Commentary on the Old Testament Volume 2-4

PSAL. LXI.

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

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

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

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

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

PSAL. LXII.

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

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

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

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

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

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

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

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

PSAL. LXIII.

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

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

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

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

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

PSAL. LXIV.

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

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

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

PSAL. LXV.

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

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

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

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

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

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

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

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

PSAL. LXVI.

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

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

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

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

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

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

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

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

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

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

PSAL. LXVII.

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

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

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

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

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

PSAL LXVIII.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

PSAL. LXIX.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Let their Table become a Snare. Having shown the things belonging to Christ's Passion, now he prophesieth of the Judgments, both spiritual and temporal, that should befall the Jews, for the malice shown against him, in thus persecuting him to the Death; of spiritual here, Let their Table become a snare. That is, The Doctrine of the Prophets, which are as a Table well furnished, to feed and refresh men's Souls, shall be to them an occasion of stumbling, and being taken in a Snare or Trape, that they cannot come to the Faith to be saved. And this was when against themselves they alleged out of the Prophets, that when the Messiah should come, no man should know whence he was; for it is said, Isa. 53. Who shall declare his Generation? And again, Out of Bethlehem shall he come, that shall be Ruler. And he is spoken of as a King, sitting upon the Throne of David forever, whereas Christ's Parents were known, and he was of Galilee; besides this they stumbled at his poverty, and sundry things more: See more of this, where it is alleged, Rom. 11. 9. and by me expounded.

Let their eyes be darkened that they see not. That is, They shall not see God veiled in the flesh to believe in him. Then follow their temporal Judgments, God's indignation against them, and the bowing down of their backs in subjection to the Romans, and desolation after their City by them destroyed: Thus, for down their backs, the Sept. hath it and Saint Paul, Rom. 11. 9. But Hebrew, Make their loins to shake always. Nothing differing in sense, but in words only; for they that are in subjection to their Enemies have no strength to help themselves, which is meant by Loines, wherein the strength lieth, trembling and shaking, and so it is with them, whose backs are bowed down always.

Because they persecute him whom thou hast smitten, and talk of the grief of thy wounded ones. Hebrew, They number the grief. That is, Whereas thy Son Jesus Christ suffered according to thy predeterminate counsel, for he is said to be smitten of God, at the least, as men thought; for which it is said, We counted him as smitten of God. The Jews persecuted him even after his Death, with Calumnies, and not only him, but his faithful People, called God's wounded ones. Because also by him appointed through many afflictions, as their Master Christ did, to enter into glory; and he saith, They number their sorrows, to intimate many kinds of sufferings and torments to which the Persecutors for three hundred years put them; studying, as it were, for new ways of torturing them, so that he that would speak of them all, must keep a remembrance of their number.

Add iniquity to their iniquity, and let them not come into thy righteousness: This is, saith Jerome, To their sin of unbelief set upon their score, their sin of persecuting me and my Church also; and let them never come into thy Kingdom, which is the Crown of righteousness bestowed by the righteous Judge upon those that love him: Basil, Add sorrow or sufferings to their sin, and let them not stand up in Judgment, as Psal. 1. and the word 〈 in non-Latin alphabet 〉 here used, signifieth both sin and sorrow coming therefore: August, Add to their iniquity of murthering a man, 2 greater of murthering the Son of God, for when they crucified Christ, they thought him to be a mere man; but he was God also, and so their sin was double. Calvin, for this their sin give them over to a reprobate sense, that they may never have Grace to turn righteous: Whether of these to prefer I know not, for the words may be understood any of these ways; but I prefer that of Basil, Let them for their most horrible sin of crucifying Christ, suffer both here, and at the Day of Judgment, when the righteous shall stand and abide in a most blessed Estate forever, being driven away as the chaff by the wind into unquenchable fire, and this is further confirmed by the next words, Let them be blotted out of the book of the living, &c. Which is not to be understood, as August saith, as implying, that any one written in that Book, can ever be blotted out again, but only that they were written there in their own opinion, of this see more in my Exposition upon Exod. 32 32.

But I am poor, let thy salvation set me up on high. Having prophesied hitherto of his malicious enemies in Christ's person; now he prophesieth of his Resurrection from the dead, and exaltation by ascending into Heaven, which was touched upon before, Psalm 68. 18. in the second person, Thou hast ascended up on high: For Christ was first poor, Phil. 2. 6. and heavy to the death, but being dead, he rose again the third day.

Basil applieth it to the Jews in Captivity, when they were poor, but being delivered and graced by the King of Persia, they were lifted up: Calvin, to David exalted to royal Dignity after poverty and much sorrow, which he first had.

I will praise God, &c. 31. This shall please him better then a Bullock that hath horns and hoofs. Here is shown, what great joy should be to the Faithful for Christ so exalted, as he showeth, that they should have, even as a woman that had been pained and full of sorrow in Child-birth, but then filled with Joy when her child is borne: and out of their great joy, they should sing and give God praise, and this, it is said, should please God better then a Bullock, &c. as Psal. 50. to praise God, is preferred before all sacrifices, horns and hoofs being named, to show a perfect and most choice Bullock brought for sacrifice: August and Jerome more curiously, by Horns understand strength, to push at Heretics, and to raise the dust, that is, earthly minded men from being earthly to heavenliness of mind; but how this may be applied here I see not.

The poor shall see this and be glad: As gathering from hence, That they also shall be delivered, though for a time they suffer, as Christ did. For if we suffer with him, we shall be glorified with him, and then their souls live. For the prisoners, which he said not to despise, Verse 33. they are such as Satan held captive, and in prison before by sin, but now they are delivered, their ransom being paid. Therefore Christ preached, delivering them out of prison that were bound.

For God will save Zion and build the Cities of Judah, &c. That is, His Church, so that whole Cities shall be turned, and of them it shall consist, the Inhabitants abiding therein by perseverance in the true faith forever.

PSAL. LXX.

The title, see Psalm. 38.

BEcause he had said Psalm 69. I am poor and sorrowful, Verse 29. he here prayeth to God to save him, and to confound his foes, Verse 1, 2, 3. Upon the same Ground Verse 5: and as he had said Verse 32: They that seek thee shall live, so here, Let all those that seek thee rejoice, &c.

This Psalm then is nothing else, but an appendix of Psalm 69: as the 43: is of Psalm 42: some things towards the end thereof being again repeated, and a petition there wanting added:

PSAL. LXXI.

THis Psalm is generally held to have been compiled by David, when Absalom rebelled against him, and it seems not improbable by the contents, because he speaketh of his old age and gray hairs. The words of the four former Verses are almost the same with those Psal. 31. Jerome and August. expound this Psal. of Christ, in whose person David saith, Let me never be put to confusion: That is, By being suffered to lie in the Grave unraised up again, Cause me to escape, and to come out of the Sepulcher.

Thou hast given command to save me, here he showeth, how he prevailed to save me from death by rising again.

Basil hath for the title, A Psalm of David, of the sons of Jonadab, the first Captains, which he confesseth, yet not to be in the Hebrew, but yet he expoundeth it as a prayer to be used by the Rechabites, whose Father was Jozadab, of whom Jeremiah, writeth, Chap. 35. Who, he saith, Were according to the title first captived: But leaving this, as being without any Ground, but that which is not in the original, take we it as a prayer of David, in his Elder days, being in great distress by Absalom, and typically of Christ dying and laid into a Sepulcher for our sins, and rising again, and exalted to the highest Glory of Heaven; and so all things will well agree also, as is by these learned Fathers shown.

I am a wonder to many: Thus was David for his many and strange sufferings, and thus was Christ, being set up as it were, as a spectacle upon a Theater for men to behold and wonder at, as when he was derided, and in scorn clad with purple, and a Crown of Thorns, and brought forth with this saying, Behold the man, and being crucified openly, and a title set above his Head, Jesus of Nazereth, King of the Jews, Hebr. Gr. & Latin.

Cast me not off in the time of my old age, forsake me not when my strength faileth me: How this agreed to David, I shall not need to say, and touching Christ, it is most aptly spoken: For he hanging upon the Cross, cried out, My God my God, Why hast thou forsaken me? when this strength began to fail him through the effusion of his blood, by the nails piercing his hands and feet, and this he calleth his old age, because that in age the strength decayeth, and the strongest man waxeth feeble.

God hath forsaken him, there is none to deliver him: See the like, Psal. 22. 8. and as parallel to Verse 5. 6. Psal. 22. 8, 9. which is undoubtedly spoken prophetically of CHRIST.

I will go in thy strength, and make mention of thy righteousness only: This saith Jerome, was done, when Christ glorified the Father, and spake not his own words, but what the Father bade him speak. For then he mentioned his righteosness only.

Thou shalt quicken me again, and bring me up again from the Depths of the Earth: Here Jerome triumpheth over the Jews, challenging them when this was ever verified in David, for he was never dead and quickened again; and therefore this must needs be expounded of him, as that Psal. 16. Thou wilt not leave my soul in grave: and to the depths of the Earth here, answer those words, Eph. 4. 11. That he ascended, what is it, but that he descended first into the lower parts of the Earth? Yet this may also be applied to David, being figuratively understood, as a like speech of Hanna, 1 Sam. 2.

Thou hast increased my greatness: That is, By enlarging my Kingdom through many Believers coming in after my resurrection, although Jerome referreth it to the Souls brought with him out of Limbus Patrum, when he coming from Hell ascended up to Heaven. And for David, he grew great again after Absalom destroyed by the coming of Judah and Israel unto him. For which he promiseth to praise God upon the Harp and Psaltery, which David speaketh of himself, and what else followeth, Verse 23. and 24.

PSAL. LXXII.

A Psalm for Solomon.

