Commentary on the Old Testament Volume 2-4

PSAL. V.

TO the chief Musician on Nehiloth, a Psalm of David. The word Nehiloth, saith Calvin, is by some rendered Inheritances, by some Armies, they that are for Armies, by the word 〈 in non-Latin alphabet 〉 upon, understand Against, as if it were meant against the Armies of his Enemies, they that are for Inheritances, hold it to be a prayer for the Tribes, which were God's inheritances, but he for an instrument of Music. And Ainsworth determines it to be a wind instrument, called Nehiloth, as that with strings is called Neginoth, for Nehiloth, is so used, Isa. 5. 12.

Hearken to my words my Lord my God, &c. For the occasion of this Psalm, nothing can certainly be said, but David being often in danger by Saul and other Enemies, we can only generally conceive, that he made this Psalm to be commonly used during those times. And he doubles and trebles these words, Give ear, hearken, mark the voice of my crying, to express his Earnestness, and for the same reason he saith, Not only my God, but my King, and Jehovah.

In the morning I will dispose myself to thee, and watchfully look: that is, For an answer, being confident that I shall have it.

Mad men or vain-glorious Fools shall not set themselves before thee: The word translated thus comes of 〈 in non-Latin alphabet 〉 to praise ones self, and because it is a mad part for any man so to do, it is commonly used to set forth mad men, Psal. 73. 3. Psal. 75. 5. 132. 9. Eccl. 2. 2. 12. 7. 9. 10. 13. Isa. 44. 25.

Lord direct me in thy Righteousness because of my Adversaries, &c. That is, saith Calvin, according to thy mercy and Grace towards me, direct me to walk so, as that my Enemys may have no advantage against me, but I may be kept out of their snares craftily laid for me; to express which, further he adds, Direct thy way before me: Lead me in that way, which thou knowest to be most safe for me, and whereby thou meanest to bring me out of their dangers. But some he saith, that because his Enemies were ready to pry into his doings, if they could in anything espy any slips in him, he prayeth that God would guid him so by his Grace and spirit, that he might do righteously in all things.

Basil: Lead me in thy Righteousness, not mine, which is imperfect, Because of mine Enemyes, that is, My spiritual Enemies, which endeavor to turn me out of the right way, to which it may well be drawn allegorically. August. rendering it, Direct my way before thy face: Expounds it, as if he had prayed that he might keep in the right way in secret, where none seeth but God, that he might approve of him, & so he makes the next words a Reason, For there is no truth in their mouths, their judgments are false and not to be regarded: But the words being Hebr. Thy way before my face, will not bear this: I prefer the Expounding of these words by Righteousness regulated by GOD'S Law, for this is his way wherein we are commanded to walk, and therefore he prayeth that this may ever be before his Eys, and then the next words declaiming against the falsehood of his wicked Enemies, are spoken by way of opposing it to God's truth, this is to Salvation, their lies to Destruction of those that believe & are led by them. And this is true not only in conspirators against God's faithful Servants here spoken of, but in Arch-Heretics [Note.] also, falsehood is in their mouths, and they that believe them, believe lies to their Damnation, being swallowed down through their throat as it were, by the grave and Hell. Their Throat an open sepulcher, so called because they gaped to devour the Innocent, as the grave, dead Carcases: This Rom. 3. 13. is applied to men in common, for having said, They are all corrupt, and become abominable: He proceeds to amplify this corruption in these words, and herein he goeth not from the meaning of the spirit, saith Calvin well, because such as the wicked enemies of the faithful be, are all the unregenerate, through the corruption of their nature, whether Jews or Gentiles, till they be converted and changed by grace into new Creatures.

Let them err (O God) Let them fall from their counsels, &c. The word rendered Err, doth also signify, Perish. And therefore may be taken both ways; he means, by being infatuated, when they thought to take wise counsel against him doing foolishly, that he might escape and they come to ruin, as he sometime prayed particularly against Ahithophel, that God would turn his wisdom into foolishness; and then, Let them err from their counsels. Is as if he had said, Whereas the end of their consulting is against me, make them to miss of this their devilish end, and let their counsels be turned to their own ruin: And as [Note.] the faithful Servants of God pray, so to their comfort it shall be; and therefore having prayed for this, there is no need to take care in this case, but to cast our care upon God, who will catch the subtlest in their subtlety, turning their wisdom into foolishness, his Servants in the mean season, taking their rest, although be holpen in their consultations by all the subtleties of the old Serpent the Devil. For they have rebelled against thee. And thus he saith, to show, That the wicked persecuting the righteous, do through him strike at God himself, though they think nothing less, and account them whom they malign and persecute, most base and contemptible.

And let them all rejoice that trust in thee, &c. Here is the end of David's praying against his wicked enemies, that by their miscarrying in their counsels, he might be preserved and they confounded; this being done, joy shall be to all the righteous, from the example of one thus protected in deadly danger, assuming a trust to themselves of finding the like favor in all their dangers, and this did most affect David, that by his being [Note.] preserved, joy should generally come to the Church, and assurance of God's protection, and so it ought to be with us; the common good of the Church being more looked at then our own, and likewise her miseries, to joy more for the one, and to sorrow more for the other. For the last words; Favor, defend, or compass them about with a shield. Hebr. Crown them. But the similitude of a shield being used, showeth, that crowning is put for defending by his favor compassing them round about, as a crown the head of a King.

Ainsw. With favorable acceptation thou wilt crown him about. And this shall be to him, as a shield to a soldier, covering the head in the day of battle.

PSAL. VI.

TO the chief musitian on Neginoth upon eight. Of Neginoths see before, Psal. 4. Now more expressly it is shown to be an instrument of music, or harp with eight strings, some to the eighth tune, which was high, and of this, mention is made again, 1 Chron. 15. 21. Augustine taking this Psalm to be made in the person of the Church, suffering greatly in this World; by the eighth understands the time to come of the everlasting felicity of the faithful, as if it were made with respect unto that; And this, he saith, Is called the eighth, because to come after a natural or carnal life, lead under nature and the Law, and a spiritual under the Gospel, which may well be understood by seven, because the body consists of four Elements, and the spirit is set forth by three, as in that precept; Thou shalt love the Lord with all thy heart, soul and mind. Some others, he saith by eight understand, eight thousand years, as if it were meant, that Anno eight thousand after seven thousand complete, should be the last day, which he confuteth, and by as good reason may we Reject the other, as a forcing of the Scriptures. And as little reason is there for Basils expounding it of C • rcumcision, because That was upon the eight day.

This Psalm is by some thought to be made upon occasion of some great sickness; by some, of some great misery, and overthrow, sustained by his enemies, for which he complaineth of his weakness: But neither seems right, for if David had been smitten with any such great sickness, we should doubtless have had it related in his history, and of any overthrow of his forces that he had at any time, we read not, but altogether of victories and prevaylings. Wherefore Basil is to be preferred, who expounds it of his foul sins, into which he fell through his weakness, and for which he was threatened to be pursued with judgments, by the Prophet Nathan. To cleave then to his exposition only. Correct me not (O Lord) in thy wrath. Although adultery and murder cast men out of their Inheritances, yet deal not so with me, by calling these my foul sins to remembrance.

Heale me for I am weak, &c. That is, through the flesh prevailing against the spirit, and carrying me to such foul sins, Heale me for my bones are broken. That is, The strength of spirit, cogitations which I pray thee therefore to renew in me.

My Soul is much terrified. In recounting the strength of temptations and my own weakness. But thou (O Lord) how long. I have by repentance turned unto thee, confessing my sins, so soon as thou sentest to reprove me, but how long delayest thou to turn to me in mercy: For although his sins were immediately pardoned, yet he endured the conflict of temptations still by means of his sufferings, which he desires, may now be withdrawn, as the Physician withdraweth his Corrasives when the soar is healed.

Be turned (O Lord) deliver my soul. Here he beggeth two things.

• 1. That the Lord would cease to persue him with his judgments.
• 2. That he would not finally reject his soul.

For in death there is no remembrance of thee. That is, By praying to thee to obtain mercy, for that must be done in this life, and if any shall think to do it after death, they shall be deceived, as Dives, and the foolish Virgins, and they Matth. 7. 21. He is not therefore to be understood, as meaning that there is none other life to come, for he knew the doctrine of the resurrection; as appears, Psal. 17. ult. Psal. 22. 84. 92. &c.

I made my bed every night to swim with tears, &c. That is, In consideration of my sins I weep bitterly, and continue so to do every night in my retiredness, so that he made all his life a practice of repentance: And thus do many true penitentiaries, yea all that have fallen into foul sins, they cannot think upon them without extreme sorrow, and therefore never fall into them anymore, as David did not, and if any man [Note.] doth, it is an evidence against him, that he was never yet truly penitent.

My sight is dim and waxeth old for all my enemies. To whom we give advantage against us by our sins, and as weakness and feebleness brings a dimness upon the sight; so weakness occasioning the prevailing of sin, hinders the sight of the mind.

Depart from me all ye workers of iniquity. Here David seemeth to have found by some inward comfort, that God had heard him, and therefore after such grievous complaining, he now takes courage to him to insult over his enemies, who by reason of God's displeasure against him for his sins, were confident that they should prevail over him, but he bids them depart from him, and not wickedly attempt anything against him more, for if they did, they should but work against themselves, falling by their own practices, as he had prayed, Psal. 5. 10. and now he tells them that God had heard his prayer.

Let all mine enemies be ashamed, &c. To move his enemies the more, he here by way of malediction prophesieth of their confusion, fleeing away for fear and sudden coming to ruin; all which was verified in Absalom and his adherence, and this shall be the end of all malicious persecutors of any of the Saints of God.

PSAL. VII.

SHiggaion of David, which he sang to Jehovah upon the words of Cush son of Jemini. The word Shiggaion coms of Shagah, signifying delight or wandering in pleasure, Prov. 5. 19. 20. Wherefore it may be rendered David's delight. See the same word, Hab. 3. 1. And it seemeth, saith Ainsworth, to be so called, for the divers matters here set forth according to art, and so causing the more delight: The Cald. renders it, David's interpretation of the Law. But upon what ground I know not: Calvin saith, That some will have it a musical instrument, some a delightful verse, wherein it was made, as Saphick or Phaleucian, to which he subscribs, utters, that it is entitled Shiggaion from the first word of other songs, according to the tune whereof this must go, as amongst us some Psalms are to be sung, as others: I hold it to be a kind of song composed in such a verse as he most delighted in, whereas Ainsworth this either for rendering it David's error, it is absurd, because so error should come from the spirit of God, as both this and all the rest did. Upon the words of Cush the son of Jemini. That is, saith Ainsworth, of Saul, the son of Kish, by the change of one letter, called Cush, a Blackamore, for his black and wicked conditions, for which the wicked are thus compared, and to this the argument of the Psalm agreeth, Verse 4. &c. Where he imprecateth himself, if he had done so, as it seems, he had charged him: Therefore I cannot assent to Calvin, who denieth it to be meant of Saul, and turns it to some other man of his house thus called, because David reverenced Saul, as the Lord's anointed; and therefore it is improbable, that he would brand him with this black brand, but however he reverenced him so, as not to lay hands upon him, yet he did not sometime forbear to impeach him, as overcredulous against him that was innocent, and unjustly and unreasonably persecuting him, which was a foul blot unto him: His other reason, that when he speaks of Saul, he plainly names him, and therefore it is not likely, but he would have done so here likewise, if he had meant him, is of little force; for it is enough to make it appear, that he meant him; because the whole scope of the Psalm is to justify himself against the aspersions by some evil tongue of a persecutor cast upon him, and to pray to God against him, and to threaten him; and how Saul aspersed him sometime we read, to his men, and to Jonathan, but not of any other of Jemini, that is, Benjamin, till Shimei came out and railed against him, which was long after, in Absalom's time, and the Chaldee hath it, Upon the destruction of Saul the son of Kish of the tribe of Benjamin. For the word 〈 in non-Latin alphabet 〉 here used, doth as well signify matter as words.

Augustine and Basil, by Cush understand, Hushai the Archite, of whom see 2 Sam. 16. That he went back to Absalom under a pretence of friendship, to overthrow the counsel of Ahithophel, and having by his word done it, saith Basil, David made this Psalm, ascribing all to God, and therefore they render it, Upon the words of Chusi, calling Huskai by this name: but Cush is the son of Jemini, Hushai a Proselyte of another country, dwelling in a place from whence he had the name, Archite in the Tribe of Joseph, of which see my exposition upon, 2 Sam. 15. 32. And therefore it cannot be him: Some think Shimei to be meant, called Cush for his back conditions, of whom also see, 2 Sam. 16. And what I have said there hereupon: Junius agreeth with Calvin, and if Shimei be understood, and this Psalm to have been made when he fled from Absalom also, I see nothing that makes against it, but rather for it, because he saith, If I have done this, &c. V. 4. as meaning the crime objected by Shimei, that he had been cruel towards Saul's house; let the Reader follow whether he pleaseth.

Least he tear me in pieces like a Lion. He prayeth Verse 1. against his persecutors, but here he mentions one especially as the head of the rest Absalom, if we follow the last exposition of the title, if the first Saul. Augustine turneth all this into an allegory, as if by Chushi signifying silence, Judas were meant, and by Jemini, signifying a right hand, the office, to which he called him, using him as an Apostle, as his right hand, but he secretly plotted mischief against him, and so was cut off; leaving this, as a streining of Scripture, let us look only to the true literal meaning, according to which this is to be understood, either of Absalom or of Saul.

(Yea I have released my adversary lightly.) Thus Ainsworth distinguisheth this clause, and that most rightly by a Parenthesis, whereas others render it, If I have not delivered my adversary without cause: But here is no word signifying, Not: And therefore it is better to render it so, neither is there any word signifying If, but And or Yea, 〈 in non-Latin alphabet 〉 from a word signifying to divide, the meaning being, that he went away rather, and stood not to resist Absalom, but left Jerusalem to him to avoid bloodshed, or he kept himself and men from laying violent hands upon Saul in the Cave, dividing betwixt his person and his garment, when he cut off a skirt thereof and not him, as he could have done, the thing, the doing whereof he disclaims, in the first words, saying, If I have done this thing, Is commonly understood of something then commonly divulged to his disgrace, but not determined what, but most probably he meant Shimei, his upbraiding him by his bloodshed to attain the Kingdom, being innocent from such crimes objected against him, he appeals to God, praying him to judge him, if these things objected were true in a most severe manner, not to give example to others, to imprecate themselves, as the manner of profane persons is, when they have done evil to justify [Note.] themselves by calling upon God, for this is to make him the Patron of an evil cause, and therefore in revenge of such gross impiety, he sometime striketh such impudent imprecatours immediately. We should learn of David in all things to walk so innocently, as that we may with a clear conscience flee to God, in case that slanderously any foul evil be laid to our charge. Basil, If I have done this. If I have risen up against my Father, as my son doth against me; If I have rendered evil to mine enemies. That is, Sought Absalom's destruction as he hath sought mine, for nature it self would not suffer me to do it: Let me fall by mine enemies empty. That is, Being destitute of my hope in God, for he hoped by God's help that he should not come into the hands of his enemies: This last clause excepted, I think he cometh nearest of all others to the genuine sense of the words.

Awake up to me, the judgment that thou hast commanded. Whilst God left David in misery, his enemies geting the City and all things in their hands, he seemed to sleep and not to come up and sit in the seat of judgment, therefore he prayeth him To arise and lift up himself and to awake. As a Potent and just Judge, to maintain him in the Throne, wherein he had set him against the attempts of his proud and malicious Enemies, and this he calls the Judgment, which he had commanded, because he sought it not at the first, through ambition, of himself; but it was by GOD, that he was commanded to feed his People Israel. Or arise and be exalted, as Basil hath it, is not meant of local motion, or as if GOD at any time were low, but because he is so in the Opinion of wicked men, when he suffers them and takes not revenge upon them for persecuting his faithful Servants, but arise by being avenged upon them, In the Judgment thou hast commanded: That is, commanded to men in case of Wrong done, by relieving the Oppressed, or which thou hast commanded to be promised in thy name that thou wouldst relieve the Oppressed.

And the Congregation of Peoples shall compass thee about: That is, With praise, for he alludeth, saith Basil, to that which they then used to be done when they sang praises to God, to do it standing round about the Alter. Calvin refers it to all people's stirred up to praise God at the hearing of his just dealings.

The Lord shall judge the Peoples: When the Righteous are upheld, and the wicked judged, this is not to be ascribed to chance, or fortune, but to divine Providence, ordering it thus: Judge me according to my righteousness; But elsewhere he saith, Enter not into judgment with thy Servant: But there he meaneth to punish him, as he by his sins deserved; for so no flesh shall be justified, but all must be condemned, here he meaneth judging betwixt him and his Enemies whom he accuseth, as persecuting him unjustly, he on his part having given them no cause by wronging any man, but the Devil and their own malice only stirring them up: And the former words, The Lord shall judge the people's: are a ground of this his Petition, it being as if he had said, Thou art the Judge of right and wrong in all men: Of all Countries and Nations, therefore let me enjoy this common good with others if I be wronged, show thyself such a Judge towards me, by delivering me and confounding mine Enemies.

Make the malice of the wicked to cease, and direct the Righteous; that is, Judge them by breaking their forces, and turning their Counsels into foolishness, that they may not be able to go on in persecuting the Righteous, and the Righteous may walk or be in safety: So that a double good of punishing the Wicked is here intimated:

First, The staying of them, by disabling them from persecuting.

Secondly, the safety of the Righteous, and peace. But who are these Wicked, and who these Righteous? the next words declare, The Righteous God proveth the Hearts and Reines, not such as make a show, but such as are of an upright Heart, and who be such God knoweth, although man doth not.

God judgeth the just, and him that despiseth God daily: Or it may be read, God is a just judge, and God is angry every day. And this is most followed, and most agreeable to the Hebr. Vulgar, God is just, and strong, and patient, but the word 〈 in non-Latin alphabet 〉 signifieth Angry, or provoked to Anger, and if it be so read, Provoked to anger every day, it is best, because otherwise it is liable to exception, since God is patient and long suffering, and how can this be, if he be angry every every day, which is the part of an impatient and choleric person. Some Salve it by saying he is executing his wrath against some or other daily, but not without having first long born with them in great Patience.

