wholly his and 2. Because he hath given us such an excellent being making us after his own image enduing us with reason and understanding that so we might know him and have a special interest in him 3. Because he made all the creatures for our sake and so all that we enjoy in the creatures we have from him 4. Because by the same power whereby we were created we are continually preserved and 5. Because consequently he is able every moment to destroy us therefore it is most equal that we should love and fear and obey him and consecrate our whole lives to his service especially out youth which is the first fruits of our years the flowre and beauty of our time wherein we are able to do him the best service all the faculties both of soul and body being then in their prime And the rather also should men be mindful of doing this because in youth men are most apt to forget God as they then begin to frame their lives so they are like to continue in regard that being once accustomed to sin they will hardly afterwards be brought to leave it while the evil days come not to wit the dayes of old age wherein men are subject to many and manifold miseries and sorrowes nor the years draw nigh when thou shalt say I have no pleasure in them that is wherein men grow weary of their lives and are ever full of complaints The drift of all that is here said is to shew that it is not fit that young men should put off the care of their eternal good till they come to be old because old age being so full of infirmities and miseries they will not then be able to do the good they have neglected in their youth nor will scarce find freedom of spirit enough seriously and sincerely to mind the great work of repentance and of making their peace with God Nor is it fitting to over-burthen that age with the bitter sorrow of repenting for the sins of youth which is already unable to bear the heavy load of so many weaknesses and sorrowes as it lies under but rather that men should by the early piety of their youth store up those graces and comforts that may allay the bitternesse of their old age Vers 2. While the Sun or the light or the Moon or the Stars be not darkened c. Some Expositors conceive that by the light here is meant any artificial light as the light of a torch or candle But doubtlesse it is the light of the Sun that is here intended and this I conceive is particularly mentioned either the more fully to expresse how the Sun is darkned to old men to wit because they cannot discern the light thereof or else because the light of the Sun is to be seen when the body of the Sun cannot be seen as in the twilight both of morning and evening and when the Sun is covered over with clouds And many Expositors do understand this of the blindnesse or dim-sightednesse of old men to wit that when old age comes that doth so darken mens eyes that they can scarcely discern the light either of the Sun Moon or Stars it is dark with them even at noon day And so also accordingly they understand the following clause nor the clouds return after rain that is even when the heavens are clear as they use to be after rain yet they are still cloudy to old men by reason of the darkness of their eyes even the clearest aire to aged men being duskish and misty young men may have some distemper in their eyes and and yet recover their sight again but old mens eyes are clouded without hope of ever seeing clearly again But because the dimnesse of the eyes is mentioned in the following verse therefore I rather think that by the darkning of the Sun and the light of the Moon and the Stars is meant either 1. The weakening of the vigour of the superior and rational faculties of the soul the understanding judgement memory and fancy which do in old age become more dark and dull then they were in mens youth or else 2. The darknesse of many and manifold miseries and sorrowes that do constantly attend old age to wit that the prosperity and joy of their former days is then turned into affliction and sorrow all their former comforts both greater and lesse do then fail them they take no delight in those things wherein others do chear and refresh themselves but both by day and by night they are in continual anguish and sorrow which may seem the more probable because usually in the Scripture prosperity and joy are compared to the Sun and to the light see the Notes Judg. 5.31 2 Sam. 23.4 and on the other side grievous afflictions such as do swallow up all former joy and prosperity are compared to the darkening of the Sun Moon and Stars as in Joel 2.10 The earth shall quake before them the heavens shall tremble the Sun and Moon shall be dark and the Stars shall withdraw their shining and so also Isa 13 9 10 11. and in many other places And accordingly also we may understand the following clause nor the clouds return after rain either 1. Of the vapours that do continually in old men ascend from the stomack to the head and brain and the defluxions of rhewme and flegme by the eyes nostrils and mouth which are as the showres of rain that fall from the head to wit that as in winter though it rain very much yet the skie is still overcast with clouds the very rain that falls returning back vapours into the air that do again fill the skie with fresh clouds so in old men though there be a continual voyding of flegme and rhewme yet the defluxions that fall upon the breast and stomack do still send back to the brain matter enough to breed