David's HARP Strung and Tuned: Or, an easy ANALYSIS Of the whole BOOK of PSALMS: Cast into such a Method, that the Sum of every Psalm may quickly be collected and remembered. With a Devout MEDITATION or PRAYER At the end of every Psalm, framed for the most part out of the words of the Psalm, and fitted for several Occasions. By the Reverend Father in GOD, WILLIAM, by the Divine providence, Lord Bishop of Gloucester. LONDON, Printed for William Leake, and are to be sold at the sign of the Crown in Fleetstreet, between the two Temple-Gates. 1662. To the Right Honourable, EDWARD EARL of CLARENDON, Viscount Combury, Baron of Hyndon, Lord High Chancellor of ENGLAND, and Chancellor of the University of OXFORD, and one of His MAJESTY'S most Honourable Privy Council. Right Honourable, A KING and a Prophet greet you well. And yet it is the same Person under two names, who under either notion I presume shall be welcome. For you have a King in your heart, and admit the Prophet into your bosom. The great services you perform to the one, and the great affections you bear, and real courtesies you do the other, hath emboldened me to present these my Meditations unto your protection, I shall less fear the rigid Censures of others, if in your Lordship's deep judgement I have contributed the least mite that may help forward devotion. You are the great Moderator of the rigour of the Law, and therefore what I cannot claim in justice, I humbly beg in equity, that is, a favourable sentence for exposing these my crude conceptions under your Name, and I am enough honoured, if no dishonour be cast upon you, by fixing your Honour's name to a Work so unworthy. This indeed I had not done, had not your Lordship's favour in particular obliged me to it. 'Tis by your Lordship's influence upon me, that I glimmer as a little Star in the Church, and that I yield a more vigorous lustre is your Lordship's endeavour, for which I have little to return but thanks in this poor acknowledgement. That you are a Patron to the Muses in general, is too large; and universal Propositions are as Catholica, Catholic medicines, that cure few. That you have been a Patron to my studies, puts life into my old blood not to be faint and weary. A vice to which old age is subject, that is, to waste and go out, except there be oil in the Lamp. That I no sooner meddled with this subject, was, because I durst not: The Mysteries herein contained, and the Art in the delivery were so superlative, that I always held them fit for a mature judgement, which by length of years and observation is heightened in old men, till they wrack upon dotage. Besides, I have observed, that the best of Expositors have presented their thoughts upon the Psalms in their riper years, and made them one of their last works. Heavenly raptures they met with in this Book, which raised their spirits and hearts, and beforehand prepared them to that place, to which they did approach. I have therefore written after their Copy, and brought it to light, as the child of my old age, and then, 'tis supposed there may be many infirmities in it, which that your Lordship cover with your mantle, will be a signal Act of charity. The Motive that chief was most powerful with me to undergo this task, were those Meditations and Devotions of others, which I used and perused upon these Hymns, These to my judgement (weak I confess) relished more of the Composers own Cenius, than of David's spirit To remedy this, I conceived no better way, than to compose the Prayer in David's words, which for the most part is here done, and though the order of the Verses be here often inverted, yet this is done for the better Connexion of the whole. The scope and intent of the Psalmist is strictly observed. Pray and Sing we ought with understanding, and that is not possible till we understand, what we Pray or Sing: Now to beget this knowledge in those, whom I do desire to animate and render devout in those duties, the easiest way I could think on, was, to present the whole Sum of every Psalm in a brief Synopsis. This consideration produced that Analysis, which I here offer. How happily or unhappily this is performed, I leave it to your Lordship's exacter judgement. And yet there was another reason, which cast me on this Subject. The face of the times were sad and cloudy, and our Mother the Church in a mourning weed, as Rachel lamenting for her children, because they were not: and yet upon the promises of God there was hope of a resurrection. As then those, who accompany their dearest friends to their last home, though covered over with vests of sadness, yet mourn not as men without hope: So I in this doleful and general funeral, as it were, of this our Mother, followed her to the grave (as the bitter and enraged enemies of hers hoped and boasted) with a sad heart and waterish eye: and yet in this depth of sorrow I received this comfortable assurance, that the day of resurrection would appear for Zion, that her walls would be rebuilt and flourish; which beyond my expectation, (God be blessed for it) I have lived to see, and by your Lordship's favour enjoy a large and honourable portion in it. Now that I might have somewhat suitable, and at hand ready to express both these passions. I could not find any part of Scripture so apt and pertinent, as this little Epitome of the whole. By which I have been taught to grieve and hope, to lament and joy, to complain to my God, and comfort myself in the deepest of those complaints with those lively and inspiriting encouragements, which this Swan of Bethlehem hath left, to be sung by all the good people of God in their extremities. The whole is david's, the Method only mine, and if it shall find a Candid interpretation from others, and a acceptation from your Honour, you shall oblige me to remain, what I am, Your Lordships, in all due observance WILL. GLOUCESTER. A PREFACE To the EXPOSITION of the Psalms. THERE is no way by which Man may learn, but by the same God vouchsafes to teach him; There is Liber Naturae, and Liber Scripturae; The Book of his Creatures, and his Book of Scriptures: The Book of his Creatures, is as it were, a great Common-place Book, written in Folio, for all Nations and Languages, and able to Catechise all men in these two Principles, That there is a God, and that he is to be worshipped. 2. Sect. But his Book of Scriptures, is as it were, his own Book of Statutes, written for his own peculiar people, the Church; wherein, by Precepts, he instructs; by Requests, he exhorts; by Promises, he allures; by Threats, he terrifies; and therefore hath he sent his servants for the attaining of these ends, with divers qualities: Some, like Moses, to teach; some, like Esau, to comfort; some, like Jeremy, to mourn, but David, with his Harp, to do all this. So that of Cassiadore is true, That the Book of the Psalms is a spiritual Library of most kind of Doctrines, fit for Meditations, etc. As Ambrose, Commune quoddam Medicinae promptuarium. 3. Sect. The whole is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and came from one and the same Fountain. One Word and Wisdom of God; revealed these words to the sons of men; one Holy Ghost indicted them; one Blood of the Lamb sealed them; one Spirit of Inspiration moved in the Penmen that set them down; one Spouse of Christ hath received them, and preserved them; so that we may not, nor dare not prefer one Prophet before another, nor Evangelist before Evangelist, or Apostle before Apostle: In this House they are all Vessels of equal Honour and Authority; Moses is no better than Samuel; David (a King) than Amos the Herdsman; not Peter than Luke, or Luke than Paul. 4. Sect. Notwithstanding, as the parcels of this Book were published and delivered by divers Notaries, in divers Ages, and on divers Occasions; so also may they serve for divers ends and purposes, though all to make the Man of God perfect. Precepts of Life and Worship, we read in Moses; Examples of Virtue and Piety, in the Histories; Predictions, Promises and Threats in the Prophets; the plain and true Doctrine of Salvation, in the Evangelists and Epistles. 5. Sect. But the Book of the Psalms is so composed, that it comprehends whatsoever may be useful in all these; so that it is much like the Israelites Manna, which tasted and relished according to every man's desire and necessity: Prophecies we find here to settle, Promises to stay the wavering spirit. In brief, many Stories to delight a curious Reader; Examples of Virtue, enough and enough, Rules for practice good store; Dehortations from Vice, Exhortations to Virtue, Judgements brought on the wicked, Mercies multiplied upon the righteous, In a word, A whole Treasury of Divine Truth. 6. Sect. The Temptations and Afflictions of good men cannot be so many, but in these Psalms they may find ease and remedy; nor their Affections in Piety so inflamed, but here they may find Forms to express them. 1. Sect. For, do our sins lie as a weight of Lead upon our souls? or doth the heavy wrath of God sadden and molest the Conscience? Here are words to be found, that being sent up to God with David's spirit, may ease it: Do Tyrants oppress us? Doth the malice of man pursue us? Do friends (in this case) forsake us? nay, which is more than all this, Doth God from Heaven seem to write bitter things against us? Whence can we fetch more ready and certain comfort, than from this little Manual? 2. Sect. Would you meditate on God's Benefits, keep a Record of his Providence? Need you Exhortations to Piety? Are your hearts inflamed to pray to, or to praise God? Not a Book of the Old or New Testament that can sooner, and to more effect, satisfy your desires, than this. What is it, I pray, that you may not learn out of the Psalms? Here you may find ready made a Buckler of Fortitude, the exact Scale of Justice, a Rule for grave Temperance, absolute Prudence; the way of Repentance, the Rules of Patience, some of these may be fetched out of other Authors; but not upon such grounds, never instilled from the like spirit. 3. Sect. But I am yet too low: Here you may learn the great Mysteries of Christianity, and that stupendious good Will of God to all Mankind, the whole work of man's Redemption, the Incarnation, the Passion, the Resurrection, the Ascension of the Son of God, is so lively in divers Psalms expressed, as if David had been an Eye-witness, rather than a Prophet; and to write a Story, rather than a Prediction. Sect. To collect all, If our Patience be to be strengthened in our Afflictions; if we are to call and cry to God for his help in Extremities; if our Hope be to be under-proped; if our Love and Piety be to be inflamed; if our Faith to be confirmed about the great Mysteries of our Redemption; if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be given to God (in the exercise of which, all the power of Religion doth consist) every good and pious man ought to betake himself to this rich Treasury, destined by God to these uses, and yet left to us for those uses, that we should not be to seek for comfort when we need, nor for Forms of Thanksgiving when we have received. 2. Sect. Now that all these advantages might the better be apprehended by us, and have the deeper impression in us, it hath pleased the Spirit of God to convey unto us in Poetry and Musical Numbers, all this; for God saw how hardly man would be drawn to that which is good, and how prone we are to that which delights; and therefore as skilful Physicians lap up their bitter Pills in sugar, lest the sick Patient should be averse to what will restore and recover him; so hath God by the smoothness of Music, conveyed his Precepts to the ear, that listening to what we delight in, we might at the same time learn what might do us good. Sect. Scarce any Prophetical Prediction, or Prophetical Precept, is by the Vulgar remembered beyond the Church-door; but the tune of the Psalms, and the words too, are longer lived. Pueri modulantur domi, vivi foro circumferunt: That was the use in Basil's time, and would it were in use still; our Lives would be more holy, and our Passions more calm. For a Psalm doth calm the waves of our passions, and quiet the soul; it pacifies the anger of the mind, and cools the flames of wantonness. A Psalm unites friends, reconciles enemies, knits together disagreeing souls; for who can think that man his enemy, with whom he hath joined his voice in singing a Psalm to his God? Charity is the chiefest good amongst men, of which the consent of the voice puts us in mind: A Discord we make in this heavenly Music, so often as there is not an union of souls as well as voices; in this Choir he sings out of Tune, that is not in Charity. Sect. This Symphony drives away evil spirits, this Harmony brings the Angels to our help, this is our Armour in the darkness of the night, with this we ease the labour of the day. A Psalm is an Ornament in the mouths of children and young men, a comfort to the aged, the best dress for women, an honour to Virgins; it is the work of the Angels, the study of the Saints, a spiritual sacrifice, and a shadow of your future happiness; this, this Symphony beautifies our Festivals, and graces all our Service. To Beginners in Religion, it is a Rudiment; to Proficients, an increase in grace; to perfect men, a foundation. The voice of the whole Church being in harmony, and but one, sets babes and sucklings to learn Hosanna; better Scholars to go on in their praise, and old M●asons to rejoice that their God should be thus honoured with many voices, but one heart. When the soul is pleased, it is hereby dilated with joy; and when it is sadned with godly sorrow, it is hereby resolved into tears; for a Psalm will fetch this water sometimes even from a heart of stone. Aug. Confess. 9.33. Professeth, That he had so tender a heart, that he melted into teats, when he heard the Psalms sung in the Church of Milan; and Musculus the like of himself at Auspurge. Oh! the Wisdom of our heavenly Master, who took care, Ut eadem operâ cantemus & res addiscamus: That found a way to steal in his necessary Documents into our minds; for that Doctrine which by violence and much difficulty is beat into us, as easily slips out again, and is forgotten; but what 〈◊〉 drunk with delight and content, stays with us, and is fixed in our memory. Philoxenus was wont to say, Carnes esse suavissimas non carnes, & pisces non pisces; his meaning was, That that flesh and fish had the best savour, which were so delicately cooked and dressed, that the sauce took away from them the natural Relish which might offend. Precepts and Rules of Virtue and Piety have to humane palates but a harsh taste, and they go down, and are digested very hardly; but being contrived into a Poem, and conveyed into the ear by Music, the rigour and severity is much abated, and we are pleased insensibly with the food, by the Art with which it is seasoned. God knew well our queasy and nauseous stomaches, and therefore hath served us our Diet in a Psalm. Sect. Many good Precepts I have taught you, many Rules of life out of Moses and the Prophets, many Rules of Faith out of the Evangelists and Apostles. More than these nine years I have spent my time in the preparation of this spiritual food; but I fear me, the meat hath been too strong, or else your digestion hath not been so good as I desired; so little fruit appears in your lives, that there be, who say, you have little Faith; Pudet haec opprobria nobis, etc. A shame it is that it should be objected, but more a grief that it is not easy to answer it. The Evil is spreading, and the Disease very dangerous, and I began to think how I might help it: At last, I thought to bring you the same meat in the Psalm of David, and to try whether Faith and Repentance dressed up in Numbers, might be effectual to amend your Lives, and confirm your Belief. These Hymns are yet left you to serve God, these, when you meet every Sabbath, you read; these, when you come to this place, you sing; and it shall be the labour of my old Age, that the Lessons which are here taught, as well as the Music and Meeter in which they are set forth, be brought to your ears, would I could say your hearts. And thither they would be brought, and there they would rest, and have their effect, could you but sing them with David's spirit; that is, with a soul truly affected with what you read, and what you sing. Eadem est verborum sententia, quocunque modo proferantur; sed multum refert, quo Spiritu, & quibus coram Deo proferuntur Affectibus. Sect. Mirth, sorrow, hope and fear divide your lives, and these are the Plummets of the soul that move it to honest actions. Present a future evil, men fear; a present danger, they grieve; let good be present, they rejoice; to come, and they hope to attain it. And it cannot be said, how much power these have over the soul of man, neither is it possible to contain them, but they will break out. My heart (saith David) was hot within me, at last I spoke with my tongue, Psal. 88 Sect. David was a man of much experience this way, he had whereof to rejoice; wherefore to grieve, he had sufficient cause to fear, more to hope; and as these passions took their turns, so did his Psalms; for now he rejoiceth, sometimes he mourns; one while he expresseth his Fear, at another time his Hope; and all in such pathetical Rhetoric, that no Eloquence is able to come near it: He sets himself before his God, opens unto him all his secrets, speaks of God, to God, with his God, and pours forth his affections of Faith, Hope and Love, in such quick and powerful words, that who shall lay them aside, and make choice of his own, shall find them waterish, cold, frozen. I have lately seen some Meditations. Vows, Soliloquies of an afflicted soul, composed with David's spirit, and David's words, and it makes my soul in my body become like melting wax. Sect. That then we read or sing these Psalms with hard hearts, and dry eyes, it is because we want David's affections, we rejoice not in God, we grieve not that he is deported from us, we fear not his Power and Majesty, nor yet hope in the steadfastness of his Promises. Quicken but your affections upon David's grounds, and you shall find there are no such prayers, no such praises, as these of David. Never let any man fear that these words will not fit the affections of any pious and devout soul, since an egg is not more like an egg, nor a man a man, than the Spirit of God is conformable to itself, in all the Elect sons of God. Have these words united David's soul to God? Have they made him familiar with Heaven? Doubt not but they may have the same effect in you; your confidence may be the more, when you commence the same Petitions to the same God, in the same words which he hath heard and granted already. Doth he in these express his joy, his grief, his fear, his hopes? Be bold also to do the like, and then expect the like effect. But perhaps it may be said, That they may be of singular use, when the heart is dilated with joy, and opened with that which pleaseth, unfit they are altogether for a sad and oppressed soul; for who shall sing? who rejoice? who exult? Is not this proper for cheerful souls? Is any man merry, let him sing Psalms? saith the Apostle, James 5. What mirth can there be in pious men by which they are called upon to sing to God? when they are obnoxious to so many storms of troubles; such variety of temptation in this life, that a man would think they should have little mind to sing any other Song than that of David, Multae afflictiones Justorum; and are Psalms fit for sorrow or mourning. Quis enim ignorat musicam rebus tristibus parum accommodam? All this is most true, for no sad and sorrowful heart sings sweetly, rather he mourns as a Dove, and chatters as a Swallow, he sighs; he laments, he grieves. Neither do I deny that the best of God's servants have always sufficient reasons to water their Couch, and bedew their cheeks with showers of tears. When therefore they sing, this is done out of experience, or assured hope, and both resolves them into mirth within: A trial they have of their Father's love, that he hath saved them from the Jaw of the Lion, and the Paw of the Bear; or else in the midst of their afflictions, an inward sense and persuasion of God's good will and love to them, with which being content, they can sing even in the Prison, and rejoice under the Whip. No man is able to express, but he that feels it, the joy and content of that soul which is fully persuaded that he hath peace with God; load such a man with chains, tear his flesh with Whips, threaten Fire, Swords, Rack● Halters; present him with the grim face of Death he smiles and laughs, and rejoiceth, That he may be accounted worthy to suffer for Chris●s sake: And hath not such a soul reason to sing in misery? David had experience of both: No man in greater troubles, no man more strangely delivered; he might well then sing Psalms, for that in the greatest of his dangers he had a full assurance of God's love and good will to him; and this enlarged his heart to sing, Thy Statutes have been my Songs in the house of my Pilgrimage. This difference than the Book of Psalms hath from other parts of Scripture, That whereas they may be read and repeated even by carnal minds, these can never be hearty sung, except by spiritual men, and such who have had experience of God's good will, either in their deliverance, or else the sense of comforts in their greatest extremities: They then are unapt to sing these spiritual Songs, who are no more affected with what David sings, than as if God's Providence, Protection, Love and Goodness did no way concern them. Sect. Enough I hope I have said to make you in love with this Book; for if either the utility or profit of it can move you, or the sweetness of the harmony in it work upon you, than you cannot choose but prise it, as a Cellar full of precious Oil, whereby all your necessities may be provided for; or a Tree, or rather a whole Paradise of Trees of life, which bring forth fruits every Month, nay, every day and hour, whose fruit is fit for meat, and leaves for medicine. And what marvel? the Original thereof being from Heaven, not Earth; the Author God, not man; the Indicter, the Holy Spirit, not the wit of David; the Matter, verity, piety, purity, uprightness; the Form, God's Word, the Word of Truth, the Word of Salvation; the Effects, light of understanding, stableness of persuasion, repentance from dead works, newness of life, holiness, joy, peace in the Holy Ghost. Lastly, the end and reward, and study thereof, fellowship with the Saints, participation of the heavenly Nature, fruition of an immortal Inheritance that never shall fade away. Happy is that man that delights in the Scriptures, in this Scripture; and thrice happy is that man, who meditates in it day and night. Now that your Meditations may be more fruitful, it will not be amiss, that you know before hand that these things about this holy Book, The Authority, the Author, the Sense, the Division, or Order of this Book. DE AUTHORITATE. 1. Sect. Of the Authority I shall need say but very little, since our Saviour himself hath given it an ample Testimony, Luke 24.44. These were the words that I spoke unto you while I was with you, That all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms concerning me: Where you see that the old Testament is integrale totum; it admits of three limbs, The Pentateuch writ by Moses, the greater part writ by the Prophets, and the Psalms writ by David; and all these testify of Christ, and the Psalms especially, there being not any one Book out of which more Testimonies are produced, and therefore was always, and must be continued in the Canon. DE AUTHORE. And you may remember, that I but now said David was the Author of them, which may not yet be so understood, as if he penned them all, for some of them were penned in and after the Captivity; but his they are said to be, à parte praestantiori, as denominations use to run, because he composed the greatest part of them, and was so excellent in expressing himself this way, that he alone was called the Psalmist. DE DIVISIONE & ORDINE. These, as it is conceived, Esdras after the Captivity collected, and cast them into that Order they now stand: One Book he composed of them, which by the Jews was (for what reason I know not) subdivided into five Tracts: The first, from Psal. 1. to 42. The second, from 42. to 73. The third, from 73. to 90. The fourth, from 90. to 107. The fifth, to the end. At the end of each there is an Hallelujah, Amen, hoc primum, medium, ultimum. The whole contains One hundred and fifty Psalms, so say, Herom, Remigins, August, the Master of the Sentences, for some mystery in the Number; but as Chrysostom thought in the Honour of the Trinity; but Rupert for the Trinity of the three Theological Virtues, Faith, Hope and Charity; to which three Graces he reduceth all the Psalms. But Thomas hath another conceit, This was done, saith he, to show the threefold state of God's faithful people; they are in a state of Repentance, Righteousness, Glory; Penitents they are, and that state enas in Psal. 50. Miserere mei Deus, Psal. 51. Justified persons they are, and that hath the limit at the 100 Misericordiam & Judicium; and in their Glory they are, and then they sing to the end; Omnis Spiritus laudet Dominum: But the best Division of these, is that of Villa Vincentius, who for use reduceth them to these six Classes or Heads. 1. Sect. Some of them are simply Didactici, or Paranaetici, which teach what we are to follow, what to avoid: According to the letter of Moses Law, Vice they condemn, and de finibus bonorum disserunt; as the 1, 11, 14, 15, 32, 36, 49, 50, 51, 62, 73, 77, 78, 84, 90, 99, 101, 119, 127, 130, 131, 133, 134. 2. Sect. Some of them are Prophetical, and contain Predictions of Christ, of the different state of the Church and Saints, of their Persecutions, and their liberty and deliverance, and the utter destruction of their Enemies; as Psal. 2, 5, 8, 9, 16, 19, 21, 22, 24, 29, 40, 41, 45, 47, 53, 59, 67, 68, 72, 87, 89, 93, 95, 96, 97, 98, 100, 113, 117, 145. 3. Sect. Some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precatorii, in which the Prophet, and all depressed souls do implore the mercy of God, seek remission of sins, and deliverance from danger, and preservation of the Church, 3, 8, 6, 7, 10, 12, 13, 17, 20, 25, 26, 28, 31, 35, 38, 39, 42, 43, 44, 51, 54, 55, 56, 57, 61, 63, 64, 69, 70, 71, 74, 79, 80, 81, 83, 85, 86, 88, 94, 102, 119, 120, 123, 132, 133, 140, 141, 142, 143. 4. Sect. Others are Consolatory, speaking of Repentance, of the expectation of deliverance of good men, of the Promises, Goodness, Justice, Judgements of God, and of that ruin that will fall upon ill men, as the 4, 31, 37, 39, 52, 58, 68, 75, 77, 82, 84, 91, 92, 112, 119, 121, 128. 5. Sect. Some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which, after deliverance from danger, after enemies subdued, after benefits received, and evils averted, thanks are returned to God; as, 18, 23, 27, 30, 31, 33, 34, 46, 48, 60, 65, 66, 76, 103, 104, 105, 106, 107, 108, 111, 114, 115, 116, 118, 119, 122, 124, 125, 126, 129, 135, 136, 138, 139, 144, 145, 146, 147, 148, 149, 150. Sect. Lastly, Some there are which are of a mixed Nature, for they consist partly of prayers, partly of comforts, partly of thanksgiving, partly of admonitions, partly of doctrine, partly of exhortations; so that we may truly call this Book of Psalms the Epitome of the whole Bible, and an absolute Anatomy of a Christian man; in which, whatsoever is necessary for a devout soul, may be fully found. 4. DE SENSU. Sect. Now that we may sing these Psalms with understanding, necessary it is that we do know that there is in many of them (as in other Scriptures) a double sense; there is a literal, and there is a spiritual and mystical sense, and one is subservient to the other. Sect. 1. The literal sense is that which the Author first intends, in what words soever his mind be expressed, whether proper or tropical. Sect. 2. The spiritual and mystical sense is, when the words being true literally in the Type, yet are referred to another matter, to Christ or the Church as the Antitype. And the Reason of this diversity is, because that the Old Testament was a Figure of the New, and the New of our future Glory; we must then in very many places of this Book look further than David, have one eye upon him, and another eye upon Christ our Saviour. Sect. This our Prophet was so lively a Type of Christ, that in divers places of the Prophets, Christ is in express terms called David, as Jer. 30. Servient Domino suo & Davidi Regi suo, quem suscitaberis. Ezek. 47. Suscitabo inquit Dominus super ea, pastorem unum, qui pascat eam, servum meum David. Hos. 3. Posthaec revertentur filii Isräel, & quaerent Dominum Deum suum, & Davidem Regem suum. When then we find in the Psalms a double sense, the literal and mystical; that of the letter must first be found out, though our mind run upon the mystical, as that which is the chief, and principally intended; for that must wait upon this, as Hagar did upon Sarah; and until the letter be well known, the mystery contained under that letter, will never be well and fully understood. He that would rightly understand the true Analogy betwixt the Levitical sacrifices, and the sacrifice of our Saviour's soul for the sin of the whole World, must first be well acquainted with those Mosaical Rites; and so he that would exactly judge of those things which in the Psalms are mystically spoken of Christ, must first see how they agree to David. And as that man reads all the Ceremonial Law to very little purpose, who dwells upon those shadows and figures, and ariseth not to Christ, whom they signified; so doth not he study and interpret these Psalms to any great purpose, who confines his thoughts in David or Solomon, or any other, and takes not occasion by the figure to search out the Truth. Sect. Two sorts of men there have been very much mistaken in the Explication of the Psalms. Sect. 1. The first are the Jews and Judaizants, that refer whatsoever they find here to David, and to that Age; they make little or no account of Christ, and the Church collected by him, and under his Government. Sect. 2. The other, who setting by David as but a cipher, interpret every verse and sentence of Christ alone, and of Christians. That therefore both these Rocks, as Scylla and Charybdis may be avoided, I intent (Deo Auspice) to go in a middle way, and as occasion shall be offered, first to explain the literal sense, and show the truth of the words in David, because that is the Basis and Key to the Mystery; and then this literal sense being explained with all possible brevity, to open unto you the spiritual, and show what respect any Psalm hath to Christ, that so you may have an absolute, full and perfect understanding of these spiritual Songs. Quod quaedam, etiam in iis Psalmis, quae in Novo Testamento ad Christum referuntur, sunt in literali sensu vera, in Davide, demonstrat Jansenius. in Epist. Dedic. ante Psalmos, quem consulas. DAVID'S HARP strung and tuned. PSAL. I. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Psalm, is, Who is the happy man? Who happy? this resolved. or what may make a man happy? THIS Question the Prophet resolves in the two first Verses. 1. Negatively. It is he, 1. 1 Negatively. That walks not in the counsel of the ungodly. 2. That stands not in the way of sinners. 3. Ver. 1 That sits not in the seat of the scornful. 2. Positively. It is he, 1. 2 Affirmatively. Whose delight is in the Law of the Lord. 2. Who doth meditate in the Law day and night. Ver. 2 2. This happiness of the good man is illustrated two ways. 1. The good man's happiness illustrated. By a similitude. 2. By comparing him with a wicked man. 1. The similitude he makes choice, is, that of a Tree, not every Tree neither, 1 By the similitude of a Tree, that, 1. is planted. but that which hath these eminencies. 1. It is planted, it grows not of itself, neither is wild. 2. Planted by the Rivers of waters, it wants not moisture to fructify. 3. It doth fructify, It brings forth fruit, it is no barren Tree. Ver. 3 4. The fruit it brings, is seasonable; fruit in its season. 2 That brings forth seasonable fruit. 5. It is always green, Winter and Summer; the leaves whither not. Clearly without any Trope: Whatsoever this good man doth, or takes in hand, 3 And prospers. it shall prosper. 2. He shows this good man's happiness, by comparing him with a wicked man, 2 By comparing him with a wicked man. in whom you shall find all contrary. First, In general: Not so. As for the ungodly it is not so with them; 1 With him it is not so, he is not happy. not so in the plantation, in the place, in the seasonable fruit, in the greenness, in the prosperity; so far from being like a Tree, that they are like, 1. Chaff, a light and empty thing. Ver. 4 2. Chaff which the wind whiffles up and down. 2 He is like Chaff. 3. Chaff which the wind scatters, or driveth away. 4. And never leaves scattering, till it hath driven it from the face of the Earth. Septuag. Arab. Secondly, Ver. 5 And that no man think that their punishment shall extend only to this life; 3 Shall not stand in judgement. in plain terms he threatens to them, 1. Damnation at the great day: They shall not stand in judgement; though some refer this clause to this life. When he is judged by men, causa cadet; he shall be condemned. 2. Exclusion from the company of the just. Sinners shall not stand in the Congregation of the righteous. 3. Ver. 6 The cause of both. In the close, he shows the cause why the godly is happy, the wicked unhappy. 1. Because the way of the righteous is known to God, approved by him, and defended. 2. But the way, studies, plots, counsels of the wicked shall perish. The Prayer out of the first Psalm. O Almighty and most merciful God, who hast taught us by thy holy Word, that the only way to obtain felicity, Ver. 1 is, to avoid evil, and to do good; never suffer me to walk in the counsels of the ungodly, nor to stand in the way of sinners, nor to acquiesce and sit down, and rest in the Chair of the Deriders of Religion and Piety: Ver. 2 But so renew and quicken all the faculties of my soul by the gracious assistance of thy Spirit, that my delight may be to walk in the paths of thy Commandments, and the meditations of my heart day and night taken up with the study of thy sacred Word and Will. By nature I am a wild Tree, Ver. 3 barren of good fruit; be pleased then to transplant me, and ingraff me into the true Olive; root me in true faith, sustain me in charity, let those heavenly dews of grace, and Rivers of waters which flow from thy Sanctuary, moisten and comfort my dry soul, so I may bud and knit, and fructify, and in a fit season bring forth such fruits; as may cheer thee my God, and be beneficial to man; then I may expect happy successes and prosperity upon the work of my hand. O Lord, thou knowest my frailties, no Tree more subject to the violence of tempests, than I am to the fury and rage of enemies, who, if they may have their will, will not leave one leaf upon me, they will deprive me of my juice, and divest me of my greenness. O let not then the scorching heat of any temptation whither, nor the storm of a winter persecution beat off a leaf of grace with which thou hast beautified my soul; but in the midst of this fiery trial let me still flourish, and in the coldest blast let me retain my life and fresh vigour; that howsoever I seem to men to be in an unhappy condition, yet I may have the testimony of thy Spirit within, that thou, who disposest all things to the best for those who love thee, wilt make me prosper. Prosper me therefore in my ways, prosper me in my actions, prosper me in my afflictions, prosper me in life, prosper me in my death; whatsoever I do, let it prosper. Should I sell myself to work wickedness, consent to ungodly counsels, or settle upon the lees of sin, and sit down in the Chair of the scornful, I can expect no such success from thy hand; Ver. 4 thy mouth hath said it. As for the ungodly it shall not be so with them; though they may seem to men to be well rooted, and exceedingly to flourish, yet their prosperity is but for a moment, their happiness light and vain: Carried they are with every violent wind of lewd affections, and empty Doctrines; Ver. 5. & 6. and therefore they shall be as the Chaff, which the wind drives from the face of the earth; their way shall perish, they shall never be able to stand in judgement. But thou, O Lord, art a sure protection for thy people; Grant therefore O Lord, Ver. 6 that when I shall appear before thy judgement seat, I may be able to stand with boldness in thy presence, and let thy mercy absolve me from my sins, for the merits of my Lord and Saviour jesus Christ. Amen. PSAL. II. The prime Subject of this Psalm, is Christ, the Type, David. THE persons we are chief to reflect on, are three, which make three parts of the Psalm; The Enemies of Christ. Christ the Lord. The Princes and Judges of the earth. 1. The enemies to Christ are great men, who are described here, The first part. The enemies of Christ described. partly from their wickedness, and partly from their weakness. First, Their wickedness is apparent. 1. They furiously rage. 2. They tumultuously assemble. 3. They set themselves, stand up, 1 By their wickedness. and take counsel against the Lord, and against his Anointed. 4. They encourage themselves in mischief, saying, Come, and let us cast away their cords from us. Ver. 1 All which is sharpened by the interrogative, Why? Secondly, Their weakness; 2 Their weakness for their plots vain. in that they shall never be able to bring their plots and conspiracies against Christ and his Kingdom to pass; for, 1. What they imagine, is but a vain thing. Ver. 1 2. He that sits in Heaven shall laugh, and have them in derision. Ver. 4 3. He shall speak unto them in his wrath, and vex them in his sore displeasure. Ver. 5 4. For maugre all their plots, Ver. 6 God hath set up his King upon his holy hill of Zion. 2. At ver. 6. gins the exaltation of Christ to his Kingdom, The second part. Christ by God exalted to be King. which is the second part of the Psalm; in which, the Prophet by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brings in God the Father speaking, and the Son answering. First, The words of the Father are, Vnxi te in Regem, I have set my King; Ver. 6 where we have the inauguration of Christ, or his calling to the Crown. 1 His inauguration. Secondly, The answer of the Son, I will preach the Law; which sets forth his willing obedience to publish and proclaim the Laws of the Kingdom; Ver. 7 of which the chief is, Thou art my Son, this day have I begotten thee. 2 His willing obedience. Thirdly, The reply of the Father, 3 His reward. containing the reward that Christ was to have upon the publication of the Gospel, which was, Ver. 8 1. An addition to his Empire, by the conversion and access of the Gentiles: 1 The amplification of his Kingdom. Ask of me, and I will give thee the Heathen for thine inheritance, and the uttermost ends of the Earth for thy possession. Ver. 9 2. And the confusion of his Enemies; Thou shalt break them, 2 The confusion of his enemies. who would not have thee reign, that did rage and stand up against thee, with a Rod of iron, and break them in pieces as a potter's vessel. 3. In the third part, the Prophet descends to his Exhortation and Admonition, The third part. The Prophet exhorts. and that very aptly; for is Christ a King? is he a King anointed by God? is he a great King, a powerful King? so great, that the Nations are his Subjects? Ver. 10 so powerful, that he will break and batter to pieces his Enemies? Besides, Kings. 1. to is he the only begotten Son of God? Be wise therefore O ye Kings; in which, Ver. 11 1. The persons to whom this fair Caveat is given, Kings and Judges. 1 Know their Duty. 2. What they are here taught. 2 To do their Duty. First, To know their Duty; Be wise, be learned. Secondly, To do their Duty; Serve the Lord in fear, rejoice with trembling, Ver. 12 kiss the Son. 3 Without delay; and that, 3. The time when this is to be done, even Now; the Reason double. 