Commentary on the Old Testament Volume 2-4

PSAL. CV.

THe Vulgar Latin prefixeth before this Psalm Hallelujah, which signifieth. Praise God, but the Hebr. not only the first Words are the same in effect, Give thanks to the Lord. And not only Halalujah is prefixed here, but before Ps. 106. 107. so that these 3. Ps. together were by the Hebrews called the great Hallalujah, and were sung at solemn times in their assemblies. Of Psalm. 105. and Psalm. 106. I shall need to say nothing by way of exposition; for in them is nothing but an historical showing, what God had done in singular mercy for Abraham, and his seed in promising the inheritance of Canaan, and before their going thither placing them in Egypt, by means of Joseph, and when they were there oppressed, delivering them and plaguing the Egyptians, Psalm. 105. And Psalm. 106. showing the miraculous things done for them, and their ingratitude, both whilst they were in the wilderness, and after their coming into Cannaan, especially falling to most Grosse Idolatry, for which they were given over into the hands of their Enemies, and when they cried unto the Lord, again delivered from them. And from all this he stirreth up to praise God, bringing the History of Genesis, touching Abraham and Joseph, &c. and of Exodus and Numbers, and Judges, into a compend in these two Psalms: only Psalm 105. 14. it is said he rebuked Kings for their sakes; and hereby is meant the Check that Abimileck had for Abraham, Gen. 2. and the King of Egypt, where he is also called a Prophet; but here anointed also, for his Sanctification to the Kingdom of Heaven.

PSAL. CVII.

IN this Psalm saith Basil, the deliverance of the Jews out of Babylon is prophesied of, and under it our deliverance by Christ, to praise God for which we are here exhorted; and indeed it doth more concern us under the Gospel then them. Before it in the Vulgar Latin is prefixed Hallelujah, Halelujab, whereupon Augustine noteth, that it is a most remarkable Psalm, and therefore sung anciently in the Church at most solemn times. But some refer the former Hallelujah here to Psalm. 106. thus making it to have a double Hallelujah, one in the beginning, another in the end; but it is to be noted, that what is prefixed before any Psalm belongeth to it, and not to the Psalm before going: thus August. who expoundeth the Psalm, as pertaining to Christians gathered out of all Countries under the Gospel. Thus also Jerome: Calvin expounds it of several occurrences of this life, in all which, the providence of God is to be acknowledged both by land & by Sea, that he may have praise, and nothing may be ascribed to blind fortune, as amongst Heathens▪ which I grant may be received in respect of the literal sense, and good use made of it, but I take it, that something else is here mystically aimed at, according to Jerome and August, as will further appear in the following Exposition.

Whom he hath redeemed from the East, and west, from the North and the sea: Herby saith Jerome, it appeareth, that the Jews are not meant, who wer brought out of Egypt, for they came only from 1 part of the world, which was south, nor their bringing from Babylon, which is always spoken of as North: but the people of all Nations redeemed by Christ. But whereas East, West, North, and the Sea are named, which was also West, and so the West is named twice, and the South not at all, he thinketh that there lieth a Mystery, that the Jews being rejected, the Gentiles should be the people now redeemed. For it is said Habac. 3. 3. That the Lord cometh from Teman, or the South: That is, From Bethelhem, which lay South from Jerusalem, where Christ was born: And upon this he insisteth much, because when the Sea is named in any place of sacred History, the great Sea is meant, which lay West; but forsomuch as the red Sea lay South, and it may be meant as well of that, as of the main Ocean, the Ground of this conceit is weak, and is far fetched to make Judea South, because one part of the Land where Christ was born lay South in respect of the other. Wherefore the four parts of the world, from whence the redeemed by Christ are gathered, be here undoubtedly meant, and the Rejection of the Jews at this time is sufficiently set forth in other places, yet not forever, as appeareth Rom. 11. And thus other Expositors generally: Calvin, acknowledging no Redemption by Christ here spoken of, refereth it to all mankind in all the parts of the world, wherein who so are scattered, and driven from house and home into Wildernesses, in the midst of many dangers, but yet are brought home again, they are to acknowledge this benefit to come from God's providence, and praise him for it: so likewise for their preservation in such solitary and barren places, where they have been hungry and thirsty, wanting all sustenance, as Verse 4. 5. But of this the spiritual sense is by the ancients given thus, That in the Wilderness of Darkness and Ignorance they wandered before, as they were blindly lead, a show being made by their Philosophers to bring them to the City of Blessedness, but yet no such City being found, by which means they were held in an hunger-sterved condition, not in respect of the want of Bread and Water, but of hearing the word of God.

Then they cried to the Lord in their Trouble; That is, This their miserable condition, although they were not sensible of it, was a voice of crying in the Ears of the Lord, being out of his pity moved to provide better for them, and by the preaching of the Gospel, to bring them by Faith and Repentance to his City the Church, as it is compared, Matth. 5. 14. 15. there to inhabit settledly to their exceeding great Joy and Comfort.

Such as sit in darkness and in the shadow of death, being bound. He repeateth again Verse 8. his satisfying of the Hungry in the sense before given, and now proceedeth by other Allegories to set forth the miserable case of sinners.

First, They sit in darkness, Matth &c. 4. 15. So they that were in the darkness of Ignorance, and daily perished therein, are said to do.

Secondly, Being bound, That is, with sin, and straits into which they were brought thereby, to which Effect, Esa. 61. 1. is alleged by our Lord, Luk. 4. 16. for sinners, till their conversion, are in Bonds of Iron as it were, that is, The strongest Bonds that be, as Prisoners taken captive and slaves, are shut up and bound. These bands are also called Bands of Brasse, and this prison bolted with bars of Iron, Verse 16. and Verse 12. he showeth the cause; their Rebelling against the words of God, and despising his Council. For thus all Nations did before their conversion, disobedience, wherein they lived, being counted rebellion, and despising of God, as he that serveth Mammon as his Master, is said to despise his chief Master God, Matth. 6. 24.

Thirdly, He brought down their heart with Labor, and they fell down, &c. where by Labor, is meant such labor as is spoken of, Matth. 11. 28, Come unto me all ye that labor and are heavy laden, For by living in sin, the Heart is brought down and fainteth, as the Body by extreme labor and toil, the same is set forth in other words. V. 17.

Foolish men are afflicted for their sins: The heart or inward man being hereby brought into an woeful case, although they feel it not, being ready to perish for want of food, as men most hungry and thirsty, and Yet their Soul abhorred all manner of meat, When they were thus even at deaths door, that is, there was no desire in them of spiritual food, for they knew it not to be such; but counted the preaching of the Gospel foolishness.

Then he sent out his word and healed them: That is, Of this souls-sickness, when by his Ministers sent out to preach they were converted, they were healed of this stomach-sickness, upon which Destructions should otherwise have followed forever without remedy. And whoso hath any benefit by the word of God for Salvation, is healed of this distemper, if he hath slighted [Note.] the word, and the preaching of it, now he doth so no more, but esteemeth it with Job, above his appointed food, and therefore ill is the case of all profane persons, who make more account of a crust of bread, as Esau of amesse of pottage, then of this Heavenly Manna.

They that go down to the Sea in ships: That is, The Apostles, who sailed into divers countries to preach the Gospel, occupying, Or doing business, like men in their occupation in great waters, that is, amongst many people's, as they are sometime set forth in the Revelation: The Waters are People V. 24.

They see the works of the Lord, &c. Here by the troubles of men at Sea, he showeth the troubles of the mind, being in the hearing of the word sometime lifted up with hope, and sometime carried down most low by defpaire, their hearts melting within them for trouble and perplexity. For in this case Preachers sometimes see one, and sometime another, that come to them to be comforted and directed, and finally God being called upon, the storm ceaseth, and they come to the desired Haven, peace of Conscience, and joy in the Holy Ghost, and then to the Haven of Heaven.

To this Effect Augustine speaking mystically upon the whole Psalm, as relating to our Redemption by Christ, and the manner of God's working in the heart by his word in such as are turned from their former vanities to the true Faith, which seemeth to me most probable.

He turneth the springs into a wilderness; &c. A fruitful Land into barrenness, for the wickedness of them that dwell therein.

He turneth the Wilderness into standing water, &c. That this is to be understood of the time of the Gospel is apparent, Esa. 41. 18. where by the like speech it is generally acknowledged, that the Gentiles were as a barren and dry desert, full of the waters of life by the preaching of the Apostles amongst them; but the Jews, who rejected this preaching, as a Wilderness, being before as a fruitful Land, for now they are barren of all that is Good, being without Faith, and all springs of teaching, as they were threatened, that the Kingdom of God should be taken from them, and given to a Nation bringing forth the fruits thereof. So that here indeed is the rejection of the Jew and the vocation of the Gentiles prophesied of, according to Jerome. although Verse 3. be but streined by him to this, as hath been said. Rivers did run amongst the Jews, saith Augustine, that is, Prophets and Priests, and many Sacrifices, but now ye may seek a Prophet and find none, a Priest and a Sacrifice and find none, no not a Priest after the Order of Aaron behold a fruitful land turned into barrenness, but contrariwise the Gentiles, amongst whom no such Rivers ran, but were as the dry and barren wilderness, have now prophets running, and Priests; and a Priest, although not after the order of Aaron, yet after the order of Melchizedek, who hath offered himself in sacrifice, which is of more value then all Sacrifices of old offered by the high Priest of Aaron's order: And the very Country of the Jews, as Travelers report, which flowed before with Milk and Honey, is now for fifteen miles about Jerusalem, like a Desert, Without Grass, Tree, or Shrub.

There he maketh the hungry to dwell, that they might prepare a City and s •• the fields, &c.

They multiply greatly, and their cattle decrease not: Hereby the hungry again he meaneth as before, the Destitute of Spiritual food, as the Gentiles were: But now here is a sowing, and a blessing upon it, to set forth which our Lord saith, A sower went out to sow; and Planting, for one planteth, saith St Paul, And another watereth, And I am the vine saith Christ, My Father the Husbandman, and Christians are increased by this means greatly, and their Cattle not diminished, that is, according to Basil, the people fed by them; according to August. such as have Faith, but no excellency of Knowledge: but forsomuch, as sowing fields was before spoken of, and great beasts, as Oxen are used for this, and the word 〈 in non-Latin alphabet 〉 is commonly rendered Jumenta, a juvando, from helping, because they help the Husbandman in his labor of tilling the Ground, it seemeih rather to me, that other preachers helping in the Spiritutall husbandry are meant, who at the first going out of the Gospel, increase to more and more, as more Churches were planted: for they Ordained them Elders in every Church: and to Oxen Preachers are compared, where it is said, Thou shalt not muzzle the month of the Ox that treadeth out the Corn. But as they were increased, so by Persecution they were within a while brought low again and diminished. But contempt is even now cast upon Princes, their edicts against Christians being contemned so far, that the Faithful were nothing terrified thereby to yield to renounce Christ, or to commit Idolatry in the least degree; yea when Tyrants raged most against them, they did rejoice and sing and by slighting the torments, to which they put them, they made them stand amazed; the more they sought to root them out, being the more increased; to that it became a Proverb, Sanguis Martyrum seaemen Eclesia. And therefore it followeth Verse 41. He makes him families like a flock, or like sheep.

August. by Princes understandeth arch Heretics, of whom he saith, before it is meant, when he saith, They are diminished, Verse 39. That is, By going out from us, because they were not of us, according to 1 Joh. 2. 20. but the diminution there spoken of was by oppression, and not by erring out of the way of truth. Jerome therefore better, as Christ was by Princes contemned, so it was just with God to cast contempt upon them, as hath been before said, and to make them wander in the Wilderness, where there is no way, that is, In Superstition and Idolatry, being therein like unto men in a Wilderness, where through want of sustenance, or by wild beasts, whilst they can find no way out, they perish: Basil by Princes understands the Apostles, who were as Princes among Christians, but contemned by Persecutors, as most base and vile. But the like saying is Job 12. 21. where it is manifestly of chief men in Common-wealths, for Honor and Wisdom. Moreover it is said, He: That is, God poureth contempt upon Princes, and causeth them to wander, &c. Which can no way agree to leaders in the way of truth, nor to God, to make them contemptible.

Who so is wise will observe these things, and he shall understand the loving kindness of the Lord. That is, saith Augustine, how that men are redeemed and saved from their sins, from stomach-sickness of the Soul, from trouble of conscience, as from ship-wrack, to come to the Haven of happiness, and from spirit-famine and destruction; not out of their own merits, but God's mercies and loving kindnesses, in Christ alone; and he is not wise, that doth not thus understand, but attributeth ought to himself in these things? wherefore the Papists, that ascribe part to grace and part to [Note] works, have this learned and O • hodox Doctor of the Church manifestly against them.

Take these according to the literal sense only, and there needeth no great wisdom hereupon, to infer the general love of God to all men; for both they are plain and obvious to everyone of mean capacity; and to understand such a loving kindness only, is not a matter of such happiness, as may stir up to seek the wisdom to attain it: but his loving kindness in Christ, wherein everlasting happiness consisteth, is; and it is a theam worthy an holy Prophet, to stir up to the consideration and understanding of this, as being their chief task to speak of it, ever since the World began; as is said, Luke 1. 7.

PSAL. CVIII.

THis Psalm is composed out of Psalm 57. 7, 8, 9, 10: the first part and Psalm 60. 6, 7, 8, &c. the second part, and therefore the Exposition may be seen there.

PSAL. CIX.

To him that excelleth, a Psalm of David.

THis Psalm is generally taken by the Ancients as prophetical, touching Judas, in his treachery against Christ, and of the Jews his most malicious Enemies. Calvin understands it of persecutors of the faithful under the Gospel, but first of David's Enemies. Junius altogether of David, towards the end of Saul's Rain, when his case seemed to be most desperate; he being daily detracted from by Sycophants that were about Saul, and therefore he curseth them and their Posterity, in this bitter manner. But Act. 1. 20. where Verse 8. is applied to Judas, showeth, that he was in this Psalm thus prophesied of, and accursed: and therefore I doubt not, but that he is meant; the speech running altogether against one notorious wicked person, from Verse 6. to Verse 14. And because he did not this wickedness alone, but the Jews had also a hand in it, who waged him to it; they also are complained of, Verse 2, 3, 4, 5. and cursed, Verse 15, 16, &c. to 21.

They are joined together, for he saith, The mouth of the wicked and of the deceitful are opened against me; that is of the malicious Jews, and deceitful Judas, who came and pretending love, saluted Christ with a kiss, and so betrayed him: And he complaineth also of their lying tongue, wherewith they spake against him, for the false Witnesses, that are said to have come against Christ, when he stood to be judged.

They compassed me about with words of hatred, when they cried out, crucify him, crucify him. And in all this they requited him with hatred for his love; in that he came so lovingly into the World, to save all such as should believe in him; but they instead of believing in him, maligned and persecuted him unto the Death.

Let Satan stand at his right hand: that is, having power to tempt him to lay violent hands upon himself, as he entered into him to conspire with others the Death of his master. Verse 8. Let another take his Office. Which was fulfilled in Mathias being joined in Apostle-ship to the eleven, when Judas was fallen; and then his days were but few, for he soon went and banged himself. Jerome applieth that of Satan standing at his right hand, to the Jew, over whom he was set, being loosed as Barabas, that before was bound in prison; but Christ being judged to crucifying, he was let go, and ever since hath behaved himself, as one set over the Jews. For what was Barabas, but in signification, the Son of his Father, the Devil; and indeed one that made insurrection, and a murderer; an apt Type of the wicked, the Devil here said to be set over him. For what tumults followed amongst the Jews after this, and how many thousands of them were in a short time murdered? When he is judged, let him be condemned, and his prayer turned into sin: For so was the prayer of Judas, when he sorrowed and said, I have sinned, in betraying the innocent blood: He fell presently into the sin of desperation, and self-murder.

Let his Children be Fatherless. Here by his Children, he meaneth the Jews, who were wicked like Judas the Traitor; he taught them how to kill Christ, appointing the place and time, and leading them unto him, and denoting him by a kiss: and therefore as Jubal, who taught others to make musical Instruments, is said to be Father of all such; so Judas of those Jews: and he being dead, they were Fatherless, and his wife the Jewish Synagogue, a Widow, being divorced from God for her wickedness; for I cannot find, saith Jerome, that Judas had a Wife or Children, to speak properly; therefore it must thus be understood.

Let his Children be Vagabonds continually, and beg their bread. What a wandering life the Jews have lived ever since the destruction of Jerusalem, I shall not need to speak; nor how this prophesy is herein fulfilled: for they were dispersed into all Countries, until that in some again for their notorious malice against Christians they have been expelled, as here in England many years agone, and spoiled of their Goods so, that they have been brought to Beggars state. For thus they fell into the hands of Extortioners, when upon a light occasion a quarrel hath been picked against them, and their Treasurers being thousands taken away.

