Psalm 135.4.] through the wilderness [i. through sundry wildernesses, putting one for many, as Sin, Pharam and others, as whosoever will read the history of their journeys, in Numbers 33. shall plainly perceive.] Verse 17. Which smote [see Psal. 135.8.10.] great kings [i. kings of great power.] Verse. 18. And slew [uz. by the sword of his captains, and people, see Psalm. 135.10.] mighty kings [i. kings of wonderful might and force, how great and mighty soever they were.] Verse 19 As [uz. for example] Sihon king of the Ammorites [i one Sihon, that governed that people.] Ver. 20. And Og the king of Bashan [i. he that ruled in the land of Bashan.] Verse 21. And gave [uz. freely and of his own goodness] their land [i. the land, which they and their people inhabited] for an heritage [i. by the right of inheritance as it were, so that the people might lawfully possess it.] Verse 22. Even an heritage [i. to be a most certain inheritance, for so much I take the doubling of the word, to import] unto Israel his servant [i. unto the Israelites, which did serve and worship him, and upon whom he had bestowed this honour, to be his servants, because to serve him is to be a king, for the story of all these matters, contained here from verse 10. to the end of the 22. See Exod. chapters 12.13.14. etc. See Psalm 78. from ver. 12, to verse. 56. also Psalm 105. verse 27. to the end thereof. See Psalm. 106. almost throughout. Psalm 135. verse 8.9.10.11.12. also Numbers 21. deuteronomy 3. josh. 12. and many other places.] Verse 23. Which remembered us [i. showed by effect that he thought upon us, and had care over us: as Genesis 8.1.] in our base estate [i. when we were afflicted and oppressed on every side, for to such a low ebb, are God's children many times brought.] Verse 24. And hath restored us, from our oppressors [i. from the power and tyranny of such as did oppress us: the metaphor of restoring is notable, not only declaring their misery, who were taken captives and prisoners, to be used according to the pleasure of those that had taken them, but also expressing God's mercy, in delivering his people out of the same: and God's power, because the enemy could not gainstand it.] Verse 25. Which giveth food [i. graciously, and plentifully provideth for] to all flesh [i. not only men, but also all beasts and creatures: see Psal. 104.27.28.] Ver. 26. Praise ye the God of heaven [i. the true and only GOD, whose seat and dwelling place is in the heaven of heavens: and by this title he discerneth God, from all counterfeit and forged Gods in the earth.]  
Verse. 1. Teacheth us, both to provoke others, and also ourselves, Do. to praise God for his excellent goodness. Ver. 2. teacheth us to praise him for his excellent nature, and incomprehensible majesty. Ver. 3 teacheth us to praise him for his large and great government. Ver. 4 teacheth us that God alone is he that doth notable things howsoever he useth men as means in the performance thereof. Ver. 5 teacheth us that all that God doth, he doth in most exact wisdom, & understanding. Ver. 6 teacheth us that it is by God's power, that the waters overflow not the earth. Ver. 7. Teacheth us, that even the light which we enjoy, is a singular gift of God. Verse 8. showeth that the sun shineth in the day, by the order which GOD hath set, and not for any natural cause. Verse 9 Teacheth us the self same thing, touching the moon and the stars in the night season. Verse 10. Teacheth us that God spareth not the wicked in his punishments. Vrr. 11. Teacheth us that it is a singular benefit of God, to deliver his people, from idolaters, and out of an idolatrous land. Ver. 12. showeth that God doth it by his only power, which none is able to resist. Verse. 13, Teacheth us that God will make the whole course of nature, give place unto his Servants. Verse 14.15. Teach, that God's children, go in safety, where the wicked many times perish and are overwhelmed. Verse 16. Teacheth us, not only that GOD doth sundry wise prove the faith and patience of his servants, but mercifully provideth for them in the places of greatest danger. Ver. 17, 18, 19, 20, 21. Teacheth us that as there is no power or strength, able to withstand God in his purposes & attempts: so god for his people's sake, and this assured love towards them, will spare to plague none, though never so high, and to do wonderful and great things. Verse. 22. Teacheth us, that whatsoever God giveth us in this life, he doth it to this end, that we should employ it and ourselves wholly to his service. Verse 23, 24. Do teach us that GOD doth not only think upon his people for their good, but also graciously performeth their deliverance. Verse 25. Doth excellently set out God's providence over all his creatures. Verse 26. Teacheth, that we must not pray to, or praise any, or give thanks to any, but to the true God only, which dwelleth in heaven.   

Psalm 137  
Di. THis Psalm may be divided into three parts. In the first the faithful do declare, the great grief they had in their captivity, and specially the scorns and taunts, which the enemy laid upon them. Ver. 1.2.3. Secondly they set out the great strength that god gave them in those afflictions, and their earnest love to the Church, Ver. 4, 5, 6. In the third they pray against their enemies, pronouncing a curse upon them, and a blessing upon them, that shall molest and trouble them. ver. 7.8.9.  
Se. This Psalm is without title, as that Psalm which goeth next before, and many others are.] Ver. 1. By the rivers [uz. named Euphrates, and Tigris] of Babel [i. not only of the City, but also of the whole monarchy, for the jews were not only carried into the City, but dispersed throughout their whole government, as appeareth in the books of Ezechiel, Daniel, & Ezra] we [uz. who were captains of the people of the jews, but specially the priests and Levites who were occupied and skilled in singing] sat [i. we were a long while in that captivity] and there we wept [uz. in great abundance] when we remembered Zion [i. the place wherein we were wont to worship GOD, and the great destruction and desolation of it.] Ver. 2. We [uz. being thus sad and heavy] hanged our haps [i. our musical instruments putting one sort for sundry sorts of them] upon the willows [i. openly and abroad, showing thereby that we had no care or regard thereof: he meaneth that they regarded not their musical instruments, nor had any pleasure or delight in singing] in the midst thereof [i. which willows are a long by the rivers sides in that Country.] Ver. 3. Then [uz. in this great heaviness and grief of ours] they that lead us captives [i. the babylonians and Assyrians, in whose country we were prisoners] required of us [uz. scornfully and disdainfully, thinking thereby to add unto our griefs] songs [i. such songs as we were wont to sing in Zion, jerusalem, and our own country, before the destruction of the temple and our captivity] and mirth [i. they scoffingly desired us to be merry, when they saw us so heavy hearted, as nothing could make us glad] when we had hanged up our haps as before in this Psalm. ver. 2.] sing us [i. for us, or in our hearing] one of the songs of Zion [i. some one or other of those songs, which ye were wont to sing in Zion, when ye were at home in your own country: thus the faithful put down the words of the Babylonians, to which they themselves answer in the next verse.] Ver. 4. How shall we sing said we [i. vy what right or reason can we sing] a song of the Lord [i. some one or other of those songs, which were dedicated to the honour and service of the Lord] in a strange land [uz. besides our own country, he meaneth not simply, that either the place was of itself, unfit for such a purpose, or the thing itself unséeming their persons, but because heaviness is not a fit time for singing, as james 5.13. and they would not deliver Gods holy songs to be profaned, by and before a company of unbelievers, therefore do they say thus.] ver. 5. If I forget thee [this is a certain kind of oath or vow as it were, by which they bind themselves, to think upon god's Church: And here he changeth from the plural to the singular, which also would be marked] O jerusalem [i. O thou city and temple of the lord, meaning that no afflictions should cause them to forget] let my right hand] i. that hand wherewith we sound our harps, and play upon other instruments] forget to play [i. forget all her cunning, or let it be, as we would say, dead, dried up, and withered, not able to play.] Verse 6. If I do not remember thee [i. continually think upon thee, and that not only in the meditation and grief of my heart, but will testify by my daily lamenting and mourning for thee and thy case] let my tongue [uz. wherewith I should speak and sing] cleave to the roof of my mouth [uz. in such sort, that I may not be able to do either the one or the other: and this is an other wish, by which he declareth, that he would rather want the use of his tongue, then sing at those men's pleasures and requests, which was after a sort to forget Zion, and jerusalem] yea [q.d. let that thing fall out upon me likewise] if I prefer not jerusalem to my chief joy [i. if I make not more account of it, then of any thing in this life whatsoever, that could make me never so joyful: q.d. this shall be my whole and perfect joy, to think earnestly upon jerusalem, and the restitution thereof: any where else, or in any other thing, I shall find no matter or occasion of joy, this he speaketh in the person of one, meaning notwithstanding thereby, all the rest of the faithful that were in captivity.] Verse 7. Remember [uz. when thou pourest forth thy judgements, to punish: q.d. declare by effect, that then thou thinkest upon their wickedness] the children of Edom [i. the Idumeans, or Edomites, who though they were their neighbours, & came of Esau, jacob's son, who was called also Edom, as it should seem. Gene. 36.1. yet they took part with the Babylonians, and Chaldeans, and provoked their rage and cruelty against the jews: See Obadiah. chapt. 1. ver. 8.9.10.11.12. etc. See also Psalm 79.12.] in the day of jerusalem [i. in that same miserable day of the ruin and destruction thereof] which said [uz. in the spite and cruelty of their own hearts, and that to the encouragement of the Chaldeans and Babylonians: See Ezechiel 25.12.] Raze it, raze it, [this the Edomites spoke to the Chaldeans, and Babylonians: q.d. spare it not at any hand] to the foundation thereof, and leave not so much, as any appearance of a foundation as it were, our Saviour expresseth the ruin of it by an other term, uz. that they shall make it even with the ground, and shall not leave a stone upon a stone, Luke 19.44. for the destruction of this people, See jerem. 49.7. etc. Ezech. 25.12. etc. also Lament. 4.12. etc.] Verse 8. O daughter of Babel [i. O City of Babylon, for the Hebrews do use to understand by daughter many times, Cities and Towns: See joshua 15.45. with the note in the margin, and if my memory fail me not, I have noted once or twice before in this exposition upon the Psalms, meaning also thereby, not the city only, but the whole Country, and the government thereof, as verse 1. of this Psalm] worthy to be destroyed [uz. for thy exceeding great wickedness, and namely for thy wonderful cruelty and hard heartedness] blessed shall he be [i. they of what state and condition soever they be: here he speaketh of one in the steed of many: neither meaneth he, that the service of the Persians and Medes, who destroyed Babylon was acceptable to God, because they were carried to the doing of it, for the satisfying of their own ambition and covetousness, and not of zeal to serve the Lord: but by blessing, he meaneth outward commodities, as riches, wealth, spoil, and the wishes of the people and their good words, because that for the tyrannies of Babel, every one should not only desire, but also rejoice in the destruction of it, as it had deserved] that rewardeth thee, as thou hast served us [i. that shall destroy thee and thy people, as thou hast done our City jerusalem, the whole land of judah, and us, see concerning the destruction of that great City Babel, and the whole kingdom thereof. Isaiah 13. also jeremiah, chapters 50.51.] Verse 9 Blessed shall he be [this must be expounded as it was before, ver. 8.] that taketh and dasheth thy children against the stones [i. that dealeth most sharply and severely with thee, according to the heinousness of thine own evil deeds, that is, that as thou sparedst none, no not young children, but cruelly destroyedst us and all ours, so shall they be well thought of and well spoken of amongst men, that shall yield the like measure unto you O ye Babylonians and Chaldeans.  
Do. Verse 1. Teacheth us, what grief of heart and abundance of tears, the affliction of God's Church should wring from us. Verse 2. Teacheth us, that the time of affliction and misery, is not seasonable, for outward mirth and merriments. Verse 3. Teacheth us, what is the hard heartedness, cruelty and scoffing nature of the wicked, when they have gotten Gods children into their nets. Verse 4. Teacheth us not to obey the wicked, no though they have the mastery of us, in every thing, that they demand, specially when God and his glory shallbe profaned thereby. Ver. 5. Teacheth us continually to think upon God's Church, and the mysteries thereof, that thereby we may be provoked to power forth earnest prayers to God for it. Ver. 6. Teacheth us that we should rather forget ourselves, than God's Church, it teacheth us also, that nothing in this life should be so joyful unto us, as the restitution and flourishing thereof. Verse. 7. Teacheth us that we may safely pray against the wicked and ungodly. Verse 8.9. Teach us, that God many times punisheth one sin with an other, as cruelty with cruelty, not that he delighteth in sin, but to show that sin shall not escape unpunished, and that to this end and purpose, he raiseth up one wicked man and people against an other.   

Psalm 138  
THe Psalm may be divided into three parts. Di. In the first the Prophet promiseth, humble and hearty thanksgiving to the Lord, for his mercies towards him. verse 1.2.3. In the second he doth by the spirit of prophecy as it were, foretell, that other kings and people shall do it as well as he, showing the cause wherefore they should so do. ver. 4.5.6. In the third he setteth out, the assured persuasion, that he had of God and his goodness towards him, praying for the continuance thereof. ver. 7.8.  
The title] A Psalm of David [i. a Psalm that David made, Se. to set forth his thankfulness to Godward. See Psalm 4. in the title.] Ver. 1. I will praise thee [uz. O Lord, and that for thy mercies and benefits, and this Psalm should seem to be a public confession, that David made unto GOD, for the blessings which he had received at his hands] with my whole heart [i. in sincerity of heart, with a sound, and not an hypocritical heart, and this is opposed against a double heart: q.d. no part of my heart, nor of the affections thereof, but they shall be all wholly occupied in praising of thee] even before the Gods [i. openly, and before the Kings and Magistrates of the world] for so have you the word, Gods, used, Psalm 82.1. which thing also David himself promiseth, Psalm 119.46. and in other places] will I praise thee [uz. continually and unfeignedly.] Verse 2. I will worship towards thy temple [i. I will call upon thee, bending my presence towards the place where thou art served, See Psalm 5.7.] and praise thy name [i. thy majesty, power, goodness, etc. as sundry times before] because of thy loving kindness [uz. towards me] and for thy truth [uz. in accomplishing thy promises, so here he putteth down the causes of his thanksgiving: See Psalm 115.1.] for thou hast magnified thy name above all things [i. thou hast made thy majesty and power appear more excellent and great, than all things whatsoever] by thy word [i. by faithful accomplishment of those things which thou hast promised in thy word.] It may also receive this sense, q.d. the things which thou speakest and performest in thy word, are more great and large, than that men can either name them, or thou be sufficiently praised for them, See Psalm 71.15.] Ver. 3. When I called [uz. upon thee by prayer] then thou heardest me [i. grantest me my requests and petitions: See Psalm. 120.1.] and thou [uz. alone, for none could do it but thou] haste increased strength in my soul [i. hast made my soul and inward man very mighty and strong, with patience to suffer all calamities whatsoever: it may be also understood thus, that God had more and more strengthened himself, putting a part for the whole.] Ver. 4. All the kings of the earth. [This seemeth to be a prophecy of the calling of the Gentiles, he meaneth that many kings, & their people shallbe converted to the Lord] shall praise thee O Lord [uz. by mine example] for they have heard the words of thy mouth [i. they have not only with their ears heard, but with their eyes seen, and with their hearts consented unto, the truth of thy word generally, and particularly this, that thou hast by wonderful means brought me to the kingdom: and this he speaketh specially of Hiram king of Tyrus, and others near unto him.] Verse 5. And they shall sing [uz. openly and in the hearing of others] of the ways of the Lord [i. of the things which the Lord doth, and of the order and course which he observeth therein: he meaneth that they shall both acknowledge gods works and praise him for the same, specially for the course which he hath kept, in preserving David from his enemies, and exalting him to the kingdom] because the glory of the Lord is great [i. because the things that he hath done gloriously and openly, as it were a conqueror are very high and excellent.] Verse 6. For the Lord is high [i. mighty and passing the very heavens themselves, and so it may be a reason of the great glory of the Lord, whereof he spoke before] yet [q.d. notwithstanding the great distance between him and us] he beholdeth [uz. with a favourable and loving countenance, and that not idly, but effectually, and as one that hath altogether care over such] the lowly [i. such as are humbled, despised, and contemned amongst men] but the proud [uz. men of the earth] he knoweth [uz. thoroughly, both within and without] a far off [uz. how far off so ever they be from him: and it may be that he meaneth, that as the proud doth scornfully, and as it were a far off behold others, so dealeth the Lord with them. Immanuel readeth the whole verse thus] though the Lord be lifted up [uz. in great and exceeding glory] yet he beholdeth the lowly [i. such as are depressed and beaten down of men] and though he himself be high [i. lifted up even above the heavens] he knoweth a far off [q.d. GOD hath both sight and certain knowledge, both of the good and of the bad, the senses in my judgements differ not much.] Verse 7. Though I walk [i. though I be much conversant] in the midst of trouble [i. in very great danger, so that I am compassed about with, both before and behind, on the right hand and on the left, See Psalm 23.3.4.] yet wilt thou revive me [q.d. though my dangers were so great, that I should seem to be dead, yet thou wilt quicken me, and preserve me from death.] Thou wilt stretch forth thine hand upon the wrath of mine enemies [i. thou wilt not only set thy power between me and their rage, to the end that they do me not any hurt, but thou wilt also oppose and set thyself against them. Immanuel readeth it thus] thou stretchedst out thy hand, against the face of mine enemies [i. thou wilt strike them and that openly, as it were with thy left hand, and wilt defend me with thy right, as followeth in this verse] and thy right hand [i. thy gracious and mighty power] shall save me [i. deliver me out of all my dangers.] Verse. 8. The Lord [uz. whose purpose and power none is able to withstand] will perform [uz. graciously and in good time] his work [i. the work that he hath begun in me towards me [i. upon me, and for my cause. q.d. he will proceed 〈◊〉 declare, that he hath care over my saluatioon, and will bring to perfection that which he hath begun: See Philip. 1.6.] O Lord thy mercy [uz. towards all, but chiefly towards thy children] endureth for ever [i. shall never have end: for though that in the life to come we shall not sin, no more than the Angels in heaven do now, yet as they stand now, so must we then, by his only mercy in Christ] forsake not the works of thine hands [i. leave not me in mine affliction, and the good things that thou hast begun in me.  
Ver. 1. Teacheth us unfeignedly to praise the Lord for his mercies: Do. yea that we should not be ashamed to do it, before men of might and countenance. Verse 2. Teacheth us, that God's continual grace towards us, and the faithful accomplishment of his promises, should always provoke us to be thankful unto him. Verse 3. Teacheth us, that GOD is nigh to the earnest supplications and prayers of his servants. Verse 4. Teacheth us, that it is the duty even of Kings, to serve the Lord, even as well as the meanest of the people: and that the hearing of God's word, is a good mean for men's conversion. Verse 5. Teacheth us, to take singular delight in the meditation, and speech of God's works and word. Ver. 6. Teacheth us that God considereth the conversation both of the good and the bad, but to divers ends and effects. Verse 7. Teacheth us that when God's children are in the greatest distress, that even then they should assuredly believe that God will work most comfortably for their deliverance. Verse 8. Teacheth us, that GOD beginneth nothing in his children, but he doth accomplish, and make the same perfect: and yet that it is our duty notwithstanding, to use continual and hearty prayers unto him, for the performance thereof.   

