Commentary on the Old Testament Volume 2-4

PSAL. XLVII.

FOR the Title, see, Psal. 42. The Psalm is an exhortation to praile GOD for the propagating of the Gospel, into all Countries and Nations, whereby they we subdued to Christ's Kingdom, whereunto to be subdued, is from bondage to sin and Satan, wherein they were before, to be made free, to the rejoicing of their Souls; for which they are exhorted, to praise and extol the infinite mercy of God towards them, and therefore the Psalm is prophetical: Some think it to have been compiled, when the Ark be was brought up to Zion, 10 be placed in the Tabernacle, bby David set up there, and it is not improbable, because then there was singing and dancing for joy, yea, David himself danced before the Ark, but God had further enlightened him to see him that was to come, even Christ Jesus, who was prefigured by the Ark, whose coming should make all Nations to rejoice, as then the coming of the Ark to Zion, made the Jews to shout for joy: For that it was not compiled merely for that appeareth, because the subjection of the Nations is spoken of, and of all the Earth, Verse 7. And their rejoicing therefore, whereas David subdued the Nations about, it could not be meant of that, because they were but some few, and they had no joy, but sorrow of their subduing, they being by this means of free, made tributary.

He shall subdue the people under us, and the Nations under our feet. Having exhorted all people, or as Jerome hath it, all Nations to express their joy for Christ, Verse 1. He sets him forth as terrible, and the great King of all the Earth, according to Psal. 2. Where it is said, I have given thee the Heathon for thine Inheritance. And then addeth, Thou shalt rule them with a rod of Iron, &c. That is, By being terrible, in destroying his enemies, as he did the Jews by the Romans, Verse 2. And now he showeth to the greater joy of such Jews, as were the happy instruments of carrying the name of Christ amongst the Gentiles, that they should by their teaching be subdued unto Christ, whereby contrary to the manner of others, subdued by earthly Kings, they should also be filled with the like joy, because the believing Gentiles should by this means, be one with them in Christ, in whom, There is neither Jew nor Gentile, but all are one, Whereas therefore he saith. That they are subdued to them, and under their feet, he meaneth, Not that the believing Gentiles generally should be of less dignity before God, then believing Jews; but that the Jews should be the converters of the World, that is, The holy Apostles, sent out for this end into all Nations, for which cause they should all most willingly submit unto their Government: but after them each Congregation to their own Pasto • s and Teachers, Heb. 13. 17.

He hath chosen ourr inheritance for us, the Excellency of Jacob: By inheritance meaning first and chiefly CHRIST and his Grace, and Heavenly Kingdom, and secondly all Kingdoms and Nations, which are the inheritance of the faithful, because they are, and shall be possessed by them under their he • CHRIST JESUS to whom this was before promised, Psalm 2. For touching Christ, it is said, The Lord is the portion of mine Inheritance: And touching the Kingdom of Heaven, Matth. 25. 34. Gal. 4. And for inheritiug the Earth also, Matth. 5. 5. And he saith, He hath chosen, to intimate, that all Good floweth from the Grace of Election, and not from any merit of man, and he addeth, The Excellency of Jacob, to intimate, that not all that come of Jacob are chosen to this Inheritance, but the Excellence for Grace and Virtue, whom God peculiarly loveth, as such be styled, Psalm 16. And appeareth, further Rom. 9. 6 11. 5. 7. For his loving Jacob, and hating Esau, Mal. 1. Rom. 9. And that these chosen ones are not only of Israel, according to the flesh; but of all true Believers of the Gentiles, Rom. 11. The inheritance therefore here spoken, is called ours, not for any Right, that we have unto it of ourselves, but only by the Grace of Election, through Christ Jesus.

God is gone up with a shout, the Lord with the sound of the Trumpet: This is spoken of Christ's Ascension into Heaven, 40. days after his Resurrection, which was not without great Rejoicing a sign whereof is sounding with Trumpets and shouting; the Angels that sang at his Birth, now sounding with a Trumpet, as we may gather from that which is said, He shall so come again, as ye have seen him go up into Heaven: Compared with this, He shall come with a sound, with the sound of a Trumpet, and the voice of an Arch-Angel, and the dead shall rise: See also, Psalm. 68. is, He hath ascended up •• high, &c. And there was something done in a figure of this, in the carrying up of the Ark from Kireathjearim, 1 Sam. 6. to Zion.

The Princes of the People are gathered together: Not only the common sort come together to serve the Lord, having his Ordinances in high Esteem, but even Princes and Nobles, in whom the supreme power upon Earth it, to whom therefore Sheilds are ascribed in the next words, and said to be there Lord's, Princes by a metaphor, being so called; because they shelter their people from violence and wrong as a shield. Calvin hath this also, but seemeth rather to prefer another Exposition by sheilds, being the Lord's, understanding that his favor is over them all, that gather to him, as a shield, continually to protect them, and because they are many, and in many places, and their dangers many, he sets it forth in the plural Number, not as a shield, but shields. This I grant suits well with, Psalm. 5. 12. But because he calleth them, The sheilds of the Earth, that belong to GOD, and before spake of Princes gathering to him, and concludeth, that he is greatly exalted hereby: I rather hold, as is most commonly, that the Princes here spoken of, and Sheilds are the same, by whose accession to the Church of God he is highly exalted amongst men on Earth as he is debased, when such stand aloof, and refuse to come in with others by obedience to his heavenly will, yea contrariwise persecure and destroy and despite his Church and People. But the greatest that do so, shall be debased; as he is true that hath said, Such as honor me, I will honor, but those that despise me, [Note.] shall be despised. Moreover, note here, the humility of the greatest, that belong to God, they disdain not now to gather together to the Lord to [Note.] the duties of his Service with the meanest, as knowing that in Christ, the free and the bond are all one, but in times of freedom, they that embrace the Faith, gather not together in corners, but in places of publck meeting about the worship of God.

PSAL. XLVIII.

CAlvin and Ainsworth, and some other of our new Writers, conceive, that this Psalm was not penned by David, because the coming of Kings against Jerusalem, and their defeat are here spoken of, but no Kings came against it, till long after David's time, in the days of Ahaz, and Hezekiah, and Jehoshaphat. But Junius better, that it was compiled by David, when the Kings or Lord's of the Philistines, coming against him in Zion, after the taking of that Fort, were again chased away by him to their great dismaying. 2 Sam. 5. 7. 9. 17. Augustine and Jerome, interpret all of Christ, and of the Kings gathering to him, being taken with his Fear, as Psalm. 47. But the Words, Verse 5. 6. 7. They were carried headlong in pain as a woman in travel, thou shalt break as with an East wind the ships of the Sea; evince, that the coming of Kings against Zion, and the terrible judgments, that befell them when they did so, are set forth, and not their coming together as one to the Church of Christ, being moved by a salutiferous fear to conversion so to do.

The Title is, A Song, a Psalm, to the Sons, Or for the Sons of Chorah: The Vulgar Latin addeth, Secum da Sabbati, That is, saith August. the next day after the Sabbath, which is the Lord's day, Jerome expounds it by the Light and the firmament made the two first days of the Creation: But both are speculations without Ground, since that Hebrew there be no more words in the title then those before going. And it is called, a Song, a Psalm, to intimate, that it was to be sung by voice, as well as played upon an Instrument of Music.

The joy of the whole Earth, beautiful inscituationis mount Zion on the sides of the North: For situation, Heb. is, 〈 in non-Latin alphabet 〉 Noph, signifying Elevation or Region, the meaning is, That mount Zion was a fair hill for the great height threof, although seated North from Jerusalem, as also it is said to be, Isa. 14. 14. And this is said to be the Joy of the whole Earth, because chosen by God for the building of his House there, although not yet done, but foreseen by the spirit, where all their Festivalls were kept, with exceeding great joy by the Israelites coming from all parts of the Land, or of others from other parts of the World in after times, especially by Zion the Church being understood, as Isa. 2. The Mountain of the Lord shall be exalted above all Mountains: And this is called a City set upon an Hill, as here, The City of the great King.

God is known in her Palaces for a refuge, for the, the Kings, &c. This is spoken, because there were in Zion, many strong and fair buildings, which might be thought as Bulwarks against the Enemy: But the strength of Zion lay not in this, but in God, who is a Refuge to his Church in all times of danger, that we trust not to such things, but put all our confidence in [Note.] God alone, sleeing to him, by fervent and humble prayer: For the coming of the Kings and passing by it, hath been spoken in the Contents, beforegoing, the Kings or Lord's of the Philistines came to Zion, to seek David, when he had won it from the Jebusiles, but they only came and saw to their cost, that God was a Refuge, and so passed away with fear and loss, as is shown in the next words.

They saw it and marvelled, they were troubled, and hasted away: Ainsworth. They were frighted away, Calvin; They mere carried headlong away Hebr. 〈 in non-Latin alphabet 〉 they sled with an hasty or headlong flight, for so the History intimateth, for they hasted so away, when David came against them to Rephaim, that they left their Idols behind them. And this shameful sleeing, to which they were enforced, was a great corrasive to them, and therefore in the next words, their Pangs are likned to the pangs of a Woman in Travel.

Thou shalt break with the east wind the Ships of Tarshish: Here by a similitude, he further setteth forth the Enemys Destruction, by God's Almighty power, even as by a Whirlwind from the East, he sometime wrecketh the ships upon the Sea, one Sea in particular being mentioned, Viz. The Mediterranean, belonging to Tarsus in Silicia, as best known to the Jews, for their often travelling that way, and all others hereby understood. Therefore in saying thus he only meaneth the facility of their overthrow without any power of Resistance.

As we have heard with our Ears, we have seen in the City of our God: Here God's protection over his Church is confirmed by Experience, as it they had said, we have heard formerly; that God did mighty things for his People; But now we have seen him do mightily for them in this great Overthrow given to the Philistines by David, time after time, 2 Sam. 5. 19. 20. &c. Whereby we are confirmed in our faith, that they are established forever. The second, Nicene Council, saith Calvin, gather from hence, that it is good to use Images, because they represent to the Eye what we hear with the Ear, but most absurdly. That which may be truly gathered is, That it maketh much for the confirming of our Faith, to see by Experience [Note.] that performed to us, which God promiseth to his Peoplel; and the like to that, which he hath formerly done for them, according to the Relations that have come to our Ears. And that which is said here of the City of God, and of his Establishing it forever: Touching which, the Faithful are confident, by Reason of Experiments of his extraordinary Goodness towards it, is not so much meant of Jerusalem, or Zion, where David dwelt, but of the Church with which he is always present, to break in pieces, as ships upon the Sea, in his good time all adverse powers, and to terrify and fugate Kings that come against her, of how great power soever they be, as was before said of Zion, Vers. 5. 6. 7.

We have thought of thy loving kindness (O God) in the midst of thy temple, Heb. We have silently or quetly expected: And so Calvin renders it, whereby is meant that we have been patient in sufferings, and have not murmured, because we trusted in thee for deliverance, when we prayed in thy House, there being a promise made to all or any one, that should do thus in Danger, that thou wilt hear and be merciful unto them; Whereas the Temple was not now built; by Temple in this place the Tabernacle, and Ark therein, may be understood as well as the Temple built by Solomon, because the word signifieth properly Habitation, and even before that promise was made to Solomon, of hearing prayers in the House built by him; the servants of God had a confidence, that going to the House, that then was, they should be heard and have their sins pardoned, and that not without Ground, because they were bidden to bring all their Offerings to one place, which the Lord should choose, and in David's time in special, he chose the Threshing floor of Arannah, the Jebusite, and always before the place where the Tabernacle was pitched, after that there was a Tabernacle, was the place of his Habitation, and by sacrificing here, a Reconciliation was from time to time made for their sins according to the Lord's own promise. Now we have no such House to go unto to pray in particular, which is to be preferred for this above all other places, for all Oratories are alike, and by, reason of the places (though they be the houses of God so called peculiarly in respect of the [Note.] Congregations meeting there about all divine duties, to which they are wholly dedicated) no man is the more accepted of for praying there, then elsewhere, but for the joining of all the forces of the Congregation together in seeking to God, which hath a special promise of God's concurrence with them to grant what they ask in faith. The Temple, in the midst of which we praying, now are heard in all places, is Christ, and then we pray in him, when in his name, and meditation, and in his meditation alone; which doing we may as certainly expect with patience a gracious answer in any straits, as they of old, that waited for it in the Temple.

As thy name is (O God) so is thy praise, thy right hand is full of righteousness. That is, saith Calvin, other God's have a name in the World, but what they do for the help of those that serve them, cannot by any be shown, for they can do nothing, but God hath the name 〈 in non-Latin alphabet 〉 Strong, or mighty: And they that serve him and trust in him, find matter of praising him, for helping them in their dangers, most manifestly from time to time, as one for whose power nothing is too hard: And he saith, Thy right hand is full of righteousness. That is, Full of Noble Gestes, which thou hast done according to thy promise, for thy people seeking to thee in their greatest dangers: Unto the ends of the Earth. In which words, it is prophesied of the propagation of the Gospel far and wide, and of the name JESUS, to be honored above all names.

Walk about Zion, tell the Towers thereof. He doth not hereby certainly mean, that they should look at these things, as a defense sufficient against all enemies, to trust therein, but that in looking at them, they should by saith behold God in them, to uphold his People, inhabiting this fair and well defensed City, to confide always in his help, to what straits soever they should at any time be brought, as was said before, Psal. 46. 6. It is then a comparison taken from such as inhabit a City, against which enemies are coming, who when they hear of it, go about it to view the Walls and of what strength they be in every place, and to number the Towers, from which they might fight against them, that if there be not enough they may add more, if not strong enough, they may make them stronger, if they be to rest confident again all comers: Now the Jews are bidden to do thus, it being meant that they should consider, the experience which they had of God's being here to fortify their Walls, and to make them impregnable, and to tell their Children hereof, that they might also trust in God and serve him, being assured, that in so doing, they should be through God so strengthened from Generation to Generation, that they should always stand, and never be thrown down by any adverse power; whereby is intimated, that it is want of this considertation, that many [Not▪] times makes even the people of God to fall before Ethnics and Heretics: And this Exposition is yet made more plain, by the words following, Verse 13. For this God is our God. That is, this God, who dwelleth here, Is our God: That is, Strength forever, for which our fortifications must needs be invincible, not only now or some short time, but forever. And he will be our guide unto death. That is, Serving him constantly, he will be with us till we die, bringing us so to death, as that we may be afterwards most blessed and happy, World without end, and such a death was not then unknown to be desirable, as appeareth by Balaam's vote, Let me die the death of the righteous, and let my end be like his.

PSAL. XLIX.

IN this Psalm the Prophet speaketh of man's mortality, and against those that do, as if they were not mortal, but could live ever, showing their miserable end: But contrariwise the comfortable departure of such as acknowledging this life to be vain and transitory, look up to God and trust in him to be redeemed from everlasting death, and upon their departure hence to be received into everlasting life, Verse 15. And because this is a matter of great moment, he first prepareth all men to give due attention to it, Verse 1, 2, 3, 4. For these words, Verse. 2. Both low and high. Hebr. 〈1+ pages missing〉 of his Doctrine and the Miracles, whereby the divine Majesty shined most conspicuously in his humanity.

Our God shall come and shall not keep silence: For so much as the wicked world was not moved by all this to repent and believe, another coming of his shall be full of terror to judgment, which none of the Wicked shall be able to endure. For our God here spoken of is CHRIST, of whom it is said, That he shall come in flaming sire, and in saying, He shall not keep silence, he intimateth, that before that dredfull day, whilst worldly men hear not the terrible sentence of condemnation denounced, they fear it not, but rather deride such as speak thereof: but the Lord will break out from this silence, and say, Go ye cursed into hell fire, &c.

He shall call to the Heavens and to the Earth: That is, to be Witnesses against, even those, that he hath peculiarly taken to be his Church and People; so Moses, Deut. 32. 1. and Isa. 1. Bid the Heavens and Earth hear the charge brought in against the wicked Israelites. For their condemnation, that have rebelled against God, shall be so just, that the whole creation shall assent unto the Righteous proceedings of this great Judge against them; for which it is added, Verse 6. The Heavens shall declare his Righteousness, For although Heaven and Earth are without sense to hear or speak yet to God their Creator, as he willeth them, they can do both for the confusion, of all the Wicked, who think, because no man seeth their abominations done in secret, that these dead Creatures, can hear, see, or speak nothing [Note.] against them.

