cleansing but by the words of God. And no one is cleansed by the words of God but he that believes. And no one believes but he that suffers passively more than he works actively. By which things it comes to pass, that a life pure and without sin, does not stand in works, but in faith, in the Word, and in enduring sufferings. But why does David compare the words of God to silver rather than to gold? Love is what is properly compared to gold in the scriptures; the nature of which, in the fire, is different to that of silver: of which we shall speak hereafter.

Ver. 7.-Thou, O Lord, shalt preserve us: thou shalt guard us from this generation for ever.

The translator might have said more properly in the optative 'Do thou keep,' and 'do thou preserve:' for this is properly a prayer of the prophet against the generation of justiciaries. And though 'to preserve' and 'to guard' do not differ much, yet the Hebrew has "preserve" in the latter, and "guard" in the former clause: as Hieronymus also has it. For David prays to be preserved from this generation, after the manner of a prohibition, thus, that we may be prevented from associating with them or consenting unto them. And he prays God that his words (eloquia) may be guarded, after the manner of protection, that the ungodly might not pollute them. And instead of "thou shalt preserve us,' it is in the Hebrew" thou shall preserve them;" and it refers to the words of God, as Hieronymus translates it.

But it may also be referred to the saints, as it is in the masculine gender servabis eos. Nor should I reject the acceptation, if any one should understand it as referring to the ungodly: that God would preserve and guard them, that is, that they might not any more speak vain things, nor destroy the saints from the sons of men.

And here we see, that it is not our power that can cause the words of God to remain pure, or that can prevent the saints from failing from among men, but the power of God only. "Thou, O Lord, shalt preserve," not We, men, will preserve. Thus Christ saith, 'The

harvest truly is great, but the labourers are few: pray ye, therefore, the Lord of the harvest that he would send forth labourers into his harvest.' And he has commanded us to pray the same in the Lord's prayer, where he has taught us to pray for "our daily bread:' that is, the words (eloquia) of God. But we, laying aside prayer, and trusting to literature, to our abilities, and to our studies, act in security, until we ourselves become those speakers of vain things, and that impious and ungodly generation from which David here prays to be guarded.

Hence we collect, that though this Psalm may most properly be applied to the time of Christ, as all such scriptures may; yet, as this generation shall not pass away till all these things shall be fulfilled, they apply to all times and ages. And truly in our age the Turks, the Jews, and ceremonialists, most greatly increase this generation, and have supplanted almost all faith and all the Word of faith. And against these there is nothing that we can do but pray unto the Lord of the harvest, that he would arise, put us in salvation, and speak to them.

Ver. 8.-The wicked walk round about: according to thy highness thou hast multiplied the sons of men.

The verb "hast multiplied" is not in the Hebrew. Hieronymus renders the passage thus,-"The wicked walk round about; the most vile of the sons of men are exalted.' I believe this verse has never been brought forth out of darkness by any one: nor that on which we have just spoken, "Proved of the earth." I confess my ignorance with respect to both these passages, and I think all those that have written before me must do the same.

For the one part of it, our translator has given us, "according to thy highness;" but the pronoun thy is superfluous. Hieronymus has it when they are exalted.' It is manifest, therefore, that the Hebrew is a word that signifies highness.' I think it is the primitive and active verb ROM, that is, 'has exalted,' or 'has lifted up.' And therefore, according to my judgment, it

As he has exalted the vilest
For where we have "hast

should be rendered thus, out of the sons of men.' multiplied," the Hebrew has ZYLLOTH in the feminine gender, which signifies vile, abject, light men; such as gluttons and frequenters of brothels: for, by the Hebrews, those who are devoted to feastings and luxury are called ZOLELIM in the masculine gender.

So that the sense will be, This generation has surrounded the ungodly teachers, and walk together with them; even as it has exalted and wished to have those who are the vilest of the sons of men, or among the sons of men: that is, this generation gather about them ungodly disciples, and exalt the most vile to be teachers: so that they are, like teachers like disciples: the blind lead the blind, and both fall into the ditch. And if this verse was ever fulfilled at any time, is it not most truly fulfilled at this day? For, who in our day is put at the helm of ecclesiastical matters but the very dregs of the world? That is, such as the world can neither use nor derive any benefit from? And this is what our ingratitude has justly merited.