1. Drawn from his wrath, and the consequent punishment: 1 Lest he be angry, and destroy them. Lest he be angry, and ye perish from the right way. 2. From the happy condition of those who learn to know him, and fear, 2 Because they are happy that trust in him. and serve, and adore him: For if his wrath be kindled, yea, but a little, blessed are all they that put their trust in him. The Prayer collected out of the second Psalm. O Blessed God unto whom all hearts are open, and from whom no secrets are hid, whose eyes are ten thousand times brighter than the Sun, and pass through the World, and behold all the thoughts and conspiracies, and actions of men: Incline thine ear and hear, open thine eyes and see the attempts of Satan, and wicked men: The Heathen have raged furiously, and the people have tumultuously assembled, Ver. 1 and imagine vain things; yea, the Kings of the Earth have risen together, they have taken counsel, and joined their power against God, Ver. 2 and against him, who is thy Anointed. These many in number, Ver. 3 strong in power, encourage themselves in mischief, saying, Come, let us break off these Bonds of Laws and Religion from off our necks, by which they would yoke us, and cast away their cords in which they would bind us; for we will not that he or his Anointed reign over us. For of a truth Lord against thee and thy holy child jesus whom thou hast anointed, both Herod and Pontius Pilate: with the Gentiles, and the Nation of the Jews, have gathered themselves together, and do whatsoever thy hand and thy Counsel determined before to be done. And now O Lord behold their threaten for thy Names sake, for thy Son's sake, for thy Promise sake, let not the gates of Hell prevail against thy Church. Ver. 4 Thou that sits in Heaven laugh them to scorn; Ver. 5 Thou which art the most High, have them in derision, speak unto them in thy wrath, and vex them in thy sore displeasure. Raise up thy power, Ver. 6 O Lord, and come amongst us: Set thy King upon thy holy Hill of Zion; Ver. 7 He is thy only begotten Son from everlasting; and yet was content for our Redemption to humble himself to the womb, and be born and made of a woman that he might preach thy Law, and make known the glad tidings of salvation to all people, Ver. 8 Give him therefore the Heathen for his inheritance, and the utmost parts of the Earth for his possession. Merciful God, who hast made all men, and hatest nothing that thou hast made, nor wouldst the death of a sinner, but rather that he should be converted, and live; have mercy upon all jews, Turks, Infidels, and Heretics, and take from them all ignorance, hardness of heart, and contempt of thy Word, and fetch them home blessed Lord to thy stock, that they may be saved among the remnant of thy true Israelites, that there may be but one Fold, and one Shepherd. As for such who obstinately and wilfully, and maliciously stop their ears that they may not hear, and shut their eyes that they may not see, lest they should hear with their ears, and see with their eyes, and thou shouldst heal them: These are the men, O Lord, who will not have thee reign over them, pour therefore thy indignation upon them, and bring them down in their pride and obstinacy, Ver. 9 break them in pieces with a rod of iron, and dash them into shivers like a Potter's vessel; of which being broken into smaller parcels, there is no use, nor hope or possibility of reparation. Gracious God, Ver. 10 pour down the graces of thy holy Spirit upon all thy people, especially upon the Kings and Rulers of the Earth; give them those gifts that may make them wise, and those graces that may make them good, let them learn their Duties, Ver. 11 and do their Duties to thee. O so incline all our hearts, that we may serve thee in fear, rejoice before thee with reverence, that we kiss, bow down, and adore thy Son, submit and be obedient to him, receive his Doctrine, and acquiesce in his Laws, and never be at rest till our heart assure us, that thou art reconciled unto us through him. O who may stand in thy sight when thou art angry, we tremble therefore to feel at this time the effect of thy hot wrath upon us, Ver. 12 for thou hast suffered us to perish from the right way; for truth, to embrace lying vanities; and for thy Gospel, to worship our own imaginations. This is the just reward of our disobedience; this is the just revenge and punishment of our sin, in that we have not served thee in fear, nor come into thy Courts, and rejoiced before thee with reverence, nor bowed our knees and been obedient to thy Son: Verse. 12 For this thy wrath is kindled, and it burns not a little against us. O Lord, grant that this thy severity may have a true impression upon our hearts, let us be true penitents, and by our sighs and groans give thee no rest in heaven, till thou return and have mercy upon us. Recall us again to the right way, Vers. 12 and never let us more err and wander from it. Confirm our hope, it rengthen our faith, always let us put our confidence in thy mercy, knowing, that they alone who put their trust in thee are blessed, for when thy wrath is kinded, they shall be gathered under thy wings, and shall be safe under thy feathers. Call us, O Lord, to thy truth, justify us by thy Son's blood, sanctify us by his Spirit, and make us of that number to whom thou wilt say at the last day, Come ye Blessed of my Father, inherit the Kingdom prepared for you from the beginning of the world. Amen. Amen. PSAL. III. The occasion of this Psalm, was Absalon's rebellion. DAVID being deserted by his subjects, railed upon by Shimei, pursued for his Crown and life by his ungracious son, and not finding to whom to make his moan, betakes himself to his God, and before him he expostulates his wrong, confesseth his faith, and makes his prayer. There be then three strains of this accurate Psalm. 1. His complaint. 2. The confession of his confidence. 3. His Petition. The first part. David's complaint of his enemies. 1. He gins with a sad and bitter complaint, amplified 1. By the Number and Multitude of his enemies. That they were Multi, Many; Multi valde, very many; that they were multiplicati, Vers. 1 That many. multiplied and increased. So many they were, that he could not on a sudden number them. Vers. 2 For all Israel was gathered from Dan to Beersheba, as the sand of the Sea for multitude, 2 Sam. 17.11. 2. From their malice. They came together to do him a mischief. 2 That malicious. They rose up not for him, but against him; not to honour him, but to trouble him; not to defend him, as they ought, but to take away his Crown and life, 2 Sam. 17.2. 3. From their insultation and Sarcasm. It was not Shimei only, 3 That insulters & scoffers. but many that said it. Many there be that say unto my soul, Vers. 2 There is no help for him in his God. 2. The second part of the Psalm sets forth David's confidence. The second part. David's confidence in God. 1. To their maltitude, he opposeth one God. But thou, O Lord. 2. To their malicious insurrection, Jehovah; who, he believed 1. Would be a Buckler to receive all the arrows they shot against him. Vers. 3 2. His glory, to honour, though they went about to dishonour him. 3. The lifter up of his head, which they would lay low enough. 3. To their vain boast of desertion; There is no help for him in his God; Vers. 4 he opposeth his own experience, I cried unto the Lord, and he heard me out of his holly hill. 4. By whose protection being sustained and secured, he deposeth all care, Which quiets his soul, and gives him rest. and fear, all anxiety, and distraction. 1. He sleeps with a quiet mind, I laid me down and slept, I awoke. Vers. 5 2. He sings a Requiem, I will not fear, Vers. 6 I will not be afraid for ten thousands of people, that have set themselves against me round about. The third part. He prays that God would deliver him as hitherto he had. 3. In the close or third part he Petitions and preys, notwithstanding his security, Arise, O Lord; Save me, O my God. To move God to grant his request, he thankfully remembers him of what he had done before. 1. Arise and save me, Vers. 7 for thou hast smitten all my enemies on the cheek bone, For to him alone Salvation belongs. thou hast broken the teeth of the ungodly. Thou art the same God, do then the same work, be as good to thy servant, as ever thou hast been. 2. Vers. 8 He intersets an excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Maxim, Salvation belongeth to the Lord. Which he desires may be extended to his people also. As if he had said, 'Tis thy property and peculiar, O Lord, to save. If thou save not, I expect it from no other. 3. Lastly, as a good King should, in his prayers he remembers his Subjects, Thy blessing be upon the people. The Prayer collected out of the third Psalm. O Omnipotent and wise Jehovah, without whose providence nothing falls out in this world, that brought'st thy own people through the red Sea and Wilderness before thou gavest them rest in the land of Canaan: We acknowledge, that thy wrath is just, and that all the punishments brought upon thy people, proceeds from thy righteous hand, and that we have deserved for our disobedience, and rebellion, to be cast out of thy sight, and to have thy Candlestick removed from us. But gracious God, cast us not off as a people in whom thou hast no delight, once more make trial of us, whether we will not serve théé with more fear, rejoice before thee with more reverence, and give kisses of love and obedience unto thy Son. So sanctify all afflictions unto us, that they may be a means to bring us to rest. Behold, Vers. 1 Lord, how they are increased that trouble thy poor Church, how many they are that rise up against us, Vers. 2 how many that say, There is no help for us in our God. Will the Lord absent himself forever? and will he be no more entreated? Is his mercy clean gone for ever? and is his promise come utterly to an end for evermore? Hath God forgotten to be gracious, and will he shut up his lovingkindness in displeasure? And I said, It is mine own infirmity, but I will remember the years of the right hand of the most high. I will remember the works of the Lord, and call to mind thy wonders of old time. Our fathers, O God, our fathers trusted in thee, and thou didst deliver them. With their voice they cried unto thee, Vers. 4 and thou heardst them out of thy holy hill. They laid them down with a quiet mind, and slept without anxiety, and thou sustainedst and upheldst them. Vers. 5 We are the children of the same fathers, sons of the same hope, heirs of the same promises. Be then, O Lord, a buckler to us to descend us, Vers. 3 our glory, who are despised, and lift up the heads of thy people that are brought very low. Secure us, and we will not fear; save us, Vers. 6 and suffer us not to be afraid of the ten thousands of enemies, that have set themselves against us round about. Put them in fear, that they may know themselves to be but men. Vers. 7 Arise, and help us, and save us, O our God, and smite all our enemies on the cheekbone, and break thou the teeth of the ungodly. Repress their Serceness, and break their strength, who, more cruel than brute beasts, seek to devour us. Whom have we in heaven but thee? Vers. 8 and there is none we desire on earth in comparison of thee. Salvation belongs only to thee, O Lord; Let therefore thy blessing be upon the people that fears thee, and wait for deliverance from thee. Thy people of Israel many times by their sins provoked thine anger, and thou punishedst them by thy just judgement: yet though their sins were never so grievous, if they once returned from their iniquity, thou receivedst them to mercy: We therefore wretched sinners bewail our manifold sins, and earnestly repent us of our former wickedness, and ungodly behaviour toward thee; and whereas we cannot of ourselves purchase thy pardon and blessing, yet we humbly beseech thee for jesus Christ's sake, to show thy mercy upon us, and to receive us again to thy favour. Let the smell of his garment ascend into thy nostrils, and through him let thy blessing be upon the people. Let our sons be as the young plants, and our daughters as the polish'● corners of the Temple, let our garners be plenteous with all manner of store, let our sheep bring forth thousands and ten thousands in our streets, let our oxen be strong to labour, that there be no decay, no leading into captavity, no complaining in our streets. O good Father, impart to us so great a share of thy blessing, that we may be fully persuaded, that our help and salvation depends upon thee alone. Ungracious children we are, and deserve it not, yet out of thy mere mercy we humbly beseech thee to bestow thy benediction upon us, for his sake, whom thou hast sent to bless us, jesus Christ our only Lord and Saviour. Amen. PSALM IU. The occasion, Trouble from enemies. THERE be three parts of it. 1. An entrance or petition for Audience, vers. 1. 2. An Apostrophe to his enemies, which is Reprehensive. 2, 3. Admonitory. 4, 5 3. A Petition for himself and God's people, vers. 6, 7, 8. The first part. 1. He proposeth his request and suit for Audience. Hear me when I call, Vers. 1 Have mercy upon me, or be gracious unto me, and hear my prayer. He prays for audience and mercy upon four grounds. And he seeks to win attention from God by an insinuation implicitly containing four Arguments. 1. God's Covenant with man, who hath promised to hear when we call, 1 God's promise. Call upon me in trouble, and I will hear thee. I call; Hear me therefore when I call. 2. His own innocence. He suffered without fault, 2 His innnocence. God is the Judge and Revenger of innocents'. Hear me therefore, O God of my righteousness. 3. He requests no more, 3 God's former goodness to him. than what God had done for him at other times when he was in distress. Thou hast enlarged me in trouble, and why not now? 4. It was mercy and favour to answer him then, 4 And his mercy. and it will be mercy and favour to do it again. Have mercy upon me, or be gracious to me. 2. His Petition being thus headed and ended, The second part. he descends to the doctrinal part of the Psalm, and turning himself to his enemies, he 1. Sharply Reproves them. 2. Then warns them, and gives them good counsel. 1. He turns his speech from God to men, the chiefest, but the worst of men. 1 He reproves his enemies. Filii Enosh. O ye sons Virorum. No Plebeians, Vers. 2 but Nobles and chief men. The charge he lays to them, is, 1. That they turned his glory into shame. 1 That they fought against God's decree. They went about to dishonour him, that God had called and anointed to the Kingdom. 2. That they loved vanity. A vain attempt they were in love with. 2 That in vain 3. That they sought after leasing. 3 That liars. They pursued that which would deceive them; they would find at last, that treachery and iniquity lied unto itself; for God had said he should reign, and he must reign, whatsoever they conceived to the contrary, was but a lie. 4. That this his charge might have the more life, 4 That obdurate in their rebellion. he figures it with a stinging interrogation, Vsque quo? it is not, Quare, Why? but Usque quo? How long? By which he doth aggravate their sins. It had malice, and pertinacy in it. They did persist and continue in mischief. And he asks, How long they would do it? But he would have them know, that God had chosen, and would hear him. What never give over to prosecute him? 2. And that they might, if possible, be drawn from their attempts, he sends them a Noverint to read, which hath two clauses. 1. Let them know, That God hath set apart him that is godly for himself. Vers. 3 2. That God will hear, when I, or any good man, calls upon him. 2. 2 He gives them good counsel. The Reproof both of Vanity and Malice of their attempts and ignorance being ended; He gives them good counsel. 1. Vers. 4 1 That they sin not by their anger. That though they be angry, yet that they let not the Sun go down upon their wrath. That they stand in awe of God, and sin not in their anger. 2. 2 That they seclude their passions and interests. That they commune with their own hearts, their own conscience, that they do it in their bed, a fit time, a fit place, when retired from all Conspirators, that they be still then, and seclude their passions and interests. Then they should rightly judge, whether they were not in an error, their anger causeless, and their prosecution vain and unjust. 3. Vers. 5 3 That they serve God with an honest heart. That they offer the sacrifice of righteousness. That they serve and worship God with an honest, sincere, and contrite heart, which is the best sacrifice. 4. 4 That they trust in God. That they put their trust in the Lord. They trust no more to their Lies, nor love their Vanities, but rely upon God's promises. For than they would depose all their vain attempts. 3. The third part. Vers. 6. The Question answered de Summo Bono. The third part of the Psalm gins at the sixth verse, with this Question of ●hose men that David reproves and counsels, There be many that say, Who will show us any good? And some Interpreters refer it 1. To their malice. As if they had said, Who will show us the good that we so much desire and long for? When shall we see David dead and confounded, that which is so good in our eyes? 2. Others make them words of insultation, in great distress David now was, and many said, Who is there now that will stand by him, and take his part, and show him and his any good, any kindness, favour or assistance? 2. Which consists in the light of God's countenance. But Interpreters generally make it a serious question, and a disquisition de summo bono. Who will show us, that good, which will make us happy? To which David returns his answer in effect, that it is not Bona animi, nor bona fortunae, nor bona corporis: but the light of God's countenance; and therefore 3. His Petition or Prayer for it. He prefers his Petition. Lord, lift thou up the light of thy countenance upon us. God's countenance is his grace, his favour, his love: and the light of his countenance the exhibition and expression of this grace, favour, The effects of it are love, in which alone lies all the happiness of man. Of which David expresseth two effects. Gladness, and Security. 1. Vers. 7 1 Gladness. Gladness and joy, far beyond that, which may be had from any temporal blessings. Thou hast put gladness in my heart, more than in the time, that their corn, and wine, and oil increased. Gladness beyond the joy in harvest, and this joy is from the light of God's countenance. For tu posuisti. Thou puttest: Thou signally. 2. Vers. 8 2 Security. Security, expressed under the Metaphor of sleep, I will lay me down in peace, and sleep; Just as in a time of peace, and sleeping as securely, as if there were at this time nor trumpet, nor drum, nor clashing of armour rattling in his ears. 3. For this safety God assured him. To which he adds the reason. For thou Lord alone, makest me dwell in safety. The Prayer collected out of the fourth Psalm. O Most merciful and loving Father, merciful in promising, and faithful in performing thy promises, which hast commanded us to call upon thee in time of trouble, Vers. 1 and promised to hear those that call, we thy poor afflicted and distressed people straitened with miseries, and beset with sorrows in obedience to thy commands, are bold to present our supplications before thee. O God of our righteousness, hear us when we call, enlarge us in distress, have mercy upon us, be gracious unto us, and hear our praper. How long shall the sons of men turn our glory into shame? Vers. 2 how long shall the vanity they have loved, and the lies, which with an obstinate and malicious heart they have sought for and forged, and their mischivous counsels, Vers. 3 prevail against us? O make them know, that however they seek to oppress us, yet thou, whose power no man can resist, hast chosen to thyself, and wilt take into thy love, those who are godly, and that when they call and cry to thee, thou wilt hear them. The Ark is departed from Irsael, and shame hath covered our faces, and wilt thou also turn away thy face for ever? Return, O Shulamite, return, return, that we may look upon thee. Vers. 4 Then perhaps those who now despite and hate us, may be reconciled unto us, and turn their anger into love, and their rage into sorrow, that they persecuted them, whom thou hast smitten. Move all our hearts, good God, that we map stand in awe, and sin no more, that we may recollect our ways, and examine our own consciences upon our beds, that so out of compunction and godly sorrow, we may lament our furious thoughts toward our brethren, and hereafter bear more peaceable and quiet minds one toward another. And because no sacrifice can please thee, Vers. 5 but that of a person to whom thou art reconciled, bathe our souls in thy blood, purify our hearts by faith, that through thy Son, and in thy Son, we may present unto thee our thanks for thy favours bestowed upon us, and reserved for us: and our bodies and souls a holy, reasonable, and living sacrifice upon the Altar of a broken and contrite heart: In a word, so adore thee in spirit and truth, so love and practice piety and charity, that we may always find thee propitious unto us. There is not any thing, O Lord, but desires its own good and happiness. Vers. 6 The Sea tells us, that it is not to be found in it, and the earth that it is not to be found in it. From thee our heart proceeded, and restless it will be, until again it rests in thee. Lord, then lift thou up the light of thy countenance upon us, shine upon us with thy favour, beautify us with thy grace, Vers. 7 assist us with thy hand and help, so shall we be both glad and secure. The joy of harvest, the content of new wine, the plenty of oil, are but fading pleasures in comparison of thy love. Never then so let us set our hearts upon them that we forget thee, but from these gifts let us rise to love thee, which art the giver, and be better pleased with the light of thy countenance, in which there is solid and eternal joy, than when our corn, and oil, and wine is inceased. So let us love these, that we live in thee. In thee alone is rest, in thee security, in thee tranquillity, Vers. 8 grant therefore O dear Father, that amidst all the storms and troubles of this life, we may lie down in peace, and sleep in peace. Thou only, O gracious God, art able to make us dwell in safety, to thee therefore we fly for protection, to thee alone for safety and succour. Free us from our sins, deliver us from our dangers, protect us from our enemies, but especially from our sins, that we may live in thy love, die in thy favour, rest and sleep in our graves in peace, rise in thy power, and remain with thee in glory for ever and ever. Amen. PSAL. V By occasion of his enemies. It consists of five parts. 1. AN introduction in which he petitions to be heard, and professeth his earnestness about it, vers. 1, 2, 3. and his confidence of audience. 2. He delivers his Petition, vers. 8. and the reason of it: His enemies, ver. 8. 3. These his enemies he describes to the life, vers. 9 4. He prays against them, that God would destroy them, vers. 10. 5. He prays for the Church, that God would preserve it, vers. 11, 12. 1. The first part. He prays for audience. In the entrance he prays very earnestly for audience; And the very Congeries shows, that he meant to be earnest and fervent in it. He chooseth such a Copy and variety of words to express the same thing, Vers. 1 which yet have an Auxesis in them, Vers. 2 and riseth by degrees, from words he comes to meditation, from that to a voice, from a voice, to a cry. 2. Then he earnestly desires God, 1. To give ear. Very earnestly. 2. Then to consider. 3. To hearken to him. He gives ear, that would understand what the Supplicant means. He considers, that weighs the justice of the cause. He attends and hearkens to, that intends to satisfy the Petitioner. This therefore David desires earnestly, that his words be understood; his cause, suit and meditation considered; and his voice, and cry heard, granted, satisfied. 2. Three reasons for it. The reasons he useth here to beget audience, are very considerable. 1. Verse. 2 The relation that was betwixt him and his God, Thou art my King, and my God. Vers. 2 2. 1 His relation to God. That he would sue to no other, To thee will I pray. Which he illustrates 1. 2 To him alone he would sue. From the time. A morning Petition, which the epikeuxis makes Emphatic. 2. From the composure of it, it was a well composed and ordered prayer. 3. Vers. 3 He would lift up his eyes with it, My voice shalt thou hear in the morning, O Lord; in the morning will I direct, dirigam disponam, my prayer unto thee, and will look up. 3. 3 Who hears good men, not sinners. The third reason taken from the nature of God, to wit, whom he will, and whom he will not hear. Sinners God will not regard, to good men he is ready to look, Vers. 4 and on that ground he desires also audience. The sinners which God would not hear, Verse. 5 he describes to the life. 1. Men that delighted in wickedness, evil, Vers. 6 foolish men, workers of iniquity, liars, bloodthirsty, and deceitful. Now 'twas not likely that God would hear such. These he describes. And shows his own conditions For thou art not a God who hath pleasure in wickedness, neither shall any evil dwell with thee. These should not stand in his sight. These he hated. These he would destroy. These he did abhor. 2. But he on the contrary was a faithful soul, that relied on his God; a fearful soul, Vers. 7 that always stood in awe; a religious soul, that was always ready to come into his house, Notwithstanding which, he relies on God's mercy. In thy fear will I worship; And yet not relying so much upon himself, as in the goodness and mercy of God, he professeth vers. 7. As for me, I will come into thy house upon the multitude of thy mercy, and in thy fear will I worship toward thy Holy Temple. In which observe 1. A difference betwixt bad and good men. In their ways and hope. As for me. Vers. 7 2. And shows his demeanour in God's service. That David would come to God's house, the place of prayer. 3. But not presumptuously, or Pharisaically: Upon hope of mercy. 4. There he would worship, I will worship. 5. But with reverence, In thy fear I will worship. And thus David having petitioned for audience, The second part. David's Petition. and delivered the grounds of his confidence, he brings forth his Petition. That his life be holy and innocent. 1. Led me forth in thy righteousness. 2. Make thy way straight before me: of which he gives this reason, Vers. 8 Because of his enemies, which daily laid wait to entrap him, and subvert him in his go. These his enemies he describes to the life. The third part. He farther describes his enemies. By their Mouth. Heart. Throat. Tongue. 1. There is no faithfulness in his mouth. 2. Their inward parts are very wickedness. Vers. 9 3. Their throat is an open Sepulchre. 4. They flatter with their tongue. And then he falls to prayer again. 1. Against his enemies. 2. The fourth part. He again prays against them. Then for God's people or the Church. 1. Against his enemies. 1. Destroy thou them, O God. 2. Let them fall by their own counsels. 3. Cast them out in the multitude of their transgressions: Vers. 10 Of which Imprecation he gives this reason, For they be Rebels. For they have rebelled against thee. Rebels, not against David, but against God; for he that resists the power, resists the Ordinance of God. They have not rejected thee, but they have rejectect me. The fifth part. And for God's people. The Conclusion contains his Prayer for God's people, whom he here describes, and calls, The righteous. 2. They that put their trust in God. 3. They that love his Name. And he prays for them, that Vers. 11 1. They may rejoice, that they may shout for joy. 2. They may be joyful in God. And he adds this reason, Whom he knows God will favour. Because thou defend'st them, thou wilt bless them, and with thy favour thou wilt compass them, as with a shield. The Prayer collected out of the fifth Psalm. O Most Gracious and Holy God, who hast sought us, that thou art not a God, Vers. 4 who hath pleasure in wickedness, neither shall any evil dwell with thee, Vers. 5 in whose sight the foolish shall not stand, Vers. 6 and by whom those who speak leasing shall be destroyed: Thou that hatest all the workers of iniquity, and abhorrest both the bloodthirsty and deceitful man: We a sinful Nation pressed with the weight of these grievous sins, and sensible of thy heavy judgements: Vers. 7 yet are bold to come into thy house upon the multitude of thy mercies, and in thy fear to worship toward thy holy Temple. We beseech thee to give us a true sight and sense of these our heinous transgressions, that so our true repentance and amendment may move thee to repent of all the evil thou hast brought upon us. Vers. 8 And hereafter lead us in thy righteousness i● an innocent and harmless course of life, and make thy way straight before us, that we err not in it, and fall not from it, and from thee. Thou who wast pleased to pay that dear ransom upon the Cross for us, on purpose, that thou mightst redéem us from all iniquity, and purisle unto thyself a peculiar people zealous of good works: We beseech thee write thy law, which is our way, in our hearts, that most excellent divine law of thine, that we may know it and do it, and turn every one from our iniquities. Enemies, O good God, we have too many, Vers. 9 besides the devil and the flesh to turn us out of this good way. Enemies in the way of truth: Enemies in the way of life: Enemies, in whose mouth there is no faithfulness: Enemies, Vers. 10 whose inward parts are very wickedness: Roaring enemies, whose throat is an open Sepulchre to devour us: Lying crafty enemies, who flatter with their lips for to deceive us. Frustrate, Gracious God, their counsels, destroy their power and forces, cast all those out in the multitude of their transgressions, who have rebelled against thee. Give ear, Ver. 1 O Lord, to our words, and consider our Meditations; harken to the voice of our cry, Ver. 2 our King, and our God: For unto thee do we pray: To thee alone we fly. Ver. 3 Our voice shalt thou hear in the morning: In the morning will we direct our prayer unto thee, and will look up, expecting thy comfort and help from heaven to descend upon us. O let us then hear the voice of joy and deliverance be●ime in the morning, Vers. 11 that those who love thy name, may rejoice at thy justice done upon the wicked, and at thy goodness and mercy showed toward the righteous; let them glory and make their boast, that thou art a just and a merciful God; just to deliver thy people from evil, and merciful to reward them with the chiefest good. Arise, O Lord, to bless us, and compass us with thy lovingkindness as with a shield. Confirm us in faith and hope, that we may rejoice; make us love thy name, that we may once more shout for joy. Impute unto us thy righteousness, that may make us just; and give us the graces of thy holy Spirit, that may make us righteous in our generation, so that thou may'st be moved to bless us in this valley of tears, and to crown us with blessings in the life to come; where we may live an everlasting blessed life of love and holiness with thee, O Father of mercies, and with thy Son, and holy Spirit for ever. PSAL. IU. Which is the first of the Penitentials, and is fit for a Penitent afflicted under God's hand. THE strains of this Psalms are two in general. 1. A Petition to God for himself contained in the seven first verses. ●. An insultation over his enemies contained in the three last. The Petition stands upon two legs, 1. A deprecation of evil. 2. A petition of good. First he prays to God to avert his wrath, The first part. He prays that God avert his wrath. O Lord, rebuke me not in thine anger, nor chasten me in thy heavy displeasure. Secondly, he entreats to be partaker of God's favour, Have mercy upon me. 1. Vers. 1 To his body, Heal me, O Lord. 2. Then to his soul, Return, O Lord, deliver my soul: oh save me. 2 Show mercy. And this his Petition he enforceth upon divers and weighty reasons. Vers. 2 1. Vers. 4 This he enforceth 1. From the greatness of his calamity. From the quantity and degrees of his calamity, which he shows to be very great from the effects. 1. In general: he was in a languishing disease, I am weak. 2. In particular, a sharp pain in his bones, My bones are vexed. 3. Vers. 2 Trouble in his soul, My soul also is sore troubled. 2. Vers. 3 From the continuance of it. It was a long disease, a lingering fickness, and no ease he found, Vers. 4 no not from his God. The pain, though great, I could the better bear, 2 From the continuance of it. if I had any comfort from heaven. But thou, O Lord, how long? This makes me a man of sorrows, that thou, my Lord, seems to have withdrawn thy countenance long, long from thy servant, Vers. 3 Lord, how long? 3. Vers. 3 3 From the consequence, viz. Death. From the consequence that was like to follow, death, and the event upon it. 'Tis my intention to celebrate thee, and praise thy name. This the living only can do, therefore let me live: For in death no man remembers thee, and who will give thee thanks in the pit? Vers. 5 4. And that to Deaths-door he was now brought, he shows by three apparent symptoms. 1. Sighs and groans, which had almost broke his heart, The symptoms of it. being the companions of a perpetual grief; with these he was oppressed, even to weariness: I am weary of my groaning. Ver. 6 2. The abundance of tears which fell from him, had even dried and washed his body; these fell in such showers, and so continual, Ver. 6 That he made his bed to swim, and watered his couch with his tears. 3. His eyes also melted away, and grew dim; so that he seemed old before his time; for grief preys upon the vital spirits, and dries up the bones: Ver. 7 Thus he complains, My eye is consumed because of grief, it waxeth old. 5. And that which increased his grief, and added to his sorrow, was, 4 From the joy his enemies took at it. that he had many ill-willers, who did laugh and boast, and insult over him in this his extremity; My eye is waxed old because of mine enemies. Ver. 7 Secondly, But at last receiving comfort and joy from his penitential tears, The second part. His insultation over his enemies. These he rejects with scorns. he gins to look up, and from his complaint he turns upon his enemies, who gaped after his death, and over them he insults in the three last verses. 1. He rejects these Reprobates from him with scorn and indignation; you looked for my end, and expected my ruin, but all in vain, and therefore now deluded of your hopes. Depart from me all ye workers of iniquity. 2. He assing the cause in effect, Ver. 8 because God hath been moved by his prayer to reject them; upon which ground he was so confirmed and pleased, Because God had heard his prayer. that he comes over it again and again, thrice for failing. 1. For the Lord hath heard the voice of my weeping. Ver. 8 2. The Lord hath heard my supplication. Ver. 8 3. The Lord will receive my prayer. Ver. 9 3. Then in the close there follows his imprecation, His imprecation; that, which is made up of these three ingredients, which he prays may light upon them. 1. Shame and confusion: Let them be confounded, to see their hope frustrate. 1 Shame. 2. Vexation: Let them be vexed, that they suffer by the hand of justice. Ver. 10 3. Eversion. Let them return with shame enough, 2 Vexation. that their plots come to nothing. 3 Eversion, may befall them. And these two last he aggravates by the weight and speed; for he desires that their punishment might begreat and speedy. 1 Grievously. 1. That their vexation should be nor easy, nor mild, but very sore; Ver. 10 let them be sorely vexed. 2. That their shame and overthrow linger not, but be present, hasty, 2 Suddenly. and sudden: Let them be turned back, and put to shame in a moment, or suddenly. The Prayer collected out of the sixth Psalm. O Omnipotent, holy, and just Lord, to whose commands we own obedience, and whose will ought to be our Law. I wretched sinner and disobedient Caitiff, do confess that for my disobedience I have deserved thy just displeasure. I have provoked thy wrath, and done evil before thee: O Lord I have sinned, and multiplied my iniquities. Now therefore I vow the knees of my heart, and humbly beléech thee to forgive, and not to destroy me with my iniquities. O Lord rebuke me not in thine anger, Ver. 1 neither chasten me in thy hot displeasure. I tremble O dear Father, and am even out of heart, when I remember my great offences, and feel thy severe justice. My soul is sore vexed, and the pains of Hell have overtaken me: But thou, Ver. 3 O Lord, how long? how long wilt thou turn away thy face from me, and set me up as a mark to shoot at? how long Lord wilt thou be absent, for ever? and shall thy jealousy burn like fire? how long shall I take counsel in my soul, and be thus vexed in my heart? wherefore hidest thou thy face, and holdest me for thy enemy? wilt thou break a leaf driven too and fro with the wind, and wilt thou pursue the dry stubble? For thou writest bitter things against me, and makest me possess the sins of my youth. Ver. 6 I am weary and worn out with sighs and groans, and every night when solitude and darkness brings to me the memory of my sins, Ver. 7 I make my Bed to swim, and water my Couch with my tears. The eye of my mind is darkened at the sense of thy revenge, and the eye of my body grown dim, and consumed with grief. Have mercy upon me, Ver. 2 have mercy upon me, O my God, and for thine own sake remit my sin, and heal the running ulcers of my soul with thy grace; for I am weak, and unable to any good; heal me from this my infirmity, and the wounds of my transgressions, Ver. 4 for which my bones are now justly vexed. Return O Lord, who art now justly turned away from me for my sin, and be propitious to me, deliver my soul from the fear of thy judgement, and eternal death, and save him, who hath deserved to be cast away, for thy mercy sake. I said in the cutting off my days, Ver. 5 I shall go to the gates of the grave, I am deprived of the residue of my years: I said I shall not see the Lord, even the Lord in the land of the living; I shall behold man no more with the Inhabitants of the world: For in death no man remembreth thee, and in the grave who shall give thee thanks? Wilt thou show wonders among the dead? or shall the dead arise, and praise thee? shall thy wonders be known in the dark? or thy righteousness in the land where all things are forgotten? But unto thee have I cried, O Lord, and in the morning shall my prayer prevent thee. Lord, why castest thou out my soul, why hidest thou thy face from me? I am afflicted, and ready to die, yea, from my youth up, thy terrors have I suffered with a troubled mind; thy fierce wrath goeth over me, thy displeasure hath cut me off. This is the desire of my enemies, Ver. 7 among whom I daily live, who insult over me for my sins, and labour to draw me to despair of thy mercies; these come daily about me like water, and compass me about together; Oh let not their mischievous imagination prosper, left they be too proud; never let them cry there, there, so would we have it. But I will praise the Lord for that he hath done, I will wait on thy name, for thy Saints like it well; Ver. 8 therefore all ye workers of iniquity, who have temptted me to sin, and pressed me to despair, Depart from me, for the Lord hath heard the voice of my weeping; Ver. 9 the Lord (which I repeat with joy and comfort) hath heard the voice of my supplication; the Lord hath received, and graciously answered my prayer. So let thine enemies perish, Ver. 10 O Lord; so let them be ashamed, and suddenly confounded, and sore vexed; even as many as are adversaries to thy Church and thy Glory. Amen. PSAL. VII. The occasion, A slander and accusation laid against him by Cush the son of Jemini, that he sought to kill Saul; from which he frees himself before God. THree parts there are of this Psalm. 1. His Appeal to God by way of Petition, ver. 1.2, 6. 2. The Reasons of it, set down through the whole Psalm. 3. The first part. David's Appeal to God by way of petition; to which he desires God to be, The Doxology, or his Thanksgiving, ver. 17. 1. He gins his Appeal with a Petition for freedom and deliverance from his Persecutors, Save me, deliver me, ver. 1. in which he desires God to be, 1. Attentive to him; first, upon the Relation that was betwixt them; for he was his Lord, his God; secondly, He trusted in him; O Lord my God I trust in thee, Ver. 1 ver. 1. 2. 1 Attentive. 2 Benevolous. Benevolous: For he was now in danger of death; he had, 1. Enemies. 2. Many Enemies. 3. Persecuting Enemies. 4. But one above the rest, a Lion, who sought first to catch, then to tear and rend him to pieces; so that if God forsook him, he would do it. Save me from those that persecute me, and deliver me, lest he catch my soul as a Lion, and tear it in pieces, while there is none to deliver, ver. 2. The second part. His reasons of Appeal. 2. And then he gives his Reasons why he doth appeal to his God, which are, his own Innocency, and God's Justice. 