If he be not turned he will whet his sword. This is by some applied to God thus: If the Enemy, that is, the wicked turn not from his wickedness, God will whet his Sword, and bend his Bow, &c. That is, He will in hostile manner come against them as men use to do against their Enemies, with swords and bows and arrows to slay and kill them up, whether they seem to be near to judgment or not, for which he useth two similitudes, of a Sword, that smites the near, and of Arrows, wherewith he shoots at them, that seem to be furthest off. By some it is applied to David's Enemies, whether Saul, or Absalom called a Lion, V. 2. As if he had said by way of Irony, if he change not his mind, as I am sure he will not do, he will use all manner of hostile means to destroy me, yea he hath already done it in his thoughts, so strongly hath he prepared for it, But he shall travel with mischief, and bring forth a lie: He shall be able to do nothing less, then what he vainly hopeth to do against me.

The first Exposition hath been most anciently received, and then the words, Verse 14. He hath travelled with mischief, &c. Are understood as a threatening of the Wicked further, when God shall come in such hostile manner against them, that they shall find themselves utterly disappointed of their hopes, which were that they should always enjoy prosperity; although they went on in their sins, and particularly in persecuting the Righteous: And being thus understood, they will most aptly follow that which was said before, God is a righteous Judge, and God is angered every day: and here he is so angered, that if the wicked turn not from their sins whereby they anger him, he will thus and thus destroy them, and these words, • e will prepare Arrows for the Persecutors, will excellently agree, as showing against whom he bends his bow, whereas if it be understood of the Enemy, as preparing Arrows for the furnishing of his Army with weapons against David; there must be a sudden falling off from that which was said immediately before, He will bend his bow: Seeing he that bends his Bow and prepareth Arrows, doth both for himself to use them, against such as he would destroy, and not for others of his Army: for they do each one whet his own Sword, and bend his own Bow, and make ready • rrows accordingly. So that if David's Enemy had been meant, it would rather have been said, Prepare Arrows for the Righteous, wherefore I conclude with the first, for which is Basel. Cald. Paraphr. Ainsw. and many others. For the words, V. 14. All note, that conceiving is before travelling; but here travelling as a Woman in labor goeth first: The Reason whereof is, that the Wicked are so hotly set upon the Evil which they maliciously intend, that they would be immediately acting of it if they could tell how, even before they have conceived by what means, but in fine they bring forth but a lie, that is, They find that their own Hearts lied to them, when they promised good Success, but they had evil. For their hast to prepetrate mischief is intimated in the word rendered Persecutors, V. 13. which properly signifieth Ardentes, Burning. That is, with a Desire to do mischief, and this admits of no delay. A notable [Note.] common place, both setting forth the Evil case of the Wicked, especially attempting anything against the Righteous to move them to Repentance; For thou hast God for thine Enemy warring against thee, whose Force thou canst not resist, and the Greedy Desire of the Wicked to do Evil, but their Conception shall all prove abortive.

V. 15. 16. Are nothing else but an Amplification of this, showing that they shall not only be disappointed, but fall into the Mischeif devised against others, the same pit and Cave.

PSAL. VIII.

TO him that excelleth on Haggithith; Gittith cometh of Gath, signifying a Wine Press, and was the name of a City of the Philistines, and of a City of the Levites, called Gath-rimmon, Josh. 21. 15. Whence Obed-Edom, that dwelt there, was called a Gittite, 2. Sam. 6. The Chaldee, to be sung upon the Harp that came from Gath: the Sept. At the Wine presses, Or it was made at theremoving of the Ark from the house of Obed-edom the Gittite, or it was committed to him to be sung.

Out of the mouths of Babes and Sucklings thou hast ordained or founded strength. David being about to stir up himself and others to praise God for his singular Goodness towards man above all other Creatures, beginneth with an Admiration of his Excellency, V. 1. And then in special, enters into 2 Contemplation of his Goodness towards man.

1. In a prophetical manner speaking of that which was to be done by Children many hundreds of years after, for the Asserting of his infinite mercy in sending his Son Jesus Christ into the world to save us from our sins. For so the Lord applieth their crying, Hosanna to the Son of David in the Temple. And thus both Basil and other ancients, and some new writers also understand it: But Calvin will have it meant of God's wonderful providing for them, by turning their Mothers blood into milk, and giving them the faculty to suck, thus nourishing and preserving them, which sufficiently convinceth all Gainsayers of God's wonderful providence towards the weakest, and most shiftless of all Creatures. Wherefore he condemns them as absurd; who vary the word 〈 in non-Latin alphabet 〉 from the mouth, into 〈 in non-Latin alphabet 〉 By the mouth, and such for fools as apply it to Children's beginning first to speak; or to the Regenerate; who become as little Children. And for Christ's applying it to their speaking to his praise, he saith, it may be drawn to that by way of Argument, A minore ad majus; But I adhere to the come 〈…〉 received Interpretation: For this is alleged by Christ, as now most notably fulfilled, and being thus understood it agreeth best with the words following, Because of thy Enemies, and to confound the Enemy: For when Hosanna came out of the mouths of Children, the Pharisees were indeed confounded, for it is said, They had indignation at it, and bade him rebuke them, but by this Scripture had their mouths stopped, having nothing more to object against so plain an Evidence of his being sent of God for Salvation. And the Pharisee is also the called Enemy, and Avenger, because taking themselves to be wronged by Christ, they fought by slaying him to be avenged upon him. Some apply it at large to any that will revenge themselves, thus as enemies to God, taking his Office out of his hands, but this is forced here: Apply this as Calvin doth, to babes in common in respect of their Sustenance, and it may as well be applied to the young of Beasts. To conclude therefore, David was carried by a Spirit-rapture herein to a thing to come; Which Basil saith, was indeed miraculous, that out of the mouths of Babes, divine words should so come, whereof they had no understanding in their Hearts, and therefore he noteth that it is said, From the mouth of Babes, as being made by the Spirit thus to speak, not from babes, as knowing and believing and speaking accordingly. Thou hast stablished strength, this is by our Lord rendered, Thou hast perfected Praise: So the Sept. here, which translation Christ and his Apopostles commonly followed, because the Greek was then the most common known tongue, and it is according to meaning, which is that God strongly settled his praise against all Oppugners, by that Acclamation of Babes, so that all his Enemies could not overthrow it, though they were mad, and barked at it, even as a strong building perfected cannot be overthrown, if set up by God, as the Church also is said to be, Matth. 16. 16.

Thou hast made him little less then God. But the Sept. render it, Then the Angels. And so it is rendered, Heb. 2. 7. And applied to Christ, but Hebr. it is, 〈 in non-Latin alphabet 〉 God, by which name the Angels also may be understood, as well as Kings and Judges upon earth: But how it may be applied to Christ, seeing it seemeth to be spoken of men in common, is the question: For that which is here said, is true in Adam, made after God's Image, and set over all other earthly creatures, and although man be so base, as being made of the dust of the earth, and vilifying himself yet more by sin, that it is a wonder, that God should give so great respect unto him, yet there is not the like reason of Christ, who was an holy thing from the Womb, and the very Son of God, for which he calleth him so, and bids all the Angels to worship him, as is shown, Heb. 1. Answ. To this Basil saith nothing, as not applying it to Christ, but to man in common, who, he saith, is by sin made a little less then the Angels, because mortal, but he shall live again, and less then himself, because having dominion at the first over the Creatures, they willingly obeyed him, but now not without much care, and evil using and danger, causing his dominion to be full of fear: Calvin answereth well, that this is spoken, first and properly of Adam in the state of innocence, but since man being by sin fallen from that excellency, and so little of that glory left unto him, yea being a spectacle of misery, Christ cometh, to whom all things spoken of, the honor and glory of man do most aptly agree; and because in him is restored to man what was lost in the first man, for the comfort and benefit of all that by faith are joined unto him, the congregation of the faithful, who are Christ body, may well have it applied to them, as who do through him so abundantly partake of God's special favor; for thus the first man and the second are compared, 1 Cor. 15. Rom. 5. And the good coming by the second, paralleled with the evil by the first. Augustine having allegorized much about the wind-presses in the title of this Psalm, upon these words, What is man, or the Son of man. The one being called 〈 in non-Latin alphabet 〉 from misery, t •• other 〈 in non-Latin alphabet 〉 The Son of Adam or man▪ Saith, That by the first, is meant man in the state of sin and corruption, by the other man regenerated by grace, yet called the Son of man, because made more excellent by the change of his mind, and life from old corruption, to newness, and from an old to a new man, whereas he that is still carnal is miserable; and then ascending from the body to the head Christ, he extols his glory, as being set over all things, even the Angels and Heavens, and the whole World, as is elsewhere shown, that he is, Ephe. 1. 21. And then leaving the highest things, he descendeth to Sheep and Oxen. Whereby we may understand, sanctified men and Preachers, for to Sheep are the faithful often compared, and Preachers to Oxen, 1 Cor. 9. Thou shalt not muzzel the mouth of the Ox that treadeth out the Corn; the Beasts of the field set forth the voluptuous, that live at large, going in the broad way; The fowls of the air, The lifted up by pride. The Fishes of the Sea, Such as through a covetous desire of riches, pierce into the lower parts of the earth, as the Fishes dive to the bottom of the Sea, and because men pass the Seas again and again for riches, he addeth, that passeth through the way of the Sea, and to that of diving to the bottom of the waters, may be applied, 1 Tim. 6. 9. They that will be rich fall into many noisome lusts, that drown the soul is perdition. And hereby seem to be set forth, the three things of the world, of which it is said, They that love them, the love of the Father is not in them. The lust of the heart being sensuality, The lust of the eyes, covetousness, to which is added the pride of life, above all these Christ was set, because without all sin, neither could any of the Devils three temptations which may be referred hereunto, prevail with him. And all these, as well as Sheep and Oxen are in the Church; for which it is said, That into the Ark came all manner of Beasts, both clean and unclean, and Fowls, and all manner of Fishes, good and bad came into the net, as it is in the Parable. All which I have set down, as of which good use may be made by the discreet Reader.

PSAL. IX.

TO The chief musician upon Muth-Labben. Some hereby understand, the counter-tener, as Junius, Ainsworth, &c. Some the beginning of a Psalm, according to which the tune should go; Some a musical instrument thus called: Some again because Ben is named, as one of the chief singers, 1 Chron. 15. 14. will have it entitled from him; some going to the signification of the words, upon the death of Labben; that is, Goliath, some upon the death of Nabal, by incerting the words, as Pagninus, Augustine, and Basil, Super occultum Filis. Referring it to the mystery of the Son of God, by death overcoming all spiritual enemies forever; and this from the Sept. which hath it, Upon the secrets of the Son. Theodotion, Of the Son of David. Amongst so great varieties, it is hard to determine, but because it is said, Verse 5. 6. Thou hast brought the wicked one to perdition; the desolations of the enemy are wholly wiped out to perpetuity. There must needs be some greater destruction meant here, then either of Saul, or Absalom, or other men in Israel, enemies to David, or of foreign enemies, Phylistims, Edomites, Ammonites, Moabites, &c. Viz. Of spiritual enemies, whom Christ by his death destroyed, Heb. 2. 15. And therefore I with the most ancient Expositors, refer it to the death of the Son of God, the utter overthrow of all infernal forces being wrought hereby, and here prophesied of, as the ground of greatest comfort, yet forsomuch as the destruction of David's enemies did not obscurely typify this; we may first understand these things literally of them, and then mystically of spiritual enemies subdued by Christ's death.

When mine enemies turned backward they stumbled and fell, or perished from thy face. Having praised God, Verse 1. 2. Here he showeth the cause of this his so great thankfulness, Viz. His enemies overthrow, not some but all, for God in time delivered David from all his enemies, Psal. 18. 2. Sam. 23. 1. And this he aseribes to God, by saying, From [Note.] thy face: Teaching us likewise to ascribe all our deliverances to God, and to praise him therefore.

Thou hast made my judgment: That is, Hast righted my cause, finding my enemies unjustly to have risen up against me, as a Judge sitting upon the judgment seat, judgeth for the wronged, and against those that wrong them, acquitting the one and doing execution upon the other: And if we would in misery look up to God with confidence, we must likewise take heed that our cause be good, and let none that unjustly trouble any, think finally to prosper.

Thou hast blotted out their name forever. And he calls them altogether, The wicked one: Because they all perish, that be wicked persecutors and rebels, as one man, and they perish forever, not only here but hereafter in Hel-fire: Augustine applieth all this mystically, as is intimated Verse 1: That it should be applied, for, I will speak, saith he, Of all thy wonderful works. And what so wonderful, as the turning of the spiritual enemy backward, whether the Devil, as when he said, Get thee back behind me Satan. Or the old man, which is turned backward, when he is put off and the new man put on: Thou hast made the judgment mine, the voice of the Son of God unto the Father, men judged and condemned me as wicked, but thou hast made it to work on my side, which was by thus destroying death, and him that had the power of it, the Devil, and raising me up to greater glory: Thou hast rebuked the heathen: That is, After thy resurrection (Thou O Son of God) giving gifts to thy Apostles, didst set them to rebuke the wickednesses of the Heathen in all places, whereby The wicked one came to be destroyed: That is, Sin reigning before in our mortal bodies, and The name to be blotted out forever and ever. Because a sinner being converted, and sin in him mortified, he is no more called wicked but righteous, being justified from all his sins, and that unto eternity, set forth by these words; Ever and ever:

Thou hast destroyed Cities. Here some, saith Calvin, will have an Irony, as if David had derided his enemies, by saying, (O ye mine enemies) ye have in your thoughts the ruin of me, and of my House and Kingdom, and ye are so strong I grant, that none can keep you from destroying my Cities, and putting them and me out of all remembrance; but God sitteth upon the Throne, who judgeth all men in righteousness and therefore ye shall be disappointed of your intentions, Verse 7. 8. Some read it interrogatively, yet ironically, (O enemy) are destructions come to an end, and Cities so wasted, that they can never be repaired. No it shall not be so, The Lord sitteth in the Throne: Some again, The desolations of the enemy are wholly ended, &c. But he preferreth the first; but when I consider, that the destruction of the wicked is the theam in han, not their destroying of others, and that David speaks unto Jehovab, Verse 4: 5: Thou hast destroyed the heathen, and blotted out their name forever: I cannot but think that he goes on to amplyfie the same further here; Thou hast destroyed Cities: That is, Thou O Lord, For he hath not only judged particular persons, but whole Cities and Nations for sin; as Sodom and Gomorrah; &c. And the Nations of Egypt, and in Canaan: Their memorial is perished with them. Hebrew, 〈 in non-Latin alphabet 〉 rendered in Vulgar, Cum sonitu. So that the sound hereof ringeth all over the World, and so indeed it signifieth, athough I deny not but 〈 in non-Latin alphabet 〉 signifieth them also, but then it must be read, the memorial of them, then with a gemination to make the deeper impression: And for the first words of the V. (O enemy) desolations are come to a perpetual end, or are perfected forever. So that the desolations of the wicked shall never have end; they may better be read so, for it begins 〈 in non-Latin alphabet 〉 (O enemy) and there is no need to turn it into a Genitive, but we may take it, as an Apostrophe to the wicked enemy, whereby David insulteth over him upon the premises, Verse 4, 5. And then goeth on in speaking to the Lord again, Thou hast destroyed Cities Which Augustine proceeding in his allegorical exposition, understand of those persons, members and faculties that come, as it were, and dwell together to minister to sin, thus making whole Cities, but are destroyed when these evil lusts and affections by the word are mortified, and the old man is turned into the new.

Praise the Lord inhabiting Zion. which is so said, because his house was there, and in opposing him to all false God's, to whom houses were by superstitious persons built in other parts, yet he did not so inhabit there, but that he fills Heaven and Earth, only providing for the weakness of his people under the Law he would have an house amongst them, for a sign of his special presence, where all sacrifices must be offered to him and not elsewhere: From hence Calvin rightly gathers, that this Psalm was not made for the victory obtained against Goliath, because the house of God was not then built in Zion, nor the Tabernacle neither.

Because inquiring bloods, he remembers them, &c. That is, According to his justice, he revengeth the blood of the weak and poor, unjustly shed by wicked persecutors, and tyrannical Judges; so that there is cause, why wicked enemies raging against the innocent should tremble and [Note.] fear, they may wrong and kill them, but God will inquire into it, and be revenged upon them; and contrariwise there is cause, why such as suffer unjustly should be comforted, because God will take their part, although he may seem to defer it.

The heathen are swallowed up in the pit which they made. That is, The wicked, for they are all before God, as heathens that know not God, and he only is counted one that knows him, who fears and obeys him: And in speaking of their Pit and Net, he intimates, that they do not only persecute the righteous with open force, but by subtle devices, which they can hardly discern, as the Hunter or Fowler deals with Beasts and Fowls to take them, but the comfort is, their Pits and Nets, shall be turned to their own ruin by the wise God, in comparison of whose wisdom, the wit of the wisest is but foolishness.

God is known executing judgment. That is, When he from time to time thus turns the crafty devices of the wicked enemies of his people against themselves, he is known and cannot but be by all, whose eyes are not blinded, acknowledged to be a most wise and righteous God, to deter them from the way of wickedness, and to encourage in the way of righteousness. Higgaion Selah, that is, as Ainsworth renders it, Meditation Selah: Showing that this ought to be seriously considered of: The word Higgaion is again had, Psal. 92. 3. Being mentioned amongst other musical instruments, whereby we may gather it to be one of them, for there is, Saltery, Nable, Higgaion, and Harp. The residue of the Psalm Verse 17, 18, 19, 20. Is nothing else, but a confident assertion, of the everlasting destruction of the wicked, and of the remembrance wherein God hath the righteous, though afflicted and much impoverished, and a prayer for judgment upon the wicked, under the name of Heathen: And for terror to be laid upon them, that they might find themselves to be but miserable, as indeed they are, and so be confounded in respect of their own weakness, and abate of their feirceness against the righteous, as perceiving their strength to be but weakness, and able to effect nothing against them, but that the worst will be their own in the end: Hereupon Augustine saith, To know a man's self, is the beginning of true humility.

PSAL. X.