For that which is said against any helping their Fatherless Children, and the blotting out of their name in another Generation, herein Jerome observeth a great difference, betwixt their sin of crucifying Christ, and their Idolatry, for which they were carried Captive, and held so seventy years; but in that time they had some to comfort them, Ezekiel and Daniel, &c. And in that short time, their Posterity found favor at the hands of Cyrus, and other Persian Kings likewise, when they committed Idolatry in the Wilderness, and murmured, they were held there under many miseries forty years; but then they had a Joshua to lead them into the promised land: but now they have no Prophets more, none to show them any favor in almost sixteen hundred years, but they still remain Exiles and Vagabonds, and despised of all men to this day.

And in one Generation, as he reads it, their name was put out, Viz. their City being destroyed, and their Country two and forty years after their crucifying of Christ; which was within one Generation following that which was living in the time of their doing that bloody Execution. And indeed it might well be called a putting out of their name, because they were never since of any fame, as they had formerly been, but most infamous in all Countries.

Whereas Verse 14: he speaks of the sins of their Fathers remembering against them, and of their Mother, hereby saith Jerome, he meaneth those sins of their Fathers, committed in the Wilderness, and since of Jerusalem, commonly set forth by the name of a Mother. And this as Augustine saith, is not against that Ezek. 18. where it is said, that the Children shall not bear the sins of their fathers; because that is meant of Children turned from their Fathers evil ways, and not persisting in them, as these do; for in this case, all the blood shed from Abel to Zechariah, cometh justly upon this Generation, as is threatened, Matth. 23. 23.

He persecuted the poor and needy man, that he might even slay the broken in heart: Such was Christ, persecuted by the Jews; for being rich he made himself poor, and when the Foxes had holes, and the Birds neasts, he had not whereupon to lay his head, and broken he was in heart, for he said, My Soul is heavy to the death; and he was in an agony, till he sweat great drops of blood.

From Verse 17. to Verse 21. He showeth the Ground of the Jews cruel dealings against him, they loved cursing and not blessing, and therefore he prayeth, that it might come to them accordingly, or rather Prophesieth so. Now they loved Cursing, because they cursed Christ, and called the people cursed that were drawn by him; and by crucifying him, made him a curse, for cursed is everyone that hangeth upon a Tree: and what a man doth, he is said to love, as Joh. 3. 19. and therefore as he doth, it shall come unto him; and that most justly: although wicked cursers ofttimes escape long, and therefore fear it not: but let him that would be blessed, bless, [Note] and not curse, as is commanded.

I was a Reproach unto them, they saw me and shaked the head: From Verse 20. hitherto, and in this Verse, he speaketh in the person of Christ, as he was before called Poor and needy, Verse 16, and of him it is expressly said, that when he hanged upon the Cross, they shaked their heads at him, saying He saved others, let him save himself, &c. Matth. 27. 39. 4.

That they might know that this is thy hand O Lord, and that thou hast done it: That is, That they had no power to crucify me; but through thy will and mine it was thus done unto me, that none might therefore be hindered from believing in me. For he told Pilate, that he had no power, but what was given him of his Father, and said, I lay down my life for my sheep, and Act. 2. 23. He was delivered by the predeterminate counsel of God.

Let them curse, but bless thou. Having before spoken of cursing, coming upon the malicious Jews for cursing; Now he further prophesieth of blessing, wherewith the faithful should contrary-wise bless Christ, and that confusion should be to his Enemies. And for this he concludeth with praise, Verse 30. 31.

PSAL. CX.

A Psalm of David.

FOR the first words, The Lord said to my Lord, sit thou on my right hand, enough is said by our Lord himself, to show, that it is spoken prophetically of him, Matth. 22. 44. where the explanation may be seen.

The Lord shall send the rod of thy strength out of Zion. That is, thy Gospel, which shall be of power, as a Kings Scepter, the Ensign of Sovereign Authority; and so thy Kingdom, beginning to be preached in Zion, shall be set up in all other Nations. Be thou Ruler amongst thine enemies, which is, when they that were sinners, and so enemies before, are converted and reconciled and subjected to Christ.

Thirdly, Thy People shall be willing in the day of thy power, in the beauties of holiness: Before he spake of the rod of Christ's power going out, now he saith, That in the day in which he goeth out, Thy people shall be willing, that is, they, in whose hearts this power taketh place to convert them, shall show all willingness and chearfullness in submitting to the Gospel, as indeed they did, being full of joy, where the Faith of Christ was embraced, as it is said of them in Samaria, Act. 18. and of the Eunuch baptized, that he went away rejoicing; and the Jailour Act. 16. so Act. 1. 46. 47. So that they, who live not in obedience to the Gospel out of good will, but for fear coming to duties in public, and by compulsion giving, and being restrained from gross sins, have not yet felt the power of Christ in their hearts to alter [Note.] and change them, and although they believe, they are none of his regenerated ones, neither shall they enter into the Kingdom of Heaven: for true Christians are Volunteers In the beauties of holiness, this is to show, what manner of people these Volunteers should be beautiful or shining through holiness, as it is said, Wisdom makes the face to shine, sin deformeth and makes black, that God cannot love; but holiness beautifieth and maketh amiable. [Note.] To be willing to do Christ an duties, but not to be of an holy life, is not to be so willing as they in the day of Christ's power; but as in the night of Satan's power still. Of the womb of the Morning thou hast the dew of thy birth; This is by Expositois most commonly understood of the Faithful, who are born of the Spirit of Christ, for which birth, or they, which are born of him are spoken of, and they are compared to the dew, which falleth in the calm and silent night, and in great abundance, to show the great number that should be borne unto Christ, as • t is said, When he shall make his soul an offering for sin, he shall see his seed, Esa. 53. 10. and in another place the same Prophet speaks of them as an admirable great company; so that the Church is brought in way of admiration, saying, who hath born me all these? And in the morning, as the word signifieth, to denote that this should be betimes, even so soon as the light of the Gospel began to dawn; and it is called, Hebr. The dew of his youth, because they of whom he speaketh, are new born by Regeneration, and so very young, Joh. 3. 3. see also Micah 5. 7 where the Faithful are again compared to the dew, and for the dew or rain coming out of the womb of the morning, Job 38. 28. 29. and a multitude likened to the dew, 2 Sam. 17. 12. And being thus taken, it is as if he had said, Thou O Christ, betimes at the going out of the Gospel hast abundance of people born unto thee, not being brought in by tumult, but quietly; even so many as the Dew covering the Ground Hyperbolically. Some refer it to Christ, in respect of his divinity thus, Early, even from Eternity, thou hast thy Essence by being begotten of the Father, alleging for this, Prov. 8. 22. 23. and this is favored by the Septuag. Of the womb before the morning Star begat I thee. Others in respect of his humanity, giving this for the sense; Thou art born in such obscurity, that a thing can hardly be seen so soon in the Morning, when it is yet between darkness and light; so is thy Birth such, that it may well be called a great mystery, 1 Tim. 3. 16. Of all these, the first as it is most followed, is best; for why Christ's divinity should be compared to the dew, I see not, or why called the dew of his youth; it is neither young, nor old, but always the same: and if it had been said, the Star of the Morning, his humanity might well have been understood; but not, being said the dew.

Thou art a Priest forever, after the order of Melchizedek. Of which see, Heb. 5. 6.

The Lord at thy right hand shall strike through Kings in the day of his wrath. Christ is said to be at the right hand of God, Act. 7. Rom. 8. and therefore God the Father is here spoken to, touching his Son and our Lord; and hereby is shown, that he hath power enough, even to destroy the proudest Kings in the World, that will not submit, but rebel against him, and persecute him in his Members, as did Herod Ast. 12, and was therefore stricken and eaten up with worms: see a like passage before, Psalm 2. Jerome inquiring how the Lord, bidding him sit on his right hand, is now said to be on his right hand, answereth, that this is spoken, to show the equality of the Father and the Son: And to the same effect is Verse 6. He shall judge amongst the Heathen, &c. as Kings, so common people, that reject his Gospel, shall suffer by his Judgments in multitudes; so that with their Corpses, pits shall be filled, and that not only of the tail, but of the heads of Countries also.

He shall drink of the Brooke in the way, therefore he shall lift up his head. Some understand this, saith Calvin, of his afflictions, of which he was said to drink; Can ye drink of the Cup that I shall drink of, Some, of a Brook running with blood, of which he is said to drink; when so many are by his Judgments slain, for their rebelling against him, as to fill large places. But rejecting both these, he saith, it is alluded to those valiant men of Gedean, who did not lie down to drink, when they were brought to the waters, as others; but taking up a little in their hands lapped it, as a Dog hasty of his way secketh not for water to drink going out of his way therefore; but lappeth it here and there as he findeth it in his passage, putting down his head a little, but immediately lifting it up again.

For the first Exposition is Jerome, alleging further to prove it, his going over the Brook Kedron, when he was near the time of his suffering, spoken of John 18. 1. unto which he saith it is here alluded. Augustine saith, that by his drinking of the Brook in the way, is meant his humbling himself to be born of a Woman, and to suffer Death: For the course of a man's life, that is soon swallowed up of Death again, is like unto a Brook of water, which is always running, till it cometh into the Sea: so man's life, so soon as he hath received it, is always running, til that it be swallowed up of the Grave; and because Christ humbled himself to drink of the same Brook, he exalted his head most high, as Phil. 2. 6. Basil will have the poor life that he lead here, meant; being content with the meanest drink, even water in the way as he travelled. Of all these Expositions, that of Jerome seemeth to me the best; because the drinking here spoken of is rewarded with exaltation, which followed not, but went before his Judgments, shown upon the rebellious; for which it cannot be understood of his drinking any River of blood, thus made to run, or of his courageous and speedy pursuing of his Enemies, so that he would not tarry to satisfy his thirst better, then with water running in the way: unless that by his lifting up his head we understand the glory and fame, which he purchased unto himself since his ascension, by the debellation of his obstinate Enemies; as the Jews at the destruction of their City, and heathen Emperors since, of whom it is noted, that in three hundred years after the going out of the Gospel, during which time they raised persecution against Christ's Church, many of them came to violent ends, and the reign of others of them was but short, till Constantine, the first Christian Emperor, who reigned forty years in great glory: And then his drinking of the Brook in the way, may be, according to Calvin, spoken of his valiant and expedite going on without stay, as Joshua, to pursue his Enemies with his Judgments, till that he brings all under his feet, as he shall do before the end of the World.

PSAL. CXI.

THis Psalm, as also Psalm 112. and 113. is a Psalm of praise, and therefore they are all begun with Halalujah, which is therefore by some made the Title, as also Psalm 105. and 106. which begin likewise; where see, what hath been noted upon it. And more singularly this, and Psal 112. are composed more curiously, according to the Hebrew Alphabet every sentence beginning with one of those Letters: as the first with 〈 in non-Latin alphabet 〉 , the second with 〈 in non-Latin alphabet 〉 , the third with Gimel, &c. to the end of the Psalm; so was Psal. 25. and the 119. beginning each part with a Letter, in order also; intimating these Psalms above others, to be metricall according to Hebrew meter. God is here praised, first for his works, secondly for his word, Verse 7. For his works, they are first celebrated in general, Verse 2, 3, 4. as they were more largely, Psal. 104. Secondly in particular, his works of mercy. The Lord is gracious and full of compassion. And this is demonstrated, first by his giving meat to his people; that is, Manna, and quail in the Wilderness: although Basil would have spiritual meat here meant. Secondly, by remembering his Covenant at all times; so that when he was most provoked, as Exod. 32. yet for his Covenants sake with Abraham, Isaac, and Jacob, he destroyed them not. Thirdly, by showing his people the power of his works, when he brought them with a strong hand out of Egypt. Fourthly, by giving them the heritage of the Heathen, when he brought them into the Land of Canaan. Of all which see more at large before, Psal. 105. and 106. 2. For his word, all his Commandments are sure, they stand fast for ever. Of which see more at large, Psal 19. 7, 8, 9. Again, another part of God's word is, his Covenant; according to which he redeemed his people: He sent redemption to his people, He commanded his Covenant forever, holy and reverend is his name. Which redemption was not only of Israel out of Egypt, but of the faithful of all Countries and Nations by Christ. Lastly, his word is praised for this, that hereby his fear is wrought in us, which is the beginning of wisdom; whereby we come to have praise forever, not of man, but of God, Rom. 2. 29. that which we have done out of his fear being commemorated and commended at the last day.

PSAL. CXII.

THis Psaime most aptly followeth next after the 111. for there he concludeth with this, The fear of the Lord is the beginning of wisdom, &c. And here he proceeds further, to speak of the blessedness of him that feareth God: He delighteth greatly in his Commandments, as Paul, Rom. 7. saith, I delight in the Law of God, as concerning the inner man. And his blessedness here set forth is, first, in his seed made mighty upon Earth. Some indeed that fear God, have no seed, especially now under the Gospel; although under the Law none; such were finally barren, it being a time, wherein God allured his people by temporal blessings, when the Heavenly and everlasting were not so fully revealed. Then he that feared God, as Abraham, had his Seed in time multiplied, till they became a mighty people: and one good Judge is said to have had thirty Sons, that rod upon thirty Ass Colts: But now it is said, He that marrieth doth well, but he that marrieth not, doth better. And some make themselves chaste for the Kingdom of Heaven; and it is not propounded, as matter of blessedness and joy to have Children, to continue thy name upon Earth, but to have a name written in Heaven, a new name, better then that of Sons and Daughters. The Generation of the just shall be blessed: He that feareth God, shall be blessed not only in his own person, but in his Children also; according to Commandment 2. And show mercy to thousands in them that love me, and keep my Commandments. But whereas mightiness upon Earth is spoken of, and riches, Verse 3. this is also to be understood, according to the time wherein these promises were made; for now it is written, Blessed are ye poor, and let the Brother of high degree rejoice, in that he is made low. And yet out of persecuting times, the promises of this life hold, touching temporal blessings, to them that fear God: For Godliness hath the promise of this life, and of that which is to come. And the cause why we enjoy not these blessings so plentifully, is, for that we do not fear God as we should.

To the righteous ariseth light in darkness; that is, joy and comfort when he is afflicted, and by means of afflictions full or sorrow: Isa. 58. 10. Exod. 10. 23. Gracious, merciful, and righteous: This is referred by Ainsworth either to God, or to the godly man, or to the light: but it is plainly meant of the righteous, to whom it was said before, To the righteous ariseth light in darkness. Now that we might know what he meant by the righteous, he addeth these words; Gracious, and merciful, and just: That there might be no mistaking, when he saith, Righteous; by thinking him to be such, and to be blessed, that is just, and doth no wrong, although void of other goodness, for the truly righteous is also gracious. But Calvin saith, that God is meant here, by gracious, merciful, and righteous: Which seemeth to me to be altogether disagreeing; because the same, that is here called righteous, is also called gracious and merciful, and the word righteous in the first part of the verse hath certainly reference to the man spoken of, Verse 1. and to show, that the same is also called merciful, and gracious, it followeth Verse 5. He dealeth graciously and lendeth, he will guide his affairs with discretion; Hebrew, He moderateth his words in judgment; Lending being an act of mercy, and discreet words uttering an act of grace: according to that, Let your speeches be poudred with salt, that they may minister grace to the hearers.

Till he see his desire upon his adversaries. Hebrew, Till he see upon his adversaries, or distresses, as Ainsworth renders it. For the word 〈 in non-Latin alphabet 〉 signifieth either; and then the meaning is, either Judgments executed upon his Adversaries, of whom he heard, that they were machinating against him; or something tending to comfort, in his distresses, or straights. Lastly, that mercy may not be thought to stand only in Jending, but also in giving, it is added, He hath scattered abroad and given to the poor: Intimating, in thus saying, that giving Alms is a sowing of the ground, to reap afterwards a plentiful increase: because the Sower seemeth to do nothing, but scatter his seed when he soweth; but of this scattering cometh an increase, beyond all other increases; an increase enduring forever; because it is the Heavenly reward spoken of, Matth. 25. for which he saith, His righteousness endureth forever. Which is to be understood of the fruit of his righteousness, or mercy; but called his righteousness, according to the Title given him, Verse 4. for that which is done by the righteous is righteousness; whether it be in giving everyone his due, or in giving to the poor, as a righteous Steward, giving everyone his Portion in due season: and to the poor that which God's, his Masters will is, he should give to them, of the Goods committed to his trust. But Calvin is rather for righteousness it self, then the fruit of it: as if it were meant, that he is constantly and always thus righteous in liberal, and not sparing giving according to his ability, intimated in the word scartering, as is shown, 2 Cor. 8. For even prodigal persons will give largely for ostentation, but the righteous is ever giving; this his righteousness enduring forever.

PSAL. CXIII.

THis Psalm beginneth also with Halalujah, and so it endeth: But here they that are bidden praise him, are Children; for it is written; Out of the mouths of Babes and Sucklings thou hast perfected praise. Which is noted to have been done, when Christ riding upon an Ass to Jerusalem, Children cried Hosanna, Matth. 21. 16. Thus Jerome accordingly rendering it, Praise the Lord ye Children: and our english Meter, ye Children which do serve the Lord: but Hebrew it is, Ye Servants; and so this note falls to the ground, although it be true which hath been said.