1. He makes before God a protestation of his Innocency: Accused he was, 1 His innocency. that he lay in wait, and plotted for Saul's life and Kingdom; but he purgeth himself, shows the impossibility of it, and that with a fearful imprecation. 1. O Lord my God, if I have done any such thing as they object? Ver. 3. & 4. if ther● be iniquity in my hands? if I have rewarded evil t● him that was at peace with me! ver. 3, 4. (which was indeed an impossible matter; And imprecates evil to himself, if it were not so. for I have delivered him, that without any cause is my enemy, as Saul in the Cave, 1 Sam. 24.) 2. Upon which he falls to a fearful imprecation to light upon himself, if he were any way guilty: Then let my enemy persecute my soul, and take it: Ver. 5 let him tread down my life upon the Earth, and lay mine honour in the dust. In effect thus; then let my enemy have his will upon me, take both my life, and my honour, dearer than my life from me, lay all in the dust: Kingdom, Life, Fortunes, whatsoever thou hast promised me, and I expect. 2. And which is the second Reason of his Appeal, being thus innocent, 2 Gods justice. he call to God for justice; Arise, O Lord, in thy anger, lift up thyself, Ver. 6 because o● the rage of mine enemies, and awake for me to the judgement that thou hast commanded. 1. The rage of my enemies is great. 2. The judgement was thine, that chose me from my Brethren to be King of thy people Israel: Thou commandest Samuel to anoint me; Arise thou therefore, lift up thyself, and awake for me. 3. Besides, this will be for thy Honour, and Edification of thy Church: 3 God's glory. The Congregation of thy people shall compass thee, not me about, Ver. 7 they will assemble to praise thee; for their sakes therefore return thou on High; Ascend the Tribunal, and do justice. Now upon this Argument of God's justice, He stays upon God's justice. he dwells and insists till the last verse of the Psalm; and he implores it upon the ingemination of his own innocency, and the impiety of his enemies. God the Judge. 1. He avows God to be the Judge, not of his cause alone, but of the whole world: The Lord shall judge the people. Ver. 8 2. Then he importunes him to do justice to him, and to wicked men. He implores his justice. 1. To him, an innocent and upright person. 1 To him an innocent. Judge me O Lord according to my righteousness, and according to the integrity that is in me. 2. To the wicked: O let the wickedness of the wicked come to an end. Ve. 9 3. And yet again he prays over the same thing, but not only for himself, 2 Upon the wicked. In God, all the properties of a a good Judge. 1. Knowledge. 2. Prudence. 3. To save. but all good men: Establish the just; and adds his Reason, that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He knows not only the words and deeds, but the heart also: The righteous Lord trieth the very hearts and reins; and therefore fittest to be a Judge, in whom is required knowledge and prudence. 4. The other two properties of a Judge, are to save, to punish; and the triumph of his faith is, that he knows he will do both. 1. He will save the just and upright in heart, he will judge the righteous; Ver. 10 and therefore his defence is in God. 2. He will punish the wicked; for he is angry with the wicked every day: Ver. 11 And yet even to them he shows much clemency and forbearance; 4 To punish. he stays for their conversion; he whets, bends, sharpens, prepares his instruments of death; he cuts them not down, shoots not till-there is no remedy: 5 Clemency. Marry, If they will not turn, he will whet his Sword, Ver. 12 he hath bend his Bow, and made it ready; Ver. 13 he hath prepared for him the instruments of death, and ordains his Arrows against the Persecutors. 5. But mercy shown unto the wicked, it seems will not mend and better him; nor David's innocency, But forbearance mends not the wicked; of which he complains. nor God's forbearance, would not better Saul: He grew worse and worse; Behold he traveleth with mischief, as a woman with child, and hath conceived iniquity, and brought forth falsehood and ungodliness; he hath made and digged a pit, and is fallen into the ditch which he hath made, Ver. 14 that lurking there, he may take me: His strength, his counsels, Ver. 15 his crafts, the Militia, the conceptions of his heart, his pit and snares are all laid for my destruction; and therefore David prays, that the just God would revenge his cause, and retaliate the injury; and he is fully persuaded it would so fall out. His mischief shall-return upon his own head, Ver. 16 and his wickedness and violent dealing shall come down upon his own pate. And in faith prophesies his ruin. The third part. A Doxology. 3. The close of the Psalm is a Doxology, thanks, that a true, just, and merciful God, would judge for the righteous, save those who are true of heart, establish the just, and take revenge upon the wicked; for this, saith David: Ver. 17 I will praise the Lord according to his righteousness; and I will sing praise to the name of the Lord the most High. The Prayer collected out of the seventh Psalm. O Lord God, by whose power all things do subsist, and before whose Majesty all creatures tremble, I at this time beset with cruel enemies, do fly so thee for succour and deliverance. O Lord, thou art my God and Saviour, Ver. 1 in thee alone I put my trust, be not then absent from me in this needful time of trouble, Ver. 2 but save me, that hopes in thee alone, from all those that persecute me, and deliver me. My enemy is of a brutish cruel nature, ready to rend my soul as a Lion, that is greedy of his prey, bend to tear me in pieces, if there he none to redéem, and deliver me out of his paw; so great is his rage and fierceness against me an innocent. Against thee only have I sinned, Ver. 3 and done this evil in thy sight, and for that I beseech thee, enter not into judgement with thy servant, but against them I have done no harm. Ver. 9 Thou, O God, triest the hearts and reins; Thou art a righteous Judge, Judge me therefore O Lord, Ver. 8 according to my righteousness, and according to the integrity, Ver. 3 that is in me: O Lord God, if I have done this iniquity, that they lay to my charge, Ver. 4 or if there be any wickedness in my hands? if I have rewarded them evil, that dealt friendly with me; nay, if I have not saved his life, that now pursues me to take away mine; and done him good, that now without any cause is mine enemy: Ver. 5 Can any such thing be produced against me, than I am content to suffer? Then let my enemy persecute me, take me, whom he persecutes, and being taken, tread down my life ignominiously upon the earth, and lay my honour, and the honest memory of my name, my Crown, and glory in the dust. But thou, O Lord, beholdest their craft and fury against me a poor innocent; Thou seest how they, Ver. 14 as a woman, traveleth with iniquity; how they conceive in their hearts false and mischievous ways to destroy me; and that the mischief that they have conceived, they bring forth, and bring to effect, so much as lies in their power. Ver. 15 Thou seest how they lay snares and dig pits, that I an innocent person may fall into them, and be taken by them, and perish in them. Be not therefore O Lord, Ver. 6 like one that sleeps, defer not thy justice, nor withhold thy power; but being conscious of my innocency, arise in thy anger, lift up thyself above mine enemies, by the declaration of thy justice and power make them know, that thou art higher than they: Awake for me in that judgement that thou hast commanded; commanded thou didst, Samuel to make choice of me, and to anoint me King of Israel; his judgement was thy judgement; that judgement which thou hast decreed and given, Ver. 15 thou knowest the fittest time to perform; if that time be now come, then awake for me, and let my enemies fall into the ditch that they have made; Ver. 16 then let their mischief fall on their own head, and their violent dealing come upon their own pate. O Lord, let not the impiety of wicked men longer continue. Vers. 11 Make it appear that thou art a just God, angry with the wicked every day; Vers. 12 and though thou art a God of much patience and longanimity, Vers. 13 yet if the wicked man will not turn from his wicked way, make them know that thou hast whet thy sword, and art ready to strike them; that thou hast bend thy bow, and art prepared to shoot them; hast set thy arrow to the string, and art aiming to peers them; In a word, that thou hast prepared the instruments of death, weapons inflamed with wrath, hatred, and fury against the persecutors of thy Church and people. O let the wickedness of the wicked come to an end, but establish the just. Vers. 9 Restore thy Church to its prestine condition, Vers. 7 so shall the Congregation of thy people compass thee about, Religion, which is now almost extinct, shall again flourish and thy worship which is now dishonoured with scandals and profaneness, shall again recover its ancient lustre, by the meeting of thy people in thy house, and joyful praises sent up to thee in the great Congregation. For thy own Namesake therefore, and for thy honour exa●t thy power, and show thy strength, and come amongst us. Our sole defence is in thee, O God, Vers. 10 which savest and deliverest the upright in heart. I will therefore praise the Lord according to his righteousness, Vers. 17 and I will sing praise to the name of the Lord most high. He hath kept, defended, protected me in so great dangers. He will take a just revenge upon my enemies. To his name therefore I give all honour, glory, laud, and praise, through jesue Christ my only Lord and Saviour. Amen. PSAL. VIII. This Hymn is a Meditation of God's excellent goodness and glory shining in his Creatures, especially in man. IT gins and ends with a general proposition, David admires Gad's greatness, goodness, etc. figured by an exclamation, which contains an Admiration, for he doth admire what he cannot perfectly comprehend. O Lord our Governor, how excellent is thy Name in all the world? Vers. 1 who hast set thy glory above the heavens. Such is the glory of thy Divinity, power, Vers. 1 goodness, that it fills not only the earth, but transcends the very heavens, in which Angels, and blessed Spirits, though they know much more than we on earth, yet cannot perfectly comprehend thy Majesty which fills all, exceeds all. Of which he gives divers instances. This general being premised, Of which he gives divers instances. the Prophet descends to some particular instances, in which the excellency of God's name doth appear; and he gives forth three. First, Infants. Secondly, The heavens, and the Luminaries therein. Thirdly, Man himself. 1. The excellency of God's power, divinity and goodness, appears in infants; 1 In infants, Out of the mouth of Babes and Sucklings hast thou ordained strength. 1. Vers. 2 The sucking of babes, and speaking of infants, are evident demonstrations of God's strength and excellent name. For who taught the babe to suck, or the dumb infant to speak, but the Lord our Governor? 2. Or the innocent babes that died for him by Herod's hand were Martyrs, and declared his strength. 3. Or the children that cried Hosanna. 4. Or by Babes is meant, such as the worldly wise repute no better than children and fools; by simple Prophets, ignorant fishermen, humble confessors, hath he perfected his praise, and stilled the enemy, and the avenger; confounded the wisest Philosophers, and stopped the mouth of Devils. 2. The next instance, 2 In the heavens. in which the glory and excellency of God's name is manifested, is, the Heavens, Moon, Stars. These are the works of his fingers: Vers. 3 called here therefore, Thy heavens. Whose amplitude is great, order and Orbs wonderful, beauty admirable, matter durable, motion various, yet stable: Together with the stars, whose multitude is numerous, magnitude various, order admirable, influences secret and wonderful; and the constant course of the Moon, and the other great Luminary, all which thou hast ordered and ordained. When, I say, I consider this, than I think with myself, What is man, Vers. 4 that thou art mindful of him? or the son of man, that thou visitest him? 3 In Man. which is his third instance, to manifest the excellency of God's providence and government of the world. In which he reflects upon man in his baseness, and his dignity. 1. Whose vileness the Prophet considering, In his baseness, vileness and misery; signified by the question, What is man? as if he should say, What a poor creature? how miserable? what except dust and ashes, when he was at the best? for he was taken from the dust of the ground, even then, when God created him after his own image. But now miserable dust, while he lives; and to dust he shall return when he dies. What then is this miserable creature, of what worth, of what value, that thou so great, so immense a Creator of all other things, that dwellest above the stars, and celestial Orbs, shouldst vouchsafe to visit, and have a care of him? 2. Admires the love and care of God to him. For that is his Dignity, that above all other creatures thy love is greatest to man. This thou hast showed these ways. 1. 1 In visiting him. In visiting him. Thou visitest him, and art mindful of him. 1. Thou visitest him, by conferring many temporal blessings on him. 2. Thou wert mindful of him, and visitedst him first by thy Prophets, then in person by thy dear Son, that brought Redemption to him when he was utterly lost. 2. Vers. 5 In making him thy second creature. The Angels first, him next; and not in all things inferior to them. 2 In making him little lower than the Angels. Thou madest him a little lower than the Angels; Lower indeed according to his body and bodily necessities, but in the faculties of his soul resembling those celestial Spirits. 3. 3 In adorning him with glory and worship. In creating him after thy own image: which when he had lost, thou again repairedst and restoredst it, making him a partaker of the Divine Nature in thy Son. And so didst compass, invest and adorn him with glory and worship. 4. Vers. 6 In making him Lord of all thy creatures, Thou mad'st him to have dominion over the works of thy hands, 4 In making him Lord of all creatures. and puttest all things under his feet, that they should all obey, serve him, as their Lord, and turn to his use and profit; which though true of man, yet it especially belongs to Christ when he took our humane nature; for he was heir of all things. And we in Christ are restored to our dominion over the creatures. Which the Prophet illustrates and amplifies in particular. 1. Vers. 7 All sheep and oxen, yea and the beasts of the field. 2. The fowls of the air, the fishes of the sea, etc. He closes the Psalm with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he began, The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord our Governor, how excellent is thy Name in all the world? The Meditation or Prayer collected out of the eighth Psalm. O Lord our God and governor, Vers. 1 how great, how admirable, how ecxellent is thy Name not only in Judea, but in all the earth? Our words are too flat to express, our senses and reason too weak to comprehend the wisdom of thy ways, the immensity of thy goodness, which thou hast showed to the children of men. Thy name and thy will thou hast made known in thy Word, thy name thou hast magnified in thy works, both which as often as we consider, we are put into astonishment and admiration. From this earth we cast up our eyes to heaven, and in that Arch we behold nothing but matters of wonder, for thou hast set thy glory above the heavens. There is thy Seat and Throne of Majesty, there the Angels and Saints praise thee, there the Sun and the Moon with all the stars, proclaim thy glory. O Lord our God, how excellent is thy Name in all the earth? thou hast set thy glory above the heavens. And though this thy goodness is diffused, and may be seen in all things, yet it is in nothing more admirable, than in thy providence for infants and sucklings, Vers. 2 for out of the mouth of these thou hast ordained strength. The child is no sooner born, but thou hast ordained a teat for it to suck, and a strange instinct to seek after it: The young of any creature is no sooner brought forth, but thou hast provided for it milk and nourishment, by which it should live, grow up, increase, and become strong: So great is thy care, thy love, thy provision for all creatures. But, which is yet more wonderful, these very infants and sucklings could no sooner speak, but thou hast taught their tongues to sound forth Hosannah to the Son of David. What were all thy Prophets, and Apostles, but, as it were, babes and sucklings, rude and illiterate men? and yet in their mouths thou didst perfect the praise. It was not by the power of arms, it was not by strength, it was not by humane wisdom and prudence, that thou didst convert the world, and gather thy Church, but thou didst make choice of those ignorant and weak men, by whose mouths no better than Babes and Sucklings thou wouldst still that enemy of our souls the Devil, and put to silence that avenger of our sins, Satan, who by thee is appointed to take, and is well pleased that he may take a just and cruel revenge upon us for our disobedience. Thou hadst more glorious creatures in heaven to set thy love upon, those great whéels which are the work of thy fingers, the Moon and the Stars, Vers. 3 which thou hast ordained. And these are not, nor ever were disobedient to thy word, they do their duties, they move in a constant course, and send forth their light and influences, they set and rise, and rise and set by that perpetual law that thou hast prescribed. Whereas Man is a rebellious creature, that disobeys thy word, and daily provokes thee to displeasure, the imaginations of his heart being evil continually. What is man therefore, that thou shouldst be mindful of him, Vers. 4 or the son of man, that thou shouldst consider him, and visit him? Thou art potent, man is weak; thou wise, man foolish; thou the Lord of all, man poor and in want; thou inhabitest eternity, man is a mortal; thou art glorious, man base and vile, from the dust, and to return to the dust; thou holy, and man sinful, and wilt thou open thy eye upon such an one? wilt thou keep him in mind? wilt thou remember so vile and disobedient a wretch for good? and visit him with thy grace and mercy? Was it a small thing, that thou shouldst create him after thine own image, that thou shouldst , feed and sustain him in this life, but that when he had wilfully defaced this thy image, and was utterly lost, thou shouldst send thine own Son in the similitude of sinful flesh to visit and redéem him? The Angels are the most glorious of thy creatures, Vers. 5 and thou hast made man little lower than those blessed Spirits. He fell from this high dignity, became destitute of grace, subject to sin, vanity, misery, and punishment, but in this forlorn condition thou didst not forsake him, but hast crowned him with glory and honour. Thou honouredst him that deserved to lie under disgrace and ignominy; thou restoredst him to life, that deserved to die; thou madest him partaker of the Divine Nature, who had blotted out the Divine Character from his soul; in a word, of a servant and have of sin, thou framedst him anew, and madest him a Lord, and preparedst a Crown of glory for him. To enjoy that, Lord, is our hope and expectation, because it is thy promise; Vers. 6 and that our hearts fail us not in the way, thou hast in the mean time left us a pledge and a pawn. Man by his fall lost his Sovereignty over the creatures, but thou hast restored him in thy Son to his command. Vers. 7 Thou hast made him to have dominion over the works of thy hands, and hast put all things in subjection under his feet. Thou hast given him Sheep to him, Oxen to labour for him, the beasts of the field to obey and fear him, the fowls of the air, and fishes of the Sea, and whatsoever walketh through the paths of the Seas for varieties, and dainties to feed and supply him. The consideration of this thy bounty to mankind, that deserved it, not enforceth from me, Vers. 9 that exclamation with which I began, O Lord, O Lord our governor, how excellent is thy Name in all the earth? O our God, since thou hast been so mindful of us, never suffer us to be unmindful of thee: since thou hast showed thy mercy in visiting and redeeming us, never let us show ourselves unthankful for this thy visitation and redemption. Suffer us not to abuse thy creatures which thou hast given us for food, nor thy gifts bestowed for clothing, nor wantonly and cruelly to make use of our dominion. But give us grace so highly to estéem of thy rich mercies, and with such temperance and sobriety to use thy creatures, that thy Name thereby may still be the more magnified, thy bounty exalted, thy providence more declared, thy honour enlarged, thy person glorified, and our souls at last saved by the merits of our Lord and Saviour jesus Christ. Amen. PSAL. IX. This is a Psalm of thanksgiving for a victory over his Enemies. IT consists of five chief parts. 1. David's thanksgiving, or profession of praise, vers. 1, 2. which is amplified, and illustrated, and continued till the tenth verse. 2. An exhortation to others to do the like, vers. 11. and a reason given for it, vers. 12. 3. A Petition for himself, vers. 13. and the reason for it, vers. 14. 4. A remembrance of God's goodness in the overthrow of his enemies, for which he exults, and sings a Song of Triumph, from vers. 15. to vers. 19 5. The conclusion, which is petitory, vers. 19, 20. 1. The first part. David's profession of praise. His profession of praise is set down in the two first verses, in which we may observe 1. The matter of it, with the extent, All the marvellous works of God. 2. As if he could never express these enough, how he varies the Synonima's, I will praise thee, I will show forth, I will be glad and rejoice in thee, I will sing praise to thy name, Vers. 1 I will show forth, I will be glad and rejoice in thee, I will sing praise to thy name, O thou most high. In which words there is an Incrementum or Climax. 3. The principle whence this praise flowed. Not from the lips, but from the heart. 2. From the whole heart, I will praise thee with my whole heart. This he amplifies from the cause, Which he first amplifies from the causes. which is double. 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which outwardly moved him, and gave him a just occasion to do so, 1 The overthrow of his enemies. The overthrow of his enemies; when my enemies are turned back, which were not overcome by my strength and valour, but by the presence of thy power. 2. Vers. 3 They shall fall and perish at thy presence. Thou wert the chief and principal cause of this victory, 2 That God alone did it. ●●d therefore deserv'st the thanks. Of this the Prophet makes a full Narrative in the two next verses, setting God, as it were, upon the Bench, and doing the Office of a Judge. 1. Vers. 4 Thou maintainest my right and my cause. 2. Vers. 5 Thou sattest in the Throne judging right. 3. Thou hast rebuked the Heathen. 4. Thou hast destroyed the wicked, thou hast put out their name for ever and ever. In a word, thou art a just Judge, that defend'st the innocent, and punishest their oppressors, and therefore I will praise thee. 3. Vers. 6 And then upon the confidence of God's justice and power, he insults over his enemies with this Sarcasm, For this he insults over his enemies. O thou enemy, destructions are come to a perpetual end. Thy power of hurting and destroying is taken away, and the fortified Cities in which thou dwellest, are overthrown, And shows the super-eminency of God's power. and their and thy memory is perished. 4. Next to make his assertion clearer, to the Enemy's power he opposeth Gods, his Kingdom to their Kingdom. But the Lord. Vers. 7 The administration of his Kingdom, is 1. Eternal, The Lord shall endure for ever. Vers. 8 2. His Office to be Judge, He hath prepared his Throne for judgement. 3. He is an universal Judge, He shall judge the whole world. 4. He is a just Judge, He shall judge in righteousness, Which begets a confidence in his people. he shall minister judgement to the people in uprightness. 5. He is a merciful Judge to his people, Vers. 9 For the Lord will be a refuge for the oppressed, a refuge in time of trouble. 5. The effect or consequent upon this his execution of justice: which is the confidence thence arising in the hearts of his people, which are here described by their knowledge of God. 2. Seeking him. Vers. 10 They that know thy name, will put their trust in thee, for thou, Lord, hast not forsaken them that seek thee. 2. An Exhortation to others to praise God, 2 He exhorts others to praise God. Sing praises to the Lord that dwells in Zion, that is in the midst of his people and Church to defend them. Declare among the people his do. The second part. Of which he assigns the reason, that he is a just God, and will require their blood at the hands of those that oppressed and slew them. Vers. 11 An inquisition for blood he will make. And when he makes inquisition for blood, For his justice. he remembreth them, the innocent unjustly oppressed and slain, Vers. 12 and forgets not the cry of the humble; The cry of their blood shall be heard. 3. A Petition for himself, that God would show him mercy, 3 He Petitions for favour. and look upon his affliction, Have mercy upon me, O Lord; The third part. consider the trouble of them that hate me, thou that lifts me up from the gates, that is, the power of death. Vers. 13 As if he had said, Do by me now, as thou hast done heretofore. And the Reason or Argument by which he persuades God to hear him, and show mercy, is drawn from the final cause, Vers. 14 he looks not so much upon himself as God's honour; it is, That he may have just cause to praise God; which he vows. That I may show thy praise. 2. All thy praise. 3. In thy Church, in the gates of the daughter of Zion. 4. That I may do it with joyful lips. 5. Which I will do, I will rejoice in thy salvation. 4. And then, as if he were showing forth this praise in the Congregation, The fourth part. he sings forth his Song of Triumph, his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over his enemies: in Metaphors. And performs in a Song of Triumph. 1. The heathen are sunk down into the pit that they made. 2. In the net which they hide, is their own foot taken. 3. This is the Lords doing. Vers. 15 Therefore though wicked men did doubt before of his providence and justice, yet, Vers. 16 now the Lord is known by the judgement he executes: For, 4. The wicked is snared in the work of his own hands. Higgaion. Selah. Which is a thing exceedingly to be meditated on, and not forgotten. 5. The wicked shall be turned to hell, and all the people that forget God; Vers. 17 their breath is in their nostrils, and die they must, which is some comfort to those they oppress, and if they repent not, Vers. 18 suffer eternal punishment. 2. But the chief comfort is, The fifth part is, A Petition. and proceeds from God's justice, and his goodness toward the innocent unjustly oppressed, For the needy shall not always be forgotten, the expectation of the poor shall not perish for ever. Their hope shall not be frustrate. Verse. 19 5. The Conclusion is Petitory. Arise, O Lord. Against the enemies of the Church. 1. Let not man prevail over thy people. 2. Let the heathen be judged in thy sight. Vers. 20 3. Put them in fear, O Lord; now they fear nothing, That they may fear. being in their height and prosperity; they are insolent and proud; manifest thy divine presence to their terror: For than 4. And know themselves to be but men. They will know themselves to be but men: infirm and mortal creatures, and not insult over thy people, and glory upon their own strength and prosperity. The Prayer and Hymn out of the ninth Psalm for the Church in affliction, persecuted and oppressed by enemies. I Will praise thee, Vers. 1 O Lord, with my whole heart, and I will make known to others, as much as in me lies, those wonderful works which thou hast done for thy people in all ages. Vers. 2 I will not be glad and rejoice so much in the vain and empty things of this life, as in thee the giver of them, and for that I will sing praise to thy name, O thou most high, higher than all things in this world, and far beyond all praise that I can give. For thou, Vers. 7 Lord, who art from all eternity, and shall continue the same for ever, Vers. 8 hast prepared thy seat to judge the world, on which being ascended, thou wilt judge the world in righteousness, rewarding every man according to his deserts, repaying good things to those who know thy name, and seek thee, but heavy judgements to those who dishonour thee, and oppress thy people. Have mercy upon me, Vers. 13 O Lord, consider my trouble which I suffer of them that hate me; Vers. 4 O thou that sittest in the Throne and judgest right, maintain my right and my cause, Vers. 16 and lift me up from the power of death. Make thyself known by executing judgement for me; Vers. 3 O let my enemies be turned back and perish at thy presence. Vers. 18 Forget not the cry of the needy, and let not the expectation of the poor perish for ever. Vers. 12 Make inquisition for that innocent blood of thy servants, which they have poured out like water, that cannot be gathered up again, and forget not the voice of Abel's blood that yet from the earth cries unto thee. O God, we have heard with our ears, and our Fathers have declared unto us the noble works that thou didst in their days, and in the old time before them, Vers. 5 how, thou hast destroyed the wicked, and rebuked the heathen, and put out their name for ever and ever. Vers. 9 Arise therefore, O Lord, be a refuge to the oppressed, Vers. 19 a refuge in this needful time of trouble; let not man prevail, and let thy enemies be judged in thy sight; Put them in fear, O Lord, that they may know themselves, that they are not God, but weak, infirm and mortal men. Now they are proud of their victories, and puffed up with their successes, O break the hardness of their heart with some calamities, and fearful disasters, that being brought to consider their own frail condition, and intolerable insolence, they may cease to pride it against thee and thy Church. O thou enemy, Vers. 6 thou breathest nothing but destruction and blood, overturning of Cities, and polluting of holy Temples, but thy destructions shall come to a perpetual end, Vers. 17.18. and thy memorial shall perish. Thou shalt fall into the pit that thou hast made, and in the snare that thou hast set, thy own foot shall be taken. Thou shalt be brought to the sides of the pit, thou, without repentance, shalt be turned into hell, with all the people that forget God. And therefore all ye servants of God, Vers. 11 which trust in him, sing praises unto God which dwelleth among his people, and walks in the midst of the Candlesticks, declare in the Congregation his marvellous works, show forth all his praise in the gates of the daughter of Zion, and rejoice in his salvation. So they, Vers. 10 O Lord, who know thy name, thy eternal power, justice, and goodness toward them that trust in thee, shall fall down and rely upon thee, because thou hast never forsaken them, who in their tribulations have sought thy help in the name of our Lord jesus Christ. PSAL. X. A Prayer to God to destroy the enemies of the Church, and the oppressors of his people. THERE be three parts of this Psalm. 1. A Complaint. 2. A Narration of his enemy's malice. 3. A Petition to be delivered from them. The first part is a Complaint 1. The Complaint is contained in the two first verses, Vers. 1 and it is double. 1 Of God's absence. 1. Of God's absence, which is quickened by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vers. 2 1. Why standest thou so far off, O Lord? 2. Why hidest thou thyself in times of trouble? 2 Of his enemies. 2. Then he complains of his enemies, Whose Characters are. The wicked in his pride doth persercute the poor. These he describes by many Characters. 2. The first is Insolency, Pride; and the effect, persecution of good men. The second part. They being gotten to dignity, places of honour, and enriched, Vers. 2 they become persecutors. And they do it in Pride. 1 Insolency and persecution. This occasions an imprecation against them, Let them be taken in the devices they have imagined. They conspire, and make Leagues to oppress good men, let them be taken when they least think of it. 2. The second Note of this wicked man, is, that he glorieth in mischief: 2 Boasting in wickedness. which is a sign of extreme malice; Vers. 3 The wicked boasteth of his hearts desire. 3. A third, is, that he applauds, encourageth others in their rapine, 3 Encouragement of others in mischief. plunder and spoil, to which they are moved by their covetousness, He blesseth the covetous, whom God abhorreth. 4. A fourth is his Contempt of God and man: and Perseverance in evil. Vers. 5 1. Man he contemns. His ways prosper, all succeeds well with him, 4 A contempt he never thinks to be called to an account. 1 Of Man. Thy judgements are far out of his sight, and therefore in scorn he slights and puffs at all his enemies. 2. And God he reverenceth not; Vers. 4 Through the pride of his countenance he will not seek after God, 2 And God. neither is God in all his thoughts. 5. The fifth Note is his profane security, He saith in his heart, Vers. 6 I shall never be moved, I shall never be in adversity. Excessere metum mea jam bona. 5 Profane security. Major sum quam cui possit fortuna nocere. 6. The sixth Note is his falsehood, His mouth is full of cursing, 6 Falshood. Vers. 7 deceit and fraud; under his tongue is mischief and vanity. Verborum faditas. He will not stick at an Oath, and curse himself, and imprecate God to be a revenger if he perform it not, that so under the colour of Religion and Piety he may deceive. 7. The seventh is his Cruelty, set out in the ninth and tenth verses, 7 Cruelty and Hypocrisy. Factorun rabbiss. where he is compared to a Thief, an Archer, a Lion, Vers. 8 and if force will not do it, craft shall, Vbi non valet vellis leomnia, assuit vulpinam, for, Vers. 9 he falleth down, croucheth and humbleth himself, Vers. 10 that the Congregation of the poor may fall into the hands of his Captains and strong ones. He is animo, vers. 6. Over, vers. 7. Opere malus, vers. 8, 9, 10. 8. The eighth Note upon him, is, that he is a close Atheist. 8 Atheism. Vers. 11 He hath said in his heart, God hath forgotten, he hideth away his face, A petition to be freed from this wicked man. and will never see it: Which is the cause of his Cruelty, Falsehood, Security, etc. The third part of the Psalm is a Petition to be freed from this wicked man; The third part. Arise, O Lord, lift up my hand, forget not the humble. Vers. 12 To persuade which, he useth two Arguments. 1. Vers. 13 That thereby God should assert his own glory. For why should the wicked be suffered to blaspheme in this manner?. Wherefore do the wicked contemn God, while he doth say in his heart, Thou wilt not require it? 2. Vers. 14 Taken from God's glory, nature, office. 1. In punishing wicked men. 2. And defending the helpless. Surely thou hast seen it, for, etc. verse 14. Then he returns to his prayer, 2 That God would set an end to his power. and enforceth his second Argument taken from the justice and office of God. 1. That he would out this wicked man from his power and strength, Break thou the arm of the wicked and the evil man: Vers. 15 seek out his wickedness till thou find none. Till thou find none to punish, let none escape. Let them appear no more. 2. Vers. 16 Then that he would hear and defend the righeous, be no worse now to his people than he had been. 3 That he would hear and defend the righteous: as he had formerly. 1. The Lord is King for ever and ever. 2. He had expelled the Canaanites before them, The heathen are perished out of the land. 3. Thou hast heard the desire of the humble. Upon which he concludes with the expression of his confidence full of much comfort. Of which he is confident. 1. Thou wilt prepare the heart of the humble to wait on thee. 2. Vers. 17 Thou wilt cause thine ear to hear. 3. To the safety of the oppressed. To judge the fatherless and poor. 4. Vers. 18 To the ruin of the Oppressor. That the man of the earth may no more oppress. The Prayer collected out of the tenth Psalm, for deliverance from tyrannous and oppressive enemies. O Almighty and Merciful God, whose eyes go through the world, and dost see to how many dangers thy poor Church is exposed, and the rage and tyranny of wicked men against thy people, we grievous sinners, yet thy humble servants, justly at this time for our transgressions against thee environed with cruel enemies, and ready to be swallowed up by oppressing tyrants, do prostrate ourselves before thy Throne of mercy, Vers. 1 and earnestly beseech thee to look upon our afflictions, and not for ever to hid thy face from us. O Lord, why standest thou so far off, as if thou hadst deposed all care of us, and hadst quite forgotten us? why hidest thou thyself, and withdrawest thy eye, thy hand, thy help in this needful time of trouble when our present calamities are so great, that now we stand in most need of thy aid and secure. The wicked being exalted to dignity and power, Vers. 2 in the pride of his heart doth persecute the poor, breathing nothing but fire and flames, to devour thy people; he conspires, makes Leagues, and takes counsel to oppress the just. The wicked boasteth and glorieth, Vers. 3 that he hath attained to what his heart and soul desired; and the covetous wretch flies upon other men's goods Sacred and profane, Vers. 4 he catcheth and heaps up riches, and blesseth himself in his rapine, judging that he is the sole happy man. Yea, as if it were too little to insult over poor miserable men, he abhorreth even the Lord, he laughs at, and contemns the anger and judgement of thee our God, as if he were gotten to that height, Vers. 4 that he should never be cast down. Through the pride of his countenance he snuffeth at thee, he saith in his heart, There is no God. No God that will regard, Vers. 5 inquire into, and avenge the deeds of men. There hath been hitherto success and prosperity in his ways, and therefore his endeavours are always grievous, afflictive and heavy through oppression, thy judgements are far above out of his fight, he considers not that there is another day when the works of all men shall be examined, and their impious works punished, and therefore he goes on securely, and puffs at, contemns, derides, and with the breath of his mouth thinks to blow away all those he counts his enemies. Vers. 6 He sings a Requiem to his soul, He hath said in his heart, I shall never be removed, I shall never be cast down from this state and honour, dignity and power, from generation to generation, I shall not be in adversity. Yea, Vers. 7 his mouth is full of cursing, deceit and fraud, under his tongue is mischief and vanity. He is of a fraudulent and insidious nature, and that he may the easilier cover this his craft and subtlety to deceive the imprudent, he will not stick to bind himself with a vow, an oath, a curse, when under these fair and religious words there lies nothing but vanity, mischief and poison. And at last, when all these frauds and deceits break forth, as a high-way-man, Vers. 8 he sits in the lurking-places of the Villages, in the secret places he murders the innocent, Vers. 9 his eyes (as those of an Archer) are privily levelling and aiming at the goods and life of the poor. What by his For-like fraud he cannot compass, he will do by violence, for he lieth in wait secretly as a Lion in his Den; he lieth in wait to catch the poor harmless man, when he takes him in his net, he destroy him. He fasts, he prays, Vers. 10 he croucheth, he humbleth himself, that the Congregation of the poor may fall into the hands of his Captains or strong Ones. O God his impiety, his pride, his covetousness, his cruelty, his hypocrisy, his perjury is so great, Vers. 11 because he hath said in his heart, God hath forgotten, he hides his face, and will never see it. Arise, O Lord, lift up thy hand; Vers. 12 hitherto thy hand hath seemed remiss and feeble in our protection, but now, O God, declare thy power, and show the strength of thy arm, and smite these our enemies on the cheekbone, let it never be cast in our tooth, that thou hast forgotten the humble. Why should he dare with his blasphemies thus to contemn and revile thee? Why should he say in his heart, Thou wilt not require it, that thou carest not for things below, Vers. 13 that thou wilt not punish the wicked, nor avenge the just? The imaginations of man's heart are but vain; for surely thou hast seen it, Vers. 14 for thou beholdest mischief and spite, thou weighest the mischievous actions and spiteful deal of the wicked against the innocent, Vers. 15 to requite and revenge it in a season best known to thee. And therefore. O Lord, we thy poor afflicted people, as destitute of help, as poor Orphans deprived of their Parents, look for no humane succour, nor seek after unlawful ways but commit ourselves and cause wholly to thee, who art the helper, and hast promised relief to the fatherless. Break thou the arm and power of the wicked and evil man: Vers. 16 seek our and take away his wickedness, that there may remain no sign or step of his impiety, punish him, till thou find nothing to punish, being condemned let him perish, and come to eternal ignominy and contempt. So shall thy people have reason to bless thee, Vers. 17 break forth into singing and say, The Lord is King for ever and ever, and the wicked are perished out of the good land which he hath given to his people for an inheritance. They are rooted out of the land of the living. Thou, O Lord, art a gracious God, Vers. 18 for thou hast heard the desire of the humble. Hear us now then, now in our distress; O good God, prepare our hearts to ask, and cause thine ear to hear our Petitions. judge the fatherless, who is destitute of counsel, help, and strength, free thy oppressed people from the tyranny of the Oppressor, let not the man of the earth, who is from the earth, and minds nothing but the earth, be any longer exalted. So shall thy afflicted people sing of thy mercies, and return thee due praises through jesus Christ our Lord. Amen. PSAL. XI. In this Psalm David manifests his confidence in God in the midst of his extremities. IT is composed Dialogue-wise, betwixt David, and those his Counselors that persuaded to fly to some place of safety from saul's fury, which if he did not, he was in a desperate condition. It hath two parts. 