BECAUSE this Psalm is without a title, the Sept. and all Ancients make it a part of Psal. 9. And so put them together into one, making the next the ten, and thence forth reckoning one short of the Hebr. account, whereby this is the ten: And indeed it tendeth almost to the same, that Psal. 9. doth, for here is a complaint against the wicked, whose doom is there set down, yet so as that their remaining still is intimated in part, because he prayeth against them, Verse 19, 20. After which here followeth a lamentable complaint; Why standest thou a far of (O Lord) As if the Lord had not yet fulfilled that, of which he spake before touching their destruction. Then to move the Lord the more to hasten it, he complaineth, that they persecuted the poor, Verse 2. And contemned God's judgments, as if he were not God, that had threatened them, Verse 3, 4. And yet enjoyed prosperity, which made them more insolent and self-confident, Verse 5. 6. And by this means more notoriously wicked, Verse 7, 8, 9, 10. And yet more to sleight the Lord, Verse. 11. In the second place, he repeateth his prayer, Verse 19. of Psal. 9. Arise (O Lord) why do the wicked despise God. Verse 12, 13. Adding a motire hereunto, Viz. His seeing of all injuries, and the confidence of the poor oppressed, that he did both see and would be revenged, Verse 14. 15. Lastly, He repeateth the prophesies of comfort before uttered, of the destruction of the Heathen, and the relief of his poor people, Psal. 9. 5. 9. 15. 17. saying, The heathen are perished of his earth, Oh Lord, thou hast heard the desire of the poor, to judge the Orphan and the poor. Concluding also in a manner as he did Psal. 9. for there it is, Strike terror into them, that they might know themselves to be but miserable men. Here, That the man out of the earth may not terrify anymore. In all this Psalm there is nothing difficult, only whereas Verse 6. it is said, He thinks that he shall never be moved from generation to generation. Augustine applieth it to Antichrist, who like Simon-magus thinks by his evil art, to pass from the Generation of men to the Generation of God, being in high account, and from this never to be moved: Then he describes him by his mouth, speaking blasphemies, and by his fraud deceiving the poor, for whom he thus lieth in wait, for he shall deceive if it were possible, the very Elect.

PSAL. XI.

TO him that excelleth, of David to be supplied thus, a Psalm of David, and so it is supplied in Sept. Tran. It seemeth to have been made, when he fled from place to place from Saul. Flee ye to your mountain as a Bird. The Verbs Plural here, saith Calvin, is by the Rabbins turned into a Singular, Flee thou. Because they could not see otherwise, how it should agree to one man, David alone, but there is no such need of going from the word in the Text, because David was not alone, but had many others with him, fleeing together from the presence of Saul, who sought to slay him, 1 Sam. 23. and 24. Ainsworth is for the double reading, flee thou, that is, David, and ye, that is, His company with him: For the next word, Mountain. It is without anything prefixed, either To or From. And therefore some read it, From your mountain: But forsomuch as they fled into the Wilderness, where there were Mountains and strong holds, it is most probable, that any such place is meant, where they might think to be most safe, and out of danger; For they are sometime said to have been on one side of the Mountain and Saul on the other, ready to overtake them, but that news coming of the Philistines invading the Land, he was instantly called off. As a Bird. That is, Being full of fear, for so the Bird being in danger to be taken, fleeth from her nest, Prov. 27. 8. and 1 Sam. 26. 10. He likeneth Saul to one pursuing a Partridge in the Wilderness.

That they may shoot in secret against the upright in heart. That is, Against me, how secretly soever I lurk, for I see still, that I am in daily danger of death by Saul and his forces; thus Calvin, but some, saith he, understand it of Saul's practices against him secretly and cunningly, when be seemed not to attempt any such thing, which is also true, because he formerly for a pretence, offered to make him his Son in law, aiming at his destruction: And thus Basil expounds it of subtleties, saying, That David here brings in some, counseling him to s • ee, to whom he answereth with indignation, How say ye to my soul, Flee as a Bird, they bend their bow, &c. Their plottings against me are but as Spiders webs, for they are wicked, and in the preparation of the wicked against the righteous, there is no force, for nothing is weaker then a treacherous person.

For the foundations are razed, and what hath the just done? It is a metaphorical speech, whereby David showeth, that he was even as a man, whose house was ready to fall down upon his head, because the foundation thereof is demolished, he had sometime by one means saved himself, sometime by another; but now his case began to be desperate, there being no place left, wherein he might save himself anymore: And this seems to have been, when after many flittings about, he thought, that if he tarried in the Land of Israel, he should not he safe, but at sometime or other, fall into the hands of Saul, and therefore he fled into the Philistines country; yet for his part, he was just and had done nothing worthy of this enmity on Saul's part against him, yea he was justified out of Saul's own mouth, when he spared him in the Cave, and another time, when he took away a spare and a water-pot standing by him, when he could as easily have taken away his life, whereupon he covenanted to suffer him thence-forth to live in peace, but kept no touch; and this breach of his covenant, is not amiss thought by some to be pointed at also, as Calvin saith, when he speaks of the foundations razed: But where as he saith, Some expound these foundaions of the snares, which his enemies laid for him, or their preparations, by reason of which they made just account that he should not escape, it is frivolous and altogether disagreeable to the context, because it is added, What hath the just done? Augustine turneth all this into an allegory thus, I trust in God, saith he, that holds the true faith, how say ye then, that I should flee to my Mountain. That is, Ye Heretics, who are daily seeking to draw the simple to your parts, how dare ye say, if ye will enjoy Christ, ye must come to us, who are a Church consisting of none but holy persons, but ye live a mixed multitude, and communicate together good and bad: For so Donatus taught, that they, that would have part in Christ, must come out of such mixed Congregations, and join themselves with the pure and holy, and not rest in the Baptism received from the wicked, but be baptized again by the holy: And Christ is aptly set forth by a Mountain, for the Church built upon him, is said to be like a City set upon an Hill, and he is a stone out of a Mountain, growing so, as that he filleth the whole Earth; and Isa. 2. We read of a Mountain lifted up higher then all Mountains: But I trust in God, and so am already upon this Mountain; ye by pride make Mountains of yourselves. The wicked bend their bow, &c. Though they boast of their holiness, they are wicked, because full of contentions and violence. By their bow he meaneth, their beating of their brains, and by their arrows, places of Scripture carnally understood, these they shoot and that very dangerously, when they deceive the simple hereby, to the wounding of them, as it were, with venomed arrows, and this is done in secret, in the moon-light, because in Conventicles, to which they are drawn, to the poisoning and destroying of their souls: Thus Augustine most aptly expressing the practices of these times, that all, who are indeed upright hearted, may take heed of such.

The Lord in his holy habitation, the Lord his throne in Heaven, &c. Herein lay David's comfort, and must lie the comfort of everyone wrongfully persecuted, that God beholds it, who approves the righteous, but hates the wicked, Verse 5. He is not in Heaven, lying in Bed, as it were, as Epecurus taught, neglecting things below, but in his Throne as a Judge, hearing and marking men's causes, and ready to give judgment and to do execution accordingly.

He shall rain upon the wicked, snares, fire and brimstone. Here he shows the end of God's sitting in his Throne in Heaven. Viz. Not only to judge of everyone, but to reward them according to their deserts, the wicked with his terrible judgments, fire and brimstone, wherein it is alluded to Sodom, before which he putteth snares, least any should think to escape; as if he had said, They shall be taken, as by snares, whithersoever they flee, and held to endure his judgments: And he speaks of raining snares, to show the suddenness thereof; as men going abroad in fair weather, are suddenly sometimes drenched with a great rain falling upon them: By these metaphors, saith Basil, are set forth inevitable condemnation, the abundance of punishment, the readiness of the judgment, and the power of destroying the first being set forth by snares, the second in tempests, the third in winds, the fourth in fire.

PSAL. XII.

TO him that excelleth on the eighth. The Cald. upon an instrument of eight strings, Augustine as upon the title of the sixth, by the eight understands, the day of judgment. I subscribe to the Cald. This Psalm is thought by Calvin to have been made, when Saul sought by fraud to circumvent David, and to destroy him, willing his men to speak him fair, that he might be the more secure, which I think not improbable; herein we are taught by David's example, when corruption prevails generally amongst all men, to flee to God by prayer, to help it, being assured, that if we do thus, we that suffer by them, and know not how to escape their frauds and insolencies, shall by God's help be preserved; and he brings in God promising this, assimulating his word of promise to silver tried seven times in the fire, that is, The most pure, having in it no deceit or dross of falsity, so that we may safely rely upon it, in all things. V. 2. With a double heart, is Hebrew, An heart and an heart.

PSAL. XIII.

THIS Psalm, as the twelve, tends to show in what straits David was by reason of his enemies, making him to press the Lord by his prayers, for help without delay, and yet when his case seemed to be most desperate, his faith quailed not, whereas Verse 1. he saith, Lord, how long with thou forget me. It is not meant, that there is any forgetfulness in God of his Servants, but in their apprehension, when being in distress and praying, they are not yet delivered.

How long shall I take counsels in my soul, anxiety is in my heart. He speaks after the manner of a man, being in danger daily, thinking therefore sometime upon one means of escaping, and sometime upon another, being yet anxious of the event, which way soever he taketh.

Lighten mine eyes least I sleep the death. That is, The sleep that is death, for so death is called, 1 Thes. 4. John 11. And he prayeth, that his eyes may be lightened, meaning, that he might soon have comfort, for want of which he fainted now, even as a dying man, his eyes through faintness waxing dim: As it is said of Saul's men, pursuing the Philistines, when they were adjured to go on without eating, they fainted, and Jonathan tasting a little honey, said, That his eyes were enlightened thereby, 1 Sam. 14. 29.

I will sing to the Lord, because he hath dealt bountifully with me. David in his greatest danger believed so, and by faith assured himself of deliverance, that he rejoiced and sung, as Paul and Silas in Prison, and as Peter saith, Rom. 5. 1. Being justified by faith we have peace with God, and joy in tribulation. And to this measure of faith must we strive to attain, [Note.] which may make comforts and salvation to come present unto us, and fil us with joy therefore; As Abraham saw Christ's day and rejoiced. The word rendered Dealt bountifully. By Calvin. Bene, beneficial, is by some rendered, Recompenced me, inferring merit in him preceding, but this is frivolous and against the evidence of Scripture; as where it is said, Who hath given unto him to be recompensed, &c. And the word, saith Calvin, signifieth nothing but to be very beneficial.

PSAL. XIV.

THe fool hath said in his heart, there is no God. This Psalm, saith Calvin, is by the Rabbins expounded, as prophetical, setting forth the sufferings of his people Israel by the Gentiles, at and after the destruction of Jerusalem by the Romans, so that they make them the fools, denying God in their hearts, and eating up his people, &c. But he understands it of Saul and his people, showing by their practices against David, whom the Lord had anointed, that they thought there was no God to take care of him, and to provide that he might come to the dignity, to which God had appointed him, and thus it is expounded of the Jews, Rom. 3. 10, 11. &c. 19. Augustine whom I rather subscribe to herein, understands it both of Gentiles and Jews, and so indeed it is applied by Paul, Rom. 3. 9, 10. Yet the first words are expounded by him only of the Gentiles, the next, God looked upon the Sons of men; of the Jews, The fool hath said in his heart. For none even of the Philosophers, durst deny that there is a God, but in their thoughts many do, even all the workers of iniquity, who live licentiously, and are enemies to the godly, and yet think in the end to go scot-free; for this is in effect to say in his heart, that there is no God, as the next words show, and likewise to take no care to do good works, as thinking the doing thereof but lost labor; to express which he addeth, They are corrupt and do no good.

The Lord looked down from Heaven upon the Sons of men. That is, saith Augustine, Upon the Jews, called Sons of men for honors sake, in respect of the Gentiles, who were in times past but as brute Beasts to themward, having no knowledge of the true God; and by the next words, They are all corrupt, Both Jews and Gentiles, and he is said to look down from Heaven, not as if he did not always behold all men in all their doings, but this is spoken of him to prove this universal corruption by God's own Testimony, who certifieth his holy Prophets, that it is thus, to the end that they may declare it: And by saying thus, he also seeks to stir us up to an awful regard of the divine Majesty, making us to fear to sin, for we are in the eye of the Judge continually. And what doth the Lord look upon us; For whether there be any that understands and seeks after God. Whereby is intimated, That as foolishness before spoken against, is the ground of all wickedness, so knowledge is the ground of goodness, the understanding must be enlightened in the knowledge of God, and then we are in the way of doing good, but not otherwise: And that we might know, who are thus enlightened. Calvin noteth well, that it is added, and Seek after God. For he hath no true wisdom, that doth not with all earnestness seek unto God by prayer from time to time. [Note.]

They are corrupt, Or become rotten or stinking, for such the wicked are before God, and such he showeth here, were the Jews as well as the Gentiles; and here the Vulgar Latin, betwixt this and the next Verse, addeth, Their throat is an open sepulcher, &c. From Psal. 5. 9. Psal. 10. 7. Psal. 140. 3. Isa. 59. 7. But these words are not here Hebrew, but immediately it follows; Do not all the workers of iniquity know, eating up my people as they eat bread. That is, saith Augustine, When being set over a people to govern them well, intend not this, but taking means from them, live deliciously and in pleasure; and such are said not to call upon God, although they pray, because their affections are towards sin Calvin, as Augustine understands this, as spoken against Pastors and Rulers amongst the Jews, who knew, and yet dared to do thus wickedly, persecuting and destroying, not Infidels, which yet were not tolerable, but God's one people, which was most abominable: For the phrase of eating up, there is a like to it, Micah 3. 1. Ye pul off the skin, and tear the flesh from the bones. And the ground of this and all other wickedness followeth, They call not upon God, That is, They are not intent to his worship and service, part being put for the whole.

There they fear a fear. That is, saith Calvin, Where they were most secure, judgment to their terror came suddenly upon them: Some, because fearing is threatened to the wicked, at the shaking of a leaf, Deut. 28. Expound this likewise, as if a fearful and trembling disposition were meant, that should often come upon them, filling their life with anxiety and doubtfulness; to express which the Vulgar hath it, There were they taken with fear, where no fear was. And this Augustine followeth, applying it to the Jews, fearing the loss of their Kingdom by the Romans, but not fearing the loss of the Kingdom of Heaven, which they ought to have feared and not the other. For God is in the Generation of the just: That is, To take their part against their wicked Oppressors, by bringing fearful Destruction upon them, according to the former words, 〈 in non-Latin alphabet 〉 rendered Generation, here signifieth also Saeculum, forever, according to which some take it, and so give this for the meaning, God is with the just always, but forsomuch as the words being so rendered, must go thus, God forever just. That Sense cannot stand out the first, and this is most comfortable.

Ye reproach the Counsel of the poor, because the LORD is his trust. That is, Deriding them for their resting upon God for help, when they are destressed, and yet no help cometh: For in this case profane men taunt and deride the faithful as foolish, and vain in their hopes, as Sannecherib the Jews, and they Christ hanging upon the Cross.

Who shall give salvation to Israel out of Zion. After complaints against the Wicked, he falls to prayer again; not as if he were uncertain, who should save Israel, for his adding Out of Zion, showeth, that he looked up to the true God whose Ark was in Zion, towards which they were to pray, as the place, from whence God promised to manifest his power when his people called there upon him. Who shall give? Then, is as much as if he had said, Oh that thou wouldst Lord give Salvation, whose seat is in the Ark between the Cherubims, for from thee we expect and hope for it, and from none other. But if this Psalm were written in Saul's time, how could he speak of Zion where the Ark then was not, but in Kireathjearim? Answ. He▪ speaks Prophetically of that which should be, as if it had then been, neither is it necessary to assent that this was made in Saul's time but afterwards as common to all times, wherein there be many such fools, who do what they lust against the Righteous, and deride them for their Piety towards God, as thinking that none shall have any benefit by seeking to him, as is expressed, Job 21. 15. Against such this is a common place of Comfort, when they prevail most; For God who is for the Just, is ready bent to terrify and confound them, yea he will give Salvation not to some few only, but to all his Israel in his good time; that is, Not only temporal, but Eternal Deliverance by Christ; whom I doubt not but he here pointeth at, for the comfort of the whole Church of God in all times and Ages. Thus also August, Who shall give Salvation, but he whom ye have despised and derided, that was before spoken of: Ye have mocked at the counsel of the Poor: He came in the form of a poor Servant, and therefore ye scorned him, but he shall be the Salvation of Israel. And that he is meant, appears more by the words added, Out of Zion, for it is written, The Redeemer shall come out of Zion. Rom. 11. 26. And this is called in the next words, a turning of the captivity of God's people, for accordingly it is said, Thou hast led captivity captive, Psa. 68. 18. which is applied to Christ, Ephes. 4. 8. And for this Jacob shall rejoice, and Israel shall be glad, one and the same Church of God, the Company of the Faithful being meant by both these names.

PSAL. XV.

HERE because there are many Hypocrites in the Church, David describes the true Worshipper of God by his upright Heartednesse, just Dealing, speaking the Truth, and doing Good, and none Evil to any.

Who shall dwell in thy Tabernacle? That is, Who is by the Lord counted truly religious; The Tabernacle, to which such resorted to sacrifice, being mentioned, and not the Temple; because it was not yet built. And he asketh the Lord, saith Calvin, because men are unsound and unfit to judge.

He that walks uprightly and doth justice, &c, He describes the true Godly man by righteous dealing, and Duties of the second Table, omitting to speak of the Duties required in the first, not that any man can be such, who neglects those Duties; but because a multitude of men frequented the Tabernacle, and could not be taxed for their defects this way, who therefore thought themselves to be holy and acceptable to God: He singleth out those signs that were most necessary to be spoken of, which were but in a very few: And the same was the case of the Jews, in the time of other Prophets, and of Christ and his Apostles, which made both him and them to press upon them the Commandments of the second Table, also saying sometimes nothing of the first, Isa. 1. Jer. 5. Matth. 19. 18. Rom. 2. That speaks the Truth in his heart, not from his heart, saith Calvin, But in his heart, which although it may see man hard kind of speaking, yet it serveth best to express David's meaning; for he notes such a kind of consent and Symphony of the Heart and Tongue that the speech might be a lively Image of the affection lying bid in the Heart. So that he speaks the Truth in his Heart, who speaks in his Heart, what he saith with his tongue, and not as deceitful persons, who speak fair with the Tongue, but in their Hearts think otherwise, Enmity and Injustice lurking there, when they salute the most kindly, and protest most seriously, that it is true which they say; as is before complained, Psal. 12. 1.

