Commentary on the Old Testament Volume 2-4

PSALM. I.

BLessed is the man, that walketh not in the Counsel of the Ungodly, &c. Here are three degrees, whereby men are drawn to sin, and consequently to misery. 1. When it enters into the thought, set forth by counsel. 2. Is brought forth into act, meant by way. 3. When a man doth not only commit sin, but labors to corrupt others also, set forth by sitting in The seat of the pestilent, Or scornful, as the word 〈 in non-Latin alphabet 〉 signifieth, but in Vulgar Lat. Pestilent. Because as the Pestilence infects very many where it is, so pride and scornfulness almost all: Again, by the wicked, saith Basel, either Atheists or Idolaters are meant in Scripture, by sinners corrupt livers, and by the pestilent corrupters of others; the meaning in brief is, That he or she is blessed, that keeps his mind from thinking evil, his feet from walking in any evil way, and his hands from acting it; and if he hath, makes it not his seat by hardening his heart, to go on in sin, settling upon the • ees thereof; and this, saith Augustine, was Christ only, who saith, Abijt ill, He went after the counsel of the ungodly, that fell into sin, Stat, he standeth that delights in it, Sede, sitteth, That is, So fixedly settled in evil, that he cannot get loose, till he be by him delivered, that Neque abijt, nec stetit, nec sedit.

But his delight is in the law of the Lord, &c. 1 Tim. 1. The law is not given to the just. That is, That he should be under it, but by meditation in it continually: For it is one thing to be in the law, another to be under it, as Augustine saith, To be in it, is to do according to it; to be under it, to be dealt with according to it.

He meditates therein day and night. That is, Either without intermission, or in the day of joy, and the night of sorrow: Other things here following are plain, but Augustine applieth the Tree here spoken of to Christ, whereas it is meant of any godly man; and whereas The way of the righteous, is said to be Known to the Lord. It is meant approved, which he makes appear by blessing him in all things that he undertaketh.

PSAL. II.

HERE the persecution that should be raised up against the Christian Religion, both by Jews and Gentiles, is prophesied of, and how vain it should be to hinder the proceedings of the Gospel, for it shall, notwithstanding be propagated amongst the Gentiles in all Countries and Nations, and the wicked enemies thereof shall be confounded, for which all Kings and Kingdoms, are exhorted to submit to Christ, being threatened with perdition, if they do not.

Calvin expounds it first of David, who was the Lord's Anoynted, against whom many enemies, both of the Jews and Nations about, conspired to prevent his coming to the Kingdom, or to overthrow him being set up, and then of Christ and his Church, as appears by the Apostles application of these words, so Act 4. 24. For David's Kingdom was but Umbratill or typical, and therefore what was spoken thereof, is most completely fulfilled in Christ's, and he saith, That they consulted together against the Lord, because against him, who the Lord had appointed to be King, and this may well deter the wicked of the World from persecuting God's Church, because in so doing, they make war, as it were, against God, and comfort the faithful, because it is not against them, but God that they rage thus, who is of power sufficient to confound them all.

Let us break their bands asunder, &c. This is by Basel applied to the faithful, here exhorted by David to contemn the power of their enemies, and not for fear of them, to be detained in the bands of their sins: But it is better by Augustine and Calvin applied to the foresaid raging Gentiles and People, brought in speaking thus by a Prosopopeia, for the wicked think it a bondage to be subject to God and his Christ, the pride of their hearts being so great, that they will endure no Lord over them.

The word rendered anointed, Hebr. is, Messiah, as Kings are generally called, and Jesus especially, Dan. 9. John. 4. Bands were signs of subjection, Ier. 27. See the like phrase, Isa. 44. 15. 53. 8. Lam. 4. 10. &c.

The Lord will laugh them to scorn. That is, In their misery will be so far from helping them, that he will increase it, as men aggravate the misery of one another, by deriding them therein; See the like, Psal. 59. 9. Prov. 1. 26. 28. The word 〈 in non-Latin alphabet 〉 The Lord, saith Ainsworth, signifieth my stays, or sustainers, it comes of 〈 in non-Latin alphabet 〉 a stay or Pillar. And Lord comes of a Saxon word Lafors, which comes of Laef, To sustain.

