Commentary on the Old Testament Volume 2-4

PSAL. XIX.

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

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

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

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

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

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

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

First, Of a Bridegroom.

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

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

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

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

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

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

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

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

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

PSAL. XX.

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

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

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

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

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

PSAL. XXI.

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

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

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

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

PSAL. XXII.

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

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

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

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

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

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

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

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

Bulls have compassed me about, &c.

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

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

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

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

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

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

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

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

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

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

PSAL. XXIII.

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

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

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

PSAL. XXIV.

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

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

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

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

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

PSAL. XXV.

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

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

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

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

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

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

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

PSAL. XXVI.

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

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

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

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

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

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

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

PSAL. XXVII.

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

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

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

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

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

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

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

PSAL. XXVIII.

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

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

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

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

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

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

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

PSAL. XXIX.

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

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

The voice of the Lord is above the Waters: Here by voice he meaneth Thunder, as is by and by expressed, and it is said to be above the waters, because it is heard above the watery Clouds, and he addeth, Above many waters, meaning in the loud sound thereof: For although abundance of Water gathered together roar and make a horrible noise, yet the Thunder makes a noise more terrible: And he singles out this amongst the powerful works of God, because, that even natural men are most affected with it, and cannot when they hear it thunder greatly, but quake and fear, as I instanced before in C. Caligula, and Calvin, in Horace, who confessed that whilst he did little worship God and wandered after mad Wisdom, he was compelled to turn sail, and to iterate the course left, and that by the bright fire dividing the clouds, when he drives through his thundering horses and Chariot.

The voice of the Lord breaking the Cedars, &c. By the effects of the thunder and lightning upon the tallest and greatest Trees upon Wildernesses and Mountains and wild beasts, he showeth how dreadful God's voice is in his thundering, that if dumb and dead things be moved hereby, living men might much more be moved to fear God, who is thus terribble when he utters his voice, Philosophers strain their wits much to find out the cause of Thunder and lightning, and have found it out so far forth as concerns the immediate or secondary cause, but what is this, when they rest here, and search no further, who giveth fire to that matter within the Cloud making it so terribly to roar, and lightinings and thunder-bolts to break through, destroying both houses and men and beasts, in such an irresistable and unspeakable manner: What is it, saith Calvin, but to look only upon the fingers ends of him whom we should know and fear, and never ascend higher to see his glorious face. For then only do men search rightly into the cause of the Thunder, when they look up to God whose terrifying voice it is, for his power and terribleness to sinners, to stand in awe of him, and not to dare to go on in sin.

Lebanon and Shirion like a young Unicorn: Lebanon was a forest full of Cedars, which the voice of the LORD is said before to have broken, Shirion is otherwise called mount Hermon, Deut. 3. 9. It lay on the other side of Jordan, where Ogge reigned, Josh. 12. 1. 5. He saith, they leaped by an Hyperbole.

Maketh the Wilderness of Kadesh to tremble: By the Wilderness meaning the savage Beasts therein, the Wilderness of Kadesh had the name from the City Kadesh, by which it lay, Num. 20. 1. 16. It was very large & full of most fierce wild beasts, being otherwise called the Wilderness of Para and Zin, through which the Israelites passed, Numb. 13. 27. and he speaks of these places in particular, because best known to the Jews, but hereby meaning all places, and Creatures inhabiting therein, for this voice of the Lord pierceth into them all.

