Matthew Poole and continuators on Psalms 45

1. MY heart is enditing a good matter : I speak of the things which I have made touching the king : my tongue is the pen of a ready writer .

I am about to utter not vain or rash, or foolish or false Words, but such as proceed from my very Heart, and most serious Thoughts and cordial Affections.

Heb. Boyleth, or bubbleth up like water in a Pot over the Fire. This Phrase notes that the workings of his Heart, in this Ma[illegible: 1+ letters]ter were frequent and abundant, Fervent and Vehement, free and Chear[illegible: 1+ letters]ul, and withal kindled by Gods grace, and by the Inspiration of the Holy Ghost.

Either, 1: Pleasant or Delightful, and fit for the Nuptial solemnity here expressed; As a Feast-day is sometimes called a Good day. Or, 2. Excellent, as this Word is oft used, as Numb. 24. 5. Deut. 8. 12. Or, Holy and Spiritual, as it is most commonly used. This is no Vain or Carnal, or wanton Love-Song, but Sublime and Heavenly, and full of Majesty, as is manifest from the Body of this Psalm.

Which I by divine Inspiration have Composed.

Or rather, to the King: for to him he addresseth his Speech in the following Verses: and this Hebrew prefix, L[illegible: 1+ letters]d▪ generally signifies, to, though sometimes it be rendred, o[illegible: 1+ letters] or Conc[illegible: 1+ letters]rning.

Or, as the P[illegible: 1+ letters]n. Whereby he intimates that he was onel[illegible: 1+ letters] the Pen or Instrument in uttering this Song, and that it had another and an higher Original, to wit, the Spirit of God, by whose hand this Pen was guided and managed.

Whereby he understands Either, 1. Gods Spirit, who writ or spoke this by the Pen, or mouth of the Psalmist; Or, 2. Himself: whom he so calls, not out of vain Ostentation, or Self-Commendation, but to teach us, that this Song was not the effect of his own deep and serious study, but did freely flow into him by divine Inspiration, and did as freely and readily flow from him.

Marginal references: Heb. B[illegible: 1+ letters]yleth, [illegible: 1 word] Babbleth up. Or, will speak.

2. Thou art fairer than the children of men : grace is poured into thy lips : therefore God hath blessed thee for ever.

Or, more Beautiful, (i. e.) Lovely and amiable. He speaks not here so much of his outward Beauty, which, though it be an Ornament both to a Bridegroom and to a King, yet is not very Considerable in Either, nor is much admi[illegible: 1+ letters]ed, or applauded by Wise men, as of the inward and glorious Endowments of his Mind or Soul, such as Wisdom, and Righteousness and Meekness, &c. as the particulars of this Beauty are declared, v. 4. 7.

Than all other Men. Which is most true of Christ; but not of Solomon; whom many have excelled, if not in Wisdom, yet in Holiness and Righteousness, which is th[illegible: 1+ letters] chief part of this Beauty, and most celebrated in this Psalm.

God hath plentifully poured into thy Mind and Tongue, the gift of speaking with admirable Grace, (i. e.) Most wisely, and Eloquently, and therefore most acceptably, so as to find Grace with, and work Grace in thy Hearers. This was in the same sort true of Solomon, but far more Eminently and Effectually in Christ: of which see Isa. 50. 4. Luk. 4: 22. Ioh. 7. 46. The former Clause noted his inward Perfections; and this signifies his Ability and Readiness, to Communicate them to others.

Which notes not the Meri[illegible: 1+ letters]orious cause, for that Beauty and Grace now mentioned, are declared to be the [illegible: 1+ letters]ree gifts of God, and were the Effects, and not ▪the Causes, of Gods blessing him, but rather the final Cause, or the end for which God endowed him, with those excellent Qualifications; and so the Sense of the place is, because God hath so Eminently adorned and qualified thee for Rule, therefore he hath trusted and Blessed thee, with an everlasting Kingdom. Or, because, as this Particle is used, Gen. 38. 26. Psal. 42. 6. and elsewhere. And so God's Blessing him with such solid and everlasting Blessings, is noted as the Cause of this singular Beauty and Grace here expressed.

