Commentary on the Old Testament Volume 2-4

PSAL. LXXXV.

O Lord thou hast been favorable to thy Land, and hast brought back the Captivity of Jacob. This Psalm is generally understood by the Fathers as prophetical, touching deliverance from the captivity of sin by Christ. And this Augustine gathereth from Verse 4. Where he prayeth, Turn us O God of our Salvation. For how is it said, after an acknowledgment of sins forgiven, Verse 2: Cause thine anger towards us to cease; but that in the first words he prophesied of deliverance by Christ to come, and here directeth to pray for the benefit hereof, before it comes, and always. Calvin and Junius, are for the days of persecution by Antiochus Epiphanes; it being first with thankfulness comemorated, what deliverances God had formerly wrought for his people out of Egypt and Babylon: now they pray for the like favor again, humbly, yet boldly by faith demanding, Verse 5. Wilt thou be angry with us forever? Of these Expositions I reject neither; but hold that the History of things done are first looked at, as a ground of confidence in praying and pleading with God for time to come; and then the mystery, our deliverance by Christ, in which yet but few of Israel having part, for the hardness of their hearts and unbelief, that demand Verse 5. is made; and it it immediately resolved, Verse 8. He will speak peace unto his people and to his Saints. Intimating a conversion of Israel to come; as 2 Cor. 3. and Rom. 11. After which they shall no more turn to folly, but persevere in the faith continually to the Worlds end. But he saith, I will hear what the Lord God will speak: First, meaning wait in silence, whatsoever I suffer, till God will be pleased to speak comfort, and so I assure myself, that he will speak peace. And herein he prescribeth to each one, what he should do in the time of suffering, viz. Not murmur, but quietly bear all things, and then the issue will undoubtedly be comfortable. For these words, But let them not return again to folly; Hebrew it is, And they shall not turn again. This shall be the benefit which they shall reap, by God's speaking peace unto them; they shall slee sin for time to come: or as Calvin hath it, both of sufferings, and peace restored after them, this shall follow,: for to flee sin is rather the effect of chastisement then of deliverance; whereupon David saith, Psal. 119. It is good that I have been afflicted, for I am hereby taught to keep thy Commandments.

Certainly his salvation is near unto them that fear him, that glory may dwell in our Land. Having spoken of peace or prosperity, Verse 8. now he addeth something for more comfort to those that wait upon God; saying, His salvation is near, and not far off: and when it cometh, as ignominy and contempt hath been amongst us in time of suffering, all men deriding and despising us, so we shall have glory and honor, and be highly accounted of, as God's most beloved people, when the case shall be altered, for war and vassalage, to which we have been brought, liberty, and prosperity, and victory over our Enemies, coming in place. The Fathers, by salvation and glory dwelling in our Land, understand Christ, as the greatest glory of that Land, because he was there, taught and walked about, and wrought his miracles there.

Mercy and truth are met together, Righteousness and peace have kissed each other. That is, saith Augustine, truth towards the Jews, to whom the promises were made, and mercy towards the Gentiles, being strangers from grace formerly. Righteousness and peace: These are also spoken off, as kissing each other; because he that doth righteousness shall have peace, but if not, peace will be far from him. Hereupon Augustine excellently: Do Justice, and thou shalt have peace; these two love one another, they kiss, they are two friends. Thou wouldst have peace; for ask all men, and they will answer with one voice, we would have peace; this we prefer, we wish for, we desire: but where are they that love Justice? These are two loving friends, be averse from the one, and the other will not come to thee; why then dost thou strive against Justice, which saith, Steal not, lie not, do not to another, what thou wouldest not have done to thyself? but thou hearknest not to her: why then saith peace, seekest thou me? I am the friend of Justice, and therefore wheresoever I find an Enemy of hirs, I will not come to him.

Truth shall spring from the Earth, and righteousness shall look down from Heaven. Truth sprung from the Earth when Christ came from the Virgin Mary, who was Earth; for of himself he saith, I am the way, the truth and the life. And righteousness looked down from Heaven, when by grace through him, coming down from Heaven, Justification cometh to us sinners, through faith in his Death: for he is the Lord our righteousness. Or truth springeth from the Earth, when a sinner, as the Publican, crieth for mercy, and with the Prodigal confesseth, and when hereupon he goeth away justified. Righteousness looketh down from Heaven. Calvin. although he applaudeth the Allegory of Augustine, calling it Pulcherrimam allegoriam, and acknowledgeth it to be a truth, that all our righteousness cometh from Heaven, and that no perfect righteousness is to be found in any man upon Earth; yet passing it over as too acute, he sets down this as the plain meaning: That in the Kingdom of Christ, these four excellent virtues shall be both in Earth and Heaven, and that all places shall be full of them, Justice and Peace, Truth and Righteousness: Justice, in living and doing all things, as it requireth; Peace with God and with one another, Truth embraced, and Error vanishing, and Righteousness by faith, whereby to stand perfectly, holy, and without blemish, before God, both here and at the day of Judgment. Of the three firstof which whosoever is destitute, he shall never inherit [Note.] the Kingdom of Heaven; for the grace of God in Christ to justification and salvation is frustrated to him; Since the unrighteous shall not inherit the Kingdom of Heaven: without peace and love all knowledge and faith is nothing, and such as believe lies, turning their ears away from the truth, shall be damned.

Righteousness shall go before him, and he shall set us in the ways of his steps. Hebrew, He shall set his steps in the way. So also the Vulgar Latin, by Augustine thus expounded: As when John Baptist came to prepare the way of the Lord, he did it by preaching, confessing of sins, and turning therefrom by true repentance; so when we do the same, righteousness is said to go before, our only righteousness being to confess our unrighteousness, as Jerome saith; and then the Lord directeth his steps in the way unto us, to • ill us with all good, as Verse 12. So that harden thy heart in sin against repentance, and dam up the way, whereby God should thus with his blessings come unto thee; but penitently confess them, and then the way is open, and prepared, and God will come to fill thee with all good here, and hereafter. Calvin, by Righteousness here, understands that of Justification, as the Summum bonum of the faithful, who rest not in outward blessings spoken of, Verse 12. but make this the end of their desires, and the only thing that can beatify them, betwixt which and the former there is little difference. I rest in that.

PSAL. LXXXVI.

THE Contents of this Psalm show, that David was persecuted by his Enemies, when he made it; but whether by Saul, or Absalom, is uncertain: Calvin thinketh by Saul.

Preserve my soul, for I am holy. This may seem to be some pleading for favor, in respect of merit in himself, but the word rendered holy, is, 〈 in non-Latin alphabet 〉 merciful, or kind, or one that is in the state of grace, an Object of mercy, and in respect of his kind dealing with all men, for which he was not worthy to be persecuted by any, he speaketh thus; to incline the Lord the more to stand for him, who is the Patron of all those that suffer wrong, and against all such as requite evil for good. Basil applieth this both to David and Hezekiah, invaded by the Assyrians, and expoundeth these words, I am holy. I have given them no cause, and in comparison of them, a Saint: for I know and fear God, they do not, they persecute, and I suffer. Augustine referreth it to Christ, who only can say of himself, I am holy. But this reason is too weak, as we may see by the sense given hereof before: and therefore I take it for a prayer of David, as the Title showeth, concerning his person in danger by Enemies, and teaching us how to pray in the like case. Yet Verse 9. is a prophesy of the conversion of the Gentiles under the Gospel; being moved by God's wonderful works; that is, The Miracles done by his Apostles, and Ministers sent out to preach, and by his miraculous Death and Resurrection. And their conversion is set forth by coming and worshipping before God; as Isa. 45. 23. by bowing the knee, and swearing by his name.

Teach thy way O Lord. How this should be applied to Christ, who is the wisdom of the Father, and one with him, I cannot see; and therefore it must be understood of David.

Thou hast delivered my Soul from the nethermost Hell. That is, out of deadly danger, wherein I often have been: A Pattern to be followed by every [Note.] faithful person, after deliverances to celebrate God's praises; and if for corporeal, much more for deliverance from Hell and Damnation forever. For the words, Nethermost Hell, Hebrew it is, Hell, or the Grave below. And therefore no ground is here, as Jerome noteth, for two places: whereby the insulsity of the Papist appeareth, that will have Purgatory here intimated, as under which Hell the place of the damned forever is.

Shew me some token of good. Hebrew, Make with me a token, or sign for good. Whereby he implieth, that there was now no sign of favor shown him, whereby he might be confirmed, in respect of God's grace and favor towards him; and therefore admirable was his faith, to believe notwithstanding, that he should come out of these troubles, and be set upon the Throne promised; for this faith is intimated by his praying. Others have prayed for signs, as Gideon, and they have been granted; but blessed is he that believeth, and seeth no sign; as Christ said to Thomas: for signs are for unbelievers, and when the faithful ask them, although none be shown, they are not shaken in their faith hereby.

PSAL. LXXXVII.

HIs foundation is upon the mountains of holiness, So it Hebrew: is This Psalm as Calvin conjectureth, was penned after the return of the Jews, out of the Babylonian Captivity, for the comfort of the faithful, against the discouragement, which they had by their fewnes and servile condition, in which they were under heathen Kings, although permitted to return to their own Country again; and also in respect of the Temple, so long in rebuilding, and then neither was it built so magnificently, as at the first by Solomon; For against all these it is here opposed, the foundations of the Church, after called Zion, in the time of the Gospel laid by God, are surely laid; for they be upon holy Mountains, sanctified and separated from the shaking of any violence of men or Devils, and therefore afterwards the Church is also called a City set upon an Hill; and we read of the Mountain of the Lord's house, standing higher then all Mountains, Isa. 2. And sometimes a Rock is said to be the foundation, upon which the Church being built, stands so strong, that the Gates of Hell shall never prevail against it; whereunto add the greatest love of God said to be towards Zion, Verse 2. and the glorious things spoken of her by the Prophets, as Isa. 54. &c. although not yet appearing; and that she is the City of God. And what can be wanting then to make her perfectly happy, which is enough to put away all grief, conceived at the beholding of his present condition, being so obscure. As for the question amongst some Expositors, how being about to speak of the Church, he saith, not Him, but his foundations, it is easily resolved out of that which hath been already said. The foundations of the Church are called his, because laid by God her builder; and they are said to be foundations, not a foundation, because Christ is the foundation to all the faithful, who are built upon him, and the Prophets and Apostles together are a foundation, because they believe their Writings, and words as intallibly dictated by the spirit of God unto them; for whatsoever we believe unto salvation, that is a foundation upon which God buildeth us.

God loveth the Gates of Zion, more then all the dwellings of Jaacob. Here the greatest love of God to his Church is set forth; gates being put for his dwellings, such as the faithful are often called, 1 Tim 3. 15. Ephe. 4. 13. &c. The dwellings of Jaacob, or Israel; that is, their Land and Cities therein, and Inhabitants, were all specially favored for their Fathers sake, Abraham, Isaac, and Jaacob; but no such favor did God bear to Israel, according to the flesh, as to his true Israel, his City, as the Congregation of the truly faithful are called, Verse 3. saying, Glorious things are spoken of thee, O City of God.

I will make mention of Rahab and Babylon to them that know thee. Hebrew, That know me, or my knowers; that is, to such as have understanding of divine things, of which I speak; for it would be vain to mention these things to others: but to the intelligent, that know the meaning of that which I say, it is most comfortable; and these he calleth my Knowers, which know what I say or write here. By Rahab, Jerome understands Rahab the Harlot of Jericho; but Calvin better, Egypt, which is also sometime thus called; as Psal. 89. 1. Isa. 51. 9. and the Cald. Paraph. likewise. Here are five Countries mentioned; Rahab, Babylon, Philistia, Tyre, Ethiopia: All most infest Enemies of the people of God, for so they are often spoken of; Egypt first oppressed them, Babylon after, the Philistines for many years fought against them, and Tyre is complained of, Psal. 83. 7. And Firhacha King of Ethiopia, came out once against them with 1000000 men in Asa his time. And these were all gross Idolaters also; yet a wonderful thing, concerning the faith he had to mention touching them, viz. That he was born there. Vulgar, These were there. Expounded the Kingdoms before mentioned, they being spoken of as one man, because by faith in Christ made all one; and they are said to be borne now in Zion: that is, the Church, by the new birth, through the preaching of the word, which is there to regenerate, Jam. 1. 18. 1 Pet. 1. 23. But if it be taken thus, there is no reason to alter the reading He was born there: But in expounding it to say, These were born there. But I think, that the word He, hath reference to Verse 1. His foundation is upon the mountains. For speaking of the City of God, whose foundations were the foundations there spoken of; saying, Verse 3. Glorious things are spoken of thee, (O City of God) by a Parenthesis, as it were having laid, I will make mention of Rahab and Babylon, &c. as of people's, whom this should concern: He returneth to the foresaid City of God, or Zion; and saith, Th •• was born there. That is, this founder, of whom I said before, His foundation is upon the mountains; that is, God the Son was born in the Land belonging to Zion, which was the greatest glory to her that could be. Of the increase of Children to the Church from the Nations, see Isa. 54. 1. 44. 5. and therefore these Nations are mentioned, as from which Zion should have many Children, other Nations being left to be understood. Then after Christ spoken of to be born there, it followeth, and of Zion it shall be said, a man and a man: that is, many were born in her, that is, many of the Nations before mentioned, by the second birth, as was said before. And he the mo •• high shall establish her. That is, he of whose birth before, Verse 4. to make it plain, that he was meant, that was first spoken of, Verse 1. seeing to lay her foundations, and to establish her, is all one; and he that doth this, is the most high; great mysteries, saith Jerome: he that is born in Zion establisheth her, and a man born there, the most high; and therefore against the Arian, very God.

