answer is more than to hear viz. returning word again to a person concerning the matter whereof he hath spoken and to incline ones â—ar is to use great and favourable attention as a man which gives another leave to come so near him that he may even lay his ear to his mouth and hear his whisperings if he had more secret and important matter to speak of Vers. 3. For my daies are consumed like smoak Without all comfort vainly and to no purpose And my boxes are burnt as an hearth That is all his strength was quite dried up so that no marrow and moisture remained Vers. 4. My heart is smitten and withered like grass This is more emphaticall say some than I am smitten Vers. 5. My bones cleave to my skin or flesh So Calvin and Ainsw Vers. 6. I am like a Pellican of the wilderness A bird living in wilde and desolate places Zeph 2. 14. Isa. 34. 11. Hierom writing upon these words saith when the Pellican beholdeth her young ones brought almost to death by the sting of a Serpent she diggeth a hole in her breast with her beak and from thence fetcheth out blood which lighting upon and besprinkling them doth kill the poison of the Serpents sting and restore them to life but Christ was contented to have his breast his head his sides his hands and feet pierced and opened that he might besprinkle us with his blood and so revive us that were dead in sins by the poysonous sting of the old Serpent Rev. 12. 9. Vers. 7. I watch and I am as a sparrow alone upon the house top Was kept sleepless and unable to take his naturall rest and that by reason of his being comfortless and friendless and destitute of all means of safeguarding him from danger as a sparrow alone upon the house top Vers. 8. Mine enemies reproach me all the day and they that are mad against me are sworn against me His enemies traduced him and bound themselves with oaths to do him mischief Nish bagnu jurant in me that is they wish all evil to befall me that I may become an execration so Numb 5. 27. Isa. 65. 15. a pattern of misery so that all men might say when they cursed the Lord make thee like David Vers. 9. For I have eaten ashes like bread and mingled my drink with weeping That is when I did eat and drink I had then little joy in my food for I wept abundantly in the midst of my meals He did count himself so vile a sinner that he was not worthy to feed upon any better food and that dust and ashes were too good for him In the daies of old they were wont in times of sorrow and sadness in a Fast to sprinkle dust and ashes upon their heads from whence our Ashwednesday hath its name being dies cinerum a day wherein men humbled themselves before the Lord in dust and ashes he means he did fast exceeding much Vers. 10. Because of thine indignation and thy wrath for thou hast lifted me up and cast me down That is had most vehemently cast him down as a man which lifts up a thing first that he may throw it down with more strength and vehemency Vers. 11. And I am withered like grass Before he said his heart withered like grass that is all his comfort and cheerfulness was dashed now he saith himself was withered which is something more then the withering of his heart it signifies that he was even ready to die and perish through extremity of sorrow Vers. 12. But thou O Lord shalt endure for ever and thy remembrance unto all generations God himself is eternall and he will give cause to those which live in one age as well as another to remember his truth goodness and great works Vers. 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come Gods power is noted in the word Arise the appointed time is come God had limited their Captivity to seventy years which were ready to be expired Vers. 14. For thy servants take pleasure in her stones and favour the dust thereof That is were greatly gladded to think of her repairing and re-edifying and pitied her dust that is were moved with great remorse and compassion at the consideration of her ruines Vers. 15. So the Heathen shall fear the Name of the Lord and all the Kings of the earth thy glory That is become true Christians and shew it as by performing his whole worship so by fearing his Name shall know the glorious mystery of the Gospel so as shall work them to a holy fear of that glory Or by the glory of God may be meant Christ here who is made known in the Gospel whom Simcon calleth the glory of the people of Israel Vers. 16. When the Lord shall build up Zion he shall appear in glory That is the Church he shall then appear in his spirituall glory Vers. 17. He will regard the prayer of the destitute and not despise their prayer Some take the word rendred destitute to signifie the heath or wilderness so we translate it Jer. 17. 