Then the Lord will speak to them in his wrath. That is, Having seemed for a time to have slighted all their wicked attempts against Christ, suffering them to go unrevenged, when he shall see his time, he will be thus silent no longer, but speak in his wrath; That is, Really execute, judgments upon them.

I have anointed my King upon Zion. That is, Firmly settled Christ for King of my Church, for the Church is both holy as Zion was, and for the eminency set upon an Hill, Matth. 5. As a City set upon an hill. And this the Lord doth, and brings men into subjection, though they reluct against it, as was before said.

This day have I begotten thee. This is not spoken in respect of Christ's divinity, for so he was begotten of the Father before all time, and is eternal as the Father, but as he is man, and was conceived in the fullness of time, and made of a woman, Gal. 4. Some, saith Calvin, will have this begetting referred to his divinity, expounding this day of a perpetual act, but by (This day) is better understood any solemn time of his manifestation in the flesh to be he, that by all the sacrifices and types was pointed at obscurely under the Law, as Psalm. 118. 24. John. 1. 14. Rom 1. 4. He was declared to be the Son of God, when he raised him from the dead, see also Act. 13. 22. Heb. 5. 5. For the first words; I will tell the decree: This is said to show, that Christ's incarnation and passion, should publicly be divulged and made known, so that none, except by their own default should be ignorant of it, but might know and believe and be saved; of the use of the word Till for preaching, see Psal. 22. 23. Act. 2. 12. Exod. 9. 16. as Ainsworth notes.

Ask of me, &c. Accordingly Christ did ask, John 17. 5. But it is rather to be taken, saith Calvin, as a prophesying only, that thus is should be, The heathen should far and wide become his inheritance. Which is, when they are made the subjects of his Kingdom, by the preaching of his word.

Thou shalt rule them with a rod of iron, &c. That is, saith Augustine, breaking the flesh and corruptions so in pieces in them, as that it can never come together in them again, as the pieces of a broken earthen pot cannot, and because corruption in men, is set forth sometime by a body, as Rom. 7. 23. And by an old man, Ephe. 4. 24. The allegory from an earthen pot, may well serve to express mortification in the converted; yet Calvin applies it to obstinate enemies, who shall thus violently be destroyed, and never be able to make head again, and indeed because he concludeth with perishing, When his wrath is kindled. And such a rigid ruling over the faithful agreeth not to Christ's lenity, it is best to understand it of obstinate and malicious enemies, such as the Jews were, and therefore perished by the Romans Arms, and heathen Emperors, not suffered to continue long in their power, but by speedy death cut off one after another, and their subjects consormable to themselves by the sword, famine, and pestilence; as was prophesied under the similitude of horses, Revel. His Scepter or rod, is his word or will, which worketh irresistibly against the greatest forces in all the World.

Be wise (O ye Kings) This is spoken to cry down all worldly wisdom as nothing, he only being hereby shown to be wise, that serves Christ, others fools, and such are even the greatest Kings with their wise counsellors: And Kings are chiefly exhorted to this service, because they of all others are hardest to be brought to it for their pride and highness of spirit, but if they must serve, surely all their people must do likewise, or else it will not be safe for them, in Fear, or reverence. That is, Being afraid to offend him, who is so terrible to his wicked enemies, and with reverent behavior, and not as those that sleight so powerful a Lord, neglecting to bow the body to him in prayer, or to give that reverence to him, which all Subjects do to their King, when he comes speaking to us by the mystery of his word, and in his house, which is, as it were, his Chamber of presence; since he is in the midst of two or three gathered together in his name, and the place where God is in a special manner is fearful, according to that of Jacob, how fearful is this place, it is the very house of God, the Gate of Heaven: And he addeth Rejoice. Least they should take some distaste of this service for the fear spoken of, as if they that betake themselves to the service of God should do that, wherein they should have nothing but continual fear, like slaves; so Augustine, least that which he said, should seem to be a persuading of them to misery; he adds, And rejoice. Intimating as Calvin hath it, that by serving the Lord with fear, a ground is laid of true joy, all other joy and mirth, that men make not grounding hereupon being madness, and such as hath an woe annexed; according to that of our Lord, Woe to you, that laugh now, for ye shall wail and weep. But he proceeds, saying, not only Rejoice, but with trembling: Least our joy should go on into the effusion of temerity, that it might avail to a circumspect keeping within the bounds of sanctification, or as Calvin hath it, least they should wax wanton in their joy, thinking themselves blessed, as being drunken with vain joys, being still enemies to God, he exhorts them to an humble and modest submission: And whereas he bids them, be Wise or intelligent, saith Augustine, as if he had said, Be not sorry for me being King over you, as if your good were taken from you, but understand, that this is expedient for you, that ye should be under and serve him, that can give you understanding and teach you indeed, that ye may not rashly domineer, but in serving him, the Lord of all, exult in most certain blessedness, being made cautious and circumspect, that by pride ye fall not from it.

