Commentary on the Old Testament Volume 2-4

PSAL. XXX.

APsalme sung at the dedication of the house of David, Deut. 20. 5. It is commanded that when a man built him a new house, he should dedicate it to she Lord, in acknowledgment that the whole land of Canaan was his in a peculiar manner, and that they who built houses there did it, as Tenants under him the great Land-Lord of them all, and this dedicating, as may hence be gathered, was by solemnly singing praises to God, the Author of all their welfare, whereunto most probably feasting was added: And although we be not bound by the ceremonial Laws given to the Jews, yet we may hence learn, to account our houses God's houses, and therein as in his house set a part to worship him in, to praise him, and to do other duties of piety daily, as repeating his commandments, and charging each householder his Children and Servants to fear God, and keep them from day today. And this Psalm most probably was made, when David had built his house, spoken of 2 Sam. 5. 11. Some expound it of his house, to which he returned again, after that he had fled from it for fear of Absalom, who polluted it by incestuous going in to his Concubines, being hereunto moved, because it is said, That he had been so strongly settled, that he thought he should never be moved, but the Lord hid his face and he was smitten, Verse 7, 8. But because no such dedication used to be made but of an house new built, this exposition falleth: Some as the Cald. paraphrast, expound it of the house of the Lord, because David built him a Tabernacle; some, of the house of God re-edifyed, after the Jews return from Babylon, but without any color of reason; the first therefore only stands firm, but whereas the contents seem to make against it, we shall consider that, as we come unto them. Augustine who draweth all things to Christ in every Psalm, by David's house here understands Heaven, where the Saints dwell forever in peace and tranquility.

I cried unto thee and thou healedst me. From hence some gather, that David had been dangerously sick, about the time that he was building, but recovered his health again, this is mentioned by Calvin, but he rather thinketh some other danger meant, wherein David was, because it is not unusual to speak of deliverances from deadly dangers by this word Healing: But what other danger, unless by sickness, can we imagine David to have been in about this time, which he confesseth justly befell him, for his foregoing security upon the establishing of his Kingdom, which he calleth his Mountain made so strong: For we read not of any danger by enemies before this dedication, but altogether of his prosperity, after his anointing King in Hebron, by the men of Judah; Saul's house continually waxing weaker, and his stronger, it must needs be therefore some dangerous sickness out of which he lately recovered, that he toucheth upon, and praiseth God for it: And this is further confirmed, Verse 3. Where he saith, Thou hast delivered my Soul from the grave, &c. Because in deadly sickness a man is near to the grave, and going down to the pit, but health being restored again, he is delivered.

Praise the Lord his holy or merciful ones, for the elect of God have always this property, that they are merciful, as hath been before noted upon Psal. 4. 3. For a remembrance of his holiness. That is, That his holiness whereby all goodness and graciousness is meant, may always be had in remembrance, as it ought by all his people: For we must not only pray in time of danger by sickness or otherwise, but being delivered, [Note.] praise God from time to time, thus putting that which he doth for us upon record, as it were, to the end, that others may also be drawn to fear and serve God, who is so good and gracious to them that call upon him.

A moment in his wrath, but in his being well pleased Life, or Lives, as the word properly signifieth: Thus David and others like David account of their Afflictions, although they be oft times long and grievous, both because all the time of our sufferings is but as a moment, being compared with the joys of the life to come, as 2 Cor. 4. 1. And because the inward comfort by the spirit in the faithful, doth so overpoise them, that even in their Sufferings their joy is greater then their Sorrow for the pardon of their sins, and peace with God, Rom. 5. 1. See the like promise to this, Isa. 54. 7. Contrariwise worldlings think anything that they suffer grievous to be born, [Note.] and if it continueth, that none are punished like unto them, and therefore they murmur and complain always, and have their hearts stirred up against God as their Enemy, or they look only at secondary causes, being full of spleen against them. But in such is not the spirit of God, but the spirit of the world, which is the spirit of Bondage, contrary to the faithful who have not this, but the spirit of Adoption. Whereas he varyeth the word, saying, Weeping shall lodge in the evening or night, but joy in the Morning: The same is meant, that before, and not according to the Letter, that all and every faithful person shall find it thus from day today, but though in this life as in the night of sorrows, they suffer grievous things, yet as after the darkness of the night, the morning light comes on, so the morning of the Resurrection shall put a full End to all their miseries forever, neither shall they lie always in misery in this life, but shall have some mornings of joy and comfort by deliverances.

I said in my prosperity, I shall never be moved: Here David confesseth his fin, for which the Lord laid that dangerous visitation upon him, before spoken of, which was carnal security, by reason of his continual good success: For this was no little but a great sin, to trust in worldly things, which are always flitting and uncertain, as if there were stability in them. For what is this, but for a man fondly to think himself exempted from the common condition of all others, since every man's estate here is uncertain and vain, when it is at the best, and what can follow hereupon but pride, and disdain of others, a licentious life in pleasure and negligence in the Worship and service of God, and a diminution of our confidence in him. That we may all [Note.] take heed of this sin, and in prosperity think we are not sure to continue long herein, and therefore not trust in it, but in God only.

Thou hadst made my hill so strong, This he speaks in alluding to mount Zion, where he dwelt, which was a most strong place, held before by the Jebusites, even till his time, but they were by him subdued, and he having gotten possession, dwelt there and fortisied it more, 2 Sam. 5. 7. 9. But this was his sin, that having done so, he now trusted to the strength of the place, and not in God alone, who made it so strong to him: It is a good confidence in respect of God's Grace in Christ to believe, that we shall never be herefrom [Note.] moved by Satan, or anything that his accursed instruments can do against us, as Rom. 8. 35. Because we are built upon a Rock, but not herein to be without fear and solicitude that may keep us from sin, according to Rom. 11. Phil. 2. 12. Thou hiddest thy face, and I was troubled, here he showeth how he smarted for this carnal security, although we read not now that he lived after the manner of carnal men in prosperity, in laying the Reines loose to his inordinate affections, to follow any sinful pleasure, yet this very thing, that he trusted to his own strength in this world, was before God counted such a sin in him, that he turned from his wonted kindness towards him, which is meant by his hiding of his face, and afflicted him sore. And well is it with those, who are thus met withal in their prosperity, if their hearts begin to be likewise infatuated: For otherwise it hath been shown by many Experiments, they are in a way of utter ruin, as he of whom Ambrose writes, to whom he came to lodge, but hearing that he never had any adversity, he immediately departed, as from one to whom he feared some deadly danger to be near, and he being gone, the House suddenly fell down and slew him; and Cressus, who was in like prosperous condition, had a fall by Cyrus, into whose hands he and all his wealth came, and he was adjudged to be burnt to death, although the King when Execution was ready to be done, spared him, in consideration of his own uncertain condition. And if David merely for his carnal confidence, was sore smitten, what shall become of them, that by reason of their worldly prosperity think all things to be lawful for them, that they list to do, and live accordingly in all sensuality.

What profit is there in my blood, shall the dust praise thee? To enforce his prayer of Vers. 8. the more he takes an Argument from hence, that it would not conduce so much to God's praise now to take away his life, he being but newly come to the Kingdom promised him, because God had chosen him not only to be King, but also to settle the Kingdom upon him and his postetity forever: But if he were so soon taken out of this life, where were the truth of this promise, when neither he had reigned long, neither had he Issue that should succeed him yet born. Wherefore in saying, What profit or advantage in my blood, he meaneth that it would not make for God's Glory, because it would not redound to his praise, yet to turn him to the dust from which he was taken, but make against it, he that should for his promise accomplished, celebrate his praises, and publish his truth being cut of by an immature death, it is not meant, that the Saints departing out of this life, do not any longer praise God, for they are as the Angels, who cease not crying, Holy, holy, holy, &c. Isa. 6. And singing Halalujah in Heaven, Revel. But that they do it not in the hearing of men upon Earth, in way of exciting one another, as Calvin well noteth: See something like unto this before, Psal. 6.

Thou hast loosened my sack, &c. That which he prayed before being nothing else, but a declaration, how he had pleaded in the time of this danger, he here showeth, how the Lord heard him and healed him, giving to him therefore condign praise: But whereas Calvin conceiveth his mentioning of sackcloth, to be an overthrowing of our foregoing Exposition, that it was some dangerous sickness out of which he was delivered, because in time of sickness they did not put on sackcloth, though they did in mourning upon other occasions, this is easily answered, the putting of sackcloth is not properly to be understood here, but metaphorically in this place, it being meant, that he had delivered him out of that sorrowful case, and brought him into a joyful, for his health restored.

That glory may sing Psalms to thee. The Sept. for further expression insert (my) and indeed his tongue or Soul is meant here by glory, as also, Psal. 16. 9. And such a tongue is truly a mansglory, but an evil tongue his foul shame.

PSAL. XXXI

ONE, saith Calvin, thinks this Psalm to have been composed by David, when he escaped so narrowly out of the Wilderness of Ma •• from Saul, 1 Sam 23. 25. And if it be so understood, the argument of the Psalm agreeth very well; for herein he first professeth his great confidence in God, and accordingly commends himself to his protection, Verse 1. &c. to the 7. 2. He praiseth God for delivering him, Verse 8. 3 He declareth in what a dangerous condition he was, and how desolate and forsaken, Verse 9. 10. &c. to Verse 14. 4. He professeth his confidence again, and prays, Verse 14. to Verse 19. 5. He praiseth God's goodness and mercy both towards him and all that fear him. Verse 19. 20. and to Verse 23. 6. An exhortation is by him made to all the faithful to put their trust always in him, promising that so doing they shall be safe, Verse 23. 24. And those words, Verse 7. 8. make specially for this conjecture, that it was compiled after his deliverance from Saul in M ••• , because he saith, Thou hast not shut me up in the hands of my enemy. Forsomuch as he was then very near falling into his hands, he being with his men on the one side of the mountain, and David on the other, and Saul now ready to come upon him, but by the good providence of God, at that instant, news came to Saul, that the Philistines invaded the Land, whereby he was immediately called off from his pursuit of him: And this is also favored by the words of Verse 13. They consult together against me, a •• think to take away my life. For both the men of Keilah a little before joined with Saul against him, and he was never nearer loosing his life then at th •• time, and Verse 15. Deliver me from the hands of them that persecute me. Intimating that he was then pursued, as he was indeed at that time very hard; yet it is not unlikely, but that he had respect to other deliverances also, wherein God had likewise shown his providence over him, to save him from the like danger: Here is nothing difficult but what hath been often said before in the 1. 2. and 3. Verses.

Bring me out of the net, which they have spread for me, by these words he intimateth, that his Enemies did not only by open force come against him, but by cunning and policy attempted to circumvent him, as when they put him on, as Saul instructed them, to be the Kings Son in law, and to this end set him on to get two hundred foreskins of the Philistines for a dowry, under a Pretence of good will seeking his ruin, and when wait was laid for him to kill him in his house, &c. But trusted in God and prayed to be delivered, if there should be any the like Enterprise against him hereafter.

Into thy hands I commend my spirit: David having prayed in his danger, unto God, now resolveth to commit the care of his life to him, nothing doubting, but that he was able to preserve it in the midst of a thousand dangers, and accordingly our LORD JESUS being ready to die, saith, Into thy hands, O Father, I commend my spirit: and Steven after his Example, Lord Jesus receive my spirit: And likewise every faithful person by his last Will and Testament, wherefore we are without doubting to believe, that God is the keeper of every faithful persons life in this world, to be courageous and fear nothing in doing our Dutyes, although we see apparently deadly danger hanging over our heads therefore, and when we see this life ready to depart, still to do the same and fear not, but that he will preserve our Souls to Eternity. For want of this, men are full of Feares, making them uncomfortable in sickness and Pusillanimous in danger of men looking terribly upon them, forgetting that of our Savior, Fear not man that can kill the body, &c. And by this means we are diven from God, and do things which we ought not, to the endangering of our Souls through his displeasure, whereas if this were settled in our minds, that he is the Keeper of our lives, we would confidently cast our care upon him, come life or death, and be comfortable in suffering and even in dying, as is said, Rom. 5. 1. But now where is there a man that is cheerily in troubles or sickness, although in prosperity most frolic and merry? The next words, Thou hast redeemed me: Are the Ground of his commending his Spirit to God, because he had formerly delivered him, and he calleth him, God of truth, as who having promised and stood hitherto by him, would never fail to save him.

I hate those that observe vanities of deceit, or lying vanities: Hereby he meaneth the vanities of Idolaters, against whom he had protested before, Psa. 16. for it is usual in Scripture by this word Vanity, to set forth their practices and Images, wherein they trusted, Deut. 32. 21. 1 Kings 16. 26. 2 King. 17. 15. Jer. 2. 5. 8. 19. And in this sense it is said, Jonah 2. 8. They that observe lying vanities forsake their own mercy: Calvin by vanities understands anything of this world, that may draw a man's mind from God, and worldly profits and pleasures indeed are lying vanities also, for all are called vanity of vanity, Eccl. 1. And they are lying, because there is in them a show of good and happiness, drawing the mind after them so, that God and his Laws are cast behind the back, as hated; but this show of good will appear one day to be deceitful and lying, when gain shall be turned into loss, and pleasure into pain intolerable forever. And therefore we may understand the words of these vanities also, but more properly of the Superstitions of Idolaters, because it is said, that keep or hold, as the word signifieth, intimating a stiff standing for them in an opinion of piety, the true God and his service being for them neglected, as if eternal happiness should thus be attained, whereas they that are drawn by other vanities look at none other end but benefit, or pleasure here, and what they aim at they have for a time, but the Superstitious nothing for their cost and pains, so that these of all others are the most mere vanities, yet the next words, But I have trusted in thee Lord: Opposed to the former do show that any vanities at large are meant, wheteunto men trust, either in respect of this Life or the Life to come whether Idols, gain, or pleasure.

Mine eye is consumed with Wrath, Hereby he showeth, that his Afflictions were not light or of short continuance, but great and tedious, causing some impatience in him: As Calvin noteth, and so it happeneth through •• e infirmity of the flesh sometimes to the best of God's Servants, but not to make them go from God who smiteth them, as the murmuring Israelites, but to turn and pray the more earnestly to him, as David here doth, and Hos. 8. 1. And he sets forth his low condition, to which he was brough: by the consuming of his eyes: Ainsworth renders it, My eye is gnawn upon with wrath. Calvin, Computruit. New Tran. Consumed with grief. And if by wrath we understand God's wrath, whereby he now suffered, it is not improbable, because, Verse 10. He imputes these his sufferings to his sins or iniquities, it may well be rendered Greife, the effect being put for the cause: He names his eye, which by long sufferings is ill affected and sinketh, and his soul and belly, meaning the whole man pined away and enfeebled.

My life is spent, my strength decayed through mine iniquity, &c. Which words tend further to express his grievous misery, and the cause thereof his iniquity whereupon he commonly layeth it, and so should every faithful man, and not look only at secondary causes, because no man liveth and sinneth not, yet by iniquity here he meaneth, not only sin, but misery caused hereby, as is common in other places.

For all mine enemies I was a reproach, even to my very neighbors, &c. That is, I had so many and great enemies, that all men counted it a reproach unto them to show me any countenance, although formerly my near neighbors and friends, I was a terror to them, by reason of Saul, that raged so against Abimelech, and other Priests of God for my sake, they feared to be seen coming near me, or having anything to do with me.

As a dead man out of mind. Hebrew, Out of heart. So spoken, because no man thought upon him in his heart, but they were towards him, as to one long dead, who is remembered no more but forgotten, for so the dead are set forth, Eccle. 9. 5. Psal. 88. 13. And as a broken vessel, then which nothing is more neglected, as being of no use.

For I have heard the reproach of many, or as Calvin hath it, Of great ones. Justifying that reading the rather, because it is not so grievous to be spoken ill of amongst many of the vulgar sort, that are light and vain, but have no power, but when Princes or other great ones shall speak reproachfully of a man, he may well fear then, that there is evil towards him: And this he further confirmeth from the next words, Fear on every side, they take counsel against me. For this did not the common sort, but the Nobles about Saul, as being of his counsel.

My times are in thy hands. That is, The times set for me to suffer and to be delivered, so that I shall not be under affliction any longer then the times set by thee; in this respect my most potent enemies have no power, do thou therefore, who alone canst do it, put an end to the time of my persecutions, and grant me a time of peace and comfort.

How great is thy goodness, which thou hast hidden for them that fear thee. From himself in particular, he proceeds to show generally, that the Lord is good and beneficent to all that fear him, and he saith, Which thou hast hidden. To intimate, that he seemeth sometimes not to regard them, when they are under divers sufferings and long, but there is goodness towards them coming, although it yet appeareth not, whereupon they must rest, goodness here and goodness hereafter, here to break out in time, Before the Sons of men. So that even worldly men shall see in this life, and do often see the righteous rising out of misery to prosperity; as Job, Joseph, David, the Jews returning out of captivity, the Christian Church out of persecution to honor, in the time of Constantine the great: And hereafter there is a life, which is hid with Christ in God, And hidden Manna. Of which it shall be given to him that overcometh, to eat, Revelations 2. 17.