From the rising of the Sun to the going down thereof: That is, in all parts of the world; so that here is an intimation of the propagation of the Gospel to all, as Psal. 117 and Psal. 100. Jerome hath an Exposition here by himself, from the rising of the Sun, &c. from the beginning to the end of your days. But for the first, see Mal 1. 11.

Who raiseth the poor out of the dust. This is by Jerome understood of Christ, who when he was rich made himself poor; but then he was raised to most high dignity, not only like to that of Princes, or Angels, but to be above them all. Calvin understands it only in general, that God's providence and not fortune, is to be looked at, in the raising of obscure persons, sometimes to highest dignity in this World; as Maximianus, that was a Cowheard, and Numa Pompilius a Potter, to be Emperors; we may take it both ways. And likewise that which followeth, He maketh the barren Woman to keep house, and to be a joyful Mother of Children. For this may also be understood of the Church; which is both the Mother and the House, or the Mother dwelling in the house through unity. And of the barren bearing Children: in this sense the Prophet speaketh, saying, Rejoice thou barren that bearest not, for thou hast many more Children, then she that hath an Husband.

PSAL. CXIV.

IN this Psalm the most remarkable things, in bringing the Children of Israel out of Egypt, are briefly pointed at, to stir up men in all parts of the Earth, to fear and tremble before God. When Israel came out of Egypt, &c. Judah was his Sanctuary, Israel his Dominion. That is, Judah was specially chosen and sanctified, that the Temple might be built there; and a King there raised up, successively to reign over Israel forever.

The Sea saw and fled, and Jordan was driven back. That is, God's almighty power in bringing Israel out of Egypt, the red Sea seeing was divided, that they might pass through; and afterwards when they were to pass into the Land of Canaan, Jordan was divided likewise, by a Prosopopeia; sight being a cribed to them both; when as indeed it was by the stretching of Moses his rod to the red Sea, that it divided, and Jordan by the Ark carrying into the waters thereof.

The Mountains leaped like Rams, &c. That is, at the giving of the Law upon Mount Sinai, by the power of the most high descending in great Majesty, the whole Mountain and the Hills about quaked: see the like before, Psal 68. 8. and of leaping like a Calf, Psal. 29. 6.

What ailed thee (O Sea) that thou fleddest, &c. which is as much, as if he had said, there was great cause, the will and power of the Almighty causing it to be so, which no Creature can re •• st; and he would have it so, to strike terror into all things, especially in men in all parts, that they might fear to break his Commandments; the giving whereof had so stupendous effects: for what then will the breaking of them have? for which he concludeth, Verse 7. Tremble at the presence of the Lord, all the whole Earth, who turneth the Rock into a standing water, and the slint into a Fountain. Here unto the wonders before spoken of he addeth another, of bringing water out of a Rock or flint stone, which is most dry and hard. It is indeed no wonder for water to come out of Rocks, for that is a thing daily seen in many places; but of a dry Rock, which is most hard, and fast bound, to do it was a very great wonder, Exod. 17. 6. But in bringing water out of that Rock, there was more then according to the Letter; For the Rock was Christ, 1 Cor. 10. and he drinks of this Rock, that believeth in him, and of such a fountain of water, as becometh a spring in him, slowing out unto eternal life. And because the Rock was significative, spoken of according to the Letter, and the figure also; in like manner it is to be held, that the red Sea and Jordan are spoken of also, as setting forth Baptism, through which they must pass, that will be saved. And the Mountains and Hills set forth men, both high and low, who are moved at the preaching of the Gospel: first trembling as the Jailor, then rejoicing as the E • nuch; and when Christ came to Jerusalem, all the City was moved: and lastly Israel coming out of Egypt setteth forth the coming of the Gentiles out of the bondage of sin, by being converted to the faith; which being done, Judah, that is, the Congregation of Christians, where he is praised, is his Sanctuary; and the true Israel, that is, the Church of the faithful, his Dominion; over which he ruleth and reigneth singularly, by his word and spirit, and by his power protecting her from Persecutors: to which effect Jerome and Augustine.

PSAL. CXV.

THis Psalm is by the Vulgar Latin joined to the former, thus making of both one Psalm; viz. according to the account followed by them that embrace that Translation, Psal. 113. and then the first words, Not unto us Lord, not unto us, but unto thy name give the praise; are referred to the wonders before spoken of, wrought for the Israelites, at their coming out of Egypt, and for Christians at their turning from superstition and sin, to Christ; and so indeed it is to be taken, although distinguished from the former, as in the Hebrew it followeth most aptly, as the acknowledgment of the faithful, that all these things were done, not for any merit in them, but that God might have praise and glory. And therefore, why should the Heathen say, where is now there God: That is, the God of Israel; seeing so great wonders have been done by him, declaring him to be the only God that is Almighty, why should not even the Heathen, that are most a verse from the truth, yield and acknowledge, that he is the true God, and all other God's vanities? For their God's are the work of men's hands, having eyes and see not, ears and hear not: And because they are such, they are like unto them that trust in them; for which cause, Israel is exhorted to trust in God, and so is the house of Aaron in Israel more especially, being an house of Priests, being assured thus to be blessed: whereas they that trust in Iodols, are accursed.

The Heavens are the Lord's, and the Earth is given to the Children of men. Having spoken of God's blessings upon his people in General, and his increasing them, now he showeth in particular, that the blessing where with he blesseth them, and all men in this life, is very great: he hath given the Earth to the Sons of Adam, with all the benefits arising out of it, reserving to himself only praise and Glory: For he contents himself with the Heavens, as not needing any Earthly thing, but bestowing this wholly upon us, that our hearts might hereby be raised up to thankfulness to his Heavenly Majesty. And here Calvin tells how a notorious profane man used to abuse this place, when he was in his cups, speaking these words often, The heaven, the Heavens are the Lord's, the Earth he hath given to the Children of men, in a deriding manner, against those that impugned such excess of Riot; and how once speaking so in his presence at a Feast, he reproved him therefore, and by and by he fell into a fit of such Torment, that he cried out, O Lord, O Lord, with a very loud noise, a long time together; thus having a taste given him of the torments to come to him, and all such as he was: for he was after this never a whit the more amended.

Here it is shown how we should improve this consideration, that God hath given the Earth unto us, to praise him, that we may apply ourselves so to do, whilst we live upon Earth; for when we are dead we can no more do it, as is also shown, Psalm, 18. 17. Esa. 38. 19. not that the faithful departing hence cease forever after this to praise God, (For there were one hundred forty four thousand appearing with Harps, singing to the praise of God the Psalm of Moses, Revel: 14. 1, 2, 3.) but because this life is the time wherein God looks, that for all his bounty towards us, we should send up our praises to Heaven unto him. It is said, The dead cannot praise thee: That is, They that have let slip the opportunity of this life, impiously passing their time without laboring to glorify God by praising him, cannot after death do it, or any other thing to be accepted of; but must lie in the dust rotting till the day of Judgment, and then without remedy be cast into Hell fire, in those bodies wherewith they should, but did not glorify, but dishonor him in their lives. If it be said, when the dead are spoken of that they cannot praise God, it is meant not only of the Impious, but of all sorts in common; for both David, and Hezekiah, applied this to themselves; It is true, if we speak of uttering God's praises with the Organs of the Body. for thus all lie a sleep till the last day, and so although pious, cease to praise [Note.] God: and therefore we are now to apply ourselves with all earnestness unto it whilst we live, that we be not prevented by Death, and so cannot glorify him at all; and then we shall not be glorified of him, since this is the rule, whereby he will go; those that honor me I will honor, and those that despise me shall be despised, and they are all such as love him not, to honor him, whilst they live here: For there is no Medium between not loving, and despising, as appeareth, Matth. 6. 24. Either he will love the one, and ba • e the other, and Command. 2. of them that hate me, and keep not. my Commandment.

PSAL. CXVI.

I Love the Lord because he hath heard my voice, Hebr. I have loved, because the Lord will hear: Whereupon Jerome noteth, that his profession of love is in the preterperfecttense, and hope to be heard in the future, intimating, that such as love God shall be heard, and therefore prayer is available in [Note.] such as love him only; the wicked that hate him, shall pray and not be heard, Esa. 1. 14.

I will call upon him as long as I live, Hebr. In my days I will call: Whereupon Jerome also saith, what is it in my days, when as in other places it is, Day and night? and answereth, so long as we are in the world, that is, in the state of sin, we are in the night; but being converted, our days begin: the wicked then are in the Night, they cannot pray, but the righteous in the day, there pray, and are heard. And it is said, He hath inclined his ears unto me, or bowed them down, because we are low, he the most high, so that he must graciously stoop to our lowness to hear us; and therefore he is said to humble himself to behold things here below▪ and this was in his Son, humbled to take upon him our Nature, that he might be our Mediator, and through him our prayers might come up acceptably before him.

Then taking this to be the prayer of a Soul in trouble, he proceedeth upon these words, The sorrows of death compassed me, the dangers of Hell found me: He saith, These sorrows, are evil cogitations, and the dangers of Hell these evil thoughts, breaking out into act; Lust, when it hath conceived, bringeth forth sin, and sin perfecteth death: And I found trouble and sorrow: Here he altereth his speech, not saying touble and sorrow found me, or laid hold upon me, as before, but I found, that is, besides spiritual Evils before spoken of, endangering me, I willingly suffered Tribulation and affliction here, that I might rest hereafter: for he that will follow Christ, must take up his Cross, and follow him. Afflictions here are for our sins; we are judged, that we may not be condemned, and therefore joyfully to be born.

Gracious is the Lord and just, our God is merciful. Gracious and merciful he is said to be, that we might not despair by reason of our sins, and just, that we may not dare to go on in sin.

I was brought low, and he saved me: That is, Either I was brought low by sin, and obtained mercy to be pardoned; or I was high minded, and humbled by his Grace, and so saved. Calvin, and others that follow the literal sense, apply all things here spoken, to David. that he was brought low, and lay long in great danger, but was again saved.

Return unto thy rest O my Soul. As if he had said, thou wert well and at rest, till sin entered into the World, return now therefore to Christ, who is thy rest, by Faith and Repentance.

For thou hast delivered my Soul from death: By suffering death for me, and so from the place where there is weeping and gnashing of teeth; for which it is added, Mine eyes from tears: and of them that are blessed with everlasting life, it is said Revel. 7. He shall wipe all tears from their eyes. A forcible motive to turn to Christ, and not to live in sin any longer, because [Note.] this is to turn to rest; whereas to go on still impenitently in sin is to be in a restlest condition, and the way to weeping and wailing forever.

I will walk before the Lord in the land of the living, Hebr. in the Lands: Vulg. Lat. Placebo coram domino, I will please before the Lord: Where upon Jerome inferreth, that no man can perfectly please God living upon Earth here, for all men, the best have their imperfections; but the time shall come when they shall in all their doings be pleasing before him, that is, In the land of the living: and what is that land, but that where Abraham, Isaac, and Jacob live; of whom when our Lord had said, God is the God of Abraham, Isaac, and Jacob forever, he added, he is not the God of the dead, but of the living.

And the same inference may be made upon our reading, I cannot walk before him altogether, as I thould here; but in the life to come I shall. From hence forth to the End of Psalm 117. the Vulgar Latin makes another Psalm in number there 115. and so, saith Jerome, doth Symachus; but Heb. Verse 10. 11. &c. to the end, hang together with the Vetses before going, as one and the same Psalm.

I did believe, therefore I spake, I was greatly afflicted, vulg. I was very much humbled; whereupon Jerome, I believed, as I said before Verse 9. that I shall live in heaven in angelical perfection, and therefore I spake so; but I consider withal, that I am dust and ashes, and this humbleth me very low, even when my Faith lifteth me up so high as hath been said: see this alleged, 2 Cor 4. 23. to the same purpose.

I said in my hast, all men are liars, Hebr. Either haste or fear, or trepidation, Vulg. In excessu meo, Men are liars, because shadows and no substances, they see but in part, and therefore not all truth; and so in things, wherein they see not the truth, they are liars. But what then, was David himself a liar? for he was also a man?

Answ. Some are said to be God's, Viz. The sanctified, and therefore come not now under the Notion of men, as the word is here used. Or in respect of the body every man is a Lyar, not in respect of the Soul; because the Body is no substantial thing, but a shadow thus Jerome. And I said in my excess of calamity, which makes men to speak, as it were in an ecstasy, All men are liars. because as the Corn from which great increase is expected, but faileth, is said to be lying and deceitful, so every man that hath high thoughts of himself, and thinks that he is somewhat, and can do great matters, but proves nothing, is a Lyar. Of men said to be liars, see Numb. 23. 19. Psal. 33. 17. Rom. 3. 4. Some understand it as spoken of Samuel, that had promised David that he should be King, with in the time of his distress should never come to pass: Or generally as before, that i • any trust be put in man, he will prove a Lyar, that is, he shall be deceived in him, for he is of no power. Calvin hath another Exposition, which he saith some bring, that David doth only express here, what atemptation he had about God's promises made to him by his Prophets, but was not overcome hereby. But for his part, he holdeth it to be a confession of his being overwhelmed with doubts and fears in his great dangers; not that he ever despaired, but by thus saying, sought to magnify God's mercy towards him the more, who stood to him when no man did: And I think, it may be understood of the fair promises of Saul, and the great good will which his Courtiers sometime shown to him, and all the people in general; but in fine they proved all deceitful; and even Jonathan, who was most affected to him, though he were desirous, could do him no good to save him from his Fathers fury.

I will take the Cup of Salvation, and call upon the name of the Lord: Jerome, I wise take the cup of Jesus, because it is Hebr. 〈 in non-Latin alphabet 〉 from whence Jesus cometh, and expounds it of suffering Martyrdom for his cause. For this is the Cup of Jesus, as he said to the two Sons of Zebedee, Ye shall drink indeed of my Cup; For the Great benefit of Christ dying for us, we have nothing • o worthy to render to God again, as our Lives; neither are these anything, if they be compared with his laying down his life, which was of infinite worth, for us; only this, being all that we have, is accepted of as the poor Widdowes two Mites.

Others rendering it the Cup of Salvations, because it is a noun plural, understand it of thanksgiving, expressed by sacrifices, whereunto were added drink-offerings; but I prefer the former, and the rather, because it followeth; Precious in the sight of the Lord is the death of his Saints: and Verse 17. he speaketh of; sacrificing the Sacrifice of Praise: as of another thing which the Faithful shall do in the land of the living.

And V 16: thou hast loosed my bands, further showeth the same; for then the bands of sin which before filled them with fear are loosed, when death is suffered for Christ, and the Soul appeareth confidently before the Lord to praise him forever.

And when this shall be done, the vows made of pleasing before him are paid, in Heavenly Jerusalem, before all his people, that is, The Saints in Heaven: for which he concludeth with their word of praise, Halalujah, Rev. 19.

PSAL. CXVII.

THis Psalm hath nothing in it but what hath been said before Psalm 100. 96. 97. 98. and therefore needeth no exposition, it being, as these here named, a Prophesy of the Conversion of all Nations to the Faith of Christ.

PSAL. CXVIII.

THis also is a Psalm of Praise, rightly placed after the other, wherein all Nations are stirred to praise the Lord. For now the Israelites more particularly, and amongst them the house of Aaron, consisting of priests, to whom it properly belonged, are excited to the same also, as before, Psalm, 115. 10. 11.

And Verse 5. 6. is the same with Psalm 56. 4. 11. Then having exhorted Verse 7. 8. 9. to trust in God, he propounds himself for an Example of encouragement, saying, All Nations compassed me about, but in the name of the Lord, I will destroy them: which is spoken in the person of the Church, or congregation of the Faithful, Hebr. I will cut them off: and thus it came to pass when the Gospel was preached; the Church was in all places persecuted, but by the power of Christ, who is brought in also here speaking, destroyed, or cut off from having such power anymore.

They compassed me about like bees, they are extinct as Thrones: This is spoken of Christ. whom the Jews combined together against; but they were as bees about him, as an honey comb: for when they were most malicious against him, and killed him, he was made unto us sweet as the honey Comb; but the fire of God's wrath burnt against them shortly after, and they were soon extinct, and put out from being a Nation. Thus August. who also proceedeth upon the next words.

Thou hast thrust sore at me that I might fall: which is the voice of the church every ewhere persecuted; but he renders the words, Tanquam cumulus are •• immensus sum, as an heap of sand, so spoken for the great multitude of Christians that were persecuted, but saved, yet not by means of their multitudes, but by the power of the Lord.

God is my strength, and my Song, and my Salvation, or Jesus: For now he beginneth to show the Ground of all the Comfort of the Church to be Christ Jesus, for whom the Voice of Joy and gladness is in the dwelling of the righteous. For he is our righteousness, and the Joy of him is universal amongst all Christians; and that not only men but angels, who at his birth came down from Heaven, and having told the shepherds the Joyful news of his birth, they were heard singing for joy, Glory to God on high, &c.