6. Utterly broken so others Jer. 51. 58. The Hebrew word signifies a poor shrub that stands alone in the wilderness liable to every blast trodden by the feet of beasts that is when they pray he will cast a favourable eye and grant their requests Vers. 18. This shall be written for the generation to come and the people which shall be created shall praise the Lord This that is the coming of Christ in glory and goodness to the poor destitute soul. Shall be written that is set down in a book recorded and published by the Scriptures of the Apostles and Evangelists and propagated to all succeeding ages to the worlds end Vers. 19. For he hath looked down from the height of his Sanctuary from heaven did the Lord behold the earth His high and holy place this is taken from Deut. 26. 15. the sons of men which inhabit the earth Vers. 20. To hear the groaning of the prisoner to loose those that are appointed to death Not only such who are imprisoned for well-doing but all those to whom sin is a prison whether they be otherwise prisoners or not Those that are appointed to death Which have deserved death for sin and such as are by men condemned to death for their righteousness sake free them from the danger of eternall death Vers. 21. To declare the Name of the Lord in Zion and his praise in Jerusalem The Jews the inhabitants of it should magnifie it Vers. 22. When the people are gathered together and the Kingdoms to serve the Lord. That is when the Gentiles which shall be converted shall meet together to perform publick worship unto God Vers. 23. He weakned my strength in the way This present life which is as it were a way leading to the life that is to come hereafter Vers. 24. I said
or stay all night The word is of the future tense which yet frequently in the Hebrew bears the signification of the past though it have not vau conversivum See Ainsw Vers. 14. Death shall feed on them It is intended primarily of corporal and natural death the Chaldee Paraphrase expounds it of the judgement of hell See 9. and 15. verses The upright shall have dominion over them in the Morning Of the Resurrection Vers. 18. He blessed his soul That is pronounceth himself in his own heart a blessed man to be in a blessed estate Vers. 20. Man that is in honour and understandeth not is like the beasts that perish Plainly shewing that his honour above the beast was his right understanding He means not one that is a natural fool that hath not the principle of reason in him but one that hath not a spiritual understanding doth not exercise his understanding or act suitably to it meaning they die even as beasts without any sense or apprehension of a better life or without any true care of eternity Is like them not in perishing but in the want of true understanding as Nebuchadnezzar PSAL. L. Verse 2. THe perfection of beauty Arias Montanus translates it Universitate decoris the Universality of beauty that is which is wholly and perfectly beautifull See the like praise of Sion Psal. 48. 3. Lam. 2. 15. Vers. 15. And call upon me in the day of trouble I will deliver thee and thou shalt glorifie me He skips over the act of hearing Vers. 17. Seeing thou hatest instruction and castest my words behinde thee This expression is used two wuyes in Scripture 1. When it speaks of a thing hatefull and troublesom Ezek. 23. 35. 2. To forget that thing Isa. 38. 17. God is there said to cast our sinnes behinde him Vers. 20. Thou sittest and speakest against thy brother thou slanderedst thine own mothers son The backbiter is called Dophi which the Rabbins interpret do duo and pios because he speaks with a double tongue Vers. 21. These things hast thou done and I kept silence That is I did not break forth in wrath thunder against thee in judgement Thou thoughtest that I was altogether such an one as thy self Not displeased with the wayes of sin Set in order viz. Thy faults As the Greek explaineth it I will set thy sins before thy face Vers. 22. Now consider this Meaning the account that God will take with them Lest I tear you in pieces and there be none to deliver A similitude taken from Lions which catch and tear their prey from whose jaw none can rescue Vers. 23. Who so offereth praise glorifieth me and to him that ordereth his conversation aright will I shew the salvation of God As if he had said I will cause him to see and know that he shall be saved PSAL. LI. The Title To the chief Musician A Psalm of David when Nathan the Prophet came unto him after he had gone in to Bathsheba The Inscription shews four things 1. The person to whom the writing was committed viz. The chief Musician For when David had appointed singers and players of Instruments for the Temple he did also divide them into several Companies and over every company there was one chief to whom the ordering of the Song and Tune did appertain and as it may seem also one principal overseer of all to whose custody the Psalm was delivered and by whose appointment it was sung in the Temple at fit times as may be seen 1 Chron. 