The Lord shall count, when he writeth up the people, that this man was born there. Hebrew, This. The same word being used, that was Verse 4. showing the same founder to be meant, the Son of God, the most high; The meaning is, That the people before spoken of shall upon their conversion be registered for Citizens of Heaven, which they shall esteem the greatest privilege in the World; as being an admission into a Communion with Christ, the Son of God: forsomuch as all that are born there by the second birth, are his Sons also, and Co-heirs with him of heavenly glory. Other Expositors I confess, for the most part, by this born there, in both places understand the body of Christians, set forth as one; but who so shall consider, that these are called Man and man, and in speaking of their birth, these words, It shall be said, that they were born in her, are used, cannot but acknowledge it most probable, that in all three places not the same, but divers persons are spoken of, Verse 4. and he that is above all, both God and man; and Verse 5. such as turned Christians, in hearing them that came out of seeing their miracles.

As well the Singers, as Players on Instruments shall be there; all my springs are in thee. Hebrew, And the Singers as the Musicians; all my springs in thee. Having shown the glory of Zion, for Christ and Christians from all parts, coming in unto her; now he addeth further, the expressions of joy, that should continually be made there, by speaking of the Singers and Musicians; meaning, that they should be there also, with voice and music, to sound forth God's praises, for so great happiness, as whereof the Church should then partake. And herein he speaks according to the manner of those times, wherein they did not only by singing, but also by Instruments of music praise his holy name: 1 Chron 9. 33. 25. 1, 2. according to which the Lamb is said to have Harpers with him upon Zion, Revel. 14. 1. And singing is commended to us under the New Testament, Ephe. 5. 19. Jam. 5. 13. and music withal is not forbidden, but rather commended also in the foresaid Revel. 4. But what is it, that he saith further, All my springs in thee. Springs of water were very comfortable in those hot Countries, and therefore by springs Spiritual comforts are meant; as the Comforter the spirit is set forth by a Well or Spring of living water, John 6. 37 and Revel. 22. 1. A River of water as clear as Crystal is said to proceed from the Throne of God: In saying then, All my springs in thee, he meaneth nothing else, but as in Zion, the Church, are all expressions of joy, by voice and music, for God's singular blessings conferred upon her, so all his comforts, whereby he comforted himself in God, were in her; teaching us, if we would not perish through thirst and want of these waters, to come into, and keep in Zion, never departing therefrom by Apostasy, or embracing errors to our lives [Note.] end: for here be all the forings of comfort, and nowhere else are there any, but want of water as in Deserts, where whosoever abideth, cannot but perish miserably forever. Calvin by 〈 in non-Latin alphabet 〉 understandeth Eyes; as if it were meant; my eyes are wholly fixed upon thee: but although 〈 in non-Latin alphabet 〉 signifieth an Eye, yet 〈 in non-Latin alphabet 〉 is properly a fountain, or spring of water. Some he saith, understand thoughts or affections, some rejoicings, and Ainsworth graces; but the first is best.

PSAL. LXXXVIII.

UPon Mahalah Leamoth maschil of Heman the Ezrahite. The word Machalath, signifieth infirmity, and Leanoth, to answer, or in affliction, or sorrow; wherefore by some it is thought to have a Title answerable to the Contents, but some will have Machalath, a wind Instrument, to which it was played; and Leantoh, to be added to show, that in singing, one answered another. Touching Heman the Author, he is commended for his great wisdom, 1 King. 4. 31. He and Ethan, were the Sons of Zerach, the Son of Judah, 1 Chron. 2. 4. 6. and they are mentioned together, 1 King. 4. 31. where Solomon's wisdom is extolled above theirs, or the wisdom of any other, who were wisest. Maschil, signifieth Insturctive, or wise making: For hereby we may learn it to be our wisdom in affliction, to flee to God by [Note.] prayer, and to continue so to do; never despairing, although never so low brought, as this holy man was, who so wise and of such excellent parts, wherein we come short of him, and therefore must not think much to learn of him, both patiently to suffer, and in the like case by sins, how to pray, as Calvin noteth well; saying, that in this the spirit of God teacheth us by his Instrument, a form of prayer: and Ainsworth noteth it to be the most mournful prayer of any, in all the book of Psalms. The first part of this Psalm is a grievous complaint, Verse 1, 2. &c. to 9. The second containeth arguments to move the Lord to deliver him, Verse 10, 11, 12, 13, 14. The third more complaints, Verse 15, 16, 17, 18. Jerome expounds it of Christ, speaking by prayer to the Father, in the midst of his Passions. Basil of the Jews in Captivity, and generally of mankind, being most miserable hereby reason of their sins. Let the Reader take it which way he pleaseth; it seemeth to me peculiarly to concern the case of this Heman, set forth for an example to any other faithful person in greatest distress, and showing him, what he may suffer, and yet no cause to despair, but to make his moan to God, referring the event to him, and with patience waiting for help.

In calling God, the God of his salvation He showeth, that whatsoever he saith here after in challenging the Lord, Verse 10. &c. yet he did it not out of distrust, but faith, being assured, that his Savior would not let him sink in his miseries, as he tendered his own glory; which is to provide that his Servants being upheld in life, might joyfully praise him, and so glorify him; as Psal. 50. 23.

Free amongst the dead. A description of the dead, Job 3, 18. when Servants are free from their Masters, and Debtors from Creditors, and Laborers from toil, and the sick from pain; but withal, let go without any hand of providence held more over them, as in the next words, Whom thou rememberest no more, and they are out off from thy hand. Not that God takes no further care of his Servants being dead, for we know, that he doth; Abraham, I saack, and Jacob, being dead, he yet styleth himself their God, and the spirit returns to God that gave it; and Lazarus being dead, was carried by the Angels into Abraham's bosom. But this is spoken according to the apprehension of natural men, or if in grace, stupefied for the present by extremity of Passions, from which yet they by the grace of God recover again, and have the like exepctation, when Death hath done its worst.

Thou hast put away mine acquaintance far from me. Hereby we are taught, that when we are in misery and friends forsake us, and come not at us; or if [Note.] they do, loath us, as Job's friends did him; it is Judgment by God laid upon us, to humble us yet the more before him: for when he will, Enemies shall become our friends, but when he is angry, friends shall be estranged from us.

Shall the dead arise and praise thee? scope is to move the Lord to come speedily with help unto him, because he was so nigh to death, that if he were not presently delivered, the time would be past. He doth not move this question as doubting of the Resurrection of the Dead at the last day; but according to the course by the Lord commonly taken with men, not to bring them back from the dead to live again in this world to glorify God; but being once gone from hence, to let them lie in darkness, & in oblivion as it were, til this world comes to an end. It is then as much as if he had said, help, and save me Lord, nd that speedily, who am now otherwise ready to be taken away by Death, and so from further celebrating thy praises here, which I so earnestly desire to do, and not yet to come into the Condition of the dead, who without a great miracle, cannot come forth to do this duty anymore.

They came about me daily like water, ready to drown me: Whereby the abundance of God's Judgments upon him are intimated: they were like a flood, and before he spake of waves, Vers, 7. unto which it is usual to compare afflictions, in other places also, as Psal. 42. 7. &c.

He concludeth with the same complaint that he had made before touching his Friends, Vers. 8. and his acquaintance, but only he varyeth here, and saith, My acquaintance into darkness, or as it is Hobrew, My acquaintance darkness, that is so far from being a comfort to me, that they are my greatest discomfort through their abominating of me, as was said before. And this is a strange kind of ending a prayer, with despairing complaints, as if he went away from God's presence in anger. But it is to be understood, that although he ended thus, yet he secretly said in his heart, as he begun, hear me therefore, O Lord God of my Salvation.

PSAL. LXXXIX.

Of Ethan the Ezrachite, it hath been spoken before in speaking of Heman, they had their name from Zarach their Father. 1 Chron. 2. 4.

THis Psalm is prophetical touching Christ the son of David, and seemeth to be grounded upon 2. Sam. 7. for the promises there made are here recounted, and God is therefore praised, V. 8:

He taketh occasion from magnifying God for his mercy in Christ, to proceed to his mighty works, in ruling the raging Sea, and subduing Egypt, set forth under the name of Rahab, as Psalm 87. and making Heaven, and Earth, and day, and night.

The North and South thou hast created: Hebrew, The North and right hand, as the South is called, because men turning their faces to the East, used to pray, and then the South was on their right hand; Thabor, a great mountain in Galilee westward, Josh. 19. 22. Hermon, another beyond Jordan, Eastward, Psal. 42. 7. so that here by the other two quarters of Heaven are meant, West and East, and because when they prayed, they turned their faces to the East; it was called, 〈 in non-Latin alphabet 〉 before, and the west Achor behind.

Lastly, He is praised for executing Justice and Judgment, which are said to be his habitation, And mercy and truth to go before him, Mercy, in Christ promising, Truth, in performing this his promise, before that he taketh men and condemneth them, as by sin they deserve.

Blessed are the people, that know the Joyful sound: This is by some expounded of the sounding with Trumpets, used to call Assemblies to the Tabernacle, over sacrifices, and in time of war to be remembered by God: But Jerome better holds it to be an allusion to the sounding and shouting, at which Jericho fell down, prefiguring the falling down of Idolatry, and sin, before the joyful sound of the Gospel; and the people amongst whom this was wrought are blessed: As knowing this by experience in themselves to their comfort, They shall walk in the light of thy countenance; That is, Have joy in God, as they that are in the most comfortable light of the Sun, after much dark and piercing cold weather. And from hence he prosecuteth this argument of comfort.

Vers. 16, 17, 18. They shall rejoice daily in thy name, and in thy righteousness shall be exalted. Where, by thy Name, he meaneth the name Christ, by which we Christians are called, and by thy Righteousness, Christ's righteousness, whereby we are Justified.

For the Lord is our defense, and the holy one of Israel is our King. That is, the same, that is our Righteousness, is our King.

Then coming to show this from the beginning, he saith, Then spakest thou in vision to thy holy one, meaning to Samuel, an holy Prophet, when this holy one was first appointed, in his Type David, to be King, 1 Sam. 16. 12. I have laid help upon one that is mighty, I have exalted one chosen out of the people: This was not merely David, for he was but little of stature; but Christ: although it agreeth in some sort to David also, for although he were little, yet he had strength to do great things, to kill the Lion, and the Bear, and the great Giant Goliath, and so was a mighty help to Israel, before terrified by Goliath exceedingly; and he was but as one of the common sort before, till that God had exalted him to the Kingdom. But most fully doth this agree to Christ, whose might is such, that even Devils are subdued unto him, and upon him is help laid to save eternally all such as come unto him. And his exaltation was ye • more notable, from a Servant to be Lord, not over one, or a few Kingdoms, but over all the world; as Psal. 2. Matth. 28. 18. Ephes. 1. 21. 22.

I will beat down his foes before him, and plague them that hate him: This, and Verse 22. were not verified to David, and all the Kings coming of him: For many of them through their own default were beaten down before their Enemies, and had Tribute exacted from them, and finally tha • Kingdom vanished. But to David it was fulfilled in person, and in his Son Christ, all whose Enemies, and the enemies of his Church, have been and shall be beaten down, so that finally Christians shall not be subject to exactions of Infidels anymore, but rule and reign, as Revel. 20. and 1 Cor. 15. All enemies shall be put under his feet.

I will make him my first born, the most high above the Kings of the Earth.

Here the amplitude of Christ's dominion is prophesied of, neither can it be applied to David or Solomon, because that although their Dominion was extended far and wide, yet it never reached so far, as is here said that Christ's should do.