That slandreth not his Neighbor: The word rendered Slandereth, as Ainsworth noteth, signifieth going about with Tales and slanders, and therefore 〈 in non-Latin alphabet 〉 signifieth a foot, and this is strictly forbidden, Levite, 19. 16. as a blouoy sin.

Avile person is rejected in his Eyes. Some saith Calvin, understand these words, as if the lowliness of the righteous in their own eye, were here meant; so the Cald. He that is despised in his own Eyes, and contemned. And this the Hebr. will be as also, but because the next words of his honoring of them that fear the Lord are opposed to these, it stands with better Reason to render them as before, for the Wicked who is the vile person, is contemptible in the Eyes of the Righteous, although full of Riches and worldly Honor, and such as fear God, although poor and despicable for worldly wants, most honorable. So Elisha despised Jehoram the King, 2 Kin. 3. Jam. 2. The poor having faith are preferred before the rich Infidel, whereof Jerome yields this reason, The Wicked rich man bears the image of the world, the poor Godly man the Image of Christ: And who doubts whether Christ be to be preferred before the Word? yet Calvin makes a question here whether due honor is not to be given to the rich being in authority, although wicked, & answereth affirmatively, as indeed it must needs be answered, it being a thing due to them by the Law of God; For Caesar must have The things of Caesa, rand give to everyone his due; honor to whom honor: And it is said, Obey God, and honor the King. And this in reference to him, who hath thus exalted him and put his own title of God upon him, and others in Authority under him to judge the People. For if such might be despised, because wicked, the foundation of their power would be shaken, and consequently the foundation of the Common-wealth, of which the King having his due honor, and not being despised by the People, is the chief corner stone, as we have lately by lamentable Experience been taught in this Kingdom: A vile person then is despised in the Eyes of the Righteous, Salvo cuique loci sui honor, the persons of the higher powers may not be despised, but their vices, and although not everyone, yet the Prophet of the Lord ought to speak freely against them, and thus Elisha did, and Elijah, and Samuel to Saul, being in their place, even above the highest to reprove, & to debase them for their vices for their humiliation, not to make them contemptible to the People; before whom to honor even Saul Samuel at his Entreaty returned. And everyone ought so to despite the vices in them, as not to flatter them therein, nor, to follow them for any fear or favor: And thus to understand these words of despising the Wicke is more agreeable to the Context, the Scope whereof is to set forth the Righteous by their behavior towards others, and not by that which they are in themselves: So that although every righteous person is vile in his own Eye, yet that is not here spoken of as being no part of David's proposition in this place, That sweareth to evil, and changeth not: Sept. that sweareth to a neighbor, for the Word 〈 in non-Latin alphabet 〉 signifying Evil, when it cometh of 〈 in non-Latin alphabet 〉 otherwise a friend, and one together with whom a man liveth, may be taken both ways, and for a neighbor or friend it is taken, Prov. 6. 24. If it be taken for Evil, it is to be understood of damage to himself, he having been by oversight or fraud drawn to swear that which afterwards he seeth will be to his loss or hurt, because by performing it, Evil will redound unto him, yet the Conscience of his Oath worketh with him so, that he changeth not, but doth as he hath sworn.

Here Calvin maketh two questions.

First, Whether a man compelled by a Thief upon the High-Way to sweat not to discover him, but to meet him at such a place, and to deliver to him such a sum of Money, be bound to do it: And answereth no, for this would redound to Evil, not only to himself, but to the Common-Wealth, and it is Evil to himself, to which when a man hath sworn he changeth not, but not to others. For in this case, as he sinned in swearing, through fear to do that which is unlawful, Viz. To give maintenance to a common Enemy to the State, so he should add another sin of doing unlawfully: And therefore he must repent; and God who forgiveth all sins to the Penitent, to forgive him. This is not yet to be extended to all enforced Oaths, if they be enforced by such as have Authority: For such are to be kept being about things in their own nature indifferent; as that Oath put upon the People, 1 Sam. 14. Not to eat ought that day, for when it was broken by Jonathan unwittingly, God was angry, and being sought unto would give no answer, till the breaker of the Oath was found out. But if it be to do Evil, whosoever adjures thee thou art not bound to keep it, for the reason before going; For David having sworn against Nabal in such a case, kept it not, and blessed God, that he was turned from keeping it.

Calvin's other question is, Whether a man being drawn by Deceit to swear to his own Dammage, be bound to keep it? Answ. Yes, and of this we have a Ground in Joshua making Oath to the Gibeonites, that deceived him, yet not daring to break it, and when Saul many ages after out of blind Zeal brake it, a judgment of a three years Famine followed, 2 Sam. 23. To these another question may be added, Whether a man be not bound as well by a bare promise, as by an Oath? Answ. He is bound, but not so strongly, only if this promise were made advisedly, and i • e were not deceive, or the person to whom, prove not unworthy, he is so bound, that he sins and makes himself guilty of lying, that keeps it not, but otherwise he is guiltless, and no Law can take hold upon him.

That putteth not his money to usury. Here by Usury Calvin understandeth any Injurious way of Gain by the loss of another, enforced by necessary to hire anything of him for a Rent. And he saith, that there needs not much dispute about this sin; The word 〈 in non-Latin alphabet 〉 Biting, expressing it sufficiently to be oppressors in our letting of money or any otherthing, for thus they are bitten and devoured that need help from their rich Neighbors: They laboring each one in his Calling, grow poorer and poorer, and the Lender without Labor, richer and richer, and that out of their Losses: Therefore against this the Rule given by Christ, is by everyone that hath money or monies worth to lend or let, to be followed, As ye would that men should de unto you, so do ye unto them. Of Usury, I have said so much already upon Exod. 22. that I shall not need here to say anymore: For the next words, And receives not a gift against the Innocent, This is spoken first, and chiefly of Judges taking Bribes, and therefore judging for those whose cause is evil, and against him whose cause is good, whom they ought to give Sentence for, but it also extends to Lawyers, that take fees or hire; for so the word signifieth also to plead against the Innocent, and to any that for Gifts take part against them.

PSAL. XVI.

MIchtam of David. 〈 in non-Latin alphabet 〉 signifieth fine Gold, and therefore Michtam being put for the title of this, showeth that it is a Golden or most precious Psalm: see the like Title, Psa. 56. &c. to Psa. 60. Others as Calvin hath it say, it is the beginning of a Verse, some a kind of modulation, to which he assenteth, I rest in the first.

This Psalm is spoken in the person of Christ, as August. saith, and is made manifest by the last words, V. 10. Thou wilt not leave my Soul in Hell. Which Peter showeth to be spoken of Christ, Act. 2. 27. in respect of his human nature; so Basil and Ainsworth, and others, although Calvin and some following him expound it, as spoken of David himself.

Preserve me (O God) for I hope for safety in thee: So it is said, that Christ In the days of his flesh cried to him that was able to save him. The man Christ cried and was saved, and the same was God, to whom he cried one with the Father, and therefore together with the Father called upon and delivering him.

Thou hast said to the Lord, my good not unto thee, Sept. Of my Goods thou hast no need, but others better, my goodness or Justice extendeth not to thee; for if a man be wise or just; he is wise for himself, and even by the Righteousness of Christ, God is not benefited, for he needs it not, who is Justice itself. The Cald. reads it, My Good is not given but of thee. Hebr. it is without a Verb, My Goodness not to thee: For the first words of this Verse, Christ is brought in speaking to himself thus, Thou hast said to the Lord. And that which is spoken here in the person of Christ, is also spoken as by David and every other faithful person, who saith thus in his heart unto God, that no Good can redound from him to God; and therefore cannot be [Note.] meritorious at his hands, that he should be bound to make him retribution therefore, For who hath given unto him first, that he should recompense him; for of him, for him, and through him, are all things, Rom. 11. 35. Although out of his Grace and mercy he will undoubtedly, Rom. 2. 7. That Christ speaking here is not to be considered apart from the Faithful, will easily appear • , if we look but at the Union which is betwixt Christ and the Faithful, they in him, and he in them.

To the saints which are on the Earth they, the excellent, all my delight in them. Thus Hebr. Verbatim, the word rendered They, being commonly put for Are; the meaning is, That Christ's Good, that is, His Justice extends to the Faithful whom he calleth Saints, because being justified by Faith, they purge themselves, as is said, 1 Joh. 3. 4. And it must needs be that the truly faithful are Saints, because Faith hath this inseparable adjunct to purify the Heart, Act. 15. 9. And this Sanctification making them Saints, cometh from Christ, according to that, Joh. 17. 19. I sanctify myself for their sakes, that they also may be sanctified by the truth, and the Saints are said to be excellent or noble, because all unsanctified ones, are vile & base in comparison of them, as the fleshly and earthly in comparison of the Spiritual and Hevenly. All my delight in them; therefore the Church is called Hephzi-bah, Esa. 62. 4. according to the word here used: and this should move us to turn Saints; for [Note.] who would not be excellent and honorable, and such as are the Lord's delight and not base and vile before God? It is not Wealth and worldly honor or wisdom that brings to this, but only the Grace of Sanctification.

They shall multiply their idols or sorrows, afterwards they hastened. Thus Hebr. and Vulg. Lat. Their sorrows, as indeed the word 〈 in non-Latin alphabet 〉 properly signifieth, but it is put also for Idols, the serving whereof causeth unto men many sorrows. August. expounds it of the Saints before spoken of, their sorrows or infirmities being multiplied, they hasten to Christ to be healed, and reading the next words, I will not gather together their conventicles of bloods, That is, Their carnal Conventicles, being made propitious by the blood of Cattle: I will not remember them with my lips, but they shall be forgotten with a spiritual change, they being no more called sinners or Enemies, but Saints, Friends, and Brethren. Thus August. and Basil expounds it of suffering by Persecutors, from which the Faithful are soon delivered; again, the Lord providing for their destruction, so as that their names are no more remembered in our New Translat. Their Sorrows shall be multiplied that hasten after another God, their drink offerings of blood I will not offer, &c. And it is commonly expounded by ours, of the Godly care, which the true people of God have to keep themselves from being any way guilty of Idolatry, by refraining even from any outward Conformity to Idolaters, or naming them, as is enjoined, Exod. 23. 13. Josh. 23. 7. That is, as God's. To this Exposition I would willingly assent, but that the words 〈 in non-Latin alphabet 〉 cannot well bear this sense, They hasten after another God, but, Afterwards they hasten, And because the Translation followed by August. and Basil. I will not gather their Convinticles of Blood, hath no Ground in Heb. for the words signify, Offering drink Offerings of Blood, I cannot subscribe to any of their Interpretations neither; but rather I conceive it to be here meant, that even the Saints in times past, multiplied Idols and false God's to themselves, but the light of the Gospel coming, they hastened to Christ, leaving Idols, and saying, their drink offerings of blood, I will no more offer or mention their names in praying: but the name of the true God only; for which he addeth, V. 5. The Lord is the part of my portion, and of my Cup. This being the voice of every Saint, and as for Drink Offerings of Blood before spoken of, their offering of blood instead of Wine for drink offerings, and that of their Children to Molock is meant. In saying, The Lord is the part &c. He alludeth to the parting of the Land of Canaan amongst the Israelites by Lot, and to the same Effect he saith, V. 6. The lines are fallen to me in pleasant places, I have a fair inheritance, Because when they parted that land, they did it by measure with lines. He meaneth that the Lord is every Saints part, in which he resteth fully satisfied, as they were to be with their parts in that pleasant land, and this is when a man resteth in the will of God, whether it be in respect of divine Worship and faith, giving himself wholly over to be guided by his word in all things, and not believing anything divers therefrom, or in respect of Livelyhood in this world, be it great or small, in prosperity or adversity. And three similitudes are used.

1. of Part, Portion, or Lot.

Secondly, Of a cup denoting the increase for maintenance arising herefrom.

Thirdly, Of an Inheritance denoting stability, so that he cannot be deprived of it again forever: And such ought the Lord to be to everyone of us, and he, to whom he is not, is ready to be carried away to superstitions, and divers errors and evil ways, to the destruction of the Soul. August. expounding it of Christ, saith, That he speaks of himself, together with his Church, which is one with him, even his Body. The Lord is the Churches part, the World with the transitory things thereof, the part of worldling the Lord is their cup, the worldlings is the cup of vain pleasures, and he restores not Christ but them to their Inheritance which they had lost, but he had never lost it.

I will bless the Lord, who counselleth me; even in the nights my reins instruct me. Here all wisdom to cleave to God, and to make him our portion is acknowledged to come from God, and by his reins instructing him, he meaneth inward inspirations from God, who is the searcher of the heart and tryer of the reins: And in saying nights in the Plural number, he intimateth a continual supply of grace, that we stand in need of, time after time, or else we cannot stand, which confutes them that ascribe power to a man's own will, to choose the good, whereas indeed it cometh of grace, that we are so well instructed.

Augustine applying it to Christ, by reins understands his inferior parts; that is, his Humanity, and by the night the night of death, to which he was taught to be subject as he was man: Basil expounds it of the darkness of temptation about the time of his death: And forsomuch as he is said to have learned obedience by that which he suffered, Heb. 5. 8. I incline to Augustine, as most probably applying it to Christ, as before, and the rather because he speaks soon after, of his fleshes not being suffered to see corruption, Verse 9, 10. Which can agree to none other but to Christ.

Therefore my heart rejoiceth, and my glory is glad. For glory here is commonly tongue put, as being meant, because it is the instrument of glorifying God, see Psal. 30. 12: Psal. 57. 9. Gen. 49. 6. And the Vulgar Lat. rendering it tongue also, is by Augustine expounded of the tongues uttering God's praises, for the joy conceived in the heart, but the word Hebrew is, 〈 in non-Latin alphabet 〉 Cheboth, glory. The meaning of both these Verses is, That Christ so assuredly trusted in God, that after his suffering death, he should be raised again, and ascend up into Heaven, that in looking at this he had great joy, notwithstanding his grievous sufferings, knowing, that his body, meant by his flesh in the next words, should not be left long in the grave to be corrupted, but that he should rise again the third day, as followeth, V. 10. For thou wilt not leave my soul in the sepulcher, nor suffer thy holy one to see corruption. Calvin who expounds all this Psalm of David, saith, That by these words he meaneth, that the Lord would deliver him from everlasting destruction, and from temporany also by the hand of his enemies, for he was confident, that the Lord would stand so on his side, that they should never have power to slay him, and though he must one day die, yet he should not die eternally, but finally enjoy everlasting life: For this had been but poor comfort, that he should be delivered from the danger of bodily death, seeing who so is thus delivered, must after a short time die, but herein is comfort indeed, to be saved from everlasting destruction, and to have joy and pleasures in the Kingdom of Heaven for evermore, as Verse 11. For herein David comforted himself, that by not leaving his Soul in the Sepulcher, he meaneth, His not giving him over to destruction, appeareth by the like speech, Psal. 49. 16. The Lord will redeem my soul from the hand of the Sepulcher. Whereas Act. 2. 30. This not leaving of his Soul in the Grave, is applied by Peter unto Christ, he saith, That David herein looked unto Christ indeed, as at whose rising again the third day, he pointed in these words, but because Christ is our head, and we his members, and what is done to the head shall assuredly be done to the members, he was confident hereupon touching his own deliverance from corruption also, and raising up out of the Grave to everlasting life: But Peter doth not only apply it to Christ, but denieth it to have been fulfilled in David, who saw corruption, and lay in his Sepulcher in his dust till that day, wherefore although David took comfort in speaking before of this, and it may be by every faithful person applied to himself, to his unspeakable comfort, that in God's good time, his body shall also be raised again, and be delivered from corruption, wherein it so long lay, yet it must needs be acknowledged to be a prophesy touching Christ properly, and applycable to David and to other faithful persons, only by reason of their near relation to him, as for whom and not for himself only he rose again from the dead, the corrupting of his flesh by lying longer there being thus prevented, and although it be otherwise with us his members, who lie in the Grave and are corrupted, yea the time shall come, when we shall be raised to life also and see it no more, but enjoy pleasures at God's right hand forever, as followeth Verse 11. And thus others both ancient and modern generally understand it: But for the word, Soul, and Grave, or Hell. Hebr. 〈 in non-Latin alphabet 〉 it being of large extent, as being commonly opposed to Heaven above, it is generally put for low places in the earth, as Heaven for all high places above the earth, not only where God and his Angels and Saints are in glory, and where the Sun, Moon, and Stars are, but where the clouds and meteors are, and the Birds of the Air flee: So it for Hel, the Grave, yea and the Whales belly wherein Jonah was, Jonah 2. 3. Is called the belly of Hel, and other holy persons being delivered from deadly dangers, are said to be delivered from Sheol, Psal. 18. 6. Psal 30. 4. 86. 16. 116. 3. for the word Soul 〈 in non-Latin alphabet 〉 it also is diversely used, sometime for the breath, Job 41. 12. Therefore all living things that breath are called living Souls, Gen. 1. 20. 24. And because the life is in the breath, it is often put for life, sometime for the persons of men, Act. 7. 14. 1 Pet. 3. 20. Sometimes for the bodies, Psal. 35. 13. 105. 18. And sometime for dead bodies, Numbers 5. 2. 9. 10. 19. 11. 13. And thus it may best be taken here, and the word Sheol for Grave, coming of Shaal to ask or crave, because the Grave always crieth Give, give, being never satisfied with innumerable dead bodies, but still always craving more: To make this a ground of Christ's descent in Soul into Hell, as many Ancients do, is altogether from the scope of the place, that being nowhere plainly set forth, and this word being commonly used in the Old Testament for the Grave, when any of the Saints of God dying, are said to have gone into or descended into Sheol, must needs be wrested here touching Christ by them that understand Hel; that is, The place of the damned hereby, that even the Saints are commonly said to have gone thither, see Gen. 37. 35. Job 14. 13. 17. 13. Eccles. 9. 10. Ezek. 32. 21. 27. It being the common receptacle of all both good and bad, for the 11. Verse, Thou will show me the way of life. Hereby nothing else is meant, but that Christ being raised from the dead, entered into everlasting life, ascending bodily into Heaven, where is the presence of God's glory, filling with joy and pleasure forever and ever, and not only so, but that he is there at the right hand of God, that is, In highest honor and glory, exalted above principalities and powers, and every name that is named, either in this World or in the World to come: And because he is thus highly advanced, not for himself alone, but for all true Christians his members, whom he will one day receive [Note.] unto him, that where he is they may be also; everyone of us that believeth, may to our unspeakable comfort say the same, and what worldly pleasure soever any man hath, it is but vain, unless his comfort be in God's presence by his grace and favor here, and by his glory hereafter assuredly by faith expected.