The right hand of the Lord doth valiantly, it bringeth mighty things to pass: That is, out of baseness Glory, out of Darkness light, and out of death, life for evermore.

For which he saith, I shall not die, but live, and declare the works of the Lord. That is, the Church being brought to triumph in Heaven.

The Lord hath chastened me sore, but not given me over to death: For many be the troubles of the righteous, terrible the persecutions of the Church, yet the life thereof faileth not; but it still liveth and flourisheth.

This gate of the Lord, into which the righeeous shall enter: Having described Jesus hitherto as a Savior, and bringing exceeding great joy, and as the right hand of God bringing mighty things to pass; now he describeth him further by the name of a Gate, or door, according to John 10. and whosoever would attain to life, must enter hereby, that is by believing; but every one that believeth, cannot enter; for it is to be noted, that he saith, The righteous shall enter: implying, that none unrighteous, that is, unconverted from [Note.] sin can enter; and the same is implied in that teaching, Repent, and believe the Gospel.

Secondly by the name of a Corner stone, The stone which the builders refused is become the chief stone of the Corner. Of which applied to Christ, see Matth. 21. 42. Act. 4. 11. &c.

Thirdly, by the name of the day, or the light, for they are all one; This is the day which the Lord hath made: That is, saith Jerome, this stone: for the same is the Day, that is, the Stone. To express this further, our Lord saith, Abraham desired to see my day and saw it, and rejoiced, that is, he desired to see me. And he is said to be the day springing from on high, and that light, John. 1, and John. 3. 19. and therefore of the Faithful, who are his Children, it is said, Ye are the Children of the light, and of the day.

Fourthly, he is called, The blessed one that cometh in the name of the Lord: as it is applied unto him, Matth. 21. 9. And touching the day, or light before spoken of, he saith, God is the Lord that showeth us light, bind the Sacrifice with Cords to the horns of the Altar: the Vulgar, Appoint a solemn day in the thick places, even to the horns of the altar. August. hath it, In confrequentationibus, to express this great joy for Christ, keep a solemn day; and that not by the coming together of a few; but to fill with frequency of comers all the Court, even to the horns of the Altar. But although the word 〈 in non-Latin alphabet 〉 signifieth either a solemn feast day, or a Sacrifice, here is no word signifying appoint, as in the Vulg. Lat. but bind ye; and therefore it must be rendered by Sacrifice: and the meaning is, bring in way of thankfulness for the great mercy before spoken of, the plenty of beasts to be offered in Sacrifice, so that they might stand ready found from one end of the Court to the other, even to the altar: and this is In condensis, as the Vulg. hath it; for so it rendereth, 〈 in non-Latin alphabet 〉 signifying either thick twisted cords, as Judge. 15. 13. or Thick branches of trees, as Levite. 23. 40. Ezekiel. 19. 11. Or this word implying thick branches of trees, setteth forth Garlands made of boughs born by the beasts to be sacrificed upon their horns for more expression of Joy, as at the feast of Tabernacles they did going out of Jerusalem, by such branches bearing, expressing their joy in Boothes. He speaketh after the manner of the most Godly in those times; meaning, that the Faithful under the Gospel should solemnly upon some set day in the year especially praise God for Christ's coming into the world to save us. For what time can be more fit, then the day of his Nativity, which hath been so long by the universal Church observed; but now out of an imagination of Superstition herein ready to be in all places neglected? And although the word cannot properly be rendered constitute, or appoint a festival day; yet because such frequent Sacrifices were not brought but at solemn times, the sense must needs be as the Vulgar hath hath it, and so here is plainly a Charge to keep a Festival day for Christ, and then to abound in our sacrifices, both of our praises and alms, which are also commended to us by the name of Sacrifices, Heb. 13. 16. To do good and to commnicate forget not, for with such sacrifices God is well pleased: as Verse [Note.] 15. he had before exhorted to offer the sacrifice of praise through him. Let us then consider this, and not be deterred from that, under the name of Superstition, which is enjoined as a Christian duty.

PSAL. CXIX.

THis Psalm, although it hath no Title, yet is by all men held to be David's: It differs from all others in this, that it is far larger then any, set forth by a distinction into two and twenty parts, according io the number of the Hebrew Letters; and each part beginneth in every Verse with the same letter, whereby the part is noted, and hath just eight verses. So that if any man shall go about to make any other general division of it, he shall but cross the Spirit of God, from which, as the Contents, so the division came. The order in which it is set forth, showeth it above all others, to be a most excellent Psalm, and therefore worthy of our most serious consideration. Psal. 111. 112. are also singular, for the order of penning by the letters of the Hebrew Alphabet, but whereas in them every half verse only goeth upon a letter, here eight verses together, in every part, go upon a letter; wherein certainly the Prophet David would never have been so exact, but for the superexcellency of this Psalm above others; as being far more full in setting forth the way to true blessedness, prayers to be guided in this way, the pleasure which the faithful take herein, their sorrow for the neglect of it, the light and understanding and comfort that is herein, the benefit of afflictions to keep us in this way, and the evil case of those that digress herefrom; together with the boldness and courage of them that walk in this way, even before the greatest in this World. It is all plain, saith Augustine, and seemeth easy to be understood; but because it is so extraordinary framed, he conceiveth some things more mystical •• lie hid herein; and therefore when he expounded all the rest of the Psalms, he was ha • d • y drawn by much entreaty at length to write upon this, and so he made two and thirty Sermons upon it. Basil goeth by stations, of which he maketh three: and Jerome three Homilies, noting in general, that Laws are here spoken of, setting forth those give • n by Moses; Precepts, the ten Commandments; Testimonies, things to be done, about which Heaven and Earth and men are called for Testes; yea and God himself, and his holy Angels: Iustifications, the love of God and of our Neighbor, rooting out the tares of hatred and envy; Ways, the Writings of the Prophets and Apostles, showing how we ought to walk; • udgments, the punishments of the wicked, and rewards of the righteous. But of the difference between those, enough hath been said before, upon Psal. 19. For the reason of the Alphabetical order held in this Psalm, it is most probably thus set forth, that it might be the more easily gotten by heart, and remembered, as being very useful for us all. But to come to the parts of the Psalm, called 〈 in non-Latin alphabet 〉

They contain everyone a short prayer, together with some pious Doctrine for instruction, or consolation, or some complaint or profession of love to God's Laws, and of a right Christian resolution; except the part called 〈 in non-Latin alphabet 〉 , which stands wholly in profession. The first called 〈 in non-Latin alphabet 〉 beginneth with Doctrine for instruction and consolation, and endeth with prayer. Part 2. beginneth with doctrine and prayer, and proceedeth with professions of piety. Part 3. beginneth with prayer, and intermingling the like profession of piety, proceeds in prayer and profession of resolution, and most pious affections; some curing of trangressors being interlaced, Verse 21. Part 4. is altogether petitory, being mingled with pious professions. Part 5. is most like to the fourth. Part 6. beginneth as the two former, and concludeeh with poofessions of Christian resolutions. Part 7. beginneth with prayer, and endeth with professions of divers sorts. Part eight beginneth with profession, proceeds in prayer, then in profession, and ends in prayer. Part 9. hath singularly a profession of good gotten by affliction. Part 10. differeth not much from it. Part 11. beginneth with a profession of hope, proceedeth to complaint and prayer against his Enemies, concluding with prayer. Part 12. beginneth with instruction, proceedeth to profession and prayer. Part 13. consisteth wholly of professions, chiefly of the good accruing to him, by delighting in the word. Part 14. beginneth with profession, resolution, and complaint, and proceedeth in prayer, and then proceedeth to resolution again, and a most pious profession. Part. 5. beginneth with profession, proceedeth in prayer, and showeth the evil end of the wicked. Part 16. consisteth most of prayer, and endeth with pious professions. Part 17. beginneth with instruction, proceeds in prayer, and endeth with profession of godly sorrow. Part 18. is wholly doctrinal, touching God's word till the end; which is a prayer. Part 19. is wholly petitory, something being added in fine, to move the Lord. Part 20 is mixed of Prayers, Professions, and Instructions. Part 21. is a profession of resolution, joy in the word, of praising God frequently, concluding with instruction and profession. Part 22. is mixed of prayers and professions. But now let us come to the particulars, which need explication.

Blessed is the man that is undefiled in the way, that walketh in the Law of the Lord. Because we all desire blessedness, it is here shown, which way we must go in to attain it; viz. in the Law of God; for that is the way unto it, if we keep and defile not ourselves, by sinning against it. The covetous man, saith Augustine, by fraud, injustice, and oppression, seeks riches, and in being rich, to be blessed, and rejoiceth when he is rich, as if now he were blessed. So likewise the revengfull, and the lustful; but they are all deceived, reaping for blessing a curse: but to lead a life undefiled, is undoubtedly the way to everlasting blessedness.

Thy word have I hid in my heart, that I might not sin against thee. Having hitherto spoken of blessedness, and the means to attain it, now he showeth how these means must be used, to keep us pure and undefiled; we must hide the word in our hearts, by continually meditating upon it, and not read or hear it only. Jerome saith, this is done, when we cast not Pearls before Swine, but hide them from them.

Deale bountifully with thy Servant, that I may live and keep thy word. Hebr. and Vulg. Retribute, or reward: not that he had any way deserved it, but he craveth it as a Gift, which he should account most highly of, to have grace to live according to God's Law; it being indeed no life, but a death, to live otherwise.

Princes did sit and speak against me. This Jerome takes to be spoken in the person of the Church under the Gospel, when the Princes of the Earth spake cruelly against the faithful, and did cruel Executions upon them; but they were nothing moved to shrink from the truth, whereunto they were called: Howsoever it is propounded to our invitation, to be constant in our Christian profession; although we be impugned, not only by the common sort of people, but even by the greatest.

I have declared my ways and thou heardest me, teach me thy Statutes. How is this spoken? Is there anything of which God is ignorant, and hath need to have it declared unto him? He meaneth not then any such thing, but that he confessed his evil ways, and sins, praying for pardon, and God heard him; and now he prayeth to be taught the way of his Statutes, so effectually, that he might walk therein.

Remove from me the way of lying. That is, keep me from erronrs, in matters concerning religion, and graciously give me thy Law. That is, in respect of the right understanding thereof, whereby I may be always kept in the truth. To this effect Calvin: and it is confirmed further, Verse 30. I have chosen the way of truth: But he bringeth two other Expositions of the last clause, and rejects them.

• First, Make thy Law grateful unto me, that I may love it.
• Secondly, Impart unto me that grace, which in thy Law is promised to the faithful: For the first is best.

Establish thy word unto thy Servant, who is addicted to thy fear. This is to be noted, that David prayeth not for anything, but for that, touching which [Note.] he had the word; neither ought we to do otherwise: and it is to be reproved in those that in praying let themselves loose, to ask whatsoever their own phantasies carry they to, although they have here no ground for it.

Take away the reproach which I fear, for thy judgments are good. Some, saith Calvin, understand this in respect of God, before whose Tribunal we must all stand: as if it were meant, Let me find grace with thee, to have none of my iniquities imputed to me, for which I shall bear reproach at the last day, and then I will not fear the reproaches of men in this life; which he doth not dislike: but before this he bringeth another, viz. Because there are many, who out of malice pry into my doings, to see if it may be, how they may take me tripping; keep me so upright, that they may be able to espy nothing in me, for which to reproach me, or suffer them not to traduce me, in that which I do well, as they are ready to do. The first related seemeth to me to be best, neither doth the next differ much from it; but he cannot mean according to the last, because he professed Verse 38. to fear God, meaning doubtless as in our Meter, That fears nothing but thee. That he feared nothing else, as also Psal. 56. and that the courage of God's Saints, who are endued in so great a measure with his Spirit, is such that they fear no unjust calumnies of men; appeareth by the saying of Paul, I pass not for being judged by you, or by man's judgment. For the next words, thy judgments are good; These serve further to confirm the same: Acquit me thou from reproach, whose Judgments only I hold worth the regarding, and then I shall not be moved at the unjust reproaches of men, whose Judgments are evil like themselves, and therefore vain, and to be by all that fear contemned.

Then shall I have where with to answer him that reproacheth me. Hebrew, And I shall answer the word reproaching me: That is, such as cast out reproachful and contemptuous words against me, for trusting in thy word, as I did foolishly herein; for if they be once fulfilled to me, as Verse 41. and I be saved from my dangers; it will appear, that I trusted not in thy word in vain: as it followeth in the next words. And the next words Verse 43. tend further to show the same, And take not the word of truth out of my mouth, for I have hoped in thy Judgments: For this is not taken away when it cometh to pass, according to that which he out of his trust in God said, I will walk at liberty, for I seek thy Precepts; Hebrew, In latitude, or a large and broad way, where I shall not be straightened or entangled; not knowing which way to get out, as is the manner of them, or it falleth out to then often times, that go in their own ways, in all subtlety and fraud. But David contrariwise, making the word his rule, had a large and open way before him, and never fell into such incoveniences; and if it at any time he did, God was ready soon to help him out again: and the same shall be the case of all that walk likewise. For although such may be straightened, yet they shall not be forsaken by him, that can bring them out of their straits again, as the Apostle Paul found it in his own experience. Thus Calvin, and [Note.] others very well; but withal, here is also an intimation of the free condition of them that live regularly, and of the servile condition of the wicked, to whom not God's word, but their own will is a Law.

I will stretch out, or lift up my hands to thy Commandments. A metaphorical expression of an earnest desire to them, saith Calvin: or because work is to be done with the hands; and to this end they must be lifted up, he thus speaketh: as if he had said, I will not only talk of doing the works of thy Law, but lift up, and put to my hands also, actually putting in practice what I say.

Remember thy word unto thy Servant, upon which thou hast caused me to hope. What the promise of God to David was, we all know: viz. that he should be King; for hoping in which, he was by many derided, Verse 51.

This I had, because I kept thy Precepts. The word, this, here hath reference to Verse 50. Thy word hath quickened me: Which is most probably meant of some deliverance, which he had as he hoped: yet Calvin thinks also, that it may have reference to all the benefits by the Lord conferred upon him.

The bands of the wicked have robbed me, yet do I keep thy word. The word 〈 in non-Latin alphabet 〉 here rendered bands, signifieth both cords, companies, and sorrows; but it is best to take it for companies; who, he saith, robbed or spoiled him of his Kingdom and Estate, when he was made to flee before Absalom; yet nothing could work so upon him, as to make him to go from the course of piety, wherein he had begun: so that this seemeth to be spoken of that which was done to him by Absalom, and those that conspired with him, against him. A notable example for us to follow, by no sufferings to [Note.] be made to quail in our piety.

At midnight will I rise to give thanks. This is spoken to express, how earnestly he was set upon praising God; because rising up at midnight, to go about anything, argueth, that the mind is most eagerly set upon it; and because things done in the dark of the night, are not seen by other men, it is brought as an argument of his sincerity, and that he did not thus, as seeking praise of men, but most secretly. Basil takes it as an expression of his perseverance in God's praises, not only in the day, but in the night: as Paul and Silas sung Psalms at midnight.

The Earth is full of thy mercies, teach me thy Statutes. That is, thou showest mercy to all both good and bad, making the Sun to shine, and rain to fall upon them, all the Earth over; O let me thy Servant find such mercy, as to be taught thy Statutes.

Their hearts are as fat as Grease, but I delight in thy Law. This is the same with that, Isa. 6. 9. Make fat the heart of this people, that they may hear, and not understand, &c. Hereby the spiritual Judgment that is upon the wicked is shown, who though they hear the Law, regard it not; because their hearts are taken up with worldly things, and they are hereby satisfied as with fatness; as joying in nothing else, and counting the comforts of the word poor heartless things, without substance.

They that fear thee will be glad, when they see me, because I have hoped in thy word. That is, when they see me delivered according to my hope, and set up as thou hast promised; for when the righteous rise, there is joy to all godly persons; and from such examples, hopes are cherished in them, that they also shall in God's good time be delivered from their troubles.

I am become like a Bottle in the smoke, yet do I not forget thy word. A Bottle in the smoke is made very dry in time by the heat thereof, as coming from the fire, although not very great. Hereby then he meaneth, that through long continuance of troubles, he was in danger of having all spiritual moisture dried up in him, wherein the life of piety lieth; but yet be continued constant in his piety still: For grace is set forth often by water, that never faileth in the most drying times. A notable example for our imitation, even when our afflictions continue without end. It may also be referred to the Body, being smoke-wrung, as it were, and withered by long [Note.] continued suffering, the beauty thereof being quite gone, and it becometh black, as men often use to be before Death.