If his Children shall forsake my Law: Here a case is put of David's posterity proving wicked; as indeed they did: Yet in this case he promiseth not to cast them off so; but that his Throne should still continue, although they should for this be sharply corrected. Whereby he meant, that however the Crown shall lie troaden underfoot many years, as it did, after the Babylonian Captivity, yet his Kingdom should not be exitnct forever, but flourish again under his seed Christ, that was to come, and to reign everlastingly, Esa. 9. 6. 7. Of his Kingdom there shall be no end: And so here is promised the everlasting continuance of the Gospel, and Christians, that are called, as his Brethren, so his Children, and he their everlasting Father; Esa. 9. 6. 53. 10. They sin indeed often times, and for their sins suffer by persecutors, but shall never be rooted out, but after a while reflourish again. Of the Judgments to come upon David's posterity for sin, and upon Christians, he next prophesieth at large, Verse 38, 39. &c. to Verse 45. which is to be understood, as forseen by the spirit, and therefore spoken of, as if already done, although it were not fulfilled, till many years after. And in this afflicted estate he showeth, how the Church should call upon God, and bless him, in assured expectation deliverance, Verse 46, 47, 48. &c. to the end of the Psalm.

PSAL. XC.

A Prayer of Moses the man of God.

JEROME moveth a Question; why, if this were made by Moses, it was not inserted amongst his writings as well as his Song, Exod. 15. and another compiled by him, Deut. 32. But to this he answereth no more, but it pleased the spirit of God, that he who wrote of the Creation of the World and of man, and his sinning, whereby he became mortal, should write of his short continuance, and the short continuance of this World also, and God's Eternity. And he noteth, that four Psalms are singularly entitled prayers, this, and Psal. 86. 15. 100. But the two last of these are entitled Psalms of David, not prayers, as he saith, Basil saith, that some think to have been made by David, but because fitted to the arguments handled by Moses, entitled, The prayer of Moses. I see no reason, why we should take it to have been made by any other, but by Moses; and being compiled, but not written, a little before his Death, he left it to the Children of Israel to be used for their comfort, it being delivered from the Father to the Son, by word of mouth, till that David caused it to be penned, and amongst the Psalms inscrted. Yet Augustine saith, that it is not probable that Moses made it, but to procure the more attention, it is entitled by his name, who was so great with God; his reason is that rendered by Jerome, that it is not in all his Writings, although his Songs be. But I cannot herein assent unto him, because it were some disparagement to holy Writ, to say for any end, that this, or that was such a man's, when indeed it was not, but made by another: Therefore the Cald. par. to put it out of doubt, saith of Moses, When Israel sinned in the Wilderness, Numb. 14.

In expounding it, instead of these words, Thou hast been our dwelling place in all generations, he rendereth it, Generation, and Generation. That is, in the time of the Law, and of the Gospel. And least it should be thought, that God was not, till he was a dwelling place for man; he addeth, Before the mountains were brought forth, &c. From everlasting to everlasting thou art God. By the mountains understanding the Angels, and by the Earth, men, and other Creatures here. But although Hebrew it be, Generation and Generation; yet it is an Hebraism, setting forth all Generations before the flood and after, and under the Gospel. God is always a refuge for the faithful, that seek unto him, and this God is everlasting; both a parte ante, and a parte post. Before mountains: for he made the Earth and all the World, doing this in time, but he himself being before all time. Thus it is with God; but let us consider man, and he saith, Thou turnest man to destruction, and again thou sayest, return ye Children of men. Hebrew, Thou shalt turn and shalt say: that is, according to Calvin, thou givest him a little liberty of life, whereby he setcheth a little compass, as it were, and then, if thou dost but speak the word to call him out of this, he soon returneth to the earth from whence he was taken. But others, he saith, expound turning again, of returning to life at the Resurrection from death; censuring it as too argute; and so it is indeed: for here is nothing about the Resurrection said, but about our mortality only; neither is the word again, in the Hebrew, but, and thou shalt say: meaning, whereas I have said, Thou shalt turn man to destruction, there belongs no more to the doing of this, but that thou speak the word by calling the children of men from hence by death, and so they shall die Generation after Generation. Ainsworth, and some others, will have a double turning here set forth.

1. Of the body to dust, Gen. 3. 12. of the Soul to God, Eccle. 12. 1. But the plain sense hath been already shown, teaching God only to be everlasting, and all men so easily by him called hence, as a Father calleth his Son [Note.] going out from him, upon this or that occasion, unto him again; that we may not make account of our time in this World, but always watch, till our Lord come to call us.

For a thousand years in thy sight are but as yesterday when it is past, yea as a watch in the night. Here the Eternity of God is further set forth, by showing, how little a large compass of time is, being compared to his said Eternity, a thousand years are but as a day, yea but as a watch in the night which consisteth of four watches, three hours going to a watch.

Thou carryest them away as with a flood, they are as in a sleep. Hebrew, Overflowest them, they shall be a mutation, or changeable thing. For the word is 〈 in non-Latin alphabet 〉 signifying to change, from whence a year is called 〈 in non-Latin alphabet 〉 : and if we render it by change, the similitude of the grass put next, that proweth in the morning and is green, but it soon is cut down and withereth, followeth most aptly. The Vulgar, Quae pro nihilo habentur eorum anni erunt, holding to the word year and to the sense, though not to the first word here.

The days of our years, are seventy years in them. That is, in them that live to old age: And if by fortitude 80 years, even their latitude is labor and sorrow; New Translation, their strength, Calvin, their pride; but the proper signification of 〈 in non-Latin alphabet 〉 is latitude; that is, this in larging of the time bringeth nothing but labor and misery, because now the body is diseased, and so decaying, that a man hath no pleasure in his life, but even to live is a pain unto him. For seventy years here spoken of, although Moses and Aaron lived a hundred and twenty years, and Caleb at eighty were as strong as at forty; these were singular examples, and it is of the generality of the people, that Moses here speaketh, especially when as by their murmuring they had provoked God so, that he slew them in the Wilderness, so that of 600000. only two escaped, all the rest being cut off in forty years, as is shown, Numb. 26. 64. 65. And this it is which he speaketh of here, V. 8. 9. All our days are passed away in thy wrath, &c.

According to thy fear thy wrath. That is, men are sensible of thy wrath, according to the fear to the fear of thee that is in them; for in the first words of the Verse, he saith, Who knoweth the strength of thy anger. For profane and Atheistical men, whose hearts are hardened, have no sense of God's anger against them, to be moved hereby to turn to him, but such as fear him have. The one sort are smitten and murmur and fret, and this is all; the other by being smitten is so affected with the apprehension of God's wrath, that he fears God, and escheweth evil yet more. To this effect Calvin; but he bringeth another Exposition of some; as men fear thee, so for their sins they are more severely punished by thee; for Judgment beginneth at God's house; but is very improper by such as fear God he • e, to understand such Rebels, as Moses speaketh of: who though they had the true religion amongst them, yet had no power of it in them, but were made examples for their murmuring against God, to all Generations to come after, as the Apostle showeth, 1 Cor. 10. 7. The Cald. paraphrast, Who knoweth the strength of thy anger to appease it, but the just by turning to thee. Ainsworth, either by fear understandeth the Law, teaching, how terrible God is to sinners, as Psal. 19. the Law is also called the fear of God, or the Judgments of God striking fear into men; and then the meaning is, Fear and wrath are proportionable, and no man knoweth the power of God's wrath, till that by his Judgments he is made to fear God. Or lastly, we may take it thus, As thy fear is, so is thy wrath more or less: This being the end of God's Judgments, to drive men to fear him; and if they do, it shall soon cease, if not, he will rage still against them, till they be destroyed forever.

Teach us so to number our days, that we may apply our hearts unto wisdom. For teach us. Hebrew, Make us know, and we will make our heart come to wisdom. It may seem strange, that Moses having computed the number of our days, to be but seventy or eighty years, which even Children can number, should make such a Petition as this to God; but he meaneth not so much, that we may barely know our life here, to be of so sew years; but that we may know it, to make this good use of this knowledge, since our time is so short, to let none of this pass, without laboring to get that wisdom, which is to salvation, as it is said, that the word of God is able, to make us wise to salvation. Wherefore they only are taught of God to number their days, whose hearts are set upon his holy word, to exercise themselves therein day and night; learning hereby the knowledge of God and of his will, to live and do accordingly. All others how expert soever in numerations, if they can tell how many miles to the Stars, or how many betwixt Star and Star, if their hearts be not brought to this wisdom, to provide for their eternal salvation, after this short life ended; are the most ignorant and untaught of all others: for they have not yet learned, to number to seventy or eighty years of their own lives, or to afar smaller number, which some of them may live.

Return O Lord how long? Let it repent thee concerning thy Servants. This is spoken, with relation to the divers Judgments which were upon the people of Israel, whilst they wandered in the Wilderness, and were kept forty years together, from the promised Land; for they were now sometime consumed by fire, sent from God: sometime by plague, sometime by fiery Serpents, and sometime by the Canaanites, who came out against them, and consumed them to Horma At these things Moses was grieved, and complained, as thinking long to have an end put to this their misery; whereas he prayeth, that the Lord would repent, he meaneth nothing else, but his turning from severity to lenity again; setting the same forth first, by the word, Return, then by the word, Repent: Because as a King in his wrath, punishing his rebellious Subjects, yet when the heat thereof is over, he repenteth, and speaketh peaceably again unto them; so God turning, to show savor to his people, whom he hath smitten, is said in condescending to our weakness, to repent; although to speak properly, he is not like man, that he should repent, as is said, 1 Sam. 15. Calvin for let it repent thee, hath it, Be pacified; and the word signifieth either repent, or be comforted. But I rest in the first, as giving the sense best.

Let thy work appear to thy Servants, and thy glory to their Children. Hebrew, Let thy work be seen, and thy glory upon their Children. By work, he meaneth the great work of bringing them out of Egypt, and putting them in possession of the Land of Canaan, which was yet imperfect, the first part only being done, but a great delay made for their sins, in doing the other. In praying therefore, that God's work might appear, he meaneth in both these parts; and not keeping them still to be consumed in the Wilderness, now that he began to do for them, in bringing them out of Egypt And this work he calleth his glory; because whilst it continued in suspense, some dishonor redounded to God, amongst the Heathen; whose mouths were ready to be opened, and to say. That he brought his people out of Egypt, to keep them to die in the Wilderness, as not being able to bring them into the Land, which he had promised, the Inhabitants whereof were too mighty for him to subdue. But the work being perfected, great glory would hence redound unto him; all Nations that should hear thereof, being made to reverence him, as Almighty. Upon their Children. This is added, according to the promise made, Numb. 14. 31. that although the men fell in the Wilderness, yet their little Ones should inherit Canaan; for then God's glory appeared upon their Children, when this was fulfilled.

Establish thou the work of our hands. He prayed before, that God's work might be seen now, because he knew, that God would effect the great work of expelling the Canaanites by them, and yet they going about it by their own strength, were nothing; he prayeth, that when they should go about it, God would by his almighty power assist them, and so he doubted not, but that they should prevail: and he doubleth his prayer, to show with [Note.] what fervency he prayed, as we also must do, that our prayers may be effectual; and in any work undertaken by man, especially going to War, it is his duty to look up to God for help, as being able to do nothing of himself, but through God, strengthening him in the work.

PSAL. XCI.

I Will say of the Lord, he is my Refuge. Sept. and Vulg. He shall say. But Hebrew it is, I will say. Only because all things here are spoken indefinitely, he or any man, that dwelleth in the secret of the most High, Vers 1. and Verse 3. He will deliver thee: That is, any one that is such. They have put this in the third person also, respecting rather the sense, then the word. For although the Author of the Psalm saith, I will say: He meaneth, in the person of the man before described, that he is in this most safe condition, against all evils, which he may fear in most dangerous times. For in the secret of the most high, The Vulgar hath, in adiutorio altissimi; and who doth so, saith Augustine, but he that believeth and trusteth in him for help, and not in himself, or any other thing? he shall be shadowed and sheltered, so as that no evil shall hurt him. And Augustine, and Jerome both, will have this Psalm, first to concern Christ, being in the Wilderness, and tempted of the Devil, and then his Members: for he singularly dwelt in the secret, or help of the Almighty; to whom he was Hypostatically, and admirably united; and for trusting in him, the wicked Jews could say, he trusted in him, let him save him, if he will have him. And the Devil, called here the Hunter, laid a snare most craftily for him, when he tempted him by Scripture, and giving him a view of all the glory of the World at once. And everyone of his Members shall likewise be delivered from this wicked Feind. For that he is the Hunter that layeth a snare, appeareth 2 Tim. 2. 26. Where it is said, That they may come out of the snare of the Devil. And he hath, saith Jerome, many snares, as covetousness, wrath, &c. And from the noisome Pestilence; Vulgar, rough words; This difference being, because 〈 in non-Latin alphabet 〉 the word here used signifieth either a word, or with different pricks, the Pestilence. Augustine following the Vulgar, giveth this sense; from words whereby some being terrified, forbear to speak what God would have them, thus incurring his displeasure, to their own destruction; as Jer. 1. 17. it is threatened in this case: and 〈 in non-Latin alphabet 〉 rendered noisome, or rough, signifieth, Contritions, tearings in pieces. And if by the former we understand the Devil, hunting after men's Souls, by his temptations; it followeth most aptly, which is here added, as another dangerous evil, to understand it of terrifying words; whereby so many are endangered through neglect of their duty, to speak against sin in whomsoever. If the other reading be followed, then both are to be understood of corporeal dangers by Hunters; such Hunters as Nymrod, that is, Tyrants and persecutors; & by the Pestilence, that which suddenly destroyeth thousands. But I rather prefer that of Augustine.