THis Psalm is said to be the end of David's Psalms in the Conclusion thereof, whereby it seemeth to have been the last which was made by him, when he was now ready to die, and herein his great piety to the end appeared; because that to the last he expresseth his earnest desire of the welfare of God's People in all Generations to come. As Moses, when the time came that he must die, shown an holy kind of solicitude about a successor, that might rule according to God's will: The People that want such a Ruler, being as sheep without a shepherd, as is there expressed: and again, 1. King. 22. 17. Whence note by the way, [Note.] That one Ruler in a Kingdom, is a great Blessing to the whole body politick, if he be one that judgeth Righteously, that we may all pray for this Blessing, and therefore for Monarchy, and not for Aristocracy or Democracy: For it is spoken of as a judgment for the sins of the people, that their Rulers are many. Therefore this is to be prayed against, and in this respect we should be moved by repentance to turn from our sins, especially from that sin of seeking to beat down Monarchy by God set up; yea, though the King be a Tyrant, for in this case we must know, that God hath given him in wrath for a scourge to the People, and what are we to reluct against God by force; yea, rather we should patiently submit to this his rod, and flee to him in all humility by prayer, and amendment of our lives, and then in his good time, he will either give the King his judgments, or when we have been sufficiently chastised, deliver us by taking him away, as he did Saul, that a David may succeed. And if we be not blind, we cannot but see, that they who live under a Monarch; but labor, Vi & armis, to shake him off, work themselves from an evil to a far worse case, as we by woeful experience have found it in this kingdom. Some doubt whether David made this Psalm or not; but the conclusion puts it out of doubt, and he made it so for Solomon, as that he meant not him only, but the line of Kings that should succeed him, until the coming of the Messiah, his Son singularly promised, whose Kingdom should be everlasting, and universal over all Kingdoms and Nations, as here is prophesied, and Esa. 9. 6. So that they which will have the King Christ meant here only, go without ground, as August. who expounds the word Solomon, Pacifick▪ understanding hereby, that Prince of peace, by whom we have peace with God, being justified by Faith in him.

Give thy Judgments (O God) unto the King, and thy righteousness to the Kings Son: The second word serving to explain the first, give him thy Judgments which are always righteous, that as thy Vicegerent he may ever judge righteously and never otherwise. And by the Kings Son, he meaneth his successors; but specially Christ, who is singularly set forth by this, that he was the son of David.

He shall judge thy people in righteousness, and thy poor: The poor are specially here spoken of, because they are most subject to be wronged, and a good King hath a care of doing them justice especially, for which Esa. 1. 16 they are bidden to judge the Fatherless and Widdowes, and reproved, Verse. 23. because they did not.

The mountains shall bring peace to the people, and the hills in righteousness. The word 〈 in non-Latin alphabet 〉 signifieth both peace and prosperity, and plenty, and in saying, the mountains and hills shall bring plenty or prosperity, he meaneth, that the times, when such a King is, shall be plentiful everywhere, not only in valleys, which commonly are most fruitful, but also in mountains and hills which are more barren. And this is said to be In Righteousness; That is, Then is the Kingdom so prosperous and flourishing, when all things are done in righteousness, Justice being done to poor and rich alike, as is further expressed, Verse 4.

They shall fear thee as long as the Sun and Moon endure: Hebr. They shall fear thee with the sun, before the Moon: The sense being the same, as the Sun and Moon yield all due obedience to God as their Lord and Maker from Generation to Generation, so the Subjects of a Kingdom thus ruled over, shall obey God also by living in his fear. For this is a special effect of a righteous Government, the people live in the fear of God; but where it is wanting, they break out into all dissoluteness and licentiousness both in act and opinion, to the bringing of all into Confusion. And this serves also to admonish Rulers, that they should aim chiefly at this, in swaying the Scepter, that the people may be instructed and directed in the right way about God's Worship, as godly Jehoshaphat did in his time; and press to do and live accordingly. For it is held to be a greater evil in a Kingdom to have a King that leaves everyone to his own will to do what he pleaseth, then a Tyrant, that in some things suffereth not the righteous, but persecuteth and punisheth them. Because that in leaving men to their own Wills, there is danger of an universal corruption, as when there was [Note.] no King in Israel: but in persecuting the Righteous, courage for the truth and constancy is more increased, in seeing which others in great abundance are won also, as was proved by Experience in the primitive Church, when it grew to a Proverb. Sanguis martyrum semen Ecclaesia.

He shall come down as rain upon the mown Grass: That is, A righteous King is a means of so great Good unto his people, as that God through him makes them to flourish, even as the Grass, that is mown; by rain, which otherwise is in danger by the heat of the Sun to wither away, as being by mowing laid naked to the heat thereof, but this is specially verified in Christ, by whose coming the world, that embraceth the faith is refreshed, and a spring of Grace is made to come therein, as a new spring of Grass upon the Earth being mown by the rain, of the benefit of the rain to the fattening of the Earth, both hills and valleys and the making of it fruitful, see Psal. 65. And that flourishing in Grace is hereby meant, see V. 7.

In his time the righteous shall flourish: And then he saith, That he shall reign from Sea to sea, and to the ends of the earth; which is manifestly spoken of Christ, for although Solomon's Dominion were far extended, yet it reached not so largely as to the ends of the Earth, but to certain Countries about Judea, but the Gospel whereby Christ reigneth, went through all the World, Rom. 10. 18.

The Isles shall bow before him, and his enemies lick the dust. A Phrase to set forth the lowest prostration of the body, the very face being bowed to the Ground, according to the manner of the Eastern parts; but if not so lowly, yet by kneeling at the least, which is the reverence of the Western parts done to Kings, all good Christians adore and worship him, as is taught, [Note.] Phil. 2. 6. and Saint Paul did Ephes. 3. 14. and therefore it is a point of profaneness not thus to bow, as is the manner of some, that unreverently sit at prayer.

Here he nameth some Kings in particular that should come with gifts, Viz. The Kings of Tarshish or Mediterranean sea of Carthage, saith Basil, and of all Islands, and of Sheba and Seba. Of the Queen of Sheba coming with royal Gifts to Solomon, we read, 1 King. 10. 1. and of others from all parts, Verse 24. 25. bringing Presents from year to year, according to which it is here added, Kings shall worship him, all Nations shall serve him: Yet not so much Solomon the first Son of David, that reigned after him, as Christ, to whom all Nations are given.

For he shall deliver the poor crying to him, &c. That is, The poor in spirit, as even Kings are, that have their eyes opened, for they see, that they have none other help, neither can they be saved, but by him alone, and for his care to save such as turn to him, he saith, Their blood shall be precious in his sight: That is, Because to redeem them from death he shall not spare his own blood from being shed.

He shall live, and to him shall be given of the gold of Arabia: so Vulg. Latin, but Hebrew, of the Gold of Sheba, which was also before spoken of; but Calvin, who followeth the Hebrew, expounds it of Arabia, And here the Gold with myrrh and frankincense brought and presented unto Christ by the wise men coming out of the East, seemeth to be prophesied of, only Sheba, from whence this cometh, lay South from Jerusalem, and they came from the East, but these two parts are so near one another, that one may be easily put for the other; Prayer shall be made for him, and daily shall he be praised: Junius, As long as he shall live, shall he give him of the Gold of Sheba, &c. Expounding it of Solomon and every righteous King succeeding him, for this still was the Blessing upon everyone of them, that they held other nations about under tribute, and so their Gold came into them yearly, and so greatly did the people joy in such a King, that they prayed God to save him, and spake honorably in his praise from day today: All which is true, but only the first words, As long as, are added, it being Hebrew, Only he shall live: being meant principally, of Christ, who liveth forever, and liveth in the Faithful, Gal. 2. 20. and to him is Gold given from Sheba, when from the uttermost parts of the Earth (by which Paraphrasis our Lord describeth the Queen of Sheba) riches are given to the erecting of Oratories, and Hospitals for his service, and the maintenance of his poor members, and other houses are built and endowed with revenues for the maintenance of his Ministers, out of the bounty of Kings and Nobles in their territories, lying from one End of the Earth to the other. For the next, And prayer shall be made for him: The word used is 〈 in non-Latin alphabet 〉 which may best be rendered still in him, because 〈 in non-Latin alphabet 〉 signifieth still, and 〈 in non-Latin alphabet 〉 is more used for In, then For, and so the meaning is, in Christ's name, and for his people's daily praising him, I shall not need to speak.

There shall be an handful of Corn upon the Earth: Vulg. A Firmament in the Earth: But Hebr. It is a little part or portion of Corn, so much as a man can hold in his hand of pure Corn; upon the top of the Mountains: He had said before, That the Mountains and hills shall bring plenty, Verse 3. Here the same is repeated again with this added for the magnifying of the mercy the more, that not only Corn shall grow upon the Mountains, but a little shall increase into a great deal, even upon the barrennest ground growing so lusty and strong, that the Ears being shaken with the wind shall rattle and make a noise by beating one against another, as the trees th •• be so tall in Lebanon, And they of the City shall flourish as the grass: meaning, That they should be full of Children. It is a description of plenty and prosperity, that should be in Solomon's time, and in the time of his Successors, that were godly: And being expounded of Christ's Kingdom, by the little corn upon the top of a Mountain we may understand the word, which at the first was but as a little Wheat sown in the Montanous parts of Judea, but increased wonderfully; filling all Countries, and flourishing and growing to an extraordinary height, as Mustard seed whereunto our Lord compareth it: And in the City of the Church, then shall the faithful be multiplied to a very great number, for the Church is as a city set upon an Hill.

And his name shall be forever, &c. This agreeth not to Solomon, but to Christ only, in whom all the Nations of the Earth are blessed. Therefore to God, who sent us such a King, is all Honor and Glory given forever: and he prayeth, that The whole Earth may be filled with his Glory: See the like, Esa 6. 4. And this was fulfilled, when Christ became glorious, and was most highly honored all over the World, all creatures bowing their knees to him, as to God the Father.

And here the prayers of David are said to be ended, whereby is intimated, that this was his last; but of the Psalms following, he made some also, as Psalm 86. 101. 103. &c. so that it appeareth, that his Psalms are not placed in order. Calvin thinks, that the matter of this Psalm only was dictated by David, but made metricall by Solomon: but what ground of this conjecture I know not.

PSAL. LXXIII.

A Psalm of Asaph.