Kiss the Son. Sep. and vulgar Lat. Receive nurture or instruction. Cald. Receive doctrine. Respecting rather the sense, then the signification of the word: By kissing here is meant, loving and obeying and reverencing, and as one saith it well, in doing homage and in way of promising fidelity: of kissing, see Gen 41. 40. 1 Sam. 10. 11. 1 King. 19. 18. Hos. 13. 2. Job. 31. 27. So Subjects kiss the Kings hand at this day, in token of subjection, and mutual love, and the Baalites kissed Baal, to show that they were his Servants. Kiss the Son then is as much as be subject unto him and serve him as your King and God, but the word rendered Son, is 〈 in non-Latin alphabet 〉 signifying, as Calvin hath it, Son, or Elect, but by him rendered Son, that it might the better answer to Son before spoken of, some render it, Pure, which he rejects; and by kissing he understands honoring, for he that honoreth the Father must honor the Son, and pray to the Father through him. When his wrath is kindled a little, or shortly, or in a short time. Which the best rendering of 〈 in non-Latin alphabet 〉 in a little, or little time, which is so spoken, as both Augustine and Calvin note; to show the sudden coming of God's judgments upon his wicked enemies, when they think themselves safe, for which he also speaks of their perishing (In the way) before they think that their end is near, going on therefore in their sins in all security, for so commonly is the last judgment spoken of, as the coming of a Thief in the night. Matth. 24. 2 Pet. 3. Revel. 3. Luk. 17 27. Blessed are they that trust in him. This shall be the end of the unbeleiver, but of the faithful kissing the Son blessedness forever, which is added for his comfort, against terror that might lay hold upon him, by reason of the threatenings beforegoing, as Joel 2. after terrible things spoken of, it is added; He that calls upon the name of the Lord shall be saved.

PSAL. III.

APsalme of David; when he fled from Absalom, of his fleeing, 2 Sam. 15. And the cause of this judgment, 2 Sam. 12. His foul sins of adultery and murder, for these he laments, Psalm. 51. and having obtained pardon, he prayeth here with confidence, that he should be delivered.

Many say to my soul, there is no help for him in God, Selah. Some saith Calvin, render it, Many say of my soul. But it is to be understood, as if he had said, These their words tending to show, that his case was desperate, and that God could not, or would not help him, went to his heart and cut his very soul: For all Israel saving a few more constane friends about him, were suddenly fallen from him to Absalom, which when his enemies considered, they made no question but to prevail against him, and that he should by no means escape out of their hands, howsoever he trusted in God, that he should help and deliver him; For the word (Selah) added, some think it to be put for Amen, or Verily; some for the World, but because Salal signifies to lift up, he takes it to be a note of lifting up the voice in consent: Ainsworth noteth, That this Psalm is entitled Mizmor, taken from a word signifying pruning or cutting of superfluous twigs, because the matter herein contained, is set forth in few words, all superfluous ones being cut off, and there be of others, two other titles, Tehittah, Hymnus, and Shir, Ode in Gr: as Mizmor is Psalmus: one signifying praise, the other a Song; and for Selah, he concurs with Calvin, it is a warning to lift up the mind or voice or both in Admiration, the Cald. renders it, For ever, and to that of Elevation, and Admiration, and Marking, do I subscribe is chiefly for an Allegory here taking this Psalm to be prophetical concerning Christ, because he saith, I lay down and slept and rose again, implying Christ's sleeping by death and rising again. And then by Absalom he will have Judas understood, who by falling to his Enemyes the Jews, that were exceeding many before, did increase their number; for they also said the same in Effect of Christ, that is here spoken, he trusted in God, if he will have him, let him come now and save him: For these words, To my Soul, the common reading is, Of my Soul, but herein I prefer Calvin, because Hebr. it is 〈 in non-Latin alphabet 〉 most properly signifying, To my Soul, and being so read, the sense given by him is good.