Thou shalt hide them in the secret of thy face, from the pride of man. Hebrew, 〈 in non-Latin alphabet 〉 Known prides. Whereby their harsh dealings with the righteous in pride and contempt is meant, and they are said to be hidden •• the secret of his face, because it is by his face and favor towards them, which the World knoweth not of, that they are thus preserved, and • ro •• the strife of tongues as in a Cottage. Whereby is implied, that the vi •• lent tongues of malicious men against the righteous, are like to a storm, sharp, and weather-beating those that are in it, but such as they may well contemn, because they are through the testimony of a good conscience, as it were, in an house sufficient to shelter them all the time, for which it is said, Bona conscientia murus aheneus esto, A good conscience a brezen wall.

He hath shown marvelous mercy to me in a strong City. That is, as if he had been in a strong City, safe from the assaults of all enemies, for sometime God is compared to a Rock, sometime to a Tower, and here to a City strongly senced with Walls, Gates, and Bars.

I said in my hastening away. Calvin, In my trepidation, conceiving; that his bodily fleeing is not meant, but an astonishment of mind through some sudden great danger: But others expound it of his fleeing either from Saul or Absalom, which I rather prefer, because, according to the proper signification of the word, he did tremblingly flee, and this he is not ashamed here to confess, to show the weakness of his faith, for which he was unworthy of such mercy; but this notwithstanding the Lord heard him, as he addeth to more, to magnify his grace for our comfort, when in distresses we pray, but feel not that life of faith, but weakness of doubting [Note.] in our praying, God will not yet reject any that fear him.

Love the Lord, Because he is so gracious to you, cleave to him by the love of all your heart • as he requireth, He will abundantly repay proud doers. As his grace abounds to such as fear him, so to despisers of him and his Laws, shall be abundance of wrath; the word rendered abundantly, is 〈 in non-Latin alphabet 〉 Upon the remainder, whereby their posterity may be understood, as if it had been said, he will repay the proud doer to the Generations coming after him, or remaining when he is gone, for so they are often threatened to the third and fourth Generation, and as the righteous are commonly set forth by humility and meekness, so the wicked by pride and loftiness, because the wicked generally have pride in them, as the original of all their vile and harsh carriage towards the righteous.

Be of good courage, and he shall strengthen your heart. Having laid a foundation in loving God, fear nothing, and if ye suspect your own weakness, flee to God by prayer, and ye shall with his spirit be supplied with strength to bear you up in all time of danger.

PSAL. XXXII.

Of David Maschil, that is, Instructing.

BLessed is the man, whose wickedness is forgiven. David having sundry times professed his innocence and godly care to walk in the ways of God's commandments, now to show that his confidence was not in this, and to teach the same to others, for which he entitled this Psalm Maschil, he saith in effect, that he was not blessed by reason of his own righteousness, no nor any other man, how just and innocent soever, or what good works soever he doth, but in this, that his sins were pardoned and not imputed unto him; so that neither doth he hereby speak comfort to any that live wickedly still, nor ascribe justification in any part to a man's own righteousness, or the good works which he doth: Against these that live and go on in sin, but yet count themselves blessed, and justified by faith in Christ, because to believers sin is not imputed, and against them that ascribe justification in part to their own righteousness, holding that we are justified by believing, and the justified thus makes themselves more just, by living righteously and doing good works; and that deny such a full justification from sin by Christ, as sets the believer clear both from guilt and punishment, holding that a man must satisfy in part, for the punishments by his sins deserved, here by acts of penance, and hereafter by suffering the fire of Purgatory; for if all our sins be forgiven, we are at the same instant acquitted, both from all guilt and all punishment, it being such a forgiving of debts, as never was heard of, to keep the debtor sometime in prison and misery, notwithstanding after forgiving: And the Justice or righteousness, whereby a sinner is justified is the righteousness of Christ, of God, as is said, 2 Cor. 5. 20. That we might be made the righteousness of God through him. And how can this be imperfect, and such as needs increase, since the righteousness of God is perfect, but that a sinner by believing is made so righteous, that he is without sin, or can attain to such perfect righteousness in this life, by his most godly care, as to be altogether without sin, I deny, because his righteousness whereby he is justified, is not his own, but Christ's altogether, and made his by imputation, as our sins were made Christ's, 2 Cor. 5. 20. For thus Saint Peter saith of himself, That I may be found, not having mine own righteousness, but Christ's by faith. And Rom. 4. He teacheth at large, that justification is by imputation, there being hereof only these two parts, Remission of sins, and imputation of Christ's righteousness: And that he only is thus justified, that believeth and showeth •• s faith by his works, turning by true repentance from all sin, and doing good from time to time, according to his ability; appeareth by, the next words, In whose spirit there is no deceit. Because he doth neither in his heart secretly love any sin, nor yet bear himself, now that he is justified, as just by his own inherent righteousness, but ingenuously confesseth, that in him still, there is corruption, the flesh fighting against the spirit, so that he cannot do the good that he would, as Gal. 5. 17. Rom. 7. And as David also saith, I confessed my sins unto thee, O Lord, and thou forgavest me, Verse 4. So that the new upstart Sect of the Antinomians, who deny sin in the justified, or confessing so anymore, may fear that they are out of the way of forgiveness, [Note.] and that is but a vain imagination, that they are justified persons, for they are hereby proved indeed to be far from it: And for doing good, this is James his doctrine, that we are N •• justified by faith only, but also by works. Meaning, as he after expresseth himself, that we are then justified by faith, when we show our faith by our works: So that the wicked liver, that believeth, but faith works not upon his heart to purisie it, not [Note.] by love to put him on to do good, is yet far from this blessedness, his sins are not forgiven, but he is still in them: But forbearing the punishment of a man's own sins in part, so far as he is able without perishing forever, it may seem to make, that judgment begins at God's house, and ye are judged, that ye might not perish with the World, and▪ I beat down my body, saith Paul, least I should prove a reprobate, and the fire shall try every man's work; that is, The fire of judgments in this World: To this I say, That no man is so forgiven his sins, as to be acquitted from all sufferings in this life, thereby deserved, or so, as that he needs not put himself to penance therefore by fasting and sorrowing, but whatsoever judgments the justified suffer, are only in this life, and that not as punishments for their sins, whereby God's wrath due therefore, is in any part satisfied, but as chastisements to usher on godly sorrow for sin past, and carefulness to live better for time to come, as fathers chastise their Sons, Heb 12. 7. 2 Cor. 9. 10. And accordingly David saith, It is good that I have been afflicted, for I am hereby taught to keek thy commandments.

To conclude, that which is here said of the blessedness of him, whose sins are forgiven, is also often said of the Charitable, as Psal. 112. Blessed is he that considereth the poor, Blessed is the man that feareth the Lord, &c. Matth. 5. Blessed are the pure in heart; blessed are the Peace-makers, and Meek, &c. But in these and the like, it is still always to be understood, not that we are blessed for these things, but that such are blessed in this, that their sins, from which yet they cannot be free, when they do all that is required according to their power, are mercifully forgiven them. For even in such if God should mark strictly what is done amiss, none were able to abide it; everyone must confess still he is an unprofitable servant, and all our Righteousness is as filthy Rags, Isa. 64. 6.

When I was silent, my bones wore away with age: The Prophet David having with joy declared the Blessedness of him, whose sins are pardoned, Verse 1. Now showeth, how he attained to this great blessing for his own particular, Viz. By confessing them, for When or Because (for the word 〈 in non-Latin alphabet 〉 signifieth either;) He was silent, as Basil hath it, not seeking medicine for his wound or sickness of sin by confession, he was like unto a man in a deep languishing disease, decaying and waxing feeble, and by roaring this feebleness was more increased, that is, Whilst he cried out for pain under his sufferings, and yet confessed not nor prayed; instead of comfort his Terror grew greater: But then he confessed his sins and had the comfort of forgiveness before pronounced so great a Blessing. That we all might learn of him in our misery caused by sin likewise to confess, being assured that in so [Note.] doing we shall have comfort, otherwise if instead of going to God by confessing, we fret and cry out only through Extremity of pain and straits, wherein we find ourselves to be, we shall have our misery aggravated to the macerating of us, and the weakening of our vital strength, set forth by bones, till we dy and perish under such passions. And that this is the Application that we all should make of God's Grace and favor shown to him upon confession, appeareth further, V. 5.

Therefore shall every meek one pray to thee in a time that thou mayst be found: A like passage to this, see 1 Tim. 1. 15. And for the words added about the time, see the like Isa. 55. Seek the LORD whilst he may be found, call upon him whilst he is near; whereby is not intimated, that God will not be found of the truly penitent at any time, but that they who let upon Repenting and seeking him afterwards, and take not the present time of Grace offered, are in danger of seeking to him in vain, as is also taught, Luk. 13. 29. And in the Example of Esau, whereas it is further said, The floods of water shall not come nigh him, He meaneth when he is now in danger of drowning, and being swallowed up with misery, as a flood; not seeing any way to escape, he shall be delivered as Noah in the Ark.

Thou shalt compass me with Songs of deliverance: Here the Prophet applieth that again to himself which he had spoken touching every meek or merciful man, by being saved out of deadly danger, as he had cause given him, he saith, That he should sing hereof, and praise God abundantly therefore, and so must everyone of us make conscience to do in like case; some render it, Thou hast compassed me, but the word is a future, and it is best so to render it, as showing the constant practice of the faithful for deliverances from time to time. And thou art compassed about, as is here said, when our words and hearts, and good works of Charity and Righteousness [Note.] make a melodious Consort, singing altogether Glory to the highest.

I will counsel thee, mine Eye shall be upon thee: Calvin, I will counsel upon thee with mine Eye: The first is most agreeable to the Hebrew, and most sensible. The meaning being, I will not only teach and counsel thee what to do, but I shall be continually looking, to see whether thou dost so or no, not resting in this, that I have once taught thee, but providing with my best ear that thou mayst do so continually, rebuking and punishing thee, if thou doest otherwise, but encouraging and countenancing thee, if thou doest so. And this ought to be the care of every King and Ruler over his People, or else he dischargeth not his duty: See this performed by David, Psalm. [Note.] 101. See the like Phrase, Jer. 40. 4. Ezr. 5. 5. Deut. 11. 12.

Be not ye as the horse and mule: To make men capable of his Instruction, he first seeks to remove the two Impediments, that commonly hinder from taking it, and profiting thereby, stupidity and dullness, for where this is, no goodness, although taught never so plainly, will enter, for what is teaching to a brute beast.

2. Obstinacy and stoutness, against which they must be intelligent that will learn, and tractable, when the truth is taught them in anything. And because the first in many is a defect in nature, they must pray to the Father of Lights to enlighten them by teaching, and such as have understanding for the world; that it may be turned into spiritual understanding of things pertaining to Salvation; and against Obstinacy consider, that forced obedience is nothing worth, if for fear of punishment only a man he withheld from doing Evil, as many are in well governed Kingdoms, for then the Heart refreineth not, which is all in all, and without it External Obedience is nothing else, but as that of an Horse by bit and bridle.

Many be the miseries of the Wicked: Here he seeketh further to move men's hearts willingly to obey, and not by compulsion by propounding the miseries that shall be to such, and on the other side the mercies, that shall compass obedient believers round about.

Rejoice (O ye Righteous) That is, Ye that have your sins forgiven you, not others, for rejoicing in the LORD is peculiar to such, and who are these, but the upright hearted, as in the last words, that from the Heart obey the word, for thus do all the truly faithful neither is there true faith in him that doth not, Act. 15. 9.

PSAL. XXXIII.

SHout joyfully (ye Righteous) in the Lord, praise is comely for the Righteous. As he ended Psal. 32. So he beginneth this, using more arguments to move hereunto. And the same is meant by the word here used, signifying Shout joyfully, and by the word there used signifying Rejoice, wherefore our New Translat. renders it also Rejoice, and Calvin T •• ult, the words following, are a reason, why the just and not others are stiried up to this, Praise is comely for the Upright: GOD is not honored by the Wickeds praising of him, but only when the upright hearted do it: yea, saith August. A Righteous life is a praising of God, contrariwise a Wicked: Whereby ye may see (O ye wicked) how abominable ye are to the Lord, [Note.] even so abominable that he loveth not, but is averse from your very praising of him: See also, Isa. 1. Chap. 66.

Praise the Lord upon the Harp: The upright must not only praise God by singing, but also use all other such means as are apt to make their singing the more delightful unto him, as sweet and pleasant Music, and sometime loud sounding Music, as Psal. 150. Calvin commends this only under the Law, when God was praised by sacrificing and Music added thereunto, by sounding with Trumpets, singing, playing upon the Harp, the Organ and the Pipe, &c. And therefore saith, as other Ceremonies of the Law, this praising by musical instruments hath no place in the Church of God at this day. For the voice of man speaking that which the spirit dictates, is beyond all music with singing and Instruments in his Ears, and yet if it be not understood, is forbidden, 1 Cor. 14. Therefore singing and music, it not being understood, which is sung or played to, is not only inconsiderate zeal amongst the Papists that use it, but also impious perverseness; Thus Calvin. Augustine speaks nothing of it, but by Allegory, by the Harp understanding praise for prosperity and Adversity: because the wood of the Harp whereupon the strings are, making a pleasant sound, when they are stricken, is downward below, but the Psaltery, the other Instrument here named is so framed, that the hollow part yielding the sound is upward. Now we are not to seek these Instruments elsewhere, for we have them in ourselves, the Harp, when we praise God for such good things as befall us concerning this life, yea and for sufferings here also, as Job, when he had lost all: The Lord giveth and taketh away, blessed be the Name of the LORD: And the Psaltery, when we praise GOD for higher Blessings, wherewith he blesseth us in Christ: And whereas the Psaltery is said to have ten strings, we have it complete, when we praise God in our lives lead according to God's ten Commandments, having but one only true God, honoring his name, keeping his Sabbath, not as the Jews by bodily rest, giving themselves to feasting and pleasure all day, for they that do so had better dig all day then rest, &c. And herein I think August. was right, we are required to praise God with these musical instruments being understood spiritually; the People of God under the Law of Ceremonies according to the Letter, we under the Gospel, as hath been said, and so we have still our spiritual sacrificing and Incense, when we honor God by our ready Obedience, looking for acceptation of our service in and through the sweet perfume made by the Incense of his merits alone. And thus I conceive our praising of God without musical Instruments at this day is best approved, and the Papists music condemned, because they understand this literally, which now is to be done spiritually, and so far forth only with singing as may be with understanding, the sounding with music • all instruments at the Instant, which makes the new service of God and the old all one, being laid down. For by as good reason may they offer the fat of Rams and Incensc, as keep up music in Churches still, and Altars as they do: For the Argument brought against them before by Calvin, I cannot see such force in it, because as under the New T. so under the Old all things were to be done to Edification, and therefore that Argum. is as good against their practice then as now, if in music and song going together, there were no Edification by reason that it is not understood by all the Congregation. It is true there is no Edification in teaching, unless it be in a Tongue understood, but in making Melody to God by song and music there may, though not understood, Viz. The heart being hereby made to rejoice in God, in thinking upon the Harmony made to him continually in Heaven, to bear a part, wherein we shall one day come, and this is one Grace, wherein we should be Edified, for such is joy in the Spirit.

Sing to the Lord a new song, sing skillfully in praising: Calvin, Sing lustily: Answ. Do well, playing on the instrument with triumphant noise, which is nearest to the Hebrew 〈 in non-Latin alphabet 〉 but to render it word for word, it is, Do good, strike up with Exultation, that is, Make good, or excellent music upon the Harp and Psaltery before spoken of, as men use to do, when they would with their best skill express greatest joy. And a new Song we are bidden to sing, as also Psal. 40. 4. 96. 1. 98. 1. 144. 9. Isa. 42. 2. Revel. 14. 3. In reference to the time of the Gospel, wherein all things are new, and yet the same that were before, but set forth in a new manner, the Melody that is made, not being so much in the voice and musical instrument, as in the heart; according to which it is said, Singing and making Melody to the Lord in your hearts. So the same Commandment is called both The old Commandment, and the new, 1 Joh. 2. 7.

For the word of the Lord is right: That is, Whereby he commandeth all things to be done, everything being done rightly, and justly in the administration of the world, as is particularly shown. Vers. 6. &c.

The Lord loveth Justice and Judgment: Some, saith Calvin, understand this, as if he had said, In men he loveth justice, but this, although it be a truth, is not to the purpose here, for he proceeds to prove what he had said, Verse 4. Of his doing all things righteously, and this he doth by showing, it is his nature so to do, for the love that he heareth to justice; if any man shall say, Is this such a matter of a new song? Do not, and have not all almost ever acknowledged this, that God is just: Ainsworth, It is true in general, but coming to be tried by sufferings, scarce the hundredth part of men acknowledge it, but murmur and complain, as if they were [Note.] unjustly dealt withal; and therefore it may well be called a new song, to acknowledge this even in all things, and to give him thanks, as is commanded, 1 Thes. 5. 17. And as Job did, when he had lost all. The Earth is full of his goodness. So Isa. 6. 3. The whole Earth is full of his glory. As in respect of temporal blessings, so and chiefly in respect of his Son, sent into the World to redeem and save us: And even in our sufferings we must look up to God, as doing it in goodness for our benefit, as Hebrews, 12. 9. [Note.] and Psalm 119.