Psalm 139  
Di. I Do suppose that this Psalm, may rightly be divided into four parts. In the first, the Prophet showeth that the Lord did thoroughly know him and all his ways both inward and outward, and this reacheth from ver. 1. to the end of the 6. In the second he declareth, that nothing neither in heaven nor in earth, nor in places under the earth, is able to hide him, from this great presence and exact knowledge of God, from verse 7. to the end of the 12. In the third part, he setteth out certain reasons thereof taken from man's creation, concluding with the excellency of God's works and ways. from ver. 13. to the end of the 18. and in the fourth part, he prayeth earnestly against the wicked, desiring the Lord more and more, to try him, that in the end he may be found fit for him, from ver. 19 to the end of the Psalm.  
Se. The title [to him that excelleth] a Psalm of David [see this expounded before, Psalm 4. in the title: See also the title of Psalm 14.] Ver. 1. O Lord [uz. who alone art the searcher of the hearts and reins] thou hast tried [uz. by sundry and many means] me [uz. whom men speak so much evil of] and known me [uz. thoroughly, both inwardly and outwardly, so that my thoughts, words and deeds are open in thy sight: and that which he speaketh here generally, he uttereth in the next verses more particularly. And this David doth, appealing to the judgement of God, and making him witness of his heart, because he saw that he was unjustly accused of his enemies.] Verse 2. Thou knowest [uz. thoroughly as before verse 1.] my sitting and my rising [i. whether I sit down, or rise up, or do any thing else, it is naked before thee: understanding also by these two, all the actions of the whole life of a man] thou understandest [i. knowest and perceivest] my thought [i. both it, and the things that in it, I think upon] a far off [i. long before it be brought to effect, yea long before it come into my mind, or I have conceived any thing in myself.] Verse 3. Thou compassest my paths and my lying down [i. thou art always with me, whether I journey, travail, or lie still] and are accustomed [i. well acquainted, and as it were familiar] with all my ways [i. with the conversation and actions of my whole life.] Verse 4. For there is not a word in my tongue [i. I am not about to speak any thing at all: he putteth the instrument of speech and words conceived and ready to be uttered, for words uttered already as it were] but lo, thou knowest it wholly O Lord [uz. even before I speak it, so that neither it, nor any part of it can be hidden from thee.] Verse 5. Thou holdest me strait [uz. by thy almighty power] behind and before [i. on every side, as above and below, on the right hand and on the left: q.d. thy power and presence environeth me on all sides, so that I can neither think, do, nor speak any thing, but thou seest it, and knowest it] and layest thine hand upon me [i. thy power: q.d. even as though thou hadst arrested me, and made me thy prisoner, thou keepest me in such sort, that I can not go out of thy sight nor do any thing, but thou knowest it, yea and guidest and governest me also.] Verse 6. Thy knowledge [i. the knowledge of thy majesty, and of thy wonderful and excellent works] is to wonderful [i. over high and marvelous] for me [uz. to reach unto it] it is so high [i. excellent and exquisite] that I can not attain unto it [uz. by any wit or industry that I have: q.d. I am not able to comprehend of myself, or by any thing that is within me, or without me, to know thee, and thy great works, because they are far beyond the reach of my reason, capacity, and understanding.] Verse 7. Wither [i. into what place of heaven and earth] shall I go from thy spirit [uz. to hide me from thy knowledge and understanding: because men conceive and understand things, by the spirit, which is a faculty and power of the inward man, he speaketh thus of God, not meaning it of the holy Ghost, which is the third person of the godhead: q.d. I know not whither to go, but thou wilt always perceive and understand where I am] whither shall I fly from thy presence [q.d. I know not whither to get me, from thy sight, as may appear by the particular enumeration following.] Verse 8. If I ascend [i. go up] into heaven [uz. which is thy seat and dwelling house as it were] thou art there [i. I shall certainly find thee there] if I lie down in hell [i. in the grave, as we have had it sundry times in this book of Psalms: q.d. if I should rest in the grave and lower parts of the earth, as men do in their beds] thou art there [uz. in thy almighty power, providence, and presence.] Verse 9 Let me take the wings of the morning [i. as I take it the sun beams, putting a part for the whole: q.d. albeit I had as great quickness as the sun hath, both when it riseth, and when as it were in a moment it goeth round about the world, yet that would not profit me, to hide me from thy presence and knowledge] and dwell in the uttermost parts of the Sea [i. should dwell, as far as there is any Sea: or at the furthest end of the Sea.] Verse 10. Yet thither [uz. even to that same very place] shall thine hand [i. thy power and might] lead me [uz. even as a shepherd is wont to lead his sheep] and thy right hand [i. thy great power and might] hold me [uz. there, and keep me in that place. q.d. though I would think by flying hither and thither to withdraw myself from thy presence, yet I should be in thy presence and power still, because by it, I should be carried whither I myself would, to stay there, and to return again from thence, at thy pleasure, even as the sheep hang upon the shepherd.] Verse 11. If I say [i. if I should either speak or think thus] yet the darkness [q.d. seeing other places and means can not help, yet this shift I will have, I shallbe hidden from thee in the night: for I take it, that by darkness he understandeth night, as may appear by that which followeth] shall hide me, uz. from thy presence and knowledge, so that thou shalt not see or perceive me] even the night shallbe light, about me [q.d. certainly I shall be but deceived, for that which is done in the night, is as well known to thee, as that which is done in the noon day, for howsoever to me, and other creatures, the night is dark, yet to thee that art the creator, all things are open, naked, and bare, as Heb. 4.13.] Ver. 12. Yea the darkness [i. the night, nor no other darkness whatsoever, though it were as thick, and palpable, as the darkness of Egypt] hideth not [uz. any, either thought, word, or deed] from thee [i. from thy sight and knowledge] but the night shineth [uz. before thee, and in thy sight, meaning by the word, shineth, that it is as clear for God to behold any thing in, as the noon tied] the darkness and light [i. the night and the day, See Gene. 1.5.] are both a like [uz. to thee, for thou seest as clearly in the one, as in the other.] Verse 13. For thou hast possessed [here he yieldeth a reason, why God should know the things before mentioned, and it is taken from the notable creation of man by Gods wonder full government: q.d. by good reason, all these things are known to thee, because thou hast created man and every part, and piece of him, and under the word, possessed, the Prophet noteth, first the knowledge that God hath of us: for no man possesseth evidences, or houses, but he knoweth the right title & rooms thereof: Secondly, his right and authority: for howsoever men obtain unjust possessions, yet with the Lord there is no injustice] my reins [i. mine affections, yea the most secret thoughts of my heart, and whatsoever lay, or lieth hid within me] thou hast covered me in my mother's womb [Immanuel addeth here a term that maketh the sense most plain, thus] from the time, that thou hast etc. [q.d. yea even from my conception, & long before, thou knewest all things concerning me: And yet I deny not, but this text of the Geneva Bible, may have a good sense thus] thou hast covered me [uz. with flesh, sinews, skin, etc.] in my mother's womb [i. before I was borne, & when in that place, thou gavest a form and fashion to me, and so it may be a reason why nothing can be hidden from God, because God made him there, and knew him there, therefore much more in this life.] Ver. 14. I will praise thee [uz. with my whole heart, as psal. 138.1.] for I am fearfully & wondrously made [i. the very creation and making of me, and the due consideration which I have thereof, do strike into me a fear of thy majesty, & a wondering at thy workmanship, or else thus: thou hast created me after a fearful and wonderful sort. Immanuel readeth it thus] I do praise thee, because, by these thy reverend works, I am brought to wondering [& then repeateth these words] I praise thy marvelous works, my soul knoweth them very well, but I take the other text to be as good as this] marvelous [i. very excellent & wonderful] are thy works [uz. every one of them, and namely the continual forming and creating of mankind] and my soul knoweth it well [uz. through thy great goodness, who hast put that light into it, to know and consider of that excellent and wonderful work.] Verse 15. My bones [i. neither they all nor any one of them, for thou keepest them in a continual account, see Psal. 34, 20.] are not hid from thee, for thou knowest both their names and their number] though I was made in a secret place [uz. in my mother's womb, as verse 13, q.d. the closeness of that place, could not hide them from thy presence and knowledge] and fashioned beneath in the earth [whereas thou notwithstanding was in heaven: q.d. the distance of the place could not hinder thee from the sight and knowledge of me, and of every part and piece of me.] Verse 16. Thine eyes did see me [this is spoken of God, according to man's understanding, not that God hath eyes, but that the Lord knew more perfectly by many degrees, than we know things by our sight] when I was without form [i. when I had neither shape nor fashion, but was as it were a rude lump: he speaketh here of a great secret of nature. Of which we should both think and speak reverently and modestly] for in thy book [this is spoken according to men, who use books for the help of their memory that they may have every thing by piecemeal as it were] were all things written [i. all the members and parts of my body, were as well known in thy providence unto thee, as if they had been written in a book and laid before thee] which [uz. members and parts of mine] in continuance [uz. of time] were fashioned [uz. thorough thy great power & working] when there was none of them before [uz. created and made. This is it that he meaneth, that as God in the beginning made heaven & earth, as a huge heap without form, & yet afterwards gave them that notable form which they have, and out of them framed that great variety of excellent creatures: so out of the rude lump conceived first in the womb, which yet notwithstanding did in itself contain the whole body, did the Lord by a marvelous workmanship create that excellent form and proportion of man's body, and of the several members & joints thereof.] Ver. 17. How dear [i. how precious, yea incomprehensible to my judgement, or to all men's judgement whatsoever] therefore [uz. for the causes above rehearsed] are thy thoughts unto me [i. are the meditations which I myself have, concerning thee and thy great works] how great is the sum of them? [i. both of thy works, and of the thoughts and meditations which I have of them: q.d. they are so many as they are able to overwhelm all the understanding of men, that they are not able to count them, much less to comprehend them, see Psa. 40.5.] Verse 18 If I should count them [i. go about or endeavour to count them] they are more than the sand [q.d. I might as well number the sand of the sea, which is infinite and innumerable, see for this speech, 1. Samuel 13.5. 2. Sam. 17.11. Psal. 78.27.] when I awake [vz from my sleep and natural rest] I am still with thee [i. I do continually meditate of thy wonderful works and wisdom: q.d. Except it be when I sleep, I spend little or no time otherwise then in the meditation of thy majesty and works.] Verse 19 Oh that thou wouldst stay [uz. in thy just judgements] O God, the wicked and bloody men [i. men that give themselves over to wickedness and murder: q.d. Then should I much rejoice, to have this my wish and prayer performed, and I and others should be instructed to turn from their ways and not to follow them] to whom I say [uz. unfeignedly and with a good heart] depart ye from me [see Psa. 6.8. Immanuel readeth this verse far otherwise, & giveth a contrary sense, but I see no reason or ground for it: for the place of the 2. Chron. 30.18.19. hath no such thing in it.] Ver. 20. Which [uz. wicked & bloody men] speak wickedly of thee [i. do openly show both by words and deeds, without any manner of hypocrisy or counterfeiting, a full contempt both of thee & thine, and that of hatred against both] and being thine enemies [i. opposing and setting themselves against she and thine] are lifted up [i. advance themselves and are swelled in pride, as though that in the loftiness of their hearts, they would do whatsoever pleased them upon the earth, but all this is] in vain [i. to no purpose, for down they shall be cast and have terrible falls] Immanuel readeth this latter part thus] who do vainly extol [i. not only without a cause, but also proudly & presumptuously set up, favour and allow of thine enemies: of which see Rom. 1.32.] Ver. 21. Do not I hate them O Lord, that hate thee? [q.d. thou knowest that I do it, for that I take to be the force of the interrogation] and do not I earnestly contend with those that rise up against thee? [i. do I not strive as it were for life and death against those that are thine enemies: for this phrase rising up against one, see Psal. 3, 1.] Ver. 22. I hate them with an unfeigned hatred [i. not as men, who seem to hate, and yet to love, but I do unfeignedly and with a round heart] as they were mine utter enemies [uz. yea and more to, if it be possible for a man to hate more. He showeth that he had gods glory in such regard that he would not have any familiarity with the contemners of God.] Ver. 23. Try me, O God [uz. thoroughly] and know mine heart [i. not that he doubted whether God knew it yea or no, but to declare that he did willingly subject himself to God's trial] prove me, and know my thoughts [this repetition & doubling seemeth not only to note his earnestness in prayer, but also the unfeignedness of his heart, sincerely submitting itself to the examination and trial of God: and all is: q.d. thou art a witness of all my matters, and I am thy servant, therefore if need be, behold I am ready to endure thy trials, see Psal. 26, 1, 2. etc. Neither doth he here boast, as though he were without sin, but assureth himself that God will accept his godliness and endeavour, although that thorough infirmity he fall sundry times.] Ver. 24. And consider [uz. thoroughly and narrowly] if there be any way of wickedness in me [i. whether I follow an ungodly and rebellious kind of life against thee, yea or nay, for it is one thing to fall of infirmity, and another thing to sin rebelliously: Paul Rom. 7 expresseth it by sin dwelling in us, & sin reigning in us] and lead me [uz. thorough thy goodness and mercy] in the way [uz. of thy commandments, i. in a godly and holy conversation] for ever [i. continually. He prayeth unto God, that he may be constant in his obedience and that he may finish the course of his life, in his faith and fear.  
Verse 1. teacheth us, that God is the searcher of the heart and rains. Ver. 2 teacheth us, that the Lord doth not only know, but also dispose of all the affairs of our life: also that he looketh even unto our thoughts, and that therefore we should strive even to a reformation of them likewise. Verse 3 teacheth us, that God is the protector and defender of those that be his, in every thing that they take in hand. Ver. 4 teacheth us, that God regardeth even our words, and that therefore we should labour to make them approved unto him. Ver. 5 teacheth us, that we can do nothing without God. Verse 6 teacheth us that we cannot of ourselves attain to the knowledge of God and his majesty. Verse 7, 8, 9, 10, 11, 12, teach us, that nothing nor no place, can hide us from the presence and power of God, neither heaven nor hell, nor the sea, nor the darkness, nor any thing else whatsoever. They teach further, that it is a very vain and false persuasion for a man to think, that by going or flying he can escape from God. They show also that God by his power and providence is every where, Verse 10 doth specially teach us this, that whatsoever we purpose, yet we can go no whither, but thither whither the Lord will have us to go. Verse 13 teacheth us that God preserveth and keepeth us, even before we be borne, or else should we never behold this light. Verse 14 teacheth us, but even to look into ourselves and our creation, and we shall find great occasion offered us thereby to be thankful to God. Verse 15. setteth out God's providence, as to whole man generally, so even to the particular parts and members of his body. Verse 16 teacheth that God alone worketh in all in our conception, creation, etc. Verse 17 teacheth us reverently to esteem of God's ways, and of his works, and not to let them pass with so slight a consideration as commonly men do. Ver. 18 teacheth us, that God's works are infinite, and we not able to comprehend them, no not any one of them in such sort as we should, and as the excellency of them requireth: it teacheth us also in the meditation and beholding of them, that thereby we may more and more profit in the knowledge, and apprehension of his majesty goodness, power, etc. Ver. 19 teacheth us, not only to pray against the malicious and obstinate enemies of God's Church: but also to have no society nor familiarity with them. Verse 20 doth lively set out the nature of the ungodly: who in the pride of their own hearts, spare not to speak against God himself: it showeth also further that this their pride and haughtiness is but in vain. Verse 21 teacheth us to oppose ourselves against those, that set themselves against God and his truth: this belongeth generally to all christians, but most especially to Kings and Princes, such a one as David was. Verse 22 teacheth us, that this setting of ourselves against such must be done, as not for any worldly, or carnal respect, so of a single and sound heart towards God and men. Verse 23 teacheth us that it is good to pray the Lord thoroughly to try us, because that the more we are tried, the more pure and fine we are to him. Verse 24 teacheth us to pray for constancy and continuance in every good and holy way.   