David's Enemies seeking to put him out of allhope of help from God, he yet heresheweth that this could not make him to hold his peace, or cease from trusting in God as his shield and sure defense, and Restorer again to his Kingly Glory, although for the present he was put from it, and made to flee, and leave his City and Throne, where he had hitherto reigned gloriously, to another.

I cried to the Lord with my voice, and he heard me out of his holy Hill. This saith Calvin, some expound of Heaven, but he of Mount Zion, where the Tabernacle was, showing hereby, that although he had sent the Ark back to the proper place there, as he did, 2 Sam. 15. 24. Yet he certainly believed, that God would thence hear him, and give him a gracious answer, as well as if he had been there present. For he thought it not fit though he were forced to flee, that the Ark should be taken out of its place to go with him, having no direction from God for it. And surely he doubted not, although the Ark was a sign of God's presence, to which they must resort that would be heard, when they prayed, but that the Lord, who is said to have dwelt there, could and wonld hear him, who respected so much this holy sign, that his heart was still to it, though in body he were removed far off from it. Of his crying to the Lord, see 2 Sam. 15. soon after which, to show his confidence, that he was heard and should be restored, he penned this Psalm, being herein, and in the threatening of his wicked Enemies with destruction, V. 7. Prophetical.

I laid me down and slept. That is, to show what my confidence in God's protection was, when I was in the midst of these great dangers, I slept and took my Rest, as at other times, not being disquieted by thinking of my present dangerous condition, as is the manner of worldly men in danger, they lie down haply when night comes indeed, but through fears and cares possessing their minds they cannot sleep, but tumble and toss all night. Some saith Calvin, render it by the future, supposing an Enallage temporis, to be here: I will lay me down, because the last word, The Lord will sustain me, is the future. But it is as if he had said, my secure condition hath been, and shall always be such during this my great danger, that it hath not hitherto broken my sleep, and what I say now, I am confident I shall be able to say to the end of it, I lay down and slept night after night, for the Lord that hath hitherto, will still sustain me. But how could David be thus confident of God's help, seeing he had sinned so greatly against him? Sol. He had repented and greatly humbled himself for his sins, and obtained pardon, and therefore now he might well with comfort and confidence look up to God again, nothing doubting but that he would protect him and confound his Enemies, although he justly suffered this indignity at their hands, for a time to be thrust from his Kingdom, because he had so grossly sinned against him, as he had threatened by his Prophet Nathan, yet at the same time he laid him a Ground of Confidence, saying, that he had pardoned his sin that he should not dy. And just soever it was with God after this to punish him thus, yet they that were used as instruments to do it, sinned greatly against his revealed will, in seeking to put David down, whom the Lord had anointed and set up to continue King till his Lives End. Whence note, that the Servant of GOD having fallen foully, but by his Grace repented and risen again by amendment of his Life, is no less deer to God after this, then he was before, and may as confidently seek unto him [Note.] in distress, although the Judgment, under which he is, be for the same sin. For when God punisheth in this case, his End is not to destroy but to vindicate his Honor from disparagement, in regard of which it would otherwise be endangered amongst his Enemies, being ready to say, his Servants may commit any gross sin, and yet never smart for it, but others shall be cruelly destroyed. Get therefore but to be God's Servants, and do what ye lust, ye shall never suffer for it: This is touched upon, 2 Sam. 12. Because thou hast made the Enemies of God to blaspheme, &c.

First, To strike the more Terror into his Servants, and to make then fear more to sin.

Secondly, To purge them as Gold by the fire of the furnace.

Thirdly, Who so presumeth to do anything against the King, which is unjust, although he hath sinned grossly, shall not Impune ferre, neither may the meanest of men be proceeded against, but according to Justice and Equity.