By the word of the Lord the Heavens were made, and by the breath of his mouth, all their heasts. Having Verse 4. said, The word of the Lord is right. Now he beginneth to prove it, by an induction of particulars; and first, Of his making the Heavens and all the Stars by his word and spirit, where by Word Christ is understood, who is said to be his Word, and that Word whereby all things were made: And for the breath or spirit of his mouth, hereof is expressly said, Gen. 1. 2. The spirit of God moved upon the waters. Or sat upon them as an Hen, to hatch and form them into that glorious and excellent expansion which we behold, for what are the Heavens, Hebrew, but 〈 in non-Latin alphabet 〉 There are waters. And the Heavens and their Hosts are first mentioned, because the most glorious of all God's works, as Psal. 19. 1. And this word and spirit are commonly by the Ancients taken for Christ the Son of God, and the holy Ghost; although Calvin thinks, that they were deceived, whereas they hence brought an argument to prove the divinity of the holy Ghost, against Sabellius: For if the Word be God, what can the Spirit be, whereby the Word is brought forth but God also?

He hath gathered as an heap the waters of the Sea. Of which see also, Gen. 1. And it argueth an infinite power to do this, when these waters are fluid by nature, and not otherwise to be kept within their bounds, yet that they lying higher then the earth, should be kept from overflowing i • ever since the beginning of the World.

The Lord scatters the counsels of Nations. From his works of Creation and providence in containing the Seas, the Prophet passeth on to other acts of his providence towards men; whole Nations, and many plot and devise daily against the Nation which he hath peculiarly chosen, his Church, the people of Israel; but their devices and counsels take none effect, but are from time to time frustrated, as those of the Egyptians first, then of the Amalekites, Medianites, Moabites, Philistines, and Syrians; As is shown in Exodus, Judges, Kings. Therefore, Verse 12. The Nation chosen by him is pronounced blessed, because both their enemies counsels vanish, and his stand always firm and stable, Verse 11.

The Lord looketh down from Heaven upon the Sons of Adam. Having shown the happiness of the Nation by him chosen, now he proceeds to the reason, and that is, The Lord knoweth the hearts and ways of all men, as he must needs do, because he made all their hearts, and he seeth, that neither any King nor mighty man, is of power to save himself, neither are Horses of any avail, Verse 14, 15, 16, 17. but the Lord's chosen people, that fear him, are saved from death, and famine.

Our Soul hath looked to the Lord. It being so as is before said, that there is no power in Creatures, but only in the Lord, to save and deliver in time of danger, or to assault and prevail, we that are his Church and people, ought to make this use of it, to have our eyes towards him, not towards any human or created strength, and then as Verse 21. We shall be sure of a joyful event, and that it may be so, we must still always be praying, as Verse 23. Let thy mercy be upon us (O Lord) as we trust in thee.

PSAL. XXXIV.

OF David, when he changed his countenance before Abimelech, and he expelled him. Of this see, 1 Sam. 28. How for fear being in the Court of Achish King of Gath, least he should slay him, being now in his power, as an infest enemy of the Philistines, he changed his behavior, letting spittle fall down upon his beard, and scrabbling upon the walls as a mad man, by which means he escaped this danger, and here he praiseth God for it, and stirs up all the faithful to put their trust in him, in full assurance, that they shall likewise be kept safe, in what dangers soever they be: Touching his fact in thus dissembling, whether it were justifiable or not, see my Exposition upon that place: Touching the King before called Achish, here Abimelech, it is to be understood, that this was the general name of the Kings of the Philistines, as we may see, Gen. 20. and Chapter 26. As Pharaoh was the name of the Kings of Egypt, and Caesar of the Roman Emperors, his proper name being Achish: For the word Countenance, • s Calvin renders it, the Sept. Face, Some, Behaviour. It is 〈 in non-Latin alphabet 〉 properly signifieth Taste, but because, as by the taste meat is known, so by the countenance or behavior the man is judged of, it is used to set this forth both here and elsewhere.

I will bless the Lord at all times Although David by his policy escaped the danger of Achish, yet he thankfully ascribeth it unto God, who wrought with it for his deliverance, and probably by instinct taught it him for his own preservation; as Joshua to feine a fleeing before the men of Ai, for his greater advantage: And hence we should learn by what policy or [Note] means soever we escape dangers, not to ascribe it to ourselves, but to God alone, and therefore to praise him incessantly.

I sought the Lord and he answered me, &c. He trusted not to any device of his own, but acknowledging all good success to come from God, he prayed to him in his straits, and so was delivered.

The Angel of the Lord pitcheth his tents about them that fear him. See the like, Matth. 18. 11. Where I have handled the question, whether everyone of the Elect hath his Angel-Guardian, or each one more, as Psal. 91. 11. But is it not comfort enough, that God by his providence is always near unto us to save us from dangers, and if so, what need of the guard of Angels? Ainsworth, The Lord herein condescends to our weakress, that we might be the more confident, when we know that he provides for our safety in all places, and at all times by his so glorious and mighty Ministers, who are said to be sent out for the good of all that are chosen to life: And doubtless it was a singular comfort to Jacob, when being in danger by Esau, he saw the Angels of God pitching their tents about him, for which cause he called the place where, Mahanaim, Gen. 32. 1.

Teste and see, that the Lord is good. Here the Prophet David layeth the fault of not having that comfort, which we might in God's goodness towards us upon ourselves, as he that hath pleasant and nourishing meat, but will not taste of it, is without the comfort thereof, wherefore he exhorteth us to amend this fault, which is by committing ourselves to his protection at all times, and then observing how graciously he dealeth with as, hence arising to more confidence.

He keepeth all his bones. Here he showeth that the providence of God is extended, not only to everyone that feareth him, but even to every small part of the body of such, his bones which be very many; and else where the LORD saith to the same effect, the very hairs of our head are numbered.

Evil shall slay the wicked. Some, saith Calvin, hereby understand misery, as if nothing were meant, but that they shall perish miserably, but by evil is rather meant, the evil which they do, as is expressed in the singing Psalm, so that the righteous to their comfort, may look upon them in their malicious practices against them, as working their own ruin, which should [Note.] deter all men from perfecuting the righteous at all times, for though they be able to do nothing against, these Malignants shall come to the destruction in the end, which they machinate against them: But the Servants of GOD shall be redeemed, which implieth, although even now in danger of death, shall be delivered, as Verse 22.

PSAL. XXXV.

THIS Psalm is framed, so that each Verse beginneth in the first letter as the Hebrew Alphaber, the first with 〈 in non-Latin alphabet 〉 the second with 〈 in non-Latin alphabet 〉 the third with 〈 in non-Latin alphabet 〉 the fourth with 〈 in non-Latin alphabet 〉 &c. Which is an elegancy amongst the Hebrews used in song, and is most notable in Psalm 119.

Strive (O Lord) with them that strive against me. When David compiled this Psalm is uncertain, but Calvin thinks, whilst yet Saul lived and persecuted him, for by saying, Strive O Lord with them that strive with me. He intimateth, that he had many enemies who strove against him with their tongues, by slandering and speaking evil of him, to make him odious to all men, against these he prayeth, that the Lord would clear his innocence, stopping their foul mouths: And by saying, Fight against them that fight against me. That many were up in arms against him to destroy him, but in either case he makes the Lord his refuge by prayer, as we must also do upon the like occasions, and in him be comforted against [Note.] all the calumnies and violent attempts of men against us: And thus Augustine understands it, as made for the comfort of all the poor members of Christ, against their cruel Persecutors.

Lay hold upon the shield and buckler. This is spoken after the manner of men, that come to help others against their enemies, and not that God hath need of, or doth use any such kind of weapons, the breath of his mouth alone being sufficient to confound all, even most Potent enemies.

Let them be ashamed and confounded that seek my Soul. In this and Verse 5, 6, 7. &c. David teacheth the distressed Servants of GOD in his own example, what to pray, not doubting, but that they shall be heard and saved; as followeth, Verse 9. 10. Where he speaketh of rejoicing herein, yea and the rejoicing of his very bones, hereby meaning, that all his parts, and whatsoever strength and vigor was in him, should be spent in celebrating his praises, which speak • against them that are remiss and negl • gent about this duty.

Cruel witnesses rose up against me. Here is laid down the cause of his calling upon God for help, before going, he prayed, Verse 1. That God would Strive with them, that strove against him. That is, By calumnies and strife of the tongue, now he showeth, how they so strived against him, Viz. By false accusations of things, which he knew not of, whereby they sought to bring him in danger of his life, and this may have reference in particular to his ambitious seeking of the Kingdom, and the destruction of Saul, for that some accused him of this, appeareth, 1 Sam. 24. 10. Where he saith, Why dost thou hearken to men's words, that say, David seeketh evil against thee.

They rendered me evil for good, the bereaving of my Soul, or life. For by their false accusations, they stirred up Saul to take away his life, and for that end, he came out to seek him with three thousand men: But what good had David done them? Very much in killing Goliath, the terror of them all, and slaying the Philistines, the spoilers of their Country: And Verse 11. Expresseth further what good he meant, Viz. His fasting, and mourning, and praying for them in their misery.

Yet I in their sickness put on sackcloth. By sickness any affliction is here to be understood, as Verse 15. Halting. When he cometh to speak of himself, sets forth any weakness or misery likewise, whereby he was disabled and brought low: His putting on sackcloth and fasting, as if his Friend or Brother, or Mother had been afflicted, Verse 14. Is spoken of to show, how far he was from all hatred against them, yea, how great his love was towards his deadly enemies, as we are all commanded to be likewise affected, Matth. 5. 45. And to pray for them, as is intimated also that he did, in [Note.] saying, My prayer turned into my bosom. That is, saith Ainsworth, Either I prayed for them oft times in secret, or let it turn into my bosom, if I prayed for any evil to come upon them: Geneva notes, with inward affection or bowing down my head: But Basil best, I received the fruit of my prayers for them, upon my bosom, for so 〈 in non-Latin alphabet 〉 signifieth, and this he did through inward comfort to Godward, upon the discharge of this his duty, although extremely provoked to the contrary by their malice: And thus it shall be to everyone, that sincerely prayeth for his enemies, because he is now assured in his conscience, that he is the Child of his heavenly Father, Math. 5. 45, 46. That ye may be the Children of your Father which is in Heaven. Or may it not be meant, my prayers for them took no effect in them, to abate their malice towards me, but cruelty was by them repaid me, and cursing from their mouths. For the exposition preceding, the word turning, makes against the first, as arguing not a direct going on, and here is nothing spoken of evil, whereby it might be understood, as an imprecation against himself according to the other.

But in my halting they rejoiced, they gathered together, the abjects gathered [Note.] together, they teared me, and were not silent. Having shown, how he behaved himself, when his enemies were in misery, which also may be referred to the words before going, Verse 12. Evil for good. Which though no particular be spoken of before, was abundantly done by him after the overthrow of Saul and Israel with him by the Philistines, when he mourned and shown his love towards Saul as much as he could, by thanking the men of Jabesh-Gilead, and praising them for fetching his Corps from the Philistines, and giving it a more honorable burial, 2 Sam. 1. 11. 12. Having I say, shown this, he now cometh to move the Lord the more, by the heinousness of the thing done on their part, to show, how spiteful their doings were towards him; at his miseries they rejoiced, and that not only a few of the great ones about Saul, but even the scum of the people, and a multitude of the baser sort, whose mouths were also opened against him without end, although they knew no cause; but in them the Proverb was verified, like Prince like People; Saul being infest against him, the people were generally full of rage also: The word 〈 in non-Latin alphabet 〉 Nachim, tendered Abjects, Signifieth men of a smitten or broken condition, men of no worth, for it comes of 〈 in non-Latin alphabet 〉 signifying to smite; yet some render it actively, Smiters, expounding it smiters with the tongue: but the former is to be preferred, because he addeth, Men that he knew not, Or took no notice of, they were so base; see the like, Job 30. 8. And for their tearing of him, it was with the tongue by spiteful words; the word signifieth also divided, for which some render it so, but this is more genuine.

With Hypocriticall mockers in feasts, they gnashed upon me with their teeth: Calvin, With perfidious persons, mockers for a Cake of Bread: But Ainsworth, Hypocrites, Scoffers for a Cake of Bread: It seemeth to be a further Description of the Abjects spoken of, Verse 15. as if he had said, basely turning themselves into any color, to help on my misery by bitter Scofs, being drawn to this to humor Saul by his feeding them. For to this Effect it is said, Prov. 28. 21. That some will transgress for a morsel of bread. Others take it either thus, or as spoken of making him their Table talk, when they fed themselves deliciously, choking him with such intolerable Scoffs, alleging, Hos. 7. 8. Where the Enemies of Ephraim are set forth as banquetters, Ephraim as the bread, that they fed upon. But Calvin holdeth, that the great ones about Saul feasting with him are particularly here meant, as the vulgar and baser sort before.

My darling, Hebr. only one from the Lion. Of this see before, Psalm. 22. 21. and from hence to the end of the Psalm, He prayeth for deliverance from his Enemies, and that they might be confounded, and his friends made joyful.

PSAL. XXXVI.

TO him that excelleth of the Servant of the Lord, David. Of this Addition singularly here, The Servant of the Lord: See before Psalm. 18. It doth denote something in either set forth, declaring a difference betwixt him and his wicked Enemies, there his wonderful mercy in delivering him out of their hands, for which his Eyes were towards him, as a Servants to his Master; here their profligate wickedness, wholly addicting themselves to do Evil, from which he abhorred, as it becomes God's Servant to do.

The transgression of the Wicked saith, in the midst of my heart, there is no fear of God before his Eyes: Hebr. Transgression saith to the Wicked: That is, His obstinate, and shameless giving himself to live in all manner of Wickedness, telleth him as by a lively voice, what show soever he makes to the contrary, that he hath no fear of God in him, and this I say, because I know it in my heart to be so, as if I heard his wickedness speaking so much, and I know in the midst of my Heart, through the inward grief and sorrow that I have therefore. And this is true touching all, that do, Dare operam pecc • to, live and go on in gross sins from time to time, being touched with no [Note] Repentance therefore, their sinning outwardly proclaims what they are inwardly, although they set a good face upon it, and say that they have a good heart.

For he flattereth himself in his own eyes til his iniquity be found out to hatred. Here he showeth that the wicked harden themselves to the doing of Evil through a better conceit, which they have of themselves; when as others, that fear God hate and abhor their doings, and look upon their case as abominable to God and dangerous. And this layeth open the Original and [Note.] Nurse of so great wickedness, as abounds in the world, that men against their own Conscience, that accuseth them to be without all true fear of God and against the judgment of good men, who hate their doings, sooth up themselves, as if they were accepted before God as well as the best, N. Tran. Till his iniquity be found to be hateful.

The words of his mouth are wickedness and deceit: That is, Saith Calvin, he hath something to say to excuse and justify himself to the deceiving of his own Soul, and the hardening of him in sin. He ceaseth to understand to do good, That is, He is averse from all good Instruction and Reason, whereby he might be persuaded better.

He meditates Iniquity upon his bed: That is, In his retiredness through the corruption of his heart he beginneth to enter into this evil way by himself alone not being drawn on to it by others. He persists in a way not good: not only beginning and going on far in a wicked course, but without Repentance always going on, He abominates not evil, being carried by a contempt of God on in his wickedness; and then he sums up the differences betwixt the Wicked, and such as fear God thus.

1. He slatters himself in his wickedness; this man judgeth and condemneth himself. [Note.]

2. He deviseth reasons to harden his heart in sin; this man reasons against sinning in anything, instead of extenuating, aggravating his least sins.

3. He stops or turns away his Ears from hearing Reason against his Evil ways, this man is willing and desirous of good instruction, that he may be more stirred up to good, and against evil.

4. His meditations in private are, how he might practice this or that wickedness; this man's meditations are, how he may yet grow better, and what abundance of sin he is already guilty of, to be accordingly humbled therefore.

5. He goes on in Evil, waxing daily worse and worse; this man perseveres in good, and cannot by any means be beaten, or allured out of the Way hereof.

6. He being so Evil, as hath been said, abominates not himself therefore, but in contempt of God pleaseth himself still therein; this man through the fear of God, trembles and abhors himself, even for his Infirmities: yet it is not to be conceived, that every wicked man is such in all degrees, but that there are such, When there is no dram of Grace to restrain them, others not being suffered to be so exorbitant for the common Good of those politick Bodies, whereof they are members, and not that they are any whit the more in the way of Salvation.

(O Lord) thy mercy is in Heaven, thy truth unto the Clouds. Calvin, to the Heavens, New Translat. Thy faithfulness to the Clouds: Respecting rather the sense then the signification of the word. Having set forth the abomination of wicked Enemies, to God and his people, now he proceedeth on the contrary side to set forth God's mercy and Goodness for the comfort of all them that fear him, both to make the wicked ashamed and to fear, and to comfort all such as fear God, against their wicked practices, and himself in particular. In this and V. 6. are sour Excellencies in God spoken of: First, Mercy or Goodness. Secondly, His truth or faithfulness. Thirdly, His Righteousness. Fourthly. His Judgments. His mercy, In the Heavens Psalm. 57. 11. Unto the Heavens, Psal, 108. 5. Above the Heavens. And the same is meant here also; it is so great that it filleth the World below and Heaven above also. His truth unto the clouds, For he dealeth truly and faithfully with all creatures, keeping touch with all in everything, that he hath promised: And the Heavens and Clouds, haply are mentioned in reference to the Rain bow, which he saith he would place in the Clouds, for a sign that the Earth should never be drowned again. His Righteousness like the mountains, To administer all things by his providence most justly in punishing those that are so intollerably addicted to all manner of Wickedness, and doing Good to those that fear him, and delivering them out of their Hands: His judgments like a great deep: Or Abyss, the bottom whereof cannot be sounded, whereby is meant, that although the Wicked for a time may live in prosperity, the Righteous in misery, they in honor, these in disgrace, yet the just judge will one day put a contrary difference between them, making these happy and honorable, them infamous and miserable forever: but yet this judgment lieth hid, as the bottom of an Abyss, no such thing appearing to men a long time. Thou savest both man and beast: So good is the Lord, that his Goodness in governing the World is extended to all his Creatures, yea even the very beasts, therefore much more to men, and specially to such as fear him, and trust in him so that they shall be saved from the hands of their Enemies here, and from Death and damnation hereafter, and partake of this Heavenly Kingdom forever and ever. And in this sense the Apostle saith, God is the Savior of all men, especially of them that believe.