OF this title see Psal. 50. and here are placed together ten Psalms bearing the same title, concerning Complaints and Meditations, Prayers and divers other things: And the words may be as well rendered for, as of Asaph: and therefore it is most probable that David made some of these also, as Psalm. 75. especially, which agreeth not to any man but a King. Yea Calvin doubteth not, but that this was made by David also, wherein he showeth with what temptations he was shaken in his faith about God's providence by reason of the prosperity of the wicked; but how that by consulting with the Lord he was supported, being assured that all things are moderated by God, so that destruction shall be to the wicked in the end, and salvation to Israel, and deliverance from all evil, although the wicked flourish for a time, and the righteous suffer and be in misery. Athersticall and worldly men contrariwise upon such grounds deny Providence, and magnify Fortune; as Brutus, that courageous and valiant man of Rome, when he was overcome by Anthony, said, Now I see that virtue is nothing, but all things are moderated by Fortune, whom he charged his children therefore to worship, as a godddesse of greatest power.

Truly God is good to Israel. Calv. Yet, or, but God is good: Expounding it as a speech, into which David brake, after that having wrestled with the temptation here following, the truth was cleared up unto him touching God's providence over his.

They speak loftily, they set their mouth to speak against heaven. He describeth the pride of wicked men in prosperity, they are in their own imagination so high, that they look upon, and speak to poor men as unworthy to come into their sight; yea they break out in their speeches against God himself, as did Pharaoh and Sennacherib.

Therefore his people return hither, and waters of a full cup are wrung out unto them. Hebr. Shall return hither, and full waters shall be wrung out to him: That is, the prosperity of the wicked being seen by God's own people, will prove dangerous to make them turn to speak wickedly also, saying, Is there any knowledge in God? can he tell how things go here upon earth, that the wicked who blaspheme his name, enjoy so great prosperity? if he doth, why is it suffered to be so? as followeth, Vers. 11. which words are not to be taken as some would have them, as spoken by the wicked before complained of, but by God's people moved by so great a temptation, to call in question God's providence ruling over all things: For even the faithful are sometimes greatly stounded, and ready to stagger in their faith through temptation, but in fine they recover themselves, as David did, verse. 17, 18. Yet for this, full waters shall be wrung out to this people. These their thoughts and speeches savouring of infidelity shall cost them abundance of tears, as Peters falling to the denying of Christ cost him. Calvin by these waters understandeth the tears shed by them, when they saw the things spoken of before, and no providence putting it self forth to be revenged.

Ainsworth following the Chaldee, by tears understandeth afflictions, as Psal. 80. 5. And one makes this Exposition upon it, this is the cause why they turn hither; that is, to speak against heaven, as the wicked are said to do, verse. 9. they have so many tears wrung from them by continual afflictions. Basil understanding this Psalm of the Babylonians, and God's people in captivity there, saith, by these words, His people shall return hither, is meant, out of captivity into Judea: and for the next words he hath it, Their days shall be fall; that is, they shall live long there: And Jerome not much unlike unto him, saith, that God's people shall, seeing these things, turn to him, and be found full of those days that be everlasting. But the word is 〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉 waters, not days, and therefore this Exposition falleth, and the first standeth best, because it is a future, shall be wrung out to them, not the present-tense followed by others.

If I say I will speak thus, I should offend against the generation of thy children. Heb. Behold the generation of thy children; I have transgressed. These words relate to verse. 13, 14. where David speaketh, as if he thought his labor in the way of piety to have been spent in vain, seeing the most impious enjoyed so great prosperity. But now, although he were hereby tempted to say so, he soon retracteth upon the consideration of the righteous generation upheld still by God's providence most miraculously, being but few and poor amongst so many proud and contemptuous persecutors. The meaning then is, I am tempted indeed to say thus, and through my weakness have thus murmured; but beholding God's providence over his little poor Flock, to uphold it amidst so many wicked, I confess I have transgressed, in saying so already; thus also Calvin. The Exposition of some others reading it, as hath been shown, taking it as a supposition, if thus, I should sin by discouraging the children of God from perseverance, is good, but because it agreeth not with the words, the first is to be preferred.

Untill I go into the sanctuaries of God. Here, and verse. 16. before going, he confesseth that he could not, neither can any man be resolved about God's just governing of the world by human reason, so that he may toil himself in searching into the cause of the prospering of wicked men in this world, and not of himself be ever able to find it out. But in the Sanctuary he saith, he found it, that is, saith Calvin, God's school, who teacheth by his Spirit those that seek to him, what the vanity of worldly things is, and that true felicity is to be had only in heaven. And if so, the wicked that shall never come there, are in the midst of all their worldly prosperity most miserable.

So (O Lord) when thou awakest thou shalt despise their image. Heb. (O Lord) thou shalt make their image contemptible in the City, and therefore the Vulg. is best here, Thou shalt bring their image to nothing in the City.

He compareth a proud rich wicked man's estate unto the estate of one in a dream, in which he seemeth to himself to be a demi-god, but awaking, he [Note.] is a poor miserable man indeed: So are the wicked, great, and rich men here, they seem to themselves and others to be of a sublime condition, and not as other men; but the time shall come when they shall awake at the last dya, or before that time, if ever they be enlightened, and then they shall see that all their pomp and pride was nothing, but as a dream. See the like comparison, Isa. 29. 7, 8. And if any beholding the glory of rich men here, think highly of them for this, when they are wicked, they are but in a dream. Yea, David himself intimateth here, that he was sometime so taken with these things in them, that he, as one in a dream, thought their condition most blessed. But now being taught of God, to whom he went, and thus finding that all this their glory was but momentary, and that they were such as should after death be excluded from true blessedness forever, he concludeth, that God should make all this their glory contemptible in the City of his Saints, the new Jerusalem, from whence they should be looked upon as most vile and base, as they had been by eyes dazelled for a time with their outward splendor, with fear and reverence.

He confesseth, since it shall be thus, that he was most foolish, even as a Beast in his former thoughts, of which he had spoken, verse. 13, 14.

Nevertheless thou art continually with me, thou holdest me by my right hand. Here the fatherly indulgence of God towards him, when he was so foolish, is celebrated, in that he left him not to himself to be carried away with so gross misprisions touching his providence, but held him by the right hand, by making him to know, and to be confirmed in the truth.

And hereupon he gathereth, that God will still guide him, and finally bring him to glory: as he looked to none else in heaven or in earth to be thus guided, but to God alone; and therefore he was no Papist, that desires help from the Saints departed, and from the Angels of God.

My flesh and my heart faileth: That is, I am of myself very weak to stand against temptations both in body and soul; but God strengtheneth me, who by my seeking to him is made my portion and inheritance forever, both to guide me aright, and to fill me with comfort beyond all worldly things.

PSAL. LXXIV.

Maschill, or Instruction of Asaph.

WHo made this Psalm we know not; some, because it concerneth not those times, when David or Asaph lived, conjecture it to have been made long after, either at the time of the Babylonish captivity, or of the miseries endured by the Jews under Antiochus Epiphanes: But this is no reason, for Prophets commonly write of things to come, as already done: and although there were some Prophets that might write in the time of the captivity, yet in Antiochus his time there were none. Therefore not to inquire further after an Author in those times, we may most probably conjecture it to have been made about the time that the other Psalms were made, either by David or Asaph. For the things complained of, they show that this Prophesy was either of the destruction of the Temple and City by the Chaldeans, or of the profanation thereof by Antiochus, or of the last overthrow of all by the Romans: For amongst Expositors, some are for one, and some for another: Calvin for both, that by the Chaldees and Antiochus: Jerome for that by the Romans. But I see no reason why it should not be thought to extend to them all. By the Chaldees the Temple ws burnt, and that with roaring and a great noise of crying by the Edomites, Down with it, down with it, &c. By Antiochus, or in his times, Prophets and Signs ceased; and a little before the destruction of Jerusalem, Pilate, as Basil saith, set up a Swines head for a sign upon the stones of the Gate, and the Roman Arms were set up upon the porch of the Temple, causing great trouble to the Jews: of all which something is spoken, Vers. 4, 5, 6, 7, 8, 9.

Lift up thy feet to the perpetual desolations. The word 〈 in non-Latin alphabet 〉 rendered feet, signifieth steps, or strokes, and it cometh all to one, whether way it be rendered; the meaning is, hasten to come and take revenge upon our eruell Enemies. The next words, Against every evil enemy in the Sanctuary, are rather a complaint; for being rendered according to the Hebrew, it is not against, but, every, every evil enemy the Sanctuary: that is, is in the Sanctuary: Then he showeth what they do there.

Thine adversaries roar, they set up their signs in the midst of thy congregation. Of which before in the preface to the P • alm.

A man was famous: Hebr. He was known as lified up on high. He aggravates the barbarous doings of the Enemies, by recounting with what cost and labor the Temple had been built in so stately a manner; the work-men that cut down, and fitted the Timber for this building, got them a name for their curious workmanship about it; but now the Enemies without, being moved at such work-manship with indignation destroyed all.

Neither is there any amongst us that knoweth how long. This showeth that the Babylonish captivity only is not here meant, because the time of determining that was set, viz. 70. years, and of the persecution by Antiochus 1335. days, therefore the destruction of Jerusalem by the Romans is also included: Of the desolation following after which there is no certain time set that man knoweth, for which it is here thus spoken.

Thou brakest the heads of the dragons in the waters: That is, of the Egyptians drowned in the red Sea, Pharaohs Nobles; For by Dragons such are set forth: and by Leviathan next mentioned, a great Tyrant, Ezek. 29. 3. Isa. 27. 3. So that hereby in this place, Pharaoh and his Hoast are meant, who adventuring to pursue Israel through the Red Sea, perished all there. And this is here recounted to move the Lord to show the like power again in doing for his people, and taking revenge upon their Enemies.

Thou gavest him to be meat to the people, inhabiting the wilderness: That is, Pharaoh with his Egyptians. who being drowned, were cast up upon the shore, and so their dead bodies became a prey to the Beasts of the Wilderness, whom he setteth forth by the name of people, as Solomon calleth the Conies, Pismires, and Locusts, Prov. 30. 25, 26. Joel 1. 6. Of dwellers in the Wilderness, see also Psal. 72. 9. And if men dwelling in the Wilderness be meant, the Egyptians were made meat to them, when their spoils came into the Israelites hands, who were then in the Wilderness; for thus it it said of the Canaanites, Numb. 14. 9. They are but bread for us: we may take it both ways.