more in young men after colds taken rhewmes may be dryed up and so the brain may become dryer and clearer again but in old men they continue alwayes and are never dryed up Or 2. As a Proverbial speech setting forth the continual succession of several diseases pains and miseries that come thick and threefold upon old men without any intermission of trouble even as in winter no sooner doth it leave raining but presently the clouds gather again whereas in summer after some showres of rain are fallen the heavens are usually cleer and bright again V. 3. In the day when the keepers of the house shall tremble c That is The hands and armes shall shake with palsies for these they are that are here called the keepers of the house because therewith men keep off all hurt from the body and provide meat and clothing and all things necessary for the upholding and preservation of it I know that by the keepers of the house some understand the ribs wherewith the vital parts within the body are fenced and secured from danger and others the outward senses or the
justifying of God and that because he had already spoken a long time together Vers 3. I will fetch my knowledge from afarre c. As if he should have said In declaring what I know concerning the Question in hand namely whether thou hast done well in charging God for dealing too severely with thee I will open the matter as it were from the very foundations But yet what he means by these words from afarre it is not easie to determine Some think that his meaning was that he would utter nothing but what by inspiration from God he knew to be so he would not speak what he in his reason might apprehend to be right but what he had by speciall enlightning from above and therefore was sure it was true And then again others understand it thus that he would fetch his proofs for the justifying of God from the eternall nature of God or from the works of creation as we see towards the end of this chapter he argues from those meteors of rain thunder and lightning c. and these things he calls knowledge from afarre either because the things he meant to speak of were of a high nature farre remote from us and not easily comprehended by humane reason or because they were such things as had been from the first creation yea as concerning the nature of God from all eternity or because they might seem to be farre from the matter in question though indeed they were principles and generall grounds from whence that truth which he was to maintain might be unquestionably concluded and proved As for the following clause and will ascribe righteousnesse to my maker in these words my maker Elihu implyes that in regard he had his being from God he was bound to plead his cause and withall he might intend thereby covertly to charge Job with being ungratefully injurious to his Creatour Vers 4. For truly my words shall not be false he that is perfect in knowledge is with thee This last clause many good Expositours understand of God and so hold that Elihu doth hereby put Job in mind either that he had to deal with God who was perfect in knowledge as being omniscient who could not therefore through any mistake deal unjustly with him or that God who was perfect in knowledge spake now to him by him that he would not speak any thing of his own head but what he received by inspiration from God in whose stead he now spake unto him But more generally it is held that Elihu doth modestly here speak of himself in the third person as the Apostle also doth 2 Cor. 12.2 3. He that is perfect in knowledge is with thee as if he should have said You have one to argue with you that is found in judgement and sincere in his intentions towards you one that understands the cause we have in hand throughly and that will in all things deal uprightly with you Vers 5. Behold God is mighty and despiseth not any he is mighty in strength and wisedome How Gods justice may be proved from his power and wisedome see in the Note chap. 9.4 Here these two are joyned together God is mighty and despiseth not any to shew that as he needs not fear those that are great so neither doth he despise either great or small because of his own supereminent greatnesse he makes not so light esteem of any as therefore to afflict them causelesly or not to care what injury he doth them And herein also it may well be that Elihu had respect to some speeches of Jobs wherein he might apprehend that Job had complained of God that he carried all by his absolute power and that by reason of the dread thereof he could not plead his cause before him as chap. 10.3 Is it good unto thee that thou shouldest oppresse that thou shouldest despise the work of thine hands and chap. 30.21 Thou art become cruell to me with thy strong hand thou opposest thy self against me and in divers other places Vers 6. He preserveth not the life of the wicked but giveth right to the poor That is He doth not safeguard them in favour as esteeming them precious in his sight though he may see cause to keep them alive for a time but he pleads the poors cause against them though a while he may let them be oppressed Vers 7. He withdraweth not his eyes from the righteous c. That is He never forgets nor forsakes them but with Kings are they on the throne yea he doth establish them for ever that is he continues them even unto death in those places of dignity whereto he hath advanced them and often too their children after them As for the last