PSAL. XVII.

A Prayer of David. Hear (O righteous Lord.) Others, Hear O Lord my righteousness, or just cause. But the words may best be rendered, Righteous Lord, As Christ prayed afterwards, O righteous Father. For it is a ground of confidence to such as fear God and pray in sincerity, that God being righteous will accordingly accept of their prayers, and do for them, whereas men are of a perverse disposition, and are ready to judge their praying hypocrisy.

Concerning the works of men, by the words of thy lips, I have kept me from the paths of the destroyer. Hebr. I have kept, or observed the paths of the breakers through. For so the word 〈 in non-Latin alphabet 〉 signifieth, see Jer. 7. 11. Ezek 18. 10. The meaning is contrary to the doings of the wicked, by reason of thy word always in my heart to direct me, I have marked the ways of such as break out by rebellion, theft, or robbery, how evil they are to decline and avoid them; some other expositions are mentioned by Calvin, but he resteth in this also, and this is further confirmed to be the sense.

Uphold my goings in thy paths. As if he had said, I do nor, neither can observe their paths, to avoid them without thy grace, therefore do thou uphold me, &c.

Arise, O Lord, prevent him, or disuppoint him. Hebr. Prevent his face. His face being put for him, as if he had said, Now that my enemies machinate mischief against me, come out with thy judgments first against them, that they being hereby cut off, I may be delivered. From the wicked thy sword. It is most commonly read, With thy sword. But it is thus Hebr. and thus the sense is good, because the wicked is but as the sword of God, which can do nothing, without him, as Ashur is called his Rod, and therefore it is well rendered New Tran. Which is thy sword. And to show this to be the meaning, he varyeth the words, Verse 14. saying, From the men of thy hand, the men of the World, whose bellies thou fillest with thy hid treasure, or thy hidden thing. That is, Abundance of worldly goods, by means whereof, they live deliciously every day, the reason of, which is hidden from them, and yet appears not, but shall be made manifest, that they were but fatted up like Oxen against the day of slaughter: So that [Note.] the godly have no cause to be troubled to see wicked worldlings abound in wealth and themselves in poverty, and kept to course fare, for this is their portion in this life, they being to have none in the life to come, but to be cast out to miseries everlasting.

I shall see thy face in righteousness, I shall be satisfied in waking with thy Image. Having spoken of the affluence of worldly things about worldly men, wherewith their Children were satisfied, Verse 14. Here he showeth what should satisfy him, Viz. The sight of God's face, and his likeness when be should awake, which he assuredly believed he should do in God's good time; now he seeth the face of God in righteousness, who is approved of God to be upright-hearted, and believeth in Christ, one day to come to that Estate, that he shall see as he is seen; that is, Shall see God in his glory, to the making of him perfectly blessed forever: And this shall be when he is awakened to rise up at the day of judgment, when mortality shall put on immortality, which is God's Image here meant. Calvin rejecting this, saith, That he believed to see God, propitions to him by grace, wherein the greatest happiness of man lieth, and he expounds his awaking, by waking out of troubles and dangers, which sometime astonished him and struck him dead, as it were, but he was confident of deliverance out of them, which he calls awaking, and then he saith, He shall be satisfied with his Image or likeness, which we see not only in the light of the Gospel, but also in many documents of his grace: But awaking is used sometime elsewhere, for awaking out of sleep in the dust, as Isa. 26. 19. For coming out of trouble nowhere, and of our bearing God's Image, or being like unto him in glory, see 1 Cor. 15. 49. Psal. 73. 20. Phil: 3: 20: And seeing his face in the sense before spoken of, 1 Cor: 13: 12: 2 Cor: 3: 18: As Ainsworth noteth, and citeth R: Manahem, saying, That seeing his face in justice, is, when being raised again after death, we shall see him in the Heavenly paradise, and this is that which Psal: 17: is called the Image stored up in light.

PSAL. XVIII.

THIS Psalm is also set forth, 2 Sam: 22: Where the Title hath been already spoken of.

The Lord is my Rock, my Munitio, my Deliverer. He celebrates the Lord diversely, to show, that in what danger soever any of his faithful Servants is, he is all-sufficient to save and deliver them, that we may not distrustingly seek to any other in time of danger but to God alone.

The sorrows of death compassed me, the floods of wicked men. The word rendered sorrows, signifieth also cords, and so it is taken by some, for David was beset, as it were, with snares, and the word▪rendered ungodly, Hebr. is 〈 in non-Latin alphabet 〉 which is commonly put for most notoriously wicked, coming of Beli, not, and Iagnal, ascend, or as Jerome hath it, Yoake, they are such as will bear no yoke, and shall not have any place above in Heaven; He useth so much variety to set forth the dangers and straits wherein he was, that he might stir up himself the more to praise God, who had delivered him from them all, and for example to us, and to show that high streines of eloquence sometimes in praising God, are good and not to be blamed, so that pride be away, and the praise of God only be aimed at.

He heard me out of his holy Temple: That is, From Heaven, saith Calvin: The Cald. He received my prayer, from the Palace of his Sanctuary, which is Heaven.

Then the Earth moved and shook. Calv. He moved and the Earth trembled: But not so agreeably to the Hebr. this is a description of God's terrible Judgments coming upon the wicked, as if it were by a mighty and great Earthquake, see the like, Psal. 82. 5. Deut. 32. 22. 2 Sam. 22. For the Foundation of the Mountains, it is Of the Heavens, because the Heavens seem to be founded upon the mountains that are very high.

V. 8, 9, 10, 11. It is further shown in what majesty and Terror God cometh to take vengeance upon the Wicked, and with what velocity, for which he saith he comes fleeing upon the Wings of the Wind; and upon Cherubims, that is, Angels represented by those in the Sanctuary, to which he had respect, in saying thus to make men look up to the true God, who was said to dwell there between the Cherubims: He speaks also of Clouds and Darkness and burning fire, with which he cometh, setting forth hereby Thunder and Lightning, as by the Winds terribble Tempests, that by these things as arguing God's power and Terribleness, we may be stirred up to take notice thereof, and to fear and tremble before him.

From V. 12 to V. 20. He further amplifieth the same, how mightily God confounded his Enemies and delivered him, as if he had come with Thunder and Lightning against them, which some think to have been done according to the Letter; but this, saith Calvin, is not credible, because if so, it should have been set forth in the Sacred History touching David.

V. 20, 21, 22, 23, 24. The Lord hath rewarded me according to my Righteousness, &c. In mentioning his Righteousness here, David doth not mean his Exact living in all things according to God's Laws, but the Righteousness of his cause in respect of Saul and other Enemies, who unjustly rose up against him: For they doubtless laid to his charge, that he was a Rebell, a Robber, and a Patron and Protector of Wicked men about him, and ambitious of the Kingly Dignity, being pricked on hereunto by his own pride: Against this he appeals to God, desiring him to judge betwixt him and his Enemies, pleading his Righteousness and cleanness of his hands in his sight, because God knew that he sought not the Kingdom but by him appointed thereunto, neither could all his Enemies rage against him make him transgress the Law of Love and righteous dealing, even towards those that dealt unrighteously and maliciously with him.

I have not wickedly departed from my God, or wickedly fallen, which is to be understood as hath been aforesaid, the way that he hath set me into I have walked in and none other to come to my Kingdom.

I have kept me from mine iniquity: That is, Which mine Enemies call mine and lay to my charge, and I should have fallen into, had I not been kept by thy Grace, but had •• en carried by the swinge of flesh and blood, as men commonly are in the like cases: So that here is no ground for any man's being exactly righteous and without all sin, or expecting mercy from God as a reward due to him, for this he utterly disclaimeth in many other places, as Psal: 38: Psal: 51: &c.

With the merciful thou wilt be merciful: That is, In thy dealing, showing such grace and mercy, and with the upright and pure, dealing according to their innocence, howsoever men deal with them: This he found to be true by comfortable experience in himself, and from hence he inferreth this doctrine generally for the comfort of all others in the like case.

With the perverse or froward, thou wilt be perverse: This may seem not to be rightly spoken of God, with whom is no perverseness, but all just and candid dealing with all men, but the same is said, Levite. 26. 21. being spoken by the Lord, as putting upon him the person of an Enemy, meaning nothing else but that he would deal by them according to their deserts, so that they should find him as cross and contrary, and implacable towards them, as they were contrary in their walking towards him through their obstinacy and hardness of Heart, stiflely going on to dishonor him without end.

For thou wilt save the poor people, Here a reason is rendered, or it is shown, how the Lord would be Gracious to the Gracious, and perverse to the perverse (Viz.) by saving the one and exalting him, and bringing down low the other, calling him the poor or humble, and the other high looked or proud, as humility is commonly the badge of the Gracious, pride and looking on high, of the Wicked.

For thou shall light my light. That is, Turn my adversity into prosperity, and sorrow into joy, it being usually in holy Scripture by darkness to set forth sometime sin, sometime sorrow, and by light joy and prosperity.

By thee I shall break through an Army. This he speaks in ascribing his victories to God, and his subduing of Cities fenced with strongest walls, and although it be spoken in the Future-Tense, yet he meaneth, that he had done so, for this Psalm was compiled after his wars ended, and the Future is often put for the Pretertense, Hebr: and the Preter for the Future:

He hath set me upon my high places: That is, He hath advanced me and brought me to this honor, and whereas he was a valiant warrior, whom no enemies could withstand, he ascribes this also to God, Verse 34: He taught his to war, and by his strength he brake bows of Steel, being a man but of a little stature. And in publishing God's goodness towards him by subduing his Enemies before him, he goeth on to V. 43. where he saith, Thou hast made me the head of the Gentiles, &c. That is, Of the nations round about, which were wont to be insect Enemies to the Jews, as Edom, Ammon, Moab, &c. For they were all brought under by David. The former words of the Verse. Thou wilt deliver me from the contentions of the People, are spoken to show, that by God were appeased the tumults against him in his own Kingdom; and the last words, the people. I have not known shall serve me: And Verse 44. By the hearing of the Ear they shall obey me, the Children of stangers shall be liars, or shall lie unto me. To amplify God's mercy yet more towards him in bringing some under without battle; being so terrified, that they voluntarily submitted to him, as thinking it safest for them so to do, as being both a preventing of his making war against them, and a strengthening of them against their Enemies, by coming under his protection as the Gibeonites sometime had submitted themselves to Joshua. And because many of them did thus out of fear only, their hearts not going a long with their outward show, he saith, that they lied to him, that is, Fained, that by the fame which they heard of him, they we •• moved out of the love of his virtues to submit themselves to him; Which how it was verified in David doth not appear, but in Christ figured out in David, these things were all fulfilled perfectly, he was the head of all Nations; for he is the head of the Church consisting of all Nations, and most of these were unknown unto him as man, as being far remote from Judea, and by hearing of him, they were brought to submit unto him, when the Apostles came and Preached him amongst them: For they are said to be such as he knew not, because he regarded them not, to provide for their Salvation, as he did for the Jews. See my Exposition on Isa. 55. 5. And because many of them did but feinedly yield to receive his faith, and to be baptized into his name, their hearts not being moved to repent, as appeared in those that came to Johns baptism, and Joh. 2. ult. They are said to have lied to him. And they all are called Strange Children, because of the Gentiles and not of the Jewish Nation, and brought only by fear to submit, as the next Verse showeth, yet all which receive the Gospel are not such, for so many as heartily submit unto it, being moved with repentance, are one and the same with believing Jews, Gal. 3. 28. But all others strange Children still, and shall not inherit with the Children, Gal. 4.

The Lord liveth, and blessed be my rock. Calv. Let the Lord live: Saying, It is spoken after the manner of men, who use to make such Acclamations to their Emperors, whom they love and honor; and although the word may be rendered the Lord liveth, yet being taken as spoken in the Optative-Mood, the sense will be good, if by living we understand his showing himself to live by Executing Judgments against the wicked Enemies of his People, and delivering them out of their danger, and magnifying them by granting them a Peaceable and prosperous Estate, for then he appears to live indeed, being otherwise counted dead by the Wicked, and not having power to take Revenge upon them. But it may be read, the Lord liveth, more properly according to the Hebrew word, being understood as before.

God giveth me Revenges. New Translat. It is God that avengeth me, but the first is according to the Hebr. neither ought it to seem strange, that God should be said to give power to men to revenge, which he forbiddeth all men, for David had power by God committed unto him, as being King, and so his revenging was but condignly punishing, as God had appointed him to do, it is revenge taking by private men that is forbidden, and if Kings and Judges do not, they themselves shall dy for it, as Ahas sparing Benhadad, but yet it is not lawful for them to take Revenge, otherwise then God hath appointed, using the Sword committed unto them, at their own will to tyranny; thus Calvin, but the words may go as in New Tran: it being all one, He giveth me revenge, and he avengeth me.

Magnifying salvations of his King. New Tran. He giveth great deliverances to his King. For by salvations, the Lord's saving of him divers times is meant, and he calls himself his King, because he attained not the Kingdom by his own seeking, but was thereunto chosen of God: And whereas he addeth, He showeth mercy to his Anointed, and to his seed for evermore. Hereby he both denoteth his being anointed by Samuel, and the continuance of his royal seed till Christ's coming, and thenceforth in him to reign for evermore; whence it appears that he speaketh so of himself in this Psalm, as that he sets forth some things in himself, as the type concerning his seed Christ, as hath been before shown.

PSAL. XIX.

THe Heavens declare the glory of God. This is by Augustine expounded allegorically of the Apostles, who were as the Heavens, and Christ as the Sun, for they declared God's glory in all Countries, and their sound went out into all Lands, when by preaching they sounded out the glad tidings of salvation everywhere; and herein Saint Paul seemed to be the Leader, who useth these very words, Rom. 10. 18. In speaking of hearing the Gospel preached, for having asked, have they not all heard, he answers, Yea their sound went out into all Lands, and their words to the ends of the World. Calvin rejecteth this exposition for two reasons.

First, Because when this was written to the Romans, their sound had not thus gone out into all Lands, but many Nations were in darkness still, yea even to this day.

Secondly, Because so he should speak of the light of the Gospel before the Law, which he comes to set forth, Verse 7. But this were preposterous, and for the Apostles producing this, to prove that the Gentiles had heard, he saith, That he meaneth the voice of these Heavenly bodies, which made known unto all by their equal and orderly motions and influences, the God that made and governs them, so that they might learn to believe, and to love and fear him: And of this he speaks there, to show, That his preaching to the Gentiles was according to the will of God, forsomuch as they were never excluded from all teaching, although they had not so manifest teaching as the Jews: But his first objection hath been already by me answered, upon Rom. 18. By saying, It may be understood as prophetical; for the second, it had been indeed preposterous to begin to speak of the light of the Gospel first, which came last, if that only and properly were here meant, but forsomuch as teaching of the heavenly bodies is first and properly meant here, which was before the giving of the Law, it is orderly thus to begin, although there be in the words an higher and mystical sense also of teaching by the Gospel: And whereas it is said, That Paul's drift was to prove from these words, that the Gentiles ought to be taught as well as the Jews, it is plainly to prove the nearness of the word of the Gospel to all, as the words before going show; neither can it be made good that Peter alleged it rightly, to prove the hearing of all in the sense before spoken of, if that hearing only had been meant of the sound spoken of, that is stood for, because it is the hearing by which faith in Jesus Christ cometh, and what force there was in the teaching of Celestial bodies to bring to this, let the Reader judge. But to return to the Psalm, I can neither assent to Augustine, expounding it as altogether allegorically only, nor to Calvin expounding it only literally, or to Basil who long before him did likewise, for it is both literally to be understood and mystically also; for the first, The Heavens declare the glory of God. Because by beholding them and their glory, we may learn how glorious he is that made them, and the fair Firmament: But what is meant by one days telling of another, and one n • ghts certifying another, Hebrew, Day today uttereth speech, and night to night teacheth knowledge. Verily that by the days succeeding the night, and then again, the nights succeeding the day, God's ruling and governing of the Celestial bodies, the Sun and the Moon, whereby this is caused, plainly appeareth, to stir all men up to give him praise and glory. Calvin mentions two other expositions, but without approving them.

First, That every day and night produceth somewhat as a further document of God's glory.

Secondly, Which is obsurd, that the day and night do confabulate between themselves of God's glory.

No speech, no words, their voice is not heard. Thus Hebr. but to be supplied thus, There is no speech, there are no languages, where their voice is not heard. The meaning, although divers men must speak, one to one country people, another to another, as he is able to speak in this or that language, and none can ordinarily speak to more, yet the heavenly bodies making this intercourse of night and day, speak to all at once in all parts of the World, their motions and orderly rising and setting, being as it were, a declaring by word of mouth the power and glory of God, who made and governs them from day today; whereas some give the sense without this supplement, thus, It is true, the day and night have no voice to speak properly, no speech, no language, yet the Sun and Moon that have their lives in all parts, going through them with their light and influence, causing now night and then day, do as sensibly show God's glory all over the World, as if they did speak with a lively voice, as Verse 4. This is by Calvin counted frigid, but if it be taken thus either, I see not but that the sense may be good, and therefore Ainsworth hath both the other and this also; and then it is, as if he had said, Although I grant to speak properly the day and night, and the causes of them have no voice, yet I said rightly, Verse 3. That day and night speak, forsomuch as their intercourse in all Lands cease not, as it were, to speak this continually, which I have said.