Deliver not the soul of thy turtle Dove to the wicked: That is, of thy Church for her innocence, chastity, and weakness, being not able to defend it self thus compared, Isa. 38. 14. 59. 11. Ezek. 7. 16. Hos. 11. 11. Cantic. 4. 1. 6. 8. Matth. 16.

The dark places of the earth are full of the habitations of cruelty. Here some by dark places understand Caves or Dennes, where the innocent hide themselves for fear, but in vain, for the cruel find them out even there. Others, obscure and base persons, some such places as God appears not in to take revenge upon the wicked, for there they are bold to do any foul evil, and then think to lurk in secret places, that they may not be found out: But Basil best, the places where they are in the darkness of ignorance, not knowing God, are full of cruelty: and such were the Chaldeans, Grecians, and Romans then.

Plead thine own cause. The cause of his People is here called God's own cause, for that they being domineered over by the Heathen, the said Heathen without all fear of him, as an Impotent God, were bold to blaspheme his name.

PSAL LXXV.

At Tashehith, of this Title see Psal. 57.

AND hereby it seemeth to have been David's, yet he speaketh here, as a Type of Christ. For David being hitherto kept from the Kingdom, promiseth when he should come to it, to give thanks together with the Congregation, again, and to judge righteously; which as Jerome hath it, is spoken in Christ's person, who shall come to judge the World at the last day, when all people from all parts shall be gathered before him: Meant here by the Congregation, by him then to be received and judged according to their works; some being invited into his Kingdom, and others sent into Hell fire: So that we ought patiently to bear Injustice and wrong in the mean, for then each one shall have right.

The Earth and all the Inhabitants of it are dissolved, I bear up the Pillars thereof. This saith Calvin, is commonly applied to Christ thus, When I come down to the Earth, I find all men in a weak and frail case, but I by my grace and spirit, put them into a firm and stable condition, to live to Eternity. But he thinketh this overcurious, and preferreth another, that although the Earth be in a dissolving condition, by reason of the waters whereupon it is founded, yet God makes it firm and stable, as a Building supported by most strong Pillars. But another better, the Land of Israel is all over in an ill case, ready to be dissolved and weakened, to the great endangering thereof, by reason of the Warrs betwixt Saul's house and David's; but David's endeavor was, as soon as might be to settle it and the people in a more stable condition. Thus so far as the words concern David rightly, but as they concern Christ, we may understand them as hath been said, out of Calvin first, but by him censured as too curious.

The next words, Verse 4. 5. show how men may be established. I said to the fools, deal not so foolishly, and to the wicked, lift not up the Horn, &c. Hebrew, To the mad deal not madly. For mad men do as foolishly, as natural fools: There are two Vices which make the Earth out of course, Wickedness and Pride, against both these he giveth warning here, calling wickedness, folly or madness, and pride, lifting up the horn on high, and speaking with a still neck; that is, Not regarding either God or man, to blaspheme both; and he addeth Selah, that it might be well marked by all that would stand firm, and not have a fading and melting Estate. And he yieldeth a good reason hereof, Promotion cometh neither from the East, &c. Wouldst not thou then be pulled down, but set and kept up, deal not foolishly, neither be proud.

For in the hand of the Lord there is a Cup, and the Wine is red. Hereby the red fiery anger of God against the wicked is set forth, for this is commonly meant by his Cup, Psal. 11. 6. Jer. 25. 28. Ezek. 23. 31. 32. Hab. 2. 16. And it is said to be mixed, meaning, that it is ready prepared, as Prov. 9. 2. Revel. 14. 10. He poureth it out, or of it he poureth out, by afflictions coming even to his Children, Jer. 25. 17, 18. 28, 29. but to them for their greater good, The wicked shall drink the dregs. Ezek. 23. 34. Isa. 51. 17. For as the dregs be at the bottom of a Vessel, and come out last, so the wicked having long lived in prosperity, shall finally suffer, and suffer more grievously, then any of the righteous ever have done; Aches and Pangs in all parts [Note,] of the Body, Imprisonment in dark Dungeons, tormenting fire, loss of all their Goods, and horror of conscience for a time; but in everyone of them, there shall be a Conflux of all these, and that forever and ever, World without end.

All the horns of the wicked will I cut off. That is, Their Strength, Power, and Dominion, so that they shall have none anymore; but the Power, and Dominion, of the righteous shall be great: This is spoken in the person of Christ, who at the last day shall thus abase all the Wicked, and exalt the Righteous to the glory of his Heavenly Kingdom, to the sitting upon Thrones, and ruling over Nations.

PSAL. LXXVI.

On Neginoth. Psal. 5.

THIS Psalm seemeth to have been compiled, not as some think, when Jehosaephat had so famous a victory over the Ammonites, Moabites, and Edomites. 2 Chron. 20. but when Senacharibs host was confounded before Hezekiah. So Calvin, Junius, and Basil saith, that in Hexaplo it is added in the title, De Assyrijs, and the argument of it is such, that it very well agreeth to that overthrow. Because the Place, from whence it came, is said to be the Tabernacle, the dwelling of God in Zion, or Salem, that is, Jerusalem, for Hezekiah did but come up hither, to spread the proud Tyrants Letters before the Lord, and to pray: and the Night following was that great slaughter in his army, when Shield, and Sword, and Bowe, were broken, they that came with them being slain, to 185000.

Glorious, excellent art thou above the Mountains of prey: That is, Above all Heathen Kings, who carry all by strength, being like savage Beasts, inhabiting Mountains, where there is a covert of Trees and Bushes, from whence they come forth from time to get their prey: so the Tyrants of the World, and Sennacherib in particular, by his great strength, made a prey of other Nations, striking Terror into them where he came, but now one more terrible had confounded all his power, seen only for further declaration, how the Sword and Bow were broken, Viz. the men that handled them being smitten, slept their last sleep, and so there were none to use them.

Thou didst cause Judgment to be heard from Heaven, That is, Thy destroying of so many thousands upon such a sudden was sounded abroad in all parts, and because this Judgment came so apparently from the God of Israel, it could not be thought to come by casualty, but from him that sitteth in Heaven, even the almighty God. And through hearing thereof the Earth, that is, men of the Earth, enemies to Israel, feared and were quiet, not moving War anymore against Israel, all the days of Hezekiah.

The Wrath of man shall praise thee: That is, What preparations of Warr soever be made by wicked Heathen against thy people, by confounding them, when they are most outrageously bent to destroy them; thou shalt have praise, as being for this acknowledged most potent. And whereas Enemies still remain no less fierce, thou shalt hold and curb them in so, that they shall not be able to hurt thine.

Vow and pay, Because all your help depends upon God: vow in time of danger Gifts and Sacrifices, if God shall deliver you, and pay them, Numb. 30.

He shall cut off the spirit of Princes: That is, by taking away their contage, and infatuating their counsels, so many as are enemies to his Church, being terrible to such Kings: and of this sort most are, for which he speaketh thus in general of them.

PSAL. LXXVII.

On Jeduthun of Asaph.

TOuching Jeduthun, see before, Psal. 39. Jerome saith that these words of Asaph are not in the old Copies.

Basil will have this Psalm to be concerning the Jews in captivity; and this is not improbable, because verse. 7. he saith; Will the Lord cast off forever? but he correcteth himself, verse. 10. saying, This is mine infirmity, I will rememember the years of the right hand of the most high. For the Church of God was then so long in misery, that it made the Prophet, who wrote this, foreseeing it by the Spirit, to speak so, as it were through some despair: But considering that there was a time set, viz. 70. years; he correcteth himself, confessing it to have been his weakness, because the number of years when God's people should be delivered was set, and that number they should not pass, but come at the end thereof into the favor of God again to be delivered.

I cried unto God with my voice, and he gave ear unto me: Before that he complaineth, he beginneth with an acknowledgement, that God had in times past heard his prayers; that recounting this, he might now be the more confident, and not despair. And it is necessary for everyone of us to keep a [Note.] remembrance likewise, of that which God hath done for us, for the further confirmation of our faith, when we are in greatest straights, and are long suffered thus to lie therein. For whosoever was the Writer of this Psalm, he propoundeth himself as a leader to the Church of God, and everyone of the faithful being in distress. And as Jerome noteth, he did well at such times to cry unto the Lord, whether he had lost his Goods, or his Country, or his Liberty, for he that crieth to the Lord, and hath him, hath all things. [Note.]

My soar ran down in the night and ceased not, my soul refused to be comforted, Hebr. For my soar, is, 〈 in non-Latin alphabet 〉 My hand, and therefore by Calvin rendered, My hand was poured out, or streched out, expounding it, I lifted up my hands unto God in prayer, not only in the day, but in the night also continually, although I found no comfort, a notable example for us to perservere in [Note.] prayer, even when we cannot prevail for a gracious answer, but are still under Sufferings, for at length we shall, as the Widow with the unjust Judge.

I considered the days of old, I cast to remembrance my song in the night: That is, both the gracious dealing of the Lord with his people in delivering them out of Egypt, and what matter of praise hath in times past been ministered unto me, making me to break out into singing even in the night: And hereupon I have made a diligent search, why I should now cast away hope of obtaining mercy anymore, verse. 7. and find that it is nothing but my own weakness whereby it cometh to pass, that I thus fear a rejection forever, verse. 10. seeing God will never be unlike to himself, full of grace and mercy to his people, as he hath always heretofore been, verse. 11, 12, 13, &c. to the end of the Psalm.

Thy way O God is in the Sanctuary. saith Calvin, not seeing how any good construction can be made of these words, if it be rendered Sanctuary, read it, in sanctity, or holiness; but this is far from the mind of the Prophet: And if by Sanctuary we understand Heaven, the sense will be good thus; Thy way is on high, far exceeding the reach of man, and therefore he must be instructed from above, that would see into the reason of God's doings; or though he cannot, he must acknowledge the righteousness thereof; howsoever, resolving that this is the cause, for that they are so sublime. Or by the Sanctuary, understand the Sanctum Sanctorum, which was some resemblance of Heaven, as the word is used before, Psal. 73. 17. 68. 24. For as the things in heaven are hidden from our eyes, only we see them by faith: So the things in the most holy place, none might go in or see them upon pain of death, but the high Priest only, and that but once in a year.