Thou hast smitten all mine Enemies upon the Cheek bone, thou hast broken the teeth of the Ungodly. Here David prayeth with such Confidence, that God would arise and save him, upon the Ground of his Faith in him before spoken of, that as if it had been already done, that with the same breath he doth both pray for it, and publish it as done: And he alludes to that which men use to do to beasts that bite, for they smite and break out their teeth, so that can do no more hurt with them. So the Lord in his good time smites the wicked Enemys of his Servants, that though they do them much hurt for a time, yet being thus smitten and their strength being taken away, they are able to do so no more.

Salvation belongs to the Lord. Heb. Salvation or Hosanna to the Lord, •• Matth. 21. 7. They cried Hosanna to the Son of David, ascribing their Salvation to him, so here David being saved from Absalom and the Conspiratours with him, ascribes it wholly to the Lord, from whom it comes, as we ought all to do at all times. And because his being delivered from this danger and saved, was a blessing to all the People of Israel, as conducing to their Peace and prosperity, he concludeth saying, Thy blessing is upon thy people, Selah. Of which enough before, v. 2.

PSAL. IIII.

TO him that excelleth in Niginoth a Psalm of David: Some for these words, To him that excelleth, have these, Adsaeculum, forever, • s if it were meant that is should be used as a Psalm at all times, but because the word 〈 in non-Latin alphabet 〉 signifieth to overcome or excel, it is most commonly rendered hereby, the most skillful and chief in playing upon the instrument here spoken of being meant: Calvin, Praefecto in Niginoth, and this word Niginoth comes of 〈 in non-Latin alphabet 〉 to strike, as he that strikes a musical instrument to make music therewith, wherefore it was an Instrument so called: And David compiled this Psalm, but at what time it is not said: Some refer it to the time of Absolom's Rebellion: Some of Saul's persecuting him, and this last is rather to be embraced, because some passages imply a longer continuing trouble, then by Absalom, thus Calvin. But because he speaks of his being set at liberty, which cannot so well be understood, but of his Liberty from Saul's Tyranny, and alledgeth this as a Ground of his confidence to be heard and saved now likewise, I rather prefer the other, referring it to Absolom's Rebellion.

O God of my Righteousness, Here David doth not ascribe Righteousness to himself, as if he were without sin, but because his Enemies did unrighteously rise up against him, he pleads the Goodness of his cause against them, praying God, who is the Protector of them that unjustly suffer by the conspiracies of Wicked men, to be on his side, that how potent soever they were, they might not prevail. For indeed without God's help his case was desperate, when all Israel joined with Absalom against him. But he looked unto God as his strength and Patron, as he is of all those that suffer wrong, yet not for his own Righteousness, but for the Lord's mercy, as the next words, Have [Note.] mercy upon me, show. In a straight thou hast enlarged me. Some will have this spoken of his inlargment to come, although spoken as already past, for his certain confidence, that it should be so: But it may better be understood of Deliverances past; whereupon his Confidence was grounded for [Note.] this, as we must do in our distresses, recounting what God hath done for us to be more confirmed for time to come.

O Sons of men, how long my honor to shame. David having besought the Lord for his help, and now nothing doubting of it, is bold to expostulate with his Enemies, that went about to put him from his Kingdom, contrary to God's will, who had so notably set him up, that none of them could be ignorant of it, and he calls them (Sons of men) in opposing them, and their weakness to God's power, for thus sometime he saith, That they may know themselves to be but men, yea even the greatest and proudest of them, intimated in the word 〈 in non-Latin alphabet 〉 Ishim here used, being commonly put for chief men: My honor or glory to shame, here must necessarily be understood, Will ye turn, and because it is said, How long? Calvin and some others think, that an hint is given of David's dangers by Saul, in which he was long, and not of those by Absalom, which were but short, but because David was not come to the Glory of a King in Saul's time, for he was always then either in lurking places or in exile, their going about to turn his Glory to shame, must needs be after that he had many years reigned Gloriously, their conspiring together to put him down, setting up another against him, even his unnatural Son Absalom. And though they were but a few days in doing this, yet it might well be said to be long; for they came with Absalom to Jerusalem and there stayed to consult; and for Absalom openly to go in to his Fathers Concubines, and after consultation; not content with David's leaving the City and Kingdom to him, fleeing away with a small Retinue, they proceeded to seek his life also, and to the good King, being all that time in so great misery, it could not but seem to be long, and spoken of accordingly. If any man be moved to think otherwise by these words, How long, let him look to Verse 8. and compare it with Psalm. 3. 5. And he shall find David lying down to sleep in both places and rising up again in safety, implying the same thing spoken of in both places, and that the time of David's straits spoken of here was not long, because but as it were the time of once resting only, which is but a night. But to return to the Verse, he chargeth them with the love of vanity and lies, meaning that they vainly persuaded themselves, that they should prevail, and if any man said that they should, now that God was offended with David for his foul sinning before, wherein they were ready to hearken to him, this he calls their seeking of a lie.