25. The whole number was 288 and they were divided into 24 companies twelve in a company 2. The Nature of the writing A Psalme that is holy matter framed into musical numbers and fitted to be sung upon an Instrument or Instruments 3. The Authour or Penman of the Psalm David the King of Israel who is famous for his sweet singing and excellent Psalmes left unto the Church 4. The Occasion thereof 1. Nearer the coming to him of a certain man set out here by his name Nathan which signifies a gift and by his Office a Prophet chosen of God to admonish him for his sinne Prophets were men appointed by God in a special manner to direct the Church of God in his truth and service Nathan was an extraordinary Prophet he came to David The Errand on which he came and his manner of behaviour in doing his Errand is fuilly and plainly related 2 Sam. 12. 1 2 3 2. More remote his sin in going in to Bathsheba in committing adultery with her as the Hebrew phrase modestly signifieth See 2 Sam. 11. 12. Chapters Verse 1. Have mercy upon me O God according to thy loving kindenesse According unto the multitude of thy tender mercies blot out my transgressions Deal graciously with me or be favourable to me q. d. Whereas I by my sinnes have deserved to be cast out of thy favour and do finde and feel in my self the sense of thy displeasure I beseech thee be pleased graciously to receive me into thy favour and cause me to know that thou hast freely and undeservedly loved me Kindnesse is a word of a larger signification than either grace or compassion and it signifies the excellent property of Gods Nature whereby he is apt for his own sake to do good unto his creatures which are weak and need his goodnesse and cannot be happy without it this is well alledged as a reason of craving Gods favour for therefore is he ready to accept into favour those which have deserved his displeasure and are no way able to merit his favour because the excellent sweetnesse and kindnesse of his Nature makes him ready to shew goodnesse unto all those creatures which depend upon him Grace cannot be shewed but to a sinner which hath offended kindnesse is and may be shew'd unto those creatures which have not offended by bestowing a good estate upon them and establishing them in that good estate that they cannot fall from it The multitude of thy tender mercies Bowels that is by a Metaphor that inward moving and earning of the bowels which in a kinde disposition is stirred up by beholding the misery of another Here are three phrases in this and the second verse Blot out my rebellions Sins are rebellions or acts of disobedience done by any under government against the Authority and Rule of the Governour sinne is a lifting up of our souls against the Authority and Power which God hath over us by preterring our own will before his Blot out Sinne is compared to a debt written in a debt-book to make the Debtor obnoxious to the Creditor and remission of sins is compared to the blotting out the debt that it may no longer stand in force to make the Debtor liable to an action of debt Vers. 2. Wash me throughly from mine iniquity and cleanse me from my sin The second phrase here is Wash me throughly or multiply to wash me or play the Fuller upon me from mine iniquity The
you will have your tongue agree with your hearts and your hearts with that which is good go to God Vers. 2. All the waies of a man are clean in his own eyes but the Lord weigheth the spirits 1. He speaks of man indefinitely of man as man therefore of every man 2. Not only some but all his waies seem right in his own eyes 3. The ground of this mistake men ponder not their waies The Lord weigheth the spirits Such as a mans spirit is such is the man See Prov. 10. 