Thou shalt not fear for the terror of the night, nor for the arrow which fleeth by day. What is the terror by night, but fear of suffering for Christ, that maketh them that are in the darkness of ignorance to fall away; and the arrow flying by day, but hotter persecution, whereby the Children of the light are assaulted with greatest violence, and whereby many full of light and knowledge are pierced and fall. These are two kinds of temptations; one lighter, and the other grievous, whereby though many Christians fall, yet some there are that do not, viz. They that dwell in the secret of the most High, trusting in him and not in their own strength; others although men of great knowledge, are feared from Christ, because they thought too highly of themselves, that they were able to stand, although all others should flinch, as was sometime the case of Peter. Thus Augustine, who proveth the Arrow flying at noon-day, for so he renders it, to be hot persecution, from that passage of the Parable of the Sower; where it is said, the Seed that fell upon stony ground, was the hearer, that receiveth the word with joy; but hot persecution ariseth, and then it withereth away; because at noon-day the Sun is hottest. But what if we shall say, that by the terror of the night, and the arrow that fleeth by day, (for so the word 〈 in non-Latin alphabet 〉 Beiom, signifieth) are meant practices of the Enemy of the truth, whether secret or open, whereby the truly faithful, that are rooted and grounded, are nothing moved? For being thus understood, nothing can be excepted against; but understand it as before, and there will be no good agreement; since no Christian that standeth in time of danger, is of the night, but of the day; being before darkness, but now light.

Nor of the Pestilence that walketh by night, nor of the destruction that wasteth at noon-day. Here the same is again set forth, in other words: only that which before was called terror, now is called 〈 in non-Latin alphabet 〉 in the New Translat. rendered Pestilence: by the Vulgar, Verbum, V. 3. but here negotium: and that which was called Arrow, is called Destruction; and for day here is noon-day: Vulg. Lat. Daemon meridianus, the sense being the same, that hath been shown before, viz. Of secret plottings, or open violence, in the midst of the day.

A thousand shall fall at thy side, and ten thousand at thy right hand, but it shall not come near thee. Here, saith Jerome, are great mysteries; for he saith not at thy right hand, and at thy left: but at thy side and thy right hand. Because the Righteous hath no left hand, but is right handed on both sides; as Ebud, that killed Eglon. Augustine will have this spoken of Christ, at whose right hand the sheep shall be placed. But how either of them maketh out the sense good, I see not. Basil and others, at thy side and thy right hand; That is, thy left side and right very many, that come about thee to destroy thee, shall themselves be destroyed: but the destruction by them intended against thee shall not come near thee; for thou shalt be safe under the covert of the wings of the Almighty. For wings, covering his people, are ascribed unto him, for his tender care over them; and therefore he is sometime likened to an Eagle, carrying her young upon her wings; and sometime to an Hen, gathering her Chickens under her wings. Thus the Army of Sanneherib, being about 200000, coming to destroy Hezekiah, and the Ammonites and Moabites in very great numbers coming against Hezekiah and the Midianites against Israel in Gideon's time, were destroyed; and so have all other wicked enemies been from time to time, & shall be, if they rise up against the faithful, but they shall be preserved. And one well noteth, that it is said, at thy side, as speaking of one; because all the faithful are one in Christ; this is the secure condition of the whole body of the Church, and of every Member thereof. In all which I assent; but surely there is something more meant, in speaking of a thousand at thy side, and ten thousand at thy right hand: and saying, it shall not come near thee. For how can destruction be at thy side, and yet not near thee? And although many faithful persons are preserved in times of such danger, yet many fall by the sword, and other kinds of death, by the hands of Persecutors. Therefore I cannot but embrace that of Augustine, It shall not come near thee: That is, Thou [Note.] shalt sleight and contemn it, being for Christ and his Truth that thou sufferest, it shall not come near thy heart, to make thee heavy or sad; but thou shalt rejoice in sufferings, for so the Apostles did Act. 4. And for the Side and right hand, we may understand the thousand falling at the one, of Neighbors and Friends professing the same Religion outwardly, and the ten thousand falling at the other of those in the Church, that pretend Zeal, but their hearts are not upright, and therefore when Destruction cometh, they all fall, the upright hearted only being saved. Or thousands of such shall fall away in time of persecution or temptation by the subtlety of Sophisters, such as The Anti-Christ, who shall deceive the very Elect if it were possible; but they shall never fall, but stand and be crowned with an incorruptible Crown of Glory:

Only with thine eyes, thou shalt behold and see the Reward of the wicked: No nearer shall Destruction in any kind come unto thee, then to see that of the wicked, as Abraham saw the rich miserable Glutton in Hell torments, when he looking up to him, craved for one drop of water to cool his tongue: So that all, who are not sincere Christians, or make any other then God their refuge, when dangers come, are wicked; and this shall be their reward, to perish by the Judgments of God without remedy.

He shall give his Angels charge over thee to keep thee in all thy ways: This was by the Devil alleged to tempt Christ to cast himself down from the Pinacle of the Temple, but he answered, It is written, Thou shalt not tempt the Lord thy God, Hereby showing, that it is not meant, if a man will cast himself headlong into needless danger, that he shall be kept by God's Angel • from harm, but being in the ways that God sets him into, that is, Of Obedience, Faith, and constancy in the Truth. For what danger soever may seem to be in the Rage of the Devil and his Instruments in this case unto him, he shall not sustain the least hurt, no not so much as to dash his foot against a stone, much less shall they be able to stone him, death to hurt him, as Steven, who even then had more Joy then pain, more Glory then shame; even Angelical Glory, for his face shon like the face of an Angel.

Upon the Lion and the Dragon thou shalt walk thou shalt tread underfoot the young Lion, and the Adder. By stone before spoken of, at which it is said, Thou shalt not dash thy foot, Calvin understands, any stumbling block, that lieth in our way, to cause us to fall from God, and by Lion and young Lion, open force, whereby we are assaulted, by the Asp or Adder, and Serpent, subtle and secret devices, to ensnare us. For amongst such we live, as labor every way to bring us to Ruin, and so timorous are we naturally, that we seem to ourselves to be amongst Lions, and most formidable Creatures, when any trouble is by wicked men stirred up against us; and therefore it is not without cause, that we are thus comforted, that even the most savage, venomous, and subtle, shall not hurt us, if we steadfastly trust in God, thus getting under his shadow: for by the virtue thereof, we shall trample them under our feet, as poor and mightlesse worms, as it is said, Rom. 16. God shall tread Satan under your feet. Basil will have power to hurt, and Malice, meant by these Savages, and according to the Letter, David slew a Lion, and Paul shook a Viper off his hand and had no hurt, and our Lord promiseth to them that believe, these signs shall follow, they shall tread upon the Lion and Adder, or Basilisk, &c. August. By the Lion and Basilisk, understands the Devil, who is sometime as a roaring Lion seeking whom he may devour, and sometime as a subtle serpent, cunningly corrupting by Heretics his Ministers from the sincerity of the Truth: but which way soever he cometh, the Church treads him down, neither fearing his Rage in persecutors, nor being corrupted by his Subtilty in Heretics. And this I so receive, as not excluding the other of Basil; for touching some of the faithful it is said according to the Letter, That they stopped the mouths of Lions, as Daniel: not to repeat that was said before of David and Paul, and other Believers under the Gospel, who were wonderful for such things, and the power of Faith, being hereby perceived; and by casting out Devils whole Kingdoms and nations were converted thereunto.

Because he hath set his love upon me I will deliver him; Calvin, He hath acquiesced in me: and who doth thus, the next words show, Because he hath known my name. Here God is brought in speaking for the greater comfort, and assurance of the Faithful, that is who love him, and rest upon his protection, founding this their confidence upon the Knowledge of him, because none but they that know him, and his Power, Mercy, providence and Goodness towards his, can do thus: and such call upon God, as Verse 14. and are heard, and blessed with a long and happy Life here, and then with Honor and Salvation everlasting.

PSAL. XCII.

A Psalm for the Sabbath, that is, the seventh day from the creation, wherein God is said to have rested from all his works, and to have sanctified it: The Cald. Paraph. speaketh of this Psalm, as if it had been made by Adam, saying, An Hymn or Song, which the first man Adamsaid for the Sabbath day: but that is not probable, but rather that David made it, who increased the solemnity of this day, by adding two hymns of praise to be sung, musical instruments to be also played upon, as may be seen, 2 Chron. 29. 25. of which also mention is here made.

It is a good thing to give thanks to the Lord, and to sing praises; Hieron: For to give thanks, hath it, To confess to the Lord, Noting, that a man must first confess his sins and repent thereof, and then he is fit to sing praises to God, but not before. And it is to be noted, that he saith, we must confess our [Note.] sins to God, not unto man, against the popish practice of auricular confession to the priest.

Thus also Calvin renders it, and the word 〈 in non-Latin alphabet 〉 in Hithpael, signifieth to Confess.

To show thy Goodness in the Morning, and thy Truth in the Night: Not as Calvin noteth, that one of these is to be praised in the day, and not the other; but that in celebrating God's praise we should persevere day and night, lauding him continually, both for his Goodness and his Truth. Jerome saith, his Truth is to be praised in the night, as being darkly set forth in figures, and his Goodness, in pardoning their sins that confess, which causeth a cheerful light as of the morning to arise in the heart. Darkness indeed, as of the night, goeth before the morning light, whilst we are in sorrow for our sins: but having done, the Light of God's Truth shineth, who hath said, If we confess our sins, he is faithful to forgive them: But August. better, I will praise thy mercy in the morning of prosperity, thy Truth in the night of adversity.

Touching the musical instruments here named, and music in God's worship, see before Psal. 33. 2. For these words, Upon the harp with a solemn sound, are these, Upon Higgaion with the Harp, That is, In meditation upon the Harp.

My borne shall be exalted as the Unicorne, I am anointed with fresh Oile: Ainsworth, My old age with fresh oil: so likewi • e the Vulgar Latin: but the Hebrew is 〈 in non-Latin alphabet 〉 I am anointed or mixed. The meaning is, I am by thee made strong, for it is, Thou shalt exalt my horn, and by horn is strength commonly set forth: wherefore strength is meant to beat down his Enemies, as as the Unicorn, a fieirce beast in the wilderness doth by his one horn, wherein his chief strength lieth, push and kill both beasts and men. And this annointing with fresh or new oil, setteth forth the spirit of Fortitude, whereof anointing with oil was a figure: Therefore when David was anointed by Samuel for King, his valor became so great, that he slew a Lion and a Bear, then Goliath, and many Philistines more, none could stand against him. It was also a figure of Joy and Gladness, for which it is said, Psalm. 45. God hath anointed thee with the oil of Gladness above thy follows.

This then chiefly agreeth to Christ, the anointed above all others, and then to David his Type who wrote his, and lastly, to everyone of the Faithful, who are also said to have an annointing, 1 Joh. 2. 20.

The Righteous shall flourish like a Palme tree, and shall grow like a Cedar.

Having shown the joyful condition of the Righteous, by reason of his power and dignity of annointing, and the falling of his Enemies before him, now he further showeth their increase in Grace and Knowledge, being herein wonderfully thriving, as the Palm tree and Cedar of Lebanon, which groweth to a very great height: and as the Palm Tree, he shall be most fruitful in doing Good, which shall put a great Decorum upon him, as a Beast that is fat, is most well favored, contrary to the lean Kine in Pharaohs Dream, that were most ill favored. And thus he shall continue in old age, as naturally men do not; but then wither and fade away. And he is said to flourish in the Courts of God's house in alluding to the manner of those times, which was not for any, but the Priests to go into the Temple; but to abide in one of the Courts about the door of the Tabernacle, whilst that stood, afterwards of the Temple: and this good Estate of the Righteous begun and continued here, till old age shall be made more perfect, and so continue forever in the life to come; but this comfort belongeth only to such, as the longer they live, are the more excellent, not to such as are more covetous, more froward or profane, as it is with many, whereupon one saith well, Omnia alia cum vitia senescunt, sola avaritia Juvenescit.