3. Gird thy sword upon thy thigh , O most mighty: with thy glory and thy majesty .

Either, 1. As an Ensign of Royal Majesty. But that is usually and much better expressed in Scripture, by putting a Crown upon his head. Or rather, 2. As an Instrument for War and Battel, to smite his Enemies, as it is declared, v. 4, 5. And the Sword is here put Synecdochically for all his Arms, as it is in many other places, as appears from v. 5. where we read also of his Arrows. And this Sword of the Messi[illegible: 1+ letters]s is nothing else, but the Word of God coming out of his Mouth, which is fitly Compared to a Sword, as may appear from Isa. 49. 2. Eph. 6. 17. Heb. 4. 12. Revel. 1. 16. which is elsewhere called the Rod of his Mouth, Isa. 11. 4, and the Rod of his Power, Psal. 110. 2.

Or, which is thy Glory and thy Majesty; Or, magnificence or Beauty: For these Words are joyned with the Snord, by way of apposition. Which Sword or Word is the great Instrument of maintaining and propagating thy Honour, and Glory, and Kingdom.

4. And in thy majesty ride prosperously , because of truth and meekness, and righteousness : and thy right hand shall teach thee terrible things .

Being thus gloriously, or magnificently girt and Armed.

March on speedily (which is signified by Riding) and successfully against t[illegible: 1+ letters]ine Enemies, (i. e.) Thou shalt do so, as it is in the last Clause, shall teach thee. So Imperatives are of[illegible: 1+ letters] put for Futures, and Predictions are expressed in the form of Commands or Exhortations.

Or, because of thy Truth, &c. (i. e.) Because thou art worthy of this Dominion and Success; for thou neither didst obtain nor wilt manage thy Kingdom, by Deceit or Violence and unrighteousness, as the Princes of the Earth [illegible: 1+ letters]requently do, but with Truth and Faithfulness, with Meekness and Gentleness towards thy People, and to all that shall submit to thee, with impartial Justice and Equity; whereby thy Throne will be established, Prov. 16. 12. and 20. 28. Or, as it is in the Hebrew, Word for Word, upon the [illegible: 1+ letters]ord of Truth, &c. which may seem best to suit with the foregoing Words, which according to the Hebrew are, Prosper thou, Ride thou, and then immediately follows; upon the Word of Truth, &c. To wit, the Gospel; which is oft called Truth, as Io[illegible: 1+ letters]. 8. 32. Col. 1. 5: &c. and the word of Truth, Eph: 1. 13. and may no less truly be called the Word of Meekness, because it is not delivered with Terror, as the Law was at Sinai, but meekly and sweetly by Christ, and by his Ministers, Mat. 21. 5. 2 Tim 2. 25. and the Word of Righteousness, because it brings in everlasting Righteousness, Dan. 9. 24. and strongly obligeth and excit[illegible: 1+ letters] all Men▪ to the Practise of Righteousness and Holiness. And so the Gospel is Compared, to an Horse or Chariot, upon which Christ is said to ride, when the Gospel is Preached, and carried about from place to place, Revel. 19. 11. And this may be here added, to shew the great difference between the Kingdoms of the World, that are managed with outward Pomp and Glory, and the Kingdom of Christ, which is a spiritual Kingdom and like a Spouse, v. 13. all Glorious within▪ as Conssisting in spiritual Vertues and Graces, Truth, Meekness and Righteousness.

(i. e.) Thou [illegible: 1+ letters]alt do great and glorious Exploits, which shall be Grievous and Terrible to thine Enemies, as the next Verse explains it, and this not by great Forces, and the Assistance of others, but by thine own single Power. Compare Isa. 63. 3. Which doth by no means agree to Solomon, who was▪a man of Peace, and not ingaged in any martial Actions against his Enemies; and, if he had done any thing Considerable in that kind, he could not do it by his own Right hand, but by the Help of his Souldiers. But this doth excellently agree to the Messias, and to him onely. Ob[illegible: 1+ letters]. The things which were done by the Messias at his first Coming, were rather Comfortable than Terrible. Ans. They were indeed Comfortable to all good Men, but withal they were Terrible to the ungodly, and particularly to the Body of the Jewish Nation, to whom Christ was a Stone of stumbling, and Rock of offence, and an Occasion of their utter Destruction. And upon that and other Accounts, not onely Christ's second, but even his first Coming, is represented as dreadful, as Io[illegible: 1+ letters]l 2. 30. Mal. 3. 2. and elsewhere. For the Phrase, thy Right hand shall [illegible: 1+ letters]each thee, it is not to be taken Properly, for so he taught his Hand, and not his Hand him, but the meaning is, that his Hand should show him, (i. e.) Discover and work before him: for Verbal words are oft understood Really, as Calling is put for Being, as Isa. 1. 26. and 9. 6. so teaching or shewing, is put for doing, as Psal. 16. last, and 60. 3.