20. Vers. 6. By mercy and truth iniquity is purged Salomons meaning is that by Gods goodness and not ours iniquity is pardoned 2. If by mercy be meant mans mercy then we are to understand it thus that mercy and truth are evident signes unto us that our sins are forgiven and not the working causes of remission as the Papists say Vers. 23. And addeth learning to his lips That is so speaketh as that others are made wise thereby Vers. 27. An ungodly man diggeth up evil There is no evil above ground therefore he useth all enquiry Vers. 31. The hoary head is a Crown of glory if it be found in the way of righteousness That is when an old man is found to be a just and righteous man then he truly deserves reverence CHAP. XVII Verse 3. THe fining pot is for silver and the furnace for gold but the Lord trieth the hearts Goldsmiths have their vessels wherein they prove and try the gold and silver from dross and corruption but the Lord alone searcheth the hearts and knoweth them and none but he by grace can purifie them Vers. 5. Who so mocketh the poor reproacheth his maker That is contemneth the wiâ—e dispensation of God who would have the poor inter mingled with the rich See Prov. 14. 31. Vers. 8. A gift is as a precious stone in the eyes of him that hath it A stone in his eye or a stone glittering before his eye Much regarded by him on whom it is bestowed Vers. 9. But he that repeateth a matter separateth very friends By rubbing up the memory of it when it is gone and past doth separate a Prince that is maketh even the greatest friends to fall out Vers. 12. Let a Bear robbed of her whelps meet a man rather than a fool in his folly Cross a man in a way of sinning when lust is up and bears sway in him and he is as outragious as a Bear and She bear and robbed of her whelps 2 Sam. 7. 8. Hos. 3. 8. Bears were well known in that Country 2 King 2. 24. 1 Sam. 17. 34. Vers. 16. Wherefore is there a price in the hand of a fool to get wisdom seeing he hath no heart to it He knows not that he hath it or what it is worth We use to discover fools by telling of money Some expound it of every talent wealth honour authority opportunity one shews himself a wise man by valuing aright the price he hath in his hands and by his will to it Vers. 17. A friend loveth at all times That is as a friend loveth or ought to love And a brother is born for adversity A brother whether natural civil or spiritual Vers. 21. And the father of a fool hath no joy The meaning is he hath much sorrow yea the deniall of all joy affirms more then the feeling of much sorrow for it speaks all sorrow See ch 10. 1. Vers. 22. A merry heart doth good like a medicine That never does good but to a sore so that under the cross See 18. 14. But a broken spirit drieth the bones Because it eateth up the spirits which should nourish and moisten them See ch 13 13. Vers. 25 A foolish son is a grief to his father and bitterness to her that bare him Not only because disappointed in their expectation received not that comfort from him they looked for but it revives their own guilt in want of care of their education Vers. 27. And a man of understanding is of an excellent spirit Or a cool spirit so the word signifies Vers. 28. Even a fool when he holdeth his peace is counted wise So excellent a thing it is to keep silence in time and place that even a silly person holding his tongue is taken for a discreet man He doth not say he is wise but he is counted so because he doth not discover his want of wisdom CHAP. XVIII Verse 4. THe words of a mans mouth are as deep waters That is of an excellent mans as the word imports A wise prudent man speaks oracles Vers. 8. The words of the tale-bearer are as wounds At once wounding both him of whom he speaketh and him to whom he speaketh And they go down into the innermost parts of the belly They give a deadly stroke Vers. 10. The Name of the Lord is a strong tower the righteous runneth into it and is safe That is God in Christ made known to us 2 Cor. 46. Luke 1. 69. Heb. 2. 10. A tower is a place of safety Name Sometimes God himself usually his attributes by which he hath discovered himself in Scripture Strong Able to defend shelter and preserve The righteous runneth to it Those which are justified and sanctified in Christ. And is safe Exalted Heb. so safe that being exalted above the fear of evil he overlooketh danger with a neglect of it Vers. 13. He that answereth a matter before he hath heard it That is before he hath heard it out with diligent attention so as rightly to understand it Vers. 14. The spirit of a man will sustain his infirmities but a wounded spirit who can bear The spirit of a man Of every man for so both Grammar and Logick beareth here Will sustain With patience strength comfort constancy His infirmities His present burden which ever seems sorest whatever it be Some interpret it thus the conscience being whole unwounded will bear him up