Gather my Saints together unto me, that have made a covenant with me by Sacrifice: Some by Saints here understand not holy persons indeed, but only by External calling and profession, as the Jews of whom it is said, Jews by nature, and not sinner of the Gentiles, for who are Saints, but they that are not sinners? yet he saith not simply so, but not sinners of the Gentiles, that is, unsanctified, by being without the covenant, as the Gentiles are, That have made covenant with me by sacrifice, of which see Exod. 24. And it seems to be a • ded for further Explication of what he meant by these Saints, Viz. Such as whose sanctity consisteth only in Covenant making, but not keeping. Basil, saith, that such are called Saints to aggravate their sins, as a man that hath an honorable Title, but hath done wickedly, for which he is to be condemned, is by the Judge upbraided hereby, saying, Thou are a Gentleman, a Knight, or a Lord, in honorable place about the King about others, how is it then that thou hast been so notorious a Rebell? Jerome and August. contrariwise by Saints here understand the Elect, and therefore Jerome makes that saying parallel to this, He shall send out his Angels to gather his Elect from the four quarters of the Earth, or the four winds, from one end of Heaven to the other: And for these words, Which make a covenant with me by Sacrifice, he hath, above sacrifice, As indeed the Heb. 〈 in non-Latin alphabet 〉 signify, implying the new Covenant made by CHRIST, which is everlasting, and so above or more excellent, then that made by carnal Sacrifices. But 〈 in non-Latin alphabet 〉 signifieth as well By, or Upon, as Above, and so he meaneth, upon sacrificing this Covenant was made, as we may see Exod. 24. Sacrifice being offered, the Laws of God were read, and then the people promised or covenanted to do so: And the Context is plain for the former Exposition, because they only, that shall be judged in Terror, are spoken to, and not any true Saints, to whom nothing is said in way of Comfort, till Verse 23. And it were strange, if one Sentance coming in amongst all the rest, should belong to persons of another quality, Viz. True Saints, and be hemmed in also before and behind with such sayings, as show Hypocrites, and not true Saints to be spoken to. For before he saith, That he may judge his people: That is, His ungracious people, as all must needs confess, because Saints shall not be judged; but rather judge others, 1 Cor. 6. Chapt. 1. 31. And his Elect people are Saints, that are peculiarly Elected to life, Before the beginning of the world: And after, Verse 6. The heavens shall declare his Righteousness: That is, Attest unto his judgment, that it is right in coming thus in fire and tempest against them. Then Verse 7. makes it yet more Evident. Hear (O Israel) I well not reprove thee, &c. As if he had said, Ye my People and Saints, by separation from the Rest of the World to be mine peculiarly, complain not, that ye are unjustly dealt withal, when I proceed thus terribly against you: for although I command you to offer Sacrifices unto me, yet it was not for any complacency that I had merely therein, but in a life lead so in my fear, that I might have praise thereby, seeing the blood of Beasts needful daily to be shed for the Expiation of your sins, how is it, that ye looked not into the End of this, which was to show you, what was for sin due unto you, to affect your hearts with fear and troubling, making you to go away and do no more so: And another End was to represent the shedding of the blood of my dear Son for your sins, that hereby ye might be affected so, as not to plunge yourselves still daily into sin, to pluck you out from whence neither men nor Angels were able, but he alone, and not he neither, but by giving his blood to be shed for you; and moreover for this great favor, have your hearts lifted up to all thankfulness, and hereof to make all Expressions all the Days of your lives. Therefore ye having neglected thus to honor me with Fear, Obedience, Faith, and Praise, coming here from, have your mouths stopped, when ye are thus sentenced, and go away as confounded forever. The Poet then, who to set forth the sense of the former words in Meeter, hath is thus, My Saints assemble, my Laws they keep; their gifts do not dissemble: goeth far both from the Original, yeae any Translation in prose, and the sense of the words. Having expostulated with them about their confidence in External worship hitherto, now he teacheth them, what to do, to prevent the danger at his coming before prophefied of. Offer unto God praise, pay thy vows, in keeping Covenant, and then call upon me, &c. But if ye still persist in wickedness, and will not thus do, but contrariwise, Steal, Whore, Slander, seek not to shroud thyself under my protection by covenanting, for thou hatest instruction, and castest my word behind thy back, and therefore I will according to thy demerits proceed against thee. I have indeed been long Silent, so Verse 3. bearing with the wicked, Generation after Generation, but I see none other fruit to come hereof, but more audacious and undaunted sinning. Wherefore I will, when the time comes, that I have spoken of, be silent no more; but break out as the Lion into roaring, when he is about to tear his prey in pieces: And if ye be wise, then consider this and repent. Begin yet to offer me praise by reforming your lives, and so instead of being damned at that day, ye shall, notwithstanding all your former sins, and my terrible threatenings, be saved forever.

Thus I have by way of Paraphrase run over the Psalm from Verse 7. to the End, there being nothing herein more said but what is summarily set forth in divers other places, as Jer. 7. 22. Micah 6. 7. Hos. 6. 6. Isa. 1. 12. 58. 1. 66. 3. Only here, as I take it, a time is pointed at, when there should be no more Offering of carnal Sacrifices, but only of spiritual worship, as John. 4. 22.

PSAL. LI.

FOR this Psalm it being nothing else but a Prayer, and confession of sins, if we look into the cause, why David compiled it, and what he had done, 2 Sam. 12. There will need little to be said by way of Exposition, it being generally plain and easy to be understood. It is one of his seven penitential Psalms, upon which I spake, Psalm 6. and 38. Whereby, as by others, we may learn how to address ourselves unto GOD for mercy a •• pardon, in case, that we have foully offended him.

Against thee only have I sinned: Here by he meaneth not, that he had not sinned against Urijah by adukery and murder, but because GOD is the great Law-Giver and Judge, and therefore whatsoever is done against any man, is not for this so heinous, that man is sinned against or wronged, but because the Law of God (which we are all bound above all things most Religiously to keep, by reason of the most strong Obligations, whereby we are bound unto him, for his great and continual favors is impiously broken, and he is instead of Duty repaid with Rebellion, to the provoking of his heavy wrath and displeasure against us both here and hereafter: Again, God only knew his sin, and discovered it, and threatened him therefore, when as Urijah and others were altogether ignorant of it, so that he sinned not against him that he knew of. That thou mayst be justified when thou speakest & clear when thou judgest: that is, In thus confessing my sinning against thee, I acknowledge thy charging of me with these most heinous sins by thy Prophet Nathan, and denouncing judgments against me and my house therefore, to be most just and righteous. Calv. in many more words explaineth these, as spoken in case that any should object, that now David to whom the promises were made, had sinned so foully, there could be no expectation, that it should be done to his posterity accordingly, but that this word of God must fall to the Ground. For this is here taken away by saying, Against thee, thee have I sinned; That the truth of thy promise might appear unannulable, seeing thou wilt notwithstanding do by me and mine finally, as thou hast said, although I go through much misery, as I am well worthy for my sins, all the Days of my life to come. And thus he saith, because he had been by Nathan comforted; telling him that the Lord had done away his sin. And from this the Apostle drawth this general Doctrine, that the Wickedness of Israel's posterity, to whom the promises were made, cannot frustrate the promises to that whole Nation. Rom. 3. 2. 4. Of the agreement betwixt which [Note.] and this, both for the matter and Scope, for which Saint Paul bringeth it, see my Expositions there.

I was shaped in iniquity, and in sin did my Mother conceive me: Hebr. Warme me, that is, Give me the heat of Life. Here David taketh occasion for his greater humiliation to look up higher, even to his Birth and Conception; finding and acknowledging, that he was not only now, but always a sinner since he had any being, for his greater humiliation, as one that thought his sins the more aggravated hereby, and not after the manner of most, seeking hence to extenuate them. For they commonly say, it is my nature, hereby I was in my very Birth a sinner, and how then can I do otherwise? David did not thus speak of his being a sinner from the womb, but to stir up himself to the Greater sorrow, for that he began not now only to sin, but was a sinner against God ever since he had a being. And hereby he teacheth against Pelagianism, that we are not only guilty of Adams sin, by imitation, but by propagation, so likewise it is taught, Rom. 5. 12. For the question, is the Soul then, Ex traduce, as the Body, being begotten of Parents? and if not, how can the whole man, consisting as well of Soul as of Body, be guilty of that sin? I answer, That in the Generation of man, the spirit is not to be distinguished from the flesh, as though the one came from the Parents, and the other immediately from God: But the whole man consisting of Soul and Body, cometh from the Parents mediately, but in the framing of him, the power of God interveneth, without which the Father begetteth not, neither can the Mother conceive either. For even the making of the body and of all the lineaments, are ascribed unto God, Psal. 139: And why not of the Soul also, Mediantibus hominibus, and to this Effect the Philosopher saith, Sol & homo generant hominem: If it be objected, Eccl. 12: 1. Dust returns to dust, and the spirit to God that gave it, therefore the Soul comes immediately from God, and the Body being formed by him only, Ex prae jacente materia, Viz. Dust out of which it was taken, that is, From paernts who are called Dust, as Adam was, Gen. 3. I answer, God frames the Body, and giveth the Soul at the same instant together with it, through the Parents, although in Death, they be separated; the one being laid in the Earth, and the other being immortal, going another way, as God in his Mercy or Justice thinks good.

Thou lovest truth in the inmost part, and in secret makest me understand Wisdom. Here David further aggravateth his sins, both for that he had so notoriously dissembled in the business of Uriah, pretending love and good Will to him, when he plied him, coming from the Camp, so with Wine, and would have him go and lie at his house with his Wife, and wrote a Letter by him to Joab, as if he were a man whom he greatly respected, when as in truth, he sought nothing else but to conceal his own Wickedness, and by making him away, to provide for his full enjoyment of her, whom he was carried after by most inordinate lust: And also for that he, whom God had extraordinarily taught, and by his Spirit endued with more wisdom then other men, had been so vile, yet as to commit so great an abomination. For touching the first, he saith, Thou requirest truth in the inward parts, Meaning, but I have not regarded this, but grossly dissembled. Touching the second, Thou hast made me to understand wisdom in secret, that is, By enlightening my heart within, which is unknown to any mortal man, and therefore called secret, that knowing in my heart more then others, thy Law I might be careful to keep, but I like a wicked wretch, have not by this singular endowment, been the more sanctified to keep myself pure from the polution of sin, but against my Knowledge, so exceeding, and Conscience have committed this gross sin. Wherefore, Verse 7. He earnestly prayeth God to purge and wash him, that of foul and black by sin, he may be made purely white again, which is done when God pardoneth sin, by Faith sprinkling the sinner with the blood of his Son.

Take not thy holy spirit from me: This may seem not to agree with Verse 10. Where he prayeth, that he might have a new heart created in him, and a right spirit renewed: For if he needed this, how saith he here, as if he still had the Spirit of God in him: Take not thy holy Spirit away from me▪ Ainsworth. Although David now had his Heart greatly defiled, yet the Spirit abode still in him, whereby he performed laudably the outward duties of God's worship, and of his Kingly Office, so that none could discern any want of the Spirit in him, whereby he did these things, but the Spirit was in him, as fire covered over with ashes, that giveth no heat or Light, for so he was without the Light of Spiritual Joy, being contrariwise full of Fear and Horrour: And therefore in this Respect he needed not only the Renovation but the Creation of a new Heart, that upon Assurance of Remission it mgiht be put into a Frame of Joy and Gladness; which now he wanted and could not otherwise have: And hereby is intimated, how hard a thing it is for an Heart corrupted by foul sin to be cleansed again, and to have the Law of God written therein again, it is even a very work of creation, [Note.] and not of renewing an old thing only, that we may all take heed, how by sinning, we at any time corrupt our Hearts and Consciences, and if once we have sinned, and by Repentance been re-created, let us fear the like sinning another time, because that to such there is no renewing by Repentance, as the Tables, wherein the Law was written being broken, were once renewed, but not the second time.

Then will I teach Transgressours thy Ways, and sinners shall be converted: That is, By my own Experience I will show them; that thy mercy is so great towards the vilest Sinners Repenting, that they shall not dispair, but in hope of attaining the like favor, turn to thee by Holiness and Righteousness.

Thou desirest not sacrifice. In what sense this is spoken, see before, Psal 50. And it may be gathered from the next words. The sacrifices of God are a broken spirit: Neither Burnt-Offerings nor Peace-Offerings are accepted of, in comparison of such an heart.

Do good in thy good pleasure unto Zion. Having p • ayed for pardon, and the joy of Salvation to be restored unto him, now he showeth his solicitude for the Church of God, set forth by Zion, that neither for his sins nor the sins of his people, who were all likewise subject to sinning, he would at an time withdraw his favor from her, but Build Jerusalem's walls: That is, Strengthen her against the assaults of all enemies, promising for so great a blessing, Sacrifices of righteousness, that is, Brought and offered, not out of an opinion therefore, to be justified in evil doing, but the offerers hearts being sincerely addicted to the keeping of God's most holy Laws: For Bullocks or Calves offering, which followeth next, see, Hos. 14. 2. Heb. 13. 15. They be the Calves of our lips, when we confess before him to his glory.

PSAL. LII.

AUGUSTINE speaks much upon the Title of this Psalm, going upon the Persons therein mentioned, as significative; Saul signifying Death, David Life, Doeg Motion, Edomite, Earthly; Abimelech, for so he reads it according to one Copy, although it be Ahimelech; Abimelech signifieth, My Father the King: Of all which put together, he maketh this mystical construction, Maschil of David, the wisdom of such as are appointed to life, when terrene and earthly motions stir up those that are appointed to death, or that shall die and perish everlastingly, against those that shall live forever, when they are intent to go to the house of their Father, the King of Heaven and Earth, or as the most approved reading is of the name, Achimelech, my Brother the King: That is, CHRIST, who is our elder Brother: The History is, 1 Sam. 22. 9. According to which let us go, and as anything may be mystically or morrally gathered from hence, improve it so for further instruction.

Doeg it seemeth, insinuated himself into the favor of a King, Saul by the slanderous accusation, that he made against Ahimelech, that as the Priests of GOD perished by this means, so he attained a great reward, for which he calleth him, A mighty man, and speaks of him, Verse 7. as Abounding in riches, but his might was most to do mischief: for when none else would do it, he being bidden by Saul falleth upon the Priests and killeth them, being eighty persons, neither reverencing their order, for which it was dangerous for any to do violence to them, nor their innocence, yet he did, and gloried in it, as taking himself for this, a man of valor, and therefore worthy of high estimation: But David being by this means brought into greater straits, through the terror hereby stricken into others, making, that none durst thenceforth to be any way helpful to him, yet seeing how momentary this his greatness and Wealth should be, and what a cursed end he should come to; as appeareth, Verse 5. He now insulteth over him, saying, Why boastest thou thyself? Which should be a terror to all, that machinate mischief against the [Note.] righteous, but especially against those that be in holy orders, touching whom it is said, Touch not mine Anointed, and do my Prophets no harm. And a singular comfort to them in their greatest sufferings by the hands of cruel Persecutors: For as Persecutors shall perish, So the goodness of God to the persecuted endureth continually, as in the next words, and from hence he brings an Argument to confound the wicked in their malicious practices against his Servants, for when they have done what they can against them, yet they cannot effect, that God should not be good unto them, to uphold these kind of men here to the Worlds end, against the rage of the Devil and all his instruments, and to reward such (as they seem to prevail against by killing them) with his Heavenly Kingdom.

Thou lovest all devouring words, O thou deceitful tongue. In the former Verse Doeg is charged with lying, and here with a deceitful and devouring tongue, or a tongue loving Devouring words, Calvin, Verba absconsionis: But the word 〈 in non-Latin alphabet 〉 sign • fieth devouring, as we have it, it being meant, That by his words of accusation, the Priesis of God were destroyed, they thus proving as a devouring sword: And he chargeth him with lying, because although it were truth, that he spake, yet he dissembled, or by dissimulation passed over that, which might have made for Ahimelech, Viz. That he relieved not David, as knowing that the King was against him, but in the simplicity of his heart, thinking him to be most gracious with Saul: Whence note, That it is not only a lie, which is false, but when [Note.] out of malice or flattery the truth is told so in something, that it is concealed in another, which is most considerable, to tell of a thing done well and justifiably, as evil and arguing an evil mind in the doer, which is far from him.

The righteous shall see and fear and laugh at him. That is, Seeing the dreadfulness of God's judgments against the notoriously wicked, and against Doeg in particular, they shall be taken with an holy fear and reverence of God, making them yet to look more carefully to their ways, and it shall make them rejoice, to see how God taketh their part, they being slighted and contemned by them, who are now made by God ridiculous to all the World, for their being taken down from their height of pride, and laid so low in the dust: A warning to all men in preferment, to take heed of pride, for God will soon bring them down low enough, and expose [Note.] them to derision; as Nebuchadnezzar derided by saying, How art thou falen from Heaven, O Lucifer Son of the morning, and cast down, &c.

But I am like a green Olive Tree in the house of God. Here the strength of David's faith shown it self, in that being now in exile, from the house of God,; that is, the Congregation of his People, yet he believed, when his wicked enemies fell, that he should be restored and live and enjoy prosperity, set forth by the greenness of the Olive Tree, the leaves whereof fear not, but are always green, and the Tree fructifying: And because he had this firm faith, he saith, He would always be prasing of God, and rejoicing even in sufferings: For this is good before thy Saints. That is, All that be Saints do likewise, and therefore cannot but approve it in him doing so, what the practice of the Saints is according to that which is here said, see, Rom. 5. 1. Jam. 1. 5.