Marginal references: Heb. Prosper thou, Ride thou.

5. Thine arrows are sharp in the heart of the kings enemies : whereby the people fall under thee .

The same thing, for Substance with the Sword, v. 3. both noting the Instruments by which he Conquers his Enemies; which is no other than his Word, which is sharp and powerful, and pierceth the Hearts of Men, Heb. 4. 12. which also first wounds Sinners, and then heals them; and which is for the Fall, as well as for the Rising of many, Luk. 2. 34: and for Iudgment, as well as for Mercy, Ioh. 9. 39. to some a Savour of Death, and to others a Savour of Life, 2 Cor. 2. 16. and therefore is fitly Compared to Arrows; which Title is sometimes given to words, as Psal, 64. 4. and frequently to God's Plagues or Judgments, Deut. 32. 23. Psal. 18. 14. and 64. 7. such as the Word becomes to ungodly Men by their own Fault. And these Metaphorical Weapons are oft ascribed to Christ; who hath a Bow, Revel. 6. 2. and Weapons of Warfare, 2 Cor. 10. 4. and whose Mouth God is said to make a Sword, and an Arrow, Isa 49. 2.

(i. e.) Of thine Enemies; the third Person being put for the second, as is usual in Prophetical Writings; which here may seem to have some Emphasis▪ as describing the Persons, against whom he shot his Arrows, and the Reason why he did so, because they were the Enemies of his Kingdom, and would not have him to Reign over them, Luk. 19. 27.

Either, as slain by thine Arrows; Or, as prostrate at thy Feet, after the manner of Conquered Persons, Psal. 18. 38. and 20. 8. According to this and many other Translations, the Words are Transplaced, which in the Hebrew lye thus, Thine Arrows are sharp, whereby the People do fall under thee, in the Heart, (i. e. in the midst, which is oft called the Heart, as Exod. 15. 8. Deut. 4. 11. And so it may be here; for the Army▪ as such, hath no Heart, Properly so called. And so this is fitly alledged, as a Proof of the sharpness and force of his Arrows that they not onely wound those who march in the Front, but even those who are in the midst of the Army, where they may seem secure, and out of their Reach) of the Kings Enemies. But the middle Words may be, and are by many included within a Parenthesis, and so they may agree with our Translation thus, Thine Arrows are sharp (for the People fall under thee, which is an Evidence of their sharpness) in the Heart (or against the Heart; Or, piercing into the Heart. Which is an easie and usual Ellipsis) of the Kings Enemies.

6. Thy throne, O God , is for ever and ever : the scepter of thy kingdom is a right scepter .

It is most Evident, that the Speech is still continued to the same Person, whom he calls King, v. 1. 11. and here God, Which change of the Title was very expedient, and in some sort necessary to give us a true understanding of this Psalm▪ and to assure us that he doth not speak of Solomon (to whom neither these nor the foregoing nor the following Words agree, because his Reign was peaceable and short, and stained with many and great iniquities) but a far greater King, even of the Messias, who is not onely a Man, but also the mighty God, as he is called, Isa. 9. 6. and as the Apostle sol[illegible: 1+ letters]dly proves from this place, Heb. 1. 8. For though the Name of Elohim, or God, be sometimes given in Scripture to some Creatures, yet in those Cases it is always Clogged with some diminishing Expression, signifying that they are onely made or called Gods, and that onely for a certain Time and Purpose, as is manifest from Exod. 4. 16. and 7. 1. Psal. 82, 6. and it is no where put simply and absolutely for any Person, but him, who is God blessed for ever, Rom. 9. 5.