Psalm 140  
Di. THis Psalm consisting wholly as it were of prayer, may be divided into two parts. In the first the Prophet prayeth to be delivered from his enemies, describing their mischievous & malicious minds towards him, from verse 1 to the end of the seventh. In the second part he prayeth against the wicked, and prophesieth their destruction, assuring himself that God in mercy will save his, and that they therefore shall praise his name continually, and this reacheth from verse 8 to the end of the Psalm.  
Se. The Title [to him that excelleth] a Psalm of David [this is sundry times expounded before, and namely Psalm 4 in the title thereof.] Verse 1. Deliver me O Lord [uz. of thy goodness thorough thy almighty power] from the evil man [i. from him that wholly giveth himself, even as it were without provocation or occasion to do evil] preserve me [uz. safe and sound, and that according to thy good pleasure] from the cruel man [i. from him that setteth himself in cruelty to perform against me whatsoever they can. And though in this verse he speak but of one, yet he meaneth many as may appear by the sudden change of the number, for in the next verse he speaketh in the plural number: and these many, were Saul and his counsellors, and his servants, who both by fury, force and fraud, did persecute him.] Verse 2. Which imagine [uz. even upon their beds and continually: see Micah 2, 1.] evil things [uz. against me: understanding by evil things, such things as tended to his hurt and destruction] in their heart [i. secretly and closely] and make war [uz. both by themselves and others, whom they provoke and stir up by all means they can against me, see Psalm 120, 7.] continually [i. every day, so that no day escapeth them. In this verse he chargeth his enemies, that they did both openly and privately, both in purpose and counsel, by themselves and by others, devise all mischief against him: and verse 3. and others following, he showeth that both in word and deed they attempted to perform it.] Verse 3. They [i. the wicked and ungodly men] have sharpened their tongues [uz. to destract, and speak evil of me, and to hurt me] like a serpent [i. as the serpent's tongue is sharp, and so striketh by reason thereof more deeply. So these men, both hard by and a far off, do pierce and wound me with their poisons] Adders poison is under their lips [i. their mouth is full of wicked and venomous words against me: some read Adders, some read vipers, some Asps, for mine own part, I suppose that the word being somewhat of a doubtful signification, should be referred to such kind of serpents, as though they lie still in a place, do yet notwithstanding spit their poison or venom far from them] Selah [this hath been expounded before as I suppose Psalm 3. verse 2. It is as much as if the Prophet should say, mark this, being a note or warning of attention.] Verse 4. Keep [uz. under the shadow of thy wings, and thy almighty power and protection] me [uz. whom am thus sought and set for, by mine enemies] from the hands of the wicked [i. from their power, and that which they would do unto me: for he putteth the instruments whereby they perform things, for the things themselves] preserve me from the cruel man [see verse 1 of this Psalm] which purposeth [uz. in himself] to cause [uz. either by his force, or by his fraud, or by both] my steps to slide [i. to cast me down, and to cause me to fall, that so when he hath me down, he may the more easily and tyrannously exercise his will against me. I take it to be a metaphor taken from men who lay grins and cords to overthrow wild beasts withal.] Verse 5. The proud [i. the wicked and ungodly, which are puffed up in the pride of their own imagination] have laid [uz. closely and secretly] a snare for me [uz. to take or catch me withal, see Psalm 119.69.85.95] and spread a net with cords [i. have set a very great and strong net, thinking assuredly to catch me so fast therein that I shall not escape] in my pathway [i. even in the plain, or beaten way that I should walk] and set grins for me [i. to catch and take me as before. Under all these metaphors borrowed from fowlers and hunters, tending all to one end, he meaneth nothing else but this, that they did not only use open force and violence against him, but also subtleties and crafts to surprise and take him] Selah [this is expounded before verse 3.] Verse 6. Therefore [i. I seeing myself thus beset by men, did run to the Lord by prayer] I said [uz. with a feeling heart, when I was in these dangers and distresses] unto the Lord [uz. whose goodness and power I had had great experience of, as appeareth verse 7.] Thou [uz. alone, and none but thou] art my God [i. he upon whom only I will depend for help and succour] hear O Lord, the voice of my prayers [i. grant me those requests which with my voice and words I make unto thee.] Verse 7. O Lord God the strength of my salvation [i. thou that savest and deliverest me from all dangers, with marvelous power and strength, and in whom only my deliverance standeth: this is a notable title attributed to God, for the strengthening of his faith] thou hast covered [uz. by thy power and might, even as it were with a Helmet and shield] my head [i. me myself a part for the whole: and yet he nameth this part rather than others, because it is the most excellent, as which, in some men's judgements containeth life in it, and doth disperse the same into all the parts of the body] in the day of battle [i. when I was in the field, and did fight: q.d. thou hast delivered me heretofore, from all the assaults of mine enemies, and I hope, that thou wilt hereafter likewise deliver me.] Verse 8. Let not the wicked have his desire O Lord [i. the things that he hath desired against me: q.d. Let him not see mine overthrow which he much wisheth and desireth] perform not [i. give him not leave or strength to perform against me] his wicked thought [i. the wicked thing, which he hath wickedly thought upon, and devised against me, and by one no doubt, he understandeth many mischiefs of theirs] least they be proud [uz. above measure, for he had before charged them with pride ver. 5. he meaneth lest they should wax proud even against God and man] Selah [this is expounded before.] Ver. 9 As for the chief of them [how great or high soever he or they be. Whether he speak it of Saul, Doeg, and such like particularly, it is not certain] that compass me about [uz. to destroy, and are my deadly enemies: see Psal. 3.6. also Psal. 118.10.11.12.] let the mischief of their own lips [i. that mischief which with their own lips they have spoken against me] come upon them [i. fall upon them thorough thy just judgement. I know others both translate this verse otherwise, and give some other sense, but methinketh this is plain] Ver. 10. Let coals [uz. of thy wrath & judgement] fall upon them [uz. from heaven, as it did in the destruction of Sodom and Gomorrah, to which he seemeth to allude] let him [uz. god: thus he speaketh to him or of him, in the third person] cast them into the fire [uz. that never goeth out, but burneth for ever, Mar. 9.43] & into the deep pits [uz. of danger & destruction] that they rise not [i. that they may never be able to rise up again to do any more hurt.] Ver. 11. For the backbiters [i. slanderers & such as have their tongues full of venom, and work mischief rather by fraud, flattery and backbiting then by open force] shall not be established [uz. any long while] upon the earth [i. in this life to live long here] evil [i. plagues and punishments from the Lord] shall hunt [uz. from place to place & pursue him, so that he shall not escape it] the cruel man [see verse 1.4 of this psalm] to destruction [i. in such sort that it shall in the end utterly destroy him. Immanuel & others read this whole verse as a prayer.] Ver. 12. I know [uz. certainly and assuredly: q.d. I am fully persuaded, both by God's word and the daily executing of his judgements upon the wicked] that the Lord [uz. himself] will avenge [i. in good time, not only deliver his, but overtake with his judgements the wicked & ungodly, for the injuries they have done them] the afflicted [i. such as are afflicted by the wicked] and judge [i. not only pronounce righteous sentence, but also deliver from the cruelty of the ungodly] the poor [i. those his servants, which are here despised amongst the worldlings of the earth.] Ver. 13. Surely the righteous [i. those whom thou hast made righteous, by imputing righteousness unto them, & by framing them to a righteous conversation] shall praise [uz. unfeignedly & with all their hearts] thy name [i. thy majesty, power, & goodness] and the just [i. such as deal faithfully, both with thee, and their brethren] shall dwell in thy presence [i. shall not only in this life be maintained and upholden, by thy fatherly care and providence, but shallbe made partakers of eternal glory.  
Do. Verse 1 teacheth us to pray to be safely delivered from the rage of the wicked ver. 2. & 3. do generally paint out the malicious nature of the wicked. Ver. 2. doth particularly teach us, that wicked thoughts against gods children are sin before him. Ver. 3 teacheth us, that the wicked spare not even with slanderous & venomous tongues to persecute the godly. Ver. 4. teacheth us, that unless the Lord keep us, we can not be delivered from the rage & power of the ungodly. Ver. 5. showeth the malicious minds of the wicked, who cease not both openly & secretly to endeavour the destruction of the good. Ver. 6 teacheth us, that the more men set themselves against us, the more earnest and often we should be with God in prayer for his gracious assistance. Ver. 7 teacheth us that God is the protector of his in all dangers & distresses whatsoever. Ver. 8 showeth that if God let not wicked men in their attempts, they will be more bold in mischief, and swell against his majesty and men also. Ver. 9, 10 teach us that we may pray against the malicious wicked, and desire their overthrow. Ver. 11 teacheth us what a grievous offence the sin of backbiting and slandering is. Ver. 12 teacheth us to be assured of God's favour & goodness towards us, and of his judgements towards the wicked Ver. 13 teacheth us two things, first that it becometh the godly to show themselves continually thankful, secondly what is the excellent estate and condition of God's children.   