And here again we see, that to these ungodly teachers is ascribed the care of the belly, as we have it, Psalm v. "Their throat is an open sepulchre." And the Apostle saith, "Whose god is their belly," and calls them by that most odious name "gluttons," who look after nothing but eating.

Nor is it in vain that in the Hebrew word ZYLLOTH there is one letter Lamed wanting, and the letter Vaf in the verb CRYM: as if to shew, that each was only a thing in appearance and not in reality; because they are not truly exalted, and they would have themselves considered to be any thing but gluttons. But these things we will leave to the curious and those who wish to spend time upon them.

Our translation may be harmonized with this sense thus,-The wicked walk round about, that is, there are many surrounding and surrounded, both ungodly disciples and ungodly teachers; and they walk and persevere in their ways. For thou hast multiplied the

sons of men according to thy highness; that is, thou hast exalted to places of power, not the sons of God, but the sons of men; and of those, not the few and the good, but the many and those who are the most vile among them.

Some of the fathers refer sons of men to the children of God. And some will have that this "highness" signifies secret counsel; and others the grace and mercy of God bestowed without the merit of men, Which acceptation I do not condemn, but it is not the literal meaning.

PSALM XIII.

TO VICTORY: A PSALM OF DAVID.

Ver. 1.-How far wilt thou forget me, O Lord? for ever? How far wilt thou hide thy face from me?

Ver. 2.-How far shall I take counsel in my soul, and sorrow in my heart all the day? How far shall mine enemy be exalted over me?

THIS simple manner of the Hebrew expression is the best way of rendering the passage, and it shews the feelings of David more plainly, where he repeats the same word four times "How far?" But instead of this, some translators being fond of variety, put in the third place How long?' And that, to no small injury of the effect.

The general meaning of the Psalm seems to be the person of one of those speaking who is suffering the same things as David; that is, death and hell: which are the same feelings as those described, Psalm vi. for here David challenges death, and fights against desperation, proclaiming the mercy of God. And that which shews the peculiar power of the opening of the

Psalm is the four urgent and agonizing questions which David utters forth. For as in every tribulation delay of help is heavy to be borne, so it is most especially so in this spiritual conflict. And therefore, he says, Psalm vi. "I have grown old among all mine enemies." And Psalm xxxii. 3, "When I kept silence, my bones waxed old through my roaring all the day long." So here, he four times expostulates concerning the delay of the divine help, and complains that he is left for ever, nay, consigned to oblivion; that is, in despair, and never to be received of God again; for thus it appears, under this pressure of eternal death, to those who are thus put into tribulation.

There is an emphasis, therefore, in every word, whereby he expresses himself as experiencing an angry God; (as far as he feels it so to be in the feelings and apprehensions of his spirit.) Thou not only leavest me (says David) in order to prove and know me, but thou forgettest me as if dead and out of mind, and as blotted out of the book of life and of thy memory; I am utterly reprobated, and thou never wilt again behold me, neither at the present time, nor for ever to all eternity; so that I have no hope left, but that I shall be destroyed with the damned to all eternity. And though I thus cry with a loud voice and call upon thee, behold, thou not only dost not hear me, but even turnest away thy face that thou mightest not hear me, and hast become altogether inexorable.

Does not David here then, in the most plain words, describe a most afflicting and bitter state and feeling of mind, when he expresses himself as feeling that God is wholly turned away from him, become his adversary; implacable, inexorable, and eternally wroth with him? For in this state, hope despairs, and despair hopes; and there is nothing remaining alive but that inward groan that cannot be uttered, in which the spirit cries, moving upon the face of these waters covered with darkness, as it is said, Gen. i. 2.- No one can understand these things but he who has tasted them; they do not stand in speculations and fancies; nor are they such things as