To wit, Properly and in thine own Person, in which as he Lives for ever, so he must necessarily Reign for ever: whereas David, whose Throne is said to be Established for ever: 2 Sam. 7. 16. was a Mortal man, and therefore that Promise was not intended of, nor could be fulfilled in, his Person, without including his Posterity. And as he here gives to the Messias, the Name of God, which was never given to David nor Solomon, so he ascribes an everlasting Kingdom to him, in such a Sence as it was never given to them. So Dan. 2. 44. and 7. 14.

It is not strange that thy Throne is not liable to the same uncertainties, and Causualties, with the Thrones of earthly Princes, because their Scepters are commonly managed with great injustice and manifold iniquities, which lay the Foundation of their overthrow; whereas thou rulest with exact Righteousness and Equity, whereby thy Throne is Established, Prov. 16. 12.

Marginal references: Psal. 93. 2. Heb. 1. 8.

7. Thou lovest righteousness, and hatest wickedness : therefore God, thy God hath anointed thee with the oyl of gladness above thy fellows .

Thou dost not onely do that which is good, and avoid that which is Evil; Which even bad Princes and Men may do, and sometimes Actually do for Politick, or Prudential Reasons, but thou dost this sincerely, and from an inward Principle, even from a true Love to God, and Goodness, and from an implacable Hatred, against all Wickedness.

So this Particle is commonly used. And so it denoteth, Either, 1. The reward of Christ's righteous Administration of his Kingdom. So the Sence is: Because thou hast given so many and great Proofs of thy Love to Righteousness, and of thy Hatred of sin, and that not onely by the constant Course of thy Life, but also by thy Death and Passion, therefore God hath raised and exalted thee, far above all Men and Angels, to a state of Joy and endless Glory at his right Hand; which is fitly expressed by the Oyl of gladness. For anointing doth not always signifie the Conferring of inward Gifts or Endowments, but sometimes onely notes the Designation or inauguration of a Person, to some high Dignity or Employment, as Ezek. 28. 14. and elsewhere: Or, 2. The final Cause, or end of Christ's Unction. So the Sence is; To that end, (i. e.) That thou mightest love Righteousness, and hate Wickedness and govern thy self, and thy Kingdom accordingly, God hath anointed thee, &c. (i. e.) Hath endowed thee with all the Gifts, and Graces of thy Holy Spirit, Act 10. 38. in an Eminent and peculiar manner, to the Comfort and Refreshment of thine own, and all thy Peoples Hearts; and hath Solemnly called thee, to be the Priest and Prophet, and King of all his People. But the former Sence seems to be the truest, and is for Substance the same thing, which is said in other Words, Phil. 2. 8, 9, 10.

According to thy humane Nature, Io[illegible: 1+ letters]. 20. 17. though in respect of thy divine Nature, thou art his Fellow, Zech. 13. 7. and his Equal, Phil. 2. 6. and one with him, Iob. 10. 30.

So called here, as also Isa. 61. 3. Partly, because it not onely makes the Countenance fresh and pleasant, Psal. 104. 15. but also rejoyceth the Heart, Prov. 27. 9. and Partly, because it was a Token of gladness, and used in Feasts, and other Solemn occasions of Rejoycing: Of which see Psal. 23. 5. Dan. 10. 3. Amos 6. 6.

(i. e.) Above all them, who partake with thee in this Unction: Either, 1. Above all that ever were anointed for Priests or Prophets, or Kings. Or, 2. Above all Believers, who also have received this same Unction, 1 Iob. 2. 20. 27. and are made Priests and Kings unto God Revel. 1. 6.

8. All thy garments smell of myrrhe, and aloes, and cassia : out of the ivory palaces , whereby they have made thee glad .

Wherewith they used to Persume their Garments: See Gen. 27. 27. This may denote those glorious and sweet smelling Vertues, which as they were Treasured up inwardly in Christs Heart, so did they manifest themselves outwardly and visibly, and give forth a greatful Smell, in the whole Course of his Life and Actions, his Doctrine also was a sweet Savour unto God and Men, 2 Co[illegible: 1+ letters]. 2. 14, 15.