1. He brings in his Counselors words; vers. 1, 2, 3. 2. To which he returns his answer, vers. 1. and confirms it, vers. 4. ad 7. 1. The first part. The advice of David's Counselors. You my Counselors whether of good or bad will I know not tempt me, that deposing all hope of the Kingdom, I go into perpetual banishment, (such you say saul's fury is against me) Thus you advise, Flee as a bird unto the mountain; and your Arguments are, Vers. 1 1. Vers. 2 The greatness of the danger I am in: For lo, the wicked bend their bow, they make ready their arrow upon the string, Their reasons. that they may privily shoot at upright in heart. 1 The great danger. 2. The want of aid and assistance. There was no hope of help; For the foundations were cast down. Vers. 3 Saul had broken all Leagues and Covenants he had made with him. 2 The want of assistance. The Priests were slain with the Sword. His fortresses taken from him. His outward estate destroyed. Laws subverted. If he stayed, perish he must, some few righteous men are left. But what can the righteous do? 2. The second part. To these their Arguments and counsel, David returns his answer in a sharp reprehension. I tell you, 1. David's answer I trust in God, In the Lord put I my trust. How say you then to my soul? Vers. 1 and he gives his Reasons for it from the Sufficiency and Efficiency of God. 1 That he trusts in God. 1. What say you, the foundations are cast down? yet I despair not, for God is sufficient. 1 Who is sufficient. 1. Present in his holy Temple. He can defend. 2. Vers. 4 He is a great King, and his Throne is in heaven. 3. Nothing is hid from him, His eyes behold, and his eyelids try the children of men. 4. 2 Just. He is a just God, which is seen in his proceeding both to just and unjust. Vers. 5 1. He tryeth the righteous by a Fatherly and gentle correction. 2. But the wicked, and him that loveth violence, his soul hates. These two last Propositions he expounds per partis, and gins with the wicked. 1. Vers. 6 Upon the ungodly he will rain snares, fire and brimstone, and an horrible Tempest, For he will punish the wicked. this shall be the portion of their cup. 1. Pluet. He shall rain upon them when they least think of it, even in the midst of their jollity. As rain falls on a fair day. 2. Or he shall rain down the vengeance when he sees good, for it reins not always. Though he defers it, yet it will rain. 3. The punishment comes to their utter subversion, as Sodom's fire. 4. This is the portion of their cup; that which they must expect from him. 2. Vers. 7 But he does good to the just: For the righteous God loveth righteousness; his countenance doth behold the upright. And reward the just. He bears him goodwill, and is careful to defend him. The Prayer collected out of the eleventh Psalm. IT is not unknown to thee, O merciful Father, to how many dangers, to how many enemies thy elect people are exposed. Our enemies drive us from our dwellings, and say unto our souls, Vers. 1 Fly and wander as a bird from hill to hill, as Fowlers they pursue us, and suffer us in no place to build, or to be at rest. And when they have chased us from house to home, even in this obscure place they give us no respite, Vers. 2 but hunt us as a Partridge upon the Mountains, they bend their how, and make ready their arrow upon the string, that when we think least of it, Vers. 3 they may privily shoot at the upright in heart. To those streits and miseries we are brought, that we know not what to do. All our fortunes are decayed, all our strong holds taken, all outward helps fall us, the very foundations of our hope and help is perished, when that Religion, truth, and service, in which we were wont to glory and rejoice, is taken from us. Yea, those very Leagues, Oaths, Covenants, which they have given us for our security, they have nulled and broken off from their necks, and cast away thy cords from them. O Lord, what shall the righteous do? what shall he say? Vers. 3 whether shall he fly for aid and succour? to whom shall he make his moan, when they whose heart is upright, and would, are unable to help. And what have we done, that these men should pursue us to take away our lives? O Lord, thou art my God, in thee will I trust, who art able to do all things, Vers. 1 and wilt never forsake those who hope in thy mercy, and rely upon thy word and power. And though these present dangers hang over my head, yet I will not despair, For I know the Lord, whom I have believed, fits above in Heaven, as in a Royal Palace and. Throne, and is over and above all. Therefore I will not fear, though the foundations of the earth be moved, despair I will not of help, nor depose my expectation of deliverance, since his eyes behold from that holy Temple, and his eyelids see, consider, try, Vers. 5 and judge the do and sufferings of the children of men. Thou, Lord, knowest how to discern the just from the unjust, and to put a difference in their rewards, Vers. 6 for thou dost approve, try, and gently correct the righteous, but the wicked, and him that loveth violence, thy soul hates. For as the fairest day is overcast with clouds, and thunder, and lightning suddenly break out from abova, and affright, and involde the world in an unexpected Tempest. So wilt thou, O Lord, though thou defer thine anger, rain down vengeance on the wicked in their greatest jollities, when they think not of it, and promise to themselves the fairest days, and are in greatest security. Thou wilt cast down snares and take them, a sudden fire and brimstone shall destroy them, as it did Sodom, the storm and tempest of thy fury shall overwhelm them. This is the portion, this their reward, this their lot, which thou hast measured to them out of thy cup. But I know thou art in thy Temple, Vers. 7 and wilt be present with the just in all his dangers, to govern, to help, to defend, to free him. For it is not as men think, and as Reason would over-hastily judge, the foundations are not overthrown, nor all our helps and aids perished. For thou, O Lord, lovest righteousness, and thy countenance doth behold the upright. A just God thou art, and a lover of justice and just men, and thou wilt set thy face to do good to those who are upright in thy eyes. These thou wilt love, their cause thou wilt defend, their persons thou wilt protect, for the merits of thy dearly beloved Son jesus Christ our Lord. Amen. PSAL. XII. The Sum is, A prayer of David to God to save and help him, and keep him from the deceits and contagion of the wicked, of which the world is too full. THERE be four parts of this Psalm. 1. A Prayer, and the reasons of it, vers. 1, 2. 2. A Prophecy of the fall of the wicked, or an Imprecation, vers. 3. whose arrogance he describes, vers. 4. 3. God's answer to David's Petition, with a promise full of comfort, vers. 5. for it is tatified, vers. 6. 4. A Petitory Conclusion, Keep them, thy people; or a confident affirmation, That God will keep them from the contagion of the wicked, vers. 7. Of which there are too many, vers. 8. 1. The first part. He calls for help. His Petition is brief and jaculatory, for he breaks upon God with one word, Help, or Save Lord, vers. 1. Of which he gives two reasons, 1. Vers. 1 1 Because good men are few. The penury and scarcity of good men: For the godly man ceaseth, for the faithful fail from among the children of men. There is neither piety nor fidelity among men. 2. 2 The bad many. The great abundance of the wicked, the licentious times, the perfidiousness, hypocrisy, and dissimulation of the men with whom he lived: They speak vanity every one with his neighbour: Verse. 2 with flattering lips and a double heart do they speak. And those double hearted. They mind not to perform what they say. 2. The second part. The Prophecy shows what shall be the end of their dissembling: The Lord shall cut off all flattering lips, and the tongue that speaketh proud things: Or if it be the Imperative Mood, Vers. 3 And Atheists, whom God will cut off. 'tis an Imprecation, Let the Lord cut off, etc. And in the fourth verse he depaints their pride, and sets out this tongue, speaking Magnifica. Who have said, With our tongue will we prevail, our lips are our own, Vers. 4 we are in power, who is Lord over us? we acknowledge no Superior. 3. The third part. For God answers, that God's answer to David's Prayer, Help Lord, Save Lord. Is it so, that the wicked are thus numerous, thus tyrannous, so proud, so arrogant? 1. I will arise, saith the Lord. 2. Vers. 5 I will not delay. Now I will arise. 3. And I will set him, my servant, in safety from him that puffeth at him. He will help the oppressed. 4. And that which moveth me to it, is, the pitiful condition he is in, his sighs, his groans. For the oppression of the poor, and for the sighing of the needy now I will arise, etc. 5. Vers. 6 And of this let no man doubt. For in God's words there is no fallacy, experience will show the contrary, And of this no doubt to be made. For his word is passed for it, in which no fallacy. Hath he said it, and will he not do it? There's a Probatum upon all he hath spoken. The words of the Lord are pure words, as silver tried in a furnace of earth, purified seven times. There can be no more fallacy in what he hath spoken, than there is dross in the purest silver. I am confident than the answer he hath given in the former verse, he will perform. 4. The fourth part. David Prays, or is confident The Conclusion is Petitory, as some read it, Keep them, O Lord, preserve them. Others read it in the future tense, Thou shalt keep them; and then intimates David's confidence of God's care and protection over his people, that in the overflowings of wickedness they shall be kept from contagion. Vers. 7 1. That God will keep his. Keep them. For, without God keep them, they will be infected. 2. Keep them from this generation. For there be a generation of Vipers. Vers. 8 3. For ever make them persevere. For without thy aid they will fall. From the wicked that then bore sway. 4. And keep them. For the power, and pride, and tentation of impious men is great. 1. The wicked walk on every side. As Wolves, they seek whom they may devour. 2. And wickedness is the way to preferment. The vilest men are exalted. The Prayer collected out of the twelfth Psalm. O Heavenly Father, since we must have our conversation in this world where there is a penury and want of good and pious men, but great multitudes and plenty of wicked and ungodly wretches, suffer us not, as we deserve, to be corrupted by their vices and manners, to be drawn into any sinful and base action by their examples, or oppressed by their malice and fury. Vers. 1 The godly man ceasech, and is rare to be found; the faithful man, that makes conscience of his vow and covenant, fail: Truth and fidelity are very rare among the children of men. But these vile, light, abject and vain persons of no worth, virtue, or piety, are now advanced to great honour and dignity, Vers. 8 exalted they are unto high places, and steer all in the Church and Commonwealth: They speak vain words every one to his Neighbour, Vers. 2 whom he is bound to love as himself, and not deceive, they flatter men to sin, and to cast in their lot with them, with their lips are deceitful, and they dissemble with their double heart, speaking one thing, and intending clean another. This they do to gain a party, and to keep up their power; But having compassed their desires, than they swell with pride, and do what they list; they say, With our tongues, Vers. 4 our Decrees, our Ordinances, will we prevail. Our lips are our own, power we have to decree and command what we please, who is Lord or Superior over us? We are accountable to none, subject to none, and therefore, what we Will shall be a Law. Now, O Lord, for the oppression of the poor, Vers. 5 for the deep sighs and groans which they press from the needy, arise, declare thy power and justice, send him a Saviour, and set him in safety from him that thus proudly and tyrannically puffs at him, and so confidently scorns, and speaks so freely against him. Vers. 3 Cut off the flattering lips, and cut out the tongue that speaks such proud and arrogant things. Vers. 6 The promises of men are like themselves, fallacious and vain, but thou canst not lie. Hast thou said, and wilt thou not do it? Thy words are pure words, farther from deceit, than silver is from dross, which is tried in a furnace of earth, and purified seven times in the fire. Make good then thy Word, and ratify thy promise. Help us then now, O Lord, and save us; keep thy people, Vers. 1 as thou wouldst do the apple of thine eye, preserve them from this generation of wicked men, Vers. 7 and from the rage of these flattering and malicious Tyrants for ever, even for thy Son jesus Christ's sake, our only Lord and Saviour. Amen. PSAL. XIII. This Psalm is a fit Prayer for a soul that is sensible of God's Desertion. THere be three parts of this Psalm. 1. A heavy and bitter complaint for God's absence, ver. 1, 2. 2. An earnest Petition for God's return, ver. 3. the Reason, ver. 4. 3. A profession of his faith and confidence, and joy in God, with his thanksgiving, ver. 5, 6. 1. The first part. He complains that God was displeased with him. He bitterly complains, and aggravates it. 1. That God had forgotten him: Wilt thou forget me? 2. That he hide his face from him: Wilt thou hid thy face? 3. That he was distracted with many cares, what way to take, and what counsel to follow, Ver. 1 to recover God's favour. I take counsel in my soul, having sorrow in my heart. 4. Ver. 2 In the mean time, His enemy was exalted, triumphed, and insulted over him. And that his enemy insulted over him. And that yet God delayed his help. 5. And lastly, complains of the delay, which is quickened by the Erotesis, and the Anaphora: Quousque, quousque, quousque! How long! what for ever? 2. The second part. He petitions that, His Petition set down in the third verse; of which there be three degrees opposed to the parts of his complaint, ver. 1, 2. 1. 1 God would look on him. Look upon me, or consider me; Thou hast hitherto seemed to turn away thy face, but once behold me, and show me one good look. 2. 2 Hear him. Hear me; Thou hast seemed to have forgotten, but now I pray thee remember me, Ver. 3 and show, that thou dost not neglect my prayer. 3. 3 Illuminate him. Lighten my eyes; I have been vexed in my soul, and agitated various counsels to recover thy favour; but do thou instruct me, and illuminate me, what course I shall take. Now that this his Petition might be the sooner heard, This Petition he enforceth: he presseth many Arguments. 1. 1 From the relation betwixt God and him. From that Relation that was betwixt him and God; O Lord my God hear me. 2. 2 From the event. 1. Death. From a bitter event that was like to follow upon the repulse and delay, if God heard him not, he should die, his heart failing him: Lest I sleep the sleep of death. 3. Ver. 4 From another consequent that would follow; viz. the boasting and insultation of his enemies; 2 Insultation of the enemy. Lest my enemy say, I have prevailed against him, and those that trouble me rejoice when I am removed: But though he were delayed, yet he despairs not; for, 3. The third part. He yet despairs not. In the close, the Prophet professeth his faith, joy, thankfulness. 1. His faith; I have trusted in thy mercy. 2. Ver. 5 His joy; My heart shall rejoice in thy salvation. 3. Ver. 6 His thankfulness; I will sing unto the Lord, because he hath dealt bountifully with me. The Prayer collected out of the thirteenth Psalm. Ver. 1 O Lord how long wilt thou so carry thyself toward me, as if thou hadst altogether blotted me out of thy Memory; How long O Lord, as if thou wert angry, dost thou hid thy face, and turn thy countenance from me, seeming to have no care of me, or to show me the least aspect? How long shall I be in a doubt what to do, Ver. 2 and deliberate with myself whither, or to whom to fly for succour in this my extremity: I am daily oppressed with sadness and sorrow in my heart, while nothing presents itself to my mind, that may ease my grief: Besides, my enemy thinks that he hath gotten the upper hand over me; O Lord, how long, shall he exalt himself, insult, and cruelly, and proudly triumph over me? 'Tis enough, 'tis enough, O Lord, that thou hast turned away thine eyes from me; 'tis enough, Ver. 3 that thou hast long shut thine ears at the voice of my complaint: Now cast upon me one kind look, consider my adversities, and hear my grievous moans, Thou, whom I only serve; Thou, upon whom alone I do depend. In these great evils, in this agony of soul, Ver. 4 in this deep darkness of discomfort, I live and pine, I pine and grieve, and my eyes are grown dim with floods of tears; but do thou, O Lord, with the cheerful light of thy countenance dispel this thick darkness that is come over my soul; lighten mine eyes, that I may see some way of escape, lest being oppressed with the sense of my misery, I be swallowed up of sorrow, and surpressed by a deadly sleep of despair: Should such a thing happen, my enemy will rejoice at it, and be apt to boast; I have prevailed against him, and those that trouble me, will be glad when I am moved or removed. But, O Lord, though hitherto I behold outwardly no other things, Ver. 5 but signs of thine anger and displeasure, yet, as I have always trusted, so I will trust; not in my merits, but thy mercy; and my heart, when thou shalt free me from this grief and fear, shall rejoice and be glad in that salvation thou shalt send me: And for very joy, from a grateful heart, I will give thee thanks, Ver. 6 and sing Hymns to the honour of my Lord, who hath repaid me good for the hope that I have reposed in him; and I will chant Psalms to the praise of that God, who hath dealt lovingly and bountifully with me, declaring the greatness and goodness of his power and love for my deliverance, ever and ever. PSAL. XIV. Which is, Practical Atheists Character. TWO parts there are of this Psalm. 1. The Description of the Practical Atheist, from ver. 1. to 7. 2. A Petition for the Church, ver. 7. 1. The Atheist is here noted out to us divers ways. The first part. The practical Atheist described. 1. From his name, Nabal, a Fool, or rather a Churl; 1 By his name. no natural Fool, but a sinful; a Fool, in what he should be wise. 2. His hypocrisy or cunning; He saith, but he will not have it known, 1 By his name. 'tis to himself; he saith in his heart; he is a close politic Fool. Ver. 1 2 His hypocrisy. 3. His saying, or his chief and prime principle, There is no God. 3 His principle, No God, which is manifested: 4. From his practice, confessing God in his words, for some politic advantages, yet in his works he denies him; for, 1. His heart is wicked and unregenerate; They are corrupt. 1 By his corrupt heart. 2. He is guilty of the sin of Commission in a very high degree; They have done abominable works. 2 By his works, which are abominable. 3. And he is guilty of the sin of Omission; There is none that doth good. This in general, after the Prophet descends to some particulars. 3 Never good. David's conviction of the Atheist. 2. David demonstrates what he said, three ways, and convinceth them. 1. By the testimony of God himself; for he brings him in as a witness against them, and such a witness that cannot be deceived; for he is, 1. An eye-witness; Prospectat, He looks on. 1 By God, who is an eye-witness. 2. He is in Heaven above them, and by that advantage may see all; He looks down from Heaven. 3. And all he sees, and is diligent to inquire, Ver. 2 He looks from Heaven upon the children of men. From heaven sees all. 4. And inquires into his actions. And the end is, to inquire into their Religion, To see if there were any that would understand, and seek after God. 2. Ver. 3 And then he gives his testimony in these general terms; They are all gone aside, And gives this testimony, they are all become filthy, there is none that doth good, no not one. 3. 1 In general, that not one good. And then in the next verse, he reckons up two especial sins of which they were guilty, Injustice and Impiety. 1. Ver. 4 Injustice: For they eat up his people as bread. 2. 2 That they are guilty. Impiety: For they call not upon God. 4. 1 Of injustice. Now that his testimony is true, he convinceth them, 1. 2 Of impiety. By the light of their own conscience: An non sibi sunt conscii? Have they no knowledge? Ver. 4 Know they not that all this is true? that they do this and this? 1 By the testimony of their own conscience, which is naught, as, Doth not their own heart tell them all this is true? 2. By the effect, that which follows an evil conscience, an extreme fear and horror: Trepidarunt, trepidatione; They are always in an extreme fear; which shows, that all is not well: They said there was no God: But for all that, 3 The effects show, by which he also convicts them. their heart tells them, That God is in the Generation of the Righteous, and they shall dearly answer for the eating up of his people. 3. Ver. 5 By a second effect, which is, their scorn and derision of any good counsel, 1 An extreme fear and horror. that the man (whom they esteemed poor and contemptible) gave them: If any man who had the fear of God before his eyes, chanced to say unto them, 2 Their desperate contempt of good counsel. O my Brethren do not so wickedly, they scoffed at it, they made a mock at it, and did all they could to shame him for it; if he replied, That God was his Refuge; he, whatever they said to the contrary, ‛ trusted in God: They made light of it, and were apt to return, He trusted in God, Ver. 6 that he should deliver him, let him deliver him now, Nay, of God himself. if he will have him: Ye have shamed the counsel of the poor, because the Lord is his Refuge. The second part of the Psalm, The second part. contains a Petition for the Church, and an exaltation upon the favour exhibited. 1. Ver. 7 He prays that God would send salvation to his people: 2. And that it be, He prays for the Church. Out of Zion, because Christ was set a King upon the holy hill of Zion, that is, the Church. O that the salvation of Israel were out of Zion. 2. Of which the consequent would be the joy of his people. For then the consequent would be, the joy and rejoicing of his people for their deliverance from captivity, spiritual and temporal. When the Lord turneth the captivity of his people, then shall Jacob rejoice, and Israel shall be right glad. The Prayer out of the fourteenth Psalm. O Most holy and undefiled Majesty, in comparison of whose purity, all other things are impure, we miserable wretches conceived in sin, and born in iniquity, do confess and acknowledge that we are laden with those fruits growing from that bitter root; and that till we are born again by thy Spirit, we are wholly corrupt in thy sight; the faculties of our souls are very much wounded, Ver. 1 so foolish we are, and blinded in our understanding, that we labour to persuade ourselves, There is no God; no God that knows, cares for, or will judge the actions of men in this World; so averted we are from thee in our wills; that we bear no affection at all to that which is good; though, to compass our own ends, we profess to know thee in words, yet in deeds we deny thee; Ver. 2 for our lives are corrupt, our works abominable, and such as sends up a stinking savour into thy nostrils; there is not one of us that doth the good thou hast commanded, not a man that understands, as thou hast revealed thyself in thy Word; or seek to honour thee, to fear thee, to put his whole trust and confidence in thee; not a man that she we that love he ought to his Neighbour. O Lord, if thou shalt look down from Heaven, Ver. 3 and shalt set thine eyes to consider the ways of the children of men, Thou shalt not see a wise man amongst us; not a man that sets his heart seriously to inquire, and religiously to seek after God: For we are all gone aside, we have been swayed by our desires and lusts, and turned from thy ways to our own; Ver. 4 we are become unprofitable and filthy, and reprobate to every good work: woe, woe unto us, which are such workers of iniquity, against the light of our conscience; we have oppressed thy people, and with delight devoured them, as a man would eat bread, daily, easily, greedily: No religious Bond is able to restrain us, for that God whom we should call upon, we invoke not; that God whom we should honour, we worship not: Impious wretches we are, and leaving then the Well of living water, we have digged to ourselves Pits that will hold no water, sacrificing to our own inventions, our own arm, our own net. For this our wickedness, thy just judgement hath overtaken us, Ver. 5 and we tremble, and are afraid, lest thou should utterly forsake us; thy presence is indeed in the generation and company of the righteous; these thou dost defend, and keep secure from fear; but our conscience doth so sharply accuse us, and the guilt of our malicious wickedness so far load us, that we have just reason to fear rejection from thy face, and the extremest of thy wrath and indignation: Ver. 6 And so much the more, because when thy servants, thy Ministers, of whom the World was not worthy, have given us warning to trust in thee after their example, we have laboured to shame them, and derided, and mocked at their counsel. But O Just God, Ver. 6 though thou dost pour out the vials of thy wrath upon the wicked, yet in judgement remember mercy, and deliver thy people; be among the generation of the righteous, protect thy servants by their refuge, and hid them under the shadow of thy wings, till thy anger be overpast. Send thy Israel salvation out of Zion, that place over which thy Son is King; Ver. 7 Bring back thy people from Captivity, from the prison and bondage of sin, and from the cruel yoke which the Oppressor hath laid upon their necks; so shall Jacob rejoice, and Israel shall be glad. PSAL. XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or, A Psalm of Doctrine, in which we have the Character of a sound Christian. TWO parts it hath. 1. The first delivered in form of a Dialogue betwixt the Prophet and God, from ver. 1. to 5. The first part. David's question, Who shall dwell? 2. The Epiphonema, in the end of the last verse. 1. The question proposed by David to God. 1. Lord, who shall dwell in thy Tabernacle? 2. Who shall rest upon thy holy Hill? That is, because all are not Israel, Ver. 1 which are of Israel; therefore David asks of God, 2 The answer made by God, containing the Notes of a good man. who shall dwell as a true Member in the Tabernacle, or the Church Militant? and who shall rest in the Church Triumphant? 2. To which question God returns him this answer, containing very remarkable Notes of a lively Member of the Church. 1 In general. 1. In general; he is such a man, who is, 1 Upright. 1. Upright in thought, hath an honest heart: He that walketh uprightly. Ver. 2 2 Just. 2. Just in his deed: He works righteousness. 3 True. 3. True in his word: He speaks the truth in his heart. 4 Who eschews evil; for he is not: 2. In particular; he is such a man who escheweth evil: 1. In himself: 1. Ver. 3 For he is no slanderer; He backbites not with his tongue. 2. A slanderer, etc. He is no wrong doer; Nor doth evil to his Neighbour. 3. He is no reviler, tale-bearer, or hearer of them; He takes not up a reproach, etc. 4. He is no favourer of sin; in whose eyes a vile person is contemned. 5. 2 He loves good men. He is no oppressor or extortioner; He puts not his money out to his poor brother to usury. 6. Ver. 4 No briber; He taketh no reward against the innocent. 2. 3 He keeps his word. Such a man he is, That honours them that fear the Lord. 3. The second part. His reward, eternal salvation. That sweareth to his own hurt, and changeth not: He will be sure to keep his word; Piety and Charity is his Character. 2. The Epiphonema hath it in these two points. 1. Ver. 5 The party to whom this privilege belongs; He that doth these things: For the doers of the Law shall be justified: 2. Haec omnia haec. 2. The promise made to him; He shall never fall: The life of Grace, is the way to the life of Glory. Potest in momentum movere, sed non in aternum. Resurget. The Prayer out of the fifteenth Psalm, that we may lead a life worthy of a Christian. O Merciful and Bountiful God, thou sole giver of Grace and Glory, who hast made thy Tabernacle on Earth, Ver. 1 a Type of that celestial Mansion thou hast promised us in Heaven, and hast also taught us, that we must first sojourn with thee in this, before we shall come to dwell with thee in those everlasting habitations. Give us Grace, Ver. 2 that the whole old man of sin being put off, we may walk uprightly before thee, addict ourselves to work righteousness, and speak the truth plainly and sincerely from our hearts; nor by dissimulation deceiving, nor by fraud, falsehood, and lies, imposing upon our Neighbour. Suffer us not with our tongues to detract from any man's good name and reputation; Ver. 3 nor by false reports and whispers to backbite the absent; let us not return evil for evil unto any, much less, evil for good; nor with a contented mind receive a reproach against them. Never let us respect any man's person if wicked, Ver. 4 for their birth, wealth, power or glory, nor palliate or flatter them in their vices; but rather contemn all vile persons, and on the contrary, highly honour and love all those that fear the Lord. Make us faithful in our promises, Ver. 5 and so religiously observant of our oaths, that neither profit nor necessity compel us, having sworn to our Neighbour, to disappoint him, Ver. 5 although it be to our own hindrance. Remove from us all covetous desires, and keep us far from all unjust and oppressive contracts: O let us never be corrupted with bribes and gifts, to defend an evil cause, and pronounce an unjust sentence. Since those that do these things shall never fall, or be removed from thy favour and presence, vouchsafe to give us thy grace, that our poor souls (being purified from vicious habits, and adorned with these Robes of justice, Truth and Charity, and sanctified by the merits of thy dear Son) may live with thee eternally in Glory, through jesus Christ our Lord. Amen. PSAL. XVI. Mictham David; David's precious Jewel, or Psalm of Gold, literally to be understood of David, but primarily and principally of Christ, Acts 2. whom he calls Chasid, God's Holy One, ver. 10. and foretells his Passion, Resurrection, Ascension, ver. 9, 10, 11. TWO parts there are of this Psalm in general: 1. A Petition, ver. 1. The first part. David's Petition for conservation. 2. A Thanksgiving, ver. 7. 1. The Petition gins the Psalm, 'tis for preservation: Preserve me O God; Ver. 1 keep me to the Kingdom both temporal and eternal that thou hast promised; He persuades it. guard me, guide me, keep me: To persuade God to this, he produceth his Reasons. 1. His confidence: For in thee I trust, this is a powerful plea; 1 By his confidence in God. 2. That his God for to trust God, is the highest honour we can do him, it sets the Crown on his head. 2. His relation: O my soul, thou hast said unto the Lord, Ver. 2 Thou art my God. 3. For this I would show myself thankful, and return thee best of my best: But what can I give, save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. My goods, or goodness; my beneficence, or bounty, is nothing unto thee: 3 By his charity to the Saints. Sacrifice thou needest not, Psal. 50.8. Nor art delighted in them; but mercy thou requirest, Hosea 6. 4. Then I will seek out thy Receivers, Thy Saints that are in the earth. Ver. 3 The Family of the Saints were the object of David's bounty, and his delight: In whom he delights. Illustratur à contrario. But not in wicked men and Idolaters. But my liberality and charity shall extend to the Saints that are in the earth, and unto such as are excellent, in whom is all my delight. 5. But as for wicked men and Idolaters, I have no delight in them, they shall not partake of my bounty and goodness, rather the contrary. 1. They hasten after another god, or endow another god; They spare no cost, but are lavish in endowing their gods: Ver. 4 Israel part with Jewels, etc. 2. They offer their children to Moloch; therefore, 1. Their sorrows shall be multiplied: I will punish them. 2. I will not partake with them: Their drink-offerings of blood will I not offer. To the Saints he would be liberal, because God had dealt liberally with him. 3. But detest them: I will not take up their names with approbation within my lips, ver. 4. 6. And yet he gives another Reason, why he would show himself so thankful to God, and bountiful, and liberal to his Saints; it was Gods great bounty and liberality to him. Ver. 5. & 6. 1. That God had set him out his portion, and it was satisfactory: The Lord is the portion of my inheritance, and my cup. 2. That God defended him in it: Thou maintainest my lot; ad corroborandum. 3. And it was a fair portion: The lines are fallen unto me in a fair ground, or pleasant places: yea, I have a goodly heritage: Goodly indeed, for it was a Crown. 2. The second part of this golden Psalm, is, David's Thanksgiving; it gins, The second part. David gives thanks. I will bless the Lord, not only for those temporal blessings formerly mentioned, but rather for these spiritual following. Ver. 7 1. 1 For illumination. For the illumination of my mind, that I may understand the thing that is right. I will bless the Lord who hath given me counsel. 2. 2 For Sanctification. For my sanctification: My reins instruct me in the night seasons, when I am most retired; methinks I hear a still voice within me, This is the way, walk in it. 3. 3 For his perseverance. For my confidence and perseverance; I say, the eye of my faith full upon him, without irregular affections and passions. 1. I have set the Lord always before me; I do not forget him. 2. Because he is at my right hand; to help me, that I fall not. 3. I shall not be moved. Satan may stand at my right hand to resist and trouble me, Zach. 3.1. But God is on my right hand to assist and deliver me, Ver. 9 or comfort me, therefore I shall not be greatly moved. 4. 4 His joy in it. For that joy I find in me; I am in a good plight, as much as heart can wish, or need require; therefore my heart is glad; wicked men rejoice in appearance, And for his assurance: 1. Of the Resurrection by Christ. their joy is but skin-deep, but david's is deeper, his heart, glory, flesh rejoiceth, spirit, soul, body overjoyed; the cause is, The Resurrection of the Body. Resurgam. 1. My flesh shall rest in hope, or dwell: In this world, as in diversorio; in the grave, as repositorio; in heaven, as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Mansion. 2. Ver. 10 Thou wilt not leave my soul in Hell. My body, say some, in the grave, but there is more in it. 3. Neither will't thou suffer, Chasid, Thy Holy One, to see Corruption; the Messiah, that is to come out of my loins. Christ's Resurrection, is the cause, Ve. 9 & 11. the pledge, the security of ours, Job 19.25. 5. And eternal life, which he illustrates. The promise of a future life, which is here illustrated. 1. From the quantity; Fullness of joy. 2. From the quality; Pleasures. 3. From the constancy and honour done us; At thy right hand; and his hand is strong, and none can take us out of it. 4. From the perpetuity, duration, continuance; for evermore. 5. From the cause; the presence, sight, beatifical vision. Thou wilt show me the path of life, in thy presence is the fullness of joy, and at thy right hand are pleasures for evermore. The Prayer out of the sixteenth Psalm. O God, thou hast been a merciful God unto me through my whole life, and bestowed upon me many spiritual and temporal blessings, which thou hast denied to many of thy better servants; Ver. 6 that inheritance which thou my heavenly Father hast allotted to me, Ver. 5 is fallen to me in a rich and pleasant place, and it is sufficient for me, because thou hast bestowed it, who art all-sufficient. O Lord, though I am altogether unworthy of this favour, yet be thou still the portion of my cup, replenish it, and uphold, and maintain me in it; for I shall quickly lose and forgo it, if it be in mine own keeping. But upon these outward things I set not my heart, Ver. 2 for my goods are nothing to thee; for can a man be profitable to his God, as a man that is wise, is profitable to himself? The sole way that I can honour thee with these outward blessings, is, by doing good to the Household of faith; make me therefore carry a charitable mind, Ver. 3 and a liberal hand to these; make me set my delight upon the Saints that are in the earth, and upon such as excel in virtue; for these thy Son hath suffered, for their salvation he shed his blood, in these thou delightest, and let it be my delight then to do them good. Increase to that end, Ver. 7 and continue unto me thy Graces, illuminate my mind with thy Counsels, Ver. 6 let my reins also instruct me in the night season; that I may yield to thy holy inspirations, let thy Spirit, that continual spring of comfort and counsel, dictate and suggest unto me what I ought to do, and to choose that good part that shall never be taken from me. I know, O Lord, that they who depend upon lying vanities, Ver. 4 and run after another god, do but multiply sorrows to themselves; never let me then join with them in their bloody offerings, nor let their names be mentioned by me, or come within my lips with approbation and honour; These are enemies unto thee, O Lord preserve me from them; and I know thou wilt preserve me, Ver. 1 because I put my trust in thee; Thou art my Lord, I have set thee always before me, Ver. 8 be at my right hand, and I shall never be moved. So shall I have cause to bless thee, and rejoice in thee: Ver. 7 My heart also shall be glad, while I remain in the Land of the living: And when this Tabernacle in which I sojourn shall be taken down, and I gathered to my Fathers, Ver. 9 My flesh shall rest quietly in the grave, in hope of a joyful Resurrection; for I am assured, Thou wilt not leave my soul in hell, because thou hast not suffered thy Holy One to see corruption. I am a Member of that Body whereof he is the Head, he the Redeemer, I one of those that he hath redeemed, and therefore I hope to see God in my flesh, and to see him, not with other, but with these same eyes. Confirm me in this hope, strengthen me in this faith, show me in the valley of death, the path of life; while I live here, conduct me in the way of grace that leads to glory, where in thy presence I shall have fullness of joy; I shall see thee face to face, and enjoy that happiness in a full measure, which nor eye hath seen, nor ear hath heard, neither can enter into the heart of man to understand; neither shall this joy admit of any end or satiety; for at thy right hand there is pleasures for evermore. This happiness O Lord is only in thy power to bestow, vouchsafe therefore to give it unto us we beseech thee, for the merits of thy only Son our Saviour jesus Christ our Lord. Amen. PSAL. XVII. David's Appeal to God in justification of himself; and his Petition for defence against his Enemies. THERE be three parts of the Psalm. 