How precious is thy mercy, and the Sons of men shall trust under the shadow of thy wings: That is, Not all promiscuously,l but the faithful that live in his fear: Of the Wicked it is spoken contrariwise before, so that if they trust, they shall be deceived, the like Phrase is also used of the Faithful, Psalm. 91.

They shall be satisfied with the fatness of thy house: That is, They shall have joy in thee, as they that are feasted in the house of a King, where all Delicacies, both of meat and drink abound, for a good Conscience is a continual feast, and this is in the Sense of God's Grace and favor in Christ; justifying from our sins, there being no worldly thing that can satisfy, yet because Godliness hath the promises of this life, and of that to come, I hold with Calvin that the one is so promised here, that the other is not excluded. For all such as fear God and trust in him shall be fed corporeally, Ps. 37. 1. and Spiritually with the light of God's countenance, Psal. 4. 7. and Eternally with hidden Manna, Revel. 2. 17.

After promises of favor to them that fear God, here he addeth prayers, both for them and for himself, concluding with Threatning to the Wicked that they shall fall and never rise up again.

PSAL XXXVII.

FRET not thyself at the Wicked neither be envions at evil doers: Having before shown the Ruin of the Wicked, Psal. 36. 12. Now he admonisheth all such as fear God, not to be vexed to see them or any of them for a time in prosperity, to he discouraged in the ways of godliness, or to sin by envying hereat. For their prosperity is but like the green Grass, which is soon cut down and withereth.

Trust in the Lord and do good, dwell in the Land and thou shalt be sed assuredly: Having in the former Verses made Application of that spoken of the Ruin of the Wicked, Psal. 36. 12. Now exhorteth and comforteth the Righteous, by promising, that it shall be unto them as he prayed, Psal. 36. 11. But he begins with trusting in the Lord, as the Foundation of doing Good and of all Blessings: For Philosophers excelled in moral Virtues, Temperance, Patience, and Contempt of the world, but doing these things not out of faith, they were not accepted. By dwelling in the Land he meaneth, that the faithful shall have a settled Habitation, and that God will take care for them to feed them with Food sufficient, so that they need not be distracted with worldly Cares, but cast all their Care upon God. And that feeding with food sufficient is meant, is further confirmed, Verse. 19. Where he saith, That in time of famine they shall have enough, So that other Expositions referring this feeding, to feeding upon faith, or feeding others with Truth, &c. are worthily by Calvin rejected.

Ainsworth renders the words, Feed on faith, and he takes the words before going, Dwell in the Land: Either for a promise or a command to keep in the Land of Canaan, as Isaac did in time of Famine. But here is no word signifying Faith, but Truth, or Verily, therefore render it word for word, and it is, Feed thee verily, For thou shalt have wherewithal to do it, and likewise Trust in the Lord, do good and dwell in the Land, Can have none other sense, but as of a promise that thou shalt do so, possessing it as an Inheritance, thou and thy Seed after thee forever, as is expressed, Verse 29. Yet Ainsworth hath one thing here remarkable, that this Psalm is begun with the first Letter of the Hebrew Alphabet, and every two Verses go on in order with the rest, to the last letter of that Alphabet.

Delight thyself in the Lord, and he will give thee thy hearts desire: That is, Let this be thy joy, that the LORD is thy portion, and not that thou hast worldly things which will deceive thee, and then thou shalt never want, but have thy hearts desire, because in him is a confluence of all comforts and blessings, See the like, Isa. 58. 14.

He will bring forth thy Righteousness as the Light. If any Godly man being in misery for a time, shall say, I cannot find any such comfort in the Lord as thou promisest, here is somewhat spoken that may satisfy him. The darkness of misery shall be turned into the Light of felicity unto thee, only wait God's leisure, till it shall seem good to him to do it.

Be silent or still to the Lord, wait for him. Till he shall be pleased to do for thee, as is before promised, be not impatient or murmur, but wait. The word 〈 in non-Latin alphabet 〉 here used as Calvin noteth, signifieth either mourn or wait, and if we take it for mourn, it is meant of mourning silently, but he followeth the first, Wait, Then he repeateth again in more words that which he had said, Verse. 1. concluding Verse 8. That this were to do Evil to vex at the Wickeds prosperity.

They that wait for the Lord shall inherit the Earth: Here is a reason why we should not vex at the prosperity of the Wicked, for although now they flourish, yet they shall be cut off, and the Righteous shall have the better of it, even in this world, for however they be tumbled and tossed about, yet their comfort is great in all places, through the Lord, for whom they wait or stay a time, first in misery, or the Righteous are promised the inheritance of the Land, because if the people of Israel had been such, they should always have enjoyed the Land of Canaan, and it should never have come into the possession of their Enemies. For it was for sin that they were cast out, and that they were consumed with Wars, and therefore to the Righteous is promised also, Abundance of Peace. For the fruit of Righteousness is peace, Isa. 32. 17.

Better to the Righteous is a little, then the Riches of many Wicked: the word 〈 in non-Latin alphabet 〉 here rendered Riches signifieth also a multitude, or abundance, which some refer to people, as if it were meant, a few Righteous are better then many or multitudes of Wicked, and some join it, and the word 〈 in non-Latin alphabet 〉 many together, as if it had been said, Then great riches of the wicked: but either of these is more forced, and it agreeth better to the Argument in hand to tender it as before; For whereas the Righteous inheriting the Earth, is spoken of, Verse 15. If it should be objected, they have but little in comparison of many wicked, here it is resolved, this little is better to him, then their abundance to many of them, if they be put altogether. And a reason is rendered V. 17. Their bones, That is, Their strength shall soon be broken, but the Lord will establish the Righteous: That is, Be as a continual fountain of good unto them, so that they shall never want, but the Riches of the wicked are vanishing by God's Judgments, so that their abundance is turned in a short time into want. Thus Calvin, And the little of the Righteous is better also, because his Goods are truly Goods coming from God's blessing and used to his Glory, but the Goods of the wicked are Evils, according to the saying, Bona hujus mundi sunt bonis bona, malis mala, Because they are ill gotten, [Note.] and if not, turned to be a means of more licenciously doing Evil, by Rioting, Pride, Oppression, and covereousness, from Hamon here used to set forth Riches, Ainsworth noteth the Word Mammon cometh.

The Wicked shall perish, and the haters of the Lord as the fat of Lambes, Here that which was said, Verse 18. is further amplified, as the fat of lambs melteth away with the heat of the fire, so their Riches shall fade, and he calleth them haters of God, hereby denoting how much they deceive themselves [Note.] when they say, that they love God: So Commandment the second.

The wicked borroweth and payeth not again. This saith Calvin, is expounded of the unjust dealing of the wicked, whereunto he granteth, that it may be applied, but it is properly meant, that he is through the curse of God made so poor, that he hath need to borrow, but when he hath done so, his Estate wasting more and more, he hath not wherewith to repay what he borrowed; and this is further confirmed, Verse 22. They that are cursed of him shall be rooted out, Their Estates being consumed and brought to nothing; I take the former words both ways, he borroweth and Payeth not, Either because he is brought low, and so unable, or unconscionable, and so will not, thus also Ainsworth.

The steps of a good man are ordered by the Lord, and he will love his way. Hebrew, The steps of a man. Yet it is not meant of every man, but of those that fear him, for it is spoken of one, whose way is loved by the Lord, such are directed by him in the course of their life, to do that which is pleasing unto him, and so he through the favor, which he bears towards them, makes all their ways prosperous. as Psal. 35. 27.

Though he falls, he shall not be utterly cast down. Hebrew, He shall not be cast off. It being meant, Though he be afflicted and that often, as Prov. 24. 16. yet shall rise again, he shall not sink under the burden of his afflictions, God will never cast away his fatherly care over him: Some, saith Calvin, understand it of falling into sin, and rising again by repentance, and some, of his courage in adversity, and his not fainting under sufferings; but he rejects both, the first, because outward prosperity is the argument in hand, and the second, because it doth not sufficiently express the meaning, that although he be grievously afflicted, yet the Lord will deliver him; and he renders the word, Non collidetur, He shall not be dashed in pieces. Ainsworth is for both falling into sin and misery in this World: Basil is for falling into sin, because Verse 23. The Lord's directing of his steps is spoken of, without whose direction the best man living falleth into sin; but herein lieth his comfort, that when being for a time left to himself, as Hezekiah was, and David also, and by this means he falleth; the Lord is at hand to lift him up again, and to set him right, which the next words show, The Lord susteineth him with his hand, For so he renders them; let the Reader follow whether he pleaseth, or rather both with Ainsworth, for falling is spoken of both ways, Gal. 6. 1. as of falling into sin, Michah 7. 9. into affliction.

I never saw the righteous forsaken, nor his seed begging. This may seem strange, because Lazarus begged, and sometime other righteous persons are in so great want, that they cannot live without begging: yet David had this from Moses, Deut. 15. 4. Where to the people of Israel, being obedient, such a blessing is promised, that there shall be no poor amongst them. Calvin resolveth it, that even the best have their sins, which God correcteth them for, sometime one way, sometime another, as he seeth most meet for each one of them for their greater good: And thus a good man may be punished with want, even to beggary: So Paul was often in want, but he had learned to want and to abound, and in all things to be content; yet he concludeth, that in his greatest poverty, he liveth well of that little which he hath: Basil applieth it only to Israel, the seed of the righteous Progenitors, whom God never left: Ainsworth, That he is not brought to poverty, nor his seed, by liberality to the poor, contrary to the opinion of worldlings, who will not give for fear least their Children should want it another day: And this I take to be best, for the words next following, Verse. 26. All the day he is gracious and lending, his seed is blessed. He and his Children have never the less but the more for his liberality to the poor, according to that Prov. 11. 24. there is That scattered, but is more increased. It is then thus said, not that it falleth out thus to all the righteous, no one being ever excepted; but thus generally God dealeth with them, and hereby we should be encouraged [Note.] to deeds of charity to the poor, not fearing want in so doing: And on the other side, although everyone that beggeth his bread is not hence to be •• red, as none of the righteous seed: (For we may be made so poor by persecution, as the poor of Lions in France) yet we should rather take any pains to get each one his bread, then to beg; and for the most part, they that go about begging, are a cursed Generation, in whom that curse takes effect, Let their Children be Vagabondes and beg their bread.

The residue of the Psalm is spent in exhorting, as Verse 2. To depart from evil, And to do good. Using reason to persuade hereunto, Verse. 28 19. Then describing him to be one that talketh of wisdom, and hath the Law of God in his heart, Verse 30. 31. After this he noteth the attempts of the wicked against him, and God's frustrating them, Verse 32. 33. then he exhorteth again to trust in God, Verse 34. And addeth a reason taken from the stability of such, and instability of the wicked, Verse 35. 36. But for this he biddeth us mark the end of the just and of the wicked, Verse 37, 38, 39, 40. For otherwise we might judge amiss, if we look at the present evil condition of the righteous, or the prosperous of the wicked.

PSAL. XXXVIII.

APsalme of David for a remembrance. The Sept. addeth, For a remembrance of the Sabbath. Which Augustine following, saith, that it was to put us in mind of resting or ceasing from sin, which bringeth even upon the best so great miseries: But to leave that, as not being in the Hebrew, it was compiled by David, that hereby he might help himself, to remember his sufferings, to be thankful to God ever after being delivered, and careful of his ways, least he should again fall into the like or greater miseries; and not only for himself, but as he was a public person in compiling it, he had respect to the public good of the Church, hereby teaching us all, to remember our chastisements, of which we are ready to be forgetful, so soon as we have any ease, that they may not only work upon us to humble us for our sins, and to make us repent for the present, but always after; otherwise he that hath smitten us, holds his punishing hand still over us, and will judge us again and again: See the like Title, Psal. 70. And for the grievances here complained of, Basil takes them to be the death of his Son Ammon, Absalom's conspiracy, Ahithophel's joining with him, and Shimei his cursing him: For the first Verse see the same, Psal. 6. 1.

Thy arrows stick fast in me. David being afflicted looks not so much at men, the instruments, as at God, by them punishing him, as when Shimei • ailed upon him; He •• rseth, because God bad him curse, said he. See the like, Psal. 18. 15. Psal. 91. 5. Job 6. 4. Yet as by arrows piercing words of wicked enemies, so God smiting or piercing the body with pains and sicknesses may be understood: But the comfort of God's Servants is, that although they be grievous, they are but the hand of God, [Note.] their loving Father, who if he woundeth will heal them again, as Hos. 6. 1.

There is no rest in my bones by reason of my sins. Here is shown the original of all our troubles and sorrows, Viz. Our sins, that in all our sufferings, we may not look only at God's hand, but at our sins provoking him, because otherwise we shall be ready to murmur against God, as over severe and cruel against us.

My wounds matter and corrupt. Hereby he showeth the long continuance of his afflictions, by alluding to mattery soars: but this he saith, came to him through his foolishness, in which word he acknowledgeth, that there is no wisdom or reason in sorrowing, but a man is herein carried by his lusts as a brute Beast, contrary to right reason, as he also expressly saith, Psal, 73. 22. So foolish was I and ignorant, even as a Beast. From hence to Verse 11. With more variety of expressions, he setteth forth his misery, but there he showeth it to be the greater, both in respect of his friends and enemies, these stood looking upon it a far of, not daring to come near him, they laid snares for him; that is, Sought by subtle means to ensnare him, plotting inwardly in their hearts, and outwardly consulting in their talk against him to his destruction; but he in the mean season by his silence, and not so much as opening his mouth against his Calumniators, shown admirable patience, here he fleeth to God therefore by prayer, adding, Verse 16. I said hear me, least they rejoice over me, Hebrew, I said least they rejoice, &c. Meaning as Verse 15. I said thou art my hope, answer (O Lord God) That is, Save me from mine enemies least if they prevail, they should triumph over piety, and the power of it should be weakened in men's hearts, when they behold me thy faithful Servant falling before them; and to show what they would do, if they should by God's forbearing to help him, prevail, he saith further, When my foot slipped, they magnified themselves against me. That is, When I was but a little put to the worst, whereby it appears, how much they would insult, if they should have their wills of me to destroy me: A horrible motive to move the Lord to help his Servants in time of danger by their enemies, and a sign of their overthrow at hand, when they combine [Note.] together, to bring the true religion into disgrace, for in so doing they combine against and strike at God himself and his glory, and so they shall be found but to have kicked against the pricks: It is just with God to bring to the like misery or greater, such as rejoice at the miseries of others, as the Edomites that cried of Jerusalem, insultingly raze it, raze it, even to the ground, but they had this curse laid upon them, that their Babylon should be brought down, and their Children's brains dashed against the stones: And Paulinus in vita Saint Ambrose, tells of one Th • odulus, that when he saw another fall, he laughed at him, Ambrose turned to him and said, Thou that standest, take heed that thou fallest not; And soon after he had a great fall indeed.

And I am ready to halt. Of this phrase, see before, Psal. 35. 15. He meaneth here, that he was so pressed with misery, that he could not go uprightly, by still bearing it patiently, but was through the weakness of the flesh, ready to be impatient and murmur, because as in the next words, his sorrows were ever before him, and he had no mitigation thereof. For extremity of sufferings, made even patient Job to break out into bitterness, [Note.] neither is any man free from such passion at sometimes, but we must pray and strive against them, as David did, and look upon them as haltings to this end, near to which is falling, and therefore a caveat is by the Apostle given here against, Make straight steps unto your feet, Least that which is halting be turned out of the way.

My enemies live and are mighty, in the former Verse, he tells of his confessing his sins, and showing his grievous sufferings therefore, now whilst he was thus in the midst of sorrows, he saith, That his enemies lived; that is▪ The more merrily, and drew by their good success more unto them whereas he remained desolate and forsaken of all, wherein it may be thought, that he pointed at Absalom's conspiracy, after whom all men went, yea many that had been his friends formerly, from remaining with him, as the History showeth. Of their rewarding him with hatred for his good will, Verse 20. See before Psal. 35. 12. But against all this he concludeth, with prayer to God to hasten to him and save him.

PSAL. XXXIX.

TO him that excelleth, to Jeduthun, a Psalm of David. Of Jeduthun see, 1 Chron. 25. 3. He and his Sons were appointed to be singers in God's house, wherefore it is meant, that this Psalm should be committed to him, and them, to be sung from time to time: see the like Title Psal. 77. 1. For the time of compiling it, Basil saith, That it was, when Shimei cursed him; Augustine on the word Jeduthun, Trarsiliens saith, That the signification of the word is rather to be looked at, then the name; it is a Psalm for him that passeth beyond them, that is, Worldly things to Heavenly.