PSAL. LIII.

THIS is the same with Psalm 14. Only the Title differeth in this, that here is said, Upon Mahaleth, Super trip • dium, saith Theodotion, Per chorum, saith Symmachus, that is, To be sung with dancing Ainsworth, Mahaleth is the same wind Instrument, meant by Nehiloth, Psal. 5. 1. Jerome upon Abimelech, expounding Abimelech, by Parturiens, one pained in bringing forth, as Saint Paul saith of himself, to Galatians, My little Children of whom I travall again in birth, till Christ be formed in you. The word 〈 in non-Latin alphabet 〉 signifieth, A wound or sickness. The meaning then most probably is, upon the wound, wherewith David's Heart was pained for the abominations here spoken of, out of which he breaketh into these sad complaints. This is one difference, another, not to speak of the change of every word, is Verse 5.

There were they taken with fear, where no fear was: That is, In their Hearts, in which they had said, There is no God: and so had no fear of him; but the time cometh, when they are filled with Fear and Terror, When God scatters the bones of him, that incampeth against thee, thou hast put them to shame, because God hath despised them: Vulgar Latin, Scattered the bones of them that please men: But Hebr. It is, The Bones of thy Incamper, according to the Translation before going. The meaning is, When God overthroweth the Strength, set forth by Bones, of him that cometh and setteth himself to fight against thee, as an Army pitching Tents before a City, which it beseigeth. So that he who doth thus, is the Atheist, said, Verse 4. To Eat up God's People as Bread, whilst he is suffered, and the besieged is this People, whom God so greatly tendereth, of whom he speaks in the singular number as of one, for the near union betwixt them, being many members indeed, but all one body, and touching the same people it is, that he saith in the next words, Thou hast put them to shame, because thou whom they despised, shalt be honored of God, and they despised at the last, thou honored by being set upon a Throne, and taken for a consort in judging them, they standing as abject persons, full of Fear to be adjudged [Note.] to the bottomless pit together with the Devil and his Angels forever, which shall be the End of all Atheists, although they say but in Heart, that there is no God.

PSAL. LIV.

UPON Niginoth, This hath been before spoken of, and it was an Instrument of Music with strings to beat upon, as the word, 〈 in non-Latin alphabet 〉 to Beat, showeth.

When the Ziphims came, &c. Of whom see, 1 Sam. 23. 19. 26. 4. In great straights was David now, yet he was not from his confidence in God, but prayeth, Save me (O God) by thy name, & judge me by thy strength: the words of which prayer are divers, but the Sence the same, for what is the name of God but, 〈 in non-Latin alphabet 〉 Strength, and what is, Judge me, but justify and save me, as the word hath been often before used.

Strangers rise up against me: Of the Wicked said to be Estranged from God: See, Psalm. 58. 3. And to the same Effect, Isa. 1. 4. They have forsaken me: And in this Sence, they are called Strangers. Some think, that these Ziphims were not of the Seed of Abraham, and therefore are called Strangers, But Calvin rather thinketh them to be so called, because they were of a strange wicked Condition, as indeed they were, that to such a man as David, whom they knew to be unjustly perscuted by Saul, when he came to seek a shrowding place amongst them, they treacherously to betray him, contrary to the common humanity, that is, Even in Heathens toward such as flee to them for Sanctuary. Oppressors, Calvin, terrible ones, and so the word signifieth, their barbarous manners being hereby denoted: Note from this Verse, That Wickedness and barbarous manners make even the Children of the Church, Alieni genas, A Generation coming of another: That is, the Devil, as is Expressed by Our Lord against wicked Jews, Joh. 8. 44: Ziph, saith Jerome, was a Village so called, from whence these men had the name of Ziphim, signifying, Florentes, Flourishing, and so fitly typifying the Wicked of this world, who flourish often in this world for a time, and the Righteous seem like withered things, but it shall be contrary afterwards.

PSAL. LV.

THE Title of this Psalm is the same with the former: It is most generally thought to have been made by David, when his Son Absalom rebelled against him, with whom Achitophel took part, whose Council was Esteemed of, as the Oracle of God: But Calvin, when he was persecuted by S •• l; Some, before he was anointed King, because he saith, Verse, 13. It was thou mine Equal, Jerome, August: and other ancients understand it, as prophetical, setting forth the Treachery of Judas, and the malicious Jews against CHRIST: Jt seemeth to me to concern the time of Absalom's Rebellion, and Achitophells siding with him, which was to David so dangerous, mystically setting forth also Judas his Treachery, and the Jews malice against CHRIST, as will further appear, when we come to speak of the particular passages of the Psalm.

They cast iniquity upon me, and in wrath they hate me: Calvin, In ira adversantur mihi, In wrath they are against me: And this the Hebrew will bear, and it is more sensible: Four causes of his grievous complaint, saith one, are here touched together. First, and Second, Wicked Speeches, and injurious Dealings in the former words of this Verse, For the voice of the Enemy, and the vexation of the Wicked. Thirdly and Fourthly, Their filling them up to a full measure, and their deadly hatred in these words. But I rather think the third to be false and unjust aspersions cast upon him; causing more trouble: For David did not only suffer intolerable wrongs done unto him, but also was traduced in word, and had things laid to his Charge, which he never did; to make him odious to all men, as he sometimes expressly complaineth: And so had our Lord Jesus, that he was a Drunkard, and had a Devil, &c. And hereby such hatred was stirted up against him; that the People cried against him. Crucify, crucify him: Other Expositors are divided; some holding slandering to be here meant, and some injuries and greatest violence offered to him: But forsomuch as the word 〈 in non-Latin alphabet 〉 signifieth Iniquity or sin, and not Sorrow or suffering, it is manifest, that foul aspersions are meant to make him odious to all men, and by this means many were stirred up the more against him: (O that I had wings like a Dove, then would I flee away: Hereby David showeth both his inability to defend himself as the trembling dove cannot defend itself from the Hauk that pursueth it, so many of so great power, even all Israel conspiring with Absalom, were now his Adversaries, and his innocence, so that his destruction was unjustly sought, as the Dove is spoken of to set it forth, Math. 10. 16. And cometh down upon CHRIST, Matth. 3. 16. And lastly, that he had none other means to save his Life, but by fleeing, as he did from Jerusalem when Absalom was about to come into the City with all his power, so the CHURCH is sometime said, under the name of a Woman to have had wings given her to flee into the Wilderness, Revel. 12. 14. Some other birds there are, that can flee faster then a Dove, and therefore in aying thus, he had respect to the Condition in which he then was, and Eagles wings, are ascribed to the CHURCH for her Soaring aloft by divine meditation, as the Eagle fleeth highest, of all other birds. And of fleeing into the Wilderness he speaketh, because that in times past he did use there to avoid the danger of Saul's pursuing him, and suitably the CHURCH fleeth into the Wilderness by lurking long in desert places to avoid the Rage of persecuting Tyrants. And CHRIST went into the Wilderness where he was tempted by the DEVIL, and afterwards being in danger, to hide himself till the time of his Suffering came, and then saith Jerome, he was carried, as by Dove, wings, with all celerity to the Nations, being as a Wilderness, because incult, till then, by Spiritual Husbandry.

Destroy (O Lord) and divide their Tongues, for I have seen violence and strife in the City: By seeing he meaneth knowing, or foreseeing, that it would be so; because Achitophel was there to counsel one way, and Chushai another, as 1 Sam. 17. 1. 5. 14. The word rendered, Destroy their tongues, is 〈 in non-Latin alphabet 〉 signifying Diglutere, To swallow up, That is, to bring their wicked practices and consultations against him to nothing, as Corah, Dathan, and Abiram: that were swallowed up, and in saying, Divide, he alludeth to that which was done to the Builders of Babel, whereby their work was broken off. Such as will have this understood of that which was done in Saul's time against David, will by no means have Jerusalem, but Keilah understood by the City; but Calvin, no one City, but public places in general; so wicked were the times of Saul, that not only in secret, but even openly, where the greatest frequency of People was, there was Robbing, and Wrong doing. Basil understands Jerusalem, but he saith, that these words agree not to the time, when David wrote this, for he had not then this City, and therefore could not see, what was done there. Therefore applieth them wholly to Christ's time, when all manner of sin abounded in Jerusalem, so likewise Jerome, saying, that he saw iniquity there when they believed not, and Contradiction, when they opposed and spake against CHRIST, saying, He is Josephs son, but although David were not there, he might see what was done there, as hath been before said. And as amongst Absalom's Counselors, there was division; so to such as would not consent to this conspiracy, violenc and wrong was doubtless done, or all were compelled, that were unwilling to bear Arms against their King, and because changes are dangerous, the Conspirators set Watch and Ward upon the walls of the City, as followeth, V 10. And in such tumultuous times, much Mischief was certainly done, & deceit & guile was not wanting both in the new King, and his chief Counselor Achitophel, V. 11. touching CHRIST, it was most notably fulfilled in his time, for never was more Wrong done then in crucifying him, and never did men's tongues speak more contrary one to another, the Father against the Son, &c. Some saying that he was a good man, some contrary, Watchmen being also set to keep his Sepulcher, and the foulest deceit that Ever was, in saying, That whilst they slept, his Disciples came and stole him away, In that he saith, Destroy and divide their tongues▪ Note that a People, whose Tongues are divided, some speaking this about the King, and points of state [Note.] of greatest concerment, and some the contrary, and so holding, Violence and Wrong being added, are in the very way of being swallowed up by God's Judgments, since a kingdom divided against it sell cannot stand.

But it was thou, a man, mine equal, &c. The Cald. Thou Achitophel, a man like to me, my Peer, my Equall; of as much regard as myself, my Guid, Captain in Council or Master: For such had he been to David. And so the word, 〈 in non-Latin alphabet 〉 signifieth, My Captain or Leader: And herein do I rest, as also Ainsworth, and it is strange that any, when all the words agree o aptly to Achitophel, known to be such, should apply them rather to some other Ainsworth. man, they know not whom. For the conceit of one before mentioned, that it must be understood, as spoken before, that David was King, because he calleth him his Equal, and none could be equal to the King, it is to be understood, that even Calvin himself confesseth, that this Reading doth not so well agree with the Hebrew, 〈 in non-Latin alphabet 〉 for it signifieth, My Order, One of my Order: ranked with myself in Council, and for Council as highly Esteemed of as I for a King, Touching the time of Christ, Judas is mystically here set forth, who was one of his Captains, chosen to lead his Armys of Christians of his Order, a Preacher, a familiar friend; for I have saith he, not called you Servants, but Friends, and he with the other Apostles, went up with him many times to the Temple, and he was of his Council, both for having communicated unto him in private, what he should teach and how he should understand his Teaching, and also businesses of laying out money for the Family, and for the Releif of the Poor, for he bore the bag.

Let Death cease upon them, and let them go down quick into Hell: Here the sudden change of the Person is to be noted, he spake before of one, here, of them, as more, implying not only Achitophel, but mystically Judas, who according to this Imprecation or imprecatory Prophesy, hanged themselves, and so went as it were alive, that is, hail and well, and not enfeebled by sickness first, into Hell in most fearful manner; and he alludeth in thus saying to Verse 9. where he said, Let Death swallow them, as Corah. Basil will have Judas, and the Jews destroyed by the Romans, here put together, August. Heretics, that break the unity of the Church, and because that contrary to their Knowledge out of Pride, the principal amongst them do it, they are said to go down alive; because seeing, as men alive, and not their Eys shut, as the dead man's, by ignorance, they yet choose to go in it is dangerous way which leadeth to Death.

Morning and Evening and at Noon I will pray: For the Jews used to prayat these three times daily, as we may see in Daniel, and Peter also went up to pray at the sixth hour which was noon, according to the old Division of their day into three parts, although since it was divided into twelve hours, so Ainsworth. And the morning and Evening Sacrifice, served to put them in mind to pray privately those two times, and other Sacrifices offered between those times, at noon, and these times, we had need, saith Calvin always tie ourselves to, because, if we keep no set times, we shall be ready to forget this our bounden Duty. And for morning and Evening indeed, it seemeth necessary any day, because the daily Sacrifice was then appointed to be offered, but because there was none other Sacrificing, but upon Extraordinary occasion, the Jews could not well make it a Ground for praying at noon also every day constantly, but when there is more urgent necessity, as David now had, and Daniel in Captivity, and Peter, the Church being in persecution. Yet we must pray not only at noon also, but continually, taking all occasions to pray unto God in anything, that we go about, and to praise him.

He hath redeemed my soul from the battle against me, for there were many with me, Hebr. For in many they were with me: But some not seeing how otherwise good Sence should be made, have passed over the word 〈 in non-Latin alphabet 〉 In as uperfluous, and so rendered it; many have been with me, as if it were meant of God's Angels, as 2 Kin. 6. It is said, more are with us then against us, Jerome aplying it to Christ, saith, amongst many believers there were also unbelievers with me, but God heard the Believers Blessing, & not the Unbeleivers Cursing, and be applieth it also to the Christian, in many they were with me, that is, Faith, Hope, and Charity, not in few Baptism, and feigned Faith. August. understands it as spoken of Enemys to Christ, and the word Many, of many things; as if it were spoken of false Christians, and Heretics, saying, In these many things they were with me, in Baptism, keeping the Pasch. and the Feasts of Martyrs, but in Schism and Heresy they were not with me, they were with me as Chaff with Wheat, not as wheat with Wheat, they were with me in Knowledge, speaking with Tongues, and casting out Devils, but not in Love, which alone is more then all those without it, and faith also. Basil also with Symmachus, understand these many to be Enemys, and if we so take it, the Sence will be good thus, he hath redeemed me from the danger of Death, by the War raised by Absalom against me; for I could not, but be in great danger, seeing that he and his Captains came with exceeding many, and were with me dangerously fighting in the Wood, t ••• that GOD gave me the Victory, although I went not into Battle in person, but by the few men that cleaved unto me. And being thus taken, we may read it, For with many they were, with or near me, to have destroyed me: And then this clause is added to magnify God's mercy in delivering him, he being so few & his enemys so many; for according to Cushai his Council, Absalom gathered all Israel together to this Expedition: for CHRIST, although he suffered Death, yet he was delivered, as it is said, Heb. 5. 7: For he was heard in that he feared, Death being made no way dis-advantageous to his Kingdom, but advantageous, because he that had the power of Death, the Devil was thus destroyed, and yet whole Legions of Devils were at hand to put on Judas to betray him, and to procure an whole band of men to go with him to apprehend Christ, and for this End a Reconciliation was made betwixt Herod and Pontius Pilate. And David doth in this same Psalm, both pray and complain and praise God through the strength of his faith, and by the Spirit foreseeing how it should be with him: As also the next words intimated, God shall hear and afflict them: Where he speaks of it, as yet to come; when he compiled this. Because they have no changegs, they fear not God: That is, Because they are always in prosperity, and Wealthy, and sutler not by having their Wealth turned into poverty, their strength into weakness, and prosperity into misery, their Hearts are hardened in sin, thus causelessly to seek my Ruin against their Duty and Conscience, if they had any in them.

He hath broken his Covenant: Here most probably he returneth to Achitophel again, who doubtless had taken the Oath of Allegeance to his King David, but now perfidiously brake it, by taking part with Absalom in his Rebellion, and it is to be thought, that being so intimate with David, he had particularly sworn fidelity to him, as his chief privy Counselor, for which he thus inveigheth against him, and then he goeth on further to show, the Depth of Dissimulation, that was in him, V. 21.

Cast thy burden upon the Lord, and he shall sustain thee: Hebrew for burden is, 〈 in non-Latin alphabet 〉 signifying to give, and it seemeth to be put for that, which thou needest and desirest to have given thee, and as Calvin saith, is nowhere put for a Burthen, and therefore he renders it, Dare tuum, 1. Quod petis eum tibi dare, which I cannot but greatly approve of, the Vulgar Latin and Cald. have it, Thy care, and according to this, 1 Pet. 5. 7. It is said, Cast all your care upon God: But there is no need here to go from the proper signification, only in more words we may read it thus, What thou desirest God to give thee, cast upon him, so thou shalt be sure not to perish for want either of Food, Raiment, or help in danger. And it is a Doctrinal Precept given here by David, to every faithful person, grounded upon his own Experience of God's Goodness.

But thou shalt bring them down: That is, Such as band together against the Righteous, or rebel against their King: The wicked and blood thirsty man shall not live out half his days; Whereby he meaneth not the Days appointed by God for each man to live, but such a number of days or years as he made account, that he should live, or in the course of Nature he might have done. Ob: Some Tyrants live long Sol:. Commonly the Bloody do not, and if any doth, his life is filled with such fears within, that it is rather a Death then a life, as Cain's life was:

PSAL. LVI.