1. A Petition; 1. For Audience, ver. 1. ver. 6. 2. For perseverance in good, ver. 5. 3. For special favour, ver. 7, 8. 4. For deliverance at this time especially, v. 13, 14. 2. A Narration, in which we meet with. 1. His Appeal to God, and his own justification ver. 2, 3, 4. 2. The Reasons of it, his Enemies, and their Character, ver. 9, 10, 11, 12, 13, 14. 3. A Conclusion, which hath two parts; one belonging to this life, and the other to the future, ver. 15. 1. He gins with a Petition, and it is for Audience; The first part. He petitions for Audience. and he persuades it upon two Reasons: 1. The justice of his cause: 2. The sincerity of his heart: 1. Hear the right, O Lord, attend unto my cry, give ear unto my prayer: 2. Ver. 1 That goeth not out of feigned lips; it comes from a sincere heart, and not from the lips only, And gives the Reasons. therefore hear it. 2. Then again there be other Reasons why I desired to be heard. Ver. 6 1. I am apt to slip and fall from thee, Hold up my go, etc. Ver. 5 2. The danger I am in, is great; and it must be a strange miracle, Ver. 7 some special grace, if I perish not; Show thy marvellous loving kindness. Ver. 13. & 14. 3. My Enemies insolent and mighty, and thy Sword only can deliver me; The second part. He appeals to God as his Judge. Arise O Lord, disappoint him, and cast him down, etc. ver. 13, 14. 2. His Appeal to God; since a verdict must pass upon me, Let my sentence come forth from thy presence; for I know that thou art a just Judge, Ver. 2 thou art swayed with no prejudice; Let thine eyes behold the things that is equal; and then I am assured it will go well with me: Ver. 3 For thou hast before this time taken me to task, Being conscious of his innocency. and hast found nothing, and I am resolved that thou shalt find nothing; nothing as touching that cause that my Enemies allege against me. 1. Nothing in my heart: Thou hast proved my heart. 2. Nothing in my tongue: For I am purposed that my mouth shall not transgress. 3. Ver. 4 Nothing in my hand: For concerning the works of men, which are mischievous, by the words of thy lips; I have had so great regard to that which thou hast expressly in thy Word prohibited, That I have kept myself from the paths and wicked ways of the Destroyer; of him, that to satisfy his own lusts, breaks all Laws: Perfasque, nefasque, ruit. 4. And yet desires assistance. I confess indeed, that I am a poor, weak, and infirm creature, apt to fall as other men, Ver. 5 without thou sustain me by thy grace; do thou therefore keep me in this mind ever; Hold up my go in thy paths, th●t I slip not. And this first Petition he renews again, Ver. 6 and quickens it by his assurance and confidence to be heard, He renews his Petition. I have called upon thee, for thou wilt hear me O God: Incline thine ear to me, and hear my speech. And he puts in a special Petition, which hath two parts or clauses. Ver. 7 1. Show thy marvellous loving kindnesses: More than ordinary, which he persuades from the person of God: O thou that savest by thy right hand them that put their trust in thee, from those that rise up against them. 2. Ver. 8 That he would save him with the greatest care and vigilancy, as a man would preserve the apple of his eye, as the Hen her Chickens: Keep me as the apple of thine eye, hid me under the shadow of thy wings. And to persuade this, Ver. 9 he fetcheth his Argument from his present necessity; he was environed with enemies, And persuades it from the quality of his enemies. wicked men, deadly enemies, whom he describes. 1. Capital enemies they were, and they oppressed him, They compassed him about. 2. Ver. 10 Powerful, proud, rich enemies they were; Men enclosed in their own Fat, with their mouth they speak proudly: They insult and threaten him. Ver. 11 3. Their counsels were fixed, and bend to ruin him: Figentes lumine terram. 4. Ver. 12 Cruel they were as Lions; like a Lion, etc. ver. 12. 5. Ver. 14 Enemies they were that prospered in their designs, ver. 14. They are men of this World. 2. They have their portion, and look for no other in this life. 3. Their bellies are filled. 4. Their children are many. 5. And they leave off their substance to their Babes. Therefore he petitions the third time, Ver. 13 ver. 13. Arise O Lord, disappoint him, He petitions yet again. The third part. 1. Faith. etc. 3. The Conclusion, containing the expectation of David, opposed to his enemy's felicity. 1. In the life: As for me, I will behold thy face in righteousness. 2. In this life to come; when I awake up; i. e. rise from the dead, after thy likeness, I shall be satisfied with it. The Prayer collected out of the seventeenth Psalm. I Have called unto thee, O Lord, be not deaf to my prayer, but attend to my cry, Ver. 1. & 6. Incline thine ear, and hear my speech; be favourable to the justice of my cause, and grant my petition which I make unto thee from the bottom of my heart, and offer unto thee, not with feigned and dissembling lips. I know that thou art a just judge, who art swayed with no prejudice, to thee therefore I do appeal: Let my sentence come forth then from thy presence, Ver. 2 and let thine eyes, which behold all things, consider that which is just and right, and look upon that which is equal betwixt me and my accusers. For my innocence is not unknown to thee; for thou hast proved my heart, Ver. 3 whether it were sincere or no, thou hast visited me, by a night of crosses and temptations; and often spoken unto me, and searched me out by many thoughtful cogitations, which thou hast sent into my soul, when deep sleep falls upon man: Thou hast tried me, as gold in the fire, by many a sharp tribulation, and yet hast not found any perfidiousness or malicious falsehood in me; for I have purposed, notwithstanding the provocations and great pride and injuries which cruel men have laid upon me, that my mouth shall not offend and blaspheme: Ver. 4 And though it be a difficult thing for flesh and blood, not to wish, and speak, and return ill to such impious and injurious Malefactors; yet in all my life I have had an eye to thy Commandments, and by the words of thy lips, I have kept myself from the ways and works, and paths of those, who attempt to corrupt thy Truth, and destroy thy Law. But I do not impute this my innocence, Ver. 5 and Christian Conversation to my own strength; I am not as the Pharisee, proud ot it; for whatsoever is in me good and virtuous, I attribute it wholly to thy grace and benignity: I am a weak creature, as apt to fall and sin as any; I beseech thee therefore, who by thy preventing grace hast caused me to enter into the way of thy Commandment, go along with me by thy concomitant grace in it: Uphold my go in thy paths, that my footsteps slip not; that nor my desires nor actions deviate from the right way, and so I become worthy that thy talon of grace be taken from me. So many enemies I have, that lay wait to subvert me in this way, Ver. 7 and despoil me of this my innocence, that it must be more than an 〈…〉 that must preserve me. Ver. 8 Show therefore thy marvellous loving kindness, 〈…〉 that savest by thy right hand those that trust in thee: Let me be a● dear unto th●e, and as safely kept, as the apple of the eye, protect and hid me under the shadow of thy wings, with thy merciful care and tenderness, more than the kind Hen doth her little Chickens from the coldest showers, or the scorching Sun, or the greedy Hawk or Vulture. For behold, O Lord, our enemies breathing nothing but fury and death, Ver. 9 compass me and thy poor Church about on every side, they have shut up their bowels of compassion towards us, they waste and oppress us, Ver. 10 they are fattened with wealth, power, success and prosperity; and being swelled with their victories over us, their mouth speaketh high and proud things. It satisfieth not, that they have outed us, and despoiled us of all our goods; oven yet, when they have driven us almost to hid ourselves in secret places, they watch our steps, Ver. 11 and compass us about with their nets and snares, to catch and destroy us: On this only they fasten their eyes, and bend their thoughts and counsels, Ver. 12 that they lay us flat upon the Earth, and bring our honour to the dust: No Lion is more greedy of his prey, nor young Lion, that lurks in secret places, dent to raven, than they are to take, tear, and devour us. But thou, O Lord, hast seemed overlong to sleep, Ver. 13 the impunity of our enemies hath been overlong deferred; Arise now therefore O Lord, and show thy power, and come amongst us; Disappoint them, and cast them down, and deliver our souls from the ungodly, who is thy Sword, and the Rod of thy wrath, with which thou dost punish thy disobedient and rebellious children. Deliver us, O Lord, from the men of thy hand, Ver. 14 from the men whom thy hand hath armed against us, who yet now fight against thee; save us from the men of this world, who expect no other life, nor reward, nor are like to receive none; for they shall receive their portion in this world, in this short life; and though their mind is unsatiable, yet their bellies are filled; their belly is their God, and their belly thou fill'st with thy hid and choicest pleasures; they flow and abound in wealth and delights, they have enough, and to spare, a multitude of children, to whom they leave their superfluities and illgotten goods. And in this they place their greatest happiness. But, Vers. 15 O Lord, let me never receive from thee these outward things as my sole and utmost reward, rather let my lot be to suffer with thy people here in this life, that I may be happy with them in the life to come: With the hope of this reward I will sustain myself in the midst of my pressures, I will not forgo my innocence, as they must their riches, but I hope to behold thy face in my righteousness, with all the defects thereof pardoned and covered with the long white Robe of thy Son. Being fully persuaded, that I here, who want and hunger, neither could be satisfied with these vain and perishing goose, if I did abound in them, when I shall awake out of my bed of dust, and be renewed after thy likeness, I shall be satisfied with thy glory, joy, immortality, which thou hast prepared for all those who wait for the coming of our Lord jesus Christ. Amen. PSAL. XVIII. Is David's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Song of Triumph after his Conquest of all his enemies, 2 Sam. 22. IN which, He expresseth what God is to him. he first expresses what God is to his servants, to him especially. My Rock, my Fortress, my Deliverer, etc. 2. The first part. The effect it wrought upon him. 1. Love. I will love the Lord. Vers. 2 The effect it wrought in him. 2. Confidence. In him will I trust. 3. Invocation. I will call on the Lord. The fruit of which was his safety. So shall I be saved from my enemies. 2. Vers. 1 Next he makes a long Narrative. 1. Of the dangers in which he was. Vers. 2 2. Of his Escape. 1. Vers. 3 The second part. His danger was great. Sorrows of death, floods of ungodly men, sorrows of hell, snares of death, these compassed him, made him afraid, prevented him, came upon him at unawares, The danger he was in. vers. 4, 5. 2. Vers. 4, 5. He shows how he behaved himself in these dangers, and from whom he sought for help. Very great. He flies to God. He betook him to God. In my distress I called upon the Lord, and cried unto my God. 3. He shows the goodness of God to him, and his readiness to help him. He heard me out of his Holy Temple, Vers. 6 and my cry came before him, etc. 4. Vers. 6 The cause of his escape, was the immediate hand of God, who made use of his Power to deliver him, God's goodness for his escape. From Vers. 7. The manner, to Vers. 16. Vers. 16, 17, 18. and testified his presence in a strong way, by Concussion of the earth. Thunders, winds, tempests, darkness, thick clouds, hailstones, coals of fire, lightnings, strange inundations. 5. He reckons up his deliverance, with the manner, and the causes. 1. He took, he drew me; and when the danger was greatest, for it was out of many waters, from my strong enemy, from them that hated me, were too mighty for me, that sought at unawares to surprise me. 2. He did it in a strange way. For he sent from above. He brought me into a large place. 3. But then he was my stay. And the causes that moved him to it, were, 1. His own goodwill. Because he delighted in me. 2. Vers. 20 My innocence. Which he declares from vers. 20. to vers. 25. 6. Which extends to all good men. And then ab hypothesi, from his own particular case, he takes occasion to discourse in Thesi, that this is not true only in David's person, but shall be verified of all, that are Innocent, as he was. Which he proves from the nature and usual manner of Gods proceeding with good and bad men, from vers. 27. With the merciful, thou wilt show thyself merciful, and with an upright man thou wilt show thyself upright: With the pure thou wilt show thyself pure, and with the froward thou wilt show thyself froward. For thou wilt save the afflicted people, and bring down the high looks of the proud, etc. The third part. David's Victory amplified. Now follows David's glorious victory. 2. The consequent upon it, from vers. 28. to 46. 1. His victory, he expresses and amplifies many ways. 1. From the opposition that he conquered. Nor troops, Vers. 29 nor walls hindered. Vers. 30, 31. 2. From God's singular protection. He was his Buckler. His Rock. Vers. 32, 33. 3. From the Armour, the nimbleness, the military discipline and science, strength, defence, that he had from god. 4. from the safe custody, that in the battle he received no wound. Vers. 36 5. From the success of the battle. He had his enemies in chase, Vers. 37 and followed them in pursuit. 6. From the greatness of his Victory, Vers. 38 it was a complete and full Conquest. For by it his enemies were taken, consumed, wounded, not able to rise, they fell under his feet, subdues, their necks brought down, etc. 7. From the cause, in which he takes nothing ●o himself, but attributes the whole to God. Thou hast girded me, etc. Thou hast subdued. Thou hast given me the necks of my enemies. Which is indeed acknowledged through the whole Psalm. 2. The Consequent upon this Victory, The consequent of the Victory, viz. The enlargement of his Kingdom. was the propagation and enlargement of David's Kingdom. 1. That before these Victories there was murmuring at him by the people, but now being a Conqueror, they were all quiet. Thou hast delivered me from the strive of the people. His Crown was quiet. Vers. 43 2. He was exalted to be the head of heathen, Moabites, Ammonites, etc. served him. Vers. 44 3. Nay, a people whom I have not known, Aliens shall serve me; nay, assoon as they hear of me, they shall obey me, etc. Vers. 45 4. 'Tis true indeed, they shall dissemble in it, and do it for fear, more than love, and take every occasion to fall off, and fade away: But yet however, they shall do it, submit, and be content to serve me. The fourth part. David's Doxology for his Victories. The last part contains the main Scope and intent of David in this Psalm; which is to celebrate and extol the Name and Mercy of God for his Victories: And it hath two parts. 1. His present thanksgiving. 2. And his profession for the future. 1. The Lord liveth, and blessed be my Rock, Vers. 46 and let the God of my salvation be exalted. And to that end in the two next verses he maketh mention again of his Victories, and attributes the whole success to God. 2. And he professeth that he will never cease to do it, no not among the heathen. Therefore I will give thanks to thee among the heathen, and sing praises, etc. 3. And he professeth that he had great reason to do it. Great deliverance giveth he to his King. His, one of his own chaise. And showeth mercy to his Anointed. Uncto suo, to David: And not to David a loan, but to his seed for evermore. An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Thanksgiving for some great Victory, collected out of Psalm 18. O Lord, whose eyes are brighter ten thousand times than the Sun, thou, who beholdest all the ways of the children of men, and wilt reward every man according to his do, Vers. 25 who to the good and innocent, wilt show thyself good and merciful, and to the perverse and froward, wilt show thyself averse and severe. We thy afflicted people have in the depth of our sorrows cried unto thee, and thou hast out of thy goodness saved us, and hast brought down the high looks of the proud. The sorrows of imminent death, and the incursions of furious men, like torrents of water, encompassed us, the snares they laid for us, made us afraid, the grave was open and ready to swallow us. But in these our distresses we called upon the Lord, and cried unto our God, and he heard us out of his holy dwelling in Heaven, and the cry of our ardent and instant supplication was heard by him, accepted, and granted. Lord, when thou goest out against our enemies, when thou marchedst out into the field against Edom, Vers. 13 the earth trembled, and the heavens dropped, the Lord also thundered from heaven, and the highest gave his thunder, hailstones, and coals of fire. From Vers. 7. to 15. He fought from Heaven, the Stars in their courses fought against Sisera. O my soul, thou hast trodden down strength. For, O Lord, the Earth, the Heavens, the Mountains, the lightning, the thunder, the dark and thick clouds, the wind and rain, the bail-stones, and tempests, all have obeyed thy voice, and conspired at thy command to the destruction of our enemies, to tear them, to scatter them, to discomfit them. They were too strong for us, Vers. 16 they took all advantages against us in the day of our trouble and weakness, but then thou, Lord, wert our Protector and Defender; even than he reached us his hand and help from Heaven, he sent his Angels from above, he took us, he drew us, he delivered, he freed us from our strongest Enemies, from those who hated us, from those bitter calamities, which like many waters, did environ our souls. And he brought us out of these straits into a large and safe place, he delivered us, even because he had a favour unto us. Thou, Lord, out of thy free love and mercy hast done it. So it was, because so, Lord, it pleased thee. What shall we give unto the Lord for all the benefits he hath done unto us? Assist us with thy Grace, and we will from henceforth keep thy ways, and not departed from our God, as the wicked do. His judgements shall always be before us, and we will not put away his Statutes from us. We will walk more closely and uprightly with our God, and keep ourselves from our own iniquity, even from the temptation of that bosome-sin with which we have been hitherto defiled. For than we know, that the Lord will reward us after our righteous dealing and integrity, according to the cleanness of our hearts and hands in his eyesight. We will therefore love thee, Vers. 1, O Lord our strength, for thou art our Rock, and our Fortress, and our Deliverer, thou art our God, our strong hold, in thee will we trust, our Buckler, and the horn of our Salvation, and our high Tower. For who is God save the Lord? Vers. 31 or who is the Rock save our God? It is God that hath girded and armed us with strength, and blessed us to make his work perfect. He hath given us expedition in our actions, and power to possess the strongest Fortresses. He hath taught and instructed us in the art of War, and fitted our arms, making them in strength like a bow of steel, nimble to shoot, dextrous to hit and kill the enemy. And in the very mouth of danger, thou hast given us thy salvation for a shield, and the power of thy right hand hath upholden and sustained us, Vers. 36 that we fell not, and thy favour hath made us great, increased us in power and dignity. We seemed to be enclosed and shut up in inexecrable difficulties, but thou hast enlarged our steps, and in these slippery places not suffered our feet to flide. In thy name and power it is, that we have pursued our enemies, Vers. 37 that our feet being not wearied in the pursuit, we have overtaken them, that we have not turned again, till we have destroyed them and consumed them; that we have wounded them, Vers. 38 till they were not able to rise, that they are fallen under our feet. And that we should do thus valiantly, it is not our strength and skill in War, but thy goodness. For it is thou. Lord, only, that hath girded us to battle, thou hast subdued under us those that risen up against us. Thou hast given us the necks of our enemies, that we might destroy them that hate us. In their trouble and distress they cried to the Lord, who is wont to hear those that cry and call to him, but wretches they were, and unworthy, and therefore there was none to hear, to the Lord, whom they before derided and contemned did they cry, but he would not hear them. Then being destitute of thy help, and forsaken by thee, we beat them as small as the dust, which the wind whiffles away from the face of the earth, we cast them out as dirt of the streets, which is trodden to nothing by the feet of every passenger. O Lord, deliver our King from the strive, and tumults, Vers. 43 and contradictions of the people, restore Him to His Crown and rights, and make Him the Head to this people, who for their perfidiousness and perjury deserve it not, bring down this rebellious Nation, this heathenish people, and let them fall down and submit to Him, and those, who out of malice and self-ends would not acknowledge Him, serve Him. Assoon as they hear of His name, let them obey Him, and not, as if they were mere strangers and aliens to Him, reject Him any longer, and, laying aside all dissimulation, willingly and readily yield homage to Him. The Lord who liveth, be His Rock, and blessed be His name, and let the God of His Salvation be exalted. Avenge Him, and subdue the people under Him, deliver Him from His enemies, keep Him as the apple of thine eye, lift Him up above those who have risen up against Him, and preserve Him from the tyranny and treachery of the violent man. So shall all honest Subjects, and truehearted Israelites, that bear any goodwill to Zion, celebrate thee, O Lord, who art foorthy to be praised, and give thanks unto thee among the people, and sing praises to thy name. O Lord, send deliverance to the King, show mercy to thy Andinted, to restore Him to His Throne and people, bless Him in His person, and bless Him in His posterity for evermore. Amen. PSAL. XIX. This Psalm is Doctrinal, and teacheth us the way to know God. His Glory is the Subject. THERE be two parts of it. The first is Doctrinal. 2. Penitential. The Doctrinal parts ●ath two Members. 1. The first member teacheth us to know God by natural reason, even from the book of the Creatures, from vers. 1. to vers. 7. 2. But because this way is unsufficient to save a soul, therefore in the second part we have a better way prescribed, which is, The Book of the Scriptures, whose excellencies are described from vers. 7. to vers. 11. The Penitential part gins at the twelfth verse. For since the reward to be expected proceeds from the keeping of God's Law, and David's heart told him he had not kept it, therefore he begs pardon and grace, from vers. 12. to 14. By the Glory of God understand his Goodness, The first part. The Declaration of God from the creatures, especially the heavens. his Wisdom, his Power, in a word, all his Attributes, of which we have a double Declaration. 1. A testimony from the Creatures, but especially the Heavens, whose Magnitude, Beauty, Order, variety, perpetual motion, light, influences, etc. declare that there is an Omnipotent, wise, good God, and Creator of them. Vers. 1 With this David gins, The Heavens declare the Glory of God, and the Firmament showeth his handy work. 2. Vers. 2 The vicissitude of Day and Night proceeding from their motions, declare this also, Day unto day uttereth speech, and night unto night showeth knowledge, etc. 1. The Heavens than are diligent Preachers, for they preach all day and all night without intermission. One day telleth another, and one night certifies another. 2. Vers. 3 They are leraned Preachers, for they preach in all Tongues: For there is nor speech, nor language, but their voices are heard among them. 3. Vers. 4 They are Universal and Catholic Preachers, for they preach to the whole world: Their sound is gone through all the earth, and their words to the end of the world. 3. Vers. 4 But among all these Creatures, the Sun, for which God in heaven hath set a Throne, 2 The Sun. or Tabernacle, makes the fairest and clearest evidence or declaration, and that three ways especially. 1. Vers. 5 By his splendour, light, beauty. He riseth as gloriously as a Bridegroom coming out of his Chamber. 1 By his splendour. 2. Vers. 6 By his wonderful celerity and quickness of his motion, running every several hour 225. 2 By his motion. Miles, as Math maticians teach. He rejoiceth as a strong man to run his race. His going forth is from the end of the heaven, and his circuit is to the end of it: and yet is not tired, nor weary. 3. 3 By his heat. The second part. By his strange and miraculous heat, that pierceth even to the Minerals, concocts, matures, enlives all things. Sol & homo generant hominem. Nothing is hid from the heat thereof. 2. 2 The Declaration by his Word. Which is commended But because this Declaration is not sufficient to make man happy, therefore hath God made a farther Declaration, and revealed himself in his Word, the Scripture, called here, The Law, which is here commended, 1. Vers. 7 From the Author. It is the Law of the Lord. 2. In many respects. From the Sufficiency thereof. It is perfect. 3. From the Utility It converts the soul, gives wisdom to the simple. 4. From the Infallibility. The Testimony of the Lord is sure. 5. Vers. 8 From the perspicuity and plainness of it. The Statutes of the Lord are right. Without perplexities, ambiguities, sophisms, wind, turn. 6. From the effect it breeds in the Soul, it quiets the troubled conscience. They rejoice the heart. Justificati pacem habemus. 7. From the purity of it. The Commandments of the Lord are pure: they admit no feces of foul Opinions, nor give countenance to any sin. 8. Vers. 8 From the effect it hath upon the soul. It enlighteneth the eyes, for it dispels all ignorance, doubting of God, carnal security, diffidence, false worship. And makes us understand our own deformities, defects, etc. 9 Vers. 9 From the Sincerity of it. The fear of the Lord is clean. Other Religions are polluted with humane inventions, strange Ceremonies, Sacrifices, Worships, Lusts, Wickedness, gods. This not so, but the contrary. 10. From the continuance of it. It is to be a perpetual standing Law. It endureth for ever. Aeternum Evangelium. 11. And therefore both. From the truth and equity contained in it. True and righteous altogether. Out of all which David concludes that it is both precious and sweet. Ver. 10 1. The price of it beyond the best gold: Moore to be desired it is than gold, Precious. Sweet. yea, than much fine gold; obrizo, the gold of Ophir. 2. The sweetness thereof, beyond honey, than the honeycomb. 3. Yea, and besides all this, Ver. 11 he shows upon his own experience the excellency of it. Moreover, by them is thy servant taught; probatum est. 4. Nay, such is the fruit, benefit, use of it, Beneficial to those that keep it. That the observers of it are like to be well rewarded; no man shall serve God for nought: For in keeping of them, there is Merces, a reward: 2. Ampla Merces, a great reward. 3. But these last words set David to his prayers, What a reward, The third part. Yea, but David kept it not. a great reward, only to those who keep God's Law? My conscience then tells me, that the reward belongs not to me, for I cannot plead this observance; In many things we sin all, and I among the many: There were but these ways to help him, Confession, Petition for Grace and Faith, and these he makes use of. 1. An offender he was, known sins he had too many, Ver. 12 and many more that he knew not; and even for these he asked pardon, This he confesseth. desiring to be quit of them, not only from the guilt, but the filth; Who can tell or understand his Errors? 2 Asks pardon. Cleanse thou me from secret faults. 2. However so long as he carried about him this body of sin, Ver. 13 he could not choose but err upon ignorance, infirmity, etc. 3 Begs grace against presumption. yet he petitions for so much grace, that he may not maliciously offend: Keep back also thy servant from presumptuous sins. 1. Because the effect would be lamentable, sin would become a King, For than sin would domineer and reign in him: and reign in his mortal body, which is inconsistent with grace: Keep back, etc. Ne, lest they get the dominion, the upper hand over me; command, rule, and I obey, and become a drudge, a slave, a vassal to sin. 2. This is the great offence, a sin not of a small size; And make him guilty of the great offence. therefore keep back thy servant from these sins, and then however I be a sinner, and guilty, yet I shall be innocent from the great offence. 3. Lastly, that his prayer be heard, he begs also; he prays for his prayer, Ver. 14 and the meditations of his heart: Let the words of my mouth, 4 That God would accept his prayer: and the meditations of my heart, be acceptable in thy sight. And that which put him in heart, notwithstanding his many Errors, to do it, to pray, to trust, to confess, was, because the Lord was his Strength, Who was his Strength and Redeemer. his Redeemer. 1. His Strength, his Rock, to keep him that he fell not. 2. His Redeemer, if he did fall. In the words he coucheth two benefits: 1. Conservation: 2. Acceptance of his person through Christ; and expresseth his faith. The Prayer out of the nineteenth Psalm. O God thou art a gracious God to the sons of men, and because this is life Eternal to know thee to be the only God, and him whom thou hast sent, Jesus Christ; That man perish not in his ignorance, Thou hast revealed thyself unto him in the Book of Nature, and in the Scripture. The Heavens declare the Glory, the Wisdom, the Goodness, Ver. 1 the Power of thee their Creator, and that ample whéel of the Firmament bestudded with infinite variety of Stars of several Magnitudes, doth manifest, that they are the work of thy hands, and not of any inferior power: They speak to us day after day, Ver. 2 and night after night, and plentifully teach the knowledge of thee. The constant and perpetual succession of times and seasons caused by the uncessant motion of those great luminaries, inform us, that there is a wise and infinite power that overrules them: Neither do they speak thy glory in an unknown tongue, or whisper thy power and wisdom in a low voice, or to some people only, but they proclaim it in every Language and Idiom, they roar it louder than the voice of Thunder in all men's ears; Ver. 3 there is nor speech, nor language, nor Nation, nor people, that may not hear their voice, and understand their language: Their light, Ver. 4 their constant and perpetual motion, their efficacy and general influence is so admirable, and well known, that their direction is gone out through all the Earth, and their words to the end of the World. But among all those celestial bodies, there is not any, which doth so clearly set forth thy Majesty, as that bright Globe of the Sun, in which thou hast, as it were, Ver. 5 set up thy Throne and Tabernacle; whose lustre and splendour being far more beautiful than that of a Bridegroom, Ver. 6 when he comes out of his Chamber, whose motion is so swift, that in a few hours it cometh from one end of Heaven to another, and runneth to the end of it again; whose heat is so vigorous, that there is nothing hid from the power and virtue of it, proclaim and preach to the World, that there is a wise and potent God, who by his power made, and by his wise providence disposeth, rules, and orders all things in Heaven and Earth. Thou then, O God, hast not left thyself without witness, for the invisible things of thee from the Creation of the World are clearly seen, even thy eternal Power and Godhead being understood by the things that are made; whence we confess, that we are left without excuse: For we ought to have been persuaded by the authority and obedience of these thy Creatures, to love, to honour, to fear thee, and to adhere unto thee alone; but wreaths as we are, little regarding these good instructions, and instructors, we have followed the counsels of our own hearts, and been seduced by our own vain imaginations, with the Fool, we have said privately to ourselves, There is no God. But such was thy goodness and care of us an ungrateful Generation, that in mercy pitying this our carelessness, and that which followed upon it, our misery and deviation from thee, thou hast set us over a better Tutor; from whom we might not only learn to know thee, but a way to live well here, and a way to live for ever; Ver. 7 Thou gavest us in mercy thy Law, which is a perfect Master, and able to convert the soul, this is a sure Teacher, and can make wise the simple: These thy Commandments are pure, Ver. 8 and admit no admixtion of false-doctrine, false-worship, Ver. 9 or iniquity: These thy Commandments are right, and rejoice the heart, settling a quiet conscience: These teach us thy fear in sincerity and Truth, and they teach it for ever; They enlighten the eyes, and keep us from the darkness of sin and ignorance. Good God, so affect my heart with the love of thy Law, that I may desire it more than gold, Ver. 10 yea, than much fine gold; let it be sweeter to my mouth than the honeycomb: Grant good Lord, that I who desire to be thy servant, may be taught by it, Ver. 11 and from the keeping of it, let me expect my reward, and have my reward in this present life, security, and peace of conscience, and be refreshed by the comforts of thy holy Spirit, and in the life to come live with thee in those Mansions, which thou hast prepared for those who keep thy Law, for ever. But thou, O Lord, knowest the frailty of my flesh, how weak my endeavours are, how imperfect my obedience: If none but the observers of thy Law shall be rewarded, I must needs despair of a blessing, either in this, or another life; in that the Errors of my life, which I know are very many, and those which I know not, are numberless: How often do I commit that wickedness, which I ought to leave undone, and omit those Duties which I ought to have done? How often doth vice steal upon me in the of virtue; and Error and Falsehood in the shape of Truth? Who can tell how oft he offendeth? Ver. 12 Therefore, O my good God, I beseech thee of thy infinite mercy, cleanse me, and wash oft these secret spots of my soul with the rest, of which in particular I have no knowledge, yet my conscience in general tells me, that of such I am guilty. And however so long as I carry about me this body of flesh, Ver. 13 I must also carry about with me this body of sin; yet I beseech thee keep me from presumptuous sins, never suffer my will to be so overborn, that I sin against thee with a high hand; though it dwell, yet let it not reign; though it remain, yet let it not dominéer and tyrannize in my mortal body: Thy servant, Lord, I desire to be, and no vassal, drudge, and slave to sin; never then suffer it to have the dominion over me; This is that great offence which is inconsistent with grace, that turneth thee to be our enemy, that excludes from the Kingdom of Heaven, never, never O Lord, suffer me to be guilty of it. Thou that hearest prayers, to thee shall all flesh come; Ver. 14 now with a prostrate soul and a penitent heart I appear before thy Throne, and humbly beg audience: Let these words of my mouth, and the meditation of my heart be always pleasing and acceptable to thee: O Lord thou art my Rock, my Strength, hold me up, that through weakness I fall not from thee. Thou, O sweet Jesus, art my Redeemer, and hast bought my soul with a dear price, that of thy precious blood; free me from the power of sin, the sorrows of death, the power of Satan, and pains of Hell, and bring me by thy Merits and Passion to everlasting life, that I may reign with thee for ever. PSAL. XX. Is a Form of Prayer delivered by David to the People, to be used by them for the King, when he went out to Battle against his Enemies. THERE be three parts of it. 1. A Vote, or Benediction of the People for their King, from ver. 1. to 5. 2. A Congratulation, or Triumph of the People after the victory supposed to be obtained, from ver. 5. to 9 3. A Petition, ver. 9 1. The Vote and Congratulation is directed to David's person, The first part. by form of Acclamation; the particulars are, that he may have, Ver. 1 1. Audience in his necessity: The Lord hear thee in the day of trouble. The vote of the people for the King. 2. Protection: The Name of the God of Jacob defend thee. 3. Help and Strength in the Battle: Send thee help, strengthen thee; which is amplified by the place; Out of the Sanctuary, out of Zion; either from the Sanctuary where prayers were made for him, so that they desire their prayers may be heard for him; or, E Coelo. 4. Acceptance of his person, testified by the acceptance of his offerings and sacrifices, as that of Abel, Oderetur omnia munera tua, & holocaustum tuum in cinerem redigat. 5. Answer, concession and grant of his Petitions: Grant thee according to thy own heart, and fulfil all thy counsel; which is plainly set down in the next verse, The Lord fulfil all thy Petitions. Which granted, they vow thanks. The Vote being ended, they persuade that it may be granted, because it will redound to God's glory; for than they would show themselves thankful, and honour him for the victory. 1. We will rejoice in thy salvation; or as some read it, Do this O Lord, ut exultemus, That we may rejoice. In tua salute, referring it to God, as the Author; or to the King, as saved. 2. And in the Name of our God will we set up our Banners: Joyfully will we enter into the City, with displayed Ensigns, and erect them triumphantly, as Trophies of the victory, to the honour of our God. 2. Now follows the Congratulation and Triumph of their faith; The second part. for they give thanks, as for a victory already obtained, for to their faith it was certain. Before they prayed for Audience and Protection, Ver. 6 here they testify they were certain and secure of both: They comfort themselves by faith, that God will grant what they ask of him, Now know I 1. Of Protection: Now know I that the Lord will save his Anointed. 2. Of Audience: He will hear him from his holy Heaven. 3. Of Help: Helping him with the saving strength of his right hand. And the certainty of their victory proceeded solely from their confidence in God; to him they impute it wholly in the former verse, such was their gratitude; which that it might be the clearer, they illustrate it by an Argument drawn, à dissimili; they were not as the common sort of Soldiers, that trust more to their Arms, than to their Prayers. 1. And the rather, because they trust not in their Ammunition: As most men do. Hi in curru & in equis. Some put their trust in Chariots, and some in Horses, as the Ammonites, 2 Sam. 10.6. 2. But we do not so, We will remember the Name of the Lord our God. The use of Arms is common and lawful to good and bad men, but the difference lies in the confidence: Here is an elegant Antithesis. 2. And therefore the success was according, their confidence in their Armour and Ammunition destroyed, our trust in God hath saved us. They are brought down and fallen, The third part. A short ejaculation. but we are risen, and stand upright. The whole sum of the Psalm, is repeated in this Epiphonema. 