clause and they are exalted the meaning of that is either that thus they are exalted maugre all opposition that may be made against them or that being thus advanced they rise in power and glory still more and more Some understand it of their exaltation to heavenly glory after death and others of their being puffed up in their minds and spirits but the former Expositions are more probable Vers 8. And if they be bound in fetters c. That is If the righteous whether those that God had exalted or others come to be streightned with affliction It is probable that he alludes to that expression of Jobs Thou puttest my feet in the stocks chap. 13.27 Vers 12. But if they obey not they shall perish by the sword c. That is God shall slay them in his anger and they shall die without knowledge that is in their folly not knowing why Gods hand is upon them or for their folly because they would not learn by Gods corrections Yet most probably it is thought by some that Elihu still speaks here of the just mentioned before vers 7. who indeed may be cut off by death for their folly according to that of the Apostle 1 Cor. 11.30 31 32. for this cause many are weak and sickly among you and many sleep and that he speaks not of the wicked till the following verse Vers 13. But the hypocrites in heart heap up wrath c. That is say some Expositours they grow more and more enraged against God But rather the meaning is that they by their obstinacy and sinning more and more yea even in their afflictions do treasure up wrath to themselves against the day of wrath they cry not when he bindeth them that is they call not upon God when he afflicts them as not acknowledging that God doth punish them for their sins or being every way of irreligious and profane spirits Vers 14. They die in youth and their life is among the unclean Or among the Sodomites The meaning is that their life is cut off after the same manner as those are cut off that are most hatefull to God and man as being most abominably wicked namely that they are punished with as much severity and are cut off by some vile and shamefull death and that in
which God had brought upon him raising up his own son against him that sought to bereave him both of his life and kingdome they gazed and pointed at him in a way of wonder as some fool or mad-man yea they withdrew themselves and fled away from him as some detestable monster one that was the shame of mankind not worthy to live amongst men and by whom it was pity the earth should be any longer defiled in opposition to which therefore he adds But let them judge as they will of me thou art my strong refuge And indeed we find the like expressions used elsewhere much to the same purpose as Isa 8.18 and Zach. 3.8 and 1 Cor. 4.9 Vers 8. Let my mouth be filled with thy praise That is Let me have cause to praise thee and enable me to praise thee freely abundantly and continually that I may have nothing else in a manner in my mouth but thine honour and praise see the Note Job 8.21 Vers 12. O my God make haste for my help As if he had said And hereby disprove what mine enemies boast of to wit that thou hast forsaken me and his own confidence that they were herein deceived he implyes in those words O my God Vers 14. But I will hope continually c. This hath reference to that foregoing desire vers 12. that God would make hast to help him and is as if he had said that however though God should deferre to help him yet he would still wait in hope upon God Vers 15. My mouth shall shew forth thy righteousnesse and thy salvation all the day c. That is thy faithfulnesse and justice manifested in saving and delivering thy righteous servants see the Note Psal 51.8 for I know not the numbers thereof that is for thy mercies and deliverances are innumerable so that I shall never want matter of praising thee nor can ever sufficiently extoll thy name Others I know give an exposition of these words that is somewhat different from this my mouth shall shew forth thy righteousnesse that is I will the best I can generally declare thy justice in punishing the ungodly and thy salvation to wit in the preservation and deliverances of thy righteous servants for I know not the numbers thereof that is I must needs confesse that both thy judgements on the wicked and thy mercies to the righteous are more then I can reckon But the first exposition is the best Vers 16. I will goe in the strength of the Lord God c. That is I will walk dayly in the confidence of Gods strength and not of mine own whatever I undertake and whereever I goe I shall goe on in assurance of assistance and protection from the almighty God however weak I am in my self and however violent mine enemies be against me and though I meet with never so many and great troubles and hinderances and discouragements in my way yet I shall goe on with chearfulnesse courage and confidence not falling back or turning aside to the right hand or the left for any evils I may meet with in my course I will make mention of thy righteousnesse even of thine only that is I will not mind any other helps or supports but will rely upon thy faithfulnesse solely and wholly I know some do restrain the first clause either to his praising God for having said in the former verse that his mouth should shew forth Gods righteousnesse c. here he addes say they that he would enter upon this work in Gods strength or else to his going out to warre against his enemies or his persevering