Which may be referred: Either, 1▪ To the Garments, which were usually kept in, and now upon this extraordinary Solemnity were brought out of, Palaces, or Houses, or Wardrobes of Ivory, so called here as also, Amos 3. 15. not because they were wholly made of Ivory, but because they were adorned, or covered here and there with it. Or rather, 2. To the King himself, who is here supposed to reside in his ivory Palaces, and his Garments are so fragrant, that they do not onely Perfume the whole Palaces in which he is; but the sweet Savour thereof is perceived by those that pass by them, or are at some distance from them. All which is poetically said, and with a manifest Allusion to Solomon's glorious Garments and Palaces. By these ivory Palaces, he may mean either, 1. His humane Nature, in which Christ dwelt, as in a Tabernacle, as▪ the Greek word signifies, Ioh. 1. 14▪ in which all these fragrant Vertues were, and from whence they were diffused every where. Indeed the Body is called a Temple, Ioh. 2. 19. and an House or Tabernacle, 2 Cor. 5. 1, 2. and so it might be called a Palace. But why it should be called Palaces, and that of Ivory, seems not so plain. Or rather, 2. Those glorious and heavenly Mansions, Ioh. 14. 2. which may not unfitly be called ivory Palaces, as elsewhere in the same figurative manner they are said to be made of, or adorned with Gold and Precious stones, Revel. 21. 18, 19. from which Mansions Christ came into the World, Ioh. 3. 13. and into which Christ went, and where he setled his abode after he went out of the World, Ioh. 13. 1. Act. 1. 11. and from whence Christ poured forth all the fragrant Gifts and Graces of his Spirit, into the World and Church, Act. 2. 33. Although there is no necessity to strain every particular Circumstance, in such poetical Descriptions, nor to find out some particular thing in Christ to which it agrees; for some Expressions may be used, onely as Ornaments in such Cases, as they are in Parables; and it may suffice to know and say that, the Glories and Excellencies of the King Christ are described by such things, in which earthly Potentates do place their Glory.

Or from which: Either, 1. From place or Palaces. Or rather▪ 2. From which thing, (i. e.) From the sweet smell of thy Garments, out of those ivory Palaces, or from the Effusion of the Gifts and Graces of thy Spirit, from thy Fathers right hand in Heaven; which as it is a great Blessing and Comfort to those who receive them, so doth it rejoyce the Heart of Christ, both as it is a Demonstration of his own Power and Glory, and as it is the happy Instrument of doing much good in the World, and of bringing Souls to God, which is Christs great▪ work and delight.

(i. e.) Thou art made glad; such Phrases being oft used, indefinitely and impersonally, as Luk. 15. 32. and in many other places.

9. Kings daughters were among thy honourable women : upon thy right hand did stand the queen in gold of Ophir .

(i. e.) Amongst them that attend upon thy Spouse, as the manner was in Nuptial Solemnities, as men attended upon the Bridegroom, whence they were called Friends, Ioh. [illegible: 1+ letters]. 29. In reference to Christ, as the Spouse or Queen is the Church in general, so these honourable Women, are particular Believers, who are daily added to the Church, Act. 2. 47 and submit themselves to it. And although the Church is made up of particular Believers, yet she is distinguished from them, for the Decency of the Parable, as the whole is oft distinguished by our Minds, from the parts of which it Consists, and as the Daughters of Ierusalem, are distinguished from the Spouse in the Book of the Canticles, though the Spouse be wholly made up of them. And these Believers may be said to be Kings Daughters, Either, because amongst others many Persons of Royal or Princely Races, did embrace the Faith, as was Prophecied of them, Isa. 49. 7. and 60. 10, 11. &c. or because they are in a spiritual Sence, King's unto God, Revel. 1. [illegible: 1+ letters].

The most honourable place next to the Kings. See 1 Kings. 2: 19. Mat. 26: 64.

Which is the posture of a Servant: to shew that as she is a Queen, she is also his Subject to serve and obey him. Or, is placed or seated: Which seems more agreeable to the Person of a Queen, 1 Kings 2. 19. and of a Spouse at the Nup[illegible: 1+ letters]l Solemnity.

Clothed in the richest Garments made of the choicest Gold. By which he designs the Graces wherewith the Church is accomplished.

10. Hearken , O daughter , and consider, and incline thine ear : forget also thine own people, and th[illegible: 1+ letters] [illegible: 1+ letters]ers house .