TO the chief Musician upon Jonath, Elem-Rechochim, Michtam of David, when the Philistines took him in Gath. Jonath signifieth a Dove, Elem, dumb, Rechochim, a far off, Michtam, Golden, or precious. Whereby is meant, that he was a Dove mourning in silence in a Country far remote from Jerusalem, where the Temple stood, even in Gath, of the Philistines, in great danger, because that sleeing thither to save himself from Saul, the Citizens of that place accused him to Achish the King, as their greatest Enemy, and one in highest Esteem in Israel, for slaying Goliath of Gath, so that to save himself, he feigned madness; and scrabled upon the Walls, and let the Spittle fall down upon his Beard. Touching this, see before Psal. 34. And this also is by Jerome and August. applied to CHRIST, as being set forth by the Dove for his innocence, and the Spirits discending upon him in the likeness of a Dove, he was also dumb as a sheep before the Shearer, and A far off from Heaven, whence he came, being sent of the Father, and was made of a Woman upon Earth. The word Elem, as Ainsrorth noteth, signifieth also a Congregation, Psalm. 58. 2. And then the CHURCH, as a Dove fleeing far off, for fear of devouring Kites, or amongst them, that through infidelity and Wickedness are far off from the Saints, such as the Philistines were, although near in Habitation, for which the Cald. hath it expressly, Far off from the saints.

Be merciful unto me (O God) for man would me devour, he fighting daily, oppresseth me: By man here he understandeth not only one in particular; but all men, wheresoever he came, if he abode in the Land of Israel, Saul and his men sought his Destruction, when fleeing thence he came to Gath of the Philistines, then he found himself in as great danger, by Reason of their conspiring against him. The next word 〈 in non-Latin alphabet 〉 rendered Fighting, signifieth also Bread, it being meant, that he sought to devour him like bread, all the day long; for so the Hebr. signifieth, that is, from day today.

In God I will praise his word: That is, for the Confidence, which I have in GOD for his good word and promise towards me: I will exult and praise him, although I be in the midst of deadly dangers, and yet have nothing but his bare word to rely upon, to which Effect Calvin. A notable president for us to follow, if we can find, that his promises belong to us, to [Note.] whatsoever dangers we are for the present Exposed, and have long been, neither do we yet see, how we should get out of them. For Heaven and Earth shall fail; but God will never fail to be true of his word, in any part thereof: I will not fear what flesh can do unto me: See the same repeated, Verse 10. 11. Where he is a little fuller, and for flesh, hath man, who is here meant, being so called for his despicable weakness, how great soever he be in this world.

They daily wrest my words against me: Calvin, my words grieve or trouble me: That is, My Doings, Thoughts, and Speeches, irregularly breaking out, and further to my trouble. But forsomuch as David is here altogether in complaining of his Enemies, and their malice against him, and this hath been one thing complained of before, their wresting of his words, and Psalm 39. He professeth to be most careful, not to offend with his Tongue, and putteth Elem, Dumb, into the Title of this, implying as much, I cannot herein assent unto him, but rather following the New Translation, and the Vulgar little differing, Verba mea execrabantur, I understand it as spoken of his wicked Enemies, seeking from his words, or words spoken of him, to put him to Trouble. For so it is said, that the men of Achish said, Is not this David of whom they sang, saying, David hath slain his ten thousand; For hereby he was made odious to the King and his People: And then their Hiding of themselves, and marking his steps; Which follow here, may easily be conceived to have been done, to watch him, when he dissembled madness, that they might find out, whether he were mad indeed or counterfeited. If any yet had rather follow Calvin, if he shall by words understand his behavior, and phrantick speeches, that then also most probably came from him, for which he was grieved; I will not contend about it, but leave it to be indifferently understood either way.

Thou tellest my wandering. That is, Knowest as one that observeth it from time to time, and puts things upon Record; how that I am forced to flee from one place to another, and cannot have rest or be in safety anywhere: Put my tears in thy Bottle, are they not in thy Register This is spoken after the manner of men, who put precious water that they esteem of, in Bottels, carefully keeping it for their use, when need requires, and suffer it not no be spilled upon the ground, as a thing which they regard not: And his meaning is, That the Lord would have his Tears in remembrance, and so prize them, as thereby to be moved in compassion without further delay, to deliver him from his grievous Sufferings, which were the cause thereof: And to the Metaphor of putting them into a Bottle, he addeth another of registering them in a Book, implying a time to come when they shall be laid open, and he should find the greater favor; and this ought to be the comfort of every Faithful person in the midst of his miseries, that although men regard not his great [Note.] grief, yet God doth, and will not forget for Tears, to give joy, for disquiet here, peace and • est forever hereafter.

Thy vows are upon me (O God) I will render praises to thee. Here David by Faith looks upon his deliverance, as already come, and therefore addresseth himself to the paying of his Vows, and what were they but praises, as is here expressed; for Sacrifices he had shown before, to be unacceptable in comparison of these, Psal. 50. and 51. And therefore here is no ground for Vows of such things, if a thankful heart, which is the principal, be away; but vow and perform this above all, then other Vows which may lawfully be made, shall not be unacceptable.

For thou hast delivered my Soul from death, for I will walk before God in the light of the living. Here he showeth the end of God's delivering us, that we might in way of thankfulness, live henceforth as in his presence, [Note.] as Children of the light and not of darkness, as living by grace and not dead in sin.

PSAL. LVII.

TO him that excelleth Al-Tashchith. That is, Destroy not; when David fled from Saul in the Cave. Of which 1 Sam 24. But then he used not these words, but in a like case, Saul being in his power, when he lay asleep, and Abishai offered to kill him, 2 Sam. 26. 9. For then he spake these very words 〈 in non-Latin alphabet 〉 Slay him not: Yet Calvin will not have this the reason of incerting these words here, but either because they were the beginning of some old Song, or David now fearing destruction, prayed thus unto God, Destroy me not: But his reason, Viz. Because this Psalm was compiled before David's going into the Cave, his bidding not to destroy him when he was there, Saul coming in also unawares, is weak: For it is not said before his fleeing, but when he fled thither; that is, When by Saul's coming so near him, he was in danger, but God wrought so for him, that he had Saul now in his power; wherefore although these words be not now used, but in a like case. 1 Sam. 26. 9. It is most probable, that in giving this Title to the Psalm, he had reference to that which he then said, as being indeed a most memorable thing, that being so greatly provoked, he yet contained himself and others from taking revenge upon Saul, leaving vengeance to God, to whom it belongeth, and seeking still by prayer to be sheltered from such unjust and malicious attemps of his enemies: And that this might be made the more memorable, he prefixeth the same words before, Psalm. 58. and Psalm 59. also.

In this Psalm, First is a prayer, and the Faith of him that prayeth expressed, Verse 1, 2, 3.

Secondly, A complaint, that his Enemies were like Lions, having teeth like Spears, and Arrows, and Tongues like sharp Swords, so Psalm 55. 22. Psalm 59. 8. Prov. 30. 14. But how terrible soever they were, he showeth that GOD is above them, and the whole World, not only Earth, but Heaven that is so high.

Be exalted (O God) above the Heavens, and thy glory above all the Earth. With which same words he also concludeth, Verse 11. After the manner of a Song, and herein he also stirreth God to provide, by timely curbing the wicked for his glory, which would otherwise be obscured, if they be suffered to go on in their malicious practices against his Servants.

Thirdly, He amplyfieth his complaint, in that his Enemies did not only by open force come against him, but also laid Snares, and digged Pits to take him in, which was by setting them awork to discover him, near unto whom he came at any time, in seeking to hide himself from Saul; but they sell into the same Pits themselves, whereby he meaneth, Saul's coming within his power, when he thus sought after him.

Fourthly, He stirreth up himself, now that he was so wonderfully preserved, by voice and musical Instruments to praise God, setting forth his Tongue, wherewith, by this word, Glory: And showing the Fountain of all this praise to be, his heart sincerely affected to God for his great goodness: And indeed it is vain and unacceptable, with the most curious melody to praise God, if it cometh not from the heart; wherefore it is commanded, Be fulfilled with the spirit, singing to yourselves in Hyms, &c. Singing and making melody in your hearts.

Lastly, he saith, That he will praise God not only amongst the Jews, but also amongst the Gentiles, whereby their vocation to the Faith of Christ is intimated, as it is applied, Rom: 15. 9. The words there alleged, being indeed most properly those of Psal. 18. 49. But these are to the same effect: And herein David represented Christ, by whom this was fulfilled, for it is not, as Calvin noteth, to be conceived, that he would praise God amongst the Nations, they not regarding it, as a man may do it amongst Stocks and Stones, but in saying so, that when by Christ, order should be taken to make his excellency known amongst the Gentiles, they should come in and praise him also.

PSAL. LVIII.

THE Title of this Psalm, is the same with the former, and it seemeth to have been made upon the same occasion, it being now manifest by David's sparing of Saul, when he had him in his power, that there was no just cause in him, why he should in that hostile manner pursue him, as a Competitor of the Kingdom, and one who if he were suffered, would prove dangerous to Saul, by seeking to take away his life, that he might come to Raign in his stead. It was therefore made, either when he had suffered Saul to depart safely out of the Cave, or having him at another advantage, 1 Sam. • 6: 9. He spared his life again, for he had now made it to appear manifestly, that he did not bear any treacherous mind against him, and therefore he taxeth Saul's Counselors as unrighteous, who still judged him a dangerous man, and put Saul on against him, saying, Do ye speak righteously, O Congregation, do ye judge uprightly, ye Sons of men? For by Congregation here, he meaneth the Assembly of his Counselors, whom he also calleth, Sons of men. That is, Too base for their perverse judging, to be in so honorable a place, for by these words 〈 in non-Latin alphabet 〉 are commonly set forth the baser sort, as by 〈 in non-Latin alphabet 〉 , the more notable; unless it shall be thought as Calvin hath it, that in the first words, he speaketh to his Counselors, in the next to the common people, who were all likewise through the Suggestions of the Court alienated in their Affections from him, and cruely bent against him, as appears by the Speech of Nabal, Chapt. 25. And of the Ziphims, and the men of Keilah, who were all against him.

You, ye work wickedness, in heart ye weigh the violence if your hands in the Earth: or more according to the Hebrew, In heart ye work wickedness in the Earth, ye weigh violence with your hands. Vulgar Latin, Manus vestrae concinnant iniquitatem: But the word properly signifieth to weigh as in scales, and he meaneth, That when in consulting against him, they in their perverse Judgments had weighed him, as in a balance, but in Justice and Malice weighed down his innocence, then they fell to practicing against him accordingly, seconding with their Hands ready armed against him, what in their Judgments they resolved upon, although most injurious.

The Wicked are estranged from the Womb: Here he extends his censure against his wicked Enemys further, showing, that they were not now first Estranged from Righteousness to go in sinful ways, but that they were liars and Enemys to the Truth, not regarding to walk according to the Rule thereof, never since they were born, which greatly aggravates a man's sins, and showeth him to be incorrigible, and therefore on capable of Mercy: For such a kind of living makes even Israelites strangers and no Heirs, as Heithens called so, Ephes. 2. 12. We are all indeed by Nature sinful, and inclined to Evil from the Womb, but God sanctifieth some betimes by his Gruce, and some by the Light of nature show the Law written in their hearts [Note:] by doing the things of the Law, yet others there are, that not regarding the Light of Nature or Conscience of right or wrong, truth or falsehood, apply their minds in youth to all manner of Wickedness, and so go on when they are come to man's Estate, and then wax worse and worse, and such were the Wicked here complained of.

Their poison is like the poison of a Serpent; they are like the deaf Addar: Here their Wickedness is further aggravated by their malicious Speeches against David, which are compared to poison, and the poison of Serpents which is most deadly, and by this their Serpentine Nature, is shown yet to be worse, because no instruction or Admonition would prevail with them to make them cease from spitting out their poison against the Innocent, as no incantation will work upon the Adder, although it doth upon other Serpents, by reason of this that he heaveth it not. For as Jerome, August. and Cussutor, write, the Addar, or Asp layeth against incantation, one Ear close to the Ground, and covereth the other by turning his Tail upon it, and so heareth it not, to be drawn out of his Dark hole into the Light. Even so the Wicked turn their Ears away from hearing Instruction, and so continue incorrigible against all teaching in their malice. But against them that do so, see what curses follow, Verse 6. 7. 8. 9. Of the poison of these Serpents, Pliny writeth, that it is so deadly, that there is no healing of the part stung, but by cutting it off; and to poison are the practices of the Wicked compared, Deut. 32. 33. Touching incantations or Charms; some think, that there he none of any force, but it is manifest from hence, that there are, and because the Law of God is against them, and Pharaoh had his Enchanters, and Josephus writeth of such, as by Charms did strange things; But all Christians ought to abhor from them, as inventions of the DEVIL, and therefore bringing such as use them under his power as his Disciples.

Break their teeth (O God) the great teeth of the young Lions, Psalm 57. 4. Lions and Teeth, as Spears are complained of; therefore the Prophet alluding to what he had said there, now prayeth, that such Teeth might be broken out, whereby it appears, that this Psalm was also made upon the same Occasion. And he speaketh most aptly of Teeth next unto poison, because their poisonous Tongues were meant, unto which the Teeth are most near: for of the poison of Asps under their Tongues, we read. Rom. 3. 13. But the tongues of such shall be cut out, Psalm. 15. 3. And their teeth, where with they bite, as it were, when by the spiteful words which come out of their mouths, they tear the good name of the Righteous; according to which Metaphor of Biting, and Gnawing upon the good name, August. had a notable Distich written upon his Table.

When he bendeth his Bow, let them be as cut in pieces: Calvin, Let them extend their Bow, as if they should break themselves: Here he goeth again upon another similitude used, Psalm. 57. 5. Of Arrows shot out of a Bow, but he layeth his Curse upon them for their malicious words like Arrows, that they shall turn to the piercing of themselves, when it shall come to them accordingly. Here other similitudes are further added, Of a Snail, and an abortive Birth, meaning, that even so they shall vanish in their mischievous imaginations against him, as elsewhere, They conceive vanity, and bring forth the Wind.

Before your Pots can feel the thorns, he shall take them away as with a Whirlwind, both living and in his wrath: Calvin, he shall disperce him as a whirlwind, as a raw thing: Hebr. as living, as one against whom his wrath is stirred, he shall fill him with horror: It implieth sudden Destruction, for a fire of thorns flameth most speedily of any other, and therefore in saying, before pots feel the thorns, he meaneth the most speedy coming of vengeance that may be; As living: that is, having life in him most vigorous, and no declining hereof being by sickness, as by a Judgment compacted of wrath and greatest fury, the Lord shall horribly destroy and take him away, that is, Each one of my malicious persecutors, Whereas the word 〈 in non-Latin alphabet 〉 signifieth Thorns or Pricks, as well as Pots, and therefore is so rendered by the Sept. before your pricks grow into a greater Bramble: that is, their strength grow greater: And the word 〈 in non-Latin alphabet 〉 signifieth Raw, as well as living, 1 Sam. 2. 15. For which Calvin renders it so, let everyone choose whether Translation he pleaseth, but for my part I rest in the Sence already given.

The Righteous shall rejoice when he seeth the vengeance, he shall wash his feet in the blood, &c. See the like Phrase, Psalm 68. 14. He meaneth, That the Wicked shall be slain in so great abundance, that their blood shall make a great Pond or River, wherein men may wash themselves. See also, Isa 63. 3. Revel. 14. 20. So that the Wicked in combining together against the Righteous, are but as bunches of Grapes gathered together into a winepress, [Note.] there to be trodden till that all their Blood run out, which makes the Treaders shout for Joy; but the Wicked that are thus trodden, are finally most miserable, that all the Faithful may comfort themselves herein, against the forces of Wicked Persecutors, and t • ay may be terrified, as herein foreseeing their most miserable End.

PSAL. LIX.

HERE is also the same Title with Psalm 57. But it was compiled upon another occasion, Viz. Saul his sending to watch the House to kill David: But these words Al-tashchith, Destroy not, Agree well to this occasion also, if we apply them, as spoken to God, as praying him to preserve him from Destruction, of which he was then in so great Danger.