PSAL. XCIII.

This Psalm hath no Title, Hebrew; but in Vulgar Latin, The praise of a Song of David, the Day before the Sabbath when the Earth was founded.

IT is generally held by the Fathers, to be concerning Christ, a Prophesy of his reigning in Majesty and Glory in Heaven, after his death and Resurrection, ascending into Heaven even to the right hand of God the Father; that is, To unspeakable Power, and Glory, and Honor for evermore.

The Lord reigneth, he is clothed with Majesty, see the like Psalm. 96. 10. 97. 1. Psalm. 99. 1. although the Son of God abased himself to become man, and to suffer a vile death, yet now he is in the height of Glory, He hath girded himself with strength, the world also is established that it cannot be moved. That is, By his Apostles, sent out to preach against Idolatry, and to publish salvation by Faith, the world fluctuating before in the midst of many Grosse Superstitions, is established in the Truth, never to be carried away anymore to those Errors.

Thy Throne is established of old, thou art from everlasting: That is, in God's decree; Christ's Kingdom over the whole world was appointed from Eternity, and to continue throughout all Generations.

The floods have lifted up their voice, the floods have lifted up their waves. The Lord on high, is mightier then many waves: That is, The Apostles sent out as Rivers of water, by their doctrine to water the Nations, have preached with all earnestness, and against them, as when the fresh water and the Salt meet, strong opposition hath been made by many; but yet his power being greatest, soon prevailed, and these floods ran all over the world with Success, the Pride of those Waves being abated.

Thy testimonies ere very sure: That is, Both old and New Testament, one serving to confirm the other. Holiness becomes thy house forever. That is, Thy Church, as she is called, 1. Tim. 3. 15. out of Basil. Jerome. and August. But Calvin and some others understand all of God, being Lord and King in a special manner over his in the protection whereof, and doing miraculously for her, his Glory und Majesty shineth most brightly. And the establishing of the world is spoken of, as one of the greatest wonders, the Earth being held in the midst of the air by his immediate power, and the Seas kept within their bounds, as with Gates and Bars. And his Throne is said to be established, because so many Nations bearing deadly enmity against his people, yet they were hitherto preserved, as a most flourishing Kingdom, showing, that no human force could shake it forever, especially that spiritual David being come, & having built it upon a Rock, to stand, not against human, but all Devilish power, forever and ever.

Here the power of God is further set forth, by a comparison taken from the floods and waves of the Sea, which both are violent and roar terribly, yet the Lord exceeds all these far in power, for he ruleth them at his will. Some by floods and waves understand Armies of men coming with seeming irresistible power, against God's people; but God easily quelleth them, and thus floods and waves are often taken: and the rather it is so to be understood here, because that in the next words V. 5. It is said, The Testimonies of the Lord are sure: That is, his promises to save and defend his Church, how populous or mighty soever they be that combine together to come against her. Holiness becometh thy house forever, Hebrew. In thy house the glory of holiness to the length of days: That is, The holy and true God is glorious for the things before spoken of; not for a time, his Kingdom over his Church then ceasing; but so long as cannot be counted, even to all Eternity.

PSAL. XCIV.

This Psalm is also without a Title, but the Vulgar Latin prefixeth this, A Psalm of David.

QUarta Sabbati: whereupon Jerome saith, that it serveth to show the concurrence of the Law and the Gospel in one, as the fourth day of the week is the middle, having three days before it, and three after; but to pass this as a vain Fantasy, let us come to the Psalm, as without any Title, by whomsoever that was prefixed: For Basil saith, That they who first expounded the Psalms, have it not. Yet August. dwelleth very largely upon it, as a Title worthy of our consideration for the mystery therein. And to find this out, he looketh to that which was made upon the fourth day, the Lights of Heaven; to whom he compareth the Faithful for their Heavenly conversation, and the light of their good life; wherein they go constantly on, and cannot be interrupted by any opposition upon Earth. For if they be injuriously or cruelly dealt withal, they look up to God to whom vengeance belongeth, and herein they rest; neither seeking to revenge themselves, nor making defection from the faith, when they see persecutors and wicked men to have so great power, and to live in such prosperity. And this indeed is a truth, and a truth hinted in this Psalm, for the comfort of all that suffer wrong, although we take it without a Title, as indeed it is. For the greatest part of the Psalm is spent in praying to God, to show himself just, in taking vengeance upon wrong-doers, how great and mighty soever they are; and describing their evil conditions, and threatening them therefore, Verse 20. 21. 23. But by the way, the blessedness of such as suffer by them, is set forth; and what favor God showeth them in their very sufferings, Verse 12, 13, 14, &c. and Verse 22.

O Lord God, to whom vengeance belongeth, O God to whom vengeance belongeth, show thyself. Hebrew, O God of vengeance or recompenses, O Lord God of vengeance shine forth. That is, make it to appear to thy glory, and the comfort and confirmation of thy faithful people, that thou art a righteous Judge, by not suffering still their Enemies to go unpunished on in persecuting and doing them wrong. For although the faithful believe, that God will revenge all their wrongs, yet then only his Justice so to do publicly appeareth to his glory, and his Justice shineth, when he revengeth.

He doth most pathetically cry out of the long triumphing of the wicked, because they were suffered in their tyranny and oppression of the Godly; and the Lord seemed to delay the Judging of them: which he saith, not out of impatience, or diffidence; but to express his zeal for God's glory.

Their doings against the faithful are complained of, and their foolishness, thinking that God seeth not: which he correcteth and reasoneth against, Verse 8, 9, 10, 11. Then for the comfort of God's people, he pronounceth them blessed, even when they seemed most miserable, for their being troaden underfoot, and despised in the World: but withal, he showeth how their sufferings are turned into a blessing to them; viz. By God's instructing them in his Law; they learning by his written word, and teaching out of it, to be patient and comfortable in all their sufferings; according to Rom. 15. 4. Moreover he promiseth deliverance, and that the wicked, who oppressed them, shall fall into the pit of destruction, Judgment being thus turned into righteousness; and then all the upright in heart shall follow it. Hebrew, After it, or him. So likewise Theodot. Aquila, and Calvin, turn it; which Basil expoundeth of Christ, acc 〈…〉 ng to the manner of his calling Disciples; Follow after me. But Calvin better; Judgment is turned into righteousness, when the faithful, who suffered before, are delivered, and the wicked, who unjustly persecuted them, perish: the course of God's Judgments against his own house, at such times doubted of by many, whether they were just or no, shall plainly appear to be all most righteous, and the upright hearted without any wavering or doubting, shall constantly follow him in holiness, all their days.

Who will stand to me with the wicked? That is, when I have to do with wicked and malicious Enemies, who seek my destruction. And he answers himself, that the Lord, and not men stood for him; which he speaketh further, to confirm in his own example, what he had taught, Verse 13, 14. for the comfort of all other upright hearted persons, in expectation of the like to be done for them, in God's good time.

When I said, my foot slipped, thy goodness sustained me. Here he further amplyfieth God's mercy towards him, in that when in his own sense and apprehension he was even slipping down by Death, no means of preserving his life appearing, yet God brought him out of that danger: and in such dangers was David many times; but especially when Saul pursued him about the same Mountain, and had almost overtaken him; but God in his providence called Saul away, by the Philistines invading his Country. Moving one question more, Whether the Throne of wickedness shall have any fellowship with God. He answereth negatively, and concludeth with their destruction. And hereby he intimateth, that there are not only private persons, [Note.] but Kings, sitting upon Thrones, who are wicked, injurious to God's Servants; but be they never so great and mighty, they shall be cut off in their own wickedness, the worst of it redounding to themselves in the end.

PSAL. XCV.

THis Psalm is also without a Title, Hebr. but in Vulgar Latin it hath this: Laus cantici ipsi David. and Heb. 4. 7. it is said to be spoken by David, which is here said; and Basil saith, that David made it, foreseeing by the spirit, what should be done in the time of Josiah, in destroying Idolatry, and restoring the worship and service of God, so greatly decayed in the time of Manasseh; and he bringeth him in and the Priests, saying, O come let us worship and fall down, and kneel before the Lord our maker, and harden not your hearts, to those that would hardly be reduced from Idolatry, to the worship of the true God only. Here are three motives to stir us up to rejoice in God, and to worship him in all humility.

1. He is a great God, as his works do declare.

2. He is our God, we are his people. That is, we that are his Church, of whom he taketh a more special care.

3. Harden not your hearts, as in the day of temptation. Such as will not worship and humble themselves to God, by falling low before him, are hard-hearted, like the Israelites that thus tempted him, and perished in the Wilderness, being held there forty years, and never entering into Canaan; where they should otherwise have had rest and comfort, being possessed of a most fruitful Country, for themselves and Posterity forever; which maketh against them that either worship him not, or worship false God's, or are irreverent in their bodily gesture, or that do not acquiesce in [Note] his word, but out of unbelief meditate upon other means, to do better for themselves, as his people then did.

PSAL. XCVI.

THis Psalm is also without a Title, Hebr. but in Vulgar Latin it is The praise of the Song of David, when his house was built after the Captivity. Which, saith Basil, figured out deliverance by Christ, and so it is prophetical, both of the first and second coming of Christ Jesus. And accordingly Augustine understands.

Sing unto the Lord a new song, sing unto the Lord all the Earth. Saying, what is it to sing a new song, but to love, as the new commandment enjoineth? He that loveth then, singeth a new song, although he be silent; and he buildeth David's, that is, Christ's house; contrariwise, he that is covetous, although he singeth with his voice, singeth not, as is here exhorted: neither doth he build, but demolish, and makes an harsh noise in God's ears. The Temple built by Solomon, was situated in one certain place of the Earth, and so was that built after the Captivity, but this all over the Earth. Thus that elegant Father prosecuting the building, according to the Title, in many more words, which is not so pertinent here; because it is a Title prefixed, not by the Spirit, but by some man of his own head. And Ainsworth better noteth, that it was the Psalm sung, when the Ark being brought from the house of Obed Edom, was set in the Tabernacle which David made for it; 1 Chron. 16. 23. to Vers 34. where something more is added, which is here wanting, Verse 34, 35, 36. and something is altered, Verse 33. but the sense the same. That it is prophetical touching the Gospel all agree, as they must needs; because at the breaking out of the light of the Gospel, all the Earth praised God for Christ, with they could not do before. For how shall they call upon him, in whom they have not believed. And till then there was but one place, to which to bring Gifts; which we are exhorted to do, Verse 8. To bring gifts into his Courts, which be not now at Jerusalem, but everywhere. Hebrew, 〈 in non-Latin alphabet 〉 a meat-offering, one kind of offering being put for all; the whole worship and service of God, being hereby set forth. And this is not now a carnal Sacrifice, but a spiritual; as is taught, Heb. 10. of thanksgiving; and he cometh not empty now before God, that cometh before him with praise, out of a pure heart. So that here is no ground for the Papists Mass, as Calvin well noteth; who will have that the Sacrifice here meant; when as indeed it is only a figure of it, and the thankfulness of the heart therefore is the Sacrifice; for which of old it had the name of Eucharistia: and it is by faith made a Sacrifice, for us to feed upon, unto everlasting life. John 6. 53. Whereas Verse 6. he saith, Strength and glory are in his Sanctuary. It is spoken in alluding to the Ark, which was then the sign of his presence, where he often shown his glory; but now his Sanctuary is his Church, propagated throughout all Nations, or to be so propagated before the end of the World.

Let the Heavens rejoice, let the Sea roar. Here, saith Basil, the more to set forth the joy that should be for the Gospel in all parts of the World, the Heavens and the Earth, the Sea, the Feilds, and the Trees are mentioned by a Prosopopeia: showing, that they shall all rejoice; by the Heavens, the Angels being meant; who rejoiced when Christ was born, and rejoice daily at the conversion of sinners: By the Earth, the Nations, Kindreds, and Peoples, inhabiting the Earth; By the Seas, Islanders: By the Feild also, the World; as is shown in the Parable of the Tares; and by the Trees of the Forest, the Inhabitants of those parts, where amongst Trees and in Groves Idols Temples formerly stood, but now were demolished. Calvin will not have the Angels meant by the Heavens,, but hyperbolically the Heavens themselves, and the Earth, &c. which shall be brought into the glorious liberty of the Sons of God, when the Children of God shall at the last day be glorified through Christ. But it is not only said, the Heavens and the Earth, but the Trees also, which shall be burnt up. Again, the joy here spoken of is not at the renovation of all things then, but at the going out of the Gospel. Lastly, it may justly be questioned, whether these visible Heavens and Earth, be meant by 〈 in non-Latin alphabet 〉 , as I have shown upon that place: wherefore, as the Fathers also generally agree with Basil, so do I, as with one that speaks most reason.