These Wor[illegible: 1+ letters] [illegible: 1+ letters]poken; Either, 1. In the Person of the Attendants up[illegible: 1+ letters] [illegible: 1 word] Bride or Bridegroom. Or, 2. Of the Bridegroom. [illegible: 1 word] rather, 3. By the Prophet himself: who having hitherto spoken to the Bridegroom, or King, now addresseth his Speech to the Bride or Queen.

So he c[illegible: 1+ letters]lls her, Partly, in token of his Respect and Affection to her, and Partly, because she is supposed to be young and beautiful, and therefore the Prophet speaks like an Elder and graver Person, and as her spiritual Father and Counsellor.

He useth several Words, signifying the same thing, to shew his serious and Vehement desire of her good, and the great importance and difficulty of Practising the following Counsel.

Not simply, but Comparatively, so far as they oppose or hinder the discharge of thy Duty to thy Husband, or so far as they are Corrupted in Doctrine or Worship, or Practise. He alludes to the Law of Matrimony, Gen. 2. 24. and to what Solomon did say, or should have said to Pharaohs Daughter, to [illegible: 1 word] her from the Idolatry and other Vices of her Fathers house. But this, as well as the rest of the Psalm, respects Christ, and is a seasonable and necessary Advice, and command to all Persons that desire to come to Christ, whether Iews or Gentiles, that they would cast off all their inveterate Error[illegible: 1+ letters] and Prejudices, all those Superstitious or Idolatrous, or wicked Opinions or Practices, which they had received by long and antient, and therefore venerable Tradition from their Fathers, and intirely give up themselves to Christ to be instructed by him▪ and to receive his Doctrine, though it would seem new to them. And by these Words he seems to intimate and tacitly to foretel that not onely the Superstitious inventions and Traditions of Men, but even the legal Worship appointed by Moses, and delivered to them from their Parents, successively for many Generations should be relinquished▪ by the believing Iews, and abolished by Christ's coming.

11. So shall the King greatly desire thy beauty : for he is thy Lord , and worship thou him .

So doing thou shalt be amiable and acceptable to thy Husband; which will abundantly recompence thee, for the loss of thy Fathers house.

As he is thy Husband, and also as he is thy King, and God, as he was called, v. 6, And this is added, as a Reason not of the last Words, why the King would desire her Beauty; but of the Advice given to her, v. 10.

By which he implies that her Husband was no meer Man, but God also, and therefore might be adored without any Violation, of that known and immutable Precept of worshipping God onely.

12. And the daughter of Tyre shall be there with a gift , even the rich amongst the people shall intreat thy favour.

(i. e.) The people or Citizens of Tyre; as the Daughter of Zion, or Ierusalem, or [illegible: 1+ letters]abel, &c. are put for their Inhabitants, 2 Kings. 19. 21. Psal. 137. 8. Zech. 9 9. He mentioneth the Tyrians; Partly, Because they did give Presents to Solomon, 1 Kings 5. 1. &c. to whom here is a Continued allu[illegible: 1+ letters]ion through the whole Psalm; and Partly, because they among others, and before many others, were to be Converted to Christ, as they were. See Mat. 11. 21. 22. Mark 3. 8. and 7. 24. Act. 21. 3, 4, 5. But they are here put Synecdochically for all the Gentiles, whom that City fitly represents, as being the Mart of the Nations, as she is called, Isa, 23. 3. And being a very Rich and Proud, and therefore a Self-conceited, and a stiff necked People, their Merchants being Princes. Isa. 23. 8. they may in a particular manner represent all those great and proud Princes and stubborn People, of the Gentile-World, which should be subd[illegible: 1+ letters]ed to Christ by the preaching of the Gospel.

Partly, to testifie their Homage, which was done by Gifts or Presents, as appears from 1 Sam. 10. 27. 2. Sam. 8. 2. &c. and Partly, to procure thine, and Consequently thy Husbands Favour, as it here follows.

Of other Nations.

Marginal references: Psal. 72▪ 10.; Heb. thy Face.