Who is so great a God as our God? This is not spoken, as granting that there be more God's, but to convince them of extreme folly that worship any other god, or that submit not unto God, acknowledging the justice of his ways, although they cannot see into the reason, since he is so great and high, and so are his ways, that man cannot comprehend them.

Thou hast redeemed thy people with thine arm, the sons of Jaacob and Joseph: That is, out of Egypt with a stretched-out arm, smiting the Egyptians. And this People he distinguisheth into two, Jaacob and Joseph, Judah and Israel, whose head was Ephraim, that came of Joseph, and was most populous.

The waters saw thee, the waters saw thee and feared. Here he instanceth in some particular most mighty acts done by God for his people, when he redeemed them out of bondage in Egypt: he first divided the red Sea, then the river Jordan: and the waters are said to have seen & feared by a Prosopopeia, because they did, as if they had seen God coming to pass through them with his people, and therefore gave way by dividing themselves out of fear and reverence: which is spoken for the reproof of those men that will not see to [Note.] fear so mighty a God, but by hardening themselves, incur his heavy wrath and displeasure.

The clouds poured out water, the skies sent out a sound, thine arrows also went abroad. Heb. for Skyes is 〈 in non-Latin alphabet 〉 properly signifying thin things, metaphorically the Clouds: and so it is best to render it, because that from Clouds, and not from the Skyes, the Thunder cometh. It is most probable, as Calvin hath it, that the hideous tempest sent upon Egypt, when Thunder and Lightning, Hail and Rain with Fire, fell to the destruction of Come and Cattle, and all things in the fields, is meant.

The voice of thy thunder was in the heaven, &c. The earth trembled and shook. This is further added, to show the greatness and dreadfulness of God the more, the thunder and lightning upon mount Sinai being meant, Exod. 20. 18. and the quaking of the mount, Ch. 19. 18.

Thy way is in the Sea, thy foot-steps are not seen. That is, the way whereby thou leadest thy people through the red Sea; which returning to the course again, the print of the foot-steps there made remained unseen ever after.

PSAL. LXXVIII.

OF the title Maskil of Asaph, it hath been often spoken, only here saith Jerome some copies have the Prophet Isaiah for Asaph, by the error of the Scribe that copyed it out. For the Psalm:

Give ear O my people to my law. Here the Lord is brought in speaking, to make all men to attend the more; and by Matthews applying it to Christ, Chap. 13. 35. it appears, that he is the Lord meant in that place: So likewise Jerome, the Lord Christ speaketh, verse. 1, 2. Then ver. 3. the Apostles. But Calvin denieth the Lord to be here brought in speaking, affirming that the Prophet who wrote the Psalm saith thus, as was common with Prophets to do, to speak as if the Lord spake, because of his Spirit speaking by them. This indeed is true, but that it holdeth not here, appears by Matthews application, which is above all conjectures of men. And how could any Prophet say, My People and my Law, as it is here spoken? It is Christ then, who is brought in speaking in this place, and his Law of faith, to which he biddeth us give ear. And he calleth that, which he was about to say Parables, sayings hard to be understood, and sayings which were dark, and not so well understood in former Ages; this task being reserved for Christ, to open the mysteries of the Kingdom of Heaven, viz. Of his Incarnation, Passion, Resurrection, Ascension, coming again to Judgment, and forgiveness of sins, and deliverance from Hell and Death by his Death.

Which we have heard and known, and our Fathers have told us. These are the words of the Apostles, who conversing daily with Christ, and hearing him, and reading the Prophets, that tell in their Writings the things following, especially Moses, shown them to others, their Disciples, and they to another Generation. For the setting forth of the Prophets by the name of Fathers, see Act. 13. 25.

For he established a Law in Jaacob. Here to show the difference betwixt the new Covenant and the old, it is first shown, as Jer. 31. 31. that their Fathers in those times, even almost whole Generations, brake God's Laws, being stubborn and rebellious; but their Children, the true Israelites under the Gospel, should not do so. And the rebellion of Israel is amplified further, under the name of Ephraim, of which Tribe Jeroboam was, Verse 9. The Children of Ephraim being armed and carrying Bows, turned backward in the day of Battle. Which is spoken, in alluding to the revolt of the ten Tribes from David's house in Rehoboams time; and figuratively of Heretics, who being of the Church of Christ, which is one Kingdom, Apostatize, and so make a division, dividing themselves from the truth, and so from his Kingdom: that without recanting, they shall never be made partakers thereof. It is thought also by some, because they are said, when they carried Bows, to have turned their backs; that this is spoken according to the History, 1 Chron. 7. 21. 22. or 2 King. 17. Whereof mention is made again, Hosea. 10. 6, 7, 8. &c. Which indeed was the Judgment upon them pointed at for their foul Idolatry, in which regard they are said to have broken God's Covenant, Verse 10. And not to have remembered what he had done for them.

Having touched upon the wondrous things that God had done for them; here he falleth to an Enumeration of them, beginning with those in Egypt, which he first speaketh of only in general; then having inserted the wonders done after these upon the Sea, and the Rock flowing with water, the Cloud and Pillar of fire, his feeding them with Manna, and Quails, and their often sinning, and his punishing them; he returneth again to the wonders done in Egypt, from Verse 43. to Verse 52. In the next place he recounts what he had done for them in the Land of Canaan; planting them in, and casting the Canaanites out, Verse 54, 55. But they being so graciously dealt with, committed Idolatry, as is shown many times in the Book of Judges, and were plagued therefore by being given into the hands of their Enemies, but calling upon God they were delivered, and their Enemies, especially the Philistines, were destroyed in Samuel's time: and getting strength again in Saul's time, God raised up David, and by him confounded them, and provided well for the welfare of his people; placing them as Sheep with such a Shepherd, who is commended for his exceeding great care in guiding and feeding them.

All which being historical, and I have written upon all the Histories already, upon the Pentateuch, and the rest of the historical Books, I spare therefore to writ again more upon the same things; only the Reader shall understand, that because we are in this Psalm prepared to hear Parables and dark things, Jerome setteth forth things concerning the Gospel, darkly figured out in these Histories, and Augustine likewise.

By Egypt, this World being understood, the state of corruption, out of which to deliver us, great wonders were wrought by Christ, he, the Son of God did many miracles, and finally gave his life as a ransom for our souls, and arose again, and ascended up into Heaven.

He caused them to pass through the Sea. When through Baptism into the State of salvation, 1 Cor. 10. 1. Which was also set forth by the Cloud, Verse 14. For it is said, They were all baptized in the Sea and in the Cloud. He led them in the night by a Pillar of fire. That is, His spirit, oft compared to fire, and hereby set forth, Act. 2. and promised to lead into all truth, and that by means of the word preached, which is a Light, Verse 15. He clave the Rock and gave them waters. This Rock was Christ, 1 Cor. 10. 1. 2. Who stood and cried, if any man thirst, let him come and drink, and the water that I shall give, shall be Rivers of water, &c.

They tempted God by asking meat for their lust. The Pharisees tempted Christ and asked a sign, after wonderful signs of his power shown; but he answered, no sign shall be given, but that of Jonah, as he was three days and three nights in the Whales belly, &c.

Though he had commanded the Clouds above, and opened the doors of Heaven, and rained down Manna. This was done, when he taught himself to be the bread which came down from Heaven: For when Manna was rained down, for all that would gather it; but they remained still incredulous, therefore he gave them the sign of his rising from the Dead: so he sent an East wind, and rained fowls, and they ate their fill; but whilst the meat was in their mouths, his wrath brake out against them. Whilst they were talking of his rising again, seeking how to blindfold men's eyes that they might not know it, most heavy Judgments seized upon them from time to time; as may be seen in my Continuation of the sacred History, till Jerusalem's destruction.