I said I will keep my way from sinning with my tongue. David had said before, Psal. 38. 14 That in the midst of his miseries he was, as dumb, now he amplifieth the same, by declaring his resolution, against breaking out into impatient speeches, and he saith, He kept a bridle to his mouth, to this end; whereby is intimated, how hard a thing it is for a man being provoked, to refrain from evil and cursed speaking, see for this, James 3. Whilst the wicked are before me; That is, Lest they should upon my letting any such words come from my mouth, take occasion to rejo • ce, as having taken me by this means in a great sin: Thus Expositors generally, but Calvin will not only have this meant, but also the wicked's continuing in prosperity about him, as if he had said, I resolved, though they prosper and increase never so much, and so my oppressions be the greater, yet to bear it patiently and in silence: But Basil by the wicked before him, understands Shimei, when he most admirably refrained himself, being by that base railer so greatly provoked, yet he did not only refrain from evil speeches, but restrained Joab from taking revenge upon him, saying nothing but this, He curseth, because God had him curse. And of David we learn [Note.] the like patience in time of provocation, and because we cannot otherwise, we must put a bridle, as it were, in our mouths, by striving to be thus patient, that the ill language of others against us, may not draw the like from us.

I was dumb through silence, and I held my peace from good. He did not only resolve against speaking to offend, but he did indeed refrain sometime, yea, from speaking good, that is, What he might justly have spoken in his own defense, so Calvin; but he saith, some expound it of his silence in respect of praising God, by reason of his great troubles.

The fire waxed hot in the midst of me, &c. Here David confesseth his own weakness, he was not able always to contain, but brake out at length into speeches of impatience; thus Satan is ready, when the Servants of God resolve, and strive most against sin, to stir and blow up the fire of wrath: Basil, when I resolved upon patience, thoughts of my heinous sins came into my mind, in the matter of Uriah, and then I was tormented with grief, as if I had had a fire within me: And although I spake not to Shimei cursing me, yet I spake to the Lord, having death before mine eyes, of which I was worthy, and from which, for the frailty of man's life in general, I saw that I could not be long free, especially beginning already for them to pine away; Augustine, when I refrained so from speaking, for fear of speaking evil, that I spake no good, I was troubled at this my silence, lest my sin should be counted greater for this silence: Calvin, then my virtue in refraining from speaking evil.

Make me to know, O Lord, my end, and the number of my days. This is by Calvin expounded, as spoken out of impatience, as if he had challenged the Lord for laying upon him such loads of misery, when as his life was so short, and he should not have time after these his grievous sufferings, by joyful days to be made amends therefore: But the words enforce not to this Exposition; and August, saith, that the End, to which he here speaketh of, is the blessed life to come, which is without End, which he desired to know to belong to him, for his greater comfort in the midst of his miseries in this life, and which he sighed after, as Paul, I forget that which is behind, and press on to that before. And this I take to be the best, and being so understood, we shall not without Ground tax this Righteous Servant of God, but have cause to look upon him as a pattern, and follow him in the Extreamity of our miseries here, being comforted by looking to our blessed End; if we fear God, as he did, our miseries shall not last long, for the [Note.] days of this Life are few, and then cometh an End most desirable. Another there is, that saith, that David spake thus to God not without sin; because he desired to know the number of his days, which God hath reserved in secret to himself: But this is confuted by Moses, Psalm 90. 12. Speaking to God in the same manner. He saith not thus, as desirous to know the certain number of the days of his life, to be the more licentious till the Approach of his end, but to be so persuaded of the brevity of his life, that he might make none account hereof, but altogether of the life to come, to be always directing his course so, that at the End of this, he might attain life everlasting.

My age is nothing before thee: The word rendered Age here, is 〈 in non-Latin alphabet 〉 signifying the World, but Verse 5. The same is set forth by 〈 in non-Latin alphabet 〉 as Calvin thinketh, by the transposition of one Letter, and therefore he renders both alike, Verse 5. What mine Age is, here my age is nothing: New Translat. Verse 5. How frail I am, Ainsworth hath it, my worldly life.

Make me not the reproach of the foolish: That is, Of wicked Shimei, and such as he was, for by this name, Fool, the wicked man is commonly set forth. And David, being now in a desolat Estate by Absalom's Usurpation, and all men's forsaking him, saw by this Fools railing upon him, that in this condition, he was subject to be dealt with likewise by others o • Shimei his quality; wherefore he prayeth for Deliverance out of this dejected condition, that none Occasion might be given any longer hereby to such malicious Fools, to spit out the poison of their reproachful speeches against him. Calvin takes it either thus, or as a prayer not to be exposed to such Reproaches, as Fools and men of no Reputation are; but I see no Reason, why the Reader should have it thus left to his Liberty, the Case being so plain.

I will hold my peace, and not open my mouth, for I knew it was thy work. Here David showeth the Ground of his silence before spoken of, Verse 3. resolving to go on herein in respect either of rendering Evil words for Evil, or murmuring against GOD for any sufferings, viz. He knew it was God's doing, Shimei cursed, because God bade him curse: And Absalom's so unnatural rising up against him, was of God for his sins, for which cause, there was good reason to be still, and not to break out by Evil speeches. And that we may in time of Provocation any way, do likewise, We must consider, that we have to do with God in all that we suffer, and also that his judgments [Note.] are just, the want of which consideration maketh men so sinfully to break out into cursing, railing, and murmuring upon any provocation by other men's evil tongues, or by other Sufferings, because they look not up to God, but to fortune, or chance, or to the instrument only.

Leave off or stay, that I may recover strength: That is, Cease a while to afflict me before I dy, if it be thy will now to take me out of this world, that I may be strengthened in Grace, patiently to bear the very stroke of Death, whensoever it cometh. Being urged with pains continually, and afflictions is an hindrance of preparing to dy; and therefore they are ill advised, that put off [Note.] all preparation for death, till sickness, which by distempering rather hinders, then furthers the gathering of Spiritual strength to go to meet God, coming by his Harbenger, Death.

PSAL. XL.

I Waited patiently for the Lord, and he inclined unto me: This seems not to be spoken without reference to that which was said Psalm 39. Where he speaks of himself, as being in the danger of Death, by reason of his Son and Subjects rebelling against him. Here being delivered as he was, by his men's getting the victory over Absalom and his men, he sets himself to praise the LORD. Hebr. It is, Waiting I waited, that is, Long not ceasing [Note.] in the time of my trouble to pray again and again, joining to my praying patience, and who so doth thus, shall surely see the like Event.

Basil makes this cohere with Psalm 39. Because there he said, Hear my prayer, in this, He hath heard my crying.

He brought me up out of the horrible pit and miry clay: Calvin, The sounding pit: That is, I being plunged deep into misery and danger, which it is usual in Scripture to set forth thus, as Psalm 69. 3. He saved me out of it. Ainsworth will have this Psalm to be prophetical of Christ's Afflictions, and deliverance, and his putting an End to Legal Sacrifices, &c. Jerome expounds the first words, of the Gentiles, being delivered out of the miserable case wherein they were, by faith in Christ, and those Verse 6. 7. &c. Of Christ, I waited for the Lord, and he heard me: I was, saith the Church of the Gentiles, long in an Evil case, without God, a stranger from the common-wealth of Israel, but at length he heard me, yea, even before I called, Isa. 65. 24. Before they called I answered, For of them he saith, Isa. 65. 1. I was sound of them that sought me not: Then he brought me out of the pit of darkness and ignorance, out of the miry clay of Superstition, wherein I stuck f •• st, and set me upon a Rock: That is, Christ by believing, for he is the rock, upon which whosoever is set, hath a sure standing, and the Gates of Hell shall not overthrow him. And he directed my goings, that is, Being turned to the Lord from Superstition and worldly vanities, wherein my feet stuck fast before, as in clay and mire, for such are worldly Riches, he kept me from turning to them again, or looking back. He hath put into my mouth a new song, A song of praise for the new man, sent into the world for my Salvation, whereas before I sung theatrical and vain songs to false God's. Many shall see and fear, and put their trust in the Lord, that is, See him, whom the Lord hath so mercifully sent, and the Miracles wrought by him, and a fear to Repentance, for their sins shall come upon them, and they shall believe in him, and so receive pardon. Then he is pronounced blessed that doth thus, And respects not vanities. For Faith, and Christ, and reforming from sin before lived in, must go together. Many marvelous things hast thou done (O Lord) in thy thoughts who is like unto thee? Thou didst promise to send thy Son in the flesh, and that when he came, he should give sight to the blind, heal the sick, &c. But the Jews believed not, they were not in their thoughts like unto thee. Thus Jerome hitherto, and here he ends that part of the Psalm concerning the Church, in the next words understanding Christ speaking to the Father. And indeed I see not why this Exposition, to which all things touching the Church of the Gentiles agree so fitly▪ should be rejected, but embraced by us all. David I grant doth here speak of his own case, but as in many other passages of the Old Testament, the letter is not only to be looked at, but the mystical sense also, so here. Wherefore take we these words as literally concerning David, and because he was a Prophet, and doth often, when he speaks in his own person, speaks prophetically, not rest here, but look up to a Sense more sublime for our further Edification▪ Touching David a member of the Church, and being in so great misery as he was delivered, so shall all that be the Elect of GOD, although in an Evil plight before, by Christ. And by him the Lord did marvelously, so that he could not make a sufficient Enumeration of his Benefits, and likewise the faithful may all say. He was also set upon a Rock. That is, Restored to safety, whereas before he stuck fast in the midst of deadly dangers; so the faithful, that before tenaciously adhered to Superstition, whereby they were endangered in respect of everlasting destruction.

Sacrifice and oblation thou delightest not in, mine ears hast thou opened, or as the Hebr. signifieth, Thou hast digged or bored: Here by Sacrifice, that of beasts is meant by the Latin; Heb. 〈 in non-Latin alphabet 〉 Minchah a meat offering of flower & Oil, by burnt offerings, which follow next, such Sacrifices, as wherein the whole beast was offered and burnt by fire, whereas in other Sacrifices part only viz. The fat was offered: Lastly, he addeth, Also sin offering, Hebr. Sin, for so sin offerings are sometime called, Exod. 29. 14. Levite. 4. 24. 2. Cor. 5. 21. He made him sin for us: That is, a sin offering. These were all the sorts of Sacrifices prescribed, and by mentioning them all, he showeth of what little force those Sacrifices were to purge from sin, or to make an atonement therefore. For to prove this and that the only Sacrifice available for this purpose is the death of Christ, the Apostle alledgeth these words, Heb. 10. 5. 6. &c. Only whereas it is here said, Mine Ears hast thou opened, he hath it, A body thou hast prepared me: Following herein the Sept. Translat. The meaning being rather respected then the words. For in saying, mine Ears hast thou opened, or bored, he hath reference to that, Exod. 21. 6. where the master by boring the Eare of his voluntary Servant, makes him his Servant forever, though Calvin thinks this too curious. But because the word is, Digged or Bored, I doubt not of the Allusion, the meaning being, thou hast of me a voluntary Servant, for the ever of my living in this body, for by offering it, as thou hast before determined, for all, they shall be sanctified, Heb. 10 10.

Thus also Jerome expounds it, and the next words, In the beginning of thy Book, it is written of me: Of the first words of Genesis which are, In the beginning God created the Heavens and the Earth: That is, saith he, In and by his Son, which John knowing, saith, Joh. 1. 1. In the beginning was the word, but this hath been already by me rejected, upon Gen. 1. neither is there any Ground here for it, considering, that Hebr. it is not, In the beginning, but in the volume, and so it is alleged, Heb. 10. 7. the word signifieth a Role, for so they used of old to write in parchment, and to role it up, as it is said of Jeremy, that he did, Jer. 36. Ezek. 2. 9. In the volume or role of thy book then, is meant nothing else, but in thy book, and herein it was plainly written in sundry places, that Christ should do the will of God, by offering his body in Sacrifice for our sins, as Isa. 53. The chastisement of our peace was upon him, for our transgressions he was smitten, and with his stripes we are healed, Esa. 63. 3. Psalm, 22. And Moses the first pen-man of God's book, saith, he wrote of me, Joh. 5. 46. Matth: 26: 24: Luk: 24: 44: Act: 13: 29: And this was, when Moses wrote of the paschal Lamb, Exod 12. Of the two Goats upon the Expiation day, the red heifer, and the brazen Serpent, &c: All which were but types, finally fulfilled in Christ.

Yet Calvin applieth all to David, although not without reference to Christ: For David was as an obedient Servant, and it is written of him, and others chosen of God, that they should do God's will, for he was after God's own heart, and his Law is written in the Hearts of all such. Thus also Basil saying, that it was chiefly spoken of Christ, the head of them all; from whom virtue cometh to enable the faithful to do likewise; & all the faithful, I grant, ought to apply this to themselves, not placing confidence in sacrifices carnal, [Note.] when their time was, as David did not, Psa. 50. and Psalm 51: Nor in other Duties external, as praying with the lips and not with the heart, Esa: 29: 13: Nor in those days in barely believing, or being Baptized only with water, James 2. John 3. 5. But obeying and carefully doing God's will, and keeping his commandments: But to make this the main scope of this place, is to go contrary to the truth, and to obscure a light here set up, showing the abolishing of Sacrifices carnal, and teaching one only Sacrifice of Christ, to be by all the faithful to be relied upon, to be reconciled to GOD and sanctified, and that contrary to the Apostle, who so plainly leadeth us the way to this interpretation; if it be said, Is GOD so divers, will he have sacrificing, and yet will not? I answer with Augustine, in divers times, he will and will not, and yet is not contrary to himself, he would have carnal Sacrifices offered, that hereby, as by rudiments, his people might be taught that sacrifice, which was to come, wherein full and perfect propitiation lay; but when this was once offered, he would not have such offered anymore, because the use of a figure is at an end, when the thing figured is come, John 1. 14.

I have declared thy righteousness in the great Congregation. This saith Jerome, is spoken of Christ, because he published the glad tidings of Salvation by his Apostles, to all the parts of the World; a very great Congregation.

Withhold not thy tender mercies from me. Here is shown how Christ should in the time of his danger, as man, pray to the Father, as he did, Matth. 26. 39.

Mine iniquityes have taken hold upon me. The word rendered iniquities, sometimes is put for the punishment of sin, as Psal. 31. 11. And so this may be applied to Christ, who was without sin, for his sufferings were innumerable, but for our sins, or as Jerome, he is brought in speaking of mankind, whereunto he was joined by his incarnation, their sins, the burden whereof he took upon him, were innumerable, for he bare our transgressions, Isa. 53. And was made sin for us, 2 Cor 5. 21.

Let them be ashamed and confounded together, that seek my Soul. Thus he prayeth saith Jerome. meaning, That they should be made ashamed and to fear, that they might be turned back from their evil ways: Otherwise we may take it as a prophesy of ruin to come to the wicked Jews, that persecuted our Lord Jesus, and made a mock of him, when he hanged upon the Cross.

Let the •• be glad. Having spoken before of his wicked enemies, now he prayeth for them that love him, which he meaneth by saying, That love thy salvation: That is, Thy Jesus. Then he concludeth, But I am poor and ready, yet the Lord thinketh upon me. So Jesus came and lived poor in this World, but he was remembered, being in the lowest ebb of misery, soon raised up to the greatest height of Glory.

PSAL. XLI

BLESSED is he that considereth the poor. This saith Calvin, is commonly taken as spoken of the charitable, but the word 〈 in non-Latin alphabet 〉 Understanding, here used implieth, an intelligent or prudent weighing of his case that is oppressed, to stand for him, if it be by men, if by God, not to censure him wicked, for his hand soar upon him, because Job suffered thus, only for trial of his patience, wherein he comes nearer the true sense, then they that are for offices of charity to the poor in general: And if we look back to Psal. 40. 17. Where he saith, I am afflicted and poor, it will appear, that he speaks here of the same, and if by poor, there Christ be meant, then he is meant here also; and then the meaning is, That hath the wisdom to look upon Christ so attenuated, as the word 〈 in non-Latin alphabet 〉 signifieth, not as one smitten of God for his sins, as Isa. 53. But submitting himself to poverty, to make us rich, being the Son of God, humbling himself so, that whosoever believeth on him should not perish, but have life everlasting: Thus also Jerome, such a man is blessed both in health and sickness, as followeth, Verse 2: 3. Thou wilt make all his bed in his sickness. Hebrew, Thou hast turned: Because he that makes a bed soft, turneth it, and it is meant, that the Lord giveth him case; whereas Jerome by bed understands, his body exercised with many afflictions, to make him better; it is far fetched, and therefore leaving it, cleave to the plain literal sense; and if it pleaseth not, understand ease in sickness: Calvin tells thee, that restoring to health is meant, which I take to be all one.

I said, Lord have mercy upon me, I have sinned. This also is by Jerome applied to Christ, as meant of the sins of men, for whom he suffered, or to the Church, as spoken in her person; and the next unto the Jews, speaking deceitfully to entrap Christ, which he calleth vanity, as when they said, he regarded no man's person, and therefore asked him, whether they should pay tribute or not, for they pake one thing, and intended another in their hearts, and thought long for his death, and going abroad uttered it; that is, Plainly calling upon Pilate to crucify him.