1. Save Lord. 2. Let the King, that is, Christ, bear us when we call. The Prayer collected from the twentieth Psalm. O Lord, which art King of Kings, Lord of Lords, and yet hast commanded us to make intercession for Kings, and all that are in Authority, that we may lead a quiet and peaceable life in all godliness and honesty: Hear the prayers of thy Church which we send up unto thee for our King now in the day of his trouble; Ver. 2 let the power of that God, who defended Jacob from the fury of his brother Esau, protect him, and set him on high in a safe place: Send him help from thy Sanctuary, thy Throne in Heaven; strengthen and support him by those prayers that are offered out of Zion for him: Remember, O Lord, those fervent supplications and intercessions that are daily offered at thy Throne of grace in his behalf, and accept the vows and sighs, and groans sent up unto thee by thy afflicted people for his restitution. Grant unto him according to his own hearts desire, and fulfil and give good success to all his counsel; and whatsoever he, for the advance of thy glory, piety, justice, and the good of his people, shall request, that be pleased to hear, and deny him not the request of his lips. Our enemies put their trust in their Arms and Ammunition, and suppose that their strength of Horse, and arm of flesh shall hold them up, and keep them safe, in that power which they have got by violence, blood, perjury, and hypocrisy: But we will remember the Name of the Lord our God, being assured, that a Horse is but a vain thing to save a man, neither shall he deliver any man by his great strength; it is not these humane helps we put our trust in, but in thy Name alone: Truly when thou shalt perform this for us, as we trust thou wilt, then will we rejoice in thy salvation, and in the Name of our God will we set up our Trophies of victory. O let his enemies be brought down, Ver. 8 and fall flat before him, and let all those who with a sincere heart seek to advance his cause and right, thy Church, and thy sincere worship, Ver. 6 rise and stand upright. Make it known, That the Lord will save his Anointed, that he hath heard him, and the prayers that have been offered for him from his holy heaven, and that he hath restored him by the saving strength of his right hand. Save Lord, save the King, the Church, and thy People: Let the King of Heaven, thy Christ, our jesus, whom thou hast exalted to be Lord and King, hear us when we call. Amen. PSAL. XXI. The People's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Carmen Triumphale. THIS Psalm is the People's Thanksgiving after the Victory: In the former Psalm they prayed for David when he went out to War; in this they praise God for the Conquest God gave him over his enemies, and the singular mercy's God bestowed on him. Three parts there are of it. 1. A general Proposition in ver. 1. 2. A Narration, which is twofold, from ver. 1. to 4. 1. An enumeration of the particular blessings bestowed on David, from ver. 1. to 6. 2. An account how God would deal with his enemies, from ver. 6. to 13. 3. A Vow or Acclamation, ver. 14. The Sum of the Psalm is contained in the first verse: The King shall joy, The first part. the King shall be exceeding glad: Ver. 1 Joy then is the affection that King and People were transported with; for all that follows, show but the rise and causes of it. The joy of the King in God's salvation. 1. The rise or object of it: The strength of God, the salvation of God. 1. His strength, by which he did subdue his enemies, contemn dangers. 2. His salvation, by which he escaped dangers, fell not in battle. 2. The second part. Then they make a large Narration of the goodness of God to David's person in particular, of which the severals are these following. 1. God granted to the King what he asked with his heart and mouth: God's goodness to David. Thou hast given his hearts desire, and hast not withholden the requests of his lips. 2. He granted unto him more than he asked, was more ready to give, Ver. 2 than David to pray: Thou preventedst him with the blessings of goodness. Ver. 3 3. He chose him to be King: Thou hast set a Crown of pure gold upon his head; in which God prevented him, chosen him, when he thought not of it. 4. When he went to War, He asked his life, Ver. 4 and thou gavest him even length of days for ever and ever; which is most true in Christ, who was the Son of David, in him his life and Kingdom is immortal. 5. A great accession of Glory, Honour, Majesty; he was no poor, obscure King, now as at first; nor contemptible in the eyes of the people, Ver. 5 but greater than Saul or any King of Israel that followed; of which yet he was not to boast, not in his power, not in his riches, wisdom, but in God's goodness: His glory is great, but in thy salvation, Honour and Majesty hast thou laid upon him. All which are summed up under the word Blessing, in the next verse: Ver. 6 For thou hast made him most blessed for ever: And added this to the blessing, that thou hast given him a heart to rejoice in it: Thou hast made him exceeding glad with thy countenance. 6. The continuance of these blessings, which is another favour, Ver. 7 with the cause of it, David's confidence in God: The cause, his trust in God. For the King trusteth in the Lord, and through the mercy of the most High he shall not be moved. 2. Hitherto is the first part of the Narrative that concerned David's person in particular; now follows the effects of God's goodness to him, ab extra, and the whole Kingdom in the overthrow of his enemies; The overthrow of his enemies by God. and necessary it was to add this, since no Kingdom, though abounding with good Laws, Wealth, Subjects, prudently governed, can be happy, except it be defended, and safe from enemies abroad. Now here their ruin and destruction is described, and the cause. 1. God by David's hand would do it: Thine hand, the Sword of God and Gideon. 2. He would certainly do it; Ver. 8 for he should find them out wherever they were: Thy hand shall find out all thy enemies, and thy right hand shall find out all that hate thee. 3. Ver. 9 This was easy to do; as easy as for fire to consume the stubble: Thou shalt make them as a fiery Oven in the time of thy wrath, the Lord shall swallow them, etc. 4. Ver. 10 This destruction should be universal, it should reach to them and their posterity: Their fruit shalt thou destroy from the Earth, and their seed from among the children of men. 5. Ver. 12 Their judgement fearful and unavoidable; God would set them up as a Mark to shoot at, that should turn their back, and yet they should not so escape, because when they fled, God would overtake them with a bended Bow, and shoot his Arrows upon them: Thou shalt make them turn their back, when thou shalt make ready thine Arrows upon the siring against the face of them. And at last the cause is added of this severity against them; Ver. 11 of that succour he will afford his afflicted, The cause. oppressed people, and the sharp revenge he will take upon their enemies: For they intended evil against, and imagined a mischievous device, which they were not able to perform: A great comfort this. The Epilogue is an Acclamation, The third part. A Vote to God's glory. and it hath two parts. 1. A Petition. 2. A Profession. 1. Be thou exalted, Lord, in thy own strength: Show thyself more powerful than all Men or Devils in destroying the enemies of thy Church. Ver. 13 2. Their thankfulness. And we will be a thankful people; So will we sing, and praise thy power: 1. Serva Regem & Populum. 2. Nos agemus gratias. A Prayer for Kings, and all in Authority, collected out of the twenty first Psalm. O Lord, show thy mercy to the King that is now in great distress, and cast aside by a stubborn, rebellious, and self-ended people: Call for him again, Ver. 1 and make him the Headstone of the Corner, that he may unite these distracted and divided Kingdoms, give him occasion to rejoice in thy strength, and to be exceeding glad of that salvation, which thou alone, now he is deserted of all men, art able to send him against his malicious enemies. Thou art the Lord of Hosts, and victory and success proceed from thee; fight for him, O Lord, and fight with him, that he may be safe; and being saved, rejoice; and rejoicing, ●●ng of thy Name all the day long. With instant and fervent prayers he, Ver. 2 and with him his truehearted people solicit thee to avert thy wrath, and show tender compassion; grant him then, what he shall desire with his heart, and deny him not the request of his lips: With heart and tongue Petitions are presented to thy Throne for him; hear, O Lord, Ver. 3 and grant, and grant and do what is desired: Nay, prevent his Petitions, give him more than he hath asked, or we can expect; let the blessings of thy goodness flow upon him unexpected, and set upon his head a Crown of the purest gold, which of right belongs to him, and which his ambitious and bloody enemy most injuriously hath ravished and detains from him: Ver. 4 His enemy's purshe him to take away his life, but do thou bestow upon him length of days; let him live to a good old Age, safe, and obeyed in his Kingdom: He is now despised, but let his glory be again great and illustrious; he is now dishonoured, but do thou load him with honour; his Majesty is laid low in the dust, but do thou raise it; so he shall have just cause to make his boast, not of his wealth, not of his power, not of his wisdom, but of thy salvation, goodness and deliverance only: Set him a blessing for ever to his people, and make him exceeding glad with thy favour and countenance. He hath had often experience, that the help of man is but vain, that they are all but weak and broken reeds, which run into the hand, wound and grieve those that lean upon them, therefore setting aside all humane confidences, he reposeth his trust only in thee; Thou art his God, and the God of his Father, whose blood was shed to maintain thy Truth, through the mercy then of thee the most High God; let him not be moved, much less removed, as he places his trust in thee, so place him again in his Fathers Seat. As thou hast heretofore showed thy Power against thy enemies, Ver. 8 so declare thy Might now; let no lurking places hid them, no Fortresses secure them, find them out with thy hand, and make them feel thy just and severe revenge; Ver. 9 pursue those that hate thee and thy Truth, let thy right hand lay hold of them, and execute thy wrath upon them; never suffer them to escape, Ver. 10 but make them as a fiery Oven in the day of thy anger, that presently devours those that are cast into it; swallow them up in thy hot indignation, Ver. 12 and let the fire of thy just vengeance consume them: Destroy the fruit of their loins from the Earth, and root out their seed from among the children of men, make them to turn their backs, and sly in the day of Battle, and yet so let them not escape; for even then make thou ready the arrow upon the string, and set them as a Butt to shoot at; prepare thy Bow against the face of them, let them see with great grief the faces of those thou hast saved, and feel their arm. For by their Treason and Rebellion against thy King, Ver. 11 they have intended evil against thee, they have imagined to destroy thy Truth, to abolish thy Gospel and Ordinances, which yet, as appears by their own factions and divisions, they are not able to perform: Frustrate, O Lord, their counsels, and never let them be able to perform them. Raise up thy power, O Lord, and come amongst us; Ver. 13 Be thou exalted in thy own strength, show thyself more potent than all Devils and Men, who rejected our Kings, and do eat up, and oppress thy people; so shall we sing and praise thy power. PSAL. XXII. De Messia, ejus Passione & Regno. THIS Psalm, though in some sense it may be applied to David, as a Type, yet Christ is the thing signified, and therefore it is primarily and principally verified of and in him; for he is brought in here speaking: First, complaining of his dereliction; then showing his Passion, and the cruelty of his Enemies: thirdly, entreating ease and deliverance from them: Lastly, Promising to his Father thanks, foretelling the preaching of the Gospel, and the enlargement of his Kingdom, by the accession of all Nations. There be three chief parts of this Psalm. 1. Our Saviour's complaint, and the causes of it, lively and prophetically expressing his sufferings, almost through the whole Psalm. 2. His Petition and Prayer, that God would not absent himself, but deliver and save him, ver. 3, 4, 5, 9, 10, 11, 19, 20, 21. 3. His Thanksgiving, from ver. 22. to the end. Davids, and in him Christ's complaint of dereliction. 1. He gins with a heavy complaint of Dereliction in his extremity, and that he could not be heard, though he roared and cried; which is thus pathetically expressed and ingeminated; My God, my God, why hast thou forsaken me? The first part. why art thou so far from helping me, and from the words of my roaring? Ver. 1 O my God, I cry in the daytime, but thou hearest not; and in the night-season, and am not silent. 2. And that he might seem to have the more just reason to complain for this desertion, God carried himself to him after an unusual manner; when other his Saints called upon him, he heard them, he sent them comfort, which in this distress he afforded not him. Martyrs si non eripuit tum non deseruit: His case then was more grievous than any before: Nunquam dolor sicut; Ver. 3 and of this he puts God in mind in the three following verses, and presseth him in effect to remember his Promise and Covenant: Call on me in the time of trouble, and I will hear thee. For of this they that went before had experience, and he was the same God still, and why then should not he be heard and eased, why only deserted and cast aside. 1. God heard his other servants in extremity. Thou continuest Holy, i. e. propitious and benevolous, O thou that inhabitest the praises of Israel, dwellest among the Israelites, helpest them, and thence givest them an occasion to praise thee. 2. Christ deserted. Our Fathers trusted in thee: they trusted in thee, and thou didst deliver them. 3. Ver. 6 They cried unto thee, and were delivered; they trusted in thee, and were not confounded. But it seems my case is worse than any man's. Vermis ego, non homo. And then he expresseth the extremity of his miseries by parcels. 1. Scoffed. The scoffs and scorns put upon him. I am become the reproach of men, and the despised among the people. 2. They express their scorns by words and gesture. All they that see me, laugh me to scorn: they shoot out the lip, and shake their head, saying. 3. They labour to take my God from me, insulting over me with this Sarcasm, Insulted over. The second part. Yet trusts in God. He trusted in the Lord, that he would deliver him: let him deliver him, since he delighted in him. Now here he breaketh off the Narration of his sufferings: and converts his speech to God. Refutes their Irony, shows his confidence in God, and prays assistance, by three Arguments drawn from God's goodness to him. 1. His generation and birth. Thou art he that tookest me out of my mother's womb. 2. His sustenance and nourishment ever since. That didst make me hope when I was upon my mother's breasts. I was cast upon thee from the womb, thou art my God from my mother's belly. My Saviour, Protector, Preserver. 3. Trouble it near, and there is none to help: Therefore, Be not far from me. And now he returns to the Narration or Story of the passion again. The second part of the first part. In which he sets forth the despite, cruelty, and rage of the Jews toward him, whom he compares to Bulls, Vers. 12 Lions, Dogs, vers. 16. 1. The Jews rage toward him. They apprehended him; to that end, as many Bulls they compassed him, strong Bulls of Basan beset him round. 2. They longed to condemn and devour him. They gaped upon me with their mouths, as a ravening and roaring Lion. 3. The Rulers. Vers. 16 This was the cruelty and rage of the Bulls and Lions, the chief Rulers, towards him, And people. and now follows the Ravine of the Dogs the multitude: the people, they were caetus malignantium, the assembly of the wicked; and being stirred up by the chief Priests and Rulers, they compassed him, they enclosed him. 4. They Crucify him. They Crucify him. And this his passion is expressed by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foretelling what Christ was to sustain in his body, his soul. 1. I am poured out like water: No part of my body hath any consistency, The passion described. no more than water, that being poured on the ground, runs every way: Or else my blood is poured out freely, and no more account made of the effusion, than of water. 2. All my bones, being racked on the Cross, are luxated, and out of joint. 3. My heart, at the sense of God's wrath, is dissolved and melted like wax at the fire: It is melted in the midst of my bowels. He was in an Agony. 4. My strength, my radical humour, is dried up like a baked pot. 5. My tongue, for thirst, cleaves to my jaws. Sirio. 6. Thou hast brought me to death. 2. To the dust of death. Dead. Buried. 7. And Crucified also. For he was to die upon the Cross. They pierced my hands and my feet. 8. My bones are so disjointed, that they may be all told. I may tell all my bones. 9 And yet for all this they show no pity, no compassion at all. For, 1. They look, and stare upon me. With pleasure they behold my misery, which, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is an affection fit for the Devil. 2. They part my garments among them, and cast lots upon my vesture. He prays as Christ did on the Cross. And he falls to Prayer again. Which in effect is the same with that ejaculation with which Christ gave up the Ghost: Into thy hands, O Lord, I commend my Spirit. The second part of the second part. But, be not thou far from me, O Lord, O my strength, hast thee to help me. Deliver my soul from the Sword, my darling, that is, Vers. 19 my soul from the power of the dog. Save me from the Lion's mouth, for thou hast heard me from the horns of the Unicorn. The third part of the Psalm, is the profession of thanks for the delivery; The third part. The thanksgiving for deliverance. and it contains a clear Prophecy of the Resurrection of Christ, that having conquered Death, and the Devil, he was to reign, and gather a Church out of all Nations, which was to continue for ever. This is amplified 1. By a Public Profession of this benefit received from God. Vers. 22 I will declare thy Name to my brethren. In the midst of the Congregation I will praise thee. And again, Showed in the promulgation of the Gospel. My praise shall be of thee in the great Congregation, and I will pay my vows before them that fear him. In which we have 1. The Propagation, Proclamation, or Preaching of the Gospel. Which is amplified 1. Narrabo nomen: by the notation of the Object to whom preached, honoured here by the name of Brethren. Vos vocavit fratres. Those that fear the Lord, the seed of Jacob, the seed of Israel. The afflicted, the Meek. Vers. 22 The fat of the earth, they that go down to the dust. Vers. 25 2. By the place, In the midst of the Congregation, In the Church and God's worship there observed. in the great Congregation, that is, in the Church, grown great by the Accession of all Nations. 3. By the Worship they were to exhibit. Praise, paying of vows. Fear. I will praise thee. My praise shall be of thee. I will pay my vows, etc. 2. An Exhortation to his brethren, etc. to do this duty, Vers. 23 and that they be fit to do it. 2 To which he exhorts God's people. For every one is not fit to take God's name into his mouth. It is, Ye that fear the Lord, the seed of Jacob, the seed of Israel, do ye praise him, glorify him, fear him. Serve the Lord in fear, and rejoice before him with reverence. Exhibit external, internal worship. 3. And to persuade to this, he gives two reasons. 1. Drawn from God's goodness, his acceptance of the Worship, 1 Because God will accepts is. and hearing our prayers, and affording help when we call. Vers. 24 For the Lord hath not despised nor abhorred the affliction of the afflicted, neither hath he hid his face from him, but when he cried to him, he heard him. 2. This is the first Reason: A second there is at the 26. verse, 2 By the promises made to them. which is the great good that should happen to those that believe and accept of the Gospel preached to them. Vers. 26 Whom he calls here, The Meek; i. e. the humble, the , the penitent, the heavy-laden, those who are oppressed with the burden of their sins, and astonished at the sense of God's wrath. Three promises of comfort are made unto them. 1. 1 They shall be satisfied with the Gospel. They shall eat and be satisfied: i. e. They shall be fed by the Word of the Gospel, and the Sacrament, and they shall be satisfied with the glad tidings thereof. 2. 2 Celebrate the Eucharist. They shall praise the Lord for this mercy, seeking his favour in his Ordinances, especially the Eucharist. The Sacrifices of the New Testament, are Sacrifices of praise. 3. 3 Their conscience quieted. Their heart shall live for ever. Their conscience being quieted, and pacified, and freed from the sense of God's wrath. And now the Prophet goes on, These promises made to the Gentiles, as well as the Jews. and sets forth unto us the extension and amplitude of these benefits, that they belonged not only to the Jews, but even to the Gentiles, by whose Conversion the Kingdom of Christ was to be enlarged. All the ends of the World. Vers. 27 1. Being warned by the preaching of the Gospel, and alured by these promises, shall remember themselves, Who were to be converted. consider of their lamentable condition in which they are, and deplore their former estate, impiety, idolatry, etc. and the mercy of God now manifested to them, being laid to heart. 2. They casting away their gods, and forsaking their lewd courses, shall turn unto the Lord, from whom they have been alienated. 3. And embrace a new form of Religion. And being converted, they shall embrace a new form of Religion under the Gospel; All the Kingdoms of the Nations shall worship before thee. Of which the reason is, Vers. 28 Because Christ is advanced to the Throne; All power is given to him. For Christ is exalted to be King. For the Kingdom, i. e. of the Church, is the Lords, and he is the governor among the people. And then he instanceth in two sorts of men that should become subjects of this Kingdom. In effect all, Rich, and poor. 1. Vers. 29 The fat upon the earth: that is, the wealthy, the mighty, Kings, Princes, 1 To whom the rich should be Subjects. Great Men, are not excluded from the society of this Kingdom, and participation of Grace. All they that be fat upon the earth, shall eat and worship. 2. 2 And the poor, penitents. Ezek. 27.30. They also that go down to the dust: that is, who are poor, neglected, draw out their life in misery, and sit, as it were, in the dust. Those that are perpetual Mourners, and have perpetual dust and ashes on their heads. These shall bow before him. And, No man hath quickened his own soul: Or, None can keep alive his own soul. This clause is diversely read. Moller. Et qui animam suam non vivificat. Vulgar. Et anima mea illi vivet. Jun. Qui animam suam in vita non conservaverit. Musculus. Quorum nemo animam suam vivificabit. Chald. Et anima impii non vivet. And therefore admits of several interpretations, which read in the Authors. 3. 2 And to be a perpetual King. Lastly, He doth amplify the greatness of this benefit, by the perpetuity of Christ's Kingdom. It was not a Feast of one hour, but it was to continue. 1. Vers. 30 A seed shall serve him. It shall be counted to the Lord for a generation, a holy Nation, Whom his seed shall serve. a royal Priesthood. 2. And when one generation was past, another should come up to perform this Duty, Vers. 31 being instructed by their fathers. They shall come, and declare his righteousness to a people that shall be born. For ever. Manebit semper Ecclesia. 3. Lastly, He concludes with the cause of all, why we called, why justified, why sanctified, why saved. Quia ipse fecit. Ipse. God the Author of all: This is God's doing. or if we read, That he hath done it. Then it is to be a part of the Declaration. A Prayer collected out of the 22. Psalms, to be used by a disconsolate soul in a spiritual Desertion. O Heavenly Father, and most Merciful God, thou seest that at this time I am a man of sorrows, and beset with heaviness, thy comforts I now most need, and yet thou seemest to turn thy face from me. My God, Vers. 1 whom I have always served, my God, whom I have always trusted, why hast thou forsaken me? why art thou so fare from my help? why is it, that thou dost not hear the words of my complaint? O my God, Vers. 2 I cry day and night to thee, to take away this bitter cup from me, but thou who art wont to hear those who call upon thee, yet dost not regard the voice of my roaring. As water that is poured out upon the ground, and hath no consistence: Vers. 14 as wax that melts at the heat of the fire, and loseth its continuity: so is the heart in the midst of my body, it flows every way, and is melted by the furnace of thy fierce wrath, I have not whereon to stay, I have not whereon to consist, I pine with grief, I dissolve with pain, I pine and languish, and faint, and die. My bones are filled with torture, Vers. 15 all the strength of my limbs is wasted, my vital spirits fail, my moisture is dried up, my tongue cleaveth to my gums, and I am brought even to the very dust of death. I looked about to see if any would pity me, Vers. 17 but I found them all miserable comforters, they show no pity, no compassion at all. Vers. 6 For as if I were a worm and no man, they stare and look upon me, delighting themselves in my misery. They scoff and scorn me, so that I am become the reproach of men, and the despised of the people. Their words are bitter, their gestures worse. Vers. 12 They laugh me to scorn, they shoot out their lips, they shake their heads. They thus insult over me, nay blaspheme thee. He trusted in God, that he would deliver him, let him deliver him now, if he hath any delight in him. They compass me as wild Bulls, they enclose me as mad dogs, they gape upon me as roaring Lions. They pierce my soul. They part my goods among them, and cast lots upon mine inheritance. But O thou God of Israel, thou continuest propitious and benevolous, Vers. 3 why then dost thou stop thine ears at my prayers? Thou hast performed thine Oath to out forefathers, they trusted in thee in the depth of their calamities, and thou didst comfort or deliver them. They cried in their afflictions, and thou sentest them help; they hoped in thee, and were not ashamed, or frustrated of their hope. But me, who have always called upon thee, who have always hoped in thee, thou hast deserted and forsaken, exposed as the vilest and most contemptible worm to be trampled upon by every foot, and insulted over by my cruel enemy. Yet, O Lord, I am thy creature, and thy hands have fashioned me in my mother's womb, and being fashioned, thou art he, that brought'st me into this light, upon thee have I fastened all my hope even from my infancy, even from that time to this very hour, thou hast showed thyself a merciful God in nourishing, governing, and preserving me from all evil. Do not thou therefore, who hitherto hast been present with me, whom I have acknowledged, whom I have honoured, in whom I have hoped, Do not, O do not thou departed, be not fare from me, for most grievous trouble is near, and there is none besides to help me: none to mitigate the pressnre of my calamities with any comfort. But O thou Father of Mercies, defer no longer, but haste thee to help me; O Lord my strength, deliver my soul from the Sword, my soul, I say, which is only dear to me, from the power of the Dog. Save me from the Lion's mouth, from my Adversary the Devil, that goes about like a roaring Lion seeking whom he may devour, and hear me, and free me from the hands of Tyrants. This if thou shalt do for me, Vers. 22 as I certainly believe thou wilt, than I will appear before thee in the great Congregation, than I will declare thy Name, thy Power, thy Goodness, to all my brethren, to those who are bone of my bone, and flesh of my flesh, to all those who are partakers of the same Covenant, and of the same spirit with me, I will freely and openly profess and praise thee, Before thee, and of thee shall I make my boast in the most frequent Assemblies of thy Servants. Thy praise shall ever be in my mouth, and those sacrifices of thanksgiving, which I have vowed, these I will pay in the presence of all thy people. And I will call to my brethren to join with me, saying, O ye of the seed of Jacob, that fear the Lord; and, O all ye of the seed of Israel, that imitate his faith and piety, praise the Lord, glorify my and your God; fall low before him, adore and worship him, for he hath not despised nor abhorred the affliction of me a poor afflicted, despised wretch, neither hath he hid his face from me, but when I cried unto him, he heard me. O Lord, thou heardst thy Son when he prayed for himself, hear him, we beseech thee, Vers. 16 when he prays for us. And look nor upon us as we are in ourselves wretched, polluted creatures, but look upon the face of thine anointed, behold his hands and his feet digged through with nails for our sake, behold his blood poured out like water, and all his sinews stretched upon the Cross, and his bones put out of joint, consider his bitter Agony, in which, as if he had been near some furnace, he fell into a sweat, and melted into drops of blood, when thou hidd'st thy face, afford him no comfort, when in bitterness of soul being forsaken by thee, he complained and cried, My God, my God: Remember how for us he became the reproach of men, Vers. 1 and the outcast of the people, Vers. 7 how they laughed him to scorn, and shaked their heads at him, forget not those Bulls, those Lions, those Dogs, that came about him to devour him, and when they had brought him to the dust of death, they parted his garments among them, and cast lots upon his vesture. O let not this blood be spilt in vain, but for these sufferings unknown to us, but felt by him, have pity upon us, and save us. Since he hath given his soul a Sacrifice for sin, Isa. 53. divide him a portion with the great, and let him divide the spoil with the strong, because he hath poured out his soul to death, and was numbered with the transgressors, and bore the sins of many, let him see his seed, let him prolong his days, and let the pleasure of the Lord prosper in his hand: Since he hath borne our iniquities, and made intercession for the transgressors, let him see of the travail of his soul, and be satisfied, and let this thy righteous Servant justify many. Let all the ends of the world remember themselves, Vers. 27 mourn and deplore their former estate, lament for their impiety, and forsaking their lewd conversation, be turned unto the Lord, and let all the kindreds of the Nations, instead of the creature, worship the Creator. For thine, O Christ, is the Kingdom, and Power, and Glory, and thou by the meritorious Death and Passion, Vers. 28 hast merited to be the governor among the Nations. A seed even of the Gentiles shall serve thee, they shall be counted to the Lord for a generation. Vers. 26 These are the meek upon earth, these are the poor in spirit, these are the contrite and . To these thou hast sent the glad tidings of the Gospel, for these thou hast prepared a banquet of thine own flesh and blood. Oh give us grace so to eat thy flesh, and drink thy blood, that we may eat and be satisfied, and being filled, with joy of heart, we may praise thee, that we seek to thee, and please thee, and our consciences being quieted, and secured by this repast, we may acquiesce and live in the persuasion of thy peace and reconciliation for ever. O let the fat on earth, the greatest, the richest, the mightiest Princes and Potentates on earth, long after this food, and in testimony of their faith and Religion, eat, adore, and worship. These, even these must go down to the dust, for no man can keep alive his own soul. Let these then, together with all other Mortals, bow their knees at the Name of jesus, and come and eat this spiritual meat, that they may live for ever. Thou, O jehovah, art our righteousness, this will we declare to a people that shall be born, our children's children shall know, that thou alone hast done this for us, that thou hast redeemed us, that thou alone art the Author and Finisher of our justice and salvation, that thou dost justify, thou dost sanctify thy people, and wilt save them by the meritorious Death and Passion of our Lord jesus Christ. And therefore for this we will declare thy Name unto our brethren, we will praise thee, we will glorify thee, we will fear, adore, and worship thee. Our praise shall be of thee in the great Congregation, and we will pay our vows before them that fear thee for ever and ever. Amen. PSAL. XXIII. The Scope is, to show the Felicity of that man who hath God for his Protector, and is under his Care and Tuition. FOR this Protection David in this Psalm congratulates, and expresseth his thoughts under two Allegories, the one of a Shepherd, the other of a Freehearted man, given to hospitality, and bountifully entertaining his guests. Two parts then there be of it. The first sets forth Gods 1. Care of him, in providing him with all necessaries, in the four first verses. 2. And then his Liberality, in supplying him abundantly with more than he needed, vers. 5. The second is his confidence in God's Grace, David's position or inference, what God would do for him, being his Shepherd. and his profession of thankfulness, vers. 6. He gins the first part with this Position, or Assertion: God is my Shepherd; and upon it infers, Therefore I shall not want. He will do for me, what a good Shepherd will do for his sheep. 1. He will feed me in green pastures, vers. 2. The first part. 2. He will there provide for my safety. He makes me there lie down. Vers. 1 3. He will provide waters of comfort for me. 2. Vers. 2 He will feed, provide, etc. And these waters shall be gentle flowing streams, still waters, not turbulent and violent. 4. He will have a care to preserve me in health, if sick, Vers. 2 he will restore me. 5. He, ducit, he goes before and leads me, that I mistake not my way. He leads me in the path of righteousness. Which is his love. For 'tis for his Namesake. 6. Nay Reducit, which is my Security. If I err, and go astray, and walk through the valley of the shadow of death (as 'tis possible, for a sheep is a straggling creature) yet I will fear no evil: for he hath a Rod of the Law to chastise me, and a Staff of Evangelical promises to sustain me, and in both, Thou art with me, thy rod, and thy staff comfort me. 2. Thus as a good Shepherd he supplies me of Necessaries, 2 But as a bountiful Lord that I want nothing, but over and above, as a bountiful-minded Lord, he hath furnished me copiously with varieties, which may be for Ornament, and my Honour. 1. He hath prepared a Table before me, He provides him abundance. and that in the presence of my enemies. 2. He hath anointed my head with oil. To refresh my spirits, Vers. 5 and cheer my countenance. 3. And my cup runneth over with the choicest wine. He glads my heart. The last Verse, The second part. 1. Sets out David's confidence, that it shall be no worse with him: For this David expresses Surely goodness and mercy shall follow me all the days of my life. 2. 1 His confidence. Then expresseth his thankfulness: And I will dwell in the house of the Lord for ever. In thy house among the faithful I will praise thee for ever. 2 Thankfulness. The Prayer collected out of the twenty third Psalm. O Lord, I am that lost sheep, that strayed into the Wilderness, but thou in mercy-hast gone after me, laid me on thy own shoulders, and brought me back to the fold. Vers. 1 Ever since thou hast been my Shepherd, and not suffered me to want any thing that should be necessary for me. Thou makest me lie down in green Pastures, Vers. 2 among the Congregation of thy Saints, feeding and clothing my body, but refreshing more my soul with the sweet, and rich, and wholesome Doctrine and promises made unto me in the Gospel. Thou hast also led me from the turbulent streams of a troubled soul, to the still waters of comfort, confirming and raising my heart by the consolations of thy Holy Spirit. Thou hast refreshed and restored my fainting soul; thou hast recalled me from my erroneous ways, and led me in the paths of righteousness, those plain, easy, straight paths of thy Commandments, not for any merit of mine, but only for the glory of thy Holy Name. I acknowledge mine own condition; that in this valley of tears I am subject to many dangers, many errors: a cloud there is upon my understanding, and a dark disorder upon the faculties of my soul, though then I walk through the valley of the shadow of death, uphold me, that I fear no evil, be thou with me in all my tentations, chastise me when I go astray with the rod of thy Fatherly correction, and when I am ready to fall sustain me with the staff of thy Gospel-promises, let me be sensible of thy arm whipping me, and thy hand embracing me, that from both I may receive comfort. Those that envy my happiness are many, they murmur at my prosperity, and emulate my plenty, but let it be thy goodness to continue thy blessings to me, prepare a Table for me, anoint my head, and let my Cup run over, even in the presence of my enemies, and let them eat their own hearts for envy, to see, that with so liberal and plentiful a hand thou hast imparted thy outward blessings to me. But these I weigh little in comparison of thy Spiritual favours: O Lord, I beseech thee ever supply me copiously with these. Thy Holy Word is a well-furnished Table of all various dainties, let that be always prepared to my hand, and by meditation and rumination always ready provided, that I may have whereon to feed myself, and sufficient to nourish those that need it. There is the oil of thy Holy Spirit, those Graces that flow from thee the God of Grace, O Lord, anoint my head with this oil of Grace, and not my head alone, but my heart also, fortify my understanding with truth, infuse goodness into my will, cheer up my affections with charity, that cheerfully I may run the way of thy Commandments. Thou hast also prepared a Cup for me, the Cup of blessing filled with the blood of thy Son, in which runs over a Sea of mercies to mankind, prepare me to receive this cup, let me be a worthy guest at thy Table, that so some of the overflowings of this cup, may stream also to me, and rejoice my fainting and dying soul. This wine can alone make glad the heart of man, ever, ever let me drink it to my comfort. To this day I have had experience of thy bounty and preventing Mercy, and I beg of thee, that thy goodness and favour may never leave nor forsake me, let it accompany, and keep me all the days of my life, through all-those dangerous ways I am to pass, till it bring me, and set me safe in a place of rest and happiness. In the mean time, I shall think myself happy, if I may dwell in thy House, thy Church, among the company of thy faithful people here, and with them sing praises unto thee; for that will put me in good hope, when I shall pass from hence, I shall dwell with thee in that celestial house above, and with them sing Honour and Glory to thee who sits upon the Throne, and to the Lamb for evermore. Amen. PSAL. XXIV. Of Christ's Dominion, and the Church: and his Ascension. THE Subject of this Psalm is Christ, called, The King of Glory, verse. 7. And it hath two parts. 1. The first that concerns Christ's Lordship, which is in general over the whole world, vers. 1, 2. But in particular, the Church, from vers. 3. to vers. 7. 2. An Exhortation to all men, to receive Christ for their King. The first part of this Psalm shows, that God is King of all the world, The first part. Christ's Dominion. but in his Kingdom he hath two kind of Subjects. 1. Either all men in general, For the earth is the Lords, Vers. 1 and all that therein is; the compass of the world, and they that dwell therein. 1 Over all. And of it he gives a reason, from the Creation of it. He ought to have the dominion of it, Vers. 2 and all in it: For he hath founded it upon the Seas, and established it upon the floods. 2. But all are not his Subjects in the same way. There are a people, 2 Over the Church. whom he hath called to be his Subjects in another manner. A Mountain there is, which he hath sanctified, and chosen above all other Hills, to make the Seat of his Kingdom, 'tis the Church, and over them that live in it he is in a more peculiar manner said to be a Lord, than of the whole earth. And these are more properly called his Servants and Subjects. And yet among these there is a difference too. For some only profess to be his Servants, and call him Lord, as Hypocrites; some other there are, that are his Servants really and truly. And that this difference be taken notice of, the Prophet asks, Quis? Vers. 3 Who shall ascend into the bill of the Lord? And, Who shall stand in his holy place? In which some of his Subject. are hypocrites As if he should say, Not Quisquis. 