Their line is gone out through all the Earth. Calvin, Their writing. Vulgar Lat. Their sound. Hebr. 〈 in non-Latin alphabet 〉 signifying a Line, as Isa. 28. 10. Whereby is meant an easy way of teaching, so that the simplest and they that are of least understanding may learn hereby, the glory of God being by the heavens to such as behold them as perciptible, as a delineation or portraiture of anything being drawn to such as behold it: By writing it cannot so properly be rendered, because that is by letters and words, which the unlearned cannot read; that of a sound is followed, Rom. 10. 18, Because the Sept. hath it so, and passages of the Old Testament are commonly alleged according to the Septuagint, as being then best known, the word signifieth not Sound, but Line. And it is put for a building also, Zecha. 1. 16. Job 38. 5. But in this signification it agreeth not so well in this place, but if we read it, Their line or Delineation. It will be found a most fit expression to set forth their teaching by the sight, even those of least capacity by that which everyone can know, and then aptly followeth, Their words are gone out into the ends of the World. Because an emblem being shown, and the signification of it being declared by word of mouth, any man may understand the meaning, In them he hath set a Tabernacle for the Sun. Having hitherto spoken of the Heavens in general, and of the day and the night caused, the one by the rising, the other by the going down of the Sun; now he leaving all other Celestial lights, the Moon and the Stars, as being not so well known with their constellations and influences to the Vulgar sort, he pitcheth upon the greatest heavenly light, and that which indeed is to all vegetable things, as the Soul to the Body, for nothing that springeth out of the Earth ca,n grow and prosper, unless the Light of the Sun comes to it, but decayeth and dieth. And of this all men everywhere see the Glory, and in it the Glory, of the Creator, to whom the Sun is but a Servant, and by his appointment to us, having for this the name 〈 in non-Latin alphabet 〉 from ministering or serving, as the Cald. word signifieth: And the Tabernacle said to be set in Heaven, for the Sun is a moving Tabernacle, wherein this great light is carried most swiftly round about the world in 24. hours, as Verse 5. 6. And it is set forth by two parisons.

First, Of a Bridegroom.

Secondly, Of a mighty man or Champion; the one coming out of his Chamber, because its rising seemeth to be so to us, and the other with all chearfullness coming apace into the Palaestra, as being sure through his great strength to prevail. For as the Bridegroom is richly adorned, so is the Suns rising in great Glory, and the strength of a mighty, man is unresistable by Weaklings, so the strength of the Sun lying in the heat thereof pierceth into all places, and nothing can hinder it, which is meant by saying, Nothing is hid from the heat of it, which vivifieth and quickeneth all things which grow out of the Ground, being deep enough rooted, and makes to bring forth leaves and fruit, but making things to wither, that want rooting; mystically by the Heavens and Sun and their sound going out into all lands, understand, as hath been already said; but whereas by the day Aug. understands the Divinity of Christ, and by the night his Humanity, and by the Firmament, firmness of Faith, and by the Suns Tabernacle, the Virgin Mary's womb, out of which Christ came so gloriously, the Angels declaring it to the Shepherd with so great Joys, or a Tent wherein a General is in time of War and cometh forth to fight and to subdue his Enemies, either by making them to yield or destroying them, and that in such powerful manner that all the world is not able to resist or hinder him from prevailng, it shall suffice only to name or mention these Expositions, and the Judicious Reader make use here as he shall see cause.

The Law of God is perfect, converting the Soul, Calvin Restoring the Soul: To the same Effect the word signifieth, the returning of it from going astray to the endangering thereof; as is the case of every Soul, and is saved, when converted from the Error of his way, Jam. 5. 18. The word rendered Law, is, 〈 in non-Latin alphabet 〉 signifying Instruction, is most commonly put for the ten Commandments, Deut. 33. 4. Mal. 4. 4. &c. Sometime for all Moses his writings, Gal. 4. 21. For the Prophets, 1 Cor. 14. 21. For the Psalms, Joh. 10. 24. Chap. 15. 15. And sometime we read of the Law of works and the Law of Faith, as Rom. 3. 27. Here the whole word of God is to be understood, of which it is said, That it is profitable to teach and to instruct, that the man of God may be perfect unto every good work, 2 Tim. 3. 16. And for this cause it is said to be perfect, in Opposition to such as say and teach, that Traditions are also necessary. For herein the way to life is perfectly and fully taught, and by preaching this Doctrine all that believe are saved, 1 Cor. 1. 21. And what place then is there for Traditions of men, unless to overthrow this Law, as our LORD chargeth the Pharisees to have done, Matth. 15. For the Coherence of these words with the former, the Psalmist having hitherto shown what means all Countrys and Nations had to come to the Knowledge of God, yet through man's corruption insufficient to save, but rendering all that live not in the fear of GOD inexcusable: Now he cometh to show what means, the Israelites had above others, whereby they might be saved, that both they and we since, who enjoy these means, might be stirred up to walk more worthy of them, least our condemnation be the greater: The testimony of the Lord is sure, making wise the simple. By Testimony the two tables of the Commandments are meant Exod. 25. 16. 31. 18: And they are thus called, because they are, a Record testifying to all ages what the Will of the Lord is, Joh. 5. 39. And they were given with great Contestation and pressing of all men to keep them, and such as do not, this will be a Witness against to condemn them, as worthy of all manner of curses: The Gospel is also called a Testimony, 1 Cor 2. 1. 2. Thes. 1. 10. And Christ, Testis, a Witness, Isa. 55. 4. Revel. 1. 5. And because in all parts of the word of God, a Testimony is held out unto us, declaring and assuring us, what the good Will and pleasure of God is, according to which if we live we shall be blessed, but cursed if otherwise, the whole Bible is commonly distinguished into two Testaments, the Old and the New: Therefore as by the Law, so by the Testimony the whole word of God is to be understood, and this is said to be true or faithful, because it doth truly and faithfully testify unto us the will of our heavenly Father, so as none other writings do, but if we should follow them, or unwritten Traditions, we might be deceived, the word rendered simple, is 〈 in non-Latin alphabet 〉 Easy to be persuaded or to believe, the same word is used in a bad sense, Prov. 14. 15. 9. 6. In a good sense, Psal. 116. 6. As also in this place: For he must be silly and foolish, that will by the word be made wise to Salvation, 1 Cor. 3. 18. That is, denying all worldly Wisdom whereby an human reason may be yielded of divine mysteries, as of the incarnation of the Son of God, of the Trinity in the Godhead, the Resurrection and Regeneration, and Christ's giving us, his flesh to eat, &c. For if he will not be persuaded of these things, but so far forth as in his own reason he can see cause, he shall never be made wise by the best Wisdom, which is to the saving of the Soul. The Sept. readers it, Parvulum, and so doth Calvin, and this is all one, because the simple are as little Children, very credulous, and therefore these things are said to be revealed to babes and Children, and unless one become as a little Child he cannot enter into the Kingdom of Heaven.

The statutes of the Lord are righteous, &c. his precepts pure, &c. The word rendered Statutes, is 〈 in non-Latin alphabet 〉 Visitations, And his Statutes are so called because he threatens to visit with his judgments the Transgressors thereof, Exod. 20. 5: 32. 24:

Ainsworth besides this hath another Derivation from Hiphchid, to commit to ones charge to keep, but I rest in the former. Now God's Statutes are said to be right, to intimate, that whosoever will live rightly must be guided by them, our own Imaginations are crooked and will guid us wrong, if we be lead thereby: See Ezekiel. 18. And they are said to rejoice the heart, because such as regulate their lives hereby have peace of Conscience, which is a continual feast, all joy that is in walking in our own ways, being vain and deceitful. It is true indeed, peace of Conscience cometh by faith, Rom. 5. 1. But then this peace is perfect when we live in no known sin, whereof the Conscience may accuse us, but contrariwise testifieth for us, though we have a godly care in all things to walk by the rule of his Statutes, as is touched, Rom. 2. 15. The precept, or precepts, That is, The Laws of God, of which so strait charge is given, Are pure and give light to the eyes, because hereby, As a clear burning light, we may see how to walk with God, and to please him, as Enoch did: For which, Psal. 119. Part. 14. It is said, Thy word is a Light unto my feet, &c. So that whosoever liveth not by precept, walketh in darkness, and goeth he knows not whither; If it be said Light came into the world when Christ came, before all men were in darkness. I answer, this is spoken partly, because all the world, besides the Jews were without the Law, having only the Law of nature to guid them, and partly because the Light of the Law was but little in comparison of the Light of the Gospel: But Precepts, Statutes, Testimonies, and Law of God are allone & by either of them, the whole word of God is meant, & not that part contained in the 10. Commandments only, which is nothing perfect, because none could keep them without sinning, but the Gospel, unto which the Law brings us, makes perfect, and brings to Heaven, as Joshua did the Hebrews to Canaan, but Moses could not.

The fear of the Lord is clean. Calvin, Sincere. By fear in this place is meant, The way of worshipping God, for Isa. 29. 13. The Lord saith, Their fear towards me was taught by the precepts of men. But Matth. 15. 9. In vain do they worship me, teaching for doctrines the precepts of men. The worship of the Lord then is clean, when according to the rule of his word, but it is foul and abominable, when according to men's inventions: And because the Law was given with great terror, making men afraid; it may be taken as another title of the same, and because it teacheth men how to live in the fear of God. It endures forever. So Christ saith of the law, heaven & earth shall pass, but not one jot or tittle of the law, Mat. 5. 19. The judgments of the Lord true: when God had given his law he added judgments, which he would have pass upon Offenders, Exod. 21. 22. &c. For which in beginning to set them down, he saith, These are the judgments, &c. And because the judgments there following, are in cases between man and man, some will have these Laws or Ordinances only meant, whereby it is appointed, what offenders against their neighbors, or in any matters concerning the second Table, shall be adjudged to; but Calvin dislikes this, because the scope of this place, is to set forth the praise of the word or Law of God in general, that men may be drawn to the love thereof, and therefore as by fear, Statutes, Precepts, &c. The whole is set forth in like manner by judgments, to which I subscribe.

More desirable then Gold, then much fine Gold, or Gold of Ophir. This is added to show, that he doth not sufficiently prize the word of God, that esteems it not above all earthly Treasures, for the riches of wisdom and grace to be attained hereby.

In keeping them there is great reward. But because no man doth perfectly keep them, this reward cometh of grace to Believers, not of works.

Who knoweth his errors. Because he hath said, in keeping God's Precepts, There is great reward. Now least any man should ground this Tenet hereupon, that Salvation is to be attained by his own Righteousness, this is added to show, That all men are so full of sin, if their lives be strictly examined according to God's Laws, as that they can have no hope of coming to that reward by keeping the Law exactly, since all men do so err from this Rule, as that he cannot number the times how often he doth so: And therefore in the next words, he prayeth God to cleanse him from secret and hidden sins, whereby the best may stand guilty and not know it. So that the Church of Rome in requiring men to confess all their sins once a year to the Priest, exacts of them that which is impossible, we must confess our known sins to God, and for the pardon of our occult, pray to be cleansed; that is, Justified by Christ's blood, and to be sanctified by virtue coming from him, through the working of his spirit within us.

Inhibit thy Servant from presumptions, least they get dominion over me. As he prayed Verse 12. for pardon; So now for grace, to be kept from finning for time to come, and so must we all daily do: And he asketh pardon of sins of ignorance, but to be kept from presumptuous sinning, which is, when a man knoweth it to be evil and yet will do it, for which kind of sinning there is no sacrifice but cutting off, yet even to such sinning are the best subject, unless God keep and restrian them, and to be brought under their dominion, as the next words imply, and this also is called, The great offense. Being therefore thus subject to sin, & endangered hereby without God's standing always by us to keep us, let us never cease drawing [Note.] near to him by fervent prayer, and then he will be near to us and keep us, as is here desired. Let the words of my mouth and the thoughts of my heart, &c. We must not only labor to be kept from sins of deed, but of word and thought also, and to be thus kept, all our strength lieth in God only; and his strength is made ours by prayer, as the last words of the Psalm imply, O Lord my strength and my Redeemer.

PSAL. XX.

THIS Psalm is by Calvin expounded of David, as if the prayers contained Verse 1, 2, 3, 4. Were made by the Church, or prescribed to be made for him, and the exultation, Verse 6, 7. &c. Were in full assurance of being heard, and that he should in all his devotions be accepted of and be established, when all his enemies should fall; thus also some others, but Augustine understands it as a prophesy touching Christ, whom God heard, and was so well pleased with and exalted, wherein the Church triumphed, crying down his and his Churches enemies, but making acclamations to him and her as highly exalted; and this is also followed by Ainsworth, yet not so as to exclude the other, which is first to be received as the proper and literal sense, and then it may be allegorically applied, as hath been said.

The Lord hear thee in the day of tribulation, the name of the God of Jacob protect thee. According to the first sense, the Church of the Jews here pray for David, whose tribulations were many, that he might well come out of them all; by the name of the God of Jacob is meant his power, for his name is a strong Tower to all that flee unto him, Prov 18. 10. And God is set forth with this addition, in alluding to Jacob's words, Gen. 35. 3. I will make an Alter to God, who heard me in the day of my tribulation. And God stiles himself the God of Abraham, Isaac, and Jacob, forever, Exod. 3. 15. According to the mystery David hereby prophesieth of Christ's being heard by the Father, when in his great tribulations he called unto him, as is shown, Heb. 5. 7.

Remember all thy Oblations and burnt Offerings, turn to ashes or make fat. So the Hebrew word 〈 in non-Latin alphabet 〉 signifieth, and is rendered the first way, Gen. Tran. The second, Calvin, New Tran. Accept thy burnt offerings. Because when God accepted sacrifices, he sent fire from Heaven to burn them to ashes, as the Sacrifices of Solomon, and of Elijah, and as is generally held of Abel, the Oblation called Minchah consisted of Flower and Oil, being otherwise called Peace-Offerings or Meat-Offerings, the burnt Offering was wholly consumed by fire, being a Lamb, Goat, Ram, or Bullock; but of the meat-offering, part only was offered, part eaten▪ Both sorts were often offered by K. David, and so Solomon at the beginning of his Kingdom, that it might be auspicious, offered a thousand burn Offerings, and so did all godly Patriarchs before and Kings after, and from them a custom was taken up amongst the Heathen and the Romans in particular, not to go forth in any expedition against their enemies, but having first done Sacrifice to their God's. Christ's Sacrifice was that of himself, when he gave his life a ransom for us, and by this once offered, eternal redemption is attained for us.

We will rejoice in thy salvation. The words are still directed to David, although some take these words indifferently, either for the saving of David, or the Salvation that cometh from God upon prayer; Calvin prefixeth, That we may rejoice. As if here were only propounded what the Church would do, if God should save her King, Viz. rejoice and set up Banners in token of thankfulness: But because here is no word That, I rather assent to them, that understand it as an expression of the Churches present joy, out of an assured hope that it should be so, as she had prayed: But in Christ's being saved from that, which he feared the whole Church doth most of all rejoice and triumph as Conquerors, as is said, Rom. 8. 37.

Lord save the King, hear us in the day that we call. Thus the Sept. and Vulg. But New Tran. and Calvin, Lord save, O King hear us; making a distinction as there is Hebrew, but whereas Calvin refers this to King David, as if it had been said, Inable him to help us when we need I think it doth not so well agree, because it is beyond the condition of any King, except Christ, to be thus prayed unto, so that if he had been meant by King, it should rather have been said, Lord save, Lord enable the King to save, &c. I rather approve therefore that which he said of Christ being meant by King in this place, who together with the Father is to be called upon and adored, and the Cald. to put it out of doubt rendereth it; O word of the Lord redeem us, O mighty King hear us in the day of our invocation.

PSAL. XXI.

O Lord, The King shall rejoice in thy strength, and in thy salvation, how very glad shall he be? This Psalm followeth aptly after the former, where all good is prophesied of to the Lord's Anointed, or Messiah, David and his Successors, the chief of whom is Christ, and indeed he alone, to whom both that Psalm and this doth most fully agree, for Psal. 20. 9. He is the King, called upon by his Church, and here it is said, God gave him life forever and ever, V. 4. 6. So as he did not to David, or to any other of his Successors, but to Christ alone. He rejoiceth after his sufferings with joy unspeakable in Heaven, for which it is said, How greatly shall he rejoice. And the word rendered, Rejoiceth. As Ainsworth noteth, is the same with Messiah, if the letters be transposed: And he was set on the right hand of God in glory and majesty, according to Verse 3. Thou hast set upon his head a Crown of pure Gold. And Verse. 5. Glorious majesty and honor hast thou put upon him.

Thy hand shall find out thine enemies. That is, None of Christ's enemies shall be able to lie hid so, but by his power they shall be brought forth, and be all most terribly punished; according to Verse 9. Thou wilt set them as an Oven, &c: And fire shall eat them. For Christ always had, hath, and shall have enemies, either openly fighting, or secretly plotting against his Church, but herein lieth our comfort, that they shall at length be all destroyed, and this destruction is commonly set forth, by most hot burning and tormenting fire; wherefore let us patiently wait upon him, whatsoever [Note.] we in the interim suffer at their hands, and let all the enemies of the truth be dismayed.

He shall destroy their fruit from the earth, and their seed, &c. Not only upon the wicked shall the wrath of God seise, but upon their Children also, as Com. 2. To the third and fourth Generation, and they are properly their seed, who follow them in wickedness, as almost all commonly do: And if any one doth not, but turneth, he shall die.

Thou wilt set them as a Butt, with thy cords or strings thou wilt prepare against their faces. The word rendered Butt, signifieth Shoulder. Butt is used to set forth a Butt; because earth heaped together to make a Butt to shoot at, is in appearance like a shoulder, and being rendered thus, the next words. most aptly follow, of preparing his bow-strings to shoot against them: Some, saith Calvin, render it Shoulder, as denoting a cruel kind of death, by binding the body round, and so casting it down from an high Rock, because being thus bound it appears, as like an heap, as the word 〈 in non-Latin alphabet 〉 signifieth, as well as shoulder: But I rest in the former, as Calvin so doth, and others generally.

PSAL. XXII.

To him that excelleth, upon the Hind of the Morning, a Psalm of David.

This Psalm is also a Prophesy touching Christ, who is meant by the Hind of the Morning: Because he was by the Jews hunted to death, as the Hind by Dogs, and that in the morning, Joh. 18. 28. And because that in the morning he arose again, for the Resurrection is also set forth by the morning, Psal. 49. 14. And to an Hind is Christ compared, Psal. 18. 33. Cantic: 2. 9. 17. Chap. 8: 14. Some render it, Upon the morning star, and although the word be nowhere else so used, yet thus it well agreeth to Christ, who is called the bright morning Star, Revel. 22. 16. Some, The strength of the morning, As 〈 in non-Latin alphabet 〉 signifieth: and this indeed is the morning star, because it riseth before the Sun, and is the beginning of Light, The Vulgar Latin, For the morning susception, which August. followeth: Lastly, some without any translating readit, Upon fiateth hashachar, holding it to be a common tune, wherein this Psaim is to be sung, but I rest in the first: And who so shall look into V. 16. and 20. Where dogs pursuing him, are expressly spoken of, cannot but follow the same.