Thy word is settled in Heaven forever. This as Basil saith, is spoken in respect of the Angels constant keeping of it there; for they in doing God's will, are propounded as a pattern to us, when we are taught to pray, Thy will be done in Earth as it is in Heaven. Calvin will have it understood of the word, as the ground of our salvation, and of Heaven, as opposed to Earth and earthly things, which are fading and transitory; as if the meaning were, the word of promise is as durable as Heaven itself, which is everlasting; and therefore to be built upon, and no doubt ever to be made of it: and this is further confirmed, Verse 90. Thy faithfulness is to all Generations: Which showeth, that by God's word, is meant his word of promise; and Verse 91. They continue to this day, for they all are thy Servants, do further justify this sense; the Heavens continue and serve God's providence, of serve him in showing his glory: as Psal. 19:

I have seen an end of all perfection, but thy Commandment is exceeding broad. Hereby he further confirms that which was said, Verse 89, 90. and that by comparing the durance of God's word with worldly things: for look upon anything here, that is most perfect, a man of strongest constitution, a State most exactly settled, a building perfected most strongly, &c. Yet every of these hath an end, but of God's word there shall never be any end.

Thou, through thy Commandments, hast made me wiser then my Enemies, &c. Here he both showeth the fruit of meditating continually in the Law, and that this is not attained by man's industry, but of God's donation: For he makes wise by this means, and Kings especially, who are to teach others, and to be so wise, that they may not be circumvented by their Enemies. But Verse 101. he showeth, that this wisdom lieth in refraining from all evil ways; in which who so walketh, is a fool and not wise, what understanding soever he seemeth to have; as is said, Jer. 4. 2.

I have sworn and will perform it, that I will keep thy righteous judgments. It may be questioned here, considering man's weakness and inability to keep the Law, whether David did well to bind himself thus by Oath? But Calvin answers well; that as he was by God's grace and Spirit, moved to make this Oath, so by the same Spirit he knew, that he should be able to perform it, at the least so as to be accepted by him, that accepts of the performances of his Servants, according to the measure of grace given unto them. And by such Vowes and Oaths we should bind ourselves, that we may be the more stirred up in our godly care.

Thy Statutes are my Heritage forever. As if he had said, Let others make account of House and Land, as a during Inheritance to them and their Heirs, not esteeming anything in comparison thereof; the word of God shall yet be more to me, and as long as I have that in my heart, and so assurance of God's favor, let them take other Inheritances in this World that will, this alone shall suffice me; and what mind I am in now, I will continue in the same forever. And of David should we learn to undervalue [Note.] all things in respect of the word, and grace wrought hereby, accounting worldly things but adventitious, and true happiness to lie only in this; them transitory, but this a settled Inheritance, of which we can never be deprived by any Enemies: for them that do thus, God is an hiding place and shield, and his word such a sure Anchor of hope, that the most boisterous winds cannot drive them from this Haven.

Thou hast troaden down all that err from thy Statutes, for their deceit is a lie. They that live in sin think by unjust and wicked means to raise themselves, but their subtleties used to this end should produce none other effect to them, but treading underfoot, and being made full low, and so their craftinesle, through which they promised great matters to themselves, shall prove nothing but a lie; for when they think to prove as Gold, they shall be but as dross, as Verse 119. so base and contemptible, and finally separated from the righteous, amongst whom they are now mixed, as drosle with Gold, and then when the fining pot comes, it is purged out and cast away, and the righteous shine most gloriously, which shall be chiely at the last day, Matth. 13. and Chapter 25.

My flesh trembled for fear of thee. It may seem strang, when he promiseth unto himself all good from God, in respect of his sincere love to his word, that now he should speak of so great terror laying hold upon him. But it is to be understood, that confidence and fear, joy and trembling, are mixed together in the best, yea the Lord, by striking fear first into them, maketh way for this assurance and joy.

Be surety for thy Servant for good. The word 〈 in non-Latin alphabet 〉 rendered, be Surety, signifieth also, dulcify, or delight thy Servant in good; that is, make him joyful and comfortable in following that which is good: which to me seemeth the best sense; yet most are for being surety, as if he had said, since thou knowest my heart when I promise to do good, and eschew evil, undertake, I pray thee, for me, that I shall do so; as I have promised and sworn; for then I know, that I shall be enabled without fail: but only here is no word signifying, for thy Servant, but Calvin will have For understood.

It is time for the Lord to work, for they have destroyed thy Law: Having pleaded for mercy, V. 23, 24, 25. now he seeketh to move the Lord to do for him as he prayed, because wicked men through his delaying to appear in the cause of his Servant vilipended his word, and cast his Law behind their backs, thus making it of none effect, whilst they walked audaciously on in their evil ways. To this effect Basil, it is time for the Lord to arise and help the afflicted, because the wicked seeing them lie still in misery, after such hopes as they have had of deliverance, who walk most exactly according to God's Law, think that there is no benefit cometh by keeping it, and therefore live as if there were none, or as if it were now quite destroyed: But Calvin, by Doing here, understands executing judgments upon the Wicked, which doth not so well cohere with the premises. Thus, said David, the wicked did to the Law, yet he, notwithstanding his hope, thus deferred, [Note.] abated not one jot in his estimation of the Law; but prized it above Gold; yea, he was put on the more to count it precious, because the Wicked slighted it; teaching us hereby to be so far from being drawn from that which is good, because the greater sort impugn it, and walk contrary, as even for this cause to esteem the more highly of it, as David showeth here that he did, in saying. Therefore, &c.

I opened my mouth and panted, for I loved thy precepts: or, I opened my mouth and sighed: The word signifieth Respiravi, I sent out and drew in my breath, as one that hath been in the pursuit of somewhat, which he desireth most earnestly: so he meaneth, that he labored to keep God's Law, even as a man that runneth to that wherein he greatly delighteth even runs himself out of Breath: and so should our delight in the word carry us unto it, [Note.] whereas contrariwise most men go not with so little hast about anything, as hereunto.

I am small and despised, yet I forget not thy precepts: He speaketh thus of himself, because he was under so great afflictions, whereby he was long kept poor, and in a despicable Estate, as we may see by the reproach laid by Nabal upon him, 1 Sam. 25. yet he still had God's precepts in his mind, and walked accordingly. A notable example, to the shame of them that will [Note.] serve and praise God in their prosperity, and when they are increased; but let affliction, or want come, and then they have little heart to do it.

Mine eyes prevent the night watches, that I might meditate in thy word: Verse 147. and in this Verse, he showeth what his continual practice of piety was, not sparing himself herefrom in the very night: for there he saith, I cried before the dawning of the day, here, I prevented the watches of the night; if he slept, awaking again before midnight to meditate in the word. Some there are, saith Calvin, that have Disserere, for meditate; but in the night was no time to speak or discourse, in the hearing of others, touching the Law.

Seven times a day will I praise thee: That is, oftentimes, for so the word seven is used, Levite. 26. 18. Prov. 24. 16. 1 Sam. 2. 5.

Great peace shall they have that love thy Law, That is, Peace of conscience to God ward, Rom. 5. 1. for otherwise David found not this so in his own experience, and Christ coming, came to send a Sword.

I have done thy Commandments: If it shall seem strange that David should thus justify himself, when by the works of the Law no man living shall be justified, it is to be understood, as he explains himself, Verse 167. that he meant, that in his heart he kept them, as Paul. Rom. 7. 22. In my mind I serve the Law of God.

I have longed for thy Salvation, and thy Law is my delight: All men desire salvation, but because they seek it not the right way, they shall miss of it in the end: wherefore the right way unto it, is here set down, viz. To delight in the Law of God, and not in any sin; we are his workmanship created unto good works, which he hath prepared that we should walk therein.

PSAL. CXX.

A ong of Degrees.

HEre are fifteen Psalms together thus entitled, Hebr. 〈 in non-Latin alphabet 〉 a Song of Ascentions: whereupon some conjecture, that there were fifteen stairs up to the Temple, upon each one of which, one of these Psalms was sung: Some upon the ascent of the people from Babylon; and some, the voice being lifted up on high in singing of them, which seemeth the most probable, because 2 Chron. 20. 19. the same word is used, where it is said, that the Levites lifted up their voice on high in singing. Ainsworth saith, that these Psalms might be thus entitled for the high and eminent matters herein set forth, as 1 Chron. 17. 17. there is one called, A man Hamangnalah, a man of high degree, or eminency.

For the Author of the Psalm, Calvin is confident, that it was David, who thus prayed and complained before the Lord being in angered by Saul, and suffering much in his good time by evil tongues. Jerome, and August. take it to be meant of Christ, and of Heretics, by whose tongues he suffered much; but they will not have the words of Verse 4. Even sharp arrows of the mighty, and coals of Juniper, or as they render it, Coals making desolate, understood as the threatening of Judgment, but an expression of Efficacy of the word taught by the Apostles, piercing men's hearts, and like most hot fire, burning up corruption there, and making the Heart empty of evil, and rebellious thoughts, of which before it was full; even as a Land full of Inhabitants, they being destroyed, is made desolate. And here Jerome illustrates it by the like, Esa. 6. where one of the Seraphims, with a burning Coale touching the lips of the Prophet, said, This coal hath touched thy lips, thou art purged from thy sin.

Then Verse 5. where he crieth out of his dwelling with Meshech, and the tents of Kedar, he for Meshech, hath, The time of my Sojourning is prolonged: Expounding it of the faithful Soul held still in this life, destring that this Tabernacle may be dissolved, as 2 Cor. 5. 1. and Kedar signifying darkness, he understands as a further description of them that sojourn in this world; they are as it were in a land of darkness and misery, amongst those that wander in darkness; yet as the light shineth in darkness, so they by a virtuous life.

And Verse 6. My soul hath long dwelt with them that hate peace, when I speak, they are for war: Unbeleivers, both of the Jews and Gentiles were averse from peace with Believers,, insomuch that when they went out preaching peace, as they were bidden, they raised persecution against them. Thus by some all the Psalm is applied to Christ, and his Church; and some things do not disagree, only those words of that which should be done to an evil tongue, being so plainly spoken by way of threatening, I cannot see how they can be expounded as spoken in way of favor: And therefore I rather take the whole psalm, after the first, and second verses, to consist of threatenings and complaints against Enemies of the truth, that harden themselves in their sins, to persecute the faithful; they shall one day be pierced with God's judgments, as with sharp arrows, of which also read Psalm. 45. and suffer by most ardent burning: to show which, Dives is propounded for an Example, Luke 16. see also Psal. 140. 10. Calvin, and Junius understanding this Psalm according to the Letter of David, thus ill handled by Saul and the incendiaries about him, will have Verse 4. a description of the evil tongue, spoken of Verse 3. as if it were meant, that it is like sharp arrows and hot burning coals, or coals of Juniper: But it is plainly an answer to the question moved, Verse 3, which otherwise goes unresolved as hath been before expounded: and Basil and Ainsworth agree hereunto▪ although Ainsworth saith also, that the hurt of an evil tongue is here set forth, as Psalm. 64. 4. Prov. 25. 18. yet he expounds it of Judgments upon evil tongued men, noting Psal. 45. 6. Deut. 32. 23. Ezek. 5. 16. and coals of Juniper are spoken of as most durable, because these coals are more ardent then those that come of any other wood, and as some write, may be kept alive under ashes a whole year together; so that the long continuance of the torments of the wicked is hereby set forth, as also Esa 42. 11. Jer. 49. 2. of Meshech, see Gen. 10. 25 and of Kedar, Gen. 26. 13. Psal. 83. 6. those that came of Meshech, and Ishmaelites are meant, and by them Israelites of like barbarous qualities: so 28. Ezek. 27. 21.

PSAL. CXXI.

IN this Psalm is set forth the safe estate of the Faithful; it being also for this life, unto Psalm. 91.

For the first words▪ I have lifted up mine eyes to the Hills: I cannot but wonder at them that take it for a confession of an erroneous expectation, or seeking for help to Idols, whom men used to worship in high places or Hills, applying to this purpose, Jer. 3. 23. In vain is salvation hoped for from the hills, for the next words, From whence cometh my help, make it plain, that such hills are not here meant, but hills where the Tabernacle stood, which was the habitation of the most high. So that in saying, I have lifted up mine eyes to the hills, is the same in effect, with Psal. 123. 1. I have lifted up mine eyes to thee that dwellest in the heavens: and almost everyone of these Psalms of Degrees hath something about looking up on high, or prayer, which is a lifting up of the heart, or going up to the house of God, or praising him the most high, or his Graces, according to the title coming from 〈 in non-Latin alphabet 〉 to ascend: And Ainsworth both expoundeth it of lifting up the eyes to mount Zion, and Moria, where the Sanctuary stood, and bringeth Psal. 87. 1. His foundations are in the holy mountains: which most aptly agreeth to this, and showeth the cause of lifting up the eyes to the hills, and justifieth this sense: and the next words answering to these, My help cometh from the Lord, make it yet more plain, that by the Hills he meaneth him that dwelleth on high. Jerome, that abounds too much with Allegories, by Hills, understands the high things of the Law and Prophets; but without Ground, and to draw the Reader to unprofitable speculations, from looking at that which is most profitable for our direction.

He will not suffer thy foot to be moved, he that keepeth Israel neither slumbereth nor sleepeth: Here the Prophet applieth to every faithful person, what he said of himself, Verse 1, 2: There is not one of them, but God keeps a continual watch and ward about him, so that his foot shall not slip, or stumble to make him fall to hurt him: but he shall be as one kept by a strong Guard about him at all times; see the like Ps: 91. 12: and this extends not only to the body, but to our Faith; he that is kept of God shall not be moved so, as to doubt through infidelity at any time, and to fall from his saith so, as to perish forever, although through the violence of temptation he may sometimes be shaken with fear, yet he shall recover again, and stand against all temptations to the End.

The Sun shall not smite thee by day, nor the Moon by night: Because as Verse 5. The Lord shall be thy shade: so Psal. 91. 1. But what is meant by Sun and Moon? Jerome saith, that by the Sun in the day is meant prosperity, by the Moon in the night adversity, from being corrupted by either of which the faithful shall be kept. Calvin, by two things, that commonly annoy men, parching heat in the Day, and pinching cold in the night, all things that annoy are understood. And this is most probable; the Faithful who have God for their Keeper, shall not only be kept from falling, but from all other annoyances; or though they feel them as well as others, yet they shall not be hurt hereby. And sometime an Experiment hath been in these particulars, as when the Children of Israel were in the Wilderness, the Lord took not away the pillar of a Cloud in the day, but hereby shadowed them, nor of fire in the night, but hereby kept them warm: and the like is promised to every congregation of the faithful, Esa. 4. 4. see Gen. 31. 40. what Jacob said of this to Laban.

The Lord shall preserve thy going out, and thy coming in: This is by Jerome applied to our going out o • this world, wherein the faithful are so preserved, that they come not into the place of torment, where Dives is: and then on the contrary side, thy coming in must be into his heavenly Kingdom, into which thou shalt happily enter, and so be blessed for evermore, as it is here added, From this time forth and forever.

Others, in all things, that thou goest about, as Deut. 28. 6. 2 Chron. 1. 10. 2 Sam. 3. 25. Act. 1. 21. & Ch. 9. 28.

PSAL. CXXII.

THis Psalm is in the title shown to be David's, conceived to be made, when God had shown him the place where his house should be built; and he had now pitched a Tabernacle there, and brought the ark into it. For now the tribes came to Jerusalem toworship at festival times, as they had formerly gone to Shiloh. It serves to express the affections of the Faithful to God's worship and service, it is a joy unto them to see men come cheerfully together to his house about it.

V. 3. It is a city built, that is compact together. having spoken of the house of God, which is one name whereby the Church is set forth, now he speaks of a nother, viz. Jerus, where this house stood; & he praisethit from the unity that is therein: unity in the Church being as great a Decorum unto it, as to a building to have the parts made conform to one another: but divisions disgrace & deform her, and therefore we ought to pray that sects and errors being taken away, here may be all good agreement in all things; and if this cannot be, yet in fundamentals, which is the unity most commended, and such an unity, as that particular Churches or persons that herein disagree, can by no means be justified to be members of the holy Catholic Church, at what unity soe-they be amongst themselves; as Papists, who bear themselves to their unity, as an undoubted mark of the true Church: for their unity is no better then that of Simeon and Levi, of Herod, and Pontius Pilate, as long as it is in Superstition, and Persecution of them that oppose, and protest against such Gross Errors: neither doth it make against our Church, although distracted by divers opinions, to prove it no true Church, as long as we agree in all fundamentals set forth in the Creed of the Apostles. However they are to be noted, that make these divisions, and avoided, as having a black brand upon them; and therefore the ignorant people that are drawn after them are to be admonished hereof and reproved, as bearing a part in these infamous making and deforming divisions.

Thither the Tribes go up to the testimony of Israel: That is, the Ark, which is so called, Exod. 25. 21. and here the word 〈 in non-Latin alphabet 〉 is used, from whence the Title of the Psalm is derived.

There are set Thrones of Judgment: Not only the service of God being at Jerusalem made it famous, but also it was the Seat of David's Kingdom, and famous for that, Generation after Generation, as God had promised him, till the Seed Christ coming, his Kingdom should be made everlasting; Isa. 9. 6.