'Tis not every one; for Infidels are not so much as in the Church. Hypocrites, howsoever in the Church, are no true Members of the Mystical Church, and some which come to the Hill of the Lord, yet stand not in his Holy place; For many believe only for a season, and few continue faithful to death. 3. That then it be truly known, 2 Others true Subjects. Their Characters. who they are over whom he is truly Rex gloriae, The King of glory. The Prophet gives us their Character, and sets down three distinctive Notes by which they may be known. 1. Cleannesses of hands. He that hath clean hands: à cade furto, etc. Vers. 4 is free from all external wicked actions. 1 Clean hands For the hand is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Purity of heart. For external purity is not enough, except the heart, 2 A pure heart. the Fountain of our actions, be clean. Hypocrisis est in cor consentiat. 3. Truth of the tongue, is not guilty of lies and perjuries. 3 A true tongue. He that hath clean hands, and a pure heart, who hath not lift up his soul unto vanity: nor sworn deceitfully. After that the Prophet had given the Character by which you may know the man, he than assigns his reward, and ends with an acclamation. 1. Their reward a blessing. This is he that shall receive the blessing from the Lord, and righteousness, i. e. be justified, from the God of his Salvation. 2. Vers. 5 Vers. 6 This is the generation of them that seek thee: i. e. These are the people of God: Because these are alone the people of God. let other boast themselves, and please themselves as they list, yet these are the godly party, these they that seek thy face, O Jacob, i.e. O God of Jacob. This part is an Exhortation to all men in the whole world, The second part. especially Princes, Nobles, He exhorts all to receive Christ. Magistrates, that they receive, acknowledge, and worship Christ as King. 1. Life up your heads, O ye gates, i. e. O you Princes that sit in the gates, Vers. 7 lift up your heads and hearts, be ye lift up you everlasting doors, portae mundi, and the King of glory shall come in. 2. Vers. 8 To which good counsel, the Prophet brings in the Princes ask this Question in scorn and contempt, Which they deride, Who is the King of glory? To which he answers, The Lord, strong and mighty, the Lord, mighty in Battle. I tell you who he is, To their ruin. one able to destroy you, and will destroy you if you reject him: For he is far beyond all the strength and power of men. He is the Lord, mighty in Battle, Dominus excercituum. And that his Exhortation pierce the deeper, he ingeminates it with the answer, vers. 9, 10. I know this last part is otherwise interpreted, and I dislike it not. See Bellarmine. The Prayer out of Psalm 24. which was composed to be Sung on the Sabbath. O Omnipotent God the Creator and preserver of the whole Universe, Vers. 1 who art Lord of the whole earth, of whose fullness all partake, and to whom all that dwell in the world own homage and subjection. For thou hast created the Globe of this earth upon which we tread, Vers. 2 and so immovably founded and fixed it upon the floods, that the violence of the Sea doth not overwhelm it, nor the waves thereof ascend above it: We acknowledge that the whole stock of men, that walk upon this earth, and are sustained from it, as they are thy creatures, so they are thy vassals, and that thou hast a just dominion over them. This is an Argument of thy Power and Majesty. But thy love to mankind hath far more abounded, in that out of all Nations thou hast cast thy eye upon a select company, vouchsafed to call them into thy Church, Vers. 3 in which thou hast set thy Seat, as sometime in Mount Zion, that thou wilt dwell among these, be adored by these, and give a favourable answer to the petitions that these shall make unto thee. Of these thou requirest integrity, purity, fidelity. Clean hands, a pure heart, Vers. 4 and a faithful tongue. These are the generation that seek thee, and to these thou hast promised thy blessing, thy mercy. Grant therefore, O Lord. that we may have hands cleansed from all impure actions, a heart free from all hypocrisy, and base affections: a tongue, that will never take thy Name in vain, either rashly, deceitfully, or maliciously, but that in heart, word, and deed, we may be so sincere, that we may be accounted by thee of that number, who are worthy to ascend into the Hill of the Lord, and dwell, remain, and continue in thy Holy place. O Lord, afford us thy grace thus to seek thee, and then we shall never despair of thy blessings, and notwithstanding our failings, we shall have good hope to have thy righteousness imputed to us for our justification, when we shall appear before the God of our Salvation. O Lord, who art the Saviour of all those that seek and open to thee, I lift up my heart to thee, being desirous to approach thy presence in the right place, where thou may'st be found, and the right time, whilst thou may'st be found: Open my dull ears, and hard heart, that thy Son, my Saviour, that King of Glory may come in and dwell with me. Grant me grace, Ver. 7 that I may still hear while he calls, open while he knocks, and keep him with me after he is entered, that I may ascend thy Hill, and stand in thy holy place, that I may not only sojourn in thy Tabernacle, but also rest and dwell upon the Mountain of thy holiness. And, O Lord, give this Grace unto all Princes, that they shut not the gates, nor of their Cities, nor hearts, against thy Son, when he would enter, and bring the glorious light of the Gospel; rather let them set them wide open, that there may be a free passage for the King of Glory to enter; for than thou, Ver. 8 who art the Lord of Hosts, and Mighty in Battle, wilt go forth with their Armies, and subdue before them their enemies. O thou, who art the King of Glory, the Lord strong and mighty, remember thy dwelling place that now lies waste, and those doors in which we do hope everlastingly to praise thee: By these we entered to offer unto thee our supplications before thee, in these houses we were want to praise thee: But now they are thrown down, desolate, and forsaken: Arise therefore, O Lord, thou and the Ark of thy strength; build again the walls of Jerusalem, and set up the gates of Zion, that thy people may enter in, and magnify thy Name, singing with joyful lips, Thine is the Kingdom, the Power and the Glory, for ever and ever. Amen. PSAL. XXV. This Psalm is a continued and earnest Prayer of a man pressed with enemies, danger, and sensible of Gods heavy displeasure for his sin. AND the several Petitions which he makes, may make the Partition. 1. His first Petition is, that his enemies triumph not over him, ver. 2, 3. 2. His second is for instruction, ver. 4, 5. which he urgeth, ver. 8, 9, 10, 12, 13, 14. 3. His third for mercy and forgiveness, ver. 6, 7, 11. 4. He enforceth and renews his first Petition, ver. 15, 16, 17, etc. with many Arguments. 5. He prays for God's people, the Church, ver. 22. 1. He prefaceth with the profession of his faith and confidence in God, The first part. which is the chief wing of all prayer: Unto thee O Lord do I lift up my soul, Ver. 1. & 2. O my God I trust in thee: He relies not on, nor seeks not after any humane helps; David relies on God, and prays. and upon this living hope he prays. 1. For his hope, that it shame him not, as it doth, when a man hopes, 1 That his hope be not frustrate. and is frustrated: Let me not be ashamed; make it appear, that I hope not in thee in vain. 2. Let not my enemy's triumph over me, glorying that I am deserted; Ver. 3 and this Petition he persuades by this Argument; the consequent may prove dangerous, if thou send me no help; but it will be to thy glory, if I be relieved; for if he were delivered, the faith and hope of others would be confirmed; if deserted, the good would faint and fail, the wicked triumph; and therefore he prays, O let none that wait on thee, be ashamed; but let them be ashamed, which transgress; that is, do me wrong maliciously, without any cause given them by me. 2. Then he petitions for instruction, The second part for instruction. that he may be so always governed and confirmed by the Word of God, that he sink not under the Cross, but rely on God's Promises. 1. Show me thy ways, and teach me thy paths; Ver. 4 that thou dealest harshly with thy best servants, bringest down before thou exaltest; mortifiest, before thou quicken'st; settest the Cross before the Crown: Teach me, show me, that this is thy way. 2. Ver. 5 Direct me in thy Truth, and teach me: Make me remember that thy promises are firm and true; yea, and Amen to those that trust in thee; this makes me hope still, Thou art the God of my salvation, on thee do I wait all the day. 3. The third for mercy. He prays for mercy, and a remove of his sin that might obstruct it. 1. Remember, O Lord, thy tender mercies, and thy loving kindnesses, which have been ever of old; Ver. 6 i.e. Deal mercifully with me, as thou hast ever done to those that fly to thee in their extremities 2. Ver. 7 Remission of sin, especially of the rebellious concupiscence, which in youth most domineers: And remission. Remember not the sins of my youth, nor my: ransgressions; Ver. 11 according to thy mercy remember me, for thy goodness sake, O Lord: This Petition he repeats, ver. 11. For thy Names sake, O Lord, pardon my iniquity, and upon this my confession; for it is multa or magna, great. David here breaks off his prayer, Of which, that he may be the more assured, he calls to mind God's goodness. and to confirm his confidence discourseth of the Nature and Person of God; even in the greatest fervency of our prayers, the greatness of our sins, the unworthiness of our persons, the anger of God against sin come into our minds, stagger our hope, and tell us we shall not be heard; no better way than to confirm us, than to call to mind the nature and the ways of God with his people, and this course David here takes; he saith: 1. 1 That he is good. Good and upright is the Lord. 1. Good; for he receives sinners gratis. 2. Upright; constant and true in his promises, therefore instruet, He will grant me my request, ver. 4. He will teach sinners, and me, though a great sinner in the way. 2. 2 Favourable. The meek he will guide in judgement; He will not suffer them to be tempted above their strength, but will teach them what to answer, and will not proceed secundnm rigorem juris, but will interpret all in the most favourable sense. 3. 3 All his ways mercy and truth. In a word; All the ways of the Lord are Mercy and Truth: Mercy, in that he freely offers remission of sins, the graces of his Spirit, government in this life; mitigation of our calamities, and at last a discharge from them, and eternal life: Truth, in that he will perform what he hath promised: To those that keep his Testimonies. Non est mendax sed verax: But with this caution, that men perform with him; for it is unto such as keep his Covenant and Testimonies; i e. in faith and a good conscience walk before him; the Covenant being this, I will be thy God, and the God of thy seed; upon which follows, Walk before me, and be thou perfect. 4. Upon the confidence of which Promise and Covenant, David repeats his prayer: Upon which he repeats his prayer. For thy Name sake, O Lord, pardon my iniquity, for it is great; Multa & magna. And yet David proceeds in the consideration of God's Nature, his Goodness, his Truth and Mercy to those that keep his Covenant; And admires the happiness of him that trusts in God. and by way of admiration asks, Quis, i. e. Quantus & qualis: O how happy, how blessed is the man that fears the Lord, worship's God, loves his Word, and casts not away his hope and faith in the day of trouble and tentation, Ver. 12 which happiness he sets forth by the fruits that follow his piety. 1. The first fruit and benefit that he shall reap, is, instruction and direction in his Vocation and private life: For God shall direct him. Him shall he teach in the way that he shall choose. 2. Ver. 13 The second is, that his happiness shall not be momentary, but firm and lasting; 2 He shall dwell at ease. not molested, but quiet: His soul shall dwell at ease. 3. 3 Happy in his seed. A third is, that he shall be happy in his children and posterity: His seed shall inherit the land. 4. The fourth is, that Redemption of Mankind by the blood of Christ, and all the effects of it, Remission, Reconciliation, etc. which is a secret unknown to flesh and blood, shall be revealed and applied to him: Ver. 14 The secret of the Lord is with them that fear him, 4 God's Covenant applied to him. and he will show them his Covenant. Being confirmed with these promises, and cheered with these fruits, he, The fourth part. 1. Testifies his acquiescence and faith in God for deliverance: My eye● are ever towards the Lord; he shall pluck my feet out of the Net. In this he acquiesceth. 2. And then returns to his Prayer again, being in effect the very selfsame that he began with; which he offereth in several Clauses. 1. Turn thee unto me. He renews his former prayer. 2. Have mercy upon me. 3. O bring thou me out of my distresses. 4. Look upon my affliction and trouble, and forgive me all my sins. 5. Consider mine enemies. 6. O keep my soul, and deliver me. 7. Let me not be ashamed. 8. Let integrity and uprightness wait upon me. Petitioners and men in misery think that they can never say enough; this makes him so earnest, and so often repeat the same thing; in which longing, there is yet an incrementum: The sum is, That God would hear, and grant him defence and deliverance in his dangers, remission of sins, which caused them, and protect, direct, and govern him in his troubles. Now that he might prevail in his Suit, as an excellent Orator, And useth many Arguments that God be propitious to him. he useth many Arguments to induce God to be propitious to him. 1. His faith and trust in his promises: Min● eyes are ever towards the Lord. 2. The danger he was now in: His feet were in the Net. Ver. 15 3. He was oppressed and alone, had none to help him: I am desolate, and afflicted. Ver. 16 4. His inward afflictions and pain was grievous: Ver. 17. & 18. The troubles of my heart are enlarged; by which he was distressed, in pain, in sorrow. 5. And without his enemies, powerful, many, merciless, cruel, Ver. 19 My enemies are many, and they hate me with cruel hatred. Ver. 21 6. And yet I am an Innocent, and desire to be so, thy servant: Let integrity and uprightness preserve me, for I wait upon thee. And thus David having through the whole Psalm prayed for himself, He prays for the Church. The fifth part. at last in the close, he offers up a short, but earnest Petition for all the People, and for the whole Church; which proceeded from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ver. 22 which ought to be among the Saints. Redeem Israel, O God, out of all their troubles. The Prayer collected out of the twenty fifth Psalm. UNTO thee, O Lord, I do lift up not only my eyes and hands, Ver. 1 but my very soul and heart; early in the Morning will I direct my prayer unto thee, and will look up. O Lord, I am not ignorant, how uncapable I have made myself of thy favour by my transgressions multiplied against thee; but, O Lord, Ver. 6 declare thyself mindful of thy pity and mercy which thou hast showed to Mankind from the beginning of the World, and according to the multitude of thy mercies deal with me; My sin is very great, more in number than the sand, heavier in weight than the greatest burden; O pardon my iniquity for thy Name sake. The offences of my younger years are overmany, Ver. 11 into which the boiling of concupiscence, inconsideration, and my youthful heat and imprudence, hath cast me headlong; but, O good God, I beseech thee, Remember not the sins of my youth, nor the transgressions of my unruly and unbrideled Age; but according to thy mercy think thou upon me, blot out of thy remembrance my abominations, and remit my crying exorbitances, for thy goodness sake, O Lord. O Lord, Ver. 8 Thou art good and upright, all thy paths are Mercy and Truth: Thy Goodness and Mercy is showed, in admitting sinners to Repentance; and thy Uprightness and Truth, in pardoning them, and making good thy Promises; admit me then among the number of thy Penitents, and seal my pardon as thou hast promised to penitent and believing sinners: Thou art the God of my salvation, Ver. 5 on thee do I wait all my life long; from thy Mercy I look for my Instruction, Ver. 4 from thee my Direction; Show me thy ways. and reach me thy paths, and lead me in thy Truth: I am a man of a broken and contrite spirit, guide me in the day of judgement, and suffer me not to be tempted above my strength; and whatever way I choose, be thou my Teacher and Monitor, that I slip not, and fall not in it. I desire, O Lord, to keep thy Covenant and Testimonies, let therefore that great secret of Man's Redemption, by the blood of thy dear Son, be made known to me, and the mercies of thy Covenant assured to my soul, by which alone my heart shall dwell at ease, and my Conscience be quieted from the guilt of sin, and sense of thy wrath. These my sins have procured me many enemies, and thou hast justly raised up these Rebels, to revenge my Rebellions against thee; with these I am so compassed, that I know not what to do: But mine eyes are toward thee, O Lord; and except thou pluck my séet out of the Net, I must needs perish in the snares that they have privily laid for me: Turn thee then unto me, and have mercy upon me, for I am destitute of all humane help, left alone by my friends, and afflicted by my enemies: The sorrows of my heart are multiplied, my sins are represented to me in the largest manner, my distresses are instant, my pain grievous, O look upon my affliction, bring me out of my troubles, and forgive me all my sin; for which I openly confess, I have justly deserved to suffer what I now feel and complain of. Make it known, gracious God, that thou dost see and consider the multitude of my enemies, who hate me with cruel hatred, and persecute me without any just cause; for though I have justly deserved at thy hand those things which I suffer, yet to them I have done no wrong, neither do they pursue me in revenge of my sin, but merely out of malice and envy, serving and gratifying their own lusts, not any way intending thy Glory. O keep then my soul, which they seek to destroy, and deliver me from their multitude and injustice; I wait on, and put my trust in thee, let me not, nor any that trust in thee, be ashamed of their hope: For it will derogate from thy glory, that any that trust in thee, be frustrated of their expectation; but frustrate their counsels, and let them be ashamed of their undertake, who without any just cause given them, Ver. 21 do plot the ruin of thy people, who endeavour to serve thee with an entire and upright heart. Redeem Israel, O God, out of all his troubles: Israel is thy people that thou hast chosen; Israel the people that thou hast bought and purchased with thy own blood; many troubles and enemies they have, for them I pray, and not for myself alone: O Lord, deliver them for thy Names sake, and for thy Son's sake, out of all their afflictions and pressures. Amen. PSAL. XXVI. David's Appeal to God to vindicate his Innocence. THE parts of the Psalm are, 1. An Appeal of David to God, to be his Judge, ver. 1, 2. 2. The causes that induced him to it, his integrity especially. 3. A Petition, ver. 9, 11. 4. His Gratitude, ver. 12. He gins with his Appeal to God, David appeals to God to be his Judge. whom he knew to be a just Judge, and therefore desires to be dealt withal, in forma juris; Judge me O Lord, examine me, O Lord, and prove me, try out my reins, and my heart. Ver. 1 2. Then he assigns two causes of it; his integrity and his faith. Ver. 2 1. His faith and confidence was such in God, Upon his, 1. Faith. that he knew that the Judge of all the World would do him right: I have trusted in the Lord, Ver. 1 therefore I shall not slide; I change not my Religion, to which I am tempted. 2 Integrity. 2. His integrity; for I have walked in my integrity; Ver. 1 of which he assigns the cause; for thy lovingkindness is before mine eyes, Ver. 3 and I have walked in thy Truth; I follow thy Word, and the Truth therein. The second part. This he demonstrates, Next he sets down his integrity, by an injunction of parts, which were two, How he carried himself to men: 2. How to God. 1. He abstained from all society, confederacy, counsels, 1 By his carriage to man. and intimacy with wicked men; nay, he did abominate and hate their ways. I have not sat; viz. in counsel with vain persons, Ver. 4 neither will I go in with dissemblers; I have hated the Congregation of wicked doers, Ver. 5 and will not sit with the wicked. 2. The other degree of his integrity, was, his piety, which he here professeth; 2 To God. I will wash my hands in innocency, and so will compass thine Altar, O Lord; Ver. 6 i. e. 1 To his worship. I will worship thee; for that end in the next verse, he would keep his hands from blood, oppression, innocent, pure; it was, Ut, Ver. 7 That I may publish with the voice of Thanksgiving, and tell of all thy wondrous works. Non est speciosa laus in ore precatoris; therefore he would be innocent. And then he professeth a second act of his piety, his love to Cod's house, Ver. 8 and the Service done in it: O Lord, I have loved the habitation of thy House, 2 To his house. The third part. Therefore he prays. and the place where thine honour dwelleth. Upon which conscientiousness of his integrity, he falls to prayer, That God would not suffer him to be polluted with the conversation of wicked men, Ver. 9 nor involved in their punishments: Gather not my soul with sinners, Ver. 10 nor my life with the bloodthirsty; in whose hands is mischief, And describes wicked men with whom he would not converse. and their right hand is full of bribes. But by the way, observe the many Titles he gives here to wicked men. 1. They are vain persons, void and empty of the fear of God, irreligious. 2. Deep men; occulti, absconditi, versuti, dissemblers, aliud ore, aliud cord. 3. Caetus Malignorum, Malignants, doing all for their own ends. 4. Impious, Turbones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 5. Peccatores, sinners, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Workers of iniquity. 6. Bloodthirsty men, cruel and revengeful. 7. Mischievous, ready to execute with their hands what they plotted in heart. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That will do any thing for a bribe. Now from some such kind David blesseth himself, he will have nothing to do with them: As for me, I will walk in my integrity; Redeem me Lord from such people, and be merciful to me. Lastly, The fourth part. His gratitude. He shows his gratitude: My foot standeth right; hitherto I am sure I am in a good way; I will therefore praise the Lord in the Congregations; not only privately, but publicly. The Prayer collected out of the twenty sixth Psalm. MANY, O Lord, very many are those temptations to allurements, which the World, the Devil and Mon have laid before me, to withdraw me from the profession of thy Truth, and a religious course of life; but because I have continued constant in my integrity, they load me with slanders, and pursue me with violence, seeking to take away my life, as they have already taken my inheritance: But Lord, I commit my cause to thee, by whose power I have hitherto persisted in my uprightness. Judge, Ver. 1 and discern my Cause, O Lord: They impute folly, error, and stubborness to me; but my heart tells me, That I have walked innocently: They lay to my charge things that I knew not; but thou art the searcher of all hearts; Ver. 2 Examine me therefore, and prove me, try out therefore, as gold in thy fire, the secrets of my reins, and the inmost cogitations of my heart, explore what they are, and whether they be worthy of that despite and ill usage which I have received from these men of blood. Thou knowest, Lord, that I have gone on in that right way of piety, which thou hast proposed and prescribed in thy Word; nor profit hath alured me, nor threats have affrighted me, nor flattery won upon me to turn to the right hand, or unto the lest: But I have put my trust in thee, thy loving kindness hath been before my eyes, and I have been pleased in the way of Truth: Be merciful therefore to me, Ver. 1 O Lord, that I may go on, as I have begun; and suffer not my feet to slip in this way, nor to fall out of the way. By the way side, there be too too many tempters and temptations; the most are destitute of thy fear, having one thing in their heart, another upon their tongue; in whose hands is mischief, and their right hand is full of bribes: But thou knowest, O Lord, That I have not sat in counsel with these vain persons, neither will I go in and converse with these dissemblers; for I have hated, with a perfect hatred, the Congregation, the Assembly, the Society of these Malignants; and with my whole heart have detested their Covenants and Engagements: I have not, I will not sit with these wicked and evil doers, lest I should be infected by them, or countenance and confirm them in mischief, and draw on others by my example. They, Lord, have demolished and polluted thy dwelling place, but I love the habitation of thy house; by their irreverence in that place, they dishonour thee; but I will come and fall low before thy Footstool, well knowing that there thine honour dwelleth: And when thou shalt again open those doors unto me, if I contracted any soil, I will wash it off with a flood of tears; and being an innocent among thy innocent people, and about thy Altar I will adore, and with the Choir of those that sing to thy Name, I will praise and exalt thy Mercy and Majesty: There will I publish with Thanksgiving, and tell abroad all thy wondrous works: There with Hymns and Psalms composed to that end, I will declare to all men that are there present, how wonderfully and mercifully thou hast wrought for me, and for thy people, in delivering us from the hands of our bloodthirsty enemies. Since then, O Lord, I have always detested and declined the counsels and confederacies of evil-doers; since I have been ever studious of Religion, and loved the communion of Saints, Take not away my soul with sinners, and involve not my life in that perdition, which here and hereafter, is due to these men of blood, and oppressors of the innocent: As for me, I have walked innocently, wronging none, nor desirous to wrong any; though I have seen the wicked prosper in their wickedness, and some have judged them happy men, yet I am not moved with their multitudes, success, or example; I will yet walk in my integrity; therefore, good God, destroy me not with these evil doers, be merciful unto me, and redéem my soul from the evils with which I am encompassed, and from those evils that hang over their heads. My foot hath hitherto been kept right by thy grace and mercy; therefore when thou shalt bring me back again to thy Temple, I will not be unthankful, but I will sing praises to thy Name in and with the great Congregation. Amen. PSAL. XXVII. To comfort one in Danger and Adversity against Despair. THERE be four general parts of it. David shows, 1. How free he is in danger from fear, and the causes ver. 1, 2, 3. 2. He expresses his love to God's House and Religion, ver. 4, 5, 6. 3. He prays, ver. 7, etc. 4. He exhorts to depend on God, ver. 14. Possible it is, that some Man, Friend or Foe, might ask David, The first part. David fears not, because God is with him. what heart he had in his miseries and persecutions all the time of Saul? To whom David might return this Answer, That he was never disheartened, he never did despair; and the Reason was, because God was his Light to guide him, his Rock to save him, his Strength to sustain and uphold him. The Lord is my Light, and my Salvation, of whom then should I fear? Ver. 1 The Lord is the Strength of my life, of whom then should I be afraid? Of which he had experience. And this he amplifies in the next two verses; first by experience, he had already found this true: When the wicked, Ver. 2 even mine enemies came upon me to eat up my flesh, they stumbled, and fell: secondly, he puts a case, Say that an Host of men should encamp against me, my heart shall not fear; Ver. 3 though War should rise against me, in this will I be confident. The Arguments of his confidence, were God's goodness, ver. 1. And was therefore confident. and his own experience, ver. 2. to which he adds three more, in the 5, 10, 13, verses. 1. That God would hid him in his Tabernacle, ver. 5. Ver. 5 2. That when his father and mother forsook him, God took him up, ver. 10. 3. That he should see the goodness of the Lord in the land of the living, ver. 13. He expresseth his great love and desire to the Tabernacle and House of God: The second part. His love to God's house. One thing I have desired, this one before all other things; and he was constant in it, That, emphatically, I will seek after, that I may dwell in the House of the Lord all the days of my life; and that for three ends. Ver. 4 1. To behold the beauty of the Lord; to taste how good and gracious the Lord is. 2. To inquire in his Temple; there to search the mind of God. 3. To offer in his Tabernacle sacrifices of joy, Ver. 6 and to sing praises to the Lord. And this was another Argument of his security: For in the time of trouble he shall hid me in his pavilion, in the secret of his Tabernacle shall he hid me, he shall set me upon a Rock; and now shall mine head be lifted up above all my enemies round about me. In the last part he falls to prayer. The third part. 1. He prays. For Audience, and an Answer: Hear O Lord when I cry with my voyee; have mercy upon me, Ver. 7 and answer me. 2. 1 The ground of his prayer, obedience. The ground of his prayer, his obedience to God's Command: Thou hast said, seek ye my face; Thy face Lord will I seek. 3. Ver. 8 The matter of his prayer in general: Hid not thy face from me, put not thy servant away in anger; Ver. 9 in which he hath good hope to speed, even upon former experience: 2 The matter of his prayer in general, that God desert him not. Thou hast been my help, be not now worse to me than thou hast been; therefore leave me not now; nor forsake me, O God of my salvation; when father and mother forsake me, than the Lord will take me up. 4. Ver. 10 The matter of his prayer in particular: Teach me thy way, O Lord, and lead me in a plain path: In particular, to he taught a way to escape his enemies; i. e. Teach me what to do, that I may please thee; and lead me in a plain path, that I may escape the ambushes and snares of my enemies; deliver me not over to their will; for they seek my ruin. Ver. 11 1. Who are, They are perjured men; false witnesses are rise up against me. 2. Ver. 12 They are mischievously bend; They breathe out cruelty. 5. 1 Perjured men. And their cruelty and falsehood is so great, that I had fainted, were it not for my hope in thee: 2 Cruel men. I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. Ver. 13 At last he concludes with an Exhortation, The fourth part He takes heart, and persuades others to it. that all others would take out his example, and in their greatest extremities be courageous, and put trust in God as he did: Wait on the Lord, be of good courage, and he shall strengthen thine heart: Wait I say, on the Lord: Be an expectant; for he that shall come, will come in his good time. The Prayer collected out of the twenty seventh Psalm. O Heavenly Father, whatsoever the World plots, the Devil endeavours, and wicked men conspire against us, that we are fully persuaded shall come to nought, Ver. 1 and be utterly frustrate: For thou, O Lord, art our delight, to direct and comfort us; our salvation to deliver us; the strength of our life to support us; whom then should we fear? of whom then should we be afraid, when we have so powerful a Saviour to defend us? Though an Host of armed men should encamp against us, our heart should not fear, though War should rise against us, Ver. 5 in this we would be confident, that in the time of trouble he will hid us in the secret of his Tabernacle, he shall set us upon a Rock, to which the malicious hand of our enemies shall never be able to reach. How often have our enemies, Ver. 3 no otherwise than ravening Dogs, set upon us to fear and eat up our flesh? and how often have they been defeated, and frustrated of their purposes, and fallen before us? This, O Lord, is thy doing, this the work of thy hand; Ver. 6 Thou only hast lift up our heads above our enemies round about us. For which great mercy, One thing I have desired of thee, this One before all other things, Ver. 4 and this I will ever seek; deny me not, that in peace and quietness, I may dwell all the rest of my life, in that place, where the House of my God is; that I may have experience of the beauty of holiness, and taste of that delight with which thou dost affect thy servants by the manifestation of thy presence; that I may there inquire and learn my Duty, and make a progress in the knowledge of spiritual things; Ver. 6 that I may there compass thy Altar, and offer the Sacrifices of Joy, and sing Psalms of Praise, and Hymns of Thanks to thee my God. O my God hear my voice, for I have long cried and called unto thee; deliver me from mine enemies that pursue me, Ver. 7 and bring me back, and give me a quiet Mansion in the place thine Honour dwelleth; being moved by my unjust persecution, have mercy upon me, and return me a favourable answer: My careful heart hath always thought upon thee, and been revived with thy command, Seek ye my face, call upon me in the day of trouble; and therefore with elevated eyes and hands, and with an intent heart, I have sought thy face, thy presence, thy favour, thy protection, and I will never cease to seek it, till I shall see thee face to face: And since from my heart I seek it, O do not turn, and hid thy face from me, and deny me not thy favour: Conceive not so great anger and displeasure against thy servant (who yet have deserved it for his sins) as to cast me away, and deny me that help which thou hast hitherto graciously afforded me: My father, my mother, my friends, my acquaintance, my neighbours have all stood afar, and forsaken me in my trouble; and wilt thou also leave me at this time? This hath not been thy custom; for when I have been destitute, Thou hast been my help; when I have been exposed, Thou hast taken me up: Forsake me not then now, O God of my salvation; be my Helper, who without thee am nothing; be my Saviour, who except thou save, am like to perish. Teach me thy Law, and set me in the way in which I am to walk, make it plain to me, that I mistake it not; lest by the error in thy way, and transgression of thy Law, being forsaken of thee, I fall into those snares and ambushes, which my enemies have set for me: O, never deliver me over to their will: Consider, O Lord, their injustice, who have suborned false witness against me, and such as breathe out cruel words to take away my life: So great is their malice, That I had utterly fainted, but that I believe verily to receive that happiness which thou hast promised in this life, and after to enjoy those good things which thou hast engaged to give in Heaven, which is truly, the Land of the living: For these thy word is past, and therefore I will wait on thee, this shall make me of good courage, and strengthen my heart; I will wait, I say, on the Lord, with patience; and though he defer me, I will not faint; but I will be instant with him in prayer, and beg his aid, being assured, that at the last he will hear me, for the merits of jesus Christ my Saviour. Amen. PSAL. XXVIII. A Prayer for Help, and a Thanksgiving. THREE parts there are of this Psalm. 1. A Prayer, from ver. 1. to 6. 2. A Thanksgiving, from ver. 6. to 9 3. A Prayer for the Church, ver. 9 The first part, is a Prayer to God, and he first prays for Audience, ver. 2. The first part. He prays for Audience. Hear me: And his prayer is so described, that it sets forth most of the conditions requisite in one that prays. 1. The object, God: Unto thee O Lord I cry. Ver. 2 2. His faith: To thee I cry, who art my Rock. Ver. 1 The conditions required in a supplicant. 3. His fervour; it was an ardent and vehement prayer, I cry. 4. Humility; it was a supplication: Hear the voice of my supplication. 5. His outward gesture: I life up my hands. Ver. 2 6. According to God's order: Towards thy holy Temple. His Argument to persuade Audience. The Argument he useth to persuade Audience, is drawn ab incommodo; Lest if thou make as though thou hearest not, Ver. 1 I become like them that go down into the Pit, have no hope of life in me, no comfort, no heart at all; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That he prays for, is, that he might not partake with hypocrites. 2. Then he expresses what he prays for, which is, that either: First, He might not be corrupted by the fair persuasions of hypocrites. Secondly, Or that he might not be partaker of their punishments: Draw me not away with the wicked, and workers of iniquity; upon whom he sets this mark, Ver. 3 Who speak peace with their Neighbours, but mischief in their hearts. Against whom he imprecates. 3. Against whom he useth this imprecation, which is the second part of his prayer: Give them according to their deeds, and according to the wickedness of their endeavours, Ver. 4 give them after the work of their hands, render unto them their desert. He doth not simply pray that punishment may overtake them, but that it may be proportionable to their desert; and he prays earnestly for it, as appears by the often repetition of words importing the same thing; which that it seem not strange, in the next verse he gives the Reason, that they were enemies to Piety, and contemners of God; far from repentance, and any hope of amendment. Do this unto them, Because they were enemies to piety. Because they regard not the works of the Lord, nor the operation of his hands: And then intimates, that this their punishment was just, and that it should come from above: Ver. 5 Therefore he shall destroy them, and not build them up. Then there follows an excellent form of giving Thanks, The second part. His thankfulness. into which he falls by an admirable Acclamation: Blessed be the Lord; of which blessing he assigns the Reasons, which excellently expresseth the chief parts of Thanksgiving. 1. Ver. 6 That God heard him: He hath heard the voice of my supplications. 2. The Reasons of it. That he would be his Protector: The Lord is my strength and my shield. 3. Ver. 7 For his grace of confidence: My heart trusted in him. 4. That from him he had relief: I am helped. 5. The testification and annunciation of his Gratitude: Therefore my heart greatly rejoiceth, and in my song will I praise him. He remembers the Indenture, I will deliver thee, and thou shalt praise me; and therefore with heart and tongue he gives thanks. 6. And that God should be sure to have all the Honour, he repeats what he said before, Ver. 8 The Lord is not my strength, but their strength; i. e. of all those that are with me, and he is my strength also; the strength of salvation (for there were a plurality of them) of his Anointed. He concludes the Psalm with a Prayer, The third part. He commends the Church to God's care and tuition. in which he commends the whole Church to God's Care and Tuition. 1. Save thy People in the midst of these Tumults and Distractions. 2. Bless thine-Inheritance, that they may increase in knowledge, piety, wealth. 