against the troubles of his body But a wounded spirit who can bear A spirit which God hath struck viz. with his displeasure terrour The word signifies a smitten contrite or broken spirit a metaphor from bodily afflictions by stripeâ— contusions bruises or wounds every light touch hurteth the troubled part Who can bear it That is none can if the question be affirmative the answer is negative Vers 21. Death and life are in the power of the tongue In manu linguae Heb. in the hand of the tongue Vers. 22. Who so findeth a wife that is a good wife findeth a good thing and obtaineth favour of the Lord. Vers. 23. The poor useth intreaties Speaks humbly earnestly out of a deep sense of his own necessity Vers. 24. There is a friend that sticketh closer than a brother That is the Christian friend he sticks closer than the meer naturall brother CHAP. XIX Verse 2. ALso that the soul be without knowledge it is not good Some reade the words Without knowledge the minde is not
1. From their emptinesse and consequently unsatisfaction 2. In regard of their mutability 3. Because they may be lost Secondly Vexation of spirit Because 1. There is a mixture of evil in the best of these contents 2 In all of them some unsuitablenesse of spirit 3. In regard of the danger of sin from them Vers. 15. That which is crooked cannot be made straight The knowledge of all men in the world is not able to rectifie one crooked lust That which is wanting cannot be numbred There are many defects and errours in this knowledge Vers. 18. For in much wisdom is much grief and he that increaseth knowledge increaseth sorrow Salomon placeth not grief in wisdom nor sorrow in knowledge it self but in the way of attaining wisdome and knowledge or in the exercise of it CHAP. II. Verse 2. I Said of laughter It is mad That is so farre forth as it hath not the fear and reverence of the name of God to restrain it And of mirth what doth it That is what good doth sensual joy Vers. 9. Also my wisdome remained with me Because Salomon was to take not only a sensual but a critical delight in the creatures Few men in the enjoyment of so many pleasures depart not from the study of wisdom Vers. 10. I withheld not my heart from any joy That is any thing which might be matter of joy to me The same metaphor that is used Revel 18. 17. lived deliciously a metaphor from a beast that is let go without a yoke or bridle Vers. 14. The wise mans eyes are in his head Is judicious and advised in all his wayes But the fool walketh in darknesse He maketh not use of his knowledge to guide and direct his wayes See Jer. 4. 22. Vers. 24. There is nothing better for a man viz. In respect of natural benefits Quò mihi fortunam si non conceditur uti CHAP. III. Verse 1. TO every thing there is a season and a time to every purpose under the heaven A set time so the Hebrew word is used Nehem. 10. 34. 13. 31. Esth. 9. 26 31. Even a time not for every purpose For what purpose can any man have at such a time to be born or at such a time to die but as the Greek well renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For every thing under heaven the Hebrew word is used in the 17th verse of this Chapter and in 8. 6. Vers. 4. And a time to dance This place speaks not of dancing properly but of hearty rejoycing signified by dancing He speaks not of such things as we ought to do or may do by the commandment or permission of God but such things as fall out and come to passe by the providence and decree of God Vers. 5. A time to imbrace and a time to refrain from imbracing Liberis danda opera rursum continentiae so Jerom. 1 Cor. 7. 5. See Cartwright Vers. 7. A time to keep silence and a time to speak Every thing is beautifull in his season There are seven special seasons of speaking First When by speaking we may bring glory to God and doe good to our Brethren Secondly When we have an opportunity to vindicate the honour and truth of God Thirdly When we may relieve the credit of a wronged Brother Fourthly When we may instruct or direct those that are ignorant Fifthly When we may comfort and support those that are weak Sixthly When we may resolve and settle those that are in doubt Seventhly When we may duly reprove and convince And seven of silence First Till we have a Call Secondly Till we be rightly informed about the state of the Question to which we must speak Thirdly Till we have a suitable preparation Fourthly When what we speak is like to be a snare unto our selves Amos 5. 10 12 13. Fifthly When our passions or corruptions are up Sixthly When men are not capable of what we speak 1 Sam. 25. 