The voice of the Lord makes the Hinds to bring forth: Amongst all other beasts he instanceth particularly in the Hinds, as which bring forth their young with greatest difficulty, which the Lord also speaks of, Job 39. 3. She boweth herself, brings forth her young, and casts out her sorrows, And speaking of it as one of his wonderful works, he asketh, Who can tell how she bringeth forth? Yet God by this his voice pierceth into the hidden places of the thickest Forrests, where she keeps at such times, and by striking fear and trembling into her, causeth her instantly to bring forth, and yet her young miscarry not, but live and are well liking, Job. 39. 4. And makes bare the Forrests: That is, whereas they are covered with Trees and bushes so thick, that the wild beasts are hidden in them from the sight of men, yet they lie open to his Thunder, nothing can hide or cover them therefrom. Some expound this making bare, of storms beating off the leaves and fruits of Trees, but this is more genuine, as agreeing best with the Premises about Hinds hidden in thickets there, And in his house or Palace, (For so the word signifieth, all his say) Glory, That is, All the faithful give him Glory and praise continually, and they are described by their being in his house, [Note.] to intimate, that such only are his faithful people, as be of his Church, and repair diligently to his Sanctuary, to worship him together there from time to time. And this may either be understood thus, the voice of God worketh upon the dumb and dead Creatures to make them fear, and without this tertifying means, his faithful people serve him with the ttembling and fear in his house, giving him glory, therefore be moved also ye mighty ones to do likewise; of the Creatures he spake before, of his faithful people here; or thus, such be the effects of his voice in all parts of the World, but amongst none is glory ascribed unto him, but amongst his own people; who repair to his house, and embrace the truth there taught, never departing from it, or from the right way of worshipping and serving him, others hear and see such prodigies, and are for the present affected with them, but by reason of the blindness of their eyes, see not so much of God as to be moved to fear and serve him, whose voice is so powerful, and who showeth hereby with what power he will one day come to be avenged upon all men, that know and fear him not; which is the use that indeed they should make of this his terrible declaring of himself: And this passage is to be noted; In his house everyone of his shall say, Glory. And I wish it may be considered, whether it be not a ground of that custom in the Church, of saying often, Glory be to the Father, &c.

The Lord's sits upon the flood. Some saith Calvin, refer this to the Deluge in Noah his time, which they say is remembered here, as another terrible act of God's power, that the consideration hereof might make the greatest to fear God, but he rather takes it, as spoken of God's sending great floods of water at sundry times, making men afraid, that all would be drowned again, but sitting as King, as he expresseth in the next words, he ruleth this raging Element so, that his promise may be kept, of never drowning the World again, and therefore timely staying it from making such a destruction anymore: And this is best and most agreeable to the word here used, Not sat, but sitteth. Denoting a continued act of his providence.

The Lord will give strength to his people. That is, As he showeth his power to the preservation of all men generally throughout the World, so much more in peculiar manner, he will extend it to the strengththening of his against their enemies, and to establish the blessing of peace and prosperity amongst them, as the next words do show; for godliness hath the promise, not of the life to come only, but of this life also.

PSAL. XXX.

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

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

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

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

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

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

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

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

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

PSAL. XXXI

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

PSAL. XXXII.

Of David Maschil, that is, Instructing.

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

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

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

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

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

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

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

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

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

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

PSAL. XXXIII.

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

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

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

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

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

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

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

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

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

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

PSAL. XXXIV.

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

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

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

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

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

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

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

PSAL. XXXV.

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

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

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

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

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

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

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

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

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

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

PSAL. XXXVI.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

PSAL XXXVII.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

PSAL. XXXVIII.

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

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

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

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

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

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

PSAL. XXXIX.

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

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

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

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

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

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

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

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

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

PSAL. XL.

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

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

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

Sacrifice and oblation thou delightest not in, mine ears hast thou opened, or as the Hebr. signifieth, Thou hast digged or bored: Here by Sacrifice, that of beasts is meant by the Latin; Heb. 〈 in non-Latin alphabet 〉 Minchah a meat offering of flower & Oil, by burnt offerings, which follow next, such Sacrifices, as wherein the whole beast was offered and burnt by fire, whereas in other Sacrifices part only viz. The fat was offered: Lastly, he addeth, Also sin offering, Hebr. Sin, for so sin offerings are sometime called, Exod. 29. 14. Levite. 4. 24. 2. Cor. 5. 21. He made him sin for us: That is, a sin offering. These were all the sorts of Sacrifices prescribed, and by mentioning them all, he showeth of what little force those Sacrifices were to purge from sin, or to make an atonement therefore. For to prove this and that the only Sacrifice available for this purpose is the death of Christ, the Apostle alledgeth these words,