Not for my sin: This he saith, not as if he were without sin, but to Saul- ward, as God, to whom he Appealed, well knew it to be so:

Awake to help me, and behold: This is spoken according to man, and not that God sleepeth at any time, but only he seemeth to sleep in the straights, to which his faithful Servants are put, and to awake them when he delivereth them: These words to help me, are 〈 in non-Latin alphabet 〉 Generally rendered, To meet me with speed, In occursum, but the word 〈 in non-Latin alphabet 〉 signifieth to call, and therefore it may be rendered, At my calling, which I rather prefer, because he was praying, and hereby sought to stir up God to see and consider his dangerous case:

Awake to visit all the Heathen: That is, my Enemies, who although they be Israelites, yet they are in their malicious practices against me as Heathens, void of all Fear of God, and cruelly bent to destroy me, as they the Church and People of God: Calvin coming at the Last to this, yet at the first expounds it as prophetical touching the Judgments to be Executed upon the Heathen, and therefore his own People being in their doings like the Heathen, must much more Expect most severe judgments: But I re •• in the former; Basel and other ancients, taking this Psalm not only to concern David's present case, but his Son CHRIST JESUS, as being a Prophesy of him, apply that, V. 3. Not for my sin, to CHRIST who was without sin, and by visiting the Heathen, understand visiting them in mercy by calling them to the Faith; but the next words, Be not merciful to all them that transgress wickedly, To the malicious Jews, who he foresaw, should spitefully murder the LORD, Vulgar Latin, To the workers of iniquity: Hebrew, Transgressors of iniquity: as if he should say: Compacted of Wickedness, their Thoughts, Speeches, and Deeds, being wicked in the highest Degree, who have Evil Hearts, and sell themselves to do Evil, as it is said of Ahaz that he did. But the Enemies of David, that were set awork by Saul, for hire to watch to kill him, were most palpable Workers of Iniquity, for it was for wages that they went about it, as a Workman about his Work. And this argued them or any others, that do likewise, to be Reprobats, to whom no mercy shall be shown at the last day, as Matth: 7. 21. [Note.] and Luk. 13. 27. And such David knew by the Spirit these to be, for which he thus curseth them, and not being Transported by Wrath or Envy, as men commonly are in their Imprecations. If it be applied to them that wrought CHRIST'S death, then they, whom the Devil, and their own malicious Hearts set a work (as Judas and the Jews) to mischief the Innocent, are the workers of iniquity, that shall have no mercy. For the word Visit, that it may be understood in Mercy as well as in judgment, Command. 2. See Psalm. 8. 3. and Luk. 1. 68.

They return in the evening, and make a noise like a Dog. That is, saith Basil, Those wicked Jews who crucified CHRIST, being long as starved Dogs through want of the Word, return in the Evening of the world by Repentance; or rather those Jews are here meant, that were set to watch CHRIST'S Sepulcher, and being terrified by a vis • on of Angels, came hastily away for fear, going about the City to tell with Lamentation what they had seen; which to set forth, he takes a similitude from Dogs, who being hungry run about in the night whining and howling: So these by means of that terrible Vision, scared away from doing that which they were set unto, and so loosing their Prey, made a grievous noise and murmured for want of the Satisfaction which they expected, which is more express, Verse 15. And grudge if they be not satisfied: Thus in applying it to CHRIST'S Enemies, now for David's, they that were set to watch and take him, when they had waited all night, but saw in the End, that they were deluded by an Image laid in the Bed instead of David; they doubtless uttered their discontent against Michal, his Wife, that did it; and that not without a noise going about the City, and to Saul, and telling, how they were served. And they are rightly called Dogs and no men, because [Note.] they are qualityed like Dogs, that worry God's sheep, That is, His Good and Harmless Servants, not suffering them to rest in quiet in any place; but persecuting and seeking their destruction.

After their making a noise like a Dog by barking, he now saith, that they belch out with their mouths, otherwise setting forth the same. For their lips being as Swords. See, Psalm. 57. 5.

Thou shalt laugh at all the Gentiles: That is, seeing how weak they are, that endeavor my Destruction, and unable to effect anything, thou shalt not need to put out thy strength against them, but thy very deriding of them, will be enough to confound them all, if there were whole Nations of them. Of the Gentiles spoken of in this Sence, See before, Verse 5. And if we apply it to Heathens properly so called, as Jerome applieth it, then those of them are meant, that continued in unbelief, when others embraced the Faith of CHRIST: Of deriding such; see also, Psalm 2. 4.

Because of his strength, I will wait upon thee: Vulg. I will keep my strength to thee, Hebr. His strength to thee, or in thee I will keep: Calvin, I will keep his strength to thee: Yet in the Exposition whereupon he resteth, he follows the Hebrew, resolving it thus, His strength, that is, Saul's, is all in thee, otherwise he could do nothing against me; therefore I will always keep me to thee, so shall he not be able to do me any hurt: Or rather I would understand the lastword thus, I will keep this fixed in my mind, and so not fear him, or his Emissaries, For thou art my Defense; the obscurity of the place hath bread divers other Expositions, but I will not trouble the Reader with reciting them, for this alone satisfieth.

The God of my mercy shall prevent me: That is, God of whose mercy I have had many Experiments, will, I believe, afford me timely help in saving me from mine Enemies now also, Hebrew it is, His Mercy: And the Vulgar Latin, hath it, My God, his mercy shall prevent me: Hereby God's speedy helping of his, even before they call, being denoted, as Basil hath it, and the word is, 〈 in non-Latin alphabet 〉 My God, Whereas Calvin to justify this Reading, Of my Mercy saith, that with a Prick above it, signifieth, My, the contrary is manifest, for it always fignisieth His or Him, and it is a prick beneath, which hath the force of or My, and if we read it, His mercy, the Sence will be good, being taken as spoken to all that hear it for their encouragement to believe in him, Verse 18. The same thing is said again, The God of my Mercy, but their it is, 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 before.

Slay them not, least my people forget, bring them down: Here a great fault is intimated even in the better sort, Viz. To forget deliverances wrought for them by the Destruction of their Enemies, wherefore he desires [Note.] rather their dissipation, and rasting by degrees, till at length they come to nothing, for so the word 〈 in non-Latin alphabet 〉 signifieth, shake them too and fro, as meal in a Seive, by scattering them hither and thither, as it is threatened against the Enemies of God's people, that they shall come out against them one way, and flee 7. ways before them, and the word rendered Them is Him, it being meant, Each one of them, none Escaping. It is the same in Effect with, Psalm 58. 7. 8. and Verse 13. Here following, Consume them in Wrath. The same is again repeated, which was said before, Verse 6. But in more words; but there Indicatively, here Optatively, as an Amplification of the curse laid upon them.

The God of my mercy, That is, my merciful God, and not as some would have it; a God gracious to me, for the mercy in me.

PSAL. LX.

UPon Shushan-Eduth, Michtam of David, when he strove with Aram Naharaim, and with Aram Zobah, when Joab returned, and smote of Edom in the valey of Salt twelve thousand men: For the word Shushan, it cometh of the same, Radix, with Shoshannim, Psalm 45. signifying Lillies or six, as is there shown, it was most probably an instrument of six strings, and Eduth, further added here, signifieth Testimony, because haply as Ainsworth, conjectureth, it was to be played before the Ark of the Testimony: Of David's striving with Aram Naharaim and Aram Zobah, we read not anywhere, but only of David's smiting Hadadezer, King of Zobah, at the River Euphrates, 2 Sam. 8. 3. And of the Syrians of Damascus, who came to succor him, 22000. men, and Verse 13. He smote of the Syrians in the valley of Salt eighteen thousand men: And 1 Chron. 18. 12. Abishai, a Captain of David's, slew of the Edomites in the valley of Salt, eighteen thousand men, But for the places it is to be understood, that Syria is a very large Country, containing not only Syria of Damascus, the Metropolis whereof was Damascus, which was near to Judea, but also Aram, or Syria Naharaim, signifying Rivers, one of which Euphrates is mentioned, unto which the Borders thereof lay, for which Zobah strove, and the other was Tigris, the Country lying between which was otherwise called Mesopotamia, and because of Zobah the King then Reigning, Aram Zobah. The whole Country had the name from Aram, the son of Shem. Gen, 10. 22. And of Mesopotamia in Syria, see Gen. 24. 10.

Touching the Difference in the number slain, there 18000. here, 12000 Both Calvin, Junius, and Ainsworth, consent, that here 12000. only are spoken of as slain by Joab, one of David's Captains, and his General, because the other six thousand were slain by Abishai. But 1 Chron. 18. 13. Abishai is said to have slain 18000. of Edom, And neither there, nor 2 Sam. 8. is Joab spoken of at all, but David, who slew of the Syrians, 22000. and of the Edomites, 18000. For they conceive those 18000. to be the same spoken of, 1 Chron. 18. 12. But indeed they are also said to be Syrians, and not the same, whom Abishai slew, being, as they conceive, said to be slain by David, because by his men. But although other Expositors are content to accept of this as a Resolution of the differences here and there, and to follow one another, yet I must needs confess, that I am not herein satisfied: For this seemeth rather to me to be a commemoration of what was done in the Expeditions of David against both the Arams, that of Abishai against Edom, being omitted, and another not before mentioned of Joab against Edom recorded, in which there were 12000. slain of Edom, in the same place, where Abishai had slain 18000. before, which most probably was after those victories mentioned, 2 Sam. 8. When Joab went out against Ammon, and the Syrians who helped the Ammonites, and a greater slaughter of them was made then before, 2 Sam. 10. For then it is likely, that the Edomites, who had been before smitten as well as the Syrians, joined again with them against David, and so 40000. more of the Syrians being destroyed, and the Edomites Escaping home by flight' were by Joab smitten unto 12000. in his Return, that they might continue more subject, and not be so bold as to rebel anymore: For their joining before with the Syrians in battle against David, is passed over in silence, & only implied in that so many of them were then smitten also, & the like may well be conceived to have been done by them again, and then a new slaughter of them to have been made, though nothing were before said of it, til that David in way of thankfulness, having commemorated the other great slaughters in General, and not setting down the sums of the Enemies slain in particular, as being a thing sufficiently done before, comes in this Title to set it down. For as Abishai his slaying of 18000. Edomites, 1 Chron. 18. was not the same with David's slaying of eighteen thousand, 2 Sam. 8 i • •••• rent, because those were Syrians, these Edomites, and the Books of Chronicles were written to supply things wanting in Samuel and Kings, and not only to relate the same over again. And therefore the sum here mentioned, relates not to that in Sam. nor in Chron. for another reason before given, Viz. The ascribing of that number wholly to Abishai, and not to Joab, who is not there once spoken of, and how inconsistent with truth is it, when the sacred story saith, Abishai slew eighteen thousand, to deduct the greatest number, twelve thousand, and to say, that indeed, Joab slew twelve thousand of them, and Abishai only, six thousand.

In praising God for these great victories, First, To extol them the more, he showeth, how ill it had been with the people of Israel in times past, Verse 1, 2, 3. Then he falls to speaking of their present glorious condition, Verse 4 5. Thirdly, Of God's enlarging his dominion, that if any in Israel yet rested not satisfied in having him for their King, they might hereby be moved to have higher thoughts of him, and acknowledge the great blessing of God upon them, in setting him over them, by whom they and their state was thus highly advanced.

Thou hast cast us off and scattered us: That is, In times past under Judges, and in the time of Saul, when the Philistines and other nations about, prevailed over them. For then the whole Land trembled, and great breaches were made therein; that is, the people of the Land. Then GOD shown his people hard things, and made them drink the wine of astonishment: By Greivous oppressions, under which they lay, sometime by Moabites, Ammonites, Midianites, Philistines, &c.

By the displaying of banners, he meaneth, In token of victory, as it is usual, when a City is won, for the Victorers to erect their banners upon the walls thereof.

God hath spoken in his holiness: That is, by Samuel he hath promised, as he is an holy God, and true of his word, that I should be King of all Israel, and now he hath performed it, 2 Sam. 5. yet Calvin speaks of it, as not yet performed; but the course of the history makes it plain, that David was now King over the parts, of which he here speaketh. I will divide Schechem as subject to me. As Joshua having the Land under him, divided it amongst his people, so David being King over all the parts of the Land, divides to his fellowers such portions in all places, as belonged unto them by inheritance, from which happily some of them had been expelled in the time of Ishbosheth his reign; or some families in the time of those Wars might be utterly wasted away, and so the King having free power to dispose of their Lands, might give them amongst his men, and take part to himself. For Schechem, it lay in the tribe of Ephraim near Samaria, Succoth on the other side of Jordan, Joh. 13. 27. Of Giliad, and Manasseh lying beyond Jordan, see a Sam. 2. 8. 9. how they took part with Ishbosheth against David, for which he specially mentioneth them, and then Ephraim as the mightiest Tribe, called therefore, now that it was subject, to him, The strength of his head, or his head and chief strength, Deut. 33. 17. and he calleth Judah his Law-giver, in reference to that of Jacob, A Law-Giver shall not depart from Judah.

Moab is my Washpot: That is, So subjected by me, that they shall be put to most base services, an the like he meaneth by casting his shoo over Edom, the treading of the Edomites underfoot: Of the subduing of both which people, see 2 Sam. 8. by Washpot he meaneth, a pot or Vessel to wash his feet in, Palestine, shout thou over me: an ironicall derision of the Philistines, who thought to prevail and get the victory over him: coming upon him with shouting two or three times, but they were destroyed before him, 2 Sam. 5. 17. for to this he seemeth here to allude.

Who will lead me into the strong City: Into Edom, the word rendered Strong City, is any strong place, whereby the strong places of his Enemies are meant, and specially of Edom most strong because Mountanous, but he speaks here, showing how before the subduing of them he prayed, as being very difficult, but he resolves that God alone did it, Verse 10, 11. and therefore prayeth to him.

PSAL. LXI.

UPon Neginnoth; that is, a stringed Instrument, as hath been shown, Psal. 4.

From the end of the Earth I will call upon thee. It is most probable by the Contents of this Psalm, that it was made by David, when he fled for fear of Absalom, and was by this means kept from coming to the Tabernacle; therefore he saith, that he called from the end of the Earth or Land. That, is, From a far off: Basel, who understands Psalm 60. as prophetical, touching the miseries of the people of Israel in their Babylonish captivity although now after so great Victories by him attained, they had an happy time, makes the beginning of this to cohere with the latter end of that, as a continued prayer of those Exiles; in intimating which it is said, From the end of the Earth, because Babylon was so far off from Jerusalem: Jerome will have it to be the voice of the Church, crying to Christ by prayer from all parts of the Earth, when as the Gospel being propagated everywhere, Believers prayed, which is indeed the language of Faith; as is noted out unto us, where the Apostle saith, We have received the spirit of adoption, whereby we cry Abba Father. Lead me to the Rock that is higher then I. That is, To thyself (O CHRIST) Of whom it is said, The Rock was Christ: And upon this Rock I will build my Church. And this way of Exposition is very pious, if we first understand it literally, of David praying in his exile, as one overwhelmed in his heart with cares and perplexities, and making God his Rock to flee unto; where a man being set, is higher and safer then the greatest Monarch, which he meaneth by saying, Higher then I: For when God takes one to his protection, he is upon a Rock as it were, so high that no danger can reach unto him: Then mystically let it be taken [Note.] as the voice of the faithful Soul, desiring to make Christ her Rock, by being firmly founded upon him by faith: and then we are hereby taught. wherein all out safety lieth against the Devil and our sins, and not to build upon any other Foundation, but to place all our confidence for salvation upon him alone.

For thou (O God) hast heard my Vowes, and given me the heritage of them that fear thy name. Having declared his confidence to be restored again to the Tabernacle, as he desired, to continue and dwell there, Verse 4. and not to be driven from thence anymore; in this Verse he showeth his ground, Thou O God hast heard my Vowes: That is, My prayers wherein I have bound myself, if they be heard to be so devoted to God's worship, that I will always be a diligent Resorter to thy Tabernacle, and I shall account it my chief heritage so to do, as do all that fear thee; for he that makes account of the liberty of coming at all times in duties of Piety before God, as of a goodly heritage, hath God and his future reward in Heaven, for his Inheritance forever: wherefore he addeth, Thou wilt prolong the Kings life, and he shall abide before thee forever: Thou shalt add days upon days of the King, Generation and Generation. Hebrew, Calvin saith, That this is not meant of the person of David, but of his Kingdom, continuing in his royal Issue, because he lived not many Generations, but one, but his Kingdom stood long, and being again renewed in Christ forever: But understanding it of any that fear God, and the Heritage before spoken of, called their heritage, it agreeth very well, if it be taken as meant of everlasting life peculiarly here applied to the King, but generally belonging to all such as he was, although of the meanest rank, see I am. 2. 5.

Let mercy and truth preserve him, so will I praise thee, and daily pay my vows.

He he concludeth praying for himself again, and promising to pay the vows, which he said, Vers. 5. God had heard, and hereby the Exposition made thereupon is justified.

PSAL. LXII.

TO him that excelleth, to Ideuthun. Heb. Over Jeduthun; that is, as Ainsworth hath it, Over his family of Singers, see Psal. 39.

Truly my soul waiteth upon God. Vulg. Is not my soul subject unto God. Hebr. Truly, only, or but unto God my soul is silent: of all which it is best to read it Truly; although my sufferings be great, yet I murmur not against God, as the Israelites often did of old, but silently bear them, expecting till God will be pleased to deliver me. See the like, Isa. 30. 9. Zeph. 1. 7. It seemeth that David compiled this upon the same occasion that he did the former, to sh • w how patiently he bore through faith, the intolerable rebellion of his son, and people joining with him against him.

How long will ye imagine mischief against a man, ye shall all of you be slain. Here David • eeks to terrify those Rebels, by laying before their eyes the dangerous case in which they were, being like unto a decaying wall ready to fall, yea weaker then such a wall; like a rotten hedge, which is the weakest Fence of all others, if a man do but tread upon it, it is presently broken, and by the least shaking the wall that is bowing, falleth down. And so indeed they proved; or they with Absalom, being great multitudes, fell upon the sudden, by the assault o • David's few men, and the arch Rebel fouond them but as a broken hedge about him, altogether unable to fence Joab from slaying him. Note, that upon such as meditate mischief against others, the evil which [Note.] they m • chinate shall by God's just judgment come upon themselves, and they shall be destroyed.