Together against me they whisper, that hate me. Here also he saith, The Jews consulting and tampering with Judas, about the betraying of Christ, is meant, believing, that if he were once dead, he should rise no more, as in the next words: Then he describeth Judas the Traitor, who did eat bread with him, when he gave him bread dipt in the sallet, for he immediately went out and most treacherously delivered him into their hands: But thou Lord be gracious to me, and raise me up, Which was done indeed, and then his enemy the Devil, by his rising from death, was h •• d from triumphing over him, because he was thus destroyed. And me thou hast sustained, and set me before thy face forever. Which was fulfilled when he ascended into Heaven, sitting there at the right hand of GOD in all joy and glory: And here, saith he, ends the first book of the Psalms: The second, Psalm 73. The third, Psalm 87. The fourth, Psalm 104. The fifth, at the end of all the Psalms, Hitherto Jerome: Basil also proveth this Psalm to be prophetical touching Christ, because it is so by him applied, when speaking of Judas, he saith concerning his treachery, this was done, that the Scripture might be fulfilled, He that hath eaten bread at my Table, hath lifted up his heel against me. Wherefore it is a point of audaciousness and temerity to expound it of any other, as some do, either of David, or Hezekiah being sick. Augustine also in many more words, Christ here speaketh sometime in his own person, as man, sometime in the person of the Church, and sometime so of himself, as that he is to be understood, as speaking of his Church also; of himself, when he saith, Blessed is he that understands the poor, or attenuated man, Beleiving the fullness of the God-head to dwell in him bodily, full of the treasures of wisdom and grace to believe in him: In the person of the Church, Have mercy upon me, I have sinned. For as it is true of man and wife, they twain are one flesh, so of Christ and his Church: In his own, and the Churches person, They say, when shall he die and his name perish? &c. For thus did both the Jews say against him, and both they and other persecutors against his Church; but he was raised again, and his name became more famous, and his faithful Servants cying, others rise up in their stead, and they stand before the LORD forever in glory, in Soul, then in Body, being raised up again at the last day. And in this I rest, and whereas this Psalm is now turned even by ours another way, to David and other distressed Servants of GOD, we may by way of anagoge so apply the [Note.] passages hereof: They are blessed, that judge favourably of the afflicted, the wicked do so hate the Servants of God, that they meditate all mischief against them even to death, sometime openly, sometime secretly in a cunning manner; the Servants of God in all their distresses, flee to him confesting their sins, and so are fure to be raised up, partly being delivered here, or if not, by a succession of the faithful, continuing their name upon Earth, and partly by being taken and raised up to everlasting glory.

PSAL. XLII.

TO him that excelleth, Maschil, for the Sons of Corah: Of the Title, Maschil, see before, Psal. 32. Although David's name be not prefixed here, yet Calvin judgeth it to be a Psalm compiled by David, because his case is herein set forth, and committed only to the Sons of Corah, who were Levites, to be sung as other Psalms to others, that were professed Choristers in the Temple; because David was a Prophet above others of his time, and it is improbable, that he would have any other to compile a Psalm for him, being by the spirit, wherewith he was endued, better able to do it, then any of them: And he compiled it when he lived in exile for fear of Saul, not of Absalom, as some think, for that was too short to agree to the words, Verse 2, 3. Basil saith, That it was compiled by a prophetical spirit, speaking of things to come long after, Viz. in the time of the Babylonish Captivity, expressing the longing desire of the faithful then, and comforting and exhorting them to trust in God: And to make this good he rendereth the word 〈 in non-Latin alphabet 〉 In finem, to the end, which signifieth more properly, To him that excelleth: Because it is intended, saith he, for a long time after the penning, Viz. To the end of the Captivity. Jerome, who hath it likewise, To the end, expounds The end of Christ; Maschil, Of spiritual understanding; The Sons of Corah, Of the faithful, as if it had been said, a Psalm to instruct the faithful, to thirst after, and to come to Christ, to be healed and comforted against their sins, for which they are inwardly afflicted, as an Hart with thirst: Ainsworth, who followeth Jerome in dividing the Psalms into five Books, noteth, that the three former end each one of them, with Amen, Amen, The fourth with, Amen Halalujah, The fifth with, Halalujah, being yet called as if, they were all one Book, The Book of the Psalms; as the small Prophets, though twelve, are called the Book of the small Prophets. Corah was the chief of them, that conspired against Moses and Aaron, Numb. 16. For which he was destroyed: but his Sons, it seems, took warning to come from his Tent, and so were preserved, and were singers, 1 Chron 6. 33. And some amongst them were most famous, as Samuel, and Heman, God not only sparing the Children of the wicked, that follow not their Parents, but extraordinarily sometimes, gracing them with gifts beyond others.

Augustine saith, that Corah signifieth Calvaria, and that hereby are meant the Sons of him, that suffered upon Mount Calvary, CHRIST JESUS, the scope being to teach him, to be the Fountain of living water, after whom we must thirst, as the Hart after the Rivers of water, and therefore after his Baptism.

Amongst all these Expositions, I see no cause to reject any, wherefore I embrace the first as literal, and the other of Jerome and Augustine, as mystical, it being not unusual with the Psalmist, in speaking of himself and of his own person, to prophesy of things to come in the time of the Gospel: Touching that of Basil, it is so common with the Prophet Isaiah, to wreath prophesies of the Babylonish Captivity, and deliverance herefrom, with deliverance by Christ, especially from Chapter 40. to the end, that I am easily drawn to think, that David might do in this Psalm, and some others likewise.

As the Hart panteth after the Rivers of water. Hebrew, Cryeth. Jerome tells us, that the Hart having snuffed up a Serpent in his nostrils groweth very thirsty, and therefore hastens to the waters. So it is meant, that the Christian finding himself man evil case, by reason of the venom o • his Spirit, Fornication, desires Christ and his water of Baptism for Remission of his sins; which is true, not only in such, as have been Idolaters, but otherwise sinful, by the common contagion from one Adam overspreading all men. If it be applied to the faithful in Babylon, it is hereby shown, how they should long after God's coming to deliver them, that thus they might be refreshed from that so grievous a suffering by the hands of their barbarous Enemies. Apply it to David and then the meaning will be, that he neglecting Kingly honors and riches in comparison of the comforts of God's house, did most earnestly desire, that an end might be put to that his Exile, whereby he was debarred from coming to the public Dutyes of God's service.

My tears were meat unto me day and night, whilst they said, Where is new thy God? Besides his Exiled condition, debatring him from God's House, there was another thing, that vexed him no less but rather more, Viz. their upbraiding him with this, that God, upon whose favor specially choosing him, he bare himself so much, had rejected him. In saying, his tears were his meat, for this he meant, that forsaking his food for sorrow, when others refreshed themselves with meat, he afflicted himself with fasting and weeping, and that most largely, for which he saith, Day and Night. And this ought to afflict us most of all other things to be debarred from public excercises in God's worship, and his holy name to hear blasphemed: If it be [Note.] applied to the Captives in Babylon, it agreeth notably with Psalm 137. Where their grief is shown to have been extreme, for the dishonor door to God through them, as if he were too weak to deliver them; If it be applied to the time of the Gospel, it is to be understood of the sorrow of Christians, for the B • asphemies of Jews and Pagans against their LORD and Savior CHRIST, whom they vilified, and called not God but in derision, and that when they persecuted them, and no visible help appeared from Heaven, during the whole time of the ten most bloody persecutions, which he calleth here All the day long, during this whole time, The food of the Church was Tears, whereupon they lived, as it were, in hope thus to att ••• Remission of sins. So Jerome.

These things I remember and pour out my Soul in me; for I went with it multitude leading them to the house of GOD: Here David by comparing how it had been with him formerly in his prosperity, and now in his Ex •• e, showeth how he increased his Sorrow hereby. So pouring out my Soul upon me is used, Job. 30. 16. Lam. 2. 12. Then he went one of the foremost to the house of God, leading the way to them▪ being at festival times gathered together in great multitudes, and went Rejoicing, Dancing, Playing, and singing, But now he was altogether debarred herefrom. Apply it to the Captives in Babylon, and then it is a setting forth of their sorrows increase, in recounting their former happiness, in the Liberty of going to Jerusalem, and to the Temple at their festivals, and comparing herewith the horrible Idolatry, which thy were compelled to see, and the places, where they now lived, the sink of all abominations. Apply it to the time of the Gospel, and read it, as Jerome and Auugst. I will go to the admirable Tabernacle: for 〈 in non-Latin alphabet 〉 Ach signifieth Tabernacle, and the meaning is, to find God, touching whom they said in upbraiding me, Where is new thy God? There being outwardly in the Church, calamity and misery, I will go to his Temple, the Congregation of the faithful, and there I find that which is truly admirable showing God in them, so sanctifying them, and making them admirable for holiness of life, and power to work miraculously for the confirming of the Gospel.

Why art thou cast down (O my Soul) and disquieted within me? trust is God, for I will still confess him, the Salvations of his face: So Hebr. the meaning being, although my wicked Enemies upbraid me by my confidence in him, now that he appeareth not to my help, yet my hope is nevertheless in him, and I will not cease to confess him, or to speak of the Salvation, which his countenance lifted up, bringeth to those that trust in him, by saving them out of all their troubles. And this may easily be applied all the three ways before spoken of.

(O God) my Soul is cast down in me, therefore will I remember thee from the Land of Jordan, from Hermons, and the hill Mitzar: David checks his Soul, Verse 5. for being dejected for want of confidence in God, yet now he confesseth it to be cast down, but against this opposeth the Remembrance of God, as present with those that trust in him in any place, and not at his Sanctuary only that was at Jerusalem, and because the places wherein he wandered up and down, were the parts beyond Jordan, where mount Hermon was, and other lesser hills, he maketh particular mention of these, calling Hermon, Hermons, because that Hill extended far, and had many heads, and because we read of no hill properly called Mitzar, hereby other little hills in general lying out that way be understood, according to the signification of the word Mitzar, Little: Calvin rendering it, Whilst I remember, saith, that David hereby was more cast down, Viz. By thinking upon GOD worshipped at Jerusalem, and his living an exile from thence. But the word 〈 in non-Latin alphabet 〉 doth more properly si • ni • y, Therefore, approving rather the former sense, & if it be taken for Whilst, it will be but a Repetition of that which was said before. Jerome expounding it by, Therefore, saith, That it is the voice of every penitent Soul dejected for sin, but comforting itself through Baptism received, figured out by Jordan, and Christ's being made a curse for us, as Hermon signifieth, and seeming little in himself through humility, but for this more highly accepted in the sight of God.

Basil going on to apply this to the Jews, in captivity, saith, That these words are an answer to the former, Why art thou cast down? There is good reason, for I remember how it was with me in the Land of promise, set forth by Jordan and Hermon, and find myself greatly abased in comparison of that I was then, for which also see, Psalm. 137.

Deep calleth to deep, at the noise of thy water pipes, all thy waves and billows are gone over me: He calleth, saith Calvin, his Calamities Deeps or Abysses without bottom, because they seemed endless unto him, when he was so long persecuted by Saul, for one came upon him in the neck of another, and so called on, as it were, one another to drown him, and then more floods of water still overwhelmed, that his case seemed even desperate. Jerome applying this to the Gospel, saith, The New Testament calleth to the Old Testament, showing nothing now to have been done, but what was there foretold, & either is an abyss for the profound mysteries therein set forth. And the water pipes are the Prophets so called, because as water in the pipe, so the sense of their prophesies lies hid, till it be opened. For Waves and Billows he hath, High things and waves, whereby are meant judgments threatened before Execution and judgments executed.

Basil by the Abyss calling upon the Abyss, understands the Babylonian Armies, and by the waves, &c. their multitudes overflowing, as a flood the whole land of Judea. It is an aggravation of David's misery by a metaphor taken from deep waters, such as those of the sea, whereinto he was, as it were, cast, as Jonah sometime was, the waves going over him, or it is spoken in alluding to the state of the world, when all things living upon the dry Land were under the deep waters; For as then the Cataracts or Windows of Heaven were opened, so here the word rendered water pipes is by Jerome. rendered Cataractae. And it may be applied to the Evangelical Church being under the deep water of miseries all the time of her bloody persecutions, and to the Church of the Jews brought under the Babylonian forces. But most excellently August. hereupon, what is this Abyss but God's judgments according to Psalm. 36. 6. Thy judgments are a great deep, Wherefore the Abyss call, the Abyss, when he judgeth in this world, even those by whom we know nothing provoking hereunto, & proceeds to judge also in the world to come by everlasting condemnation. At the voice of thy Cataracts: that is, as thou threatnest by thy ministry, lifting up their voice to denounce these judgments. All thy suspensions and waves are gone over me. That is, the Waves of thy Judgments here, and those to come in the threatenings thereof for sin, in acting which I have been so notorious. A most pious meditation for us all, especially [Note.] under judgments here, that they may work upon us to repentance, and so we may escape hereafter.

In the day the Lord will command mercy, and in the night, &c. Having been troubled in his thoughts about God's judgments, whereby he suffered, and was worthy to suffer more for his sins, V. 7. Here he declares the issue of these troubles to all God's faithful servants, that are upon these meditations moved to flee sin, he commands mercy immediately to comfort them, by assuring them of forgiveness and deliverance, whereupon they shall have joy, and for joy sing both day and night to his praise, as he had before spoken of his tears and sorrow day and night, V. 3. By speaking of a song and prayer he meaneth Expressions of joy both ways, by singing, and in prayer further giving thanks to God for this his mercy.

I will say unto God my rock, why am I dejected: It being so as I have said before, Verse 8. Why am I so sad for my sufferings in present, and the derisions of my wicked Enemies; surely I see no cause. Why then art thou dejected (O my Soul) as V. 5. only with this difference, there he ends with, Salvations his face, here with Salvations my face and my God: That is, Who art a Salvation to me, not once but always, and my God, that I may not be ashamed, nor any such thing may appear in my Face, for their Derifion.

PSAL. XLIII.

THis Psalm, saith Basil, is without a Title, because it is of the same Argument with the former. The Church in Babylon calling upon the Lord again here to the same Effect against that King, meant by the deceitful and unjust man, and that people meant by the ungodly Nation. Calvin taking it to be spoken by David in his own case, by that man understands Saul, by the Nation such as consented with him in persecuting David, and in praying God to judge him, he meaneth, by taking in with him to save and deliver him out of their hands. Jerome by that man understands the Devil, and by that nation his cursed instruments, seeking the destruction of the Christian Church. For in the parable of the Tares sown amongst the Wheat, it is said, when the Devil had done it, The envious man hath done this.

Send out thy light and truth, let them lead me to thy holy hill and to thy Tabernacle. Apply this with Calvin to David, and it is meant, Let me by thy favor towards me in delivering me, which is as a most comfortable light, See the truth of thy promises. For though by faith we know all God's promises to be true, yet when by experience we see them fulfilled, this is more confirmed unto us. And then he meaneth his truth should appear, when putting an end to this his Exile, he should bring him to mount Zion. and to his Tabernacle, That is, to the public Exercises of his worship to be restrained where from grieved him more, then to want the comfort of his House, Wives, and Children, &c. But if this were in Saul's time, saith he, how could Zion come to be spoken of as the place of the Tabernacle, when it was not set there till long after in David's time, and answers that he spake thus by the spirit of prophesy, whereby he knew that the Tabernacle should be placed there, but understand this as spoken against Absalom's Conspiracy and then there will be no need of such a shift. Moreover in Saul's time David's Wives and Children were with him, so that he had no cause to be grieved for being driven from them, as he saith, but in the time of Absalom's Conspiracy, his wives were left to keep the house, and were shamefully abused.

If it be applied to the Church in Babylon, God's sending out his Light and truth to lead her to Zion, must be understood of causing the captivity to return, as he had promised. If to the Evangelical Church, Christ saith of himself, I am the Light, and I am the way, the truth and the life: And he leads to mount Zion when to heavenly happiness, where is the Tabernacle of the most high, of which, Psal. 15.

Then will I go to thy Altar. David and the Church in Babylon, according to the letter, expressing their thankfulness by sacrifice, and their joy by singing and playing, the Evangelical Church by Christ figured by the Altar, offering praise, and afterwards standing upon Zion with Harps, making expressions of all joy, as Revel. 14. 1.

PSAL. XLIV.

TO him that excelleth, to the Sons of Choreh, Maschil. The same Title with that Psalm 42. Neither is David's name put to it here or there; whereupon Calvin thinks it not to have been compiled by David, but by some other man, that lived afterwards in the time of the Maccabees, when Antiochus Epiphanes raged so much against the Church and People of God, compelling them to do things contrary to the Law, but the faithful stood manfully to it to the death: And I do think with him and others, that this Psalm concerneth those times in part, and the times of persecution under the Gospel in part, because it is thus in one passage applied, Rom. 8. 36. We are killed as Sheep, Verse 11. We are killed all the day long, we are counted as Sheep to the slaughter, Verse 22. But I see no cause, why it should for this be ascribed to any other man, rather then to David; for it is put amongst David's Psalms, the end whereof is noted, Psal: 72. Ult. And he being a Prophet, and so it being usual with him to speak often of things to come, as present; I see no reason, why this Psalm should be excepted against, as none of his: And hitherto I add, that after the Captivity besides Haggai, Zechariah, Malachi, and Daniel; Who lived •• the time of Cyrus, Darius, and the latest of Artaxerxes, who allowed Nehemiah to go and build Jesusalem; the Church of GOD had no Prophet, til the time of John the Baptist, which might be conceived to be a Penman of any part of the holy Scriptures, wherefore I conclude, that David, and not any other was the Author of this Psalm, in which long before it came to pass, he both setteth forth the sufferings of the Jews, especially under Antiochus Epiphanes, according to 1 Maccabees 1. And the persecutions of the Church under the Gospel, teaching the people of God, in either time and at all times like those, how to address themselves to God in their prayer: And this agreeth to Basil, who saith, That David, as other Prophets did run over all times in his prophesies, both past, present, and to come; and here over the times of the Maccabees, of whom see their history.