Psalm 141  
THis Psalm consisting wholly of supplication and prayer unto God, may be divided into two parts: Di. first he beseecheth the Lord to accept his prayer, and to guide him into a godly conversation, and for this end to provide such for him as may brotherly admonish him, from verse 1 to the end of the 5. In the second he foretelleth as it were the destruction of the wicked desiring the Lord to deliver him from them, and to overthrow them in their devices, from verse 6 to the end of the Psalm.  
The Title] A Psalm of David [i. which David made, Se. this hath been expounded sundry times before. It should seem that David made this Psal. at some time or other when he was grievously afflicted & persecuted, & we may refer it without injury as I suppose to the history contained 1 Sam. 24.] Ver. 1. O Lord I call upon thee [i. pray unto thee earnestly & continually, specially in the time of my grievous afflictions] hast thee unto me [uz. to help me & to deliver me out of the same: neither doth he here prescribe God a time, but rather declareth the great danger & distress that he was in: q.d. unless he were speedily helped, in the judgement of flesh and blood he should perish] hear my voice [i. grant the prayers which I utter with my voice and words] when I cry unto thee [i. when heartily and earnestly I pray unto thee.] Ver. 2 Let my prayer [uz. which I make unto thee] be directed in thy sight [i. come before thee and be accepted of thee] as the incense [uz. which was wont to be offered unto thee by thine own commandment. And here he alludeth to the perfumes which they used in the time of the law, of which read Exod. 30 chap.] and the lifting up of my hands [i. even my prayer & supplication. He putteth a gesture used in prayer for prayer itself, as 1. Timoth. 2.8.] as an evening sacrifice [i. as that sacrifice which thou hast appointed to be offered to thee in the evening. God prescribed that both morning & evening a sacrifice should be daily offered up unto him: as Exod. 29. ver. 38.39. also Numb. 28.3.4. but here he speaketh but of one only.] Ver. 3. Set a watch O Lord before my mouth [uz. that I may not only be kept from the act of revengement, but also that I may not speak any thing but that which I should speak] and keep the door of my lips [i. keep me from evil speech, and guide both me and my words so, that I do not rashly utter any thing, or else mine adversaries subtly draw somewhat from me, before I be aware.] ver. 4. Incline not] uz. by leaving me in the hands of mine own counsel, and withdrawing thy grace & goodness from me: for otherwise god draweth not any man to evil, as james. 1.13.] mine heart [i. the affections, motions and appetites of my heart, and by this he declareth that it is little or nothing, for a man to bridle his speech, if wicked affections be not repressed within the mind] to evil [i. to any evil thing: he prayeth that god would confirm him against evil, and strengthen him in good things, so that he decline not, to the right hand, or to the left hand, by any either threatenings or allurements of his adversaries] that I should commit. [uz. against thee and that either in thought word, or deed, but specially in deed] wicked works [i. ungodly and unlawful yea such things, as thou condemnest] with men that work iniquity [i. in the company of such, as give over themselves with greediness to commit every evil thing, and are strong and mighty to perform naughtiness] & let me not eat of their delicates [i. let me not only not enjoy, such prosperity as they do, by which they are puffed up to wickedness, but let me not have acquaintance with them, at their tables, lest I be overtaken with their sin: so we see what a conscience David had, to abstain even from the allurements and provocations to evil.] ver. 5. Let the righteous [i. the godly and virtuous, yea such a one, as to whom thou O Lord imputest righteousness, and whom also thou framest to righteousness.] smite me [uz. with the friendly and charitable word of admonition or reproof] for that is a benefit, or shall be a benefit: q.d. I do, and will account of it, as of a great good turn] and let him reprove me [uz. in every thing, wherein he shall know me to do amiss, whereby he declareth that he had in such sort accustomed his heart, to docility, quietness, and patience, that he would not think sharp any reprehension, which he knew to proceed from the spirit of mildness.] And it [i. this admonition and reproof] shallbe a precious oil [i. in steed of a precious oil unto me. q.d. it shall bring both more pleasure & profit, to mine inward man, then any outward oil, can bring to my outward man, which though it be sweet in smell, and profitable to supple the members of the body, yet the other shallbe more sweet and profitable,] that shall not break my head [1. which shall not hurt me. But this part of the verse, and that which followeth, is better and more plainly translated in Immanuel thus] let him not withhold it from my head [i. let him not cease continually to sprinkle me, as it were with his most sweet and pleasant reproofs: his whole meaning is that the reproofs of gods people should not only not be hurtful, but pleasant and profitable unto him, and that he preferred their reprehensions before all the favour of the ungodly] the more he [i. the righteous man] shall do it [i. perform christianly and charitably this duty of admonition and reproof unto me] so much the more shall my prayer be [i. so much the more earnestly shall I pray for them] in their evils [i. not only when they themselves shallbe afflicted, but look whatsoever evils I shall receive from them, they shall not provoke my mind against them, but rather provoke me to commend them in my free prayers to god. The Geneva readeth it thus] for within a while [i. very quickly and shortly] I [uz. myself, seeing them cast down and overthrown] shall even pray [uz. for them though they persecute me] in their miseries [i. when they shall fall into such miseries as they cannot avoid: q.d. let us wait but a little while and we shall see the wicked men's calamities so great, that we shall be constrained in pity to pray for them. This is a good sense referring it to the wicked, but yet methinketh the other which referreth it to the godly, is more apt and fit, and hangeth better together.] Verse 6. When their judges [i. their rulers and governors] shallbe cast down [i. overthrown thorough God's hand and power] in stony places [i. even as it were from the high rocks & huge mountains] they [i. the people which follow such corrupt rulers and captains] shall hear my words [i. reverently receive and give consent unto, the good things which I shall speak] for they are sweet [uz. in deed: q.d. howsoever they are now reproved as nought and unsavoury, yet they are good and shallbe so accepted them. He seemeth here to lay the common people's fault (who were drunk with false reports, and carried forward with extreme rage against him) upon the rulers & judges themselves, not only suffering them without punishment to speak so vncontroledly, but also for that they were in their own persons infamous examples of the wickedness: q.d. when the great ones shallbe discomfited & overthrown, the people shall be wise & come to amendment. This is good, but I rather allow Imman. text and sense thus] But their judges [i. their rulers & captains, specially and above the rest Saul] move themselves [i. go] by the sides of the rocks [i. closely and secretly thinking to apprehended me: see 1. Sam. 23.26. also 24, 3.] though they understand [i. know in their consciences and sometimes confess with their mouths] that my words are pleasant [or sweet, meaning that he had not so much as by a word offended them, or any of them, but had pleasured them very greatly, and spoken most humbly, comfortably and sweetly unto them: see 1 Sam. 24, 9, 10, etc. also 26.14, 15, etc.] Ver. 7. Our bones [i. I and my companions, putting a part of them for the whole] lie scattered [uz. here and there, meaning that they were in great distress and danger, because that they were many times sundered one of them from another, as that body is, whose members are as it were out of joint, or distracted one of them from another] at the graves mouth [i. in great danger, and even as it were at death's door] as he that heweth wood [uz. maketh the shivers to fly hither and thither, so are we thorough thy judgement dispersed] or diggeth in the earth [uz. and casteth it abroad one peer from another he careth not whether. This text & sense is somewhat dark, therefore clear it out of Immanuel thus] as though a man should cut wood & cleave it on the earth: our bones are scattered ready to be thrust into the graves mouth [i. the enemies do compass me & mine with such great violence, & are so ready to fly upon us all, that we shallbe presently broken, & rend in pieces by their rage: unless thou O Lord lay to thy helping hand, which danger of theirs is most excellently set out, by a very fit similitude taken from wood cleavers: or else thus, I and my companions have been handled in all cruelty, as if that after they have cut a man's throat they would tear him in pieces, before they would bury him.] Ver. 8. But mine eyes [uz. both of my mind & of my body] look [uz. carefully & continually, as Psal. 123.1.2, etc.] unto thee O Lord God [uz. only, who hast both power & will for to help me] in thee [uz. only, and none other but thee] is my trust [uz. always, but specially in this time of my great danger, and calamity] leave not my soul [i. me myself, a part for the whole] destitute [uz. of thy defence, aid, and salvation.] Ver. 9 Keep me [uz. of thy goodness, & that by thy power & might] from the snare [i. that I fall not into the snare or grin, or be taken therewith] which they [i. mine enemies & ungodly men] have laid [uz. closely and secretly] for me [uz. to take me, & to catch me in] and from the grins [he repeateth the same matter in other words, which is not vain, because it serveth to amplify the cruelty & craft of his wicked adversaries] of the workers of iniquity [see before Psal. 5.5. also Psal. 6.8. also ver. 4. of this very Psalm.] Ver. 10 Let the wicked fall [uz. thorough thy just judgement] into his nets [i. into his own nets, uz. which he hath made and laid for others] together [uz. with all them that take their part: q.d. let all the ungodly be overtaken, with their own nets thorough thy judgements, as fishes are taken with a casting net, for such a Metaphor, he seemeth to use in this place: see for this metaphor Isaiah 19.8.] while I escape [uz. out of the dangers, which they supposed to have brought upon me, & this escaping of his must be attributed to God's goodness and power only.  
Do. Ver. 1 teacheth us, earnestness and servency in prayer to our god, & not, as a man would say to leave of, till he have graciously granted our requests. Ver. 2. teacheth us that seeing our prayers smack of the corruption which is in us we should earnestly desire the Lord to accept of them in his own mercy. Ver. 3 teacheth us, that we can not bridle our speech, unless the Lord give us grace. Ver. 4 teacheth us, not only to pray against gross evils, but also things that may prevoke and stir us up thereto, by reason of the slipperines of our corruption. Ver. 5. teacheth us that the reproofs of the godly are good and profitable: secondly, that a godly man should ever take them in good part: thirdly that no evil that men can do to us, should make us neglect our duty towards them. Verse 6 teacheth us, not only how subtle and crafty the wicked are, to entrap God's children, but also that no humble or sweet speech that the godly can use, will assuage their malice and cruelty against them. Ver. 7 teacheth us to what a low ebb, & miserable estate God's children are many times brought in this life. Ver. 8 teacheth us not only in the great sea of our afflictions, confidently to trust in the Lord, but also with patience to attend his leisure & time for our deliverance. Ver. 9 teacheth us to pray the Lord to deliver us from the fraud and force of his and our enemies. Verse 10 teacheth us to pray for the confusion of the malicious enemies of God and his people.   

Psalm 142  
THis Psalm may be divided into two parts. Di. In the first the Prophet declareth, how that in the time of his great affliction and fear, yea even then when all had forsaken him, he cried earnestly upon the Lord, from the first verse to the end of the fift. In the second part he prayeth earnestly unto the Lord, to be delivered from his enemies, sometimes alleging the better to move the Lord thereto, his own misery, his adversaries strength, and the praise that the faithful will yield to the Lord therefore. verse 6.7.  
The Title] A Psalm of David to give instruction [See this expounded before Psalm 42, and Psalm 44 in the titles thereof] and a prayer [uz. Se. which David himself made when he was in the cave [i. in the self same Cave with Saul, whereof read 1 Samuel 24, 4.] Verse 1. I cried [i. I earnestly prayed unto the Lord [uz. in my trouble, as Psalm 120, 1.] with my voice [i. which servant words expressed with my voice] with my voice I prayed unto the Lord [he expresseth the same thing in other terms, noting thereby the ardency and earnestness of his prayer. Verse 2. I poured out [uz. plentifully and in great abundance] my meditation [i. the meditation of my heart: q.d. I did not only pray unto him with my heart, but laid forth the holy meditations of my soul with abundance of words] before him [i. in his presence, not meaning that God was ignorant of the thoughts of his heart, but expressing his great duty towards the Lord] and declared [uz. plainly and plentifully] mine affliction [i. the affliction and sorrow, which I did suffer and endure, not but that GOD knew it for he knoweth all things, but because this is a piece of duty which he hath laid upon us, to call upon him in the time of our trouble.] Verse 3. Though my spirit was in perplexity in me [i. though I myself was full of anguish, as Psalm 7●, ver. 3, and troubled with grievous assaults both inward and outward] yet thou knewest [i. didst approve and allow of, as Psalm 1, 6.] my path [i. the order of my life, and innocent conversation] In the way wherein I walked [i. what journey or way soever I took] have they [i. the wicked and mine enemies] privily laid a snare for me [uz. to catch me in it: see Psalm 141, 9] Verse 4. I looked [uz. as well and as narrowly as I could] upon my right hand [i. on every side of me or round about me, putting a part for the whole] and beheld [uz. on my left hand, and that as attentively, as I could] but there was none [uz. amongst men] that would know me [i. have any care or regard of me, or secure me any manner of way] all refuge [uz. of or from men] failed me [i. was taken from me] & none [uz. amongst men, cared for my soul [i. esteemed either me or my life: q.d. I looked on every side, & I perceived myself to be destitute of all help and aid.] Ver. 5. Then [uz. when I saw myself thus distressed: so that we see that the true taste & feeling of our own dangers and miseries will speedily send us to god] cried I unto the Lord [see this expounded verse. 1. of this Psal.] and said [uz. from the bottom of my heart] thou art my hope [i. he in whom I put my hope to be delivered from all my distress & fear, for otherwise he had his hope fast settled in his heart] and my portion [uz. wherewith I do content myself, knowing that having thee, I have all things, & wanting thee I have nothing] in the land of the living [i. in this world, & in this very present life, as Psal. . 27, 13] Ver. 6. Harken unto my cry [i. grant my petition, which I do earnestly make unto thee and pour forth before thee] for I am brought very low [uz. by outward persecutions and inward griefs, as ver. 3 of this Psal. meaning by this speech also that he was at the last cast, and even as it were at death's door] deliver me [uz. of thy goodness thorough thy great power & might] from my persecutors [i. from such as persecute me, & that without any cause on my part] for they are too strong for me [uz. alone & of myself meaning that he was not able to deal with them any manner of way, unless God took his part and strengthened him.] Ver. 7. Bring [uz. thorough thy goodness and power] my soul [i. my life & me myself, a part put for the whole, as Psal. 14.1.8. and ver. 4 of this Psal.] out of prison [i. out of this most present danger and captivity wherein I am, & with which I am compassed about on every side, by the reason of the rage of mine enemies, as the prison is with strong walls] that I may praise thy name [i. thy majesty, power and goodness for that deliverance: so we have had the word, name, used sundry times in that sense before] then [i. when thou shalt have delivered me] shall the righteous come about me [i. a great number of good people shall come unto me, and hear me setting forth thy praise, for thy mercy towards me & shall not only rejoice & be glad on my behalf, but praise thy name together with me] when thou art beneficial unto me [i. when thou shalt have bestowed upon me this great benefit of deliverance: see Psal. 119.17.  
Do. Verse 1 teacheth us earnestness and fervency in prayer. Ver. 2 teacheth us that the way to be rid from affliction, is hearty calling upon the name of the Lord. Ver. 3 teacheth us, that howsoever we be distressed either outwardly or inwardly, this is our comfort, that the Lord approveth us. Ver. 4. teacheth us, of what little estimation God's children be, with the world and worldly men. Ver. 5 teacheth us that the more afflictions increase upon us, the more cheerfully should we stir up our faith and hope, and earnestly call upon the Lord. Ver. 6. teacheth us, that the feeling of our own misery and weakness, and the fear of our foes force, should be good whetstones to sharpen our prayers. Verse 7 teacheth us not only to praise God for those mercies which he bestoweth upon us ourselves, but also to repair to others upon whom God hath bestowed great graces, that thereby we may be provoked to praise God, not only for them but for ourselves also, and his mercy towards us.   

Psalm 143  
I Do judge that this Psalm may very fitly be divided into two parts. Di. In the first the Prophet beseecheth the Lord to grant his petition, and to remove his sins, which might be a hindrance to his mercies, alleging certain reasons of his supplication, as the rage of the enemy, his own weakness, the experience he had had of God's goodness, etc. from verse 1. to the end of sixth. In the second part he doth as it were renew his prayer afresh, desiring the Lord to grant his requests, to show him his mercy, to order his conversation, and to deliver him from his adversaries and oppressors: from verse 7. to the end of the Psalm.  
The title] A Psalm of David [i. which David made: Se. this is the title of sundry Psalms, and hath been expounded before.] Ver. 1. Hear my prayer O Lord [i. grant me the things that I pray for] & harken unto my supplication [i. give me the things that I humbly sue unto thee for] answer me [uz. who call upon thee, and pray unto thee, understanding by answering also, yielding unto his requests] in thy truth [i. according to thy gracious promises which contain in them nothing but truth because they proceed from thee, that art the God of truth and truth itself] & in thy righteousness [i. according to thy righteous nature, who dost deliver a just cause from injustice: or else by righteousness we may understand gods goodness, by which he maintaineth those that are his, for god's righteousness specially shineth forth in his faithful accomplishment of his promises.] Ver. 2. And enter not into judgement [i. be so far of, from pronouncing sentence I pray thee, that I would not have thee to begin to prepare thyself, to lay out my faults or to come into judgement] with thy servant [i. with me thy servant, speaking of himself in the third person, as sundry times before, & namely, Psal. 119, 17.] for in thy sight [i. before thee, if thou shouldest once take upon thee to enter into judgement with them] shall none [of what state or condition soever he be] that liveth [uz. even now, or shall live hereafter] be justified [i. be found just, if he be looked upon in himself, for otherwise he mindeth not to say that all shall be condemned, for God hath a remnant in election according to grace.] Ver. 3. For the enemy [i. my enemy or enemies rather ●utting one, who was the chief, as Saul or some such other for him, & all his complices] hath persecuted my soul [i. hath eagerly pursued me, and my life to take it away from me] he hath smitten [uz. with his rage and cruelty] my life [i. me myself & my company that I have with me, who are means for the preservation of my life, which appeareth plainly by the history of the first book of Sam. and by Psalm 141.7] he [i. the enemy, as in the beginning of this verse.] hath laid me in the darkness [i. hath caused me and mine to dwell in Caves and holes, and other dark places: see 1 Samuel 24.4.] as they that have been dead long ago q.d. By the importunity of our enemies, we are enforced to fly the light, & to live in dark places even as it were in the graves with them that died long sithence.] Ver. 4. And my spirit was in perplexity in me [i. I was greatly and grievously troubled, see Psal. 77.3. also Psal. 142.3] and my heart within me was amazed [uz. by reason of the grievous assaults that both outwardly and inwardly I did endure.] Ver. 5. Yet [q.d. notwithstanding all my heavy affliction] do I remember [uz. even to my great joy and comfort] the time past [i. the graces and blessings which in former time thou didst bestow upon my forefathers and me. He putteth time for the things done in the time, he meaneth that by former examples & trials he strengthened himself in the faith, against the bitter assaults which he suffered] I meditate [uz. carefully and continually] in all thy works [i. in all that thou hast wrought] yea I meditate [i. I do diligently and deeply think upon] in the works of thine hands [i. in those excellent works which by thy power and providence thou hast performed.] Verse 6. I stretch forth mine hands unto thee [i. I do earnestly and heartily pray unto thee: he putteth the sign for the thing signified, as Psalm 141, 2. to declare that we must even as it were lift up ourselves unto God] my soul [i. I myself, but chiefly my inward man] desireth after thee [i. longeth sore after thee: see Psalm 42, 1, 2, also Psalm 84, 2,] as the thirsty land [uz. doth desire water, rain, or dew. He understandeth by thirsty land, the earth which is dried and chopped for lack of water, gaping greedily as it were to receive the moisture or rain that shall fall from heaven: see also Psal. 63.1.] Ver. 7. Hear me [i. grant the requests which I make unto thee] speedily O Lord [i. quickly and in good time, not that he prescribeth god a season, but expresseth rather his great misery: q.d. unless thou quickly help, it is like in man's judgement that I shall be destroyed] for my spirit faileth [i. I faint even in the inward man, and this is a reason of his prayer, taken from his own person & the misery that he was in] hide not thy face from me [i. show not thyself angry against me, as men many times do, who will not vouchsafe to look upon them with whom they are displeased] else [uz. if thou hide thy face] I shall be like unto them that go down into the pit [i. there will be no difference between me & those that are dead.] Ver. 8. Let me hear thy loving kindness [i. make me to know, feel, and perceive thy mercy] in the morning [i. in good time and speedily] for in thee is my trust [i. I depend and hang only upon thee] and show me the way that I should walk in [i. direct not only the order and conversation of my life, but even my very steps also from danger.] for I lift up my soul unto thee [i. I do both trust in thee & call upon thee from the heart.] Ver. 9 Deliver me O Lord from mine enemies [i. from the power and rage of them, who seek nothing else but to destroy me] for I hide me with thee [i. I did hang upon thy providence and protection only: see Psal. 31.5.6.] Ver 10. Teach me to do thy will [i. to do the thing which thou willest & commandest in thy word] for thou art my God [i. thou art he alone, whom I will serve & worship] let thy good spirit [i. thy blessed and holy spirit, which is called good, because it is Gods effectual instrument, to lead us into all goodness] lead me [uz. which am so often and continually straying and wandering from good things] unto the land of righteousness [i. guide me not only in this life to righteousness of life, but to that same eternal life, wherein righteousness shall dwell for ever, see 2. Peter. 3.13.] Ver. 11. Quicken me O Lord [i. cause me to pass safe and sound thorough this danger, wherein I seem to be as it were in death] for thy name's sake [i. that I & others may praise thy name, as Psal. 142.7.] and for thy righteousness [i. for thy righteous and faithful accomplishment of thy promises] bring my soul [i. me, and my life] out of trouble [i. out of this trouble, wherein it presently is, and under which it will quail if thou assist me not.] Ver. 12. And for thy mercy sake [uz. toward me thy servant] slay mine enemies [i. destroy them, by what means, or ways soever thou shalt think good] and destroy [uz. in thy justice and judgements against the wicked] all them [uz. of what state or condition soever they be whether it be Saul as the chiefest, or his complices] that oppress my soul [i. me, and would feign take away my life from me] for I am thy servant [i. I am such a one, as whom thou in mercy hast vouchsafed worthy of this honour, to commit some part of thy service into his hands: see 1. Timoth. 1.12, 13. so that he boasteth not here of his merits, but magnifieth the grace of God, from whom this goodness came.  
Ver. 1 teacheth us, Do. first in our distresses to run unto God by earnest and hearty prayers: secondly to ground our prayers, upon the righteousness, truth and faithfulness of our God. Ver. 2 teacheth us two things: first to pray the Lord to remove all things that might hinder the course of his mercy toward us: secondly it is a strong place to overthrow all imagination of man's righteousness. Ver. 3 teacheth us that God suffereth and appointeth the wicked many times to prevail very far against the godly. Ver. 4 is a notable place to prove that even gods children in their troubles, have their affections against that blockish dotage of the sto●ks. Ver. 5 teacheth us that the consideration of God's goodness in former times, should minister no small comfort unto us, in the time of our present heaviness. Ver. 6 teacheth us to hunger and thirst after the Lord, and to be earnest with him in our supplications unto his majesty. Ver. 7 teacheth us, that the more our miseries grow & increase upon us, the more earnest and often we should be with the Lord our God in prayer. Ver. 8 teacheth us that there is nothing more comfortable then plentifully and in good time to feel God's mercy. Ver. 9 teacheth us in all distresses to commend ourselves to God's power and providence, as to a most sure rock and tower of defence. Ver. 10 is a notable place against free-will, because we are blind till God teach us, and we can do nothing without the assistance of his holy spirit. Ver. 11 teacheth us, that unless God set us free from trouble we can never be delivered. Ver. 12 teacheth us, that we may safely pray against the malicious and obstinate enemies of God's Church and people   