to withstand them in the maintenance of his just cause in the confidence of Gods aid But I conceive it is best to understand it more generally of his resting upon Gods power and help in all things whatsoever Vers 17. O God thou hast taught me from my youth That is say some by the holy instructions of my parents and teachers and withall by thine own spirit or rather thou hast taught me experimentally even from my youth by many wonderfull deliverances how good and faithfull thou art how tenderly carefull thou art over me and what a strong and sure refuge thou art to all that fly unto thee and thus I have been trained up from my childhood to trust in thee and to fly to thee in all my troubles Vers 18. Forsake me not untill I have shewed thy strength to this generation and thy power to every one that is to come That is to succeeding generations to wit either by recording it in the Psalms see the Note Psal 45.17 or by relating it to them who should report it to those of another generation and so it should be successively made known in all ages Vers 19. Thy righteousnesse also O God is very high See the Notes Psal 36.5 6. Vers 20. Thou which hast shewed me great and sore troubles c. See the Note Psal 4.6 shalt quicken me again and shalt bring me up again from the depths of the earth that is from those desperate dangers wherein I seemed to be as a man that was dead and buried See the Note Psal 42.7 PSALM LXXII The Title A Psalm for Solomon Some read it A Psalm of Solomon and hold that it was composed by Solomon only seeing in cannot be denied that this Psalm was one of Davids prayers because of those words in the close of this Psalm vers 20. The prayers of David the son of Iesse are ended they say withall that the Psalm is no other but the prayer which David made for Solomon a little before his death when by Davids appointment he was anointed king of Israel his father yet living 1 Kings 1.39 and that it was only brought into the form of a Psalm by Solomon But whether it were composed by Solomon or as others rather think by David however it was for Solomon that is concerning Solomon or for Solomons sake as being written by way of 1. congratulating him for the honour which was newly conferred upon him 2. of praying to God for him that his kingdome might be just prosperous and lasting and thereby also teaching the people what they should beg of God on his behalf 3. of propounding to him the pattern of Christs perfect government that imitating him in his government he might draw down the blessings here mentioned upon him and 4. by way of foretelling what his government should be Only we must know that though Solomon alone be expresly named here yet what is desired for him is covertly also desired for all that were to succeed him in that throne even unto Christ in whom the kingdome was to be established for ever and of whom Solomon was a type in regard whereof even he also is called Solomon Cant. 8.12 see the Note 2 Sam. 12.24 And indeed that this Psalm is chiefly meant of Christ is evident because there are many passages hereof that cannot properly be meant of Solomon as those vers 5 7 8 11 and
As for the following clause rule thou in the midst of thine enemies the meaning is that Christ should rule as King even where the power of his enemies was greatest and maugre all their malice and rage against him and that not only by subduing and destroying his enemies at his pleasure but also by gathering a people to himself and governing them by his word and spirit which is more clearly expressed in the following verses Vers 3. Thy people shall be willing in the day of thy power c. That is when thou shalt goe forth as a mighty king to conquer and subdue the world and shalt make thy Gospel to work mightily upon the consciences of those that hear it then shall thine elect people with all readinesse and willingnesse submit to thee follow and obey thee As for the following words in the beauties of holinesse from the womb of the morning thou hast the dew of thy youth which is acknowledged by all Expositours to be one of the hardest passages in all the Psalms for the understanding thereof we must know First that by the beauties of holinesse may be meant 1. Gods holy Temple or in allusion thereto the holy assemblies of Gods people for which see the Notes 1 Chron. 16.29 Psal 27.4 and 29.2 and then the meaning is this that in the day of Christs power his people should willingly gather themselves together to worship him in his Temple or in the place of the holy assemblies or 2. the amiablenesse that is in the holy wayes of Christianity and then this may be added as the cause of the peoples coming in so willingly to the service of Christ or 3. which I like the best that glorious holinesse wherewith all true Christians are adorned and then this clause is added to set forth the glory of that people that should so willingly come in and submit themselves to Christ namely that they should come in to him in the beauties of holinesse that is adorned with all the holy graces of Gods spirit as souldiers that for the honour of their Generall do goe forth to serve him in their bravest attire or as the Priests in the Law did wait upon God in their holy garments beautifull and glorious the holinesse of the Church being that which indeed makes her beautifull as Tirzah and comely as Ierusalem Cant. 6.4 Secondly those words from the womb of the morning may be read as it is in the margin