3. Feed them, and give them a better Shepherd than Saul. 4. Lift them up for ever: Make their name famous among the Gentiles, give them dominion over them, that it may be known they are thy peculiar people. The Prayer collected out of the twenty eighth Psalm. VNLD thee, O Lord, with all intention of heart, and fervour of spirit, I cry, forsake me not, and withdraw not thy help from me; be not deaf, and still silent to answer my prayers, Ver. 1 lest I become as heartless and hopeless, as they that descend into the grave: Ver. 2 Hear the voice of my supplications when I call unto thee, when with affectionate desire and heat I lift up my hands to thy Mercy-seat, Suffer me not to be corrupted with the fair persuasions of hypocrites, Ver. 3 nor to be drawn away and deceived by the flattering lips of the workers of iniquity; lest I be partaker of their sin and punishment, who give good words, and speak peace to their Neighbours, when yet they imagine mischief in their hearts. I know, Ver. 4 O Lord, that thy justice will overtake their sin, and therefore, as thou hast decreed, Reward them according to their deeds, and according to the wickedness of their endeavours; Ver. 5 give them after the work of their hands, pay them what they have deserved: I know they are malicious sinners, that break thy Commands, not upon ignorance and infirmity, but presumptuoufly, and with a high hand: Show thy great works in the Earth, they regard it not; let thy power of thy hand work wonders, they pass it by, without the least observance; therefore, O Lord, destroy them with an irreparable ruin, and never permit them to be raised and built again. Blessed, and thrice blessed be the Lord, Ver. 6 to whose ears this my supplication is come, and who I am certain will grant what I have asked of him: The Lord is my strength to confirm me, my shield to defend me, in him my heart trusted, and I am helped; therefore my heart greatly rejoiceth, my mouth I will open to his honour, my song shall be of him all the day long, and with a cheerful mind, and a grateful tongue, I will praise him. Lor, save thy people, and bless thine inheritance, save them with thy hand; bless them, that they may increase in knowledge, piety and wealth; feed them with thy Word, and lift up their heads above those that hate them, that it may be known they are thy chosen Israel, the people of thy love. Be unto them a Tower of strength against the face of their enemy, and send them salvation by the hand of thy Anointed, and at last bring them to eternal life, through jesus Christ our Lord. Another out of the same Psalm. O Heavenly Father, we humbly beseech thy goodness, when we cry unto thee, to hear our supplications; for if thou turn away thine ear, and neglect to give us Audience, in these our pressures and afflictions, the men of thy hand will prevail against us, and bring down our life unto the pit. We do acknowledge before thee; that our ways have been perverse, our works wicked, and the imagination of our hearts only vain, and evil continually; yet, O Lord, we desire to be holy, render therefore not unto us, not according to our deserts, but according to thy great mercies: Of thy infinite goodness reckon us not with the workers of iniquity, suffer us not to be seduced by, and punished with wicked men, as we have deserved; return unto them, O Lord, sevenfold into their bosom, but to us thy people be propitious. Be unto us, O Lord, strength, and a buckler; save us in our dangers, feed us in our necessities, favour us in our enterprises, and give us success in our actions. O Lord, we are thine inheritance, the people that thou hast adopted to be thy children and heirs, heap upon us here thy mercies, and hereafter bring us to an everlasting inheritance in Heaven, by the precious merits of jesus Christ our Lord. Amen. PSAL. XXIX. An Exhortation to praise God. THERE be two parts of this Psalm. 1. The Exhortation itself, ver. 1, 2. 2. The Reasons to persuade, drawn, 1. From his Power, from ver. 3. to 11. 2. From the Protection of his people, ver. 11. The Exhortation, which is rare, proceeds from a King, 1 He exhorts Princes to praise God. and not from a common man; a Prince, a great Prince; minds Princes and great men, that there is one greater than they, and that therefore they yield unto him his due honour and worship. 1. That they withhold it not from him, but freely yield it up, and give it; Ver. 1 for which he is very earnest, as appears by the Anaphora, Give, give, give. 2. That in giving this, they yield him no more than his due; Give him the honour due unto his Name. 3. What they are to give, Glory and strength: They must make his name to be glorious, give him such glory as is fit for his name: 2. Then again, attribute their strength to him. 4. That they bow before him, and adore him: Incurvate, Junius. 5. To persuade this, he proposeth two Reasons. That they exhibit this honour in that place they ought, in atrii sancto ejus: Vulg. In decoro sanctitatis: Jun. In decore splendore, ornatu sanctitatis: Moller. In the beauty of holiness, his Temple. And that they may the easilier be persuaded to give the Lord this honour due unto him, he proposeth two Reasons to be considered. 1. 1 His power shown. His Power, a Power (though they be Filii fortium, high and mighty Potentates, far beyond theirs, which is seen in his Works of Nature; but passing by many other, he makes choice of the Thunder, and those impressions that follow it; this he describes, 1. From the nature of it; for however men of it do conceive natural causes, In the thunder, which is, Vox Jehovae. yet religious men will look higher, and when they hear those fearful Murmurs in the Air, will confess with David, it is Vox Jehovae, Vox Jehovae, here seven times repeated; and this voice hath affrighted the proudest, the mightiest Tyrants. 2. From the place whence this voice is given, the watery Clouds: The voice of the Lord is above the waters, Ver. 3 upon many waters. 3. From the force and power: They are not vain and empty noises, but strike a terror; Humanas motura tonitrua mentes: The voice of the Lord is powerful, Ver. 4 the voice of the Lord full of Majesty. 4. The effects of it. From the effects, which he explains by an induction. 1. Upon the strongest Trees, the Cedars; the Cedars of Lebanon: The voice of the Lord breaks the Cedars, etc. 2. Ver. 5 Upon the firmest Mountains, even Lebanus and Sirion; for sometimes the Thunder is accompanied with an Earthquake, and the Mountains dance, Ver. 6 and skip as a Calf. 3. Upon the Air, which is no small wonder; for when nothing is more contrary to fire, Ver. 7 than water, it is miraculous, that out of a watery Cloud, such Balls of fire should be darted: The voice of the Lord divideth the flames of fire. Ver. 8 4. In the Creatures of all kinds, especially the wild; for it makes them fear, and leave their Caves, and the Woods; yea, makes the Dear for fear abortive: The voice of the Lord shaketh the Wilderness, etc. The voice of the Lord maketh the Hinds to calve. 5. In the mighty Rains that follow upon it: When the Cataracts of Heaven are opened, and such floods of water follow, that a man may justly fear a second inundation would drown the World; out of all which he draws this conclusion, The Lord sits King for ever. Ver. 10 2. 2 His works of grace. His second Reason, is drawn from his Works of Grace, when he moveth the hearts of his people to acknowledge his voice, and to give him glory in his Temple; Ver. 10 in his Temple doth every man speak of his honour: Secondly, by the security he gives in people, even in that time he utters his voice, and speaks in Thunder; whereas the wicked then tremble and quake: The Lord will give strength unto his people; Ver. 11 the Lord will bless his people with peace: i. e. security, and peace of conscience. The Meditation collected out of the twenty ninth Psalm. O Omnipotent God, wheresoever we cast our eyes, Ver. 1 we have occasion to fall low before thy Footstool, to adore, worship, and praise thee, so admirable and illustrious is thy dignity and glory, which is apparent in all thy Creatures. Thy voice, O Lord, is heard in the Clouds above, whence thou roarest to us in Thunder, and whence being resolved into Rain, thou sendest many and mighty waters. In this murmur of the Air, thy voice is heard with so much power and Majesty, that the greatest Atheists have trembled at it, and hid themselves; thy voice hath been so terrible to their ears, thy presence in that voice so full of horror to their guilty consciences: This thy voice is of so great strength, that it breaks the Cedars, and splits to pieces the strongest Daks: Those mighty Trees have been torn by the voice of thy Thunder, and rend asunder by thy hot Thunderbolts: The earth was also moved, and shook withal; and the rocky mountains, and strong hills of Lebanon did tremble and quiver, and leap too and fro at thy voice. At thy voice it is, that those bottles of Heaven at the same instant send down Rain, and dart flames of fiery lightnings mi●'c with that water: Thy voice it is, that makes all the Beasts of the Desert to tremble and shake, and to leave for fear their Dens and Thickets, and to discover themselves to pursuit and danger; yea, to abortion. The breath of thy mouth makes bare the Trees, and thy blasts rend off the branches: The Rain sometimes descends in such Spouts and violence, as if it threaten to drown the World; but it is thy hand that preserves the earth: For thou sittest upon the flood, and kéepest in the waters, that they overflow not, nor pass farther than thou hast decreed. O Lord our God, thou remainest a King for ever. O then all ye, who are mighty upon earth, give unto the Lord, give unto the Lord glory and strength, acknowledge that you have your power and glory from him: Give unto the Lord the glory due to his Name, worship the Lord in the beauty of holiness, adore him in his holy Temple, where his service hath beauty in it, and in which every one doth speak of his glory. O Lord, while the wicked do tremble at thy voice, thy people are thereby confirmed against dangers and calamities: For thou, Lord, wilt give strength unto thy people: Bless, O Lord, thy people with the blessing of peace. A Prayer out of the same Psalm. O Almighty God, great hath been thy mercy unto us, that by the voice of thy Son, thou hast made known unto us the great mysteries of our salvation: O let this thunder never sound in our ears, but let it strike a terror into our hearts, that we despise not so great Redemption, and let it raise in our eyes a shower of penitent tears, that our sins should crucify the Son of God. O let this thy voice be full of Power and Majesty; powerful, for the conversion of many people, and so full of Majesty, that all the Potentates and wife men of the World fall low, and worship thee; make it of that strength, that they be never able to resist it; and of that efficacy, that hay be willing to yield to it: As for those tall and proud Cedars, which obstinately and maliciously refuse to give thee the Honour due to thy Name, break them in pieces, and let them feel thy hand. But for those who are moved by this thy voice, divide unto them the flames of thy spiritual fire, that may illuminate and melt, and purisse their blind, hard, and polluted cold hearts; distribute and divide unto them the gifts of thy Spirit, subdue their vices by thy Grace: Let them meet in thy Temple, and always praise thee in the beauty of holiness: Bless them with peace of conscience while they are in this valley of tears and trouble, and receive them at last to an eternal peace in the life to come. Amen. PSAL. XXX. The occasion of this Psalm, was some grievous sickness or danger from which David was delivered. TWO parts there are of it. 1. The Rendition of praise and thanks, ver. 1, 2, 3. 2. An Exhortation to others to do it by his example, and Gods dealing with him, from ver. 4. to the last. He beings with his profession of praise; The first part. He praiseth God. I will extol thee O Lord; and adds the causes. 1. Ver. 1 For thou hast lifted me up; as a man out of a dark deep pit. 2. And adds the causes. Thou hast not made my Foes to rejoice over me; but turned their mirth to sadness. 3. Thou hast healed me, in body and mind. 4. Brought my soul from the Grave, etc. Lent me life, when I was dying. Of all which effects, he conceals not the means by which he procured them: O Lord my God I cried unto thee, Ver. 2 and thou didst all I have mentioned for me. 2. The second part: And exhorts the Church to praise him. After he had given Thanks, he speaks to the whole Church, and exhorts by his example, to acknowledge and celebrate the goodness of God, in defending, and delivering those which are his. Sing unto the Lord (O ye his Saints) and give thanks at the remembrance of his holiness. Ver. 4 And to persuade them, he gives the instance in himself; in which he declares, Lest they have experience of God's anger as he had. That God was justly angry with him, but soon appeased. 1. Angry he was; but his anger endureth but for a moment; but life, and continuance of life, is from his favour: There may be heaviness for a night, but joy cometh in the morning. 2. And justly angry he was, for my sin, my carnal security: In prosperity I was, and in my prosperity I said, I shall never be moved; Lord, by thy favour, thou hast made my Mountain to stand strong. 3. And the effect of his anger, was, my Trouble: Thou didst turn away thy face, and I was troubled. This is the example he sets the Saints, that they be not secure, when the World goes well with them; lest they have experience of God's anger, as he had: Next, he shows how he behaved himself to avert God's wrath, How he averted God's anger. which also he proposeth, as a pattern for them to follow in the like cause. 1. Viz. By prayer. He betook himself to prayer. 2. And sets down the Form he used. 1. He that is ill, calls for the Physician, so did I; this was the fruit of my chastisement; I cried to thee, O Lord, and unto the Lord I made my supplication. 2. The Form he used. And the Form I used, was this; thus pathetically I pleaded with God. 1. What profit is there in my blood, when I go down to the pit? 2. Shall the dust praise thee? shall it declare thy Truth? Can a dead man praise thee? or canst thou make good thy promises to the dead? 3. To which I added; Hear, O Lord, and have mercy upon me; O Lord, be thou my Helper. 3. And then shows the effect of his prayer, that it was turned. And the consequent of it, was, he was relieved. Thou hast turned my mourning into dancing; Thou hast put off my sackcloth, and girded me with gladness. 4. This God did for me, and he did it for this end, That my glory may sing praise to thee, and not be silent: O Lord my God, I will give thanks to thee for ever. Now O ye Saints, ye see my case, For which he gives thanks. you see what course I took, you see the effect, and the end, why God was so good to me, it was, That I should praise him; and therefore I propose my example to you to imitate: Betake you to God in your necessities, and having obtained deliverance by your prayers, remember to sing praises to God. The Prayer collected out of the thirtieth Psalm. INTO thy hands, O Lord, I commend my body, my soul, my thoughts, my affections, my goods; whatsoever is mine, I dedicate to thee, beseeching thee to dwell with me; for than no uncleanspirits shall have power over me, nor heinous transgressions shall pollute and profane what thou hast bestowed upon me; sanctiffe to my use, and to thy honour, all thy Creatures. Thou, Lord, hast been a bountiful God unto me, and bestowed upon me many blessings, which thou hast denied to many of thy better servants, but I have been an ungrateful wretch, and in my prosperity forgot thee my God; I forgot mine own condition, and was so secure of thy favour, that I began to be proud, and puffed up upon the conceit of mine own wisdom and strength: Ver. 6 I said in my prosperity, I shall never be moved: I thought thou hadst made my hill so strong, that I could not be shaken or overthrown by the force or practise of any enemy: But now this sottish pride and presumption is shaked off from me, experience I have, that it is thy favour and goodness alone, that must keep me safe; for thou didst only hid thy face from me, and I was troubled: Troubled in my body, troubled in my house, troubled in my estate; I saw myself frustrate in my expectation. Great trouble, Lord, is now upon me, and thy wrathful displeasure doth now for my security and pride go over me: But now, O Lord, take away thy hand from me, for I am even consumed by thy heavy hand. What profit is there in my blood, when I go down to the pit? How shall my life be beneficial to thy honour, or to men, if being taken away by an untimely death, I be laid up in the Grave, and my body rot in the Earth; Shall the dust praise thee, or shall it declare thy Truth? Shall a dead man resolved into ashes, sing praises to thy honour among men? or make boast of thy faithfulness in performing what thou hast promised? 'Tis for thine honour then to prorogue my life, and for thine honour sake I entreat, that thou respite me, that thy servants may see that thou hast made good thy Word unto me, and thy enemies may not have occasion to deride the Truth of thy promises, and blaspheme: For this reason especially unto thee, O Lord, I cry in my distress, and unto the Lord do I make my supplication; Hear, O Lord, and have mercy upon me; Lord, be thou my Helper. And when I thus prayed, Thou O Lord, in mercy hast heard me: I cried, and thou hast healed me; I called in the pit, and thou stast lifted me up: Thou hast brought my soul from the Grave, Thou hast kept me alive, that my enemies should not rejoice over me: Thou hast turned for me my heaviness into joy; Thou hast put off my sackcloth with which I am clothed, as became a Mourner, and girded and compaised me on every side with gladness. For thine anger, in which thou didst justly chastise me, though sharp, was but for a moment, and in thy favour I have found life; weeping hath endured with me for a night, but joy came to me in the morning. Therefore my tongue shall sing and praise thee, I will not be silent of thee, O Lord my God, I will extol thy Name, and give thee thanks for ever. And all you, who are his Saints, join your voices with me, and give thanks to him; remember that he is a good and merciful God; remember that he is a holy God, and will visit the iniquities of the fathers upon the children, to the third and fourth Generation: Remember that he is a gracious God, and will not always be chiding, nor keeps his anger for ever. Appear then before him, and where he is pleased to be present, sing Praises to him. O Lord, we will always send forth thy honour through the Name of jesus Christ our Lord. Amen. PSAL. XXXI. For one in anxiety of spirit. THIS Psalm is composed, and mixed of divers affections; for David sometimes prays, sometimes he gives thanks; now he complains, now he hopes; one while he fears, another while he exults. This vicissitude of affections is sixfold, and it may very well divide the Psalm. 1. With great confidence he prays to God, from ver. 1. to 6. 2. He exults for mercy and help received, ver. 7, 8. 3. He grievously complains of the misery he was in, from ver. 9 to 14. 4. He prays again, upon the strength of God's goodness, from ver. 15. to 18. 5. He admires and exults, and proclaims God's goodness, from ver. 19 to 22. 6. Lastly, He exhorts others to love God, and be courageous, ver. 23, 24. In the six first verses, He prays. The first part. he prays to God, and shows his Reasons. 1. Ver. 1 That he be never shame in his hope: Let me never be ashamed. 2. That he be delivered, speedily delivered. 3. Ver. 3 That God would be his Rock, and House of defence to save him. 4. That God would lead him and guide him: Led me, guide me. 5. That God would pull his feet out of the Net that they privily laid for him. In effect his Petition is the same, His Reasons. viz. to be delivered from his danger; and his Reasons to persuade God to do this for him, Ver. 1 are: 1. His faith and confidence: In thee, O Lord, I put my trust. 2. The reason of his faith, God a Rock; Thou art my Rock and Fortress. 3. That this would redound to God's honour: For thy Names sake lead me. 4. Thou art my strength. 5. I rely upon thee: Into thy hands I commit my spirit. 6. Do to me, as thou hast ever: Thou hast redeemed me heretofore. 7. I do not as other men, trust to vain helps, but on thee only: I have hated them that regard lying Vanities, but I trust in the Lord. And in effect as his Petition was the same, so are his Reasons also: His confidence in God to be his Deliverer, his Fortress, Rock, Redeemer●, etc. In which we have an example of a man in misery, that thinks he can never say enough for himself, and that makes him descant on the same thing, which is no flat Tautology, but an elegant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Expolition, Then again, we have a pattern for a pious soul in trouble to imitate, Ver. 1 that be the pressure never so great, yet he says to his God, Thou art my Rock, my Fortress, my Strength: Thou hast redeemed me, I know I shall not be ashamed of my hope; therefore I will trust in thee: So he gins, so he concludes this first part of his prayer. 2. Next he exults and gives thanks for some former deliverance, The second part. and by the experience of that, doubts the less in this. Perhaps the Chorus sang this. He exults and gives thanks, Moller. 1. I will be glad and rejoice in thy mercy. And his reason follows from his experience. 2. For thou hast considered my trouble. 2. Thou hast known, i. e. Vers. 7 seen my soul in adversity. I have seen, Upon his deliverance. I have seen the afflictions of my people, etc. 3. And hast not shut me up into the hand of the enemy. 4. But hast set my feet in a large room. 3. And now he prays again. 2. The third part. He prays again. And complains of what he suffered within, and without. 1. He prays. Have mercy upon me, O Lord. Vers. 9 2. Then he complains, Complains. and in his complaint shows the reason of his prayer for mercy. 1. Within, at home he was in a sad case: For I am in trouble, my eye is consumed with grief, yea my soul and my belly. Totus marcesco. Of the sad case he was in. My life is spent with grief, and my years with sighing, my strength faileth, because of my iniquity, and my bones are consumed. 2. Without, I have little comfort either from friends or enemies; 1. I was a reproach among all my enemies. 2. Then for my friends, they stood afar off. They especially; but especially among my neighbours, and I became a fear to my acquaintance. They that see me without, fled from me. 2. And then he aggravates the greatness of his grief, and scorn, This he aggravates. and contempt. I am forgotten as a dead man out of mind, u muertos y ydos no son amigos. I am become as a broken vessel. What more vile, what more useless? 3. And which is yet more, the people they mock me. I have beard the slander of the many. 4. And the Consequent was mischievous. Fear is on every side. 2. While they conspire, or took counsel together against me. 3. And their counsel was, they devised to take away my life. What could enemies do more, or friends permit? And after his Complaint, The fourt●● part. he comforts himself with his first and chief reason again. But I have trusted in thee, O Lord, and said, Thou art my God. Vers. 14 Let them conspire, take counsel, and devise what they can, yet I know, He comforts himself in God. except thou permit them, they are not able to do it. Thou art my God, in thee I trust. For my time is in thy hand, not in theirs, i. e. My life. And then he falls to prayer again, which consists of three parts. 1. A Deprecation. 2. A Supplication. 3. And an Imprecation. He prays yet againn. 1. A Deprecation, for he prays that he come not into their power. 1 He deprecates. Deliver me from the hand of my enemies, and from them that persecute me. 2. A Supplication. Make thy face to shine upon thy servant: save me for thy mercy's sake: Let me not be ashamed, for I have called upon thee, 2 Supplicated O Lord. 3. An Imprecation. Let the wicked be ashamed, and be silent in the grave: as we usually say, silent, leges inter arma, when they are of no force. 3 Imprecates' against the wicked. So let the wicked dye, be silent, and have no power. 2. Let the lying lips be put to silence: which speak grievous things proudly and contemptuously against the righteous. In which there be so many Arguments to quicken the grant of his Imprecation. 1. The quality of their persons. They are wicked, impious men. Whose qualities he sets forth. 2. There is no truth in them; they have lying lips. Their words are false. 3. And their actions worse; they speak grievous things, and that against the righteous. 4. Then their intention is worst of all, for they do it proudly, contemptuously, disdainfully, despitefully. It proceeds ex malo habitu. In the fifth part, he sets out the abundant goodness of the Lord to his people, The fifth part. and, He admires God's goodness to his people. as it were a little carried beyond himself by a divine rapture or ecstasy, in a holy admiration he exclaims, O how great is thy goodness, which thou hast laid up, Vers. 19 which thou hast wrought for them that trust in thee before the sons of men! This goodness of God is often laid up and hid, as it was to the Israelites in Egypt, not seen for many years, but after a long time it was brought forth and wrought, even before the sons of men. But then observe, this goodness is laid up for none, nor wrought for none, but such as fear him. 2. Put their trust in him, expect and believe his promises. Vers. 20 And the Acts and Works of his goodness are here specified. 1. The specialties of it. Thou shalt hid them in the secret of thy presence from the pride of man. 2. Thou shalt keep them secretly in a Pavilion from the strife of tongues. Upon which consideration in gratitude he breaks out into a Benedictus. 1. Blessed be the Lord, for he hath showed me his marvellous kindness, etc. 2. For which he blesseth God. And corrects his error and former mistake. I said in my haste, tashly, imprudently, I am cut off from before thine eyes. Such was his rash judgement. But he confesseth and amends this his folly: And corrects his error. Nevertheless, thou heardst the voice of my supplication, when I cried unto thee. 6. The sixth part. He exhorts the Saints to And so he falls upon the last part, which is an Exhortation to the Saints. 1. That they love God. 2. That they be of good courage, for it was the same God still, and he would be as good to others, as he was to him. 1. That they love for two reasons. 1. For that the Lord preserveth the faithful. 1 Love God. 2. That he plentifully rewardeth the proud doer: That was his Mercy, this his Justice. 2. 2 That they be courageous. That they be of good courage. For than he shall strengthen your heart, all ye that hope in the Lord. They despair not, but keep their heart fixed and firm to the profession of truth; which would be a seal of their hope. The Prayer collected out of the 31. Psalm. O Merciful Father, who art wont to take pity on those who are distressed, have mercy on me a poor wretch, Vers. 9 who am in trouble and great misery: So many and so great are the sorrows of my heart, that my eye is grown dim, and consumed with grief, my soul pines away, and the activest parts of my whole body are dried up, and become unserviceable. The best part of my life is spent in heaviness, Vers. 10 and my years are unpleasant for mourning, my iniquity and transgression against thee is so great, that when I sadly think thereupon, my vital spirits and strength fails me, and the solidity and firmness of my bones is wasted with a consumption. Yea, though my affliction be so great and urgent, yet among men I found not any to comfort me. To my enemies I am become a proverb of reproach, and to the many a scorn and derision, they load me so thick with slanderous reports, that fear is on every side, they take counsel together to take away my life. But these were enemies, and I expected no other from them, that which most deeply pierceth my heart, is, that all my friends should become miserable comforters; these, even these when they saw me destitute of thy help, have forsaken me, conveyed themselves away, and fled from me; there's not a Neighbour that doth not scorn me, not any of my acquaintance who is not afraid to own me: I am forgotten as a dead man, of whom, being laid in the grave, there is no remembrance, I am of no more account than a broken vessel, of which there is no estéem, because of no use, but is cast to the Dunghill. Yet though I am brought to this pitiful condition. I do not despair, in thee, O Lord, I do put my trust. I have said, Thou art my God. Suffer me not to be ashamed of my hope and expectation; Vers. 2 Bow down thine ear to my complaint, and deliver me for thy righteousness sake, save me speedily from the hands of my enemies, and from them that persecute me. Make thy gracious countenance to shine upon thy servant, and save me for thy mere Mercy. It is only to thy hands, to thy power and care, I commend my spirit and life, which they go about to take from me. This, at other times, Vers. 5 thou hast redeemed from their fury, be then a good God now unto me, and trus in thy promises, and deliver me now. They have laid a net and snare to take me at unawares, but do thou pull me out of it. Be my house and defence to save me, my strength to confirm me, my Rock to uphold me, my light to lead and guide me. They lie in wait for my blood, but my time is in thy hand, who art the Lord of life and death, thou givest, thou takest away, O then shut me not up in the hand of the enemy, set my feet in a large room, and let me enjoy my liberty. O how great is thy goodness which thou hast laid up for them that fear thee? It passeth man's understanding to conceive, and the eye of humane reason sees it not, which judgeth of all things by the present success: This thou hast reserved in secret for those which serve thee with a sincere heart, and in thy good time, thou by great works, which thou wilt do for those who trust in thee, wilt manifest it, even before the sons of men. The pride of man is great, and in their pride they attempt to throw down those who in sincerity worship thee, their tongues are sharp and contentious, and in their malice they invent many lies and scandals against them, but thou O Lord, wilt hid those thou lovest in the secret of thy presence from the pride of man, and wilt keep them secretly, as in a Pavilion, from the strife of tongues. And yet I pressed with the consideration of many evils, in which I thought myself forsaken, said rashly in my haste, Surely I am cut off from before thine eyes, thou wilt never certainly cast any favourable look toward me. Such was my infirmity, so great my inconsideration. But thy mercy passed by even then my weakness, and settled my staggering soul. Notwithstanding my imperfections, thou heardst the voice of my Supplications, when I cried unto thee. Hear me then now, O Lord, consider my troubles, know that my soul is in adversity, have mercy upon me, for I call unto thee for help, and let me not be ashamed. But as for the wicked, let them be put to confusion, and let them be cut off for the grave, that they be able to do no more mischief. Let those that invent and speak lies be put to silence, that with pride, disdain, and cruelty speak against the righteous. Blessed be the Lord, and praised be his name, who hath not only delivered me out of danger, but hath showed unto me, in a superabundant manner, his marvellous great kindness, and loaded me with happiness, glory, and superfluity of all things, yea and set me in a safe and defenced place. O lov● ye the Lord, all ye his Saints, all ye that serve the Lord in holiness, murmur not against his providence, but when ye see me a man destitute of all humane help, delivered, hope for the same favour from his hands, be of good courage, and strengthen your hearts. O Lord, preserve the faithful, and though the wicked flourish, and pride it in their success, yet look upon our affliction, and plentifully reward the proud doer. As for those, who with an honest heart serve thee, give them constancy and perseverance in thy love, fear, and Truth, and let their hope in thee be well rooted and confirmed through the Son of thy love, jesus Christ our only Lord and Saviour. Amen. PSAL. XXXII. Is Doctrinal; and sets forth the happiness of one whose sins are remitted. THE Title of the Psalm is Maschil, and at the eighth verse the reason is given, I will instruct thee, and teach thee. In this then there is an instruction given, especially about these three points, which divide the Psalm. 1. The Happy estate of a justified person, vers. 1, 2. 2. The unhappy condition of that man, who is not assured that he is justified and reconciled to God, vers. 3, A justified person is happy. 4. and the way prescribed, how to gain that assurance, vers. 5. 3. A Lesson given for obedience after a man is brought into that state, v. 8, 9 1. The Prophet first instructs us in what justification consists: It is a free remission, The first part. How he must be qualified. a covering of sin, a non-imputation of iniquities. 2. How the man must be qualified that obtains it. He must have an honest, sincere, and upright heart, Vers. 1 be far from guile, doubling, hypocrisy, vers. 3. Now such a one he pronounceth, Vers. 2 A Happy man. Blessed is he whose transgression is forgiven, whose sin is covered: He must confess his sin, not excuse or hid it. Blessed is the man, unto whom the Lord imputes not iniquity, and in whose spirit there is no guile: who doth not excuse, palliate, extenuate his sin, but confesseth it. 2. The second part. And this he makes good by his own experience, he hide his sin, he doubled with God, he confessed not, and he was in an unhappy, and unquiet condition all the while. This David did, he hide it, 1. I held my peace, I confessed not, I did not ask pardon, and, When I held my peace, And he was unquiet in his soul. and kept silence, dissembled my sin. 2. I was wounded with the sting of a guilty conscience, fears, horrors, troubles of soul, etc. My bones waxed old through my roaring all the day long. For day and night thy hand was heavy upon me, my moisture is turned into the drought of Summer. 3. But when he confessed it, And then he shows you the way he took to recover his happiness, which was a clear contrary course. He would conceal his sin no longer, from which he had so much unrest, but he was resolved to open and display it before his God. 1. Vers. 5 I acknowledged my sin unto thee, and mine iniquity have I not hid. 2. I said, I will confess my transgressions to the Lord. Of which the effects are divers. 1 He obtained remission. 1. The first upon himself. He recovered his happiness, cons●●ing in Remission: And thou forgavest the iniquity of my sin. 2. 2 By his example others seek for grace. The second upon the whole Church, upon every good man, that took out and followed his example. For this, i. e. that thou hast been so merciful to me, Vers. 6 and pardoned me, a penitent confessor, shall every one that is godly, pray unto thee for pardon, in a time, when thou may'st be found, in the day while grace is offered. 3. Vers. 6 Comfort in extremities, and safety in the greatest dangers. Surely in the floods of great waters, 3 And are secure in extremities. in an inundation of calamities, the troubles shall not come nigh him, that depends upon God's goodness and mercy, and is reconciled unto him by repentance. And he shows the reason from his own experience, God was his Protector. 1. Thou art my hiding place, thou shalt preserve me from trouble. 2. Thou shalt compass me about with Songs of deliverance; deliver me, and make me sing for joy, and give thanks. 3. And now David sets down the Duty of a justified person, The third part. David instructs a justified person in his way. that he be after his pardon obedient to his God, and that not out of compulsion, but freely and willingly. About which that he be not to seek, either God from Heaven, or David in his person becomes his Doctor; I will instruct thee, and teach thee in the way that thou shalt go; I will guide thee with my eye. Vers. 8 And a good servant needs no stripes, he will observe nutum, or nictum heri. As my eye is always over you, carefully to instruct, so be you as ready to observe it. 2. Ne sitis. Be not like beasts, like horse and mule, Vers. 9 which have no understanding: whose mouths must be held in by force with bit and bridle, To obey freely. lest they come near unto thee, ●ing thee, hurt thee, kick thee, kill thee. Constrained obedience is for a beast; free and voluntary for a man. 3. Besides, to quicken your obedience, I will teach you two reasons. Which he persuades by two reasons. 1. Ab incommodo. Many sorrows shall be to the wicked, their griefs, their troubles, their punishments many and grievous. Vers. 10 Be not then disobedient like the wicked. Rebellious as they are. 1 That the troubles of the rebellious are grievous. 2. A commodo. Your obedience shall be rewarded, and that amply: But he that trusteth in the Lord, mercy shall compass him about. It shall be like the girdle, that he is girded withal. 2 The willing obedience of the good rewarded. God will be present with him in his troubles, he shall perceive he is in favour with God, that his sins are covered, and that he is an beir of eternal life. Upon which he concludes with this Exhortation, Be glad in the Lord, Vers. 11 and rejoice ye Righteous: and shout for joy all ye that are upright in heart. These he exhorts to rejoice in God. As there is great reason; for this Doctrine of the Free Remission of sin, can alone quiet the Conscience. The Prayer collected out of the 32. Psalm. O Merciful Father, Lord of Men and Angels, to whose Will and Command all Creatures ought to be obedient, I have been through my whole life a rebellious wretch, and with a high hand sinned against Heaven, and against thee, neither am I worthy to be called thy Son; I have served thee with a double heart, and after the commission of many a grievous sin, I have sought for fig-leaves to cover my nakedness, either extenuated, and sought to conceal it from thy eyes. I have done wickedly, Vers. 3 and have not opened my mouth in confessien, and therefore now that my sins present themselves to my conscience out of the sense of thy wrath, I roar all the day long, my bones are dried: Night and day thy hand is so heavy upon me, that my moisture is become like the drought in Summer. But, O my God, I humbly acknowledge that the state of my soul is sad and deplorable, and by my own fault I am in an ill condition, and how to recover I know no other way, but to fall at thy feet, and confess my error. I do therefore now acknowledge my sin unto thee, and my iniquity do I not hid. A time there is when thou may'st be found, and in this time I do confess my transgressions unto thee, forgive, O Lord, the iniquity of my sin. O let not the sloods of great waters come so near my soul, that they drown me in despair. Be thou to me a hiding place, till thy anger is overpast, deliver me, and let me rejoice in thy salvation. Cover my sins, forgive my transgressions, impute not unto me mine iniquities, but impute unto me thy Sons righteousuess for my justification, when I shall appear before thy great Tribunal. For this alone can make me Blessed and Happy. And for the future. Instruct me and teach me in the way that I am to go, Vers. 8 guide me with thy eye, let the least intimation of thy Will, be a powerful motive to my soul, and win it to obedience. Suffer me not to be like a bruit beast, like the headstrong horse, or the sottish mule, whose mouths must be held in with bit and bridle, kept in their way by force and violence, rather out of love give me Grace to do my duty, than out of, fear and compulsion. If, O Lord, thou wilt proceed in wrath and anger, let it be against the rebellious, stiffmecked sinners, let the sorrows of the wicked, stubborn, and perverse men be many: But let all those that trust in thee, be compassed and defended by thy mercy. And let all those, who labour to serve thee with an upright and in an honest heart, though in great imperfection and weakness, rejoice in thee, and shout for joy, knowing that they serve a good Lord, who will remit their sin, hid their transgressions, and not impute their iniquiys. Amen. PSAL. XXXIII. Is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Contents are, 1. AN Exhortation to the just to praise God, vers. 1, 2, 3. 2. The Arguments he useth to persuade to it, from vers. 3. to 20. 3. The Confidence of God's people in his Name. Their joy in him, and petition to him, vers. 20, 21, 22. 1. David exhorts the righteous to praise God. The first part. In the three first verses he exhorts to praise God. But whom? 1. The righteous, not all. For praise is comely for the upright. 2. That it be given with all zeal and affection, with exultation, with singing, Vers. 1 with voice, with instruments. Some new Song composed for some new mercy; Vers. 2 and that it be skilfully expressed. 2. His reasons. The second part. To this he persuades upon divers good grounds. 1. The first in general, fetched from the truth, the faithfulness, the justice, the goodness of God. 1. For the Word of the Lord is right. 2. Vers. 4 And all his works are done in Truth. 3. He loveth righteousness and judgement. 1 From God's goodness, etc. 4. The earth is full of the goodness of the Lord. Vers. 5 2. 2 From