Jerome understands all of the new Jerusalem, where God shall always be praised, and his Tribes shall come up, and twelve Thrones are set for the twelve Apostles to sit upon, judging the twelve Tribes of Israel; because the Church upon Earth is never thus united, but always somewhat blemished by divisions and errors therein; as it is said, There must be errors amongst you, that the approved may be known: But in the new Jerusalem shall be no blemish by differences, the 144000, that follow Christ, singing altogethet in a most sweet harmony the same song, and the four Beasts, setting forth the four parts of the World, from whence the Saints come, making all the same confession, wherein myriads of Angels join also.

Thus indeed it shall be most perfectly in the Church triumphant, but bere this unity is begun amongst those of the true Church; and that it may be more and more, we are exhorted to pray, Verse 6. Pray for the peace of Jerusalem: And therefore to endeavor it, one by yielding to another in humility, where strength of reason is from the word, and not puffed up by [Note.] pride, each one striving to make good his own conceptions, in matters that be not of any great moment. Finally he concludeth his own resolution, to seek this peace, in respect of his Brethren, amongst whom unity is a most sweet thing; as followeth, Psal. 133. and therefore discord stinketh before God. 2. In respect of the Lord's house, which of all other Buildings, should be most uniform, and hereby glorious.

PSAL. CXXIII.

UNto thee lift I up mine eyes, (O thou that dwellest in the Heavens) Jerome here noteth, how he proceedeth by degrees, in these Songs of degrees; for Psalm 120. he saith, He cried to the Lord; Psal. 121. He lifted up his eyes to the Hills, where God's house was; Psal. 122. he went up to his house; now he lifts his eyes up higher, even to the highest Heavens, where God dwelleth. For the comparison used, As the eyes of a Servant eye towards the hand of his Master, and a Maid to her Mistress: He also saith, it is easy to give a reason why he should say, To the hand of his Master, but why of her Mistress, is not so easy; for although the Lord be our Master, yet how is he a Mistress? Sol. as he is the power of God, and the wisdom of God, in Latin, Potentia & sapientia Dei, in Greek it is a Feminine likewise; and the Church is a Daughter, or a Maid; and therefore the Christian Soul ought, as an hand-maid, to bow to the hand of her Mistress wisdom, as Christ is called. And what doth he lift up his eyes for, but for mercy; as it followeth, Till he hath mercy upon us. And herein the Prophet teacheth us in prayer to lift up our eyes, that thus we may show our faith, whence we believe our help shall come: And for this cause lifting up of hands is also commended, and the voice, in saying Amen. The Public an indeed durst not lift up his eyes, as being ashamed, because he was then laboring to be justified from his sins; but David being full of faith, and so justified, lifteth them up, as being by the grace received the more emboldened: one position of body then best becometh the penitentiary, another the justified, and one confirmed in God's grace.

PSAL. CXXIV.

IF the Lord had not been on our side. Hebr. and Vulgar Latin, In us: Which is yet an higher degree then any hitherto; for it is more to have the Lord in us, then to lift up our eyes unto him; for now who can be against us to do us hurt? as Rom. 8. 31.

When men rose up against us, they had swallowed us up alive. To what deliverance this is to be referred, is not agreed; some referring it to the deliverance from Babylon, some from Antiochus Epiphanes, and some not to any certain, but to deliverances at sundry times, the enmity of men of all Nations about being herein looked at, as they were always infest Enemies to the Jews, especially in David's time, who made this Psalm, the Philistines: For they often rose up and invaded Israel, but he by the help of God always overcame and routed them. It doth not so well agree to the deliverances before spoken of, because they were long after, as to these in David's time: and he speaketh not herein as prophesying, but relating a thing done. And the word swallowing up alive, intimateth their power, and Israel's weakness, after their overthrow under Saul, & all his time after Samuel's death; for he that swalloweth a thing, must be much greater; and needeth no weapon to do it withal. Jerome expounds it mystically of our Souls, which men, the evil instruments of the Devil, by their seeking to draw us to sin, are even ready to swallow up, were we not by God's Grace and spirit preserved: and this danger is especially by hot persecution, as the next words show; When their wrath waxed hot against us.

The waters had gone over our soul: A Metaphor, whereby he further setteth forth the irresistible power as of a flood of waters; and not only by force do the wicked seek to carry away the Faithful, but by subtlety, as followeth, Our Soul is delivered as a Bird out of the Snare of the Fowler: Not unlike unto that Psal. 91. 3. where by this snare it is shown, that the Devils subtle temptations are set forth.

PSAL. CXXV.

THis is another Psalm of Degrees, wherein the Prophet yet ascendeth higher, in speaking of the Faithful, Psal. 124. he speaketh of God in them; but here he setteth them forth as being in God's compassing them about so, that no evil can come unto them.

First, He saith, They that trust in God, are like mount Zion, that shall never be moved: So the Faithful is built upon a rock, and stands immovable what weather soever comes.

Then he likens them them to Jerusalem, about which the mountains stand, making it inaccessible by enemies.

Verse 3. The rod of the wicked shall not always be upon the back of the right ous, that the righteous stretch not out their hands to wickedness: By Rod here Expositors generally understand a Scepter, or Dominion, to which the faithful are often times subject, and so do suffer grievously, as it is said, When the Righteous are exalted, there is joy, but when the wicked rule, sorrow and heavynesse: And to such they are made subject for their sins, notwithstanding their safe being hitherto spoken of. But their comfort is, that God will put an end to these their sufferings, and so keep them that they shall not, being overcome by the Tediousnesse thereof, fall away from their godly care to serve the Lord; but by Experience finding, that to be thus afflicted was profitable for them, be the more confirmed herein.

Therefore when such gracious promises of safety are made as before, they are to be understood of safety from being moved by Enemies prevailing to cast away their faith and hope in God, and consequently their care of Godliness.

For none either men or Devils shall ever thus prevail against the truly faithful; but they shall stand firm as mount Zion; and if any being broken [Note.] by afflictions are overcome, it is a sign that they were Hypocrites: For a true Job, being thus tempted to fall from his righteousness, will say, Shall we receive Good at the hands of God, and not Evil?

Such as turn aside to their crooked ways, the Lord shall lead them forth with the Workers of iniquity.

Here he concludeth on the contrary side against Hypocrites, that under a pretence of Godliness are licentious in their lives, being full of deceit and Guile; covertly seeking worldly profit and honor amongst men. Such he threateneth, that God shall lead, awe, as the word signifieth, make them go with the Workers of iniquity, that is, Into Hell, as it is said, Go ye cursed into Hell fire, &c. They being all alike before God, both that profess the faith dissemblingly, and that are notorious for their wicked lives. And indeed they are also workers of iniquity, what show soever they make; and therefore it is just, that they should go altogether to the same place of torment.

To express which, the singing Psalm hath it, Such will the Lord scattter abroad, with • ypocrites thrown down to Hell.

PSAL. CXXVI.

WHEN the Lord turned the Captivity of Zion, we were as they that dream, Vulg. Quasi consolati fuimus, but Hebr. it is, Dream, as Jerome also acknowledgeth. This is also a Song of Degrees, or Ascensions the seventh, wherein it is yet ascended higher, then in Psal. 125. viz, to Heaven.

For what, saith August. is the turning again of our Captivity, but our being brought out of the Captivity of sin to Heaven, our Country? For till this be done, we are held captives in a strange country, for which we are often said to be Pilgrims and strangers, and to be lead captive by the Law of sin. But Christ came and Lead Captivity Captive, when having suffered death for us, he ascended up into Heaven. Man was at the first made righteous, and placed in Paradise; but by being through the subtlety of the Serpent drawn to sin, he was taken captive and put out; but then is his Captivity turned, when turning to Christ, by Faith and Repentance, he beginneth to enter into Paradise again; by which name Christ setteth forth Heaven, saying to the thief upon the Cross, This day shalt thou be with me in Paradise. But a full Entrance to dwell there is not made, till death: we now by Faith fit in heavenly places, and have our Conversation in Heaven, Phil. 3. 20. but then we take actual possession.

We wereas they that dream this saith Cal. is spoken, to show so high a degree of Joy as a man waking is uncapable of, & can see & feel it here only, as one dreaming, to whom, as to a man in an exstasy, are shown things unspeakable, & never • een with mortal eyes; for whoever waking saw whilst he was in the body the joys of Heaven? yea it is said, Eye hath not seen, nor ear heard, &c. but some in dreams have seen them, and therefore it is said, Were as they that dream. Jerome saith, that by the returning of the Jews from the Babylonian Captivity here spoken of, according to the Letter, deliverance from the captivity of sin by Christ is set forth; as also Ainsworth noteth it is Esa. 10. 21. 22. see the like. Psal. 14. 7. 68. 19. Deut. 30. 3.

Our mouth was filled with Laughter, and our Tongue with singing: When the mouth is full saith Augustine: the tongue is silent, how is it then here said thus? and he answereth, A mouth and tongue are ascribed unto the Soul, and so the mouth being filled, the tongue singeth, as it is said, Be filled with the spirit, singing to yourselves in Hymns, &c. making Melody to the Lord in your hearts.

Then said they amongst the Heathen, the Lord hath done great things for them. Which is spoken to the reproach of such Jews, as were not affected with God's mercies, when the very Heathen were.

Turn our Captivity, as the Rivers in the South: That is, turn those that are not yet converted as the state of them that are converted is set forth by this Phrase, Because, because the South Country, according to the Scripture, was very dry, and when Grace cometh, Water aboundeth, as it were, in dry places, as John. 6. 38. To which Effect, the Cald. Paraph. speaketh.

They that sow in tears shall reap in joy, he that goeth forth weeping, bearing precious seed, &c. This is spoken, first with reference to the Jews, carried into Captivity, which could not be without abundance of sorrow; yet in regard of the promise made by Jeremiah, of returning again, it was but as a going out to sow, which though it were in sorrow, yet as the Husbandman sowing sometimes in hard weather, reapeth a plentiful Crop, whereof he hath great joy, as Esa 9. So he meaneth that they should, when they reaped the fruit of Jeremiah his Prophesying, do it with exceeding great joy. For precious seed here spoken of, the word 〈 in non-Latin alphabet 〉 is used, which signifieth to draw out, as when a man makes a little seed, corn being very dear, to serve to sow a great deal of Ground; so that to go according to the proper sense of the word, it is, that guides his hand so in sowing, that he goeth far in sowing a little seed by drawing it out to the uttermost, as having but little. And thus it shall be with all the Faithful, by patient suffering in this world; they sow so, as that they shall reap with unspeakable joy in the world to come; for so quiet suffering of asslictions is compared, I am. 3. 18. And this is here set forth by the Jews return at the end of seventy years from Babylon, signisying confusion; because that in seven days, or weeks consisting of seven, this world shall come to an end, and we shall come out of confusion, to which we are now continually subject, and be put into most decent order for evermore.

PSAL. CXXVII.

THis is the eighth Psalm of Degrees, compiled by Solomon, as the title showeth, although the Hebrews say, it was made for Solomon to considet. But it is usual in sayings Psalms of David, to say 〈 in non-Latin alphabet 〉 as here it is, 〈 in non-Latin alphabet 〉 the letter 〈 in non-Latin alphabet 〉 signifying as well Of, as To, And it is most probable, as Jerome saith, that he made it, when he went about that great work of building the Temple, acknowledging, that he should attempt it in vain without God. And it extendeth to the building of any house, or houses; by building the house and watching the City, all other works also, to which men put their hands, being meant: And not only material, buildings, and watching of Cities or Towns by watchmen, that hold weapons in their hands; but because the Temple figured out the Church of Christ, and this is also called a City set upon an Hill, it is spoken also of Spiritual builders and watchmen, as Pastors be called, 1 Cor 9. Heb 13. 17. They labor in vain, except the Lord work with them, as 1 Cor. 3. it is said, That Paul and Apollo are nothing.

It is vain for you to rise up early, to sit late, to cate the bread of sorrows, for so he giveth his beloved sleep: This is spoken to worldlings, that are covetoufly carried after the things of this life; they use all means to increase their Estate, rising up early to work, and continuing long at it in the night, and using a most sparing and course diet, that they may purse up the more. For it is called the bread of sorrows, both because it is gotten with hard and continual Labor, as the covetous man is grieved, that he must spend anything upon his Belly, and his Families, and that time must be spent this way to interrupt his work. So he giveth his beloved rest, or sleep: that is When the worldling is toiling thus, and distracted through anxious cares, the faithful hath that quietly coming in, which is sufficient for him, not breaking his sleep therefore, God's blessing giving him it: Or as the one toyleth and pincheth unreasonbly, denying even sleep to his weary Body, which is necessary for it, so the other hath the grace given him of god to take his necessary rest, having yet no want of these worldly things, becau •• God supplieth him by his blessing: to express which Calvin thinks it may be read, he giveth his Beloved things Per somnum, whilst he sleepeth, which is not yet spoken by way of indulgence towards those that li • e in idleness, and work little, but sleep or go about idly, or stand here and there, when they should be at their work; but to tax such Worldings as place all prosperity in their own industry, never looking up to God, or his Blessing, laboring unreasonably, and unseasonably for the world, as in all increase by herein; and to comfort the Godly Labourer, by showing, that although he doth not as the other, but prays, reads, & meditates more, taking pains seasonably and moderately in respect of the time for his living here, yet he shall in thus doing have that given him by God's blessing, which shall be sufficient for him. For even the Author or this Psalm in his Proverbs doth often reprove, and threaten the idle, and stir up to diligence in the works of our calling, so that upon this Ground no man may go from laboring in his Calling, in hope to have it given him, as the superstitious Friars amongst the Papists: neither may he, being poor, and having Wife and Children, spend a great part of his time in going to hear, although that be food which endureth to eternal life. For such must work upon the six days, as is commanded and work with their hands, that they may have to give to the necessities of others wife and Children, and according as God's blessing is upon them, to the poor. Verse 3. Lo Children are an heritage from the Lord, and the fruit of the womb is his reward: From building, watching the City, and laboring, he proceedeth to the getting of Children, wherein men may haply think, that they only are the agents; but contrariwise he showeth, that in this is God's hand also; as he builds the house by men, so by men and women he grueth this blessing when he pleaseth, and not according to the good pleasure of his own will; from whence it is, that some as strong and likely in Nature to be fruitful, are barren: Therefore even herein also God is to be looked at by them that have Children, and to be praised: The poor, that hath no inheritance of house or land, comes thus to have an inheritance, & a reward or benefit from God. For which, that they may be the more stirred up to thankfulness, be addeth, as arrows are in the hands of the mighty, so are Children of youth, that is, good Children, and obedient to parents For even Aristotle questioning, whether 〈 in non-Latin alphabet 〉 be a blessing, unless it be 〈 in non-Latin alphabet 〉 , answereth, that it is better to be without Children, then not to have Good Children; but when it is 〈 in non-Latin alphabet 〉 , Blessed is the man that hath his quiver full of them. The words are indeed, Young Sons, that is, being grown to the strength of youth, because they are by their Goodness and courage, as it were, a Guard unto him against Enemies that shall seek to press in upon him at his door; as they did in Sodom upon Lot, for which it is added, He shall not be ashamed when he speaketh with his enemy in the Gate. And he brings in this of Children, because poor men, that are full of Children, are ready to be full of Care, and think they had need toil Night and day to keep them: Against this it is opposed, They are an heritage from the Lord, &c. and God will doubtless [Note.] have a care of his own heritage, for which cause parents should labor by prayer, and Education, to make their Children such, and then not distract themselves with caring to provide portions for them. Thus for them that have Children: but they on the other side that have none, are naked as it were, and destitute of arms, and means to continue long; for they shall shortly die, and then when as others live still in their Children, their life and memory is quite gone. Against this the Lord tells us of a name better then that of Sons and Daughters, and of a name written in Heaven, and of a white stone with a new name written in it: And of children also in the spirit, according to which Saint John saith often, My little Children; and Saint Paul, My little Children, of whom I travel again in birth, &c. and again, I have begotten y 〈…〉 . And who converteth others, hath Children thus, wherein far great 〈…〉 comfort lieth; and to such spiritual Children begotten by the Gospel, Jerome referreth all this, making Christ the Gate, or Door, in which he shall not fear his Enemy.

PSAL. CXXVIII.

THis Ps. as Bas. noteth, begins where the former ended, for there he is pronounced blessed, that is full of children, blessed is the man that hath his quiver full of them; Here, Blessed is the man that feareth the Lord, and walketh in his ways &c. thy Wife shall be as fruitful trees, thy children as olive branches round about thy table: Least any man should think blessedness to consist merely in having Children, the fruit of the womb, the fear of God, and walking in his ways, are premised, as the foundation of all blessing, according to Deut. 28. And although such as feared God, commonly were herein blessed, that they had numerous of-springs under the old testament, yet under the new it is not so; for now is the time, that some make themselves Eunuchs, or chaste for the Kingdom of Heaven, and many that are married go without Children, and yet have a better name in God's house, then they that have Sons and Daughters, as was before said out of Esa. 56. 5. Now the Wife that is as the fruitful vine, saith Jerome, as wisdom so much by Solomon commended, is wisdom; and the Children, good works coming from an heart that feareth God; for these are the fruits of which Christ saith, Herein is my Father glorified, that ye bring forth much fruit: and the Children's Children, which he saith they shall see, are the rewards bestowed upon them that do good, in heaven, according to that, Give thy alms in secret, and thy Father that seeth in secret shall reward thee openly. And thou shalt see Peace upon Israel, when, all Enemies being subdued, the Faithful shall live in peace and rest for ever.