Psalm 144  
Di. THis Psalm may be divided into three parts. In the first he praiseth God for his goodness, and confesseth his own unworthiness and this is comprehended in the 4 first verses. In the second he prayeth to GOD for the overthrow of his enemies (whose corruption he toucheth) and for his own deliverance: and this reacheth from the fift verse, to the end of the eleventh. In the third he showeth what fruit shall redound thereby, both to GOD and his people, uz. he shall be praised, and they shall be comforted, from verse 12 to the end of the Psalm.  
Se. The Title] A Psalm of David [uz. which he made after his coming to the kingdom, when he had obtained divers victories, and yet notwithstanding his enemies were very busy with him, either the Philistine, as 2 Sam. 5. or else some other, as 2. Sam. 8.] Ver. 1. Blessed [i. praised and that continually] be the Lord my strength [i. he who alone giveth me strength to overcome mine enemies, see Psal. 18.2.] which teacheth my hands to fight [uz. against his & mine enemies, meaning hereby also that God gave him strength to overcome them, as well as knowledge in warlike affairs to deal with them] and my fingers to battle [i. apteth them and maketh them able to endure fight.] Ver. 2. He [uz. alone] is my goodness [i. whatsoever good thing I have, either within me or without me, he is the Fountain from whence it floweth, meaning also that he had ever felt GOD liberal and merciful towards him] my Fortress, my Tower, and my deliverer, my Shield [all these terms are expounded Psalm 18.2.] and in him I trust [uz. steadfastly and continually] which subdueth [uz. by his almighty power] my people [i. the subjects that he hath given me] under me [i. under the obedience of me and my laws: he meaneth that GOD did put into the hearts of his people, a mind willing and faithful to commit themselves under him, and his government.] Ver. 3. Lord what is man [i. of himself, what account or regard is he to be had in] that thou regardest him [uz. so greatly and so much as thou dost] or the son of man [i. his posterity how great or famous soever it be] that thou thinkest upon him [uz. in such great mercy, and with so fatherly a care: see Psalm 8. verse 4.5, etc.] Verse 4. Man is like to vanity [i. to a thing of no account, or regard, or to a vain thing. In an other place he sayeth, that they are vanity, that the chief men are but lies, and to lay them upon the Balance, they are altogether lighter than vanity. Psalm. 62.9. his days [i. the days of this life in this world] are like a shadow that passeth [uz. out of men's sights and remembrances quickly and suddenly. q.d. his life is but short, and of small continuance: see. job. 14.1.2. see also for this verse Psalm. 39.5.6. and psalm. 90. almost throughout.] Ver. 5. Bow thine heavens O Lord [uz. to come to secure and help me: this is spoken of God according to men's understanding, & he calleth the heavens Gods own, both because he created them, and hath his principal habitation and dwelling in them, see for this phrase 2. Sam. 22.10. also Psal. 18.9.] and come down [uz. to deliver me from the hands of mine enemies & persecutors] touch [uz. in thy wrath and fury: q.d. thou needest not use all thy power or any great might against them, begin but only to lay thy hand upon them: q.d. and do but touch them as a man would say softly, and yet they shallbe consumed] the mountains [i. my most high and mighty enemies: this kind of metaphor is very often used in the Prophets: see Isai. 2.14.] & they shall smoke [yea burn, and that to their own destruction, he putteth the beginning of their miseries, for the accomplishment, and full performance thereof. And he useth all these manner of speeches, both in this verse, and in the verse following, that he might more excellently set out God's power, who delivereth his, after a wonderful sort, and that he might declare, that no worldly lets or hinderances are able to do any thing against God's infinite power, which he apprehended by faith.] Ver. 6. Cast forth the lightning, & scatter them, uz. one from an other, & so that they may not be able to gather their forces together again: q.d. by thy heavenly wisdom and power, destroy and overthrow them] shoot out thine arrows [uz. against them, understanding by arrows, either thunders, or some other particular judgements] and consume than [uz. utterly and from amongst men, that they may no longer molest me, and thy people.] Ver. 7. Send thine hand from above [i. display and make manifest here below upon the earth, thy might and power, which seemeth after a sort, to be shut up in heaven, because thy servants be not delivered from their distresses] deliver me [uz. of thy goodness and through thy power, from the rage and violence of those that persecute me] and take me [uz. who am ready to be drowned with troubles] out of the great waters [uz. which are ready to overflow and drown me, by great waters, he doth not only understand the grievous afflictions wherein he was, but also the extreme rage of his enemies, who did break in upon him, as waters of the sea into the land: see Psal. 18.4. also 69.1. also 124.4.] and from the hand [i. from the power and force] of strangers [this may be referred, either to counterfeit and bastardly Israelites, who though they bragged in mouth, that they were good people, yet were they in deed stark nought, or else to them, that were in deed idolaters and infidels, such as the Philistines were, and to these latter would I rather apply it.] Ver. 8. Whose mouth talketh vanity [i. who do nothing else, but speak and utter vain, and uncertain things, proudly promising unto themselves great things] and their right hand, is a right hand of iniquity [i. they are unfaithful people, and full of subtlety, and have no certainty nor assurance in them. This speech is borrowed from the common custom of men, who when they make a promise, give one another their hands: see Gal. 2.9.] Ver. 9 I will sing [uz. even from my heart] a new song [i. a singular and excellent song, see Psal. 98.1.] unto thee O God [uz. when thou shalt have performed these graces in delivering me, and overthrowing mine enemies: and the Prophet maketh this promise, and carrieth with him a purpose to perform it, because he was certainly persuaded and assured, that God would in deed do, both the one and the other] & sing unto thee upon a viol, and an instrument of ten strings, see Psal. 33.2. also Psal. 92.3. he meaneth that he would use these instruments, as means to stir up his affections, and to provoke him more earnestly and hearty to serve the lord.] Ver. 10. It is he [uz. alone] that giveth [uz. of his goodness and mercy] deliverance [uz. from all dangers and distresses] and rescueths [uz. when no other can do that for him] David his servant [i. me whom he hath advanced to this honour to serve him in the government of the kingdom, and thus he speaketh of himself in the third person] from the hurtful sword [i. from the sword of his enemies, who did purpose to hurt him, if they could have caught him, or overthrown him, we may also stretch this word further, as that under it, he should comprehend all the dangers, through the which he had passed] and he meaneth that this should be the argument or matter of the song, that he would sing to the Lord.] Ver. 11. Rescue me [uz. O Lord, for unto him only he directeth his prayers] and deliver me [uz. who am in distress and danger on every side] from the hand of strangers [see for the understanding of this, and all that followeth in this verse, the 7. and 8. verse of this Psalm, where you shall see the very same words.] Ver. 12. That our sons [i. the posterity that we shall leave behind us, through thy favour towards us, and thy judgements upon thine and our enemies] may be as the plants [i. tender, fair, green, and flourishing] growing up in their youth [this may be referred either to the children, or to the plants, but I rather refer it, to the plants: q.d. even as plants set in good ground, grow up a pace: so by this thy blessing, the seed that we shall leave behind us, shall increase in all comeliness, beauty, and good things] and our daughter's [i. our seed and posterity, for under these two, sons and daughters, he meaneth all posterity, either male or female, which they could leave behind them] as the corner stones [uz. of the house builded, or in the foundation of the house, which were not only profitable, to uphold the whole building, as Psalm 118.22. but also was finely hewn, & cunningly wrought] graven [i. curiously wrought and cut] after the similitude of a palace [i. after the form of most costly stones wherewith most costly buildings, as palaces are built. But I like better Immnuel, who readeth it thus] that our sons, being as the plants growing up in their youth, & our daughters, being as the corner stones [all this agreeth with the sense before given] may be the building of the temple [i. may be such stones, as may be used to the building, and polishing of God's church, that we may altogether grow up, to an holy temple in the Lord Ephe 2.21. also Ephe. 4.12.13.] Ver. 13. That our corners [i. not only the barns and store houses which we have, but every corner of our dwelling house] may be full [uz. through thy blessing] and abounding [uz. in great measure and plenty] with divers sorts [uz. not only of grain and corn, but of all manner of provision] and that our sheep, may bring forth [uz. through thy especial blessing] thousands and ten thousands [i. may increase infinitely, and as it were without number, for he putteth a number certain, for an uncertain] in our streets [i. openly, so that not only we ourselves, to our great joy, but our adversaries to their great grief may behold the same.] Verse. 14. That our oxen [uz. also through this thy blessing] may be strong to labour [i. meet and fit for all that labour, whereunto thou hast appointed them, and we shall according to thy will use them, he meaneth by this that the people may be rich and abound with all manner of worldly blessings] that there be none invasion [uz. of the enemy against us, that is, that the enemy run not in upon our land and us, neither make breaches in our walls, nor enter into our cities] nor going out [uz. to battle and war, which can not be, if none come to assault them] nor no crying in our streets [i. neither noise or sudden tumult, as cometh to pass in the taking of towns, nor no mourning by any occasion, either when the enemies slay us, or otherwise, q.d. that no evil thing at all may come upon us, that no good thing may pass from us, and that we have no heaviness, nor cause thereof within us, & our Cities, but all things joyful and pleasant.] Ver. 15. Blessed are the people that be so [i. in so good a cause. d.q. most happy surely are they] yea blessed are the people, whose God is the Lord [i. they in deed are blessed, who howsoever they have or enjoy the outward blessings before rehearsed, or have them not, yet so do taste and feel the grace of God, that they are still persuaded of his fatherly love towards them, and in the apprehension thereof, go on forward towards the obtaining of the heavenly inheritance.  
Ver. 1. Teacheth us, that we can do nothing, no not outward things well, Do. unless the Lord teach and instruct us. Ver. 2. Teacheth us, first, that God alone, is the whole aid and defence of his children, secondly that it is not kings powers and policies that keep the people in good order and subjection, but he alone, who boweth their hearts thereto. Verse 3. Teacheth us, that there is nothing in man, as of man that can commend him to God. Ver. 4. Setteth out, the vanity, brittleness, and shortness of man's life. Ver. 5. Teacheth us that God needeth not to use any great power, for the overthrow of his enemies. Verse. 6. Teacheth us that we may safely pray against the malicious and obstinate enemies of his truth. Verse 7. Teacheth us, that unless GOD deliver us out of our great dangers, there is no way or means for us to escape out of them. Verse 8. Teacheth us, that there is nothing but vanity, lying, and falsehood to be looked for, at the hands of the wicked. Verse 9 teacheth us, to be always thankful to the Lord, for his mercies, and because we are very dull thereto, to stir up ourselves, by all the means we can. Verse 10 teacheth us, that kings victories, and their deliverances from dangers, proceed from God, as well as the poor man's doth. Ver. 11. teacheth us, that because we can not help ourselves, we should pray the Lord, to deliver us from distresses. Verse 12. teacheth us, that it is a singular blessing, to have a posterity grafted into God's Church. Verse 13 teacheth us that abundance of all things come from the Lord only. Verse 14. Teacheth us that neither our cattle nor any thing else can stand us in steed, without God's especial blessing: and all these three verses laid together, do teach us further, what great commodities ensue to God's people, by the overthrow of their enemies: also that even these outward blessings, are to God's servants sure seals and testimonies of a better hope, Ver. 15. Teacheth us, that they in deed are in some measure blessed, that have these outward benefits bestowed upon them, but yet they are in better case, which though they want them, feel with assurance of persuasion, the eternal favour of God towards them, in the hope and certainty of a better life.   