They only consult to cast him down from his excellency. Calv. But of his Elenation they con • ult to enforce. Hebr. Only from his excellency they consult to force, o • by force to remove Meaning, that these Rebels took counsel, and banded together against David to put him down from his Kingly dignity, and to set Absalom up and to make way hereunto, They blessed with their mouths; that is, spake all men fair, to draw them to their side, for this was Absolom's cunning: But they cursed in their hearts, having contrary thoughts therein o • rebellion against the King.

David stirs up himself to go on in waiting upon God, showing to this end that he was a Rock, Salvation, Strength, and Refuge. And then he exhorteth all men to pray unto him, and so to trust in him also, showing, that men whether high or low, are not to be trusted in, as being but vanity. Neither are riches to be trusted in, which are by wicked worldlings gotten by robbery and oppression.

God hath spoken once, twice have I heard it, that power belongs unto God. This is added for further confirmation, that although men and riches be vanity to save in time of danger, yet God is a sure defense, as hath been said; For all power is in him, and mercy to set his power awork for the preservation of his faithful people. Whereas he saith once, and then twice, some say it is meant in the Law and Prophets; but the plain meaning is, so often hath this been testified, that it were gross infidelity to doubt thereof.

And hereby we learn, that any truth of God is in his word attested more [Note.] then once, as amongst men it is said, By the testimony of two or three Witnesses every word shall stand, that we be not deceived by such as would from someone single place, draw us to receive for truth their own invention.

Basil expounds this Psalm of the Jews under grievous sufferings in the days of Antiochus Epiphanes: But it may not only be applied unto them, but to God's people at all times, being persecuted, as a common place of exceeding comfort.

PSAL. LXIII.

A Psalm of David when he was in the Wilderness of Judah: Of which see 1 Sam. 22. 5. where he is said to have been warned by the Prophet Gad, to go into the land of Judah, and hereupon he went from the cave of Adullam, and came to the Forest of Hareth. And this was when Saul persecuted him, and was so full of wrath against him, that hearing of some relief given him by Ahimelech the high Priest, he raged both against him and many more, most cruelly slaying them. Therefore he prayeth, saying, O God, thou art my God, early will I seek thee, &c. My soul thirsteth for thee, my flesh longeth. Whereby he meaneth, that he was in great want, even of things necessary for this life in that dry and barren wilderness, wherefore he prayeth, that God would be a supply unto him; and as he had warned him to flee thither, provide for him, that he might not together with his men perish there.

Because thou hast been my helper, in the shadow of thy wings I will rejoice. In the midst of dangers, he speaketh, as if he then found God an help; so strong was his faith in him, that he doubted not thereof, and therefore rejoiceth, as being even then in safety.

But they that seek my soul to destroy it, shall go into the lower parts of the Earth. A paraphraze of destruction; by the lower parts of the earth, graves being meant, into which he showeth hereby, that his Enemies should shortly come.

They shall fall by the sword, they shall be a portion for Foxes. Calv. Diffluent eum, vel dejicient, they shall cast him down: but the word 〈 in non-Latin alphabet 〉 is diffluere facient, they shall make him fall like water by the hand of the sword: That is, Saul's Enemies, the Philistines, fighting against him, shall put his forces to flight; whereupon he to avoid coming into their hands, shall fall upon his own sword, as the history showeth that he did, and so this passage is Prophetical, and the men of Saul that were slain upon those mountains, lay unburyed to be devoured by wild Beasts, one kind, Foxes being put for all, 1 Sam. 31.

But the King shall rejoice in God, everyone that sweareth by him shall glory, but the mouth that speaketh lies shall be stopped. This shown a strong faith in David, that notwithstanding the straits wherein he was, he yet believed that he should be King, as God had promised. They that swear by God are such as fear and worship him, according to that, Thou shalt fear the Lord, and swear by his Name. And against Liars he speaketh, because Saul's Courtiers were much tainted with this sin, as by his complaining in other Psalms we may gather, where he showeth, how they wrested his sayings, and by slanders sought to incense Saul more and more against him.

PSAL. LXIV.

THis Psalm differs little from the former, being likewise a prayer in time of danger, and a declaration of the enemies attempts, and a prophesy of their terrible destruction. Vers. 6. They search out iniquities, they accomplish a diligent search, both the inward thought of everyone of them, and the heart is deep: the Vulg. They have searched out iniquity, they have failed in their diligent search, man shall come, and a profound heart, and God shall be exalted. Expounded by Basil thus, They have moved every thought against me, they have devised all manner of fraud, they have omitted no kind of treachery, openly rushing upon me, secretly laying wait for me, compassing about Wildernesses, and searching rocky places. And for the next words he saith, Theodotian renders them best thus, But God shall shoot at the mind of man, and their depth with his arrows, although they seek to hide it a thousand ways; for to God all things are manifest, who showeth his height, and will call all Potentates to judgment. Hebr. They have perfected the search searched, and the inward part of a man, and the deep heart. The meaning being, they have sought out, or devised divers wicked ways to destroy me, and in their thoughts have even accomplished what they devised, for this is their perfecting of their search searched out, in that they made account to bring their devices to pass accordingly, as verily as if they had already done it, even the device of each man lying hid in his heart, which is like a deep that none can sound; but when it was but there, they thought it as good as accomplished in act.

But God shall shoot an Arrow at them, suddenly shall they be wounded: Heb. Their strokes or wounds are sudden: Even as an Arrow that is shot cometh suddenly upon a man, he not seeing nor thingking of it, till he be stricken therewith, and then he falls presently down dead, pleasing himself happily even then with his thoughts of prevailing, and living many years after in prosperity; so the judgments of God shall suddenly cut off the wicked enemies of his innocent people, to the striking of terror into those that behold it, as is expressed, Verse 8.

So they shall make their own tongue to fall upon themselves, all that see them shall flee away. Vers. 9. And all men shall fear, &c. Where by their making their tongues to fall upon themselves, he maneth, that which they have maliciously spoken against him touching his destruction, shall come upon themselves; and in thus saying he had respect to Verse 3. where their evil tongues are spoken against, and he saith, they shall make them, because through their spiteful words they bring this upon themselves: In like manner, Verse 7. where God's shooting at them is spoken of, answereth to Verse 4. where their shooting at the perfect suddenly is spoken of: The wicked then shall suffer in their own kind, Lex talionis shall certainly be [Note.] kept against them, what mischief in word or deed they do against the innocent shall be repaid to them assuredly by God the revenger of all wrongs.

PSAL. LXV.

FOR the title, Basil, besides the words, A Psalm of David, hath these, A Song of • eremiab and Ezekiel, and of the people in captivity, when they were now about to go: But he saith, that neither the Hebrews nor Septuagant have it, nor other Interpreters, but it was added by some, that neither marked the sense of the Psalm, nor knew the History; yet he understands it as concerning the Jews in the Babylonish Captivity, who are brought in here lamenting their present estate, that they could not praise God, this being a thing to be done in Zion only, and not in a strange Land, as is shown, Psal. 137. and in saying, To thee shall all flesh come, he prophesieth of the Vocation of the Gentiles. Jerome applieth it, to the Church under the Gospel; God is praised in Zion, that is, in his Church, and unto thee vows are performed, praise, because thou art God, vows, because our Redeemer, and in Zion, not in Idols Temples.

Iniquities have prevailed against me, Vulg. Wicked words, so likewise Heb. that is, The words of Philosophers, whereby we were formerly carried after dumb Idols and superstitions, but now we are purged from all our sins by Christ's blood, being by faith and repentance turned to him. The word rendered Waiteth, is 〈 in non-Latin alphabet 〉 is Silent, that is, for the present, if it be understood either of the ways before going, but shall break out, when thy people shall be delivered out of Captivity, but most of all when by the coming of the Gospel amongst them, the Gentiles shall fall to praising thee. Symmachus for Wicked words have prevailed against me, hath it, I am compelled to serve wicked and ungodly men for my sins, taking it; as the voice of the Church in Captivity, where the wicked Babylonians having domininion over them, their words or commands were a Law unto them, whatsoever punishments they commanded to be inflicted upon them; but my comfort is, that thou wilt take away my sin, the cause, and then my punishment shall cease.

By terrible things in righteousness thou wilt answer us: Heb. Thou wilt answer us terrible things: So Calvin also, expounding it of the terrible judgments executed upon the Jews enemies, when God delivered them out of Egypt; but rather it is to be understood upon Babylon, when it was destroyed, and so way was made for their deliverance; or not only so, but upon the infidel Jews destroyed by the Romans, for Christ's blood and his Saints shed by them, Steven, and James, and others: And then God was the hope of all the ends of the earth, as here followeth, the Nations most remote being converted to Christ, and of the Sea, that is, the Islands in the Sea.

Establishing the mountains, being girt about with power: Curbing the noise of the waters, the noise of their waves, and the raging of the Gentiles. Having spoken of God's terrible Judgments, showing his Almighty power for the comfort of his people, now he giveth other instances of this his power in establishing the Mountains, not to be removed, and ruling the tumultuous Seas, keeping them within their bounds: and when other Nations, their Enemies rage most against them, breaking their strength so, that they can hurt them no more. Jerome expoundeth all of Christ, begirt with divine power, whereby he ruleth over Devils, as mountains high and strong, and all people, as waters that rage against his Church, but I prefer the literal sense here.

Thou wilt make the out-goings of the morning and evening to rejoice: That is, men to rejoice for the comfort that is in the rising of the Sun in the morning, and of the Moon in the Evening: And because the propagation of the Gospel to the ends of the Earth was before spoken of, Vers. 5. the joy also that cometh hereby to people inhabiting further East and West is set forth.

Thou visitest the earth, and waterest it with the River of God. Here the Prophet David proceedeth further in showing the mighty works of God for the good and comfort of man. He keeps the Seas from overflowing the Earth, and Nation from destroying Nation, when they are set upon fighting and rooting out one another, and orders the rising of the Sun and Moon, as hath been already said.

Now his goodness and power is further set forth in sending Rain, whereby the fruits of the Earth are increased, which Calvin restreineth to Judea, as if that specially were meant. But I see no reason, why having hitherto spoken generally of all Nations, this should be restrained to Judea. And because Prophetical things touching the Gospel are interlaced, together with literal, concerning this World, I hold with Basil and other Ancients, that by the water here so abundantly watering the Earth, called the River of God; The Preaching of the Word is meant, which distilleth as the Rain, and the spirit set forth also before, as a River. Ps. 46. 4. And then comes Corn, or Bread here also spoken of, even the bread, of which who so eateth, shall not die, but live eternally. And this rain falleth upon the Wilderness; that is, the most barren in goodness, as the Heathen, who before their conversion were like a Wilderness, and therefore hereby often set forth by the Prophet Isaiah. And for the year crowning with goodness, spoken of, Vers. 11. it is meant of the time of the Gospel, called The acceptable year of the Lord, which was decored as by a Crown, when it had so great success in converting souls. But for the next words:

The Pastures shall be clothed with sheep. The Vulg. The Rams of the sheep shall be clothed, and the word 〈 in non-Latin alphabet 〉 rendered Pastures, signifieth also Rams, and the sense will be good being thus rendered, they shall bear wool in abundance: so that not only food, but clothing too is here promised: And mystically by Rams, which are the leaders of the Flock, great men being set forth, in saying that they shall be clothed, he meaneth that they should turn Christians, and so bear large sleeces, wherewith to clothe the naked by their charity towards them: And then by Valleys bearing Corn, the poor are meant, who be as low as the valleys, but fruitful in the fruits of the Spirit, love, joy, peace, meekness, tempe • ance.

PSAL. LXVI.

A Psalm or Song, vulg. Lat. of the Resurrection.

Make a joyful noise unto God all ye Lands. It is agreed by all Expositors, that this Psalm is Prophetical of the conversion of the Gentiles unto Christ, and of the great joy that should follow thereupon.

Through thy power shall thine enemies submit unto thee: That is, they that were enemies before, living in idolatry and all manner of sin, shall at the preaching of the Gospel be brought to live in all obedience unto God and to his laws.

Come, and let us see the works of God. To make that which be prophesieth of, the mere credible, he recalls us to look back to that which he did for his Church in dividing the Red Sea, that they might go through upon dry land, that it might not seem impossible for him to do that which is here promised, by converting the Nations, to fill them with joy and gladness. And not only the Red Sea was by him divided, but Jordan also, which he here 〈◊〉 the Flood, for the over-flowing of the banks, or River, as others render it.

Let not the rebellious exalt themselves. Heb. The rebellious or back-sliders shall not exalt themselves against him. Hereby he threateneth the wicked under the Gospel, that fall away with casting down; for not to be exalted is to be cast down and destroyed, so that none such can have any true comfort of the grace of God in Jesus Christ, but they that persevere as they once [Note.] began.

He hath held our soul in life. This is expounded by Basil, as spoken by the Jews in their captivity in Babylon, amongst whom were Daniel and Exekiel, and other holy men, by whom God upheld the life of grace and Religion even there in them. For he understands this Psalm so of the vocation of the Gentiles, that it includeth things concerning the Jews in their exile also, who are encouraged by faith to expect deliverance out of Babylon by the example of their forefathers, who were brought out of Egypt through the Red Sea, not only here, but by other Prophets many times. And he saith, not only Thou hast held our soul in life, but kept our feet from being moved, to go after false gods, although living amongst Idolaters. And to this the next words do well agree, Vers. 10. 11, 12. Thou hast tried us as silver is tried: We have gone through fire and water: That is, have been in apparent dangers of utterly perishing, as by burning or drowning: But thou broughtest us out into a wealthy place: Heb. A moist place, which is commonly rich in fertility: Of which he speaketh meaning their bringing out of Babylon into the land of Canaan again, by faith speaking of it as already done, as the next words show, of bringing sacrifices, and offering them in way of thankfulness, as was done abundantly by them that returned, there being Beasts ministered to them for that purpose by Cyrus the King, who gave them liberty to return. And for their passing through fire and water, it was true according to the letter, the three Children, who were some of them, were put into the fiery Furnace: And for water, he might have respect unto their going through the Red Sea before spoken of, putting them here together, though so far distant one from another in time, that he might sum up their sufferings at once. For the net, into which he saith he was brought, it may be understood of Daniel, when he was taken as in a Net subtly set, and cast into the Lions den: Afflictions laid upon their backs, was the servitude in which they were to the Chaldees, and men's riding over them is added, to show that they were laid as low as the ground, being trodden underfoot as the dust by the feet of Horses. But apply we this with Jerome to Christians, as the words, verse. 9.

Bless our God O ye people: May well move us to do, then it is the voice of Nations converted, Thou hast kept our soul in life, by Christ's death, and kept our feet from being moved, strengthening us in the faith by Preaching Then say the holy Martyrs, Thou hast proved us, &c. And divers things whereby are spoken of, to show their many ways of suffering, some being burned, and some drowned, some ensnared and taken to prison, and some rid upon, as it were, by scoffs and mocks intolerable; but the end is most comfortable, and therefore by him rendered Refrigerium, Thou hast brought us to refreshing; that is, by eternal rest, which is the end of all torments suffered for the truth. For blessed are the dead that die in the Lord, they rest from their labors. For this is spoken to comfort and confirm against suffering by the Beast, for not receiving his mark in the hand or fore-head.

Lastly the offerings following for the great mercy of bringing through all dangers to eternal rest, are of praise through Christ, Who alone is as all Sacrifices of Bullocks, Rams, Lambs, and Goats. And he saith, I will offer these, as I have vowed in my trouble. How this should be applied to the persons before spoken of, if with Jerome we understand Martyrs, I see not, because they are now in Heaven, and past performing of vows, and therefore it must be understood either with Basil of the Jews returning o •• of Babylon, or of David with Calvin, as added for a conclusion of this his Psalm, whose joy was so great for those things foreseen by the Spirit, th •• he vowed to offer sacrifice upon sacrifice in way of thankfulness therefore.

Here the reason of this his exulting is shown, God had done such things for his soul, as that he was therefore worthy of all honor; for he saw by the Spirit the price of his redemption paid by Christ, for which he prayed, and for which he gave thanks, and that in sincerity, whereby he proveth, that God regarded him, and that he was in grace with him, verse. 18, 19.

Note from hence, that the holy servants of God of old prayed for Christ's [Note.] coming; and seeing by faith his coming in the flesh, and dying for our sins then, they gave God thanks therefore, as if he had been already come, and their prayers made, for this had been already heard and granted, so that their faith and ours was all one; neither did they ever hold any other way of salvation, but by Christ alone: He was the same yesterday and today, forever.

PSAL. LXVII.