of our Bibles more then the womb of the morning and then they must needs be referred to the foregoing words as making known that the beauties of holinesse wherewith the people of Christ should be adorned should be more then are the beauties of the morning where it first breaks forth But now if we read this clause as it is in our Bibles from the womb of the morning then may these words be referred either to the foregoing words in the beauties of holinesse and so that which is hereby intended is this that from the first shining forth of Christ upon his people in the preaching of the Gospel and Christ is indeed called the bright morning star Revel 22.16 and the day-spring from on high Luk. 2.78 or from the first forming of Christ in their hearts they should with much willingnesse present themselves before Christ in his service being adorned gloriously with the graces of his spirit as with clothing of wrought gold and raiment of needle-work or else it may rather be referred to the following words from the womb of the morning thou hast the dew of thy youth for many learned men conceive that the Colon or middle point that is in our Bibles betwixt these two clauses is only a distinction for convenient reading not a disjunction of the sense and then the meaning of the words is clearly this that look as the dew is born out of the womb of the cool morning-aire so distilleth down insensibly with innumerable drops upon the earth and indeed the like figurative expressions we find elsewhere as Job 38.28 29. Hath the rain a father or who hath begotten the drops of the dew out of whose womb came the ice the hoary frost of heaven who hath gendered it so from the first breaking forth of the sun of righteousnesse in the morning-light of the Gospel an heavenly offspring shall be suddenly born unto Christ begotten by the word and spirit in innumerable multitudes as are the crystall drops of the dew which in a morning cover the earth They are the children that are begotten unto Christ that are here called his youth because they are made new creatures and are as new-born babes 1 Pet. 2.2 and they are compared to the dew thou hast the dew of thy youth that is thy young and new-born people are as the dew because there should be an innumerable company of them and because they should be suddenly brought forth by a heavenly calling upon the first preaching of the Gospel as the dew that distils down from heaven upon earth And indeed this explication is very sutable to other places of Scripture where the like expressions are used as Isa 54.1 and 66.8 9 but especially that Mich. 5.7 And the remnant of Iacob shall be in the midst of many people as a dew from the Lord as the showres upon the grasse that tarrieth not for man nor waiteth for the sons of men Vers 4. The Lord hath sworn and will not repent Thou art a priest for ever after the order of Melchizedek The chief thing intended in these words is that whereas there should certainly be an end of Aarons priesthood as if the Lord had repented of the honour he had conferred upon that family it should not be so with Christ for his priesthood should be an eternall and unchangeable priesthood But see also the Notes Gen. 14.18 Vers 5. The Lord at thy right hand shall strike through kings in the day of his wrath Here the Psalmist sets forth the victories of Christ as in reference to that which was said before vers 1. to wit that God would make his enemies his footstool The Lord at thy right hand see the Note Psal 16.8 shall strike through kings in the day of his wrath that is though he may forbear them a while yet there will a day come when his wrath will break forth against his mightiest enemies and he will utterly destroy them And indeed though some under this word kings include Christs spirituall enemies as Satan the Prince of this world Joh. 16.11 and sin which reigneth as a king over carnall men Rom. 6.12 and death which is called the king of terrours Job 18.14 yet it is chiefly meant of the mighty men of this world The greatest question is of whom and to whom those words are spoken The Lord at thy right hand c. And for this we must know that they may be understood 1. as spoken to God the Father concerning Christ as if it had been said O God the Father of
saith she thy love is better then wine that is the sense and feeling of thy love is more profitable and pleasing more sweet and delightfull then all earthly delicates and creature-comforts Wine maketh glad the heart of man Psal 104.15 Eccles 10.19 it maketh those that are of heavy hearts to forget their affliction poverty and misery Pro. 31.6 7. and that because it doth encrease warme and refine the vitall spirits but now the apprehension of Christs love wrought in the heart of believers by the graces and comforts of his Spirit doth far more chear and revive their soules and enflame them heaven-ward causing them to forget all the feares and griefes wherewith the guilt of sin and terrors of the Law had formerly imbittered their spirits Whence it is that the manifestation of Gods love thorough Christ in Gospel-Ordinances is tearmed Isa 25.6 A feast of fat things a feast of wines on the lees of fat things full of marrow of wines on the lees well refined Vers 3. Because of the savour of thy good oyntments c. In these words there may seeme to be an allusion to a custome very usuall in those Eastern Countries that Bridegroomes used to anoint themselves with sweet oyntments