Psalm 145  
Di. THis Psalm propounding specially the matter of thanksgiving and praise unto the Lord, may be divided into four parts. In the first he himself promiseth to praise the Lord, showing a cause wherefore. Ver. 1.2.3. In the second he doth as it were prophecy, that all God's creatures and works, shall serve to set forth his praise: from ver. 4. unto to the end of the 12. In the third he showeth reasons and causes why men should praise the Lord, to wit, for his government, his mercy, his providence, etc. from verse. 13. to the 20. And lastly he shutteth up the Psalm with promise of thanksgiving, as he began it, ver. 21.  
Se. The title] A Psalm of David [i. which he made] of praise [uz. unto the Lord, i. of such praise and thanksgiving, as he promised and performed unto him. So that this word seemeth to comprehend the argument or the whole matter of the Psalm] this Psalm is written, in the order of the Alphabet, every verse beginning with the letters, as they are in order in the Hebrew Alphabet, one only being omitted and that is the letter Nun, in the 14. verse, which beginneth with Samech, the next letter in the Alphabet, such Psalms we have had before. Psal. 25. which beginneth every verse so, two or three only excepted: such also are Psalm. 111. and 112. which begin every verse of it, and the second part of it, which two letters of the Hebrew Alphabet in order.] Ver. 1. O my God [i. he whom only I worship] and king [i. whom I serve, & whose subject I am] I will extol thee [uz. in my songs and thanksgivings, and that above all whatsoever] and will bless [i. praise thy name, i thy majesty, power, and goodness] for ever and ever [i. continually.] Ver. 2 I will bless thee [i. praise thee, as before ver. 1.] daily [i. every day, q.d. no day shall pass over my head but I will spend it, or some part of it in magnifying of thee] and praise thy name for ever and ever [see before ver. 1. of this Psalm.] Verse 3. Great is the Lord [uz. in power and goodness, towards all, but chiefly towards his own] and most worthy to be praised [uz. for those excellent things that be in him, and the great works that he doth daily] and his greatness is incomprehensible [uz. of us men: for though after regeneration, we do look into it by faith, yet it is but in some measure, for we know in part, and prophecy in part. 1. Corinth. 13.9. and though it be said that in the life to come we shall see him as he is, 1. john. 3.2. yet he meaneth not that there we shallbe able to attain, to the full apprehension of God's eternal majesty, because he dwelleth in light that no man can come unto. 1. Tim. 6.16. and that which is finite as we shallbe after the resurrection, though we shall have glorified bodies, can not comprehend that which is infinite, as God is always, but that we shall have a far greater measure in that life, than we have had in this.] Ver. 4. Generation shall praise thy works unto generation [i. the praise and excellency of thy great works shallbe magnified in all ages, both because thou dost continue thy great works in every age, and givest men care and conscience to publish the same to their posterity] and declare thy power [i. the generations shall preach and set out the greatness of thy power, and the excellency thereof. Immanuel referreth it to God's works, both senses are true.] Ver. 5. I will meditate [uz. deeply and diligently] of the beauty [i. not only of the comeliness but also of the excellency] of thy glorious majesty [i. of thy majesty which is full of wonderful glory] and thy wonderful works [i. I will meditate of thy works also, which are rather to be wondered at, then comprehended.] Ver. 6. And they [i. men and specially thy people] shall speak [uz. openly and plainly, meaning that they shall declare, and set abroad] of the power [uz. which is great and exceeding] of thy fearful acts [i. of those judgements which thou exercisest upon the contemners of thy majesty, which should strike fear into all men's hearts] and I will declare [uz. freely and openly] thy greatness [i. thy excellency, majesty, and power, See ver. 3. of this Psal.] Ver. 7. They [i. men] shall break out [i. plainly and with open mouth] into the mention [i. even to the making mention of] thy great goodness [uz. towards all, but specially towards thy people] and shall sing aloud [i. speak openly and plainly] of thy righteousness [i. of thy faithful and just dealing towards all.] Ver. 8. The Lord is gracious and merciful [this seemeth to be the special matter of their song and praising, and it seemeth to be taken out of Exod. 34.6. see also Psalm 86.5.15.] slow to anger [i. not easily moved to punish] and of great mercy [uz. towards those that draw me unto him.] Ver. 9 The Lord is good to all [uz. his creatures, and namely men, but chiefly amongst them, to his chosen people] and his mercies [i. the abundant plenty of his mercy, for so much I suppose the word in the plural number importeth] are over all his works [i. there is none of his works, but it showeth unto others, and findeth in itself, very large testimonies of God's mercy and goodness. They then do not rightly understand the place, that from hence would gather, that God's mercy exceedeth all his works, though that is to be confessed to be true. But this is the true and natural meaning thereof, that though it be so, that by means of sin, all the world be wrapped up under the curse, yet the mercy of God passeth through all his creatures, and entereth even unto the very bruit beasts, as ver. 15.16. of this Psalm.] Ver. 10. Al thy works [uz. which thou hast created, and the noble deeds which thou hast done] praise thee O Lord [uz. in their kind, that is do set forth thy praises unto men, and do put in to their mouths, as it were, an occasion to praise thee] and thy Saints [i. those whom thou hast made holy unto thyself: See Psalm 16.3. also 30.4. also 132.9.] bless thee [i. praise thee, as ver. 1.2. of this Psal.] Ver. 11. They [i. both thy works and people] show [uz. out, and that sensibly and plainly] the glory of thy kingdom [i. the excellency of thy rule and government, meaning also that Gods works, and the praises of his people, shoot all at this mark, uz. to bring the world in subjection to his obedience] and speak of thy power [i. set it forth very plainly: how the creatures perform this: See Psalm 19.1.2. etc. also Roman. 1.19.20. etc.] Verse 12. To cause his power [i. God's power, for he suddenly changeth the person, from the second to the third] to be known [In these words he noteth the end, why God useth his creatures, and men's praises, uz. that other men, thereby may be drawn, to see, approve, and confess, his goodness and power] to the sons of men [i. to all ages and posterities] and the glorious renown of his kingdom [see ver. 11. of this Psalm.] Ver. 13. Thy kingdom [i. the government which thou exercisest over all] is an everlasting kingdom [i. shall never have end] and thy dominion [uz. which thou hast] endureth throughout all ages [i. shall never decay.] Ver. 14. The Lord [uz. himself] upholdeth, [uz. by his mercy] all that fall [uz. into any danger or distress. See Proverb. 24.16.17. and yet we must restrain that general term, to such as the Lord knoweth, in his goodness, are meet to be upholden and stayed: without which goodness of his, none is raised up or maintained] and lifteth up all that are ready to fall [q.d. whether they be entering into afflictions or adversities, or whether they be already fallen into the same, God reacheth out his hand, and either keepeth them from falling, or else delivereth them being fallen.] Verse 15. The eyes of all [uz. things whatsoever] wait upon thee [uz. with patience, and that for their ●●●●re and sustenance] and thou givest [uz. even in thy mercy] them their meat [i. that portion of food, that thou hast appointed for them] in due season [i. in that time that thou seest with thyself, to be good and meet for them.] Verse. 16. Thou openest thine hand [i. thou stretchest forth thy power, and givest plentifully and largely to all thy creatures] and fillest all things living [i. whatsoever liveth, and moveth, or hath sense, feeling, and groweth] of thy good pleasure [he noteth here the cause why all the creatures are nourished, uz. God's good pleasure and will: See for these 2. ver. Psalm 104. ver. 27.28. etc.] Verse 17. The Lord is righteous [i. just and equal] in all his ways [i. in every thing that he taketh in hand: he meaneth that God observeth a most upright course in every thing he doth, how corrupt or partial, so ever men be in their dealings] and holy in all his works [i. his very works declare, that there is a certain kind of unspeakable holiness in his majesty: that word, holy, would be better turned, good or merciful, and so doth Immanuel turn it: see to this end▪ ver. 9 of this Psalm.] Ver. 18. The Lord is near [i. even ready at hand not only to hear them, but to help them] unto all that call upon him [i. to those that worship and serve him: a part of God's service put for the whole, as Gene. 4.26. 1. Corinth. 1.2. also 2. Timot. 2.19.] yea to all that called upon him in truth [i. without feigning or hypocrisy, or else that call upon him in such sort, that they perform not the invocation of his name, by their inventions and superstitions. In sum he setteth truth against infidelity, doubting, impatience, murmuring, counterfeit humility, and vicious affecting of things, which are the fruits of lying, for true worshippers: See john 4.24. and this he addeth in the way of correction. q.d. though I said before, that the Lord heareth all them that call upon him, yet I mean it of all them that call upon him in truth.] Verse 19 He will fulfil [i. accomplish and perform] the desire of them [i. the things which they shall desire and will, according to his will: See 1. john 5.14. because God setteth upon their affections, a law of obedience] that fear him [i. that serve and worship him: this hath been sundry times expounded before] he will also hear their cry [i. grant them their requests, which they pray everlastingly unto him for] and will save them [i. both deliver them out of all the dangers of this life, and at the end bring them to eternal life.] Verse 20. The Lord preserveth [uz. from any notorious hurt or danger: or if not so, yet he maketh away for them to escape out of it, as shallbe most for his glory and their comfort] all them that love him [uz. unfeignedly and with a good heart, See Roman. 8.28. but he will destroy [uz. in his wrath, and just judgement] all the wicked [uz. of the world, of what estate or condition so ever they be.] Verse 21. My mouth shall speak the praise of the Lord [i. I will boldly and openly in words set forth his praises: he putteth the instrument wherewith words are uttered, for the words themselves] all flesh [i. all men, for when this word is so put alone, without adding any thing to it doth most commonly in the Scriptures respect men] shall bless his holy name [i. shall praise his majesty power and goodness] for ever and ever [i. continually, see ver. 1.2. of this Psalm.  
Verse 1. Teacheth us, not only to be thankful to God for his mercies, Do. but also to continue in the same, because his mercies are continually powered forth upon us. Ver. 2. teacheth us that we should let no day pass, without hearty thanksgiving, to the Lord for his graces. Ver. 3 teacheth us that God's power and incomprehensible majesty, should provoke us to thankfulness. Verse 4. Teacheth us to have a care to convey the remembrance of God's benefits to our posterity. Verse 5. Teacheth us to employ more time in the meditation of God's works, than heretofore we have done. Verse 6. Teacheth us, as well to publish God's judgements as his mercies, that the wicked may be pierced with a fear of his majesty. Verse 7. teacheth us, never to be ashamed to publish gods promises. Ver. 8, 9 Are excellent descriptions of god by his qualities, and comprehend much matter of comfort for those that be afflicted, and also contain very excellent causes, why we should praise, and thank God. Ver. 10. Teacheth us that it becometh all God's creatures, but specially his faithful people to bless and praise the Lord. Ver. 11. and 12. Teach us, not only for our own good and the discharge of our own duty, but that others also thereby may be drawn to do the like. Ver. 13. Teacheth us, that howsoever men's kingdoms be brittle, yet God's government, over all, but specially over his, endureth for ever. Ver. 14. Teacheth us, that God so provideth for his children, in their dangers and distresses, that howsoever they be afflicted, yet they do not utterly perish. Ver. 15. Setteth out God's gracious providence & fatherly care over his children. Ver. 16. showeth that the Lord is liberal handed towards his creatures, and that all the good things which we have, proceed from his good will and pleasure. Verse 17. Teacheth us, that whatsoever God doth, he doth in all uprightness, though perhaps we through the blindness and corruption of our nature, can not conceive so thereof. Ver. 18. Teacheth us that God quickly heareth, the earnest and unfeigned prayers of his Servants. Verse 19 showeth that God will graciously deliver his, out of all their dangers. Verse 20. showeth the unlikely reward, between the godly and the ungodly. Verse 21. Teacheth us, both in our own persons, and in others, to stir up, and provoke ourselves to continual thankfulness.   

Psalm 146  
Di. THis Psalm may be divided into two parts. In the first he provoketh himself to praise God, promising to perform it, as long as he liveth, to which he addeth a dehortation, that we should not trust in any man, nor give them the matter of praises. Ver. 1.2.3.4. and 5. In the second, he showeth certain causes why he and other should praise the Lord, from ver. 6. to the end of the Psalm.  
Se. The title] Praise ye the Lord [see Psalm 106. in the title.] Ver. 1. Praise thou the Lord O my soul [uz. for his mercy and goodness towards thee, understanding by soul the seat of his affections, which is the heart, See Psalm. 103.1.] Ver. 2. I will praise the Lord [uz. for his mercies] during my life [i. as long as I live, and all the days of my life] as long as I have any being [uz. either in this life, or in eternal life, for the action of praise and thanksgiving to God shall not cease then] I will sing [uz. praises and thanksgiving] unto my God [i. unto him whom I serve, and whom I have found by particular experience, to have been a singular God to me.] Ver. 3. Put not your trust [i. have not any confidence or affiance in them, as though that without God or against him, they were able to help you] in princess [uz. how little or how great soever they be in authority] nor in the son of man [i. in any man whatsoever: and this he doth, to the end that God may have his whole glory●●ecting and abolishing all perverse hopes, specially those which we have in great personages] for there is none help in them [i. he or they altogether are not able of themselves, to help either themselves, or other distressed: and this is one reason, why they should not trust in men.] Verse 4. His breath departeth [i. even his soul, and vital spirit, that is, he dieth: and so the hope which men repose in him or them, perisheth] and he returneth to his earth [uz. out of which he was taken, as Gene. 3.19. and this must be understood in respect of his body] then [uz. when he dieth] his thoughts perish [i. all that he thought upon and devised in his imagination come to nothing: and this is an other reason, taken from the vanity of man's life.] Verse 5. Blessed is he [i. he is in a good and blessed state] that hath the GOD of jaakob, for his help [i. that hath the true GOD to help and deliver him in all assays: See Psalm 144.15.] whose hope is in the Lord his GOD [i. that putteth his trust only in that true god, howsoever men do destitute, forsake, or fail him.] Ver. 6. Which made heaven and earth [see Psalm 124.8. also Psalm 121.2.] the Sea and all that therein is [i. whatsoever liveth and moveth in the same: See Psalm 8.8.] which keepeth his fidelity for ever [i. which doth faithfully and continually perform: whatsoever he hath promised.] Ver. 7. Which executeth justice [uz. upon the wicked and ungodly, and that word, justice, showeth that God doth them no injury when he punisheth them] for the oppressed [i. on the behalf of the oppressed: q.d. when they are oppressed, and none able to deliver them, than doth God take upon him the defence of their just cause against the oppressors] which giveth bread to the hungry [i. food and sustenance to them that want it] the Lord loseth the prisoners [uz. out of their prison and bondage, as he did joseph, by bowing rulers hearts to set them at liberty: See Psalm. 105.20.] Verse. 8. The Lord giveth sight to the blind: the Lord raiseth up the crooked [i. he healeth all diseases: yea though they be never so hard and incurable: how true this is the whole body of the Scripture declareth, and specially the miracles of our Saviour Christ in the new testament, and by crooked, he meaneth them, that be broken, and bowed as it were together, with afflictions and infirmities] the Lord loveth the righteous [i. pursueth them especially with his favour, seeming after a sort to restrain that to the godly, which he had generally spoken before.] Ver. 9 The Lord keepeth [uz. safe and sound, and free from hurt and danger] the strangers [uz. which are tossed from one place to an other, and have as it were no body to comfort them] he relieveth the fatherless, and widow [i. he comforteth them in their distress and heaviness, under these three, he comprehendeth all them, that be destitute of aid and defence, or have no means to come by the same, of these see Exodus. 22.22.23.24.] but he overthroweth [uz. in his just judgement] the way of the wicked [i. all his devices, words, and works: See Psalm 1.6.] Ver. 10. The Lord [uz. our God, which we serve] shall reign for ever [uz. do his Enemies against him and his what so ever they can] O Zion [he speaketh to Zion, that is to the Church, because God specially reigneth for the preservation thereof] thy GOD [uz. whom thou servest] endureth from generation to generation [i. ruleth and reigneth for ever and ever. as Psalm 145.13.] Praise ye the Lord [see Psalm 106. in the end.  
Do. Ver. 1. teacheth us, that our praising of God should proceed from the heart. Ver. 2. teacheth us, that we should continue in it, and never be weary of well doing. Ver. 3. teacheth us, earnestly to fight against that natural corruption which is in us, that is to trust in others besides the Lord. Ver. 4. setteth out the brevity and brittleness of man's life. Ver. 5. teacheth us, that how soever we be forsaken of men, yet we are in good case if we trust in the Lord. Ver. 6. teacheth us, to praise God, first for the works of creation, secondly for his merciful promising, and faithful performing of that which he hath promised. Ver. 7. teacheth us, that how soever men deal unjustly one with an other, yet God always executeth justice: secondly it teacheth us, that he doth not for ever forget, the poor afflicted estate of his people: thirdly that we ought to praise him for his providence towards the poor and needy, and his pity towards the prisoners. Verse 8. teacheth us, that many times in matters past men's reach, the Lord worketh most mightily, to the end that all the glory might be given to him. Ver. 9 teacheth us, that these whom men commonly make lest account of, GOD most highly regardeth and esteemeth, it setteth out also, the unlikely reward of the wicked and of the godly. Verse 10. teacheth us, that it is a singular comfort to the Church and to every member thereof, to know that GOD is the King thereof, and his Kingdom and government, shall endure for ever.   