My God, my God, why hast thou forsaken me? These words being uttered by Christ upon the Cross, show, That this Psalm was made of him, and is Prophetical. In saying, My God my God, his firm Faith appeared, and in saying, Why hast thou forsaken me: The sense of Pain and Sorrow which he felt, and continued it from the time of his Souls beginning to be heavy to the Death the night before, until now that he was ready to give up the Ghost, for although a man believeth in greatest sufferings, who is truly faithful; yet his straights and Sorrows continuing still, God for the time seemeth to his sensitive part to be gone away, and to take no further care of him, and according to this our Lord cried out in these words, his Faith being yet unshaken and he being still free from all sinful infirmity, as other men even of the best sort; no nor David himself, who also spake thus of himself, as Calvin judgeth: And he mentioneth the words of his roaring, to show the Extremity of his passions, for he bearing our sins suffered grievously indeed, and not in show only, as some fondly imagine.

And his calling night and day, V. 2. was notably fulfilled in Christ, who going apart from his Disciples the night before, prayed, Father if it be possible, let this Cup pass from me: And now about the ninth hour of the day, my God, my God, &c. August. expounding it of Christ considered with his members, understands by the night, Affliction, by the Day prosperity, for the Removall of one of which they prayed, and for the continuance of the other, but are not heard, because it is good for them to be afflicted, but I pass this as a conceit.

But thou art holy, inhabiting the Praises of Israel: That is, Constantly Gracious, as thou hast promised to poor sinners seeking unto thee, but specially to thy chosen people Israel, from whom he therefore saith, that he had continual praises therefore, as if he dwelt in the midst of Praises, which he speaketh to support his Confidence in his most grievous Calamities, as if he had said, thus it is with me, but I will not dispair of help from a God thus certainly merciful always to his People, but persevere still in prayer, as we also ought to do in all times of misery: Some saith Calvin, take this as opposed to his misery, but thou art in the height of Felicity being always blessed and praised, but he rejects this. To show that the sense before given is the true meaning, and that he founded his confidence upon God's mercifulness and readiness to hear and help, the next words do further confirm, Vers. 4.

Our Fathers hoped in thee, &c. For the words following V. 6. But I am a Worm and no man, neither are they to be understood, as if he dispaired of help, but thereby he intimateth his misery to be greater then any of his people's, he being dealt by, not as a man, but a Worm, whom everyone despiseth, and treadeth under his feet. For hereby the low Degree of Christ's humiliation is set forth, being scorned and derided more then ever any man was, as is further expressed, V. 7. 8. and to this agreeth that, Isa. 53. 3. He is despised and rejected of all men.

Thou hast brought me out of my Mothers womb, &c. Here another argument of comfort and confidence, because God was his preserver in the womb, and brought him forth safe from thence. For as Calvin hath it, though this be ordinary and common both to man and beast, yet it is no less then a miracle, that the Child is kept a live in the Womb, and perisheth not in the midst of those Excrements, and in coming forth, that it dieth not by being still kept in from ever seeing the Light. The force of this Argument lieth thus, thou didst then preserve me when I could not call upon thee, and therefore now much more I praying night and day unto thee shall be preserved. Then follows another Argument.

Be not far from me, for Adversity is nigh, and there is none to help me. For GOD will be merciful unto and save them, that in their Distresses flee to none but him, and little hope can they have, that seek to others, either God's or Saints departed, as the Papists do.

Bulls have compassed me about, &c.

Here is further expressed by whom Christ was so dispitefully used, as hath been said, Viz. By Bulls, Lions, and Dogs, which being enraged are most fierce, and not to be withstood by the power of a man, but he must needs perish by them, and these were the chief Priests and Rulers, and the Scribes and Pharisees raging against Christ, till they had brought him to the Dust of death, That is, to death by crucifying him, as the last words of V. 16. do declare, They pierced my hands and my feet: But Hebr. it is, 〈 in non-Latin alphabet 〉 As a Lion in my hands and feet. But 〈 in non-Latin alphabet 〉 signifying to dig, the Sept. and all our Expositors render it hereby, they digged or pierced: the Cald. They did Lionlike bite, which Ainsworth following, renders it, They Lion like pierced, and indeed it must thus be necessarily understood, or else there will be no sense: Calvin thinks the word to have been corrupted by the Jews 〈 in non-Latin alphabet 〉 being written for 〈 in non-Latin alphabet 〉 to avoid so manifest a Testimony, that Jesus who was thus pierced when he was crucified, was the Christ. But there is no need, neither is it safe to admit of any corruption, of the Hebrew here or in any other place, for it is not unusual amongst the Hebrews, who were most concise in their writing, sometime to understand some other word to make up the sense, which what can it be here, but the word Peirced, they pierced my hands and feet, as if a Lion should do it with his Teeth. Moreover if this Testimony were obscured, so that no evidence could be drawn herefrom, yet V. 18. is plain, They divided my Garments amongst them, and cast Lots upon my vesture. Calvin applying this first to David, saith, that by Garments his Goods are to be understood, the spoils whereof his Enemies took: But forsomuch as we read not of any such thing ever done to him, but he always rather took the spoils of his Enemies, it is better to understand it of Christ only.

Thou art my strength, Here the word 〈 in non-Latin alphabet 〉 which is in the Title, is used again to intimate that Christ was herein the Hind or strength of the morning, in that God was his strength, so that though he were hunted by dogs to the death, yet he did soon powerfully rise again.

My only one from the hand of the Dog: That is, My Soul alone, and destitute of all other help, as Psal. 25. 16. 35. 17. New Translat. My Darling; as if his Soul were called, My only one, because most dear unto him: It is not to be doubted indeed, but that as every man's Soul or Life, so his was most dear unto him, yet because Verse 11. he said, There is none to help, I doubt not but his solitary condition is meant here, thus also Calvin, Ainworth, &c.

Thou hast heard me from the horns of Unicorns. He had complained before of Bulls, Lions, and Dogs, now having prayed for deliverance from Dogs and Lions, he puts both them and Bulls, and whatsoever savages else, men or Devils, like wild beasts hunted after his life together, calling them by the name of Unicorns, whose strength lieth in their Horn, which is but one, and herewith they fight most fiercely: Now he saith that GOD had heard him, meaning that he had shown it by answering his Prayer, in delivering him from Death, if this shall seem not to agree to Christ, because he had his life taken away upon the Cross, Calvin answers well, it was more miraculously and by greater power restored after Death, then if he had been delivered from the Cross, as it is a greater miracle to revive the Dead, then to heal the most dangerously sick, and to stay the Life going away.

From Verse 22. to Verse 25. The whole Church is stirred up under the name of Israel and Jacob to praise God for this, as a singular mercy towards us all, by his Resurrection being confirmed, touching his being the true Messiah, by virtue from whom we all that by faith are one with him shall also rise again at the last day.

The poor shall eat and be satisfied, their heart shall live, and they shall praise the Lord: Here the Prophet alludeth to the Sacrifices at times of thanksgiving, the greatest part whereof were eaten by the Offerers, and the poor to whom they distributed part, whereby they were stirred up to praise God, their hearts being thus revived, which were for want ready to faint before, whereby he showeth, what refreshing to the poor in spirit, the Feast of the Lord's Supper should be under the Gospel much more, as wherein the Faithful eat and drink the Body and Blood of Christ to make them live Eternally, according to Joh. 6. 54. And for this so great a benefit, praise God exceedingly, whence this Supper had of old the name of Eucharistia, or thanksgiving, there being also at the first, love-Feasts annexed, whereby the worldly poor were refreshed, which hath since been turned into a custom of offering money to be distributed amongst them; and whoso hath this worlds goods, and now Exerciseth not charity, cometh to this peace Offering most unworthily, because eating before God at holy Feasts was never of old acceptable unto him, [Note.] but when part was given to the Poor, that they who had none might by their beneficense be cheered up also, to the increase of the thanksgiving to God's greater praise and Glory.

They shall remember and turn to the Lord, even all the ends of the Earth: That is, When God shall have raised up Christ, restoring life again unto him, all Nations even most remote shall be converted to his Faith: So that this is a Prophesy of the Conversion of the Gentiles, who are said to remember and turn, is who had a long time worshipped false God's, forsaking the true, as if they had quite forgotten him.

All the fat of the Earth shall eat and worship: That is, The Feast of the Gospel shall be so communicated to the poor before spoken of, (who are mentioned first, because they first received the Gospel) that the rich set forth by the fat ones of the Earth shall not be excluded: for even Emperors and Kings, and other great ones of the Earth, That is, men of great Estates here came in also and did partake of the Supper or feast of the Lord, and became true worshippers of God, & this it seemed good to the Spirit of God to add, that rich men who fear God might not be discouraged when they should afterwards hear how hard it is for a Rich man to enter into the Kingdom of Heaven. And they shall bow that go down into the Dust, their Soul liveth not: That is, Whose Soul liveth not by an Hebraism, it being meant, that he who is of most desperate condition, being without hope of Life and Salvation, his sins are so notorious, shall eat also of this feast, and be turned to God to worship and serve him, being thus plukt out of the Jaws of Death and everlasting Destruction, as it were being before this every hour ready to ceaze upon him. The New Translat. None can keep alive his own Soul: As it agreeth not with the Hebrew, so it makes the sense more perplexed: Some by him that goeth down to the Dust, whose Soul liveth not, understand the most miserably poor, who have nothing to feed upon, whereby their life may be preserved, yet shall feed also of this feast as well as the rich, and praise God. Ainsworth is for either spiritually poor and miserable, because most wicked or worldly poor, and there is an Exposition of Basils, understanding by the Rich, the Rich in faith and Grace, touching which, or the Rich properly so called, he is indifferent. But because it is said, The fat of the earth, I prefer the former, and that the close of the Verse may best answer to the first part, the later by those that are going to the dust, understand the miserably poor: So that here is a common place of comfort for all, both richest and poorest, if they be Subjects of God's Kingdom of Grace, their Souls shall be alike fed by him and saved, because this promise followeth immediately after these words, Verse 28. He shall reign over the Gentiles.

A seed shall serve him, they shall be counted to the Lord for a Generation: That is, Of them before spoken of, V. 28. 29. a seed of the Gentiles begotten of the uncorruptible seed of the word, which shall be counted to the Lord as his people forever, for the word 〈 in non-Latin alphabet 〉 rendered Generation, doth not only signify so, but ever to the worlds End, and therefore not only the Conversion of the Gentiles is here prophesied of, but all this Churches continuance to the end.

They shall declare his righteousness to the Generation that shall be born: That is, The Faith of Christ by this Seed embraced, shall be published from one Generation to another; and Justification thereby alone: For he hath done this, that hath been said, that is, Will do it without fail.

PSAL. XXIII.

THE Lord is my shepherd, I shall not want or be left destitute: David being in prosperity looks up to the Lord here as the Author of it, as well as in adversity he had always sought unto him, teaching us in his example to do likewise, and not then to be proud and to magnify ourselves, as if by our own providence we had attained to such an Estate, as the manner of most is, [Note.] but a Caveat is given here against Deut. 8. 10. And he setteth forth the Lord by the name of a Shepherd, and by consequence himself, and all believers as his sheep, to show their safety, which must needs be under such a shepherd, whose Eys are always upon everyone of them Day and Night, and who is everywhere present to each one as to all the flock to feed and defend them from wolves▪ and to cure them as need requires, and to reduce them from their wanderings. For he is not far from everyone of us, and he that keepeth Israel neither slumbereth nor sleepeth, Psal. 121. 4.

He prosecuteth the Allegory of a Shepherd, and Sheep, declaring to his praise, that he both guided, fed, and watered him in quiet: And for this he resolveth not to fear, although he should be in the Shadow of Death, V. 4. because this Shepherd had a staff wherewith to pull him out of danger unto him, as well as a Rod to correct him: But hereby is intimated, that in the midst of greatest prosperity, we should meditate upon heavy adversity [Note.] which may befall us, although we be the sheep of such a shepherd, and it is a sinful presumption for any man to think, that he shall never be moved: But in adversity this is our comfort, that the Sufferings under which we are be his rod, and when it seems good unto him, and need requires, he hath his shepherd staff to pull us out of them again.

Having hitherto spoken of himself as a Sheep, now he concludes as a faithful and beloved man, having his Table by God's providence fully furnished, his head anointed with oil, and his cup overflowing, intimating by all these a full and prosperous Estate, having not only for necessity of Life, but for delight, and wherewith to be beneficial to others, and that in spite of his Enemies, who labored to bring him to misery and want. And hereupon he rests confident to be always prosecuted with good, and voweth thankfulness accordingly, by his much frequenting the house of God to praise and to make Oblations to him always, during life, Hebr. To the length of Days, And this he calls a dwelling in his house: For after our serving of God diligently in his house in this world, we shall dwell in his Heavenly Tabernacle or house forever and ever. And this was looked at by David, when he promised himself good and mercy all the Days of his Life: For he was not confident that he should have continual prosperity without any intercourse of Adversity forever, because he shown before, that his thoughts were upon walking in the shadow of death, as knowing grievous Afflictions to be still incident unto him, but he believed that God who had hitherto been so good unto him as to deliver him from them all, would likewise from time to time deliver him, for which he voweth this thankfulness, to dwell in his house continually, as hath been said.

PSAL. XXIV.

A Psalm of David whereunto is added in Sept. prima Sabbati.

AND this is followed by August. and Basil although it be not Hebr. and as Basil saith, not in some Greek Copyes. They also expound it accordingly of Christ, who rose from Death the first day of the week, and ascended into Heaven. And whether this be added to the Title or no, the Exposition is not to be misliked which referreth it to Christ and to his Church. For now indeed the whole world is the Lord's, and the Inhabitants meant by the fullness thereof, because that whereas the Jews only were in times past his peculiar People, all Nations were made his, by the preaching of the Gospel: Whereas Calvin Expounds it as spoken to pull down the pride of the Jews, who did bear themselves a loft upon this, that they only were the Lord's people, by showing, that not only Judea and the inhabitants thereof were his, but the whole Earth and the Inhabitants of all the World also, he saith somewhat indeed, but not enough to set forth the full sense: For what though all the Earth and all men be the Lord's by Creation, what is this to abate the Jews pride, if they only were from amongst them all chosen, and all others left as Reprobates to perish in their sins. But to tell them of God's taking in all Nations to be his people, and that none shall dwell in the holy mountain of the Lord, but such as are of pure hearts and clean hands, might well humble them, being so wicked and filthy through licentious living as they were: But what is meant by this, He hath founded it upon the waters or Seas, and established it upon the floods: And what is this to the Argument in hand, if the taking in of the Gentiles to be his people, be here prophesied of? For the meaning, the word 〈 in non-Latin alphabet 〉 signifieth Above, and the meaning is, whereas at the first, the Waters covered all, yea the highest mountains, God by his almighty power hath set it above them and keepeth it above them, that they neither do nor can overflow it anymore, although there be Waters enough to drown all again. And this is no less then a continual miracle, and worthy to be predicated to his praise throughout all the World, Job. 38. 6. 7. &c. to V. 11. The Lord hereby magnifieth his power exceedingly, as passing all the understanding of man, how it comes to pass that the Earth hangeth in the midst of the World, having nothing but invisible foundations to suport it or to keep the Waves of the Sea from overflowing it, for they are kept in by nothing but the power of his command within their shoares, as within doors and bars. For the agreement with the argument in hand, Augustine saith, Hereby is mystically meant, that he hath set his Church above the waters of adversities, so that how high soever they arise, it is kept still above them in safety, and so shall be for evermore, or it may agree thus, he will take in all Nations to be his in grace, because all be his Creatures, he made them so admirable an Habitation at the first, and upholds it still, showing hereby how much he regards them, therefore he will now extend his favor further towards them, by taking them in to be his people.

But since it is the good pleasure of God thus to deal by all Nations, it is worth the inquiring, who amongst all these shall dwell in the holy Mountain of the Lord, for all shall not; For many are called but few chosen. He that hath clean hands and a pure heart, &c. A passage much like unto that, Psal. 15. But here it is added, He shall receive blessing from the Lord, and righteousness from the God of his salvation. That is, The blessing of ascending and abiding in the holy place, and justification by faith, in his Savior making him worthy.

This is the generation of them that seek thy face, Jacob. That is, the true seed of Jacob or Israel, who sought by prayer and saw God, when he wrestled with him, whence the place where was called Peniell, from seeing God, according to which it is said, John 1. 43. An Israelite indeed, in whom there is no guile. And it is said, This is the generation. To denote a Generation which is from above of the spirit, as all others be from beneath of the flesh, as John 3. And because Christ is the head of this Generation, having said that they shall dwell in the Mountain of the LORD; that is, Heaven on high, he foreseeing in the spirit, Christ's ascension into Heaven, as the first fruits, and the opener of the way to all his members, calleth to the Heavens by a Prosopopeia.

Lift up your heads (O ye Gates) and be lifted up ye everlasting doors, and the King of glory shall come in. For Christ is the King of Glory, and he together with the Father is so mighty, For all power, saith he, Is given to me in Heaven and in Earth. And he doubteth the same speech, for the joy that he had in the contemplation hereof; others I confess are for another sense, some that the Temple to be built by Solomon is meant, as Calvin, but because those Gates were not everlasting, his coming into and filling the house in a cloud, cannot stand: Some, Christ's entering into the Virgins Womb, some his coming and dwelling in our hearts by faith: But because it agreeth best with the premises to expound it, as hath been said, I rest in that.

PSAL. XXV.

TO thee O Lord I lift up my Soul. David praying here unto God, teacheth us in his example, when we pray, to do it with our hearts lifted up and not our voice only, as Hannah also did, and so we shall be sure that praying in faith, as in the next words, we shall be heard and not be left to confusion; but they who sin by being enemies to us, and persecuting us without cause, shall be confounded, as is meant by the words of Verse 3.

Remember not the sins of my youth. That he might obtain mercy, he prayed for the pardon of his sins, not slightly, or looking at them which he had more lately committed, but even in his youth, intimating, That the sins of youth if they be not pardoned, shall endanger the Soul as well as sins of age; that young persons may not think, that they may follow the lusts of their hearts and the delights of their eyes, and in so doing go scot-free, but know, that if for these, by turning to God and praying, they attain not forgiveness, they shall be brought to judgment, and that no man can expect favor from God, except his sins be first pardoned.