For he cometh, for he cometh to judge the Earth. Well, saith Basil, doth he speak of his coming twice; for he shall come once to give knowledge to the World, how to be saved, and he shall come again to Judgment, when he shall separate, according to righteousness and truth, as he hath promised, the Sheep from the Goats, receiving them to Heaven, and sending these to Hell. Thus also Augustine and Jerome, although Calvin will have the word cometh twice repeated, only to show the certainty of Christ's coming, when the World shall be better governed. But the first word, Cometh, is best referred to his coming by the Gospel, when he died for us, and was judged, but judged not: the second, to his last coming: as if he had said, The things before spoken of shall be so, as hath been said; the Son of God shall come and enlighten, and rejoice all places: yea and after this, he shall come again to judge those that have despised or slighted him, not believing or doing as he hath taught, sending them into everlasting fire; neither shall he in so doing, deal unrighteously with them, or untruly, but righteously, for their enmity against his people; and truly, for their averseness from the truth offered unto them, in such unparalleled love; that is, Christ, who is the way, the truth, and the life: and from the truth preached, from which they have turned their ears away, giving heed unto Fables, as some are charged, 2 Tim. 4. 4.

PSAL. XCVII.

THis Psalm is also without a Title, Hebr. but the Vulgar Latin hath, A Psalm of David, when the Land was restored to him: Yet confessed, as Basil saith, by the Author himself, to be prefixed of his own head; but he judgeth him to have erred in it; forsomuch as not the Land over which David reigned, but all the World is here spoken of, as in the former Psalm; it being likewise a prophesy of Christ's double coming: And this the Text confirmeth, Verse 1. The Lord reigneth, let the Earth and the Isles rejoice; here being made more plain, what was before spoken obscurely, Psal. 96. 11. Let the Sea roar, and the fullness of it: the Sea being put for the many Islands in the Sea, and roaring, for making a joyful sound, which cannot be understood, but of Christ's first coming in the Gospel; wherein the tidings of that which he hath done for us, was carried into all parts of the World; where before they were in a sad condition, under dumb Idols, as they were blindly led: And Verse 3. A fire goeth before him, and burneth up his Enemies. And Verse 4. 5. here being more plainly and largely set forth his judging the World at his second coming, spoken of, Psalm 96. 13.

Clouds and darkness are round about him. This is spoken for the mysticalnesse of his Incarnation, as it is said, Great is the mystery of Godliness, Godmanifested in the flesh, &c. 1 Tim. 3. 16: And in setting this great mystery forth, he alludeth to the manner of God's appearing, when he gave the Law upon Mount Sinai. Augustine more Elegantly and largely, both upon these words, and the next, Judgment and Justice are the Habitation of his Throne; Clouds and darkness are round about him, to wicked unbelievers; for although he were the true light, enlightening everyone that cometh into the World, yet to them there was darkness round about him, so that they had eyes to see, but not to understand, seeing eyes, but were made blind: but Judgment and Justice are seen by believers, to be the Habitation of his Seat; yea he inhabits in them, for he dwelleth in our hearts by faith, and justifieth and sanctifieth us; so that through his grace, we are an holy and righteovs house, for him to rest and abide in. And for the next words, Verse 3. he differeth from Basil, saying, I cannot think the fire here spoken of to be that, which shall destroy the wicked at the day of Judgment, and wherein they shall burn forever; because that goeth not before, but after him; this before him. This fire then is the fire of wrath, wherewith the wicked burn against the faithful, when they are enraged against them, for withstanding their wills: For look upon one enraged, and doth he not seem to be on a fire, smoke coming out of his nostrils, his eyes sparkling, and his inward parts burning with a desire of revenge; the other in the mean season standing quietly, to bear whatsoever he shall do unto him. Thus for the fire to burn Enemies; but he also straineth this fire further to the faithful; saying, that they burn, by a profitable burning by the Spirit, which is as a fire in them: for which he saith, I came to send a fire and a sword, a fire to inflame with zeal, as Act. 2. the holy Ghost came down in the likeness of fire, and sat upon each of them; and the sword of the word, as it is called, Heb. 4. 12. divideth them from Father and Mother, and all most near to follow Christ. Then the lightnings enlightening the World, are also by him expounded of the Apostles, going into all Countries as lights, whereupon men's hearts melt in sorrowing for their sins, and so they are converted; yea Mountains, that is, great and proud persons before; for now as the Jailor, they fall down trembling before I aul and Silas; saying, What shall we do to be saved? Thus Augustine in many more words; and Jerome agreeth with him: Calvin and some others, make all these four Verses to agree to one and the same thing, viz. The glory of Christ's Kingdom, extended into all Countries, to the rejoicing of the hearts of the faithful, but the terror of wicked Enemies. T. W. takes all that is said, as spoken of God; to make all men afraid, and ashamed of worshipping Idols, against which he inveyeth, Verse 7. saying, he is described by such things, as accompanied his presence, in giving the Law, when his coming down was so full of terror. That of Augustine, upon Clouds and darkness. I take to be most genuine: but Basil is rather to be followed in his, upon the fire going before him to burn his Enemies. For it is also said, Psal. 50. Where he speaketh of the fire at the day of Judgment, A fire shall go before him; and Joel 2. 3. A fire shall go before them: Speaking of destroying Enemies, that should come against Israel, to burn up their Cities; whereas this was not done, till they had overcome them, and the word here, is 〈 in non-Latin alphabet 〉 , In his face, or presence. The meaning being nothing else, but as is said, 2 Thes. 1. 7, 8. When the Lord shall be revealed from Heaven in flaming fire. And he speaketh only of Enemies to be burnt by this fire, and not of the faithful; so that here is no place to infer the Spirit, as fire in them: and if this were the fire, wherewith the wicked shall be burnt, by being enraged, there were no great matter in this to terrify them.

Lastly, for his lightnings, it is well known, that lightnings oft times set Buildings and Trees on fire, and strike men so, that they are wonderfully burnt within, and terribly destroyed: and therefore in setting forth the terribleness of the last day, they are most aptly spoken of; when lightnings as fire-bals being cast into the World, all things shall be set on fire; and then the Hills, which none other fire can work such an effect upon, shall melt like Wax, and the very visible Heavens shall be dissolved with the heat thereof: 2 Pet. 3. 10. See the like, Revel. 4. 5. where it is said, That from the Throne proceeded thunders and ligtnings, and Chap. 8. 5. There were thunders and lightnings and an Earthquake; Immediately after which, the Angels sounded with their Trumpets, and great destruction followed.

The Heavens shall declare his righteousness. That is, Fire and Lightnings coming down from Heaven, to burn the wicked Enemies of his Church, as he always threatened; for when this shall be done, it shall appear to the faithful all the World over, that his threatenings were not vain, but real. By Heavens also, the Angels of Heaven may be understood; who shall then be employed to gather his Wheat into his Garner, and to bind up the Tares in bundles, for the fire: for in doing, as he long before prophesied, they declare him to be true and righteous; see the same also, Psal. 50. 6. And all • people shall see his glory, That is, the Glory in which he shall come to Judgment, who had been formerly so greatly abased, according to Matthew 25. 31.

Confounded be all they that worship graven Images, worship him (all ye God's) Here he prophesieth of the fall of Iodatry, when Christ as King shall reign, as indeed it came to pass: For worship him all ye God's, as it goeth in the Hebrew, the Vulgar hath, All ye Angels: And so it is rendered and applied to Christ, Heb. 1. 6. and was fulfilled, Luke 2. 13. Revel. 5. 11, 12. And well may the Angels for their extraordinary power and glory be termed God's; when as Princes and Judges in this World are so called, Psal. 82. Calvin will not have Angels, but false God's hereby meant, all which shall be subjected to Christ, that he alone may be glorified: but it is one thing to worship Christ, and another to be subject to him perforce.

Zion heard and was glad, the Daughter of Judah rejoiced: By Zion and Judah, understand the Church, to whom the tidings of Redemption by Christ were most joyful; and to hear, that although she suffereth grievous things by persecutors, her Enemies, yet they shall be judged at the last.

Calvin by Zion and Judah understands the Elect amongst the Jews, and the thing which they heard, was Christ's reigning amongst the Gentiles, spoken of, Verse 1. and he saith not, They saw, but They heard, for two Reasons.

• First, Because they heard it to their comfort and confirmation prophesied of long before.
• Secondly, many of the Nations were so remote, that they could not see it, but hear of it only.

Light is sown for the Righteous: That is, like seed: comfort lieth hid for a time, but at length it shall rise up and appear; so our life is said to be hid with Christ, Colos. 3. 3. and 1 Joh. 3. 4: It doth not yet appear what we shall be: but this seed is sown, when by the Prophets of God it is taught, that thus it shall be; for this meeting with a believing and good heart, shall at the last appear.

PSAL. XCVIII.

THis Psalm differeth little from Psalm 96. and therefore I need not to say much upon it: but Verse 1. it is added, His right hand and his holy arm hath gotten him the Victory: That is, He hath extraordinarily and miraculously by Christ's death vanquished the Devil, as Heb. 2. 15. Col. 2. 14. see the like, Esa. 59. 16.

And whereas, Psal. 96. 3. it is, Declare his Glory amongst the Heathen, here Verse 2. His righteousness hath he shown in the sight of the Heathen: This serving to expound that. Then Verse 3. 4, 5. 6. his mercy and Truth to Israel are mentioned in sending Christ, because that to Israel he was promised by all the Prophets; but yet Israel was herein so regarded, that this performance extended to all the Nations even to the ends of the earth, for which all are exhorted with voice and musical Instrument to praise him.

After this, Verse 7. 9. are in effect the same with Psalm 96. 11. 12. and Verse 9. of his second coming to Judgment with Verse. 13.

PSAL. XCIX.

THis Psalm, saith Basil, prophesieth of the Indignation, that some heathens had at the returning from the Babylonian Captivity, and that the Pharisees had at Christ, when he published himself to be the Son of God: and therefore he followeth the Vulgar Latin, wherein it thus beginneth, The Lord reigneth, let the people be angry, New Translation, Let the people tremble: the word signifieth indifferently either to tremble, or to be angry, and to me it seemeth good which Basil hath touching the wrath of the Jews against Christ, and so it agreeth well with Psalm 2. 1. 2. and how it was fulfilled the holy Gospels declare. Jerome asketh here what people they be that are angry, or have indignation; and answereth, Unbeleivers, whether of the Jews or Gentiles: but coming to the next words, Sitting between the Cherubims: Let the Earth be moved. He understands this Moving, of that which is by fear and trembling, in hearing of his word, as if it were meant, Christ is most glorious as God, that used to give answers from between the Golden Cherubims, and from the mercy Seat of Gold, in the most holy place, which did likewise all shine with Gold: therefore at the sound of his word, men of all parts of the Earth shall tremble, and so receive it into penitent and believing hearts, that they may be saved: for to them that do thus, the most high and glorious God is near, Isa. • 6. 2. I think, that by the people are meant the Jews, and by the Earth, all other Inhabitants of the Earth, in other Nations. Touching the stirs that should be amongst whom at Christ's coming by his Gospel it is here prophesied, yet nothing should hinder the proceeding thereof, or Christ the Author of it from reigning far and wide, as it came to pass when the Church was so many years under hot persecutions, and yet gat ground daily; and finally in Constantine's time, even in the heart and Court of the Emperor. Thus Ainsworth expoundeth both the first word, by stirred, as indeed it signifieth to be stirred or moved, either with wrath or fear; alleging to justify the Sept. and Vulg. rendering it angry, Revel. 11. 17, 18. and to draw the other the same way, Act. 17. 13. where the Jews are said to have stirred up the people at Berea against the Apostle Paul: although the second word properly signifieth, nutare, nutet Terra, Let the Earth nod the head, or mock at it, as it is said, when Christ hung upon the Cross, some nodded the head at him in derision and indignation; which is also intimated, where it is said, We preach Christ actumbling Block to the Jew, and foolishness to the Gentiles, as at which they mocked. Whereas Calvia expounds it by trembling, and referreth it to them that were before bidden to rejoice; saying, that this is spoken, in regard of the troubles which should be to the Church under the Gospel, endangering it, and make it even ready to sink, it doth no way agree; because by the Lord's reigning, is intimated his overcoming, and then was no time to tremble, or droop; or if his reigning be taken only spiritually, there is no reason for outward troubles, at which his people should tremble, but rejoice, as is exhorted, Phil. 4. 4.

The Kings • trength loveth Judgment. Having set forth the excellency of the Lord, Verse 1, 2. and exhorted to confess his name to be holy and fearful, Verse 3. here a reason is yielded, he loveth Judgment; therefore all the wicked must expect severity from him, which cannot but strike terror into them, at the hearing of him, hoc nomine; for they are for unrighteousness and iniquity, he against it; and what is their strength to withstand his? Moses and Aaron amongst his Priests, and Samuel amongst them that called upon his name, these called upon the Lord, and he answered them.