Psalm 147.  
THis Psalm standing chiefly in exhorting men to the praise of GOD, Di. may be divided into three parts. First he provoketh men to praise God, specially for his Graces and goodness towards his Church, from Verse 1. to the end of the sixth. In the second he exhorteth men to praise him, specially for his providence to all creatures, and namely towards Men. from Verse 7. to the end of the 11. In the third he provoketh them to praise him for his might, power, and goodness towards all, but chief towards his Church. from Verse. 12. to the end of the Psalm.  
Se. This Psalm hath no title, as many other before going have none.] Ver. 1. Praise ye the Lord [uz. for his mercy and goodness] for it is good [i. profitable and comfortable even to us: see Psalm 92.1.] To sing [uz. praises and thanks givings] unto our god [i. unto him who hath testified by infinite tokens, his great care and love towards us, and we again on the other side do serve and worship] for it [uz. praise and thanksgivings] is a pleasant thing [i. is an acceptable thing even unto GOD also, as who requireth the same at our hands, as a piece of his service. Psalm 50.15.] and praise [uz. given unfeignedly unto GOD] is comely [uz. both before him and all good men, though the wicked of the world make no account of it, but as a deformed thing: see for these two words, good, and comely, Psalm 133.1.] Verse 2. The Lord [uz. himself] doth build up [uz. thorough his goodness and power] jerusalem [i. his Church: and under the term, build, the Holy Ghost doth mean, that GOD is the author, the founder, yea all in all for his Church] and gathereth together [uz. by the voice of his word, and the use of his Sacraments] the dispersed of Israel [i. the straying members of his Church. If we refer it to jerusalem and the jews, he meaneth, that GOD hath been always a gracious Father unto that people, and that howsoever they were now scattered abroad into other countries yet he would bring them home again to their own. If we refer it to the Church as we may and aught to do in deed, he meaneth then, that it is not builded by man's power, but by a heavenly and divine power, that is by GOD himself, who gathereth into the bosom or lap of his Church, all those that are strayed from it, and appertain to his election.] Verse 3. He [i. the Lord] healeth [uz. by his word, and most comfortable promises contained therein, which are the medicines of our souls, and the diseases thereof, and this he doth for his promise sake] broken in heart [i. humbled in the inward man, for their sins committed against him: see Psalm 51.17. it may also be taken for such, as be grievously afflicted, either outwardly, or inwardly, yea thrown down, and overwhelmed, as it were, with their affliction] and buildeth up their sores [i. remedieth and redresseth their hurts and evils, and cureth as it were their griefs, like a good Shepherd, Ezech. 344. and as the good Samaritane, Luke 10.34. and as a good Surgeon is wont to do, after that he hath opened and dressed his patient's wounds.] Verse 4. He [i. the Lord] counteth the number of the stars [i. knoweth the very certain number of them, and not that we should think that he sitteth there to reckon them, after the manner of men,] & calleth them all by their names [i. knoweth how to name every one of them, q.d. that GOD which sitteth in heaven, and knoweth all things, yea even the least things that are, and who also ruleth all things even in the very Heavens, and doth by name bear rule over every one of them, according to his authority and might: see Isaiah. 40.26. yea even that God is worthy to be praised: declaring also, that it is no more hard matter for God, to gather his Church & the dispersion thereof, then to number the stars, and to give to every thing his office, might, & property, guiding them all by his providence and wisdom, in such sort, that nothing shallbe disorderous in that great multitude] Ver. 5. Great is our lord [uz. in goodness] & great is his power [uz. also: d.q. both his goodness and power, is very great yea infinite: See Psal. 135.3.] his wisdom is infinite [uz. to men, as who can neither account it, nor thoroughly comprehend it: understanding by wisdom, his most fatherly and wise government also, and the particulars thereof.] Ver. 6. The Lord relieveth [i. comforteth by his word and spirit, and many times in his providence exalteth to great honour, as Psal. 113.7.] the meek [i. the humble hearted, and such as by their afflictions are brought to true lowliness] and abaseth the wicked to the ground [i. casteth them down from the top of their honour, even as low as can be.] Ver. 7. Sing [uz. praises and thanksgiving] unto the Lord [uz. our God] with praise [i. with joyfulness also, as well as with praise] sing [uz. Psalms of praise] upon the harp [he addeth instruments, for the better stirring of men up: See Psalm 144.9. and yet this was but temporal, and arbitrary] unto our God [see ver. 1. of this Psalm.] Verse. 8. Which covereth the heavens with clouds [i. casteth thick clouds containing rain in them, over the firmament meaning thereby, that God doth by that means, change as it were, the face of the heaven, which should draw us, even to wonder at his power] and prepareth [uz. by that means] rain for the earth [i. for the good and profit of the earth, because without rain and moisture from heaven, it would be utterly barren] and maketh [uz. through his special blessing, as the first cause, and the rain as the instrument] the grass to grow [uz. in great plenty and abundance] upon the mountains [i. in most barren and dry places, which are for the most part very scant of grass, because they are nigh to the parching and piercing heat of the Sun.] Verse 9 Which giveth [uz. in mercy] to beasts their food [i. the nourishment, wherewith they are maintained and live] and to the young ravens [which are not able to feed themselves] which cry [uz. through want of food and sustenance: See job. 39.3. and in this verse the Prophet setteth out God's fatherly care and providence, which stretcheth itself, even to Ravens or Crows, which are the most contemned fowls almost that are, men making no account of them as for food, but utterly to destroy them, as hurtful and noisome. Verse 10. He [i. GOD] hath not pleasure [i. careth not for, nor delighteth in] in the strength of an horse [of which you may read, a lively description. job. 39.22.23. etc. and under this and that which followeth, he comprehendeth all means of flesh and blood whatsoever, in which many men put their trust, but that is a perverse thing, and much to be condemned: and yet without that we may lawfully use all holy means, which God shall give us] neither delighteth he in the legs of man [uz. how strong, well proportioned, swift, and nimble so ever they be: meaning notwithstanding that God exerciseth this goodness towards us, of the use of the means, not for any worthiness, that is in any of the Creatures, but for his own glory fake, and the good of his Church.] Verse. 11. But the Lord delighteth in them [i. both careth very much for them, and taketh singular pleasure in them] that fear him [i. sincerely worship and serve him, having a reverent fear of his majesty in their hearts] and attend [uz. in hope and patience] upon his mercy [i. the time, till in mercy he perform that, which he hath graciously promised them.] Verse. 12. Praise the Lord [uz. for his mercy and goodness] O jerusalem [i. O thou his Church] praise thy God [i. the GOD which thou servest] O Zion [by Zion and jerusalem he understandeth both one thing [uz. God's Church and congregation: See Psalm 51.18. meaning also by this often provoking of men to praise the Lord, to teach them this, that they can never want occasion or matter in that behalf.] Ver. 13. For he hath made the bars of thy gates strong [uz. in such sort, that no enemy is able to break them, or to make any irruption into them, meaning by this speech that the Church was well defended with aid and secure from GOD yea in such sort, that it need not fear the enemies thereof, because it was defended and should be delivered from all evil] and hath blessed [uz. with all manner of goodness, and namely with increase of multitude] thy children within thee [i. those that appertain unto thee, whether they be young or old, for all are the children of the Church.] Verse 14. He [uz. alone] setteth peace in thy borders [i. keepeth thy coasts, Country and people in all quietness, not only in that he mightily driveth away all thine enemies, but also in that he inclineth the hearts of thine own people, to mutual peace, and so keepeth them from tumults and rebellion] and satisfieth thee [uz. to the full in all abundance and plenty] with the flower of the wheat [it is in Hebrew with the fat of the wheat. See Deutron. 32.14. See also Psalm 81.16. meaning even that part of the wheat, not only which yielded greatest plenty, but also wherein the greatest strength of nourishment consisted: understanding also by this particular thing, whatsoever did appertain to this present life, and was fit for man's nourishment.] Verse 15. He [i. God the Lord] sendeth forth his commandment upon earth [i. he needeth no more, but to command only, and then by a certain secret motion and inclination which he hath given unto the earth, the earth bringeth forth the effects thereof, as we see, by experience] and his word [i. the word which he uttereth] runneth very swiftly [uz. to be accomplished and performed: q.d. when he hath declared what he would have done, all things are priest and prepared ready to obey him: so that look whatsoever he speaketh by his word and commandeth, it is presently done, as appeareth Psalm 33.9. and by the particular enumeration of things, which followeth in this Psalm.] Ver. 16. He giveth [i. sendeth, uz. from heaven and casteth it upon the earth] snow like wool [i. very white, and light as wool is: so that in these respects snow and wool may be compared together] and scattereth the hoar frost [uz. in sundry places] like ashes [or dust, which being light of themselves, and cast out, are scattered hither and thither with the wind.] Verse. 17. He casteth forth his ye like morsels [the Hebrew word, that is here turned ye, is diversly interpreted by sundry men, some take it, as we use to take it, for water upon the earth, congealed to a hard substance: other take it for frost that cometh upon rain, presently fallen but a little before: yea we have seen, that almost at the one and the self same instant, there hath been rain and frost, other some for hail and tempest: and to this latter do I incline, because that the drops of rain, by very great cold in the air are turned into hail, which seem to be, little morsels or pieces as it were] who can abide the cold thereof? [or rather thus, who can abide his cold, that is, the cold which God can send, for otherwise the cold of ice or hail is not much.] Ver. 18. He sendeth [uz. forth his word [i. his commandment] and melteth them [uz. presently: q.d. he needeth but only speak the word, and they are by and by molten and consumed as it were] he causeth his wind to blow, and the waters flow [i. he bringeth speedily the wind into a warm quarter, and there cometh presently a thaw of the snow, frost, ice, hail, etc. and by their melting, the waters are increased, and flow and swell beyond their ordinary and accustomed bounds. The wind is called Gods, both because he created it, and hath it continually at his commandment to do with it, whatsoever pleaseth him, and by waters he understandeth, both the waters of the Sea, and the waters in the land.] Verse 19 He showeth [uz. plainly and manifestly, so that they can not pretend ignorance] his word [i. his doctrine, and certain knowledge out of the same, that they may follow him, whither he calleth them thereby] unto jaakob [i. unto his faithful people] his statutes, and his judgements [i. his whole law and every part thereof, whether it consist of commandments, or punishments for the breath of those commandments] unto Israel [i. unto his faithful people, jaakob and Israel are here put both for one thing. See Psal. 14.7.] Ver. 20. He hath not dealt so [uz. mercifully and graciously] with every nation [no not with any nation, for unto the people of the jews, all that time, were the oracles of God committed only: See Rom. 3.2. and Rom. 9.4.] neither have they [i. other nations and people of the world besides the jews] known his judgements [i. his word, putting a part of it for the whole, as sundry times in Psalm. 119. True it is the Gentiles before their calling, knew him by his works, and that was sufficient to make them without excuse before him, but by his word he was only known to his own people] praise ye the Lord [see Psalm. 106. in the end, also Psalm. 113. in the end, & Psal. 146. in the end, and the rest of the Psalms following even unto the end of this book.  
Do. Ver. 1. Teacheth us, that it is profitable for ourselves, & acceptable to God, to be earnest and often in praising and thanking of him. Ver. 2. Teacheth us, the continual care and love, which God beareth towards his Church. Ver. 3. Setteth out God's pity and love, towards all such as are truly beaten down, with their afflictions either outward or inward. Verse. 4. Setteth out his exceeding great power and care in the government and disposing of his creatures. Ver. 5. Teacheth us, that we can not of ourselves, attain to the least part of God's wisdom. Ver. 7. showeth, how dull we are in praising our God, in that we are so often provoked unto it, and have need of so many both outward and inward things to stir us up thereto. Ver. 8. Teacheth us, that rain, the fruitfulness of the earth, and all other such like things, proceed from God alone. Ver. 9 Teacheth us to be rightly persuaded, of God's providence, who seeing he feedeth the unreasonable beasts and ravens, will not leave us destitute.] Verse 10. Teacheth us, that no outward thing which we have, nor can do, as of ourselves, can commend us to God.] Ver. 11. Teacheth us, that if we will be acceptable before God, we must strive to these two things, uz. in hope and patience to wayce upon him, and to yield unto him that service, that in his word he requireth at our hands. Verse 12. Teacheth us, that God's faithful people, and his Church, are specially bound above others, to praise the Lord. Verse 13. Teacheth us, that the safety, prosperity and multiplying of the Church cometh from God only. Ver. 14. Teacheth us also, that the peace and plenty of his people proceed from him only, and not from any policy or devise of man whatsoever. Ver. 15. showeth, that the Lord can by his word, do whatsoever pleaseth himself. Ver. 16.17.18. Teach us, that howsoever God use secondary causes, in the accomplishment of his will, yet it is his power only that directeth & disposeth of all things: see to this end job. 37. throughout. Ver. 19 Teacheth us that god's word is the most singular jewel and blessing that God can give us in this life. Ver. 20. teacheth us that God will have mercy upon whomsoever he will have mercy, and he will show compassion to whomsoever he will show compassion, as for the other he will harden.   

psalm 148  
THis Psalm may be divided into three parts. In the first, Di. the Prophet exhorteth all the heavenly creatures, to praise and glorify God, from ver. 1. to the end of 6. In the second he stirreth up earthly creatures, to the performance, of that great duty, and all this he doth that he might the better provoke men thereunto, from ver. 7. to the end of the 12. In the third, he exhorteth them all together to praise the name of the Lord, showing certain notable causes, wherefore they should do it, and this is comprehended in the two last verses of the Psalm.  
The title] Praise ye the Lord [See before Psal. 106. also 111. also 112. Se. also 113. also 146. also 135. and 149. & 150.] Verse 1. Praise ye the Lord from the heaven [q.d. all ye things that are in the heavens, and have your abiding there, magnify the Lord, and extol him for his goodness, praise ye him in the high places [i. ye that are in the heavens, & have your dwelling places as it were there, and the heavens are called high places, because they are high above us, and note that in this verse, he speaketh generally unto them all, meaning them parcularly, & as it were one after another in the verses following,] ver. 2. Praise ye him, all ye his angels [he speaketh this, not as though the Angels did not their duty in that behalf, but because he would have them to show men the way as it were to praise God, and they are called Gods angels both because he created them, and also because they are always ready to execute his commandments] praise him, all his armies [or hosts, this is a general word, and is to be referred to all the heavenly creatures, as Gene. 2.1. which are called Gods armies and hosts, because he useth their ministry and service, either in the defence of his children, or in the overthrow of his and their enemies: & yet notwithstanding it may very well be applied to Angels especially as who are the chief and principal instruments which he useth in those cases.] Verse 3. Praise ye him sun and moon [he directeth his speech to the insensible creatures, though they have no understanding, because they glorify their creator, in doing their duty, and keeping the order, which he hath set them, and because God's glory shineth forth in them, and they do, as it were, with a loud & clear voice, publish and set forth his praises, see Psal. 19.1. and Psal. 145.11. all this he doth to show, that it should be great unkindness, if men should degenerate from the end of their creation] praise ye him all bright stars [i. all stars: for there is no star, but he hath brightness and light in him, to shine upon the earth, as Gene. 1.16.17.] Ver. 4. Praise ye him, heaven of heavens [i. not only the circles and spheres, wherein the planets are, as it were in divers seats, & dwelling houses, as the Philosophers affirm, but even the very true heavens, the place of eternal joy prepared for the elect, see for this phrase, 1. King. 8.27.] and waters [i. rain] that be above the heaven [i. are in the clouds, above the firmament, and are there uphold by his almighty power, See Genesis 1.7. so heaven in this place, is put for the air, or the nethermost region of the air, above which the clouds containing the rain are.] Ver. 5. Let them [uz. altogether, and every one of them] praise the name of the Lord [i. celebrated and set forth his majesty, power, goodness etc.] for he commanded [i. he spoke the word only] and they [i. all and every one of them were created [uz. immediately and presently, as Psalm 33.6.9.] Verse 6. And he hath established them [uz. by the strength and power of the same word, whereby he created them] for ever and ever [i. to all perpetuity and this must chiefly be understood of the Angels, and ministering spirits] he hath made an ordinance [i. he hath set a decree, or decreed, by which they are lead, to do the office whereunto they are appointed] which shall not pass [i. which shall not vanish or fleet away: or rather thus, which they shall not pass [i. which they shall not transgress, or go beyond, do what they can.] Verse 7. Praise ye the Lord from the earth [i. ye earthly things, as from the heaven, verse 1. was heavenly things, and this is a general term, comprehending the particulars expressed afterwards] ye Dragon's [the Hebrew word properly signifieth great fishes, such as are Whales, but yet it may be applied generally to all great beasts, whether they live in the land, or in the waters] and all depths [i. all deep places, or rather by the sign metonomia, all things contained in the deep places, as whether they be in the bottom of the sea, or in the caves of the earth.] Ver. 8. Fire [i. lightning] and hail [i. which commonly cometh with storms of thunder and lightning] snow and vapours [uz. in the air, which are drawn up thither by the power attractive of the sun] stormy wind, which [uz. wind, or else all of them together, but I rather refer it to the wind] execute his word [i. obey his commandment after their manner and fashion, the accomplishment whereof we see Exod. 14.25. And this he sayeth because alterations come not by fortune or chance, but are guided and governed by God's secret will.] Verse 9 Mountains and all hills [by this particular enumeration, he declareth this to be his meaning that he would have no creatures excepted, though he do not reckon them up all] fruitful trees [i. trees that bear fruit for the nourishment of man and beast, which thing many trees do not, being replenished only with boughs and leaves] and all Cedars [uz. how high and tall soever they be, meaning that if the best were not excepted, them the worst should not.] Verse 10. Beasts and all cattle [uz. of what kind or form so ever they be, the particulars whereof he reckoneth up afterwards] creeping things [uz. as worms, snakes, serpents, and such like, which creep or crawl, understanding also by those the very fishes, as may appear Gen. 1.20.] & feathered fowls [i. every thing that hath wings and flieth.] Ver. 11. Kings of the earth [i. all manner of rulers and men of might, by what title or name soever they are called: and in that he beginneth with them, he doth not only closely as it were reprove them for their unthankfulness, because that whereas they are more bound to God than others, by reason the greater benefits they have received from him, and yet notwithstanding they are more slow to do their duty in this behalf, unless they be wonderfully provoked and pricked on forward, defrauding God by that means, of the praise which is due unto him, supposing that the world was made only for them, but also secretly telleth them their duty, to wit that they should go before others in the performance of that great office: for the more that any hath received, and in the offices of his exaltation draweth nigh to God, the more is he bound to serve him and to magnify the riches of his grace] and all people [uz. of the world, of what nation, country or kindred soever they be] princes and all judges of the world [i. all that have the matters of state or public justice committed unto them.] Ver. 12. Young men and maids, old men and children [the particular recital of the distinction of ages and sexes, which the Prophet useth in this verse doth sufficiently declare, that all without exception, should employ themselves in the service & praising of God. And these two words, virgins & children, import an amplifying as it were of the matter: q.d. yea let virgins which are not so well instructed as the male kind is, and let children which are not so skilful as the old sort are, perform this duty of praise unto the lord] Ver. 13. Let them [uz. altogether, both heavenly and earthly, reasonable and unreasonable, but chiefly the reasonable creatures last rehearsed verse. 11, 12.] praise the name of the Lord [i. his goodness, power and might] for his name only is to be exalted [uz. in the songs and praises of his peoples, meaning that none is worthy of praise, in respect of himself, but he alone: see Psalm 145, 3.] and his praise above the earth and the heavens [i. he is to be praised more than the heavens or the earth: or else his praise is so great, that neither the heavens nor the earth, nor all things therein contained, are able sufficiently to express it: and this is the first reason why they should praise him taken from the excellency of Gods own majesty.] Ver. 14. For he [uz. alone] hath exalted [uz. by his power and might] the borne of his people [i. their strength, for so have we had the word horn used sundry times heretofore, meaning that God advanced his Church both into great strength and dignity] which [uz. exaltation and lifting up of their glory and strength] is a praise to all his saints [i. tendeth not only to their glory and praise, but also offereth them a plentiful occasion to praise and magnify his name, by reason of the grace which he hath showed them. For the word, Saints, see Psalm 145, 10.] even for the children of Israel [i. even for the true and right Israelites, and this is an other term proper and peculiar to God's sons and servants] a people that is near unto him [uz. by the reason of the covenant which God hath made with them in the person of Abraham, and confirmed in his son Christ: and thus he doth more and more specify the people, who have most singular occasion to praise him] praise ye the Lord [see Psal. 146 in the end.  
Do. One general doctrine is offered in this Psalm, from ver. 1. to the end of the 10. uz. that if all God's creatures in the duty, and by the right of their creation are bound to praise God in their kind, much more man, for whose sake all the creatures were made, that are made An other general doctrine we may gather out of verse 2. that if Angels must be put in mind of the performance of this duty, men had much more need to be remembered, and not only so, but to be pricked and provoked forward thereto. Verse 5 being a general inference upon the particular premises, doth plainly prove, that Angels as well as other things were created, and that therefore that is a dotage of some to think that they were without beginning: and withal it plainly and sufficiently overthroweth the dream of the Sadduces, who did think that there was neither Angel nor spirit. Verse 6 teacheth us, that not one of the creatures, nor all the creatures, can go beyond the bounds which God hath set them in his eternal decree. Verse 8 teacheth us that all gods creatures are but instruments to execute that which God will have them to do. Verse 11 teacheth us that as Kings are the highest, so they should be the first, and examples to others in the service of God. Verse 12 teacheth us, that no age or sex can or should be exempted from the sincere worship and service of God. Ver. 13. teacheth us that as God only is to be praised, so he is only to be prayed unto because praise and prayer, belong only unto him alone. Verse 14 teacheth us, first that all the glory and strength, which the church hath, it hath it from God, secondly that God never bestoweth benefit upon the Church, but that it becometh the same above all others to be thankful to God for it.   