August turns all this into an Allegory, reading the words thus, Us{que} quo graves cord, how long will ye be hard-hearted, even til the coming of the Lord to Judgment, being taken up with the vanities of the world, and neglecting to embrace the truth, wherein only is salvation, and seeking after lies, that is, trusting to anything else for life, and not to Christ alone; and indeed, 2 Thes. 2. 11. Beleiving a lie is thus spoken of in the antichristian true to their damnation.

And Basil saith, Graves cord, are the laden with malice, and the Sons of men carnal persons, and their vanities which they loved, were their Idols, &c.

Know that the Lord hath set apart the Gracious to himself. The word is 〈 in non-Latin alphabet 〉 one to whom he hath shown mercy and Grace, and who accordingly is gracious. The Vulgar Latin, Magnificavit sanctum suum, as the words also signify. The meaning is, the Lord had mercifully and wonderfully set pious David in the Throne, and therefore his prayers should be heard to uphold him in it, and all their attempts that sought to put him down, should be frustrated: And to this Effect Calvin, who noteth, that the word 〈 in non-Latin alphabet 〉 signifieth to segregate, so God had segregated him from amongst all others to be King, and therefore doubtless he would have him continue: and he rendereth 〈 in non-Latin alphabet 〉 Benignum, kind, all implying him one for his mildness and clemency fit to be King, because nothing doth more become a King, and therefore he being a man singularly chosen of God, he showeth hereby, that he was by his Grace thus fitted for this calling. The Selah added to the former Verse, called by August. Diaplasma, but expounded, Fiat, showeth that this is not to be joined to that, and therefore he questioneth what it should mean, that this is begun with a Conjunction Copulative And, for it is Hebr. And know, Ans. and is often redundant amongst the Hebrews, and yet here haply is implied that he conceived this first in his mind, and then uttered it with his voice, which he did for the wonderfullness of the thing spoken of. For he expounds His holy one, of Christ, whom he saith, he made wonderful when he brought him from the Grave and Hell, and set him in the highest Heavens: But for the Conjunction • rendered And, by others it is and may be rendered But.

Tremble and sin not, Vulg. Be angry and sin not. But the word signifieth, Tremble or fear greatly, and it is plainly an Admonition to his Enemies, who were very insolent in their Rebellion; but he seeks here to strike terror into them, that they might, for fear of God, whom they made war against, desist from their wicked enterprize. And to this End he bids them in secret betwixt God and their own Souls, examine and consider, and so they should find that their doings could not, but be highly displeasing to God: Ainsworth for Tremble ye: hath Be stirred or moved, for the word 〈 in non-Latin alphabet 〉 signifieth an inward moving, and is used sometime for moving by anger, Proverb. 29. 9. Ezek. 16. 43. sometime by fear, Psal. 18. 8. Deut. 2. 25. According to the former if it be taken, that Ephes. 4. 26. May seem to have the Ground here, Bo angry but sin not, and if it be Expounded by Anger, the sense must be, Be moved with wrath and indignation against yourselves, for your wicked rebellion, and proceed not thus to sin still: If, With fear, then the sense is, as hath been already said, and is rather then to be preferred.