And because it is unquestionable that by Christs good oyntments here are meant the gifts and graces of Gods holy Spirit which were superabundantly conferred upon him Joh. 3.34 God giveth not the Spirit by measure unto him and whereby he was anointed to be the King Priest and Prophet of his Church Isa 61.1 The Spirit of the Lord God is upon me because he hath anointed me to preach good tydings unto the meeke c. see the Note also Psal 45.7 Therefore by the savour or smell of his good oyntments must needs be meant the discovery of these his gifts and graces in the transcendent holinesse of his life his divine teaching and miracles confirming the same and all the good he did for his people whilst he lived upon earth Act. 10.38 together with the sweet refreshing content and delight which they yielded to the soules of those that had any spirituall sense or discerning in them And accordingly also we must understand the following words Because of the savour of thy good oyntments thy name is as oyntment poured forth for hereby must needs be meant either 1. that because of the sweetnesse of these gifts and graces of his Spirit the very naming of him or the hearing him named was as delightfull to her as the smell of some precious oyntment when it is poured forth And it may be also there might be some allusion herein to that name the Messiah or the Christ which is by interpretation the Anointed that name which is above every name Phil. 2.9 And concerning which it is said Act. 4.12 that there is none other name under heaven given amongst men whereby we must be saved or 2ly that his name that is he himselfe see the Notes Psal 5.11 20.1 was as oyntment poured forth both because his gifts and graces are from him poured forth upon all the faithfull Joh. 14.16 according to that promise I will poure out my Spirit upon all flesh Joel 2.28 and by the renewing of the holy Ghost which he shed on us abundantly Tit. 3.5 6. the broken hearts of Christians are healed their soules are strengthened refreshed and comforted as men are in their bodies by precious oyntments and they are consecrated as Kings and Priests and Prophets unto God as likewise because hereby the faithfull doe take exceeding delight in Christ or 3. that because of these his precious gifts and graces his name that is the communicating of the knowledge of Christ by the Gospel and the miracles wrought by them that preached the Gospel Act. 9.15 yields very sweet refreshing delight to the hearts of believers and causeth his fame to be spread abroad from place to place far and neere according to that of the Apostle 2 Cor. 2.14 Thanks be unto God which maketh manifest the savour of his knowledge by us in every place Therefore doe the Virgins love thee To wit Because of the sweetnesse of thy graces and the discovery thereof by the Gospel which makes thy fame to be renowned all abroad And by the Virgins here as most conceive is meant the Spouses Bridemaides or companions namely either 1. particular Churches 2 Cor. 11.2 or else more particularly all true Believers as it is explained ver 4. who doe own the Church Catholick as their mother and doe honour her and attend as it were upon her in comely order as Bride-maides doe upon the Bride and doe love Christ for his graces 1 Pet. 1.8 for these are tearmed Virgins and said to follow the Lamb whither soever he goeth Rev. 14.4 for which see also the Notes Psal 45.9 14. Vers 4. Draw me we will run after thee This againe is I conceive spoken by the Church to Christ as in the person of a betrothed damosel that lying in a languishing condition refuseth to be lifted up and cheared by her companions but calling as it were to her beloved makes known that it was in his power to draw her so that she and her companions too should presently run after him Now the Church and every faithfull soule may be said to be drawn by Christ partly by Christs redeeming her to himselfe of which also some understand that of our Saviour Joh. 12. 32. And I if I be lifted up from the earth will draw all men unto me And if this should be intended the words may be taken as the desire of the Church in the dayes of the old Testament that Christ would come and accomplish the work of their redemption but especially by the Spirit of Christ revealing himselfe and his love to her and thereby perswading and causing her to follow after him in the wayes of faith and love and new obedience according to that Joh. 6.44 No man can come to me except the father which hath sent me draw him which is that drawing of which the Lord speakes Jer 31.3 I have loved thee with an everlasting love therefore with loving kindnesse have I drawn thee and againe Hos 11.4 I drew them with cords of a man with bands of love And indeed by reason of the weight of that carnall corruption which remaineth in the best which doth continually clog them and makes them listlesse lasie and slow of heart in following after Christ Mat. 26.40 the faithfull stand in need to be drawn not only by the first grace whereby their hearts are changed but also by a continuall supply of grace to inable them to withstand all the oppositions they meet with in their way And when they are effectually drawn hereby then they run after Christ amaine see Psal 119.32 according to the direction of his word and the patterne which himselfe hath set them yea and they draw others to run along with them The King hath brought me into his Chambers Here the Church turnes her