Psalm 149  
THis psalm may be divided into two parts: Di. In the first he exhorteth the faithful to praise God, for his great grace and mercy bestowed upon them: from Ver. i. to the end of the 4. In the second he provoketh them to praise him, for the strength and power which he gave them to subdue their enemies. from Ver. 5. to the end of the psalm.  
The title is expounded before. Psalm. 148. Se. & in sundry other places] Ver. 1. sing ye [uz. which are his sons and servants] unto the Lord [uz. your God] a new song [i. a singular and excellent song, by reason of an unaccustomed benefit which you have received from the Lord. see Psalm. 33.3. also psalm. 144.9.] let his praise [i. songs and Psalms made unto his praise] be heard [uz. openly and painelie] in the congregation of saint [i. in his Church: this is an excellent description of the Church: for saints: see Psalm. 148.14. [Ver. 2. Let Israel [i. the Church of God and faithful people: see Psalm. 147.19. also. 148.14.] rejoice [uz. exceedingly, and with an unfeigned joy.] in him that made him, [i. in God, and he meaneth it not here of the general creation only, but also of their free adoption, by which they were chosen & separated from all mankind, to be a peculiar people to God, which was as it were a new creation] and let the children of Zion. [i. the faithful members of the Church: see Psalm. 146.10. and 147.12.] rejoice [uz. as before in this verse] in their king [i. either in David, and so by consequent in Christ, because David was but a figure of him: or else in God, whom the faithful many times call their king, as Psalm. 5.2. and this latter do I rather allow, because of that which goeth before in this verse and followeth in the next.] Ver. 3. Let them praise his name [i. his majesty, power, and goodness] with the fluit: Let them sing praises unto him with the timbrel and harp [i. let them boldly & freely praise him, by all the means that lawfully they may: see Psalm. 81.2.3. and other Psalms also as. 33.2 and 144.9.] Ver. 4. for the Lord hath pleasure in his people: [that is, as he did of singular mercy chose them, so he doth singularly delight in them: see Psalm 147, 11.] he will make the meek glorious, by deliverance [i. by delivering them out of the hands of their enemies, and all their dangers: he meaneth that God will give them that be afflicted, this honour, uz. he will vouchsafe them aid & deliverance from him, or as we would say, will bestow upon them, the great honour of deliverance.] Ver 5. Let the Saints [see before ver. 1, of this Psal.] be joyful with glory [i. gloriously rejoice: or else rejoice for the great glory, that God hath vouchsafed to bestow upon them] let them sing aloud [uz. unto the Lord and his praise] upon their beds [i. in the night season: q.d. let them spend days and nights in the praising of him for his great mercies.] Ver. 6. Let the high acts of GOD [i. the notable and singular things which he hath done for them and against their enemies] 〈◊〉 in their mouth [i. let them continually speak of them, and praise him for them and a two edged sword in their hands [uz. both to defend themselves and to repulse and to drive far away their enemies.] Verse 7. To exercise vengeance upon the heathen [i. to repay them the injury and wrong which the heathen and wicked enemies have done them] and corrections among the people: [i. to chastise, correct and subdue them, as others had done the like to them.] Verse 8. To bind their Kings in chains [i. to make even their Princes and Rulers Prisoners] and their Nobles with fetters of iron [i. to make them captive also: it is as much: q. d. That there might be neither Prince nor people, but they might be subdued under them.] Verse 9 That they [i. the faithful people] may execute [uz. with justice and uprightness] upon them [i. upon the heathen kings and their people] the judgement that is written [uz. in the holy Sscripture. So that I take these 4. last verses to be a prayer that the Prophet made for the flourishing estate of the people of the jews, that they might faithfully execute God's judgements upon the Gentiles, according to his word, without adding any thing thereto, or taking any thing therefrom. See Deut. 12.32. also Deut. 29, 29. If we apply this to the church and kingdom of Christ, then by the two edged sword, we must understand the word of God, which is the sword of his mouth, of which fee 2. Thess. 2.8. Heb. 4 12. revel. 1.16. and all other instruments which God useth to cast down strong holds, and to overthrow mighty imaginations, whereof see 2 Cor. 10.4, etc.] this honour [uz. of their conquest and overcoming of their enemies] shallbe to all his saints [i. they shall have their part in it, and feel the work and power of God enabling them to do the like: which is a matter of great comfort] Praise ye the Lord [see of this in the end of Psal. 148.  
Do. Verse 1 teacheth us two things, first that as God multiplieth new benefits upon us, so we should anew and afresh as it were, stir up ourselves to be thankful unto him continually: secondly that above all his praises should specially be founded forth in his Church. Verse 2 teacheth us, that seeing God hath begotten us again unto himself, and is become our kingdom, that therefore we should strive in all soundness to the obedience of his will. Ver. 3 teacheth us to use all lawful means to provoke and stir up ourselves to that great duty of praise and thanksgiving. Verse 4 setteth out unto us the singular love and affection of God towards his people. Verse 5 teacheth us not only cheerfully to praise God for his mercies, but to do it also continually both day and night. Ver. 6, 7, 8, 9, teach us, to wish and pray for the prosperity and flourishing of God's Church, and the confusion and overthrow of the obstinate enemies thereof. Ver. 9 teacheth us, that by reason of the fellowlike affection and feeling which is and aught to be amongst the members of the Church, the joy, glory and victory of some members and parts thereof, shallbe the joy, glory and victory of the other.   

Psalm 150  
THis Psalm may be divided into three parts. Di. First he showeth for what causes men should praise the Lord. Ver. 1.2. Secondly he showeth wherewith they should praise him. Ver. 3, 4, 5. Thirdly he showeth, who they be, that should praise him.  
The title hath been sundry times touched heretofore. Se.] Ver. 1. Praise ye God [uz. which are his faithful servants] in his sanctuary [this may be expounded thus, either that God dwelleth in heaven, which is sometimes called his sanctuary, or thus, in his sanctuary, that is in his temple. Or else thus, in his sanctuary: that is, in his sanctity, or holiness, & so I suppose the hebrew word would rather be turned: q.d. praise God for the great holiness he hath in himself, some part whereof also it pleaseth him to communicate unto us] praise ye him in the firmament of his power [i. praise ye him for the firmament which declareth his power, as Psalm 19, 1, or else thus] praise ye him for his power stretched out [uz. over all creatures, because in him and by him, they live, move, and have their being, and this sense I take to be the better, and to agree best with the hebrew text.] Ver. 2. Praise ye him in his mighty acts [i. for his noble and valiant acts which he hath done for you, and against your enemies: so that you see in these two verses, this particle (in) must be resolved by (for] praise ye him according to his excellent greatness [i. though ye can not praise him as he most justly deserveth, yet strive you to render unto him that which he hath enabled you to perform. For he meaneth not that we are able to praise him according to his excellency.] Ver. 3. Praise him in the sound of the trumpet [i. with trumpets clearly sounded, see Psal. 81.3.] praise ye him upon the viol and the harp, see Psal. 33.2.] Ver. 4, Praise ye him with Timbrel and flute [see Psalm 149, 3.] praise ye him with Virginals and Organs.] Ver. 5. Praise ye him with sounding Cimbales [i with Cymbals that may be heard, for otherwise there are no Cymbals, or any other musical instruments, but they have a sound if they be played upon] praise ye him with high sounding Cimbales [i. with Cimbales which being set high and so tuned, may very easily be heard. By this particular enumeration, he meaneth nothing else but that they should praise God by all holy and lawful means they could: see to this purpose before Psalm 149, 3. Concerning these instruments it is true that under the law they served to lead the people to a certain kind of holy joy. If any would infer hereupon, therefore they should be used now publicly in the Church, they are much deceived, for they were but ceremonies, & we know and believe, that the ceremonial law and every part and piece thereof is abolished: so that we can not without injury to Christ, retain them publicly in our Churches. Concerning the private use of them, they are so far forth to be used, as they provoke us to holiness, if they be instruments to stir up men to sin and filthiness, they must be detested and abhorred as vile and abominable.] Ver. 6. Let every thing that hath breath praise the Lord. Some refer it to all creatures, and it is true that the word may well bear & import so much. I for mine own part refer it only to men, who though they live as other creatures do, yet the word breath, as also the word life, doth more properly agree to them, then to beasts] praise ye the Lord [see before in the end of three or four of these last Psalms. Now let us mark that when the scripture doth so often times put us in mind to praise the Lord, it doth justly charge and upbraid us, with our unthankfulness and slothfulness in that behalf.  
Do. Verse 1, 2 teach us that we are bound to praise God, and show also certain causes why we should do it, uz. for the holiness he communicateth to us, for his great care and providence over us, and all creatures, for his mercies towards us, and his judgements towards the wicked. Ver. 2 teacheth us, that though we cannot praise God, or pray unto him as we should, and he justly deserveth, yet we should not for all that leave of. Ver. 3.4.5. teach us to use all the holy and lawful means we can to stir up ourselves to unfeigned thankfulness to our God. Ver. 6. teacheth us, that men above all his other creatures, are specially bound to be continually thankful unto him.  Ephes. 3. Ver. 20.21. 
Unto him that is able to do exceeding abundantly, even above all that we ask or think, according to the power that worketh in us, be praise in the Church by Christ jesus, throughout all generations for ever. So be it.    

Faults escaped. The first number noteth the page, the second the line.  
Pag. 1. l 13. they, r, theirs. 2. l. 12. in the, r, of the. 3. l. 40. they, r, men. 5. l. 3. many, r, man, l. 15. kingly, r, king by, l. 16. imagination, inauguration, 9 li. 28. of r. from l. 41. contrived r, contained. 10. l. 6. or, r, on. l. 22. draw. deceive. 14. l. 39 such, r, further. 15. li. 20. rebuked, reputed. li. 26. cruelty & subtlety, r, cruelly and subtly, li. 31. par. r, per. 19 l. 21. time, term. 22. l. 24. putteth, r, put them. li. 37. sum, r, same. 23. l. 20, consisteth, r, trusteth. 27. li. 7 t●●e, r, term, 35. li. 2. out, r, on li. 9 not to, r to note. 40. l. 32. thy, r, my. 46. l. 28. possible, r, impossible. l. 31. Gods, r, God. 46. l. 18. lustiness, loftiner, l. 26 sentences, senses. 51. li. 20. removed, revived. 59 li. 32. strike, r, stir. 68 li. 27. affection. r, affliction. 70 l. 38 quarellors, quarrelous 73. li. 10. better, r, bitter. li. 30. set, r, fet 74 li. 3. intent, innocent. 77. li. 20 guilty, r, guile, 82. l. 24. rejected recited, 85. 38. spoke, r, smoke. 88 l. 33. past me, past cure. 91 li. 40. drunk, dumb. 96. li 20. trusty, untrusty. 97. li. 30. parting, for panting 104. l. 39 kimcho, for kimchis. 100 l. 37. performed, for perfumed. 110. l. 20. 1. Cor. for 1. Chro. 111. l. 15. breathing, for breaking. 113. l. 30. sects. r, sorts. 161 l. 21. expounded, r, propounded. l. 36. ceased, r, seized 172. l. 34. captains, r, captives. 174. l 20. mother, read both our. 176 l 6. expound, for propound. l. 7. expoundeth, propoundeth. l. 16. seek, for setteth out. 181. l. 6. altogether, r, All together, 186. l. 17. faithful, r, faith 203. l. 1. afflictions, r, affections. 205. l. 29. godly, for ungodly, 255. l. 24. first, r, for so. 259. l 27. referred, r, corrected. 265. l. 18. see, r, use. 266. l. 10. mortal, for immortal. 271. li. 26. strange, r, strong. 303. l. 16. comfort. r, confute. 315. li 11. three, r, two. 347 li 35. for necess. r. but for necess. 354. l. 18. peraphrasis, read, periphrasis. l. 19 beginning, r, begetting. 363. lin. 13. meaneth, for nameth. 364. li. 28. land, read hand. 367. l. 13. slayeth, for staineth. 397. l. 31. reed, for rod li 38. bands, r, bounds, li. 40. supposes, r, supposts. 399, li. 13. Himites, r, Hiuites, 405. li. 4. shall, r, should 406. l. 25. invisible, for insensible.