Commentary on the Old Testament Volume 2-4

PSAL. XLI

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

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

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

PSAL. XLII.

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

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

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

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

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

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

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

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

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

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

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

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

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

PSAL. XLIII.

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

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

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

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

PSAL. XLIV.

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

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

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

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

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

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

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

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

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

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

PSAL. XLV.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

PSAL. XLVI.

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

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

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

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

The River of his floods rejoice the City of God: Hereby, saith Jerome, is understood the Water of Baptism, Basil, the manifold goodness of GOD abounding towards his people, not only in the Blessings of this life, but chiefly in those that be spiritual, for which the Faithful do most rejoice trough joy of the Holy Ghost, But forsomuch as we read of Rivers of water flowing out of his Belly to Eternal life, that drinks of the Water, that Christ shall give him, that is, himself, the Fountain of living Water and his Spirit, we need not look any further for the meaning, but understand it of the Spirit of Christ the Comforter, whom he promised to send, and then although the City of his people should be heavy for a time at his Death, they should again have exceeding great joy. In comparing them to a City and Sanctuary, he hath reference to Zion, where the Ark was a figure of the Church of CHRIST, and therefore oft set forth by that name.

God is in the midst of her, she shall not be moved: He had before said, that the Earth should be moved, but now he saith the Church shall not, she is as a City built upon a Rock, against which the Gates of Hell prevail not. And thus firmly built is every good Hearer of the word of God that doth it, Matth. 7.

The Gentiles made a noise, the Kingdoms moved: Having spoken of the stability of the Church through God in the midst of it, Verse 5. Now he further illustrates the same by bringing in the Enemys thereof tumultuating and raging against her in every place, but the Lord uttering his voice in way of Rebuke, they presently dissolve and have no strength left them against her, that when the Faithful under the Gospel should see themselves through perscution stirred up in all places in an Evil case, they might herein be comforted: Whereas Jerome hath it, They gave their voice: Expounding it as spoken of the Gentiles, he goeth plainly from the word, which is 〈 in non-Latin alphabet 〉 a singular, spoken therefore of one, that is, God said, V. 5. to be in the midst of his Church. And it is, He gave with his voice, That is, Such Rebuke, that all their strength was broken, and so it was when Constantine turning Christian overcame his Competitour, Licinus, an Heathen, and gave peace to the CHURCH everywhere. See the like before, Psalm 2.

The Lord of hosts is with us: Here Jerome rightly, this is a Prophesy of Christ, who is Immanuel, God with us, Isa. 7. 14. And hereby it appears, that was very God, to whom the Title of the Lord of Hosts is given, not agreeing to any mere man, although the most mighty amongst those that are the Sons of God by adoption, or any outward dignity above other men put upon them.

Come and consider the works of the Lord, what desolations he hath made Jerome, What prodigies or wonders he hath wrought: And the word 〈 in non-Latin alphabet 〉 signifieth either desolations, or stupendous admirable things, but because he coming, Verse 9. To explain what he meaneth hereby, He maketh wars to cease to the uttermost ends of the Earth, and the cessation of War rather Replemisheth the Earth, then makes it desolate, it must needs be rather understood of Prodigies, for what move admirable then upon Earth everywhere imbrued with blood, and resoundiug with Ecchoes of Alarums to war, to cause all war or cease, and Arms everywhere to be husht and still. For thus it is in history observed to have been in the Days of Augustus Caesar, when CHRITT was born, Peace was all over the Earth: For Pompey and Anthony Competitours of the Roman Empire, were destroyed, and so there were none left to disturb it: Then he enjoying all Kingdoms in quiet, sent out a decree, that all the World should be taxed, Luk. 2. And then the Tmeple of Janus for a sign of universal peace, was shut up, as it had not been above once or twice before, in seven hundred years, since Rome was built: For who so shall read the story of the Romans, shall find, that they were never without wars, but as hath been said, but as soon as one was ended, another burst out, and therefore such a cessation of war, as is here spoken of, was a wonder of wonders.

He breaks the bow, &c. Here he speaks of Christ, as a Conqueror, like Joshua, who in times past haughed the enemies horses when he had subdued them, and burnt their Chariots with fire, for he was a figure of Christ Jesus; and hereby it is meant, as Isaiah saith, that they should nowhere have Arms, to make war anymore, and therefore not learn it: But the time of this blessed peace is yet to come, as I have sometime said before.

PSAL. XLVII.

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

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

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

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

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

PSAL. XLVIII.

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

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

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

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

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

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

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

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

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

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

PSAL. XLIX.

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

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

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

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

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

PSAL. LI.

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

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

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

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

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

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

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

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

PSAL. LII.

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

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

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

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

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

PSAL. LIII.

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

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

PSAL. LIV.

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

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

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

PSAL. LV.

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

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

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

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

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

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

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

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

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

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

PSAL. LVI.

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

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

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

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

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

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

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

PSAL. LVII.

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

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

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

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

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

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

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

PSAL. LVIII.

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

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

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

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

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

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

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

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

PSAL. LIX.

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

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

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

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

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

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

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

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

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

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

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

PSAL. LX.

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

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

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

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

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

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