Offer to God the Sacrifices of Righteousness: Some, saith Calvin, think, that this is spoken by way of Exhortation to his Enemies to turn from sin to Righteousness, which is called an Offering of the Sacrifices of Righteousness, because the End of sacrificing is for Reconciliation with God offended by sin, now sacrificing without turning thus will not avail, but thus it will, according to Psal. 50. Offer to God thanksgiving, and pay thy Vowes, &c. And Rom. 12. 1. But he thinks their sacrificing here taxed, and the confidence which they had therein. Because the Tabernacle was now theirs and the Alter, but he was driven away and could not come to make any Oblation there. Wherefore they persuaded themselves, that they should have Success, but David not, and so it is as if he had said, your confidence in God is vain, although ye bear yourselves upon your sacrificing, since ye all are polluted with a foul sin, therefore if ye would be accepted ye must offer Sacrifices of Righteousness, and so put your trust in the Lord, otherwise ye trust in him in vain, for the Sacrifice of the Wicked is abomination to the Lord. Prov. 15. 8. But herein is not much difference from the former, but only his Exhortation is enforced with an intimation of the vanity of Hypocrites, who though for outward duties, they think to be accepted and prospered, yet they shall be utterly deceived.

Many say, who will show us good? That is, vain and worldly men, that trust not in God, but if they be in straits or want for the present, are ready to despair of supply, and deliverance, as haply was the case of many now with David. But he contrariwise prayeth, and by Faith expects assuredly, Lift up the light of thy Countenance upon us, (O Lord) meaning by a favorable aspect, whereby we may be comforted through a sense of it in our miseries, and in thy good time have deliverance out of our dangers, as after a dark and tempestious night poor sea-faring men by a lightsome clear and calm day coming on. But this comfort is not but in JESUS CHRIST through Grace shown to our Souls to the Remission of all our sins, Luk. 2. 32. To be the light of the Gentiles. Heb. 1. 3. His express image, Vulg. Lat. renders it, Signatum est super nos lumen, as if it were an assertion of the comfort already found, and assured, but the word is an Imperative, Lift up, implying a Prayer: Calvin thinks that David enlargeth himself here, and speaks generally of worldly minded men, what they chiefly desire, and wherein they place their Felicity, Viz. In some external Good for the body and this present life: but he contrariwise, and all the faithful in God's Grace and favor whatsoever becomes of their Bodys and outward Estates. Some take it as spoken of his Enemies, as longing after a good day and victory over him; but whilst they did so he continued in prayer, that the light of God's Countenance might be towards him, using a Phrase borrowed from men, who show their Good Will to others by a loving and kind look, according to that, Spem fron • e serenat, and the light of the Kings Countenance is as a Cloud of the Later Rain.

August. understands it as a voice of the carnal, who comes from the dead to tell us of the happiness to come, because thou speakest of putting our trust in the Lord, Verse 5. as if so doing we should be blessed: But he answers, the Light of thy countenance, is sealed in us: It cannot be shown what Good they partake of, that trust in God, for it is an internal thing; but as surely impressed in the Hearts of the Faithful, as the Kings Image upon his Coin, God's image, which is in Righteousness and Holiness being renewed in them: And therefore he addeth, Thou hast put joy into my heart, so that it is not to be found without, but within.

Thou hast given joy in my Heart, since the time that their Corn, &c. That is, Having obtained thy favor which I have prayed for, my heart is joyful though I be in straits by reason of mine Enemies. See the like, Rom. 5. 1. Since the time, or whilst they have outward and fading joy in the increase of their Corn, and wine, and other fruits of the Earth, and worldly Riches; whereby is intimated how vain and unsatisfying carnal men's joys are, and that true and enduring Joy, is to be had only in God's Favor and Grace.

I will lay me down together, of this see before, Psal. 3. 5. Only whereas he saith, Together, understand with the joy before spoken of, and confidence wherein he sought unto God. For such and such only may sleep quietly, and shall be sure to be kept in safety.

PSAL. V.

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

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

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

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

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

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

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

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

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

PSAL. VI.

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

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

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

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

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

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

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

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

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

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

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

PSAL. VII.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

PSAL. VIII.

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

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

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

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

PSAL. IX.

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

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

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

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

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

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

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

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

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

PSAL. X.

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

PSAL. XI.

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

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

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

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

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

PSAL. XII.

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

PSAL. XIII.

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

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

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

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

PSAL. XIV.

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

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

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

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

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

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

PSAL. XV.

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

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

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

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

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

Here Calvin maketh two questions.

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

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

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

PSAL. XVI.

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

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

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

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

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

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

1. of Part, Portion, or Lot.

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

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

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

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

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

PSAL. XVII.

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

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

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

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

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

PSAL. XVIII.

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

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

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

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

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

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

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

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

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

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

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