THIS Psalm is also generally held to be Prophetical of the conversion of all Nations, beginning first with the Jews, who say,

God be merciful unto us and bless us, and lift up the light of his countenance upon us: That is, enlighten us by Christ, who is the true light; and not only us, but all Nations of the Earth; for from Zion the light went forth into all parts, as the Sun-rising in the East, as was shown before, Psal. 19. in a similitude taken therefrom. Hereupon he rejoicingly breaks out, and saith,

Let the people praise thee (O God) Let all the people praise thee: That is, both Jews and Gentiles for this glorious Light, and for judging them righteously, and governing the nations of the earth: Whereby he meaneth, not his general governing by his Providence, as Calvin saith well, but his Spiritual governing of his Church, and justifying her by his grace; for this he meaneth, when he saith, God shall judge his folk righteously, acquitting them for his own righteousness, made theirs by faith. Then he iterates the same words again, to stir up all men the more.

Let the people praise thee (O God) adding; Then shall the earth bring forth her increase: That is, saith Jerome, the Virgin Mary, her fruit Jesus, that saveth us: For what was Mary but earth? and Jesus saith of himself, Unless a grain of Corn fall upon the ground, it fructifyeth not: Implying himself to be the increase of the earth, wherein we all that believe are blessed, as followeth here:

And God, even our God shall bless us: God shall bless us, and all the ends of the earth shall fear him: That is, God the Father, God the Son, and God the holy Ghost, and for this blessing all Nations shall fear him, as for a mercy unspeakable, as else-where it is said, That there is mercy with thee, that thou mayest be feared. By fear, love, humility, and obedience to his will in all things being meant, because it is the product of this infinite mercy; and it is usual in Scripture by the fear of God, to set forth all virtue, as where it is said; Hear the end of all, fear God, and keep his commandments, for this is the whole duty of man. And the fear of the Lord is the beginning of wisdom. Wherefore Jerome saith not so rightly upon these words, Fear is of little ones, Love of perfect ones; and in prosecuting this Argument, he confutes himself, by saying, All things shall work together for good to those that love God: And instanceth in Job, touching whom we know, that it is said, He feared God, and eschewed evil: Therefore he that feareth God, according to that which is here said, loveth him also, and is not of a sort of men inferior to such as love him, and this very place evinceth the same. For upon whom is this unparalleled blessing of God, but upon such as fear him; for what else is here said, But God shall bless us, and all the ends of the earth shall fear him: So that they who fear him are blessed with the best of all blessings, Christ Jesus; and their being blessed in him, makes them to fear, love, and honor him always, and in all things. Neither is the fear of God here and elsewhere commended; that which he saith, love that is perfect, casteth out, misalledging that Text of John, Perfect love casteth out fear, but the very compend. of all graces. Yet that which he saith of Jesus, the fruit yielded by the earth here spoken of, is not to be misliked, because all the Psalm is of him, and comfort by him to all Nations before, set forth by light, now by increase or fruit of the earth: And the extolling so highly of this blessing, naming it three times over, argueth it not to be temporany and corporeal, but spiritual and eternal, making men truly blessed indeed, such as is Christ Jesus alone, of whom the same Jerome saith well, he was first a Flower, as in the Canticles it is said, I am the flower of the field, and the Lily of the Valleys; and then he grew to be fruit to be eaten, to the obtaining of ete • nall life, according to that, He which eats my flesh and drinks my blood, hath evrlasting life. So that as the Earth once yielded fruit, by eating whereof Death came, so now by eating this fruit, life for evermore: Thus also Augustine, but Basil and Calvin expound it only, as meant of temporal blessings, wherewith they shall be blessed that fear God, as it is said, Godliness is profitable to all things, having the promise of this life and of the life to come.

PSAL LXVIII.

LET God arise and his Enemies be scattered. Calvin God shall arise. Expounding it of that which was often done, and whereof David had great experience: The words are taken from Numb. 10. 35. Where Moses is said to have used them at the taking up and removing of the Ark, the only difference being, that there it is said, Arise O God, here, God shall arise. For so the word 〈 in non-Latin alphabet 〉 signifieth, and not, Let God arise: The Fathers generally expound this of Christ, and so doth Ainsworth, his rising again being here prophesied of; for he is the God who by his resurrection, scattered and brought to nothing the Forces of our spiritual Enemies, the Devils of Hell, so that they vanished as a smoke, and melted as wax before the fire; their strength sailing as Wax, which cleaveth fast before, but being melted, hath no strength any longer to hold things together that are cleaved hereby, and as Smoke looking black, and darkening the Air, being vanished, the Air is cleared again immediately: And to this I subscribe, holding the Psalm to be prophetical, which Calvin also in f •• e doth not deny: The Devils they remain still, but not having any power in time of death, to hurt the Elect or to abide in any person, when any of the Servants of Christ by his name, seek to expel them through prayer; for this power the Preachers of the Gospel, had not only before Christ's Passion and Resurrection, but after, as appears in Paul, Act. 16. 18.

But let the Righteous be glad and rejoice before God. Here he prophesieth of the joy, that should be to the Nations after this, when by his Death and Resurrection preached unto them, they should be turned from Idols to the true God, and so delivered out of the power of the Devil, who as a strong man armed possessed the House before: And this began first to be fulfilled in Samaria, Act. 8. and then in other Countries, as the Gospel came amongst them, and so for darkness a marvelous light.

Exalt him that rideth upon the Clouds, in Jah his name. Having laid a Foundation of the rejoicing of the Righteous for Christ's resurrection, and stirred them up hereunto, now he both proceedeth in stirring them up more, and layeth down general Arguments of praise, from the consideration of his excellency; He rideth above the Clouds. That is, Being far above them, and ordering them in their motions, to the watering of all the parts of the Earth; and his name is Jah, the infinite essence from which all things have their being, and not like Idol God's, which are not, but at the will of men that make them. 2. Of his goodness to Orphans and Widows, and others in great distress, by being a Father to the one, and standing in Judgment for the other, to do them right, when by men they are wronged: And he is said to be God in his holy Habitation, that is, Heaven. 3. Of his miraculous doings towards the Children of Israel in the Wilderness, where they were held forty years, being fed with Manna from Heaven, where the fiery Pillar marched before them, in the way to direct them.

The Earth then moved, the Heavens dropped, and Sinai was shaken. The Heavens dropped Manna, saith Jerome, the Earth and Sinai moved; when God descending to give the Law there was an Earth-quake, making all about to shake: Then God sent a plentiful rain to refresh his Inheritance, which is spiritually to be understood of the rain of Doctrine by Moses, as it is compared, Deut. 33. For when he instructed, and exhorted, and comforted the people there, as in Deuteronomy he did at large, God rained as it were upon his Heritage Israel, and the faithful amongst them were as much refreshed thereby, as a dry ground by rain falling a bundantly upon it: And this is a fourth thing whereby he stirreth up to thankfulness, and because there doth apparently follow, a prophesy of Christ's Ascension, Verse 18. And the Tense is here changed, for it is the Future, Hebrew, this rain may best be understood of teaching under the Gospel: Then of both the Manna and this spiritual repast, afforded in the Wilderness, he saith, That God's Inheritance dwelt there, for as Dwellers they stayed long in the Wilderness thus sustained; to which effect he further addeth, Thou of thy goodness (O God) hast prepared for the Poor: That is, Thy People in this barren place, poor and destitute of all means of Sustentation: In saying all which, he also includeth that provision of water, miraculously flowing out of a Rock: And prophetically also here he showeth, That the Church which is God's Heritage, shall dwell and continue always, increasing by his grace through this teaching being, though poor, herein most richly provided for to their unspeakable comfort.

God gave the word, great was the company of those that published it. Hebr. the word rendered by publishing, is of the femenine Gender, and therefore by Calvin expounded of Women, who used to publish by song, and to praise God for great Victories and deliverances, as Miriam, and the Women following her, when the Egyptians were drowned in the red Sea. But Ainsworth nothing moved by the Gender, will have men Preachers hereby meant. 1. Because the Preacher Solomon setteth forth himself, by the word Chohaleth a Feminine, meaning a preaching Soul. 2. The Sept. render it by the Masculine, 〈 in non-Latin alphabet 〉 . 3. The Cald. for further explication, the Preachers, Moses and Aaron, to a great Hoast of the Israelites, and some he saith, refer it to the Preachers of the Gospel, according to the Greek word, who are so many, that they are as a great Army, and according to this went the old English Translation, Great was the company of Preachers. And Isa. 40. 9. according to the word here used, it is said, Zion that bringest good tidings, Jerusalem that bringest good tidings. In the feminine Gender, and yet there the men of Zion and Jerusalem are meant, but the word 〈 in non-Latin alphabet 〉 is a Feminine, because it is commonly said, The Daughter Zion, and the Daughter Jerusalem; so here the Publishers for the like reason are put in the feminine Gender, although not women but men are meant: And if we render it word for word according to the Hebrew, it must go thus, God gave, or rather, The Lord shall give the word the Publishers, or Tyding-bringers a great Hoast. That is, Are a great company, called an Hoast; because soldiers of Christ, as P. calleth Timothy: And we are said to fight not against flesh and blood, but against Principalities, and therefore bidden to take the Armor of God unto us: The full meaning then is, the time shall come, when God shall send out his good word of grace and reconciliation through Jesus Christ, and then Preachers in such numbers, as that they shall be as a great Army, conquering and subduing unto his Son, all Kingdoms and Nations, as is prophesied, Psal. 2.

Kings of Armies did flee apace, and she that tarried at home divided the spoil: Hebrew, Kings with their Armies shall flee, shall flee. He still goeth on in his Prophesy, speaking in the future Tense, so that this also belongs to the time of the Gospel, by Kings then fleeing in all hast, Devils being meant, who are called Principalities, and by the Heathen Melcom their King, for it was wonderful to see, how speedily Idolatry vanished in many places, and Devils formerly using to give answers at shrines deaparted thence, and so there was after the Birth of Christ, Altum silentium, no answers by the Oracle of Apollo, being given anymore. And by their armies both Jews and Gentiles in great numbers with all violence seeking to stop the proceedings of the Gospel: For the Jews were quelled by the Romans, when they destroyed Jerusalem, and the Gentiles withstanding the Gospel, and seeking to uphold Idolatry, by Constantine the Great, when Licinius with all his forces was made to flee before him. For these may well be called the armies of these infernal Kings, because by the Devil gathered together against Christ and his truth, as Revel. 9. 11. The Locusts which were great armies, are said to have a King over them, called Abaddon. She that dwelleth in the house divideth the spoils: That is, As when armies are fled, their tents being left, great spoils therein come into the hands of them, against whom they fought, which with great joy they divide amongst them, even the weaker sex of women, coming forth and having part, as it was when the Syrians fled from Samaria; so the Church o • Congregation of the faithful, Devils being chased away, and the fear, in which they were, ceasing, rejoiced, as they that divide the spoils, as is prophesied, Esa. 9. And the Church is described by her that dwelleth in the house, because they dwell in the house of God by perseverance in the true faith, which is his Church, and it is not by force of arms, that they come to these spoils, but God gets the victory for them, their being quietly in his house about the duties of his worship, as Jehoshaphat sometime, when a great company of Enemies came against him, was bidden to stand still and see the salvation of God, who then fell to praising of God, and without striking stroke prevailed, and took • o great spoils, that they were three days in gathering and carrying it away. Calvin, and some others expound all this of the Kings of the Amorites and others fighting against Israel, and particularly of Sisera slain by Jael. But first the argument in hand permits not this Exposition, because it is of Christ's time. Secondly, It is spoken in the future tense, and therefore although things past, may be here alluded to, yet it is to be held rather, that something to come of greater moment, was here prophesied of, as hath been said. Thus also the fathers generally, although they follow a Translation greatly differing from the original, Viz. the Vulg. Lat. and being such, that I can scarce tell how to make Good sense of it.

Although ye have lain among the pots, yet ye shall be as the wings of a Dove covered with silver, Hebr. If ye lie, or have lain between pots, that is, Which are black & sooty, which one cannot do but he must needs soil his clothes: and here, by lying amongst pots, a poor and vast Estate is meant, as of a Scullion in a Kitchen, who lieth down sometimes all night like a beast in a chimney corner, being made hereby filthy and nasty, wherefore the misery, in which the Church should sometime be, is here foretold, and of what poor people it should consist; but the outward face thereof, he showeth, shall in time be changed, and be resplendent even in worldly Glory, as it was when Emperors and Kings decked in Gold and Silver, embraced the Faith.

When the Almighty scattered Kings in her, thou wert white as snow in Salmon, Hebr. In the almighty's scattering Kings, or making Kings, flee in or by her, thou shalt make her white as snow in Salmon: Here the means are shown, how so great a change should come in the Christian Church, Viz. By putting such Kings to flight, as opposed the Gospel, as was said upon Verse 12. and they were made to flee by her, when through the prayers of the Church the army was routed before Constantine: Then God made her, that lay among pots before, white as snow, as before it was said, as silver; no blackness of worldly misery and baseness now appearing anymore, and Salmon was an hill white with snow, that lay continually upon it, being otherwise obscure, according to the signification of the word 〈 in non-Latin alphabet 〉 of which it cometh, signifieth Shaddow, which is dark and black. Calvin applieth all this of lying among the pots, and smiting of Kings, after which whiteness, as of the snow followeth, to David and Saul, in whose Raign David, and the better sort lay in misery; but he and his sons perishing, David rose to great Glory.

God's hill is as the hill of Bashan: Here the Christian Church is further commended under the name of an hill, as Matth. 5. it is compared to a City set upon an hill, and Isa. 2. now because the hill of Bashan was very fruitful, this comparison is made, to show, that from this Hill or mountain of God, his Church, cometh plenty of excellent fruit, more then from any other, or Bashan it self. Therefore he taketh down the pride thereof, by preferring Mount Zion above all hills, in the next words. Why leap ye so ye hills, by a Prosopopeia putting persons upon them that are insolent for any privilege, or excellency. For Zion's privilege was far greater, because that God delighted to dwell here, even God the most magnificent, whose Chariots are twenty thousand of Angels not because he hath no more, but certain number is put for an uncertain, and he calls them Chariots, because they carry the Elect and march about them, that no harm may co •• unto them, as Psal. 91. Gen. 31. 2. King. 6.

Thou hast ascended up on high, &c. Touching this place I have said enough upon Ephes. 4. 10. Where it is alleged and applied to Christ's ascension as here prophesied of. I will therefore only add here, that Calvin understands this first, and properly of David, and then of Christ figured out in David. For he was low in Saul's time, but he being dead, lifted upon high to his Kingly dignity. But because he is here speaking o • God and his Glory, and David wrote this, it is not probable, that he would presently fly from God to speak of himself, and that in the second person; for this makes it plain that as he spake before of God, so now he speaks to his son, prophesying of his glorious assention, after his abasement by Death and Contempt, and his sending of the Holy Ghosts after this with his rare Gifts.

Here for so great Gifts we are taught to bless God, as being even loaden with benefits.

And he is said to be our salvation, and that in him are the issues or comings forth from death, because of his powerful rising again out of the Sepulcher, and our future resurrection to Life and Glory; Death having no further Power over us.

Thus for the faithful, but for the Wicked, God shall Wound their hairy pates, whereby he meaneth, the chiefest and most formidable of them, according to some set forth by their hair, because that hereby they looked terribly when they went to battle; but I rather think that the greatest and mightiest are hereby set forth, because slaves and captives were shaven, and of old amongst the Romans none but the Patricij and their sons might wear long hair, and amongst the French, none but they which were of the blood royal. But how great soever they be that presume to go on in sin, they shall [Note.] not escape God's judgments, but be destroyed hereby, for God will strike their heads, and to be stricken here, is more mortal, then in any other part of the Body.

The Lord said, I will bring again from Bashan. Here two Examples are set forth, of deliverances wrought by God for his people, further to illustrate the favors before spoken of, which come by Christ; one, of their deliverance from that mighty Giant Ogg the King of Bashan, another from the Egyptians, being drowned in the Red sea, for so he meaneth, that God would deliver his from the Devil and all the powers of Hell, bringing them through the red sea of Christ's blood, as it were, for herein the Children of Israel are said to have been baptized as in the Cloud, 1 Cor. 10.

That thy foot may be dipped in the blood of thine Enemies: This is added in way of amplifying the foresaid Deliverance, which was with so great a destruction, as that the blood of the enemies lay in such abundance upon the Ground, that men could not go without dipping their feet therein, and Dogs licked it up, as sometimes Ahab's, and before that Naboth's. Verse 24. They have seen thy goings, &c. the singers go before: That is, after those victories obtained, especially against the Egyptians, for then Miriam & other women after her went out with Timbrells and Dances praising God, whereunto singing was added, yea it went before, for Moses and all the children of Israel sung, and then Miriam and the Women did, as hath been already said: And as they did then, so likewise they did afterwards, when the sanctuary was set up. And God's going in the sanctuary is spoken of in alluding to the carriyng of the ark, wherein god is said to have been, to the tabernacle w ^ch David had made For the arks going upon men's shoulders was God going, as the rising up thereof was his rising according to the words used by Moses when it was taken up, Let God arise, and let his Enemies be scattered. For then Dav. & all Isr. danced and played before the Lord, expressing all joy, and to apply it to the gospel; the meaning is, that for the Lord Christ coming into his sanctuary, the sanctified flesh which he took of the V. M. there was exceeding great joy for the Angels coming down from heaven to the Shepherds, sung for joy: Mary his Mother brake out for joy into her Magnificat, My soul doth magnify the Lord, and my spirit hath rejoiced, &c. And so did Elizabeth, Zechariah, and Simeon, and when the news hereof came to Samaria, there was great joy.