We have heard with our ears. To put the more courage into them, that suffered in those days, he first recounts the doings of God towards his people of old, when the Heathen were without strength to withstand him, although very potent: For hence it must needs follow, that God's people never suffer through any adverse power at their will, but that God moderateth and appointeth all their sufferings, who is their gracious God and Father, and therefore will turn all to their best good. Our Fathers have told us. Here this saith Basil, Ye Fathers that neglect to teach your Children such things, as may work his fear and love in them, and faith to rely upon and seek to him in all times of danger: They made their Mouthes, as it were, Books, wherein the gestes of the Lord [Note.] might be read to his praise, and to the drawing of their Children's hearts unto him.

Thou with thy hand hath expelled the Heathen and planted them. That is, the Canaanites, for although the Israelites armed, God gave the Victory, as when the Walls of Jericho fell, and when he threw down hail-stones and herewith slew the Canaanites, &c.

In thy name we have trodden underfoot those that rose up against us. That is, By the power of God, when their Kings being hidden in a Cave, were brought out, and Joshua made them set their feet upon their necks.

But thou hast cast us off, &c. After the commemoration of things done in former times, for God's people, and what trust his people had in him therefore, and how they joyfully praised him, now he proceedeth to a lamentable complaint of their present miseries, in saying, Thou goest not forth with our Armies. He intimateth, that whilst God was propitious to his people, he was the strength of their forces, and no adverse power could prevail against them, but when he is offended, they may arm and go to war, but they cannot prevail; yea contrariwise their enemies shall easily subdue them, and make them base abjects; which is further expressed, Verse 10. They spoil for themselves: Or as Calvin, They have trodden us underfoot, at their own will, As answering to that, Verse 5. We have trodden underfoot those that rose up against us. And this is further amplified Verse 11. 12. We are killed as Sheep, and thou sellest us, and increasest not by our price. For so vile things and naught worth, are let go to everyone that will take them for nothing, the greatest debasement that may be; In saying, Verse 11. Thou hast seattered us amongst the Heathen. He hath plainly reference to the time of their Captivity in Media and Babylon, in saying, We are killed as Sheep, to the tyrannical time of Antiochus Epiphanes, and to the time of persecution under the Gospel; and in saying, Thou sellest, &c. To the time of Jerusalem's destruction by the Romans, when the Jews were so vilifyed by God's just judgment, that as Christ was amongst them sold for thirty pence, so thirty of them were sold for a penny, as Josephus saith.

All this hath come upon us, and we have not forgotten thee, nor dealt treacherously in thy Covenant. This saith Calvin, is not pleaded in behalf of the Jews, in respect of things done before the Heathens, so cruelly tyrannizing over them, but after; nor in the behalf of them all, for many revolted to heathenism, 1 Mach. 1. But in the behalf of the faithful, a little remnant that stood to the Laws of God, even to the death: Neither is it spoken in way of accusing the Lord of mutability or cruelty to his Servants, but an argument is drawn from their present constancy, notwithstanding their grievous sufferings, to move the LORD to compassion towards them, in this their extremity.

Apply this with Jerome to Christians, and then it is the voice of Martyrs.

Though thou hast broken us in the place of Dragons, and coverest us with the shadow of death. Hieron. Because thou hast humbled us in the place of affliction: And he saith well, The shadow of death; Because the death of the Martyrs, was but a shadow in comparison of death everlasting: But the word 〈 in non-Latin alphabet 〉 here used properly, signifieth Dragons, which Calvin thinks, should rather be rendered by, Balenae, Sea Calves or Whales, understanding by the place where, the Sea, because they were in the bottom of the Sea of miseries, and to this covering with the Shadow of death, better agreeth; but there is no need to go from the proper signification, since the place of Dragons is some horrible desert, where there is continual danger of death, which is called, The shadow of death, Because void of all comfort of life, that is as light: According to this it is said in a spiritual sense; The people that sat in darkness, in the Valley and shadow of death, have seen a great light. So that to be covered with the shadow of death, is nothing else, but to see death before a man's eyes daily, which way soever he turneth him, and no means to escape.

For thee we are killed all the day. It may seem strange, saith Calvin, that the Faithful should thus complain; since to suffer for his names sake is a joy; yea Socrates having great crosses by his Wives, said Melius est insontem perire, quam sua culpa: But yet it is a good plea, to move the Lord to pity, that we suffer for his sake, because when we do so, it is not against us, that the Enemy rageth so much, as against GOD and his truth: For so did Antiochus Epiphanes, who set himself to beat down the Religion which GOD had set up amongst the Jews, which he called superstition: And likewise Jewish and Heathen persecutors in the time of the Gospel. Yet it is also to be understood, that no man is without sin, and therefore [Note.] he must acknowledge any kind of sufferings to come justly upon him in respect of God; whatsoever they be, at whose hands he suffereth, for so much as it is not at their will, but by his secret pre-determination, that they are thus permitted to tyrannize, as 2 Sam. 16.

Arise, why sleepest thou (O Lord) awake, &c. This is not spoken, as if the Lord slept at any time, but to move him to show, that he was awake and watchful over his poor flock, beset with ravening wolves. For he that keepeth Israel neither slumbereth nor sleepeth, only to us seemeth then only to be awake when he executeth Judgments upon our malicious Enemies in our defense. He calleth for concession or permission here, saith Basil, sleeping, Retribution, Waking, or arising, and his help, Verse 24. His face▪ Jerome applying it to the time of the Gosdel, giveth a far fetched sense, thus, Thou that hast died and risen again, awake and rise in their hearts, that believe thee to be dead but not risen again, that they may believe thee to be risen, and escape everlasting death: August, also in saying, Awake why sleepest thou to them that believe not, for to such he sleepeth still by death and awaketh not, nor riseth, till in their Hearts, when he converteth them to believe in his name.

PSAL. XLV.

TO him that excelleth on Shoshannim, to the Sons of Corah, a song of Loves: For Shoshannim some have it Delight, as the word also signifieth, some, Decommutandis, but why the Sept. should render it so I know not, for the word cometh of 〈 in non-Latin alphabet 〉 signifying six, from whence an instrument of six strings may be called Shoshannim, See the like Psalm, 69, Psalm. 80. And an instrument of three strings is called Sholisha, 1 Sam. 18. 6. And because a Lily hath six Leaves, it is called Shoshan, Cant. 2. 6. in the plural number, Shoshannim, It is then a Song of praise to be sung upon a musical instrument with six strings by the Sons of Corah, Levites of whom before; and Maschill here also in the Title, Psalm. 42. For a song of Loves: Ainsworth that it, A song of well-beloved virgins, But here is no word signifying Virgins but Loves, and therefore it may better be rendered, A Love song: For it setteth forth the Love betwixt Christ and his Church, having respect to the Spiritual marriage betwixt them, as at marriages it hath been usual to sing, Epithalamia, or marriage Songs, to congratulate the conjunction of man and wife according to God's holy ordinance, Calvin will have it compiled by some man, endued with a prophetical spirit in Solomon's time, touching the marriage betwixt him and Pharaohs Daughter, confessling yet that it belongs chiefly to the marriage betwixt CHRIST and his CHURCH, because betwixt no couple else joined together in Marriage is L • ve so pure, but mixed with some inordinate Lusts, and therefore no • worthy this high commendation. But that it is made of the marriage of CHRIST and his CHURCH appears, because, Heb. 1. 8. A passage of it is thus applied; Viz. Verse 6. Thy Throne O God endureth forever, &c. And Augustine, Jerome, Basil, and all other Ancients, apply it to this mystical Marriage only. Some passages indeed are brought, in which it is alluded to Solomon, for these to conclude, that his marriage with Pharaohs Daughter is meant, I take to be without Ground, although there was therein and in other matters of his glory and royalty, some figure of CHRIST and his CHURCH; For how can he be called God, whose Throne endures forever, and the Queen be bidden to worship him, and this applied to him, Instead of Fathers thou shalt have Children, whom thou mayst make Princes in all Lands. When as he had no more male Children by his many wives that we read of but Rehoboam? It is therefore as Solomon's Songs only of Christ, to whom also a new Song is sung, Revel. 14. And because no man can be judged more fit then David to compile such a Song, and it comes within the number of his, I think it better to ascribe it to him for holy Songs, compling so famous, then to any other uncertain Author: For though Solomon married not Pharaoh's Daughter, till after David's death, for whcih it may seem; that he could not allude to that marriage here, yet for so much as he was lead by the spirit, to whom even things to come touching men are present song before, I see no absurd •• y in it, to hold that David spoke in alluding to that marriage before it was, by the Spirit of Prophesy. And if it had been compiled touching Solomon and his wife, certainly it should not have been committed to any to sing it, the House of God, as it is: One reasons well in that this Psalm was David's, because Psalm 2. and Psalm, 66. which have not his name put to them as this hath not, are yet alleged in N. T. as David's Psalms, Act. 4. 25.

My heart is inditing a good matter: Hebr. Boileth a good Matter: This beginning showeth something here set forth, not belonging to any me • man how excellent soever, but unto the King of Kings, Christ Jesus, Jerome. By the good word here spoken of (for so he renders it, and Hebr it is; 〈 in non-Latin alphabet 〉 a good word) understands Christ, whom God the Father is said, Eructasse ex cord suo, but this seems to be forced, for it is the Saying of the Prophet, speaking here of Christ, and of his heart intent to set forth his praises, who can never be sufficiently extolled, that all men's hearts may bedrawn unto him. And therefore Basil applieth it to the Prophet, who useth the word, Eructavit, and compares his Tongue to the pen of a ready writer, to intimate, that it was not his own, which he now uttereth, but came from the Spirit of God. as a fire in him, making it to break forth, because he would otherwise have said, My heart hath spoken, having first meditated upon it. For that which cometh from man is slowly brought forth, as requiring study, but when he speaks by the Spirit most readily, there being nothing to hinder. I pass over therefore that of Jerome, touching the pen of a ready writer, applied to Christ also, as if he were thereunto compared; as he is at other times to other things, when he is called a Lion, a Door, and Way. Ainsworth saith, that these words, My heart hath boiled, are spoken in alluding to the meat offering prepared In the frying pan, being boiled in oil. Levite. 7. 9. For the same word is used here and there & in saying thus, he meaneth, that the prophesy, which he here setteth forth was is an offering by the Spirit likened to Oil, and so well pleasing to the Lord: Of this Mincha or offering, read also, Psal. 141. 2.

Thou are much fairer then the Children of men, Her • by beauty the beauty Wisdom is meant wherein Christ excelled all men, of the beauty of wisdom, see, Ezek. 28. 7. And wisdom makes the face to shine, Prov: The Cald: Thy beauty (O King Christ) exceeds the fairness of men, full of grace are thy lips. For this in Christ, see Cant. 5. 13. Luk, 4. 22. and for his beauty, Cant. 5. 10. 16. Therefore God hath blessed thee forever: That is, To the end thou shouldst be thus fair, and excellently spoken to make men admire, and to draw them unto thee, thou are blessed so of God beyond all others: For to to this end he saith, Isa. 61. The spirit of the Lord is upon me, because he hath anointed me to preach god tidings, &c. Calvin applying it to Solomon noteth, That Kings should learn according to this pattern, to speak wisely and graciously to their people, [Note.] to draw them to obedience, and not proudly compelling them by tyranny, which is a good applycation of it, being understood of Christ: Jerome applieth this to Christ in his human nature, as done, when at his Baptism, a voice came from Heaven saying, This is my beloved Son, &c. But he rather blessed forever, in his being taken up into Heaven, after the work •• his ministry finished, and set at the right hand of God, and in his Church, which is his body, increasing by his divine teaching and imparting of his spirit unto her, and established upon a Rock, against all assaults of spiritual or corporeal enemies.

Gird thy sword upon thy thigh (O mighty one) There being two things necessary in a King, to keep his Kingdom in a good and flourishing condition, Arms, and courage to defend it against foreign enemies, and meekness and justice, putting a Decorum upon the King amongst his Subjects, and so making them for love to his person, to live in obedience to him; both these are here ascribed to Christ, his Sword is his word, Ephe. 6. 17. And therefore it is said to come out of his mouth, Revel. 1. 16. And the breath of his mouth is said, as a Sword to slay the wicked, Isa. 11. 4. And see also, Revel. 6. 2. Chapter 19. 11. &c. O thou mighty one. This is one of the Titles of Christ, Isa. 9. 6. Jerome hath it, Gird thy sword unto thy thigh, most Mighty: Not weakly to fight against the spiritual enemies, but mightily; that is, against the Devil: But Hebrew it is, O mighty One: And the sense is the same, it is a prophesy of infirnal power, subdued by the Gospel of Christ, going out into all Lands, by the fall of idolatry which immediately followed. For his meekness, truth and righteousness; upon which he saith, Ride and prosper in thy comliness: Riding upon these is ascribed to Christ, because hereby he is carried in the administration of his Kingdom, and not by injustice, impatience, and tyranny, after the manner of worldly and wicked Kings: And because herein lieth the glory and amiable comliness of a King, making his Raign prosperous, and his expeditions against his enemies successful, it is said, Prosper in thy comliness, and O thou mighty in thy glory and comliness, Verse 3. And hereby is shown, that Christ should be such, and indeed he was, for he saith, Learn of me that I am meek, and I am the way the truth and life. And for righteousness he saith, Which of you can accuse me of sin? See also Isa. 11. 1. 2. Calvin applieth all this to Solomon, who saith, By justice and judgment, the Throne is established: Making this the sense of the next words; Thy right hand shall teach thee terrible things. Thy valor thus accompanied with justice, meekness, and truth, shall make thee terrible to thine enemies, who shall thus be all subdued unto thee, by the power of thy right hand. Apply this to Christ and have the true meaning: Vulgar Latin and Sept. Dextera tua deducet te mirabiliter. Expounded by Jerome, by thy divine power thou shalt be brought to admirable glory in Heaven: But Hebrew it is, as before hath been said, and the sense is, thy power shall bring terrible things to pass, teaching thee as it were, to do them, by enabling thee, for the expert and valiant Captain, that enableth his Soldiers, by teaching and instructing them in military affairs, going also before them in the fight, to the overthrow of the Enemy,may well be said to teach them to do terrible things, so the divine power of Christ set forth by his Right hand enabling to overcome sin, Death and the Devil, is said to teach him to do these terrible things: And that this is the meaning, the next words declare, Thy arrows are sharp in the heart of the Kings enemies, the people shall fall under thee: As when an Arrow pierceth the Heart, a man falleth, so that he who shot it may take him and use him at his pleasure. For thus even Devils were not only subdued by Christ, but to the 70. sent out in his name: And all men that will not be moved by his truth and meekness, but rebel, shall feel his arrows to their destruction if they have but rebellious hearts, for which it is said, they are sharp in their hearts.

Thy Throne, O God, is forever and ever: When they that expound this Psalm of Solomon, come to this Verse, although they make some Application thereof unto him, yet they confess that no mere man is anywhere called, 〈 in non-Latin alphabet 〉 though of more together it be said of the higher powers, Ye are God's, wherefore here Christ is acknowledged by all, but the Jews, that will have it spoken of God. But it is manifestly, of his Son that was to come the flesh. For Solomon, he was neither God, neither did his Throne endu •• forever, for it was shaken in the very next King after him, and shattered, and quite fell in Zedekiah, but in Christ, who was of the Linage of David, the Kingdom was again set up, not worldly but spiritual to endure forever. The Seepter of thy Kingdom is righteous: As there be two things according to Plato, whereby the Common-Wealth must be governed, Reward and punishment, so Christ governs his Kingdom by showing love to the Righteous and hatred to the Wicked impenitent. For it is true, saying, It is worse to live under a Prince under whom we may do anything, then under whom we may do nothing: That is, One too remiss, then one too severe. Christ's Scepter or Government is in Righteousness, He Loveth Righteousness and hates iniquity: Let this be noted by them that think him all Love and mercy, so that it shall go well withal, for as he hath Love to the penitent here called Righteous, so he hath hatred to the Wicked hardened to go on in sin. Therefore God hath anointed thee with the Oil of Gladness above thy [Note.] fellows: By Oil of Gladness he meaneth the Spirit, the fruit whereof is joy, herewith was Christ anointed, when the Holy Ghost in his Baptism came visibly down upon him like a Dove. And he was thus anointed above his fellows by whom the faithful are meant, because of his fullness we all receive, and that we who believe are his fellows or friends appeareth, because he saith, I have not called you servants but friends, Jerome by his consorts understands not only believers, who have this unction together with Christ, but also Kings of the Earth, because his anointing is incorruptible, their corruptible and soon vanishing.