36. 7. When we may grieve in speaking Vers. 19. For that which befalleth the sons of men befalleth beasts even one thing befalleth them as the one dieth so dieth the other Vers. 21. Who knoweth the spirit of man that goeth upward and the spirit of the beast that goeth downward to the earth Some say these words are spoken in the person of wicked men but the better answer is that Salomon speaks by consideration of the outward events which do befall one as well as another Who can collect from ought he sees in the world that the spirit of a man goes upward and the spirit of a beast downward 2. Who doth acknowledge and consider it so as to look after eternall supplies CHAP. IV. Verse 1. ANd behold the tears of such as were oppressed It is in Hebrew Lacryma a tear It may be either to shew that there should be so much compassion toward the afflicted as one single tear or the first tear that they shed should win relief or as one observeth to shew the neglect of pity in those that have suffered the oppressed to wait and weep so long to crave help yet still delayed as they could weep no more had only one tear left Vers. 2. Wherefore I praised the dead which are already dead The word signifies Encomiis celebrare to sing out praises and pronounce them happy It is spoken of godly men their state of death is better than their own estate or the estate of other righteous men alive Vers. 5. The fool foldeth his hands together and eateth his own flesh The sluggard will not work Eateth his own flesh Is cruell to himself starves himself or through sloth he is brought into such want that if he will eat he must eat his own flesh Vers. 8. Yea there is no end of his labour No natural nor moral end Vers. 13. Better is a poor and a wise childe than an old and foolish King who will no more be admonished The more folly the more obstinacy and the more obstinacy the more impatience of admonition CHAP. V. Verse 1. KEep thy foot when thou goest to the house of God and be more ready to hear then to give the Sacrifice of fools for they consider not that they do evil As though he should have said All our prayers and other services we do to God in his house are but the Sacrifice of fools till we have first by hearing been instructed how to do them according to Gods will It is as much as to say Come not into Gods house illotis pedibus Here is an allusion in particular to the rite of discalceation used by the Jews and other Nations of the East at their coming into sacred places as Exod. 3. 5. Josh. 5. Keep thy foot That is the whole man A fool a wicked man never considers God before whom he comes and that he looks after inward purity The Sacrifice of fools A Sacrifice which proceeds from a
to outward glory because it presently follows in what externals she is glorious therefore he taketh it as opposite to that which is adventitious and painted she hath it not from others Isa. 49 5. Her cloathing is of wrought gold That is the righteousnesse of Christ shining precious durable and desirable as gold Vers. 14. In raiment of Needle-work That is the several graces of the Spirit of God which puts a beauty upon the soul as the variety in Needle-work makes it beautifull PSAL. XLVI The Title THis Psalm is by many styled Luthers Psalm because Luther oft said and sung it especially in the time of any trouble A Song upon Alamoth The hidden ones of God because the providence of God strongly watcheth over these in times of warre Vers. 1. A very present help in trouble These words may be considered As 1. Verba contemplantia words of such as see God in the mercy for which they celebrate his praise 2. Verba agnoscentia 3. Verba gratulantia they return all the praise to God 4. Verba fidentia they are raised up from this particular mercy to trust more in God 5. Verba triumphantia 6. Verba exaltantia as the words of one that exalts God There is some diversity in the reading of those words Some reade the words He is a help in tribulations that have found us vehemently The Hebrew words may admit of such a translation God is a help in troubles which is found See Numb 32. 23. Others refer it to God and his help some of those render it by the verb Auxilium invenimus abundé Calvin saith It is to be read in the Preterperfect tense then it is a speech of experience Eccles. 7. 26. Others render it Ut auxilium inventum valde auxilium praesentissimum To it is a speech of one who looks upon God as unchangeable 1. The thing attributed to God a help or helper 2. The Persons to whom he is so to that peculiar people which have an interest in these Attributes 3. In the greatest trouble or straits in the plural number troubles many great continued troubles It comes from a word that signifies to straighten binde up presse into a narrow place it is rendred Augustia in Latine and by us straight 2 Sam. 24. 