For all this they sinned still. Having suffered by the Plague at Kibrath Hattaannah, Num. 11. 33. So the Jews after Christ's Resurrection continued still to sin by infidelity, and persecuting Christ, and were diversely consumed, and spent their days in vanity, looking in vain for another Messiah: which was when they were scattered, despised, and destroyed in other Countries. Verse 34. When he slew them they sought him, but with a dissembling heart. Which according to the history was verified in the time of Judges, then they were spared, and not wholly destroyed, according to the mystery: when they, lamenting after the Messiah to come, weep and pray to God, being yet nothing reformed from their inveterate infidelity, find this pity yet, that they are not all destroyed; but the Nation still continueth in many parts of the World, in great numbers. Verse 42. They remembered not his hand in the day that he delivered them, but forgot how he had wrought his signs in Egypt. Then he reckoneth up the signs, 1. Turning their waters into blood, setting forth the teachings of Philosophers, discovered to be corrupt, that men cannot now drink thereof; but the Fishes that do, that is, They who still are addicted to them against the preaching of the Faith, do all die. 2. Flies, setting forth the Sect of the Cynics, a sort of Philosophers teaching, that men might live as Dogs, or other Beasts, doing what naturally they incline unto; but hereby they are devoured who are drawn by them. 3. Frogs, that is, Poets, by croaking with their Verses, setting forth things tending to the teaching of many God's, and some most vicious, to the corrupting of the Readers. 4. Catterpillers, setting forth Fornication, which eateth up the Fruit, although no such danger seemeth by the still coming on thereof to be feared. 5. Locusts, setting forth dissensions, because the Locusts are without a King. 6. Hail, setting forth God's Judgments to terrify sinners. 7. Evil Angels, that is, Devils possessing and tormenting many, and being cast out, entering into their Swine. 8. He slew their first born, that is, Principalities and Powers before ruling over them. Thus Jerome, but nothing satisfying: Augustine judgeth Rivers to be turned into blood, when the causes of things are carnally thought of, the Frogs most loquacious vanity, aerugo or mildew, put for Caterpillars, that which secretly hurteth; the Locusts, malice hurting by false witness, Hail, rapine, and robbery, &c. And he noteth that three Plagues of Egypt are here omitted, Lice, Soares, and Darkness, and other three not mentioned there, are inserted, Mildew, Hoare Frost, and Fire. And from hence he gathereth something mystical to have been meant: But neither is this of Augustine satisfactory, because the evils which he speaketh of, come not from God, but man's own corruption, and indeed he leaveth everyone to his own liberty, what to anderstand hereby; only pressing this, that other things are hereby darkly set forth. Ainsworth, who is also for Christ brought in speaking, Verse 1. and for things under the Gospel meant, though darkly set forth, will have the Rivers turned into blood, the third Vial powered out upon the Throne of the Beast, called spiritual Egypt meant; for then also the Rivers are said to be turned into blood: By the Frogs, those unclean Frogs, which go out to gather the Kings of the Earth to Battle: By the Locusts, the Locusts spoken of, Revel. 9: 3. 4. By the Hail, the Hail of a Talent weight, Revel. 16. 21. And the evil Angels he expoundeth, Angels of evil; That is, Moses and Aaron, who brought evil tidings to Egypt of Plagues, which also followed. But this last of his I subscribe not to, for the words are evil Angels; intimating, that although it be not expressed in the History, yet by the ministry of evil Angels or Devils, God brought those Judgments. For the Devil brought down fire upon Jobs Cattle, and a fierce wind upon his Sons house, and a Bile upon his Body. Calvin contends, that good Angels may be meant as well as evil; because sometimes they have in executing Judgments been employed, as in killing the first born in Egypt, and 185000. in Sanneheribs Hoast; saying, That they might be called evil Angels, for the evils in Egypt done by them: But what need is there of fleeing to this shift? when the words are plain, evils Angels, and not Angels of evil; yet for the mystery of these Plagues, neither Calvin nor Basil, nor others say anything; and for those that have hitherto said, neither Jerome nor Augustine do herein speak probably, because under wonders, other wonders wrought by a divine power must be meant, which Christ wrought for the confounding of spiritual Enemies to Christians, who are true Israelites, and for their redemption from spiritual servitude, whereunto the mysteries found out by them do nothing appertain; and the things figured out by them, must be things done before in order to redemption, not after, as Ainsworth understands it. I conceive therefore, that the things darkly set forth hereby, were the wonders done by Christ, to confound the wicked Jews, and to work faith in the Elect amongst them, that they might be saved from sin and infidelity, in which the Pharisees sought to hold them. For as Moses came with miracles to deliver out of Egypt and Bondage, so Christ from spiritual bondage; and as Moses was opposed by Magicians, so Christ by Scribes and Pharisees: therefore he wrought miracles also for conviction: Only herein was the difference, Moses wrought wonders destructive, Christ wonders preservative: he turned water into blood, Christ water into wine, he brought Flies and Frogs, and Locusts, and Catterpillers, destroying the fruits of the Earth, and annoying it: Christ increased a little of these Fruits, five Loaves and a few Fishes by blessing them, so that he herewith fed five thousand men: He smote both men and Cattle with Hail, and thunder and lightning, that they died, Christ made some alive that were dead, and saved from Death the diseased and sick; he was an instrument to bring all manner of wrath and evil Angels amongst them: Christ cast out Devils, and did all manner of good, giving sight to the blind, hearing to the deaf, speech to the dumb, limbs to the lame, and cleansing to th leaper, and when the Sea was tempestuous, appeasing it: He slew their first born, thus causing an horribble cry in all the land of Egypt. Christ saveth all the first borne, or by saving makes them so: for thus they are called, Heb. 12. 23. & to the same Effect it is spoken, Revel. 1. 6. seeing the first born were God's Priests in every family, and so their joy is unspeakable, making them to sing even at midnight. Whereas some judgments, as of the Lice, and Darkness, and Biles, are omitted here, it was because Light was before spoken of, which is opposite to Darkness, and Lice and Biles, and Murraine amongst Cattle are opposite to good done to the Body; of which sort of Evils enough are set down, though these be omitted.

He made his own people to go forth like sheep: Here it is alluded to Christians going out from Jerusalem, a little before the Destruction thereof, to Pella, and from thence into all parts to preach the Gospel, to the subduing of Countries and Nations. After which, yet even they that embraced the faith, as the Jews being possessed of the Land of Canaan, foully sinned by Idolatry, as their Fathers, other Heathen had done: only the God's whom these Fathers had served, were imaginary famous men and women in divers Countries; the Divi, or God's of Christians, men famous for Faith, as Peter, and Paul, and John, &c. whom they began to call upon, after the second Spurious Nicene Council about Anno 600.

Then God was wroth with Israel, and smote them with the Sword: That, is, Christians by the Turk, who after this, subdued many of their Countries.

Then the Lord awaked as one out of sleep, and smote his Enemies: This is a Judgment yet to come, according to the Mystery, when Magog, that is, the Turk, shall be destroyed.

He refused the Tabernacle of Joseph, and chose not Ephraim: This was verified according to the Letter, when the Philistines were utterly subdued by David, and he reigned over all, Ephraim not yet having a King by itself: and mystically it shall be fulfilled, when all Nations shall be brought in under the obedience of the Gospel of Christ, Ephraim, that is, Idolatry, of which Jeroboam of Ephraim was the Author, being quite put down in all places forever.

PSAL. LXXIX.

THis prayer is thought by Calvin to have been made, either when the Temple was destroyed, and the Jews by the Chaldees, or in the time when Antiochus afterwards persecuted the Church. And it seemeth to relate to the same times with Psal. 74. only I take it not to belong to the Destruction of Jerusalem by Nebuchadnezzar at all, but only by the profaning thereof by the foresaid Antiochus Epiphanes. So Basil, for he complaineth only of the Heathens coming into, and defiling the Temple, and casting the dead to the fowls and beasts.

For these words, They have laid Jerusalem on heaps, The vulgar hath, they have made it, Custodiam pomorum: but the word signifieth nothing but heaps: for although the City were not then ruinated, yet so many were slain for refusing to obey the Heathen Kings commands, that there might be heaps of their dead bodies cast out in the streets, and in these, Jerusalem is said to be laid to heaps, the continent being Synecdochically put for the content.

This Psalm is altogether spent in complaining and praying, being easy to be understood, till Vers. 11. where he saith, Let the sighing of the prisoner come before thee, preserve those that are appointed to die: Which although Calvin applieth to the captived in Babylon, yet it may bettet be expounded of them that were taken in the days of Antiochus, and imprisoned, and then brought forth to be executed, as the Mother and her seven Sons, for refusing to break God's Laws, by eating of swine's flesh; and many more, for not sacrificing to Idols.

The Church is taught to pray for Revenge in abundance, meant by seven fold, to be taken upon them that spake reproachfully of God, to show that we must not for private wrongs imprecate any, but for manifest blasphemy against God; for such shall surely bear their sin.

PSAL. LXXX.

Of the Title of this Psalm, Shushannim, and Eduth, see before Psalm. 45 and Psalm 60.

THIS Psalm is by some thought to be made in way of praying for favor to all Israel, mention being made of Joseph first, as of one unkinkdly sold by his Brethren into Egypt, of whom yet God as his Sheapheard had a care, and in him of an whole flock to come of him. From his seat On Cherubims, he is prayed to shine before Ephraim, Manasseh, and Benjamin. These, saith Basil, being named, and all the other Tribes understood, because of Joseph came Ephraim and Manesseh, and Benjamin came of the same Mother with Joseph. Ainsworth thinketh them to be thus named, and these three in particular, next the Cherubims in the most holy place mentioned, because these Tribes pitched about the Tabernacle westward, and were appointed to remove first after the Tabernacle when it went forward: but Calvin better, it is a prayer for rhe ten Tribes carried into captivity. 2 King. 17. for their comfort and support of their Faith in that time of Misery: there being no reason else, that Judah should not be spoken of; which was the chief Tribe, but because the Kingdom of Judah stood still many years after. And if it shall seem unworthy for the gross Idolatry therein committed, to be thus specially commended to God, he saith, there were in Elijah his time seven thousand that bowed not their knees to Baal, and that they were sometime justified above Judah: and Hosea 6. they are blamed for not being sorry for the affliction of Joseph: But he saith nothing all this while of that which might be objected, touching Benjamin; he went not into captivity with the ten Tribes, for he was of the Kingdom of Judah, but he might be named together with Ephraim, and Manasseh, with relation to Numb. 2, 17, 18. because they three pitched towards one quarter of old, and therefore now the Prophet puts them together, although the Argument in hand concerned the Kingdom of Israel only.

The Saving, which he speaketh of, Verse, 3. was by delivering them from captivity, and it is said by the faithful, How long wilt thou be angry with our Prayers? Meaning, How long wilt thou continue in anger against us? and therefore not be moved to show us mercy, when we pray unto thee?

Thou hast made us a strife to our neigbbours, That is, The Assyrians, who sometime rail upon us, and sometime deride us, as Masters and Conquerers, as their Captives and Slaves, for which such abundance of tears were wrung from them, that they say, they were given them for drink.

She sent out her boughs to the Sea, and her branches to the River,: He compareth Israel to a vine, as also Esa. 5. 1. to move the Lord the more to compassion, since it stood not with his good pleasure to see the vine so carefully broughr and planted in Canaan by him, and preserved to such a gronth, to be now destroyed by wild Beasts; like unto whom the Assyrians were. And they speak of the Sea and the River, that is, Euphrates, often said to be the bounds of Israel's Inheritance.

And the branch which thou madest so strong for thyself, Hebr. The Son: whereby Israel is in want, sometime called a Vine, and sometime called a Son, as Exod. 4. 22. The Cald. for Son hath the King Messiah, but why it should either be rendered a Branch, or paraphrased upon, The King Messiah, I know not; the sense being good, if we read it a Son, as hath been shown. For Israel was by God made too strong for the Egyptians to hold, when God would have him come forth to sacrifice to him in the wilderness. And the same, that is here called a Son, is called The man of thy right hand: Vers. 17. As Benjamin by Jacob, Gen. 35. 18. but this man, by whom a Body politick consisting of many men, is understood, is also set forth in the plural Number.