Moses and Aaron amongst his Priests, saith Basil, calling for Judgments upon Corah Dathan and Abiram, for their tebellion; and Samuel for thunder and reign against the Jews, casting him off, and desiring a King, were all heard; yea and for desiring a King so, they were punished with a Tyrant, under whom they suffered much misery. These examples he bringeth, that all might fear the Judgments of the Lord, which his strength is set to bring upon the wicked, according to Verse, 4. and to show, that for the Jews to reluct against the Priest-hood and Kingdom set up by God, was no new thing; for they did so in the days of Moses, and of Samuel; and therefore not to be marvelled at, that they should do the like against Christ, who was both Priest and King. But as they escaped not without Judgments, no more did the Jews in the time of the Gospel; whereas not only Aaron, but Moses also, are called Priests. Calvin saith well, that the word 〈 in non-Latin alphabet 〉 here used, signifieth both Priests and Princes; and before Aaron was chosen, Moses doubtless executed the Priests Office. But of this last I see no reason, but to doubt, and therefore rest in rhe former; Godly Princes and Priests had all one name, although there be another for Princes. Ainsworth noteth, that chief Officers were thus called, as well as Priests; 2 Sam. 8. 18. The Kings Sons were C • hanim, the reason whereof is rendered 1 Chron. 18. 17. But he expounds Moses his calling upon God, of that Exod. 14. Exod. 32. and so I grant the next words agree well.

In a pillar of a Cloud he spake unto them, for they kept his Testimonies, and again, thou answerest them, a God forgiving thou wert unto them, and taking vengeance on their practices, or works: where by the pillar of a cloud, understand that which went before them in the Wilderness, which shown God's complacency in these his holy Servants, who kept his Testimonies, although the people amongst whom they were, generally were wicked for murmuring and Idolatry. Yet they found so much Grace and favor with God, that they prevailed, at the least one of them, for the pardoning of the people's sins: and yet some revenge was taken upon them by consuming them diversely in the Wilderness, even all but two after, Numb. 14, who were twenty years old and upward. For I do not think, that unbelief of Moses and Aaron, at the Waters of Meribah, for which they were not permitted to live to go into Canaan, is here meant, but the people's Idolatry and murmuring, Exod, 32. an • Numb. 14. because God is said to have answered, that is, granted their prayers; which he did not, touching their going into Canaan, although much importuned by Moses therefore: and Moses and Aaron are commended for keeping his Laws: therefore that •• n doubtless is not here meant, when he saith, Forgiving them, but the Grosse sins of the People, whom they lead: which were forgiven so, that they were not suddenly all destroyed, but yet they were temporally punished with death, their Children notwithstanding being preserved to inherit Canaan.

Junius divideth the Psalm into three parts, or Arguments of praise.

1. In Verse 1, 2, 3. from his universal Kingdom.

2. In Verse 4, 5. from his grace in Christ.

3. In Verse 6, 7. &c. From that which he did at the praying of Moses, Aaron, and Samuel: as if he had said, The Lord did wonderfully for his people, when these being but Servants sought unto him; therefore much more through the mediation of his Son the faithful shall be forgiven, and everlastingly saved, although they go through many sufferings for their sins in this World.

But it may better be divided into two parts.

1. An Exhortation to praise God for Christ, reigning as King against all opposition, both of Jews and Gentiles, Verse 1, 2, 3, 4, 5.

2. For the mercies of God shown of old to their Fathers, in the times of Moses, Aaron and Samuel, Verse 6, 7 &c. And then God's answering Moses and Aaron, may be referred to that, Exod 14. 1, 2. Numb. 17. and Samuel, 1 Sam. 7. and Chap. 12. And whereas Verse 5. he had said, bow down at his foot-stool, Verse 9. he in stirring up to praise God, saith, At the mountain of his holiness: in both places meaning his Sanctuary; which when Solomon built, was called God's footstool, 1 Chron. 28. 2. and for the situation upon mount Zion, his holy mountain, towards which they prayed.

PSAL. C.

THis Psalm tends also to stir up to praise God, prophetically touching upon the calling of all Nations under the Gospel. Therefore Verse 3. where it is said, He hath made us, and not we ourselves, we are his people and sheep of his Pasture: He meaneth not our making in the Womb, as Psal. 139. but our spiritual making, of which, Eph. 2. 10. We are his work manship, created unto good works. Although it be true, that he made us also, as we be men and women, consisting of Souls and Bodies: But here a more peculiar making is meant, after God's Image; which is in righteousness and holiness, Eph. 4. 24. whereby we become Christ's Sheep; and he is our Shepherd, to feed us with his grace here, and to bring us to glory hereafter: as Psalm 23. John 10. For in this our remaking we have no hand, but God of his own will begat us by his word. Let not us then arrogate to ourselves anything in our regeneration, but ascribe it wholly to the Grace of God in Jesus Christ. [Note.]

PSAL. CI.

A Psalm of David.

I Will sing of mercy and Judgment. Jerome. August. Basil, Cald. by Mercy and Judgment here understand God's Mercy towards penitent sinners, and Judgments against the obstinate wicked; or as August. hath it, mercy and judgments towards himself and other faithful, for both which he was thankful, and so must we be; as Job, and Paul, and Silas, being harshly used and imprisoned, sung Psalms. Calvin expounds it of the mercy and judgments wherewith David meant to rule, if God would bring him to the promised kingdom; but this were very improper, it being expressly said, To thee will I siug, That is, To thy praise, of thy mercy and Judgment. If he had meant these resolved upon in himself, he would rather have said, I will rule in mercy and judgment, and then sing Psalms to thy praise, by whose special favor I am thus advanced, and have the Grace so to govern: But Basil will have it prophetically spoken of Josiah, who rooted out Idolaters, and encouraged the true Servants of God in his worship. I see no cause why it may not rather be taken of David himself, because he saith, Verse 2. When wilt thou come to me? That is, By setting me up, as thou hast promised: because he was long anointed King, before that he came to the Kingdom, and after the Kingdom over Judah attained, he was kept seven years from Raigning over Israel; but Josiah being but a Child sat upon the Throne, so that this agreeth not to him.

I will do wisely in the perfect way, when wilt thou come unto me? Ainsworth, When wilt thou come by Grace to assist me so to do? and for his doing wisely, he alledgeth, 1 Sam. 14, 18,

Who so privily slandreth his neighbor him will I cut off: The word Slandring, cometh from 〈 in non-Latin alphabet 〉 a Tongue, that is by the Cald. rendered, He that speaketh with a three - fold tongue against his neighbor, a slandrous tongue according to the Hebrew Doctors being so called, because he hurteth three.

First, The Slanderer.

Secondly, The Slandered,

Thirdly, Him to whom the tale is brought, who is thus made to have an evil opinion of his Neighbor undeservedly. And he saith, I will cut off; Intimating, that till he was King, he might not exercise this Authority; for this were a sin in a private person: but having the Sword once by God put into his hand, he would do thus; and not only to slanderers, but also the proud hearted: Hebrew, The large hearted: The proud being so called; because in their hearts they aim at great matters, and such as be of too far an extent for them: To curb and suppress such, as disturbers of the peace of a Kingdom, it is the duty of Kings to set themselves: And therefore David voweth to do so. Although I see not how in the case of Mephibosheth, and Ziba a Detractor, he afterwads performed it.

I will betimes destroy all the wicked of the Land. Here David showeth in his own example, what is the duty of Judges, without delaying to do justice upon the wicked, for evils must be resisted in the beginning, and herein, one must not be spared more then another, but Justice must pass upon all.

PSAL. CII.

A prayer of the afflicted when he is overwhelmed.

THis Psalm is most probably thought to have been made in the time, when the Temple of Jerusalem lay in the ruins, the time set for the rebuilding thereof, viz. eventy years, being even now almost expired; for according to this it is said, Verse 13. The set time is come, to have mercy upon his; that is, the City Jerusalem: and Verse 14, For thy Servants favor her stones, and the dust thereof; whereby is intimated, that yet the City and Temple lay ruined, the time of their Captivity continuing still. Junius thinks it to have been made by Daniel; Basil will have it so a prayer, in behalf of the Jews, their City and Temple, as that it fitteth any particular person in great distress. Jerome saith no more of it, but according to the Title, a Prayer to be used by any faithful person, in great distress. Augustine will have Christ to be the poor afflicted man, that prayed thus. I rest in the first: it was a Prayer used specially near the time of the Jews return, and the greatest part of it fitted for one in distress at any time, teaching him how to make his complaint, to move the Lord to pity. The parts are two.

First, A Prayer and complaint, aggravating the misery of him that prayeth, concluded with the brevity of his life, and God's Eternity, Verse 1, 2. &c. to Verse 11. 12.

Secondly, The faithfuls confident resolving to his, and the comfort of all Israel in affliction, that the desolation of the City and Temple should soon have an end, Verse 13, 14. &c. to Verse 23. concluding as before with our weakness, and the shortness of our lives, yea and the mutability of the Earth and the Heavens, Verse 23, 24, 25, 26, 27. 28.

Like a Pelican. Of which also Isa. 34. 11. Zeph. 2. 14. it hath the name, saith Ainsworth, from vomiting; being thought by some, to be a Bird, that swalloweth shell-Fish, and after vomiteth them up again, and eateth them; which sitteth alone, and maketh a doleful noise? Some call it a Bitturn. The desolate condition of Jerusalem, in time of the Jews Captivity, is hereby set forth, as of one person in extreme misery, thus lamenting, and as in the verses before and after, Verse 7, 8, 9, 10. 11.

Thou hast lifted me up, and cast me down. This is spoken to set forth the greatness of his fall; as if he had said, Thou hast done by me, as a mighty man by one weaker, wrestling with him, he lifts him first up on high, and then casts him to the ground, giving him the greater fall: which he speaketh, not as accusing God of cruelty, but to aggravate his own misery, that he might be moved the more to take compassion upon him, and deliver him.

For the appointed time spoken of, Verse. 13. see Jer. 29. 10. Dan. 9.

For thy Servants delight in her stones, and favor the dust thereof. Hebr. Pity the dust thereof; that is, such is their love to thy house, that not only when it stood in greatest magnificence, but even now that it lieth on ruinous heaps, they delight in it, and grieve to see these ruins, thinking long for the time of rebuilding it again. So likewise for the spiritual Temple, [Note.] which is the Church of Christ, although it hath no outward splendor, and Christians who be the Stones of this Building, lie scattered where they may, in time of persecution; yet the faithful delight in these Stones, as most precious, and are moved with compassion towards them in misery, and lying, as it were, in the dust; however Unbeleivers and Heretics, because they are in more pomp and outward glory, despise them, as forsaken and judged of God,

So the Heathen shall fear thy name, and all the Kings of the Earth thy glory. Here he passeth from the deliverance out of Babylon, as is usual amongst the Prophets, to our deliverance by Christ; the benefit whereof he showeth here again shall be to all Nations. For when the Lord shall build up Zion, he shall appear in his glory. That is, not only at the people's return out of Captivity, but when he shall build his Church by his Apostles and Pastors, set forth by Zion; his almighty power against all contrary powers shall appear to his exceeding great glory: by such weak means, all Countries being subdued, and Emperors taken by Fishers, as Preachers are called.

This shall be written for the Generations to come, and the people which shall be created, shall praise the Lord. In that he aith, They shall be written for the Generations to come: It appeareth, that they concern our times under the Gospel, and that Zion should now be built more then ever.

And for the people which shall be created, they are the same spoken of, Psal. 100. 3. and Eph. 2. 10. the word Created is used in speaking of the converted to the faith of Christ, and to good works; whereas before they did all evil.

To hear the groaning of the Prisoners, and to deliver those that were appointed to die. Hebrew, The Sons of Death. For this the Lord looked down from Heaven, Verse 19. when he loosed and set at liberty his people, imprisoned in Babylon, groaning and longing after a return into their own Country; and again, when by converting Countries and Nations to the faith, he delivered them from their spiritual Enemies, Sin and Satan; as in the Song of Zacharias: That being delivered from the hands of our Enemies, we might serve him without fear. And for Death, we were subject hereunto, till that Christ dying for us, destroyed him that had the power of Death, that is the Devil, &c.