Here nothing hath been omitted throughout the Psalm, but only Verse 2. Thou shalt eat the fruit of thy labor, or the labor of thy hands; for it is threatened as a curse, Strangers devour your land. Esa 1. 7. and thou shalt plant a vneyard, and others shall eat the fruit thereof: But to eat of that for which a man laboreth, is a blessing, Eccl. 2. 24.

PSAL. CXXIX.

THis Psalm is not amiss placed after the former, wherein the blessedness of them that fear God was set forth, and their blessing in this, that they should eat the labor of their hands, and their Posterity should be increased, and they should live long to see their Children's Children. Now on the contrary side he showeth, that the evil attempts of wicked Enemies shall be frustrated, how often soever they fight against the Righteous.

Often have they afflicted me from my youth, now may Israel say, but they have not prevailed against me.

The Plower have plowed, &c. The Lord hath cut asunder the cord of the wicked: And that their labors shall come to nothing, but be as the Grass upon the house-top, which groweth a little, and withereth again, no man having benefit thereby, and therefore no man blessing them; whereas they that fear God, are seen and acknowledged to be abundantly blessed by all men. For plowing long surrowes upon our backs, this is a metaphorical speech, wherein the faithful are likened unto Ground, and the wicked fighting against and persecuting them, to Plow-men, tearing them in all parts most cruelly: But as the Plow-man can plow no more, when his Harnis, whereby he draweth the Plow, is cut in sunder; so the just God cuts their cords a sunder, breaks their power, so that they are not finally able to hurt the faithful anymore. Then he setteth forth the same again, by another similitude of Grass upon the house-top, which groweth green indeed, and high; so they seem flourishing, and in their pride boast and brag of great matters, but they are soon brought down, and the Posterity promised to themselves, vanisheth.

PSAL. CXXX.

THis is the twelfth Psalm of Degrees, rightly so called, because that from the lowest ebb of misery, it is ascended to the highest degree of felicity, even to the Lord; to whom he saith, that he cried out of the deep. The Papists use this Psalm only for the dead thus sacrilegiously taking the use of it away from the living; whereas it is a very treasury of great comfort to all, that are pressed under the burden of their sins. So Calvin, From the deeps have I cried unto thee; being heavy laden, and pressed with miseries. Basil, Out of the depth of my heart: Not from my tongue within my mouth only. Augustine, Out of the depth of sin, under which I lay most deep: as appeareth, because he addeth, If thou Lord shouldst mark iniquities, who shall stand? And none of the ancient Fathers ever found any Purgatory here, or ground of praying for these Souls there, till that blindness and ignorance, reigning amongst the Papists, found it out. Let us join Calvin and Augustine together, and Basil also; and then we shall come to the true sense. Out of not one depth, but depths of sin, and sorrows coming for sin, and out of the bottom of my heart I have cried; that is, with all earnestness, for so our praying must be, that we may prevail. Of afflictions called deeps, see Psa. 69. 3. 15. and Psal. 42. And sin is a depth, because men dig deep to hide it, and the sinner lieth under sin, as under a burden too heavy to be borne, and so low, that he is almost in the bottomless, and therefore deepest pit of Hell; and deep sighs and groans are the intercessions of the Spirit.

If thou shouldst observe iniquities, who can stand? but there is forgiveness with thee, that thou mayst be feared. Having cried to the Lord, Verse 1, 2. now he acknowledgeth, that without forgiveness of his sins, neither he, nor any man can pray, with hope to be heard, which he, meaneth by standing: as it is said of the Publican, that he stood praying afar off. But herein lieth the comfort of the penitent sinner, that there is forgiveness with God; and therefore with fear and reverence, he addresseth himself unto him in prayer: which is meant by saying, That thou mayst be feared. Of serving God with fear, see Psal. 2. 7. • nd this must be the ground of our crying to God, being otherwise ready to flee from him in desperation: and therefore the popish Doctrine of seeking deliverance from sin, by satisfying [Note.] by acts of penance, and meriting by good works, and that there is no certainty by faith, is a ground of despair; and their teaching the perfection of some, a Doctrine of presumption, and contradictory to this, Who can stand? and to all the Fathers that write hereupon. But that we may be able to lay this ground, and to pray in assurance, we must have a deep sense of our sins, affecting our hearts, not slightly, but deeply; as Verse 1. but in respect of the guilt and the punishment, crying out, if we should be strictly dealt withal. who can stand, and not to be put to everlasting confusion? And because most by far want this, they may pray as they do, but shall not be heard to be forgiven, and everlastingly saved.

I waited for the Lord, I waited, in his word did I hope. Here the Prophet applieth to himself the ground before generally laid, viz. That there is forgiveness with the Lord; for by reason of this he waited, and that not a little while, but with perseverance▪ certainly expecting to be heard: for which the word is doubled: & for this he depended only upon this word, as everyone must do, that would be saved, although he seeth nothing before him, but cause of despair. And he illustrates his expecting, Verse 6. from a similitude of watch-men, watching for the morning light, whereof they are most desirous, as being weary, especially in Winter, of the long dark and cold night: So the faithful Soul, being weary of sin and misery, most earnestly looks and cries for the morning light of comfort, by being assured of pardon and deliverance.

Let Israel hope in the Lord, for with him is mercy and plenteous redemption. Here he applieth the Doctrine before going, not only to himself▪ but to all Israel; who, according to the signification of the word, would prevail with God for pardon. And here the means of mercy are set forth; viz. Redemption, coming from God, when he sent his only dearly beloved Son, to pay his life for his Israel; for we are not redeemed with corruptible things, but with the precious blood of Jesus Christ. 1 Pet. 1. 18.

PSAL. CXXXI.

HAving bidden Israel hope in the Lord, Psal. 130. 7. now in his own person he showeth, in what humility this must be done; viz. in such humility as is in little Children, who are without all pride. And to this he that humbled himself most low, to pay the price of our redemption, often exhorteth, averring, that who so doth not humble himself as a little Child, shall never enter into the Kingdom of Heaven. Jerome thinks this to be spoken in the person of Christ, giving us example, O Lord my heart is not haughty, &c. for indeed it was most humble; and he that s • t forth a little Child to be learned of, biddeth, Learn of me that I am humble and lowly: And therefore, in humility, was as a Child new weaned, free yet from all pride. Then as an argument of humility it is said, I have not walked in great matters, and too marvelous for me. Which being understood of the human nature, agreeth very well to our Lord: for in speaking of the day of Judgment, having shown the signs thereof, he saith, Of that day and hour knoweth no man, no nor the Angels of Heaven; and Mark 13. 32. Nor the Son, but the Father; But in speaking of his humility, by a similitude of a weaned Child, it is to be noted, that he saith, If I have not quieted, and kept my Soul silent, as a weaned Child with his Mother, as a weaned Child within my Soul: For so the words go Hebr. being a form of an Oath, and therefore in the Vulgar Latin thus supplied, Deus retribuet animae mea: and the Cald acknowledgeth the same; an Oath, saith he, is taken to make it the more credible; and when a man by Oath binds himself to anything that is good, he will apply himself unto it with the greater care. And the meaning is, as a Child is quiet with his Mother, so am I with my Father, resting in his good pleasure, and through contentation in all my sufferings, bearing a quiet mind still within me, and not sending out murmurings and complaints, after the manner of proud and impatient men. And this answers to that which was said in the former Psalm, about his waiting upon the Lord. Lastly as there, so here he ends, with applying the same to Israel; Let Israel hope in the Lord, from this time forth forever: That is, in the like humble submission to his will, not prying into his secrets, but resting in his will revealed in his word, without murmuring at anything, and herein to be constant forever, and not to despair in any case.

PSAL. CXXXII.

THE thirteenth Song of Degrees was made, as Junius hath it, by David; when the Ark was removed from the house of Obed. Edom, to be place • in the Tabernacle set up for it; and this may well be gathered from the Contents of the Psalm. Calvin thinketh, that it was made either by David, or Solomon, because some passages here are in Solomon's speeches, at the dedication of the Temple, 2 Chron. 6. 16. 41, 42. But the first is most probable, because he that made it, saith, We found it, that is, the Ark, in the wood, Verse 6. which was Kireath Jearim, here called, Sethe Jaar, the field of Jaar, or wood; whereas Solomon when he removed the Ark into the house, that he had built, found it in Zion, in the Tabernacle set up by David his Father.

Remember David, and all his afflictions, 2 Chron. 6. 42. for afflictions, it is the mercies of David, or his kindnesses, or the care that he took about the Ark, that it might be worthily placed out of the great good affection which he bare to it.

How he sware unto the Lord, &c. This may seem to be a strange Vow, that David should vow not to sleep, or take any rest, till he had found out a place and Habitation for God; because it was a thing not in his power, but at the good pleasure of God to be appointed, and when he would appoint it, he knew not. But forsomuch as he was a Prophet, and so by the instinct of the Spirit, might he moved to make this vow, knowing that God would appoint a place, as he had long before promised, and that the time was now come, he to show his care & diligence, in this respect entered into this Vow, not doubting but that God would order the matter so, that he should perform it. Or it may be conceived, that he made it when the Tabernacle was prepared, and he had once attempted to bring the Ark into it, but was discouraged by the death of Uzzah, whereupon it was left in the house of Obed-Edom; where whilst it remained, he heard that God blessed him, and all that he had: therefore to bind himself with all speed to setch it home to him, that he might be the more blessed, he made this Vow, and immediately went about it. The Rabbins, saith Calvin, fain, that this vow was made after the threshing floor of Araunah shown unto him in the time of the Pestilence; but there is no reason to think so, for then the place was already found, although no house was yet built upon it: Therefore he thinketh rather, that David spake thus hyperbolically, or else, that his meaning was nothing else, but every time that he went to his rest, and to his Bed, he would study about this, and seek to know it. But I rest in the former, which is further confirmed by Junius, saying, that David could not be so unreasonable, as to think to prescribe unto God, and to bind him by his vow to a certain time; but he had doubtless respect unto the Tabernacle, which he had made, and to the bringing of the Ark in thither; meaning, that he would not enter to dwell and lodge in the new house, which he had built him, till he had brought in the Ark; of which house of his, and the Tabernacle, spoken of together, see 1 Chron. 15: 1, 2.

We heard of it in Ephratah, and sound it in the fields of the Wood. Of which last words, enough before: touching Ephratah, hereby Eprahim is meant, as Judge. 12. 5. an Ephraimite is called an Ephratite; for in the Tribe of Ephraim was Shiloh, where the Ark continued many years, 1 Sam. 4. 11. Of Shiloh being in Ephraim, see Judge. 18. 31. and 21. 19. 1 Sam. 1. 3. but from thence it was carried against the Philistines, and being brought back again, it was kept in the fields of Jaar, otherwise called Chireath Iearim, twenty years: 1 Sam. 7. 2. and that which is there called Kireath Jearim, 2 Sam. 6. is called Baale of Judah. This work of putting the Ark into its place, being done, Verse 7. he exhorteth to adoration here, and then as Moses, Numb. 10. 35. used to say when the Ark removed; he addeth, Arise O Lord, thou and the Ark of thy strength, &c. Of which see the sense there.

Let thy Priests be clothed with righteousness. Here he falleth to prayer for such graces and blessings, upon Priests and People, as whereof they might all have joy. After which his promise made, 2 Sam. 7. is commemorated; of which see there: and again 2 Chron. 6. God being first prayed, for his Servant David's sake, not to put away the face of his Anointed, Verse 10. all which words, Verse 10, 11, 12. make it probable to have been Solomon's, when he brought the Ark into the Temple that he had built.

For Verse 13. see the like, Psal. 78. 68. Here the delight which the Lord taketh in Zion, above all places, is shown, which figureth out the Church; therefore this is spoken, for the comfort of all the faithful wheresoever.

And likewise that which followeth, Verse 15. 16. I will abundantly bless her provision, and her poor with bread.

There will I make the Horne of David, mine anointed to bud. That is, I will magnify his power, meaning Christ, figured out in David, whose power increased, as his Gospel was more and more propagated. And his Enemies, who remained obstinate in opposing him, were clothed with confusion; which was most remarkably performed, in the destruction of Jerusalem, when the Jews were so vilifyed and debased: but his Crown flourished, when even the Romans, who destroyed them, turned Christians in the time of Constantine the great.

PSAL. CXXXIII.

IN this Psalm Love and Unity is commended to all Christians, by two similitudes; one taken from the sweet ointment, wherewith Aaron the high Priest was anointed to his Office: Of which see, Exod 30. 23. Levite. 8. 12. and of his Garments, Exod 28. when this was done, there was a most sweet smell in the Nostrils of all that were near about him: So when Brethren in Christ live together in unity. Jerome applieth it to the love and unity amongst Friers, that have left the World, and so they only can live in unity and love; others, although they come to one place together, yet departing thence, their ways are divers, and none loves another, but for worldly profit; which indeed cannot be denied, and is to the shame of Christians. Neither let him think, that his love is any whit acceptable to God, that loveth no otherwise but thus; true love, that smelleth sweet before God, is to love another merely for the love of God, who hath commanded it; if he [Note.] be poor, to feed him, if out of the way, to seek to turn him, if shining by grace singularly, to love him for this, and to do him good. What ground Jerome hath to apply this to Christ, as he doth; saying, his Head setteth forth his Divinity, his Beard his Humanity, the skirts of his Garments, the virtue even in them, to heal such as touched them, as the woman with the bloody Issue found it by experience, I cannot see. Aaron indeed figured out Christ, in the Oil poured upon his head, and his glorious Garments; for so he was anointed with the oil of gladness; and his Garments were glorious, and are said all to smell of Myrrh, Aloes, and Cassia, But here neither he nor his Garments are spoken of, as figuring out these things, but his sweet ointment upon him and his garments, figuring out the sweetness of unity and love. And hitherto of the 1 similitude; the 2 is from the dew of Hermon: As the dew of Hermon, which descended upon the Mountains of Zion. Here something is to be supplied, to make the sense perfect; for Hermon and Zion were far asunder, so that the rain which fell upon Hermon, could not descend upon these mountains; the one being beyond Jordan, Psal 29. 6. being also called Sirion, the other on the other side; and therefore it is well supplied, And as the dew which descendeth upon the Mountain of Zion, to make either of them fruitful; whereby is intimated that amongst such as are without love, there is barrenness, which is the effect of God's curse, as where there is love and unity, his blessing; as here followeth. For there the Lord commanded the blessing, and life for evermore: In which words is shown, that where unity and love is, God's blessing is to make such a Nation to prosper, and to grow rich and mighty, and afterwards to bring to everlasting life. And therefore we in this Nation, who are so divided, cannot be blessed, that we may hasten to unity [Note.] again under one head, without which it can never be, and which is yet more dangerous, we can never attain everlasting life. God make us wise to consider this, who cannot otherwise be truly godly, and so have the promises made good unto us, both of this life and of that which is to come; since that of godliness, there being three parts, Faith, Hope, and Love, the chiefest of these is love.

PSAL. CXXXIV.

THis is the last Psalm of Degrees, touching which Jerome saith well, that having before ascended by many degrees, as hath partly been touched already, in the 131, 132. and 133. three necessary graces are commended unto us. First, Humility, Psal. 131. Secondly, Piety, Psal. 132. Thirdly, Love, Psal. 133. which if we be endued withal, then we may bless the Lord, and shall be blessed of him, as in this Psalm: For to that which was before said, the first word, Behold, hath reference: Behold, bless ye the Lord his Servants: Not Servants of sin, but the Lord's Servants, which stand continually before him: Let not this your frequent being in his presence, breed in you a contempt; as the saying is, too much familiarity breedeth contempt, but bless him always, acknowledge and with reverence praise his excellency. Which stand; that is, in the truth, not being turned after error; for God accepteth not of the praises, either of the wicked, or of Heretics: And it is said, Ye that stand in the house of the Lord; to intimate, that many stand not here, but abroad and in the fields; and they are such as do but go and come, being as much or more away, then they are here; unlike Hannah, who served God with fasting and prayer day and night, and departed not from the Temple. And it is further said, That stand by night: Whereby not only praying, but watching thereunto is denoted; as is required, Eph. 6. 18. Matth. 24. although Jerome by night, will have the time of this life understood, for the darkness of misery, to which we are subject here; yet the Servants of God cease not to praise God in the midst of their afflictions.