They perish at the rebuke of thy countenance: If God's Countenance were not in the light thereof lifted upon them, as it is here prayed, Make thy face to shine upon us, V. 19. They were undone forever, and must perish from being a Nation in the Country where they were captives.

PSAL. LXXXI.

Of Gittith, here mentioned, see before, Psalm. 8.

THis Psalm was made to be sung upon festival days, wherein they stir up one another to the praising of God. For the Instruments whereupon they praised God, see Psal. 33. 2. whereas he saith, This was a statute for Israel. V. 4. See this ordinance for it, Exod. 23. 14. Numb. 28. 29. whereas it is added, Verse 5. This he ordained in Joseph, when he went out through the land of Egypt, Heb. he put it for a testimony in Joseph, in his going abovt the land of Egypt: So spoken, because Egypt lay low, and therefore, he that went from thence, went upon Ground above that land to go into Canaan. Ainsworth saith, that the word sometime signifieth from, 2 Chron. 33. 8. or against, Exod. 11. 4. 5. for their going out was against Egypt, as being to the destruction thereof. But why is Joseph named, who was but one of the Sons of Israel? Ainsworth, because the Tribes that came of him were the chief, till that Judah was chosen for the Kingdom, in respect of his excellency above them all by God's singular providence in Egypt, wherein he was so highly advanced, and be a Savior to the rest in time of Famin. I heard a language that I understood not: This is spoken in the person of Joseph, who at his first coming into Egypt understood not their language, and by the going abovt the land of Egypt before spoken of, the Cald. understands Josephs going togather up the Corn in the seven plentiful years to lay it up.

His hands were delivered from the Pots. That is, From making Pots: for though their making of Bricks only be spoken of in the History, yet the making of Pots being a like work, and more art with the hands being shown herein, it is not improbable, but that they made Pots also. Ainsworth renders it Baskets, saying, That Baskets, or such Vessels were meant, as wherein they carried the mass of Clay, which they wrought.

I answered thee in the secret place of thunder. Here is a Commemoration of that which is said to have been done, Exod. 14. When the people of Israel being pursued by Pharaoh, cried to the Lord, and he went in the black Cloud, and set himself between the Israelites and Egyptians, and when Pharaoh followed into the Sea, God is said to have taken off the Chariot wheels, and to have troubled his Hoast, which was doubtless by thunder, and it is said, From the secret place: Because God was as it were, in a secret place hidden in that Cloud. Of a black Cloud, wherewith God covereth himself, see Lament. 3. 44.

Open thy mouth wide and I will fill it, That is, Ask good things abundantly of me in faith and obedience, and I will satisfy thee in all thy desires: It is the same in effect, with Matth. 7. 7. Ask and ye shall have, and whatsoever ye ask in faith shall be done for you. So that the cause, why we want [Note.] good things, or have them in so small a measure, and scantily, is, because we want faith to set us awork to open our mouths and hearts in prayer so wide as we should, and are bidden to do.

So I gave them up to their own hearts lusts. For sin God leaveth men to sin, till they come to deserved destruction. Thus the Gentiles were for their gross Idolatry given over to a reprobate sense; and Israel had their hearts made fat, that seeing they might not perceive, to keep them in their sins, and from healing: And this is the heaviest of all Judgments, as being a certain [Note.] forerunner of utter Perdition. And they shall walk in their own counsels; this is spoken in the Future, as relating to the times of the Gospel, especially Matth. 13. 12. Rom. 11. 8. 9.

The haters of the Lord should have submitted themselves unto him. Hebrew, Should have lied unto him. that is, If Israel had been obedient, the Heathen who hated him so deadly, for the true God's sake and their Religion, and came vantingly against them, saying, That in such a time they would subdue all the power of Israel, and make slaves of them, should have been proved liars, because they should not have prevailed, anymore, then Sanneherib, full of so great brags, did against Hezekiah; or Jezebel, that threatened Elijah, cursing her self, if she took not his life away by such a time; did against him; Whereas some expound it by friendly submitting to God, it agreeth not so well; for even the Enemies that were brought under Israel sometime, submitted not to the true God, either friendly or truly, but by compulsion only became Tributaries, adhering to their own surperstitions still. Such as did, as the Gibeonites, turned to him unfriendly, being those Saints, that were after called Nethinims. But their time should have endured forever. That is, Israel's in Canaan, enjoying it as an Inheritance always, and never driven from thence.

I would have satisfied thee with the finest wheat. Hebrew, With the fat of wheat, and honey out of the Rock. That is, Thy Land, in which thou shouldst always have lived, should have brought forth fruits of the best sort plentifully; and as it was said to be a Land flowing with Milk and Honey, so should the honey, to be found even in the holes of the Rocks, never have failed, but been supplied abundantly.

Note that obedience procureth all worldly blessings, and sin, scarcity and [Note.] famine, that as we pray against the one, and for the other, we may endeavor to lay a foundation accordingly, all our days.

PSAL. LXXXII.

GOD standeth in the Congregation of the mighty, he judgeth amongst the God's. In this Psalm the pride and corruption of Judges is taxed and threatened; they are called God's, because invested with the power of God, the power of life and death, as Pilate said to Christ: knowest thou not, that I have power to put thee to Death, or to loose thee? as being the men spoken of, Matth. 10. 28. But they have power only as under Judges, how great soever they be, yea even Kings themselves: for there is a Judge amongst them, that shall be their Judge, so that they can be in no place, but he is present to note their Proceedings, and if they be unjust, to judge them another day with the greatest severity. Of this the Heathen themselves were not ignorant. Witness the saying of one of them, Jupiter hath Empire over Kings themselves, who is famous for the Gigantean triumph, moving all things with his eye-brow.

How long will ye judge unjustly, and accept the person of the wicked? Seeing God is ready to judge and condemn even you, how great and proud soever, thinking that ye may do what ye lust; how is it, that ye think not upon this, to repent of unrighteous Judgment giving, whereunto ye have been drawn, through respect to the persons of the wicked? for in judging ye ought to have no respect of persons, Levite. 19. 15. Deut. 1. 17. 16. 19. And he mentioneth the wicked saith Calvin, because the righteous seek not either by bribes or favor to their persons, to have Justice perverted, but this is the practice of the wicked only, and such is the corruption of nature, as that although there be no means used, yet corrupt men are most inclinable to favor them.

They walk on in darkness, all the foundations of the earth are out of course. A complaint against corrupt Judges: they may be taught, and told indeed what they should do; but nothing will enter into them, to make them amend, but they will still go on in this gross sin of judging unjustly, & so in darkness; for what is it to walk in darkness, but in sin? John 3. 19. 1 John 1. Rom. 13. 12. Yea they are so set upon this, that they will thus go on, though all the foundations of the Earth be moved, as the Hebrew word signifieth: For as Justice and Judgment in Kings and Judges, are a means to establish the Common-Wealth, so Injustice overturneth it, and makes it ruinous.

I have said ye are God's, but ye shall die like men, and fall as one of the Princes. That is, Verse 1. I have so called you, but this your grat glory hath so dazzled your eyes, that ye walk in darkness, and therefore shall come into utter darkness; dying not only as all other men shall do, being mortal, ever since sin first entered into the World by Adam, but as heathen Princes, everlastingly; for whom the greatest sufferings by that Death await, as they have had the greatest glory in this World.

Arise O Lord, judge the Earth, for thou shall inherit all Nations. Seeing men that are Judges be so corrupt, and there is no hope, but that they will always be thus; come thou (O Christ) the righteous Judge of all: for all the Nations of the Earth shall be one day thy Kingdom by right of Inheritance, when there shall be no such Judges anymore, but everyone shall be justly judged according to his works.

PSAL. LXXXIII.

THis Psalm is by Calvin referred to the time of Jehoshaphat, 2 Chron▪ 20. When Amon, and Moab, and Edom came against him. But Basil to the time of Zerubbabel, or Nehemiah, when the Heathens conspired together against the Jews, being returned out of Captivity from Babylon. I hold rather with Calvin and others, that it concerned Jehoshaphat's time; because that although such as dwelt near Jerusalem conspired against the Jews after their return, yet it was not vi et armis, as the case here intimated was, but by subtlety and flattery. Neither are Ammonites, Moabites, &c. mentioned, but 2 Chron. 20. they are with others, by which others not only Edomites, but Gebal and Amalek, &c. might be meant also.

Keep not silence O God. Hebrew, Be not silent to thee. Which last word, though some think redundant, yet others better, In thine own cause. For the Enemies here spoken of in coming against the People of God, came against him, as is noted by the Prophet, then stirred up to comfort them, 2 Chron. 20. 15. The batell is not yours, but the Lord's: And therefore they are not bidden not to fight, but to stand still, and to see how God would fight against whom they came, and subdue them: And Verse 5. It is expressly said, they have taken counsel against thee. The faithful are taught then here, how to pray both then, and in the like case, and that with confidence, that it shall be done so to their Enemies, as is here threatened. The Vulgar before these words prefix, O God who shall be like unto thee? And this the Ancients follow, although not extant in the Hebrew Text.

They have consulted against thy hidden ones. Aquila and Theodation, Against thy hidden one, by Basil and Jerome expounded of Christ, who was yet hidden, as the bunch of Grapes spoken of by Isaiah, that had a blessing in it; but he was hidden till his Incarnation, in the Posterity of David. But it is a plural word, and therefore to be referred to the Jews, that were truly faithful, who are sometimes hidden from the eyes of men, as the seven thousand in the time of Elijah, whom he knew not of, and are Jews within, Rom. 2. 29. and hidden in his Tabernacle, Psal. 27. 5. and under his wings, Psal. 91. Of Gebal, see Ezek. 27. 9. The men of Gebal were of the wise men of Tyre, arguing, that they were a people pertaining to Tyre, which is also here said to have combined amongst the Enemies. The Ammonites and Moabites came of Lot, for which they are expressly called, The Children of Lot, Verse 8. and their sin was the more heinous, because for Kindreds sake they had been favored by Israel in their passage, Deut. 2. But now they were the principal Enemies of Israel. Touching the Assyrians said to help them, hereby it appeareth, that he speaketh not here of the Enemies combining after their return out of Captivity; because the name of the Assyrians, and their power was long before that at an end: wherefore it is most probable, that some of them came at that time also amongst the Moabites that hired them, or else an History of things done also in Hezekiah his time is here annexed. Basil to make good his Exposition, saith, The Assyrians were those that dwelt in Samaria. For the Imprecations following, Verse 9, 10, 11. The histories of the Midianites destruction, and of Oreb and Zeeb their Princes, and of Zebah and Salmuna, are so well known, Judge. 7. &c. that they need not to be further spoken of.