14. Lam. 3. it notes affliction which is a straightning to man in his way and the extremity of it 4. The nature of this help described A present help a help greatly found the Hebrew word in a secondary sense signifies to be sufficient Numb 11. 22. a sufficient help you need no other Vers. 2. Therefore will not we fear though the earth be removed and though the mountains be carried into the midst of the Sea These words are a conclusion from the former premisses come in with an Ergo. 1. An In erence which refers to what goes before 2. A Supposition suppose this should be our condition 3. A fiducial Resolution we will not fear They that have the Lord for their refuge help and strength in trouble need not fear but we have so therefore upon this ground for this cause Si fractus illabatur orbis Impavidum ferient ruinae Horace Vers. 4. There is a river the streams whereof shall make glad the city of God It is an allusion to the river Siloe which ran softly yet surely a still river that refresheth and supporteth on all occasions PSAL. XLVII Verse 5. WIth the sound of a Trumpet That is most gloriously as a triumphing Conquerour as the Apostle explains it Col. 2. 15. These things are spoken humanitus Piscator holds That by the Ascension or going up here nothing else is understood but that God under the symbol of the Ark of the Covenant is gone into the Temple but the comparing of the New Testament and the evidence of the thing shews that the Psalmist understands some sublimer thing in those words and Piscator here departs from Tremellius and Junius whom for the most part he diligently follows Vers. 7. Sing ye praises with understanding Zameru Maschil Sing praises every one that hath understanding or sing praises understandingly or with understanding or as Maschil also signifies as appears by the Title of divers Psalms Sing a Psalm of instruction Ainsworth renders it an instructing Psalm and gives this Annotation Maschil the Title of Psal. 32. and many others here used in like sense for a Psalm to give instruction or as in Psal. 14. 1. for a prudent understanding person In this sense Sing Psalm every one that is prudent or as the Greek explaineth it Sing prudently The Chaldee With good understanding See Muis. Vers. 9. For the shields of the earth belong unto God Magistrates are shields to protect the people from Gods vengeance as well as mans violence by executing Justice Psal. 89. 19. Hos. 4. 18. Dickson expounds it thus The hearts and power of all the Kings of the earth are in the Lords hand and he hath the disposing of shields armies and ammunition with all their Commanders and Rulers in the world Calvin saith That is the best sense the world is protected and kept by God alone PSAL. XLVIII Verse 14. FOr this God is our God for ever and ever Tolle meum tolle Deum It was the top of Christs glory that God was his God PSAL. XLIX Verse 2. BOth low and high Bene Ish or Filii viri that is Nobles sonnes of great men and Bene Adam or Filii hominis the sonnes of men of common rank Tam filii hominum ignobilium quam filii eujuscunque nobilis Adam is so called of Adamah the earth whence this Title is given to the baser sort of people The Greek translateth it here earth born 1 Cor. 15. 47. See Muis. Ish is the name of man in respect of heat valour nobleness and dignity it meaneth the great or noble sort of people Vers. 4. I will open my dark saying upon the harp That dark saying as the context shews is the vanity of all worldly things and the happinesse of Gods favour Vers. 5. When the iniquity of my heels shall compasse me about That is as the most judicious Interpreters Calvin and Mollerus understand it when wicked men that trace me pursuing me close at the heels or observing my heels Psal. 56. 6. that is my steppings and seek to supplant me do on every side beset me Some think even in the hour of death when a mans sins use to come closest unto him the wickednesse of my actions say some sins contracted by my daily walking heels for goings and goings for moral actions Not only afflictions but the guilt of sin comes in with the sorrow See Ainsw Vers. 9. That he should live for ever and not see corruption Vers. 12. Neverthelesse man being in honour abideth not Adam lodged not one night in honour for so are the words if they be properly translated The word is Lun which signifies pernoctare to lodge