Lift up your hands in the Sanctuary. Hebrew, Lift up you hands Sanctuary. They that are before said to stand in the house of God, are now Synecdochically called the Sanctuary, the continent being put for the content. Others, I confess, generally supply the word in, or towards, but the sense is good thus, without any supplement. And they are bidden to lift up their hands, to show the lifting up of their hearts; as Psal. 25. 1. which maketh against them, that being amongst such as bless God, yet bring not their hearts to it, no nor the outward man, their hands not being so much as lifted up, nor their voice to say Amen, nor their eyes, but shut with drowsiness, or wandering after any other occurrences although most vain. Jerome will have lifting up the hands, to do in way of charity menat, but this is forced here.

The Lord bless thee out of Zion. For blessing God, everyone of his Servants shall be blessed by him out of Zion; that is, from the piety there exercised, all blessings flowing as from a Fountain, that can never be drawn dry. And that we may not doubt of it, it is added, Which made Heaven and Earth: That is, who hath all power to do as he promised, and is not like Idols, which can do nothing, good or evil.

PSAL. CXXXV.

AS he ended with blessing God, Psalm 134. so in this Psalm he goeth on more largely; beginning with Halalujah, as in divers other Psalms before: So that this is nothing else, but a further exhortation to the same, that they were before exhorted to; the causes of blessing God being declared unto, Verse 15. then the vanity of Idols, Verse 15, 16, 17, 18 is set forth. Lastly, Israel, Aaron, Levi, by name are exhorted to this duty, with all that fear God, to the end of the Psalm. In the first all things are plain to Verse 14. The Lord will judge his people, and repent him concerning his Servants. Which is taken from Deut. 32. 36 where the meaning may be seen, Verse 16, 17. &c. are the same with Psal. 115. 4, 5. &c. Lastly, the house of Aaron and Levi, are exhorted in particular to bless God, because to them this Office in public was committed in the names of all the other Tribes, yet all such as feared God, are called upon also [Note] to do the same; it being hereby intimated, that this duty must not so be left to God's Ministers, but if thou hast the fear of God in thee, thou must likewise acknowledge it to be thy duty to do the same, as well as they. Verse 21. he concludeth, Blessed be the Lord out of Zion, that dwelleth at Jerusalem. Psal. 134. was concluded, The Lord bless thee out of Zion, Here blessed be the Lord out of Zion; he that blesseth, is to have blessings and praises sounded forth unto him, out of his Church; that is, every Congregation of the faithful. And if ye would know where this Lord is, he resolveth it by saying, That dwelleth at Jerusalem; according to other places, where it is said, This is my Habitation, here will I dwell, showing my care continually over my Church, as my household. Halalujah, this is as well set to at the end, as prefixed in beginning, being to the same effect with Amen; so Ainsworth.

PSAL. CXXXVI.

THere is little difference betwixt this Psalm and the former, only here the motive, whereby we should be moved to praise God, For his mercy endureth forever, is repeated in every verse. Jerome will have God of God's, and Lord of Lord's, Verse 2, 3. to set forth God the Father and the Son; who because they are not more, but one God only, it is added, Verse 4. To him who alone doth great wonders. Verse 23. Who remembered us in our low estate. Here as if he could never praise God enough, for the deliverance of his people out of Egypt, he recounts the same mercy again, by the name of remembering them in their low Estate; that is, most grievous bondage and oppressions, to bring them out from them.

That giveth food to all flesh. That is, not only his people, but all other men, and not only men, but Beasts and Cattle, as was shown before, Psal. 104. which is added, that his faithful people might not doubt, being provided for in respect of food necessary for them. The like argument is used by Christ, Matth. 6. 26. Behold the Fowls of the Air, &c.

PSAL. CXXXVII

THis Psalm was made by some godly man, in the time of the Babylonian Captivity, which was long, even seventy years, and therefore they had need of something to stir them up, not to fall from their religion, being overcome by the tediousness of their exile, or being allured by the pleasantness and fruitfulness of that Country. The Vulgar Latin prefixeth for the Title, A Psalm of David: when as indeed it hath none; and as Calvin noteth, there is no probability that it is Davidss who lived so long before; but rather some other holy man, living then in Babylon, and speaking both in his own and the Jews living there; because when David speaketh in a prophetical way, he speaketh not thus, but in another manner. Whereby one may perceive it to be prophetical, whosoever made this, doth first in it set forth their sorrow and misery in those days, Verse 1, 2, 3, 4. And here because it is said, We hanged up our Harps, &c. Basil moveth a question, how it came to pass, that being carried away by their Enemies in hostile manner, they could be permitted to carry their musical Instruments with them, or had any mind in that time of mourning so to do? and answereth, that it was by a divine dispensation, the Babylonians in permitting them, respecting nothing, but to make themselves merry, to make them play hereupon, even then, when they had more cause to weep; as the Philistines brought forth Samson their Captive sometime to play before them. For the River by which they sat, it is to be understood, that the great River Euphrates ran through Babylon, and of this it is meant, and of the Willows growing here, as they commonly do about Rivers, upon which they hanged up their Harps, reserving them to some more joyful time, when returning to Jerusalem again, they might use them in praising God, as they had formerly done; and to keep up the memory of that pious custom, God in his providence would not have them to be there without them, nor to pass all their time without any solace hereby, when they were in private amongst themselves, though before their Enemies to make themselves a laughing stock, they refused to do it, as followeth, Verse 3, 4. Secondly their singular affection to Jerusalem, the holy City and place of God's Habitation. Verse 5, 6. Yet if I forget the O Jerusalem, let my right hand forget her cunning. Here are direful imprecations, wherewith he curseth himself, that made this Psalm, to move others to the like affections, if he took joy in anything, till that the people being restored, fell to the building of Jerusalem again. Lastly, here▪ is a Prayer against Edom and Babylon: and if it be demanded, why Edom is so much inveighed against, we may gather from many places, that although Esau, of whom they came, were Israel's Brother, yet they were most infest Enemies to Israel, and when the Babylonians came against the Jews, they stirred them up all that they could against them, without any favor to exercise all cruelty, as Obadiah. 1. 8. 9. &c. Ezek. 25. 12. Ier. 49. 7. Lam. 4. 12. wherefore justly is God prayed to take revenge upon them, as well as upon Babylon, and accordingly it was both threatened by Isaiah, and other Prophets; and history showeth that it came to pass.

PSAL. CXXXVIII.

APsalme of David, wherein he praiseth God for saving him according to his word given him, prophesieth that all Kings shall do the like. And from hence he draweth matter of praise, in that though the Lord be most high, yet he respecteth the lowly; and any of his, being in misery, he will not suffer to lie so always, but deliver them; and having begun this good work, he will undoubtedly perfect it.

I will sing unto thee before the God's: vulg. Before the Angels: and Calvin acknowledgeth, that the Angels most probably are meant, who are intimated to be in the Congregation of God's people, 1 Cor. 11. so that in saying before them, he meaneth publicly: yet he saith, it may not unaptly be applied to Kings and Judges, who are the principal in Congregations; but because in every congregation the Angels are present, but Kings rarely, the first is to be preferred: unless we shall say, that Kings heard the word of God, touching his Son Christ, by his Psalms coming unto them; unto which we may the rather agree, because Verse 4. it is said, All the Kings of the Earth shall hear thy words.

Thou hast magnified above all thy name thy word: Vulg. Lat. Thou hast magnified above all things thy holy name: Calvin, Thou hast magnified above all things thy Name by thy word: And he allegeth another reading of some: Thou hast magnified above all things thy Name and thy Word: Which he rejecteth as frigid, and yet concludeth, that the meaning is, thou hast magnified thy name above all things, by making good thy word, thy Promise, because that hereby God hah more Honor then by anything else. Ainsworth following the first reading, giveth this for the sense; above all the names whereby thou art known, thou hast magnified thy word of Promise, touching Christ. Junius, Thou magnifiest with all thy name thy word: But Hebr. it is, 〈 in non-Latin alphabet 〉 above: and whereas Calvin hath it, In thy word, In, is understood. Any other reading the Hebrew may well be brought unto, but I prefer the first: and Ainsworth thereupon, because the words 〈 in non-Latin alphabet 〉 are joined together, and therefore the first word 〈 in non-Latin alphabet 〉 is not to be taken from 〈 in non-Latin alphabet 〉 as signifying all things, but as conjoined to be rendered, All thy name: as is before done.

All the Kings of the Earth shall praise thee O Lord, when they hear the words of thy mouth: This is by Calvin understood of the Kings then living, to whose ears the fame of God's promise and performance to David coming, they could not but confess him to be his praise to be most mighty and just. But because the words of God to David extended to Christ, it is rather to be held, that the meaning is, that the time shall come, when even Kings all over the world shall hear and believe the word of God, and shall sing in the ways of the Lord, for great is the Glory of the Lord. Thus also August. who compareth the Earth unto Gideon's floor, and the Jews to his fleece; the dew fell first upon the fleece, and all the floor was dry; so the knowledge of God, and the dew of Heavenly Doctrine was a long time amongst the Jews only, the Nations of the earth being all dry, and without this Heavenly dew of divine Doctrine; but at length, the floor was wet, and the fleece was dry; The Jews, to whom the Oracles had been committed, were left without the comfort of them, and they were published in all kingdoms of the Earth: Then all Kings of the Earth heard the words of the Lord, and sung as other ordinary Christians In the ways of the Lord, that is, Righteousness and and Truth, of which they now have comfortable Experience, Great is the Glory of the Lord, not their own Glory; they falling down now in all humility to praise God, for which it is added Verse 5. Although the Lord be high, yet he respecteth the lowly. Jerome, by Kings here, understandeth such, as get the dominion over sin, not Kings properly so called; for Nero did not sing thus, nor Julian, &c. I confess, that such are indeed said to be Kings, He hath made us Kings and Priests to our God; But there is no cause of turning that which is here said to all the Saints: For although many Kings have been, and are most wicked, yet it is truly said, All the Kings of the Earth, &c. First for their outward profession, to which they should in time be brought. Secondly, because in all parts of the Earth some Kings have been Godly, although generally hardened at the first by infidelity, and of all these Kings this is spoken, not of all without exception. So Esa 49. 23. Kings shall be thy Nursing Fathers, and Queens thy nursing Mothers.

Although I walk in the midst of trouble, thou wilt revive me: Here David in his example commendeth to all the humble certain confidence, even when they are most oppressed with misery, and see no way to be brought out; for now especially is the time that God chooseth to work for his greater Glory in delivering his, as Daniel out of the Lions Den, the three Children out of the fiery furnace, and Jonah out of the Whales belly.

The Lord will perfect that which concerneth me: Hebr. The Lord will retribute upon me, or towards me: But it is commonly expounded, will bring to perfection the good work of Deliverance, which he hath begun towards me, as the next words show, that it must be expounded, Thy mercy endures forever, forsake not the works of thine own hands: Give it not over til thou hast perfected it. Thus also Calvin, who renders it, Retribue, expounds it.

PSAL. CXXXIX.

To him that Excelleth, a Psalm of David.

OF this Title see often before. Thou hast proved me O Lord, and known me: What saith Basil here, doth not God know, without trying and searching? And answers, yes, but it is thus spoken, to show, that he knoweth most exactly, nothing that is in man lying hid from him, although kept in greatest secresy; even as a dark room by men searched with lights in every corner, nothing can lie hid in it, but it is found out: to express which further, the Lord saith, Zeph. 1. 12. I will search Jerusalem with lights; for all things are naked & manifest to God, with whom we have to do, therefore it is thus spoken only for further expression.

Now David beginneth, and proceedeth far in this Psalm in showing God's exact knowledge of all things, in him, and in every man, because he was about to appeal to God, touching the high esteem that he had all his thoughts and ways in, and the hatred that was in him of all the wicked enemies of God, of which see, Verse 17. 18. and Verse 21. that it was thus with him in sincerity.

Thou knowest my sitting down, and my uprising, and my thoughts afar off: August. applieth this to Christ, as if it were meant of his death and resurrection; and to the Faithful, as spoken of his lying down oppressed by sin, & humbling himself therefore, and rising up again with Comfort for the Forgiveness thereof. But I pass this over, as more witty then solid, because all things in this Psalm agree well to David, but some of them not to Christ, because there was no sin in him, for which he should have any thoughts of hiding ought that was in him from God; but David did something sometime in secret, which he sought by all means to hide. In saying therefore, Thou knowest my sitting and rising, he meaneth, that the Lord knew, what he did when he was at home and abroad, and what Cogitations were in his mind being by himself and in his bed. For the word rendered Thoughts, it signifieth companions, or friends; and therefore is by Ainsworth rendered, My familiar thoughts: however it is to be conceived, that the Hebrews do thus call thoughts, because they are commonly with us, and delighted in, as familiar friends. Now he saith, God knoweth them, as well as we ourselves, that we may take heed how we dissemble with him; and he knoweth [Note:] them afar off, that we may not think, that the great distance between Heaven, the seat of God's Majesty, and Earth where we are, can hinder him from seeing into, and knowing our very hearts.

Thou hast beset me behind and before, and laid thy hand upon me: Hebr. Thou hast straightened me, Like one kept in a place always in view, that he cannot go backward nor forward, and so be out of sight, and this is done by God's hand or power who thus holdeth every man.

Such know ledge is too wonderful for me, I cannot attain unto it: That is, If I should inquire how this can be, that God should • exactly know mine, and the Deeds, Words, and Thoughts of every man, because neither I nor any other Man can do the like, touching any one Man, I should in vain make such an inquiry; and so shall any one, that would measure God's knowledge by his own Module, when as indeed it it is transcendent, and above all human capacity, how he should know these things. Wherefore we must by faith believe it, and reverently admire his knowledge therefore as infinite, and by us incomprehensible, and so live, and think, speak, [Note.] and do, as they that cannot whithersoever they go, be out of God's sight at any time, who is a most severe Judge against all sin.

Verse 7, 8. &c. are nothing else but a collection, or inference made upon the premises, Vers. 5. for if I be held so straitly, that I can neither move backward nor forward, I shall think in vain of fleeing away to hide me. And whereas speaking of Heaven and Hell, and the Seas, he saith, Thou art there, nothing else is meant hereby, but thou art everywhere to see me; so that a man going any whether by changing his place is still confined to Godward, being as it were kept always in one straight place open to his view. Of the wings of the morning he speaks figuratively, alluding to the morning star, which is now on the one side of the Sea, and in a short time on the other, as if it had wings wherewith to fly with greatest swiftness to and fro.

Thou hast possessed my reins, thou hast covered me in my Mothers womb: To make that which was said before more credible, David here bringeth an argument from God's making of him, and therefore seeing, and knowing, and holding him in his hand, when he was in his Mothers womb, and therefore how should he be hid from him now living, and going up and down in the world, there being no place wherein a man can be in greater secrecy then there.

I am fearfully and wonderfully made, and that my Soul knoweth right well: Man for the wonderfullnesse of his frame is called by the Philosopher 〈 in non-Latin alphabet 〉 , a littie world; but this is spoken, not only in respect of the Body, but also of the understanding beyond all other terrestrial creatures in him; having a head to conceive and invent, and a tongue to speak and argue, and hands to act beyond them all. But if the frame of man be so miraculous, how saith he that he knoweth it very well? He meaneth not saith Calvin, that he had the exact knowledge, how God proceeded in making man so many ways so admirable, as Philosophers take upon them to know the causes of all things; but only knew, he was thus made by God, not to pass over such wonderful works of his without admiring and praising of his power and wisdom shown herein.

My substance was not hid from thee, when I was made in secret, and curiously wrought in the lower parts of the Earth.

My substance being yet imperfect, in thy book were all my members written: Here he amplifieth this argument begun, Verse. 13. that God knoweth and seeth every man in every place. For he saw my matter, of which, being at the first a kind of confused Chaos, I was formed so excellent in all my parts and lineaments, even when I was but an Embryo, and still in a secret place, my Mothers womb: and these words, In the lower parts of the Earth, are added, in opposition to Heaven above, the vast distance not hindering God from seeing me even then and there. For his members writing in a book, this is spoken, not that God hath a Book in which to write, but to show what a care he had, that in framing him, there might be no limb or part deficient, or amiss formed, their number and form being as exactly set down in God's providence before, as if they had been written and described in a book.

How precious are thy thoughts to me O Lord, how great is the sum of them? Now he showeth how greatly his heart was taken up with a most high estimation, and unspeakable love towards God, in the consideration of these things and innumerable more; to which his wisdom and Providence daily extendeth: The Vulg. For Thoughts, hath Friends, How honored of me are thy friends O God, their Principalities are very much comforted; Hebr. the word 〈 in non-Latin alphabet 〉 signifieth Friends, as was said before, and the word 〈 in non-Latin alphabet 〉 rendered Precious, signifieth either precious or honored, & 〈 in non-Latin alphabet 〉 rendered Summ, Heads; & 〈 in non-Latin alphabet 〉 rendered Great, Strong or mighty, so that if we render it