Let us take to ourselves the houses of God in possession. Here saith Basil, it is clear, that the Enemies hindering the building of the Temple, after the Captivity are meant, because this was the thing about which they labored, either to frustrate the work of building, or to have an hand in building together with the Jews, that they might have an Interest therein. But as Calvin well noteth, the Temple is not so much meant here, as the houses of his people, wherein he had an Interest, and therefore they might be called his houses, both because the whole Land was his, and when any man build a new house, he was required to dedicate it to God, that by so doing he might acknowledge it: Therefore when they came in Jehoshaphat's time, to get the City of Jerusalem, it might well be said thus against them; they say, Let us take the houses of God, &c. Or else hereby understand the Synagogues in all parts of the Land; which if they could have prevailed, they made account should have been theirs. For not only Heathens, but any that dare to take any of God's houses into their private possession, to turn them into others, Barns, Hey-houses, or Working-houses, are likewise accursed to perish by the most horrible perdition, that may be; because nothing devoted to God may be redeemed.

Make them as a wheel, and as the stubble before the wind. That of Jerome here, Make them as a wheel, Convertible, is but a conceit. That of Augustine is better: Who saith, That a wheel in the fore part goeth down, though in the back part it goeth up; so he prayeth, that the Enemies although they rise up behind; that is, afar off, being elevated with a proud conceit of bearing down all before them, yet as they come on to do any thing against thy people, let them go down; or with Calvin, we may understand it, let them be unstable and turning about; being kept so, that they may never be settledly bent one way; but by often turning made unable to do us hurt: or if not so, make them as the stubble before the wind, unable to stand before thee.

Or as the fire burneth the wood, or the flame the mountains: So let thy Tempest, &c. That is, Thunder and lightening burn them like trees, that be high, but barren; for these are most exposed to this danger: And as a flame kindled in mountains by thy almighty power, as in mount Etna, in Sicily, which burneth continually, and casteth out flakes of fire with great horror, [Note.] so make these mountains of pride to burn in the flames of Hell fire forever. All which is rather to be understood, as prophetical, then imprecatory, because thus it shall certainly be to all the enemies of God and his people.

Fill their faces with shame, that they may seek thy name: That is, saith August. That such amongst them as are appointed to life, may be turned to God, by means of their heavy punishments: for even in the worst countries God hath some Elect.

And then for those that turn not, he prayeth, or rather prophesieth of their destruction forever: for it cannot by any means be understood of the same, that are brought to seek God's face.

That men may know, &c. For when the faithful being in danger, are saved, and the wicked in the view of all the world notoriously destroyed, and some, that were before enemies, made ashamed and converted; what greater matters can be done to approve the Lord Ruler over all the Nations of the Earth?

Calvin, whom the Geneva note followeth, and E. W. will not have the seeking of God's face, Vers 16. after filling with shame, understood of true repentance; but of a forced seeking to God, as was that of Pharaoh: or by the word They, he will have the faithful understood, whose part God thus taketh, to be more confirmed in Faith, to seek to God, because he prayeth, Verse 17. That God would destroy these Enemies forever. But this is no reason, as appeareth by the premises; they were not the same individuals, touching whom seeking God's Face is spoken, and destruction forever; but divers of the same Nations, some stricken and converted, some stricken and perishing everlastingly, and the converted ones come thus to know the sovereign power of God, all over the World, as is concluded, Verse 18.

In the names before going, besides the literal meaning, August. finds a mystical, by Ashur helping the Children of Lot, understanding the Devil, who helpeth all that decline, or fall from God, as the word Lot signifieth: But in coming to interpret Madian, declining of Judgment, Sisera, the failing of joy, Jabin, understanding, Oreb Drynes, Zeeb, a Woolfe, Zebah, a Sacrifice, Salmona, a shadow of commotion, I see so little solidity, that I pass them over as conceits.

PSAL. LXXXIV.

Of Gittith, in the Title see before, Psalm. 8. and for the Sons of Corah, Psalm, 42.

CAlvin thinketh it to have been made by David in the time of his Exile, when he fled from Saul, and it is not improbable, because Verse 2. he speaketh of his longing to come to God's house, as he had done, Psalm. 42. Yet Verse 7. he saith, They shall appear before God in Zion, where the Tabernacle was not in Saul's time; how then can this be justified to have been made in his absence in these days? He answereth, Although it concerned those days, yet it was penned long after David came to the Kingdom, and had set up a Tabernacle there; and for this he speaketh of seeing God in Zion, according to the time of penning it. But this, I confess, doth not satisfy me, because when he made it, certainly he penned it; and therefore by Zion I understand Heaven, with Basil, Jerome and other ancients, holding this Psalm to have been made to set forth the happiness of the Saints in Heaven, called God's Tabernacle. Also Psalm. 15. and to teach us to long after it, and patiently to bear any miseries by the way; the Reward there being more then sufficient abundantly to recompense us for all our sorrows in this world. Yet I do not so understand it of Heaven, as to exclude the Tabernacle of God upon Earth; where his people assembled together to the duties of his Service; for the word is a Noun plural, and therefore may well be meant hereby.

And then here is commended unto us,

First, A love and earnest desire to the houses of God upon Earth, where the true Religion is set forth: And his name is the Congregation called upon.

And Secondly, to his Heavenly Tabernacle, to come into which is perfect Blessedness for evermore. Therefore he saith well, some desire Riches, some possessions here, some the building of Churches, that they may have some glory amongst men; but I desire nothing but a place in thy Tabernacle (O God) and this Saint Paul preferred as best of all, Phillip. 1. 23: 2. Cor. 5.

My heart and my flesh long after the living God.

First, He saith, his Soul, setting forth the whole man; now the parts, Heart, and Flesh, inward and outward, both which much desired to be in the place where he was publicly worshipped; and he speaketh of his Courts, because none might go into the Tabernacle, but the Priests only; he would be employed in his Service where God had appointed, and thought it an happiness even to be there, although but in the Court without the door: for which he saith, I had rather be a door-keeper in the house of God, Verse 10, knowing that by the Court was and an Entrance into the house.

For the sparrow hath found an house, and the swallow a nest, &c. even thine Altars, O Lord. August. by the sparrow and Turtle, as the Vulgar renders it instead of a swallow, understands the heart and the flesh, before spoken of: the one findeth an house in Heaven by meditation, the other a nest to lay her young, which is the Treasure of good works laid up in heaven, which the Righteous do. The Sept. likewise, and Cald. for swallow have Turtle, but the word 〈 in non-Latin alphabet 〉 signifying free, is more properly put for a swallow, which hath the greatest liberty of any Bird, and 〈 in non-Latin alphabet 〉 is a Turtle, Psal 74 19. the word 〈 in non-Latin alphabet 〉 rendered sparrow, signifieth any bird in general; but when it is mentioned together with other birds, as here, it is a Sparrow; as Ainsworth noteth.

The literal meaning is, these birds when they have flown abroad and are weary, have a resting place even in the Temple, for they build in houses, and lay there; but this was David's grief, that he having been long in this his flight, could not be so happy yet, as to have liberty to come hither again, therefore he saith, They are happy that dwell in thy house.

Blessed is the man whose strength is in thee, and thy ways in their heart: That is, they set their hearts upon the ways that lead to thy Tabernacles, the Temple here, and Heaven hereafter, to be come to by this means. Of the ways of the faithful, see, Isa. 15, 16. 35. 8. 40. 3.

As they go through the veil of tears. Hebrew, The veil of the Mulbberry; for so 〈 in non-Latin alphabet 〉 signifieth, although 〈 in non-Latin alphabet 〉 a word near to it, is weeping: but we need not turn it so, and thus be forced in way of justifying this Translation to say, that 〈 in non-Latin alphabet 〉 is sometime put for 〈 in non-Latin alphabet 〉 , when as they are so little alike. And being rendered the vale of the Mulberry, the sense is good. As they go through dry and sandy ground, they use it for a well, or spring: That is, in going to the house of God through such dry places, which is a great want to travellers in an hot Country, they are as comfortable as if they had plenty of waters all the way. If it be rendered by Tears, as by Jerome, and Basil, and other Ancients it is, they give this sense: when they are in sorrows and sufferings, they rejoice for the hope of Heaven, to which they are travelling, as if they had no cause of being dejected by grief, but lifted up with joy.

The rain also filleth the Pools or Cisterns: Although they be destitute of springs, that want is supplied by rain from above, filling Pits or Cisterns as they go; that is, by Heavenly consolation of doctrine, set forth by rain. See, Deut. Isa. 45. 8. Deut. 32. 2. Zech. 14. 17. The Sept. for rain, hath Teachers, and so 〈 in non-Latin alphabet 〉 signifieth also, Job 36. 22. The New Translation being uncertain how to render it, turneth it Baca, but the right rendering of the word hath been shown.

They shall go from strength to strength, the God of God's shall be seen in Zion. That is, In this comfort they shall strongly go on, not fainting or being weakened in their resolutions, to the end of their days; and then God, in seeing whom is perfect blessedness, shall be seen by them, 1 John 3. 4. 1 Cor. 13. We shall see as we shall be seen. We see now by the Eye of faith, but then with our bodily eyes, being made spiritual, when natural shall be turned into spiritual; as is said, 1 Cor 15.

Behold the face of thine Anointed. Here by Anointed, David meaneth himself; and because he was a Type of Christ, him also; in whom he desireth, that God would look upon him.

I had rather be a Door-Keeper. Hebrew, stand upon the thereshold of the house. That is, Be in the meanest place of the house, Heaven: because whosoever is there, if but in the Door, is greater then the greatest upon Earth: As Christ said touching John Baptist, He that is the least of the Kingdom of Heaven, is greater then he: And one day there is by him preferred before