He will direct the poor. That is, The poor in spirit, that think themselves such, in respect of all riches of goodness.

The secret of the Lord to those that fear him, to make them know his Covenant. As if he had said, It is not wit nor learning, that can see into the secrets of God, or the mysteries of his Kingdom, but to such as truly fear him, it is given to know them, and to have solid comfort therein, according to that, Matth. 13. 12. To you it is given to know the secrets of the Kingdom of Heaven. That we may fear God indeed, and in our hearts, and not in show only: For Hypocrites shall Hear and not understand, see and not perceive the truth, but run into divers errors to their damnation: By the Covenant the same is meant that by the fear, and in calling it a secert, he showeth the excellency thereof, as Calvin noteth, it being so transcendent, that all human knowledge is but foolishness in comparison of it.

I am alone and poor. See the like before, Psal. 22. 20. I trust not in any other help, nor have any other but God alone.

Perfection and rectitude shall keep me. Some, saith Calvin, Understand this, as if he had prayed to be kept from using wicked means to be revenged upon his enemies, as they did against him to do him mischief; but that he might still walk by the perfect and right rule: This he rejects, and saith, That he alledgeth his integrity and right walking all this time, howsoever he had been provoked by his malicious enemies to pass these bounds, yet not trusting hereunto, but to God's mercy; for which he addeth, Because I trust in thee. And this is the true sense, and who so will upon good ground trust in God to be saved in time of danger, when he calleth upon him, must likewise lay his foundation in sincerity, which is here and elsewhere commonly called Perfection.

Deliver Israel, O God, from all straits. Or Redeem. Intimating the oppression of the Church, either present or to come; and in his example we are taught, that the miseries of the Church, should as much affect us as our own, and when ever we pray for ourselves, we should pray for the whole Israel of God also. Touching this Psalm, there is one thing noted by Ainsworth, wherein it is singular, Viz. That the verses begin according to the Hebrew Alphabet 〈 in non-Latin alphabet 〉 &c. Denoting it to be of singular use for all men, as also, Psal. 119. 34. 37. 111. 112. 145. For the same cause.

PSAL. XXVI.

JUdge me O Lord, because I have walked in uprightness, and have trusted in the Lord, I shall not slide or decline out of this way. The first words are a sentence in themselves, Judge me O Lord. And then the next are a reason, why he thus boldly appealeth to the Lord, he walked uprightly and trusted in him, and by this means was kept from going out of the right way, which made him confidently to set himself before God's judgment Seat: But he speaks not thus, as meaning, that he was so exactly righteous in all things, as that his righteousness would hold, if he were brought to a strict account before God's judgment Seat, for in this sense he confesseth, that no man living shall be justified, and therefore pleadeth, Enter not into judgment with thy Servant. But his appealing to God to be by him judged, was in respect of his enemies, and his doings towards them, because they detracted from him, and laid sins to his charge, and by their malicious enterprises, provoked him to render them evil for evil, see the like before, Psal 17. 2. 18. 20. 21. But by all which they did wickedly against him, he was not moved to do the like unto them.

Examine my reins and my heart. That is, My most inward parts, that man cannot look into, but God can, and thus can no hypocrite say therefore, whose righteousness is no more then that which is open to every man's eye, but within he is full of filthiness; and herein David ought to be a [Note.] pattern to us to imitate, as we desire to have boldness and confidence before the Throne of Grace.

I have not sitten with vain persons, &c. This is another point of uprightness, not to consort with wicked and vain or deceitful persons, because if a man consorteth with such, he shall hardly avoid defilement by [Note.] their evil qualities, but learn to be vain of the vain, swearing of the swearer, lying and deceit of fraudulent persons, &c.

I will wash my hands in innocence. Here he alludeth to the custom of washing hands before sacrificing, which all men commonly did, to signify indeed how clean they endeavored to keep themselves from all impure actions, and if they had been through infirmity overtaken with sin, that by the tears of repentance they did labor to wash it away: For thus the Elders of any City, next unto a man found slain in the field, were to wash; and Pilate would show his innocence by washing, in respect of Christ's blood: Now all men washed therefore at such times, but most only by an external washing, their hands being full of blood, as is complained, Isa. 1. 15. That is, They daily acting foul sins herewith, of which they repented not to turn therefrom. This did not drive David away from God's Altar, but he [Note.] for his part washing in innocence, by keeping himself clean from the sins wherein they wallowed, as Swine in the mire, came confidently to serve him there: And therefore they are more scrupulous then David, who will have no communicating at the Lord's Table nowadaies, because the wicked intrude as well as the innocent and unblamable.

I love the habitation of thy house. Having spoken of his compassing God's Altar, and there praising him, now he showeth, what his affection was to his house, which was the Tabernacle, he dearly loved it, and to come thither to his worship and service, and he calleth it the place of the dwelling of his glory, because the glory of the Lord often appeared in the Tabernacle, and afterwards in the Temple built by Solomon: And who so is of David's spirit loveth the Church likewise, or the place appointed for public worship, for the Ordinances sake that are there, the word and Sacraments, to work and confirm faith and all grace, because our weakness doth and will always need outward means of support and strengththening as long as we live, for no man is perfect in this life, but strives after it, Philippians 3. 9.

Gather not my Soul with sinners, nor my life, &c. Since I do thus sincerely set myself to serve thee, and am separated from the wicked and hypocrites in the course of my life, let my life always be precious in thy sight, and not left exposed to deadly danger, as the lives of wicked and bloody men, who are threatened, that they shall not live out half their days: And this indeed is the comfort of God's Saints, that their blood is precious in his sight.

My foot hath stood in the night, therefore will I bless the. Some, saith Calvin, Expound this of David's persevering in the way of righteousness, which he approveth not; some of the safety wherein he was kept from his enemies, which he approves, but to me the first seems to be best, because in speaking, Verse 1. of his not declining out of the way, he meaneth the way of just and righteous dealing, and Verse 11. he saith, He walked in uprightness. Wherefore most probably in saying, My foot hath stood in righteousness. He meaneth the same, and in acknowledgment that God gave him the grace so to do, when he had so many provocations by his enemies to the contrary, he praiseth God therefore:

PSAL. XXVII.

THe Lord is my light and my salvation, of whom shall I be afraid, &c. David having prayed earnestly to the Lord in the Psalm before going, now triumpheth, as it were, over all his enemies, as being most confident by the experience of his favor shown in former deliverances, that he should still stand by him and protect him, from all their malicious attempts against him, wherefore he calls him his light, to intimate his keeping him alive and safe from the darkness of death, and his salvation, whereby he meaneth the same, as the next words, The strength of my l • fe, declare. And for his experience, whereupon he was thus confident, he speaketh Verse 2. And hereupon how void of all fear of his enemies he grew, Verse 3. see the like, Psal. 3.

David being in this safe condition, what doth he now think upon or look at, as his main scope, not as Pirrhus King of the Epirots, to sit still and to be merry, when he had overcome the Romans, and all his enemies, as he sometime said to Cyneas the Philosopher, but to improve his rest to perpetual piety, in going from day today to God's house, as Hannah is said afterwards to have done, Luk. 2. And this first, For the solace of his Soul, in seeing the beauty of his Sanctuary. Secondly that he might still be directed aright and be safe. Thirdly, That he might yet be more highly exalted in kingly Glory. Fourthly, For all this, as he should have abundant cause, sacrificing and singing Psalms to God without ceasing Verse, 5. 6.

My heart hath said unto me, seek ye my face. He prayeth, Verse 7. to be heard, and here he concludeth, My heart hath spoken to thee. That is, Thus I have prayed and that not without ground, for thou bidst thy faithful Servants, Seek ye my face. Therefore. I will seek it, and believe that in seeking, thy face or favor shall be towards me, in approving and answering me as I desire: And in this confidence we should all seek God's face, [Note.] to have it turned towards us, as it is to all that cal upon him saithfully, and not away from us as from them, with whom he is angry, as Verse 9. is further expressed: Ainsworth paraphraseth thus upon the words; Thou hast bidden us seek thy face, this my heart meditated upon▪ and upon this ground I will seek, seek it in my temptations: Calvin, My heart hath said of thee, that this is thy invitation to thy Servants in distress. Seek ye my face, &c. The Reader may follow whether he pleaseth, but I rest in the first; and if it be demanded where God hath said, Seek ye my face. He said so in effect to Abraham, when he directed him to Mount Moriah, Gen. 22. To sacrifice his Son, for then he shown his face so to him, as that he departed full of unspeakable comfort, giving the place for the memory of it this name, Jehovah fireh, the Lord will be seen. And what was said to Abraham by way of inviting him, is said to all the faithful, who [Note.] are his Children. And this must be the ground of our confidence in seeking to the Lord, Viz. his gracious inviting of us so to do, and this should cause a readiness in us to pray in all times of our trouble, yea and always according to that precept, Pray continually.

Though, when, or for my Father and Mother forsake me, the Lord gathereth me. For the word 〈 in non-Latin alphabet 〉 may admit of either of these significations: The meaning is not, that David's Parents did in his troubles forsake him, for we may rather gather the contrary from the History; but as Calvin well expounds it, he meaneth, If it should be so, hereby extolling God's love and care above that of Parents, to whom their Children are most dear, as Isa. 49. 15. By gathering he meaneth, taking him to him, to save and cherish him.

Lead me in the path of right, because of my enemies. That is, Both keeping me from all unrighteousness and sin, whereby they may have advantage against me, and from any oveisight in managing my affairs indiscreetly: For both these ways enemies get advantage, but specially by the first; as cunning Balaam knew well enough when he counseled Balaack to tempt the Hebrews to sin, by the fair women of Midian, that he might sal before the Moabites.

Give me not to the Soul of my oppressors. Commonly rendered, To the desire or will. As indeed the meaning is, for the wicked have so earnest a desire to oppress the righteous, that they are carried on, as it were, with all their Soul against them.

Except I had believed to see the goodness of the Lord in the Land of the living. This as all consent, is an Eccliptical speech, it being understood, I had perished by the hands of mine enemies, whereas Calvin speaks of some that take it for an oath, there is no color of reason for it, but that it is an expression, by what means he was preserved, and that his enemies had not their will of him, there is good reason, because having thus prayed, Verse 12. It most aptly followeth, that he should declare by what means it came to pass that they had it not, for he trusted to see God's goodness in the Land of the living, that is, By being still preserved here to glorisy him, which he should not have been, unless he had confidently trusted in God; whereby we may see, what the benefit of faith is, that we also may believe and be preserved, although as Calvin noteth, every ones case is [Note.] not like David's, who had particular promises concerning this life, beyond many other faithful persons, yet because according to our faith, it shall be unto us, let us likewise trust in God in our distresses, as everyone is hereupon exhorted, Verse 14.

PSAL. XXVIII.

THIS Psalm, as the former, is also a most earnest prayer made by David unto God, that he would hear and answer him, as who did so depend upon this, as that without it, he accoutned himself to differ nothing from a dead man, Verse 2. He mentioneth the lifting up of his hands, as a sign of his seeking help only from above, and Psal. 134. He bids us lift up our hands, and Moses his hands were lifted up, and Israel prevailed, which reproveth the remissness of most men in praying, who [Note.] lift up no hands, nor make any outward expression, surely it showeth a dead heart, and yet if this be done in hypocrisy it availeth not neither, for with the hands the heart must be lifted up, that we may prevail, To thy holy Oracle, or the Oracle of thy sanctuary. The most holy place being thus called, 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to speak, because there the Lord gave answer.

Draw me not with the wicked. See a like speech before, and the expostion, Psal. 26. 9.

Give to them according to their works. Having prayed that he might not be drawn with the wicked, as it were, to the same common execution, Verse 3. Here he prayeth, that they might be dealt with according to their doings towards others, which we must not conceive yet came from troubled affections, or a desire of private revenge, for then it had been evil, but from zeal for God's glory, and a prophetical spirit, by thus praying, showing that it should be so, aiming yet always at this, that the wicked enemies being judged in this World, might at the last be made so ashamed of their evil doings, that they might be brought to repentance and saved, as he elsewhere expresseth: Any imprecations which are not thus moderated, [Note.] or made against any without abundance of sin, by them first committed and long persisted in, come from the flesh and are sinful; for he saith not only, Their works, But the evil of their doings, and the works of their hands, To show that they were very many, and committed time after time without end.

For they understand not the works of the Lord. Here he showeth the ground of men's so audaciously going on in doing evil, they set not their minds awork to see into and consider God's works of judgment against sinners, to be hereby deterred from sin, as the destruction of the old World and of Sodom, &c. Or his works of making the Sun to shine, and the rain to fall upon the bad as well the good, as a means to win them to repentance, and for want of this consideration, they go on in sin without ceasing: Neither do they consider it as his work, when the godly suffer by the wicked, or otherwise for their chastisement or trial of their faith, which makes them think, that it is all one to fear God or not to fear him, but we contrariwise must see the work of God both in the prosperity of the wicked, and the adversity of the godly, and consider the end of his thus dealing with either, with the wicked to aggravate their condemnation, with the godly for their future greater reward in his Kingdom, and we must have his works of judgment in mind, to be confirmed more in his fear.

He will destroy them and not build them. Some render it, Will destroy, •• shall destroy. As if it were spoken of this their inconsiderate going on in sin, but most render, He will. That is, The Lord, both may well agree, for when men are destroyed for sin, it may be said to do it, as elsewhere, The sin which the wicked doth slayeth him. Or God for sin, and it is added, And not build them up. To show their everlasting destruction, without ever recovering again.

Blessed be the Lord for he hath heard. As he prayed so he believed, and in assured expectation of victory over his enemies, he exulteth in God, as his shield and strength, Verse 7. For the next words, Verse 8. The Lord is strength to them. Heb. it is 〈 in non-Latin alphabet 〉 To him, or with him. Hereby some understand praise ascribed to God, as being the strength of the people, helping David in his wars, some strength simply ascribed to God, as if it had been said, He hath strength. Which I prefer, but so the sense is the same it was not by his own, but by the strength and power of God that he prevailed. And the strength of the salvations of his Anointed. Hebrew, He the Anointed, or Christ the strength of salvations. Whereby all power is ascribed unto Christ Jesus, to save at all times all such as believe in him, to their assured comfort: And of David learn we to believe likewise when [Note.] we pray, and when we have victory over our enemies, to ascribe the power whereby to him alone, and not unto ourselves, looking upon christ also, though despised by the Jews as weak and unable to save himself, as being of all power to save, both temporally when he pleaseth and eternally.

According to this profession of the power of the Lord, and of Christ to save, Verse 9. He concludeth, Save thy people, &c. By heritage added meaning the same, for God's people are his Heritage, and he prayeth that they may be lifted Up forever, being advanced above all other people's upon earth, by spiritual blessings, and afterwards in Heaven, and so it is [Note.] promised, Deut. 32. 13. And hereby we are taught not to pray for ourselves alone, but for the whole Church of God as we commonly do, and are expressly bidden, Pray for the peace of Jerusalem.

PSAL. XXIX.

AScribe to the Lord ye Sons of the mighty: David seeing, that of all others the greatest in this world to be readiest to rob God of his honor by their pride and lofty carriage of themselves above the common sort, as if they were divine God's, calls upon them in this Psalm to ascribe all Glory to God by an humble Deportment, of how great dignity soever they were in this world. For which purpose he puts them in mind, as not likely otherwise to be wrought upon, of a sensible sign of God's almighty power, making the proudest and stoutest heart to tremble, Viz. the Thunder; For this made even Gaius Caligula, that proud Roman Emperor, (who would have divine Honor done unto him, and that he might be counted a God, had Devices to thunder and lighten) to tremble and to hasten into some Cave of the Earth for fear, when it thundered indeed: And for this cause David is so copious in setting forth the powerful Effects of this voice of God, the Thunder, Verse 3. 4. 5. 6. 7. 8. 9. He calls not upon the mighty to give Glory to God, as if all others were not Bound to do the like, but because it was hardest to bring them to do it. And therefore (ye • Potentates, [Note.] learn hereby to consider your sin of pride, and affectation of all honor and worldly pomp, and flee it, as thinking yourselves unworthy, and God only worthy, who hath advanced you to this height of greatness, the more high thou art, be the more lowly minded, and bend all thy forces to the Glorifying of God, whose very voice will terrify thee if thou doest not, be then as magnanimous as thou canst: The Hebrew word here used signifieth also Ramms, and therefore the Sept. render it, Give to the Lord ye sons of Rams: But the Hebrews do all agree in the Sons of the mighty, but as Calvin saith, some by them understand Angels, some the Starrs, some the holy Patriarchs, which is altogether from the purpose: For mighty men and proud are spoken to, as hath been said, who shall be all brought down and abased, if they repent not, and do as is here exhorted, see Isa. 2. 12.

Worship him in the Beauty of the Sanctury: This is spoken according to the manner then prescribed, when all that would worship the true God rightly were required to do it at the Tabernacle, and at the Temple, when it was built, this being set up as a sign of his presence during the time that he would have his People worship him by outward things: And whosoever either worshipped Images or other things, or the Lord, but not in his Sanctuary was not accepted of as a Worshipper of the true God. Now the true worshippers worship God in spirit and in truth, and if any go to Jerusaelem to do it, or by an Image, or in any holy place, thinking that the place makes his Prayers the more available, he erreth in the way of Superstition instead of Devotion, yet for orders sake to join together in Prayer we must come to God's Sanctuaries, and being there, no man is to think, that he erreth, who prayeth by himself whilst the public prayers are not yet begun, because we are bidden, Pray continually, and in every place, therefore certainly not debarred, when we are in the house of Prayer, as not only the Temple, but every Synagogue is called, Psal. 74. 8.

The voice of the Lord is above the Waters: Here by voice he meaneth Thunder, as is by and by expressed, and it is said to be above the waters, because it is heard above the watery Clouds, and he addeth, Above many waters, meaning in the loud sound thereof: For although abundance of Water gathered together roar and make a horrible noise, yet the Thunder makes a noise more terrible: And he singles out this amongst the powerful works of God, because, that even natural men are most affected with it, and cannot when they hear it thunder greatly, but quake and fear, as I instanced before in C. Caligula, and Calvin, in Horace,