Bless the Lord from the fountain of Israel: That is, according to some, from the heart, which is the fountain of all praising of God, or else it is not accepted of; but Calvin better, ye that are descended from Israel, as from a fountain, springing up out of his loins, because the whole congregation of Israel is here stirred up to praise God: And this appeareth more to be the meaning by the next words.

There is little Benjamin their Ruler. He beginneth with Benjamin, as being the Tribe nearest to the Sanctuary, and of which Saul the first chosen King was, and then mentioneth Judah, of which Tribe was David the present King, and in whose City Zion the Tabernacle was placed: Then passing over the rest of the Tribes, Zebulon and Naphtali, being most remote North-ward, as contenting himself to speak of the nearest and the furthest off, leaving the rest to be understood; for at that time so much to be noted of removing the Ark, all Israel was assembled together, that it might be carried up with the greater Pomp and State. Calvin resteth not in this, although most generally received; because it had been out of season now to mention that King, whose glory was buried in David's Raign, and in whose time all things were out of order; and therefore he thinketh, that either the body of that Tribe, is celebrated for some valiant Act done in time of War not commemorated, or that there was then some famous Captain thereof, who is meant by their Ruler: And likewise that Zebulon and Naphtali are spoken of for famous Captains of those Tribes, or else we must be content to be ignorant, what his meaning is in naming those two Tribes here, the rest being omitted: But I rest in the former as the literal meaning; because that although Saul were a wicked King and now dead, yet David had him always in venerable account, because he was his King, and his Father in Law, and a valiant man, not only in his life time, but after his Death; as appeareth by his lamentation made for him and his Sons: And he calleth Benjamin little, because the youngest of Jacob's Sons, and because brought since their slaughter at Gibeah to be but a small Tribe: Little Benjamin the Ruler then is so called, because their Ruler over all the rest in King Saul, being celebrated by this name still, though Saul were now dead and gone: And as for Zebulon and Naphtali, there is indeed some color of reason, why they should be specially named, because they with Barack did once so valiantly, Judge. 4. So that I will not contend about it, but that respect was also had in this enumeration thereunto, although Iephtah and Gideon and their men, were for the most part of other Tribes, that did as valiantly, if not more, and yet they are left unnamed: But in the mystical sense all this is spoken most aptly, as Ainsworth following the Fathers noteth. There was little Benjamin their Ruler. That is, Paul of that Tribe, a Ruler in the Churches of Christ, and worthy to be first named, for his great labors wherein he exceeded all the rest of the Apostles, although the least of them, because called to this Office after them, and before a Persecutor: And Revel. 21. 19. The first precious Stone in the foundation of the new Jerusalem is a Jasper, which in Aaron's breast-plate was the last, Exod. 28. 20. On which Benjamins name was graven, intimating, the last now to be first and chief in Christian Churches, as he is here put. Next Judah is named, setting forth James and John, the Brethren of our Lord, who were of that Tribe. Lastly, Zebulon and Naphtali, where Christ walked, enlightening those parts, and calling other Apostles, Peter, Andrew, Philip, &c.

Thy God hath commanded thy strength. Here David teacheth Israel to a tribe all their good success and victories over their enemies to God, that he only might have praise, and consequently any strength that we have against our spiritual Enemies, as Calvin noteth, is to be ascribed unto God, without whom we can do nothing.

Because of thy Temple at Jerusalem, shall Kings bring presents unto thee. Heb. From thy Temple over Jerusalem: So also Calvin expounding it, as cohering with verse. 28. And further showing, whence their strength came, whereby they did so valiantly against their Enemies, by subduing and making them tributaries, whereby they were compelled to bring in gifts, yea even their Kings, as the Kings of Moab, and Ammon, and Edom. And this strength he saith, came from God's house, because that from thence he shown his power: And if it be said, the Temple was not yet built, the answer is easy, by House his Sanctuary may as well be understood, as his Temple, for there was now his dwelling mystically from the graces poured out upon the Church, it is that the faithful have so great strength to effect the work which they take in hand, in fighting against their spiritual enemies, and delivering souls out of their power, not only of the people, but of Kings, by converting them; which being done, the said Kings bring Presents to God, that is, cause all under their Dominion to turn also, and out of their worldly estates give to the maintenance of God's public worship liberal revenues, as hath been done in ancient times.

Rebuke the company of Spear men, the multitude of Bulls, and the Calves of the people, till everyone submit themselves with pieces of silver. Heb. Destroy the beast of Reed, as the Vulg. hath it, or the company, and this is best: And by Reed, understanding Spears, we come to the meaning, the great company of enemies armed with spears against us, and they are set forth by the word Reed, because in some Countries Reeds are very great, and strong enough to make Spears of. This is then a Prayer against the incorrigible Enemies of the Church under the Gospel, who stirred up persecution against her, being also called a congregation of Bulls and Calves; for their madness •• d violence, Bulls, and for their indocibility, Calves. The next word 〈 in non-Latin alphabet 〉 signifieth, He hath humbled himself to conculcation, with pieces of silver: The meaning being, some seeing others judged, as hath been prayed, humble themselves, offering for gifts to God's house pieces of silver, as some did in the Apostles times, the whole price of their lands sold, bringing it, and laying it down at the Apostles feet. Calvin referring it to the company of Spearmen before spoken of, rendereth it, Trampling upon pieces of silver, expounding it of wearing silver about their feet in notorious pride, as many in the East parts did: But the word being in Hithpael, admitteth not this Exposition, as hath been said. Others, that are for that before-going, yet understand it of the same men before prayed against: And whereas it is objected, None will pray that they may be destroyed, that submit to be tributaries; They answer yes, because that although they do thus outwardly, being enforced to it, yet they have malicious hearts still against God's people, and wait but for an opportunity to show it; but being understood as before, such a shift will be needless. And the next words make also against that Exposition, as Calvin noteth, because it followeth, Scatter them that delight in war. For it is not likely that he would pray for the scattering of them that submit, as of those that delight in war. Junius renders it, Feining to submit himself, but not in sincerity: And by the company of reed, he understands Archers, because Arrows were sometime made of Reeds.

Having spoken of Kings bringing Presents in general, verse. 29. and of others, verse. 30. Now he fore-telleth of Princes of Egypt and Ethiopia, the next neighbor Country in particular. And it is most probable that the Eunuch of Ethiopia, the Steward of Candaces the Queen, being taught Christ, and baptized by Philip, went immediately and preached Christ there.

He sendeth out his voice, a mighty voice. Drawing towards an end of the Psalm, he concludeth with pressing to praise God from the consideration of his excellency and power, as he began, for that he rideth upon the heavens, and addeth, that he sendeth out his voice, that is, his thunder so called, Ps. 29. And as Ainsworth noteth, some of the Apostles were called, sons of thunder, the voice of God speaking, in whom is here pointed at, and his terrible voice raising the dead at the last day, John. 5. 29.

His strength is in the clouds. These words further show, that he meant the thunder by his voice, verse. 33. for that breaketh out of the Clouds, and so his power is shown there. Wherefore he exhorteth in the consideration of this to ascribe strength to God: And strength in his sanctuaries, as Ver. 35 which Calvin expounds of his Temple, consisting of three parts, and the rather, because he addeth, He giveth strength to his people, who had these his Sanctuaries amongst them, and so it answereth aptly to Vers. 29. But because the power of God is said immediately before to be in the clouds, and he rideth upon the Heavens: I rather hold with Ainsworth here, that all are meant, the Heavens, Clouds, and Temple in Zion.

PSAL. LXIX.

FOR the Title, it is the same with Psalm 45. upon Shoshannim, an Instrument with six strings; the Vulgar, Pro ijs qui commutantur, as it rendereth the same words, Psal 45. De commutandis.

The Fathers generally take this Psalm to be prophetical touching the passions of Christ, and his praying then to the Father; and by some passages it is clear, that it a prophesy thereof, as from Verse 9. and Verse 21, 22, 23, 24. But Basil first applieth it to the Jews in their Babylonish Captivity, then to Christ: Calvin to David being in great straits, yet not despairing, but through Faith looking up to God for deliverance he prayeth: But Junius consenting with the Fathers, saith, That David speaks here as a Type of Christ, setting forth his Passions, as they are in the Evangelical History related, and by the Apostles in their Writings applied: And to this do I subscribe, as before upon Psal. 22. being also a Psalm prophetical not much unlike this.

The waters are come into my Soul. By an Allegory taken from one ready to be drowned; the case of our Savior is here set forth, when he was about to suffer Death for our sins, as if he had in his Person said, I am ready to die by the hands of a multitude of wicked Jews, as waters flowing about me, (O save me) being the same in effect with Christ's prayer, Father if it be possible let this Cup pass from me. Uttered three times, for the phrase, The waters are even come into my Soul. When a man is under the water, he may for a while by holding his breath, keep the water out from entering to his vital parts, but if he be under a little longer, he hath no further power, but they come in and then he is drowned: Therefore to show how near Christ was to death when he prayed, this is thus spoken.

I stick fast in the Mire. This is added, to show how desperate a case he was in, if he were not presently delivered, even as a man under water and sticking fast in the dirt, that he cannot stir to get out of the danger.

They that hate me without a cause, are more then the hairs of my head. David gave no cause to his Enemies to persecute him, although he always confessed his sinning against God, and against him alone. Psal: 51. But apply we this to Christ, and it will be found most true; the wicked hated him to the Death, being without all fault, although they laid some things to his charge, for they did it falsely; for which the word rendered, Wrongfully. Hebrew is, Lying, by Calvin rendered, Lying Enemies, more then the hairs of mine head: He setteth them forth thus to show their numberless number, both Men and Devils.

O God thou knowest my foolishness, and my sins are not hid from thee. That is, Whether I be foolish, that is, wicked as they account me, and such things as they lay to my charge, as sins; thou knowest whether they be sins or no, my casting out of Devils, my healing upon Sabbath days, and my forgiving of sins, and teaching myself to be the Son of God, and an heavenly King, and able to destroy this Temple, and to raise it up again in three days: Augustine by his sins understandeth our sins, which were imputed to him, for he was made sin for us, 2 Cor. 5. 20 and he bare all our Transgressions, Isa. 53. and the sins of his members being one with him: But because he calleth upon God to clear his innocence against his malicious Enemies. I prefer the first, yet not excluding the second, thou knowest my foolishness, as the World may count it, to leave my heavenly glory, and come as a Servant into the World to save others; but thou knowest that it was not out of foolishness, but love, and by this means the sins that I have undertaken to satisfy for, whereby only I am sin, but not inherently.

Let not them that wait on thee be ashamed for my sake. This is spoken as intimating, that Christ should be so abased, as that there would be danger therefore, even of the faithfulls revolting from him; as was verified in Peter denying him, when he saw that he was now in danger to suffer, and all the rest of the Apostles fled from him: And it was an argument, whereby the Heathen sought to make men ashamed of believing in Christ, that he was a crucified God, as Arnobius showeth, and the custom of Christians hereupon taken up, of signing themselves with the sign of the Cross, to show that they were so far from being ashamed thereof, that they gloried in it: And much like unto this is the prayer of our Lord, John 17. For all the Faithful, and specially for Peter, to whom he saith, I have prayed that thy faith may not fail. And this may be conceived to be the main thing, wherewith he was affected, in sorrowing so much towards his Death, because he feared that through the scandal of the Cross, many would be discouraged from constant following of him.

For thy sake I have borne reproach. That is, In being obedient to thy will, whereby I was appointed thus to suffer, as thou didst foreshow in the brazen Serpent, set up upon a Pole in the Wilderness, John 3. 12.

I am become a stranger to my brethren. This is spoken because the Jews, his Brethren and Kinsman in the flesh conspired against him as a stranger, all brotherly affection being laid aside, as in the Brethren of Joseph towards him, who conspired together to kill him, when he came in love, as his Father willed him, to visit them for their comfort: So Christ came amongst his own, but they received him not: And Jerome saith, that the Jews were his Brethren, because coming of the same Mother the Synagogue; but the Faithful chiefly were his Brethren, of whom he saith, I will declare thy Name amongst my Brethren: And to prove that they counted him a stranger, he allegeth the saying of Cleophas to him, Art thou only a stranger in Israel that knowest not these things? But to leave this as more witty then solid, the Jews his persecutors were the Brethren undoubtedly, of whom he speaketh, as also the next Verse confirmeth, The zeal of thy house hath even eaten me. Which is applied unto him, when he whipt the buyers and sellers out of the Temple, and then it is said, that the Pharisees were much displeased, and most probably estranged themselves from him as an Alyen, thinking to bring it against him afterwards, to stir up Authority against him, as they did, when Witnesses came in and testified what he had then said, Viz. Destroy this Temple, and in three days I will raise it up again. Of the meaning of the words, see my Exposition Matth. 21. John. 2. 17.

When I wept and chastened my soul with fasting. According to this, Christ is said to have wept over Jerusalem, and Matth. 4▪ he fasted a miraculous fast of forty days, yet all this nothing prevailed to move them to repent and believe, but notwithstanding they reproached him as a Deceiver. Of his putting on of Sackcloath according to the letter we read not, but there was the extreme sorrow in him, of which this was a sign, when he grieved for the hardness of their hearts: But Jerome applieth his fastings being turned into a reproach, to the Devils seeking to put him to reproach, when after his fasting he bad him fall down and worship him; and his putting on of Sackcloath, and weeping, to that which he did for Lazarus being dead, which the Jews seeing, upbraided him, thereby saying, Could not he that made the blind to see, have caused that this man should not have died? All which I cannot but well approve, but whereas he brings in the saying of Disciples, that had been in Sychar and bought meat for him, Master eat, as a reproach also, to which his fasting was turned: I see no color of reason for that, because instead of reproaching they admired his saying, I have meat to eat which ye know not of.

They that sat in the Gate spake against me. That is, the Rulers, for in the gates of Cities of old, were the judgment Seats, and how much they were against Christ appears, because it is said, Joh. 7. Do any of the Rulers believe in him? It being meant that they did not, but contrariwise persecute him, both by word and deed; for they were the men that said, he was worthy to die, and that he was a Deceiver, and adjudged him to Death. The Drunkards made songs of me, But not drunken with Wine or strong Drink, but by the spirit of a deep sleep, as the Prophet speaks.

Let not the Pit shut her mouth upon me. The scope both of this and Verse 13. 14. is that although he suffered Death, yet he prayed that he might not be held of Death from rising, for this is to stick in the Mire, and to be shut up in the Pit; but to rise again, to be taken out, and not to suffer the Pit to shut her mouth upon him.

I looked for some to take pity, but there was none, and for comforters. Here the case of our Lord is set forth, when he was now ready to die, hanging upon the Cross, the meaning being nothing else, but that of the great multitudes which were about him, there was not one that was moved with compassion towards him, but contrariwise they mocked at him, saying, He saved others, Let him save himself now, Let him come down from the Cross and we will believe in him. For in his Agony, the Angels of God came and ministered unto him and comforted him, and his Mother stood by weeping for him, and certain women of Jerusalem followed him to the Cross weeping; but amongst all the rabble of his malicious Enemies, there was none that was moved to relent at that cruelty exercised against him: And in all this his pitiful complaining, we must not think that he was so pusillanimous, as to fear a bodily Death so greatly as he made show of, but it was in other respects, that he was so pierced with sorrow: For I, saith he, Lay down my life for my Sheep, no man takes it from me. And indeed how could he, being innocent and suffering wrongfully at the Jews hands, be so greatly grieved for this; when as Socrates a Philosopher, being condemned unjustly to die, and his Wife weeping therefore, and saying, It grieveth me most that thou shouldst be put to Death without cause; answered her cheerfully, if it were for a just cause thou mightest be soar grieved indeed, for so it is shameful for one to die, but not to suffer without cause?

Our Lord Jesus was moved to utter such words of grief, in his praying then for the miseries which he saw, that his Kinsmen in the flesh, were by putting him to Death about the bringing upon themselves; and for the scandal that would come by his Cross, to keep that Nation from believing in him, to the prejudice of their eternal Salvation, and for the danger that would be, even to many that followed him, being by this means made to fall away.

They gave me Gall to eat, and Vinegar. How this was fulfilled, see Matth. 27. 48.

Let their Table become a Snare. Having shown the things belonging to Christ's Passion, now he prophesieth of the Judgments, both spiritual and temporal, that should befall the Jews, for the malice shown against him, in thus persecuting him to the Death; of spiritual here, Let their Table become a snare.