All thy garments smell of Myrh, Aloes, and Cassia, Jerome for Aloes hath Gulta, hereby understanding a thing good against poison, by Myth, that wherewith dead bodies use to be imbalmed, by Cassia a Tree so called, giving this for the sense, from thy Garments, that is, Thy human nature dead and buried, flowed the smell of myth, the poison of the Serpent being suppressed, he extinguished the Tartarean burnings, and then distilled Gulta, and Cassia, when in the man Jesus he ascended up into Heaven, as Cassia is an erect Tree, and to a tree is man often compared. But Hebr. it is Aloes, and it is not said, thy Garments smell of these, or from thy Garments these, But alt thy garments Myrh, Aloes, and Cassia: That is, Thy hmmane nature covering over thy divine, is as Myrh, &c. That is most sweet, Myrh being a gum of a Tree sweet in smell, but in taste bitter, and so sweet, that it was used in making the sweet Ointment for the high priest and perfuming Spices, Exod. 30. 21. Aloes a sweet Wood, used likewise, Numb. 21. 7. Casia is nowhere else mentioned in Scripture, but Plin. lib. 12. 20. Sayth it is a shrub, the Bark whereof is most sweet; Out of thy Ivory Palaces whereby they make thee glad: Ainsworth, more then they or theirs that delight in thee: That is, more sweet then their Garments, of whom of it said before, Above thy fellows: For in the Saints he said is all my delight, Psalm. 16. 3. Cantic. 7. 6. And the Garments of the Church are also compared to sweet Spices, Cantic. 3. 6. 4. 10. 11. The word rendered, Whereby, Out of which, or more then, 〈 in non-Latin alphabet 〉 si properly signifying from me, but because as Calvin saith, Thus it would have no tolerable sense, Expositors do much vary about it: For my part I think it may best be read thus, as distinct from the word: before going, From thy Ivory palaces, from me they have made thee glad: That is, the foresaid sweet spices from thy Temples. The Faithful, who are to thee as fair Palaces full of sweet perfumes by the Graces in them, and from me the Writer of this Song, who am one of them, do much delight thee or make thee glad. And so the Graces in the faithful compared before to Spices, and the Lord's delight in his Saints may here be well applied.

Kings Daughters amongst thy honorable Women, the Queen stands at thy right hand in Gold of Ophir. By Kings Daughters here the Cald. understandeth divers countries converted to the faith, and it is ordinary to set forth countries in the Scripture by the name of Daughters, as the Daughter of Jirusalem the Daughter of Tyre, Babylon, &c. H • br. Amongst, or in thy preciousnesses, so spoken because the true faithful are most precions before God, all others vile and base. For Queen Heb. is thy Wife, that is thy Church, for this shall be the place of the flock of sheep bidden to enter into the Kingdom of Heaven, Matth. 25. And she is said to stand in Gold, because in glory, to set forth which this World affords nothing comparable to fine Gold Of Ophir, which was a country in India, having the name from Ophir, the Son of Jektan, Who was the Son of Shem: Gen. 10. 29. Of the pureness of the Gold, whereof see, 1 King. 9. 28.

Hear (O Daughter and consider: He calls the same a Daughter and a Wife, a Daughter because begotten of God by water and the Spirit, a Wife because coupled unto CHRIST, Forget also thy Fathers house, Here is instruction necessary for all the Faithful, that would have the comfort of being wife to CHRIST, they must go from the evil manners of their Fathers, who lived in Idolatry and Superstrition; and whosoever shall do so is blemished, but then becomes beautiful, when abhorring herefrom he serves the true God only In spirit and in truth, for such the Father seeketh to worship him: Wherefore it followeth, V. 11. So shall the King have pleasure in thy beauty, and he is thy Lord and worship thou him. Jerome. For sake thine Idolatries, and the Devil thy Father by turning to Christ through faith and Repentance, and then being Baptized, though black before thou shalt come up fair, and the King CHRIST shall delight in thy beauty: For he gave himself for it, that he might sanctify and cleanse it with water by the word That he might present it glorious to himself, and without blemish. And whereas Hebr, the next words are, He is thy Lord, Jerome hath it for more Expression, He is thy Lord God, Calvin having made some Application of it to Pharaoh's Daughter, saith, when he comes to apply it to CHRIST'S CHURCH, that by forsaking her Kindred, &c. Is meant all corrupt and evil manners, which are in the unconverted, which being done, Christ delights in her as being now fair and beautiful, otherwise foul and blemished, notwithstanding her outward profession of his faith. And thus it is with every particular Church, and person therein, Christ delights are in any [Note.] one, that is black through sin, still lived in, but hath such in abomination, and the more because being his Spouse, they are moved with no more Reverence towards him, for the fear of his Displeasure, to forsake so cursed a kindred. And therefore it is finally added, He is thy Lord and worship thou him: That is, In thine heart being affected with love & fear towards him to make thee to depart from all iniquity Something like unto this was said to Abraham, Gen. 12. and by CHRIST, unless a man forsakes Father and Mother, Brethren and Sisters, he cannot be my Disciple. But that this is not easily done is implied in the many words used, Hearken and consider, and incline thine Ear: They must seriously think upon that which is here spoken, who will be moved to do so hard things as are required. But who so doth consider, and seriously apply his mind unto them, cannot but do so; because he to whom he is now coupled, is both an Husband and a Father, yea all in all unto him, superabundantly supplying all the comforts of all kinsfolk and Fathers forever.

And the Daughter of Tyre shall come with a gift: Hebr. 〈 in non-Latin alphabet 〉 An Offering for thus a meat Offering is called. By the Daughter of Tyre the City is meant, and this City or state was the Richest in the world, as we may see by the Description thereof, Isa. 23. 8. Ezek. 27. Zach. 9. 3. And therefore this one is put for all Rich Countrys and Nations, which should come to Christ as an offering well pleasing, as we are bidden to offer ourselves, Rom. 12. 1. And as Rich Tyre is here spoken of, so other Nations, Isa. 49. Chapt. 60. &c. And according to this prophesy, many about Tyrus and Zidon flocked to Christ, Mark 3. 8. And by their readiness, he upbraided the backwarness of some Cities of the Jews, Matth: 11: 20: and Act: 21: 1: Mention is made of a zealous Church is Tyrus, and she is again for this spoken of Psal. 87: 4: It is a prophesy not only of Tyre are other Rich Countrys which should be converted to the faith, one being put for all, but also how the Rich in every Country, should with their Wealth, liberally maintain the Ministers of Christ after their Conversion, and even enrich them with their bountiful Donations. And it was notably fulfilled when Constantine first endued the Church with ample Revenues, and other Princes and great men after his Example, did the like to the enabling of Church-men to keep hospitality, as they are required to do, 1 Tim. 3. For then the Rich Tyrians with their offerings made supplication as is here said; But as man through his corruption, is ready to abuse abundance by turning it into an occasion of P • ide and Ambition, whereof great trouble ensueth amongst the People of God, so did Church-men turn this Rich Liberality, for which they are now in England deprived of it again; but God forbid, that these Lands and houses dedicated in so great devotion at the first to the honor of Christ, and the maintenance of his true Religion, should by his Servants be alienated forever from such an use; but only the abuse taken away, turned to the holy uses, for which they were intended by the Donatists, Viz. The more liberal maintaining of his learned & godly ministers that they may have the more encouragement in their Studies, and be the better enabled to the hospitality required at their hands.

The Kings Daughter is all glorious within: Because he had said, that his Wife should stand at his Right hand in Gold most glorious and glittering, being most highly honored by him, now least this should be understood of outward and worldly Glory, it is added for Explication, She is all glorious within: The beauty and glory of CHRIST'S CHURCH stands not in worldly Riches and outward Pomp, after the manner of Queens upon Earth: For so some states being very rich, and full of Gold and Silver are set forth as glorious Queens, as Tyre and Zidon, of whom before; But the glory of the Church is inward, she is gloriouos by Faith, more precious then fine Gold, 1 Pet: 1. 7: And adorned with Graces more excellent through the Splendour and variety of them, then most curious Garments wrought with the needle in divers colors, and set with most precious stones: She is not then an Hypocrite fair without like a whited Sepulcher, and within full of Rottenness, but not affecting to be seen of men in her Practice of Piety to have praise of them, she is hereby glorious in secret, within as it were in the Kings Chamber, who seeth and is affected with this her Glory: And therefore it followeth, She shall be brought in to the King: Wherein it is alluded to the manner of some Queens, who come not to the King, but when they are called for, as the Wife of King Ahasuerus, and then they came with a train of Virgins following, so here, The Virgins her companions that follow her, shall be brought in unto thee. Where by Virgins following her, understand other Churches, planted after the Church in Judea, by the Apostles going out into all Nations, preaching and baptizing, as the Church of Antioch, of Rome, Corinth, &c.

The conceit of Basil here, that those who lead a single life for pieties sake, are meant by these Virgins, being said therefore to follow her, because the Church at the first had no such, as professed to live in perpetual Virginity; is forced and agreeth not, because if so, and the profession of such a life adds a greater luster to Christians, as they hold it doth, the Primitive Church must needs be yielded not to be so glorious in the dates of the Apostles, as afterwards, and marriage which is pronounced honorable amongst all men, to detract somewhat from the glory of a Christian, which is to lay a foundation of the doctrine of Devils, and prefer times, when some corruption began to enter into the Church, before the purest, guided by men infallibly teaching by the spirit. And lastly is agreeth not with the Text, which saith, the Virgins, her companions that follow her; because they that follow and accompany a Queen, that her going to the King may be in greater state, are not more excellent, but rather somewhat inferior to her: By these Virgins then understand, as was said before, Countries and Nations converted to the faith, after the Church of Judea; for of such the Apostle saith, I have espoused you unto one Husband, that I might present you as a chaste Virgin to Christ.

With gladness and rejoicing they shall be brought. The Nations shall not only be presented as pure Virgins to the King Christ, but they shall have great joy of their conversion, through the holy Ghost shed abroad in their hearts, they shall come into his Church, as a stately Palace, being taken with the glory thereof had rejoicing in it, as herein counting themselves most blessed and happy.

Instead of Fathers thou shalt have Children. He had spoken before of forgetting her Fathers house and kindred; now to stir up hereunto, he prophesieth of a numerous increase of Children in all Lands, which is a thing, that a woman barren before most delights in: And her Children, he saith, Should be Princes all over the Earth; which, without explication, saith Basil, is manifestly spoken of the Apostles, who being dead, have dominion in the hearts and minds of men, all over the Christian World: Jerome and Augustine by Fathers, understand the Apostles, who begat the Church, but could not always continue here to govern her: But against the grief conceived, at thinking upon the loss of them, she is comforted by this, that in their stead she shall have Children, to govern all over the Earth, Viz. Bishops, whom she setteth up everywhere.

Ainsworth by Children understands, either the Apostles or all Christians, who are entitled Kings, Revel. 1. 6. And by Fathers, the Patriarchs, but if so, whom shall they rule over? Therefore they must be some men most eminennt in the Church, to whom the government thereof is committed, one ruling in one particular Church, and another in another; yet not in each Congregation, which we call a Parish, but in a Diocese, being yet in their Port and outward Pomp, not as Princes, but Servants, as Christ hath commanded: I subscribe therefore herein to Augustine: Some of the Children of the Church, most eminent for Learning, Wisdom Piety, and Gravity; shall be by her set up, to govern in all parts, although Children of the Church, being herein now to others as Fathers, for their Fatherly care of the good of them all: Yet here is no ground for Arch-Bishops, or proud Lord-Bishops, bearing themselves like secular Princes, having their Chancellors, Deans, and Arch-Deacons under them, to domineer over, and oppress God's Flock by many exactions, they in the mean season giving themselves to live in idleness and pleasure, or to covetous taking together, of worldly goods, for the enriching of their Children after them.

If such Fathers, as are before spoken of, had been in all Dioceses of this Kingdom, as they might have been, if they had come in by a free election as they should, and did most anciently; I doubt not, but they had continued to this day undesturbed, and all the controversy that now is, about Church government, had been avoided; but without looking back again to such a Government, likely to continue without end, to the keeping of all in confusion, to the high dishonor of almighty GOD, and the provoking of him to wrath and displeasure against us.

And from this of Augustine, and Jerome, Basil differs little: For he will have the Apostles the Princes here meant, ruling even after their death, which must be by a succession of men chosen, as hath been said, and going on in governing, according to their example and directions in all things, and not otherwise, for so they should instead of Apostles, be found lyan, Revel. 2. 2. And his expounding this, as answering to Verse 10. Forget also thy kindred and Fathers house. Agreeth excellently, as if he had said, Let this be no hindrance to thee of coming to the King, by turning Christian, for if by so doing, thou goest from thy fore-Fathers, thou shalt not loose, but be a great gainer by it; for instead of Fathers that were of mean condition, thou shalt have many Children, ruling as Princes all over the Earth, for such are they that reach the Gospel, Heb. 13. 7. That is, Either some of them, thought by the Church most fit for government, and therefore singularly made 〈 in non-Latin alphabet 〉 , the Bishops, or all in their several places, because there is no lawful Preacher, but he is also 〈 in non-Latin alphabet 〉 , a Bishopp, to oversee and rule the Flock committed to him: But indeed there should always be both sorts in the Church, the one to teach and rule in his Congregation in spiritual things, and the other having more authority besides teaching, to ordain Presbyters, to order things in the Church, that there may be no discrepancy, but uniformity in particular Congregations in God's public worship, and to hear accusations against Presbyters, and to proceed accordingly, Titus 1. 5. 1 Tim. 1. 3. Chapter 5. 19.

I will remember thy name from Generation to Generation. This and that, Verse 16. Calvin acknowledgeth to agree only to Christ, and not at all to Solomon, and his Son Rehoboam; for Solomon although he had exceeding many Wives and Concubines, yet he had but one Son that we read of, and he was proud and foolish, and instead of reigning over all the Land, and leaving this dignity to his posterity, he lost the far greater part to him and to them: And Solomon's name instead of being made memorable to all Generations, was made by his foul falling to Idolatry abominable; so that it is therefore worthy to be buried in perpetual forgetfulness: But the name of Christ and his Church, is memorable and honorable indeed, and shall be so, notwithstanding the Jews or other malicious Perfecutors attempts to the contrary, to the Worlds end: For he hath a name above all names, at which every knee shall bbow, of things in Heaven, in Earth, and under the Earth.

PSAL. XLVI.

TO the chief Musician for the Sons of Corah, upon Alamoth a Song. Of the Sons of Corah enough hath been said before, Psal. 42. But what is meant by Alamoth, the Sept. and Vulgar Latin, render it De arcanis, of secrets, which Jerome expoundeth of the rejection of the Jews and the vocation of the Gentiles, when they should most tumultuate and rage against Christ, teaching them to put them trust in God, and not to fear them, or any other enemies: The Cald. following the same reading, applieth to the Sons of Corah, when their Father was swallowed up of the earth, and so hidden from them for his sin, but they were delivered, taking it to have been compiled by them. Some take Alamoth for the Virginals, because Alam signifieth a Virgin, and for this maketh, 1 Chron. 15. 20. Where prasing of God with P • a • te •• es on Alamoth is spoken of: And therefore I preter this, and the rather, because other Psalms before-going, were also commended to be sung upon particular Instruments of music, as Psal. 4. and 5. &c. For the occasion, Calvin thinks it to have been the deliverance of Hezekiah and Jerusalem, from the Assyreans, when the Angel of God went out and slew in one night 185000 of Sannecheribs Hoast, and the matter of it doth not disagree; only because this comes within the Psalms of David and that was long after, and therefore if it be applied to that time, must be yielded to have been compiled by some other man, it seemeth rather to have been made at some time, when David and his People had some great deliverance, a when the Philistines came against him, but were confounded; yet it is not to be thought, but herein is a further reach, even to the times of the Gospel, according to the interpretation of Jerome upon Alamoth, secrets: Because he speaks of peace, and being known amongst the Nations, Verse 9. 10. Like to that, Isa. 2. 4. I resolve therefore, that it is a prophesy of hidden or mystical things under the Gospel, kept svecret in former times, but now revealed and made manifest, because the light is come to the Nations, that were before in darkness, and after much trouble in the Primitive times by persecution, peace followed in Constantine's days; and we hope, the Turk and Pope being overthrown, a long lasting peace in all Nations, which cannot, til then be quiet again.

God is my refuge and strength, a present help in trouble. Hebrew, God is verily found a protection and strength to us, an help in straits or adversities: Thus also Calvin, the Vulgar, God is our refuge and virtue, an helper in tribulations, which have very much found us. The sense being almost in all the same, but let us hold to the Original: And the scope of the Psalm being already shown, the sense hereof is easy, he speaks of God come in the flesh to save us, as if he had then been come, because seen by the eye of faith, as Abraham is said by Christ, to have seen his day and rejoiced: For we being in great straits by reason of our sins, he is found borne in Bethlehem and by the Angels declared to be our Savior, and this to be tidings of great joy to all people: For which it is not here said, God is my, but our protection and strength, As spoken not of one, but of all Nations in the World.

Therefore we will not fear at the moving of the earth, at the casting down of the Mountains into the midst of the Sea. What stirs and troubles soever be in the World, if there should be commotions amongst the enemies of the Gospel, like to an Earth-quake, the most terrible that ever came, to the casting down of very Mountains, as indeed there were, when it was heard that Christ was born, Herod as an high and great Mountain, was troubled and all Jerusalem with him, and so were Devils, that were in the esteem of the Heathen, high as God's, for then their Oracles ceased, and they durst not give answers anymore, and I saw, saith Christ, Satan falling from Heaven like lightning: Yet the Faithful fear not, when being moved with indignation, hot persecutions are stirred up against them, as we may see in the Apostles, Act. 4.

The waters thereof shall roar and be troubled. He proceedeth in the Allegory begun, setting forth the rage of the wicked enemies of the Gospel, under the name of the waters of the Sea, and these waters swelling up on high, so that they dash against the Mountains, and therefore were able to make carnal men, of what worldly might so ever, to shake; yet they cannot move the people of GOD, but they go on courageously in propagating and cleaving to the Gospel.