13. The kings daughter is all glorious within ; her clothing is of wrought gold .

(i. e.) The Spouse, so called; Either, because she was the Daughter of one King, and the Wife of another: Or, because the Spouse or Wife, is sometimes called the Husbands Daughter; Partly, because she is supposed to be younger than he, and Partly, because of that respect and Subjection, which she oweth to him, and that Fatherly Care and Affection, which he oweth to her. See 2. Sam. 12. 3. Ier. 3. 4. So the Bridegroom calls his Spouse his Sister, Cant. 4. 19. Thus Livia, the Wife of Augustus is called his Sister in ancient Coins.

Either, 1. Even in her retiring Chambers, in the Kings Palace, and not onely when she sheweth her self abroad. Or rather, 2. In her mind and Soul, or in spiritual Endowments, the excellent Vertues and Graces wherewith she is accomplished. For, 1. This is opposed to her outward Clothing, 2. This being so great and so necessary a Qualification of a worthy Spouse, it is not likely it should be omitted in her Description and Commendation, especially when the Bridegroom is Commended for his inward Accomplishments, as well as for his outward Glory, v. 4. 7. 3 The Church is this Bride, as hath been said and proved before, whose true and chief Beauty is inward and spiritual, and not Consisting in outward Pomp and Glory.

Her inward Perfections do not rest within her, but break forth into Vertuous and honourable Actions, wherewith she is adorned in the view of the World. This suits well with the style of the holy Scriptures, wherein the Saints are oft said to be Cloathed, with Vertues and Vertuous Actions. See Psal. 132. 9. 1 Pet. 5. 5.

14. She shall be brought unto the king in raiment of needle-work: the virgins her companions that follow her shall be brought unto thee.

He alludes to the Custom of Conducting the Bride to the Bridegrooms house▪

(i. e.) Her Bride-m[illegible: 1+ letters]idens attending upon her▪ called her honourable Women, v 9. (where see the Notes.) and here Virgins, because of their spiritual Purity and Chas[illegible: 1+ letters]ty, 2 Cor. 11. 2.

15. With gladness and rejoycing shall they be brought: they shall enter into the King's palace.

Full of joy for the Glory and Felicity of the Bride and Bridegroom, and for the Comfort and Benefit, which redoundeth to themselves from it.

16. In stead of thy fathers shall be thy children, whom thou mayest make princes in all the earth .

Having directed his Speech to the Bride, he now returns to the Bridegroom, as may be gathered both from the Hebrew words, which are of the Masculine Gender; and from the next Verse, which unquestionably belongs unto him; Yet so that he supposeth the Bride to be concernd and partakes with him in the Priviledge here mentioned, and the Children to be common to them both. And therefore this Verse and Psalm cannot be understood of Solomon, and his Marriage with Pharaoh's Daughter, because he had no Children by her, and but very few by all his Wives and Concubines; and his Children were so far from exceeding their Parents in the largeness of their Dominions, or being made Princes in all the Earth, as is here said, that they enjoyed but a small part of their Fathers Dominions, and that with many Tribulations and but for a short time. But this was most truly and fully accomplished in Christ: who instead of his Fathers of the Jewish Nation, from whom he descended, and by whom he was forsaken and rejected (which here seems to be implyed, and elsewhere is expressly affi[illegible: 1+ letters]med) had a numerous Posterity, of Gentile Christians of all the Nations of the Earth, which here and elsewhere are called Princes, and Kings, because of their great Power with God and with Men, because they subdued a very great part of the World, to the Obedience of Christ. and ruled them in his Name and stead.

Marginal references: 1 Pet. 2 9. Rev. 1. 6. & 5. 10. & 20. 6.

17. I will make thy name to be remembred in all generations : therefore shall the people praise thee for ever and ever.

As he began the Psalm, with the Celebration of the Kings Praises, so now he endeth with it, and addes this important Circumstance, that this Nuptial Song should not onely serve for the present Solemnity, as others of that kind do, but that it should be remembred and sung in all successive Generations. Which plainly sheweth that it was not Composed upon such a sleight and Transitory occasion, as that of Solomon's Marriage with Pharaoh's Daughter: which was soon forgotten, and the Israelites had little cause to remember it with any satisfaction; but upon that great and glorious and everlasting Marriage between Christ and his Church; of which this is most properly and litterally verified.