He hath weakened my strength in the way, he hath shortened my days. This is the voice of the Jews, as of one person, being yet in Captivity; where by many oppressions their strength was wasted, and their lives by this means made the shorter. Verse 24. Take me not away in the midst of my days, thy years are throughout all Generations. It is not hereby intimated, that any are cut off, before they have fulfilled the time by God appointed unto them: but the faithful then looked unto the time of the Messiah his coming, and to have their lives worn out, before that they counted a cutting off in the mids of their days, as Calvin noteth; because they attained not to the fullness of the time, set for that deliverance: but because he is speaking of their miseries in Babylon, and the time set for their deliverance from thence; it is to be understood, first of that: Let me not be wasted and decay, by the Enemies oppressions, before that time cometh, in the days of this my Captivity, any time within that time being meant by the midst; as Christ is said to have been in the heart, or midst of the Earth, when he was put only into a Sepulcher, nearer the superficies.

Secondly and mystically of the deliverance, by the coming of the Messiah: Some understand it only in general, of man in misery pleading with God, as much weakened and brought near to Death hereby. For his Plea, not to be cut off, because God's years are throughout all Generations, the meaning is not, therefore make me likewise to continue throughout all Generations: for he acknowledgeth his days to have a midst, a beginning and end; But forsomuch as thou my God and Father art everlasting without change, take pity upon me, that have but a short time in this World, and make my life more comfortable, by delivering me from misery, and exempting me from the danger, wherein I now daily am, of being cut off sooner then ordinary; because thy promise to thine is to satisfy them with long life, and then to show him thy Salvation. And in this Psalm, Verse 28. The Children of thy Servants shall continue, and their seed be ablished before thee. Which though Basil applieth to the Seed, Christ, yet it is plainly meant of the Children of Israel, who the Prophet doubted not should return from Captivity, and enjoy the Land of Canaan again; and their Seed, all true Israelites, afterwards at the coming of the Messiah, establishment in grace here, and in glory forever hereafter: In which sense, if we understand him speaking in this place, in his Plea, that God is everlasting; a desire is intimated in the person of the Church, to be made everlasting also, in grace and glory, although the bodily life be but short and momentary.

Of old thou hast laid the foundation of the Earth, &c. To prove God everlasting, he here commemorateth first the Eternity, a parte ante, before the World was: for he that made Heaven and Earth, must needs be before them, and therefore Eternal. Secondly, He saith, that Heaven and Earth shall wax old, and decay and perish, as a Garment, but the years of God shall have no end; and for change, there shall never be any in him, Jam. 1. 17. Thus comparatively setting forth his Eternity, a parte post. For God is 〈 in non-Latin alphabet 〉 essence, and he saith to Moses, I am that I am: Intimating unchangeableness, being the same, and not younger or older forever. And by the Apostles applying this to Christ, Heb. 2. 10. it appeareth, that this is spoken to him the Son of God, by whom all things are also said to have been made, John 1, 2. And for the Heaven and Earth waxing old, and being changed as a Garment that is old, which is not from worse to better, but from better to worse; this showeth plainly, that when the Apostle, Rom 8. speaks of the Creature to be brought into the glorious liberty of the Sons of God, he meaneth not the Heavens and the Earth, but Creatures capable of Salvation; as there I have shown.

PSAL. CIII.

THis Psalm, saith Basil, seemeth most aptly to have been compiled after the other; because therein the Church complaineth of her misery in Captivity, and prayeth for deliverance; here deliverance being attained, she blesseth God therefore; and both for deliverance out of Captivity, and by Christ through the forgiveness of sin: Whence we should learn, [Note.] as to pray in time of misery, so to stir up ourselves to praise God, when we are delivered.

That reneweth thy life as the Eagle. Hereby he intimateth, to the Kingdom of Heaven, as the Eagle is the King of Birds, Isa. 40. 31. the like is said, and the Cald. applieth it to that which shall be in the World to come; Job 33. 25. there is a comparison to the same effect, taken from the flesh of a Child. Touching the Eagle, she casts her feathers every year, and then new grow, and she flieth high, and liveth long. Calvin derides it which the Rabbins tell, that the Eagle once in ten years flieth on high, even to the Element of fire, and there her wings burning, falleth down into the Sea, whereby her feathers grow again. But the truth is, the Eagle liveth to a very old age, and then his Bill growing so crooked that he cannot feed, he dieth by pining away through famine, and not for any defect of natural strength. Thus Calvin, but Augustine more probably: the Eagle being hindered in age, by the overgrowing of his Bill, from feeding, rubbeth it against a Rock, till it is broken off in the over-grown part, and thus coming to the feeding again, he is lusty and strong to fly as before, the decaying seathers being renewed again: And therefore the sense is thus given in English Meter: As the Eagle casts her Bill, whereby her age reneweth. And allegorically by the Rock, Augustine understands Christ, by whom we are renewed in the inner man, Eph. 4. 24.

He made known his ways to Moses, and his acts to the Children of Israel. Having spoken of the Lord's executing Judgment and Righteousness, Verse 6. now he beginneth with a famous example shown hereof, by the ministry of Moses, in plaguing the Egyptians, bringing Israel out from amongst them, and through the red Sea, drowning the Egyptians, Exod, 14. Some refer this to Exod. 33. and 34. where Moses desired to see his face, but was shown only his back-parts. But his ways are rather his Commandments, which he shown him in Mount Sinai, and his Judgments those before spoken of; for which he saith, that he was very pitiful towards them before oppressed, and cruelly used by Pharaoh, and his people: And having delivered his people from those oppressions, although they proved ungrateful, and he were provoked to anger, yet continued he not in anger, to judge them fully according to their sins. Then in further expressing his mercy, in removing their sins, he useth two comparisons, to show how far; one as far as the Heaven is from the Earth: the other, the East from the West; because no things are more distant one from another then these. Then he compares his pity to the pity of Parents to their Children, and men to Grass and Flowers, so tender and easily made to wither. After which he resumeth that again of God's Eternity, Psal. 102. 25, 26. applying it to their comfort; for every attribute of God is God: and consequently his mercy here said to be everlasting to them that fear him, and keep his Covenant, and his Precepts. Lastly, his Kingdom is magnified, as over all; as was shown, not only by his power in Egypt, but also in Babylon: whereupon not only men, to whom the benefit of God's almighty power redoundeth, but also the Hosts of Angels are exhorted to praise God, and all his works in all parts of the World.

PSAL. CIV.

THis Psalm is without a Title, Heb. but in the Vulgar Latin is prefixed, David de Generatione Mundi: And Basil doubteth not, but that it was made by David, and with him agreeth Junius. It is altogether Laudatory, from the consideration of God's works of Creation and Providence.

Thou art clothed with Glory and Majesty: Thou deckest thyself with Light as with a Garment. That is, by thy glorious works, which here follow, for these show the glory of God, Psal. 19. 1. and God is said to dwell in light inaccessible, 1 Tim. 6. 16. for the glory and light of the Sun is exceeding great, therefore his that made the Sun, is far greater, and more shining.

Who layeth the Beams of his Chambers in the waters. Hebrew, Of his upper Roomes. Ainsworth, His Lofts: Whereby he meaneth, the waters above the Firmament, Gen. 1. 7. For above these is the highest Heaven, the Seat of God's glory, supported by nothing, but by waters there condensated, as it were, into a solid substance, to make a foundation for this Master - Builder to build his Habitation upon: Psal. 18. 11. and this spoken of, as a thing most miraculous; since the foundation of a Building must he hard and rocky, or else the building cannot stand, and waters of all things are most unfit for this purpose, and therefore not to be made a foundation, but by an Almighty power.

Who maketh his Angels Spirits, and his Ministers a flaming fire. In the History of the Creation, the making of Angels is not spoken of; therefore that is here supplied: man was made of the Earth, but they were not made Bodies, but Spirits, fit to be about the Father of Spirits, and to minister to him, and with speed to move suddenly into most remote parts, being invisible to bodily eyes. Calvin for Spirits, renders it Winds; but because Heb. 1. 7. it is rendered Spirits, he saith that all Expositors, both Greek and Latin, commonly take it so as hath been said, although the word signifieth both Winds and Spirits: And his Ministers a flaming fire, for their burning zeal for God's glory; for which cause we read of Seraphim, signifying burning, Esa. 6. that minister to God continually about his Throne, in praising him. And they are set forth also by this name, for their irresistable power, as there is no withstanding of fire or water, for they destroy all things: so one Angel, an whole Hoast of Sanneherib, held to be by burning them within, although it appeared not outwardly; as I have shown upon Isa. 10. 16. 17.

He hath laid the foundations of the Earth, that it should not be moved. Psal. 24. 2. He hath founded it upon the Seas, and stablished it upon the floods. See the Exposition there; The foundations of the highest Heavens, Verse 3. and of the Earth below, are the same; viz. Fluid waters: and therefore it is an Almighty power, which continually upholdeth them. He that made the Sea-bear his body walking upon it, made it bear the huge mass of the whole Earth. Then he telleth, how it was at the beginning, the waters stood above the Mountains, Gen. 1. for till the division of the waters, all was covered with water.

At thy rebuke they fled, at the voice of thy thunder they hasted away. Hereby he setteth forth the separating of the waters at the beginning; part being elevated above the Firmament, and part being made to fall into the lower parts, to make the Seas; those going up by the Mountains, these running by the Valleys to the place by God appointed for them, Verse 8. and they are there bounded in, Verse 9.

He watereth the Hills from his Chambers, or Lofts before spoken of, Verse 3. That is, from that part of the Air, where the waters are placed, from whence rain cometh; and when it came in so great abundance, that the whole Earth was drowned, God is said to have opened the Windowes of Heaven. For as there is a starry Heaven, and the highest Heaven; so there is an Aerean Heaven, consisting of three Regions; in the midst of which are the waters which fall, and water places of the Earth, both high and low as God pleaseth.

The Trees of the Lord are full of sap, the Cedars of Lebanon which he hath planted. The Cedars, saith Basil, are called the Trees of the Lord; because they are not set by man, but God maketh them to grow, and specially in Lebanon, being most famous for abundance of them, and for the tall stature, and incorruptible matter, of which they consist; whereas other Timber corrupteth, the timber of Cedars doth not: and Cedars as the principal of Trees are named, all others being also meant, which by watering are preserved from withering, and made to grow and flourish. For these words, are full of sap, Hebrew is, Shall be satisfied. Meaning with moisture, sucked by their roots out of the Earth, plentifully watered, whereby they are nourished and grow so mightily.

The Birds and Storks in special, the Goats and the Conies are spoken, • s having by God an apt habitation given them.

From Earthly things he passeth to heavenly, the Sun, and the Moon, the one going and the other coming, and then it is dark.

And then Lions, and other wild beasts go out to seek their prey.

Vers. 25. 26. He proceedeth to speak of the Sea, and the Creatures therein, especially of Leviathan, or the Whale, of which see more, Job. 41.

Thou sendest out thy spirit and they are created, and thou renewest the face of the earth.

Here, and Verse 29. he showeth the perpetual vicissitude of death, and life amongst Earthly Creatures, of whom some die, and then others come forth in their stead, and replenish the Earth again; and that he saith, is either by hiding his Face; or sending forth his Spirit to renew all Species of living things from Generation to Generation. The Manichees, saith Calvin, and Servetus, gathered from hence, that a part of God is not only in man, but in every living creature, which when it dieth, returneth to God again: But it is to be understood, that this is spoken of the spirit of Life in every creature, which is but an Effect wrought and made by him, and called his Spirit, because it cometh from him, being indeed after that it is wrought in the Creature, the Spirit of that Creature, and perisheth again with it, being nothing else but the sensitive life, which hath the beginning with the Body, and likewise Endeth with it; and God is only said Verse 29. to gather it, when he taketh it from the Creature, resolving it into the Air,, and so the Beast, Fowl, or Fish dieth. And herein this spirit differeth from a man's, in that his Spirit is immortal, having a distinct being after his Death unto Eternity, and that in woe or Weale.

From the Premises he here concludeth, that God hath Glory from all his Works, And Verse 33. he stirreth up himself, and consequently us, upon these Considerations to praise God.

PSAL. CV.

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

PSAL. CVII.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

PSAL. CVIII.

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

PSAL. CIX.

To him that excelleth, a Psalm of David.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

PSAL. CX.

A Psalm of David.

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

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

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

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

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

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

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

PSAL. CXI.

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

PSAL. CXII.

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

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

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

PSAL. CXIII.

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

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

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

PSAL. CXIV.

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

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

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

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

PSAL. CXV.

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

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

Here it is shown how we should improve this consideration, that God hath given the Earth unto us, to praise him, that we may apply ourselves so to do, whilst we live upon Earth; for when we are dead we can no more do it, as is also shown, Psalm, 18. 17. Esa. 38. 19. not that the faithful departing hence cease forever after this to praise God, (For there were one hundred forty four thousand appearing with Harps, singing to the praise of God the Psalm of Moses, Revel: 14. 1, 2, 3.) but because this life is the time wherein God looks, that for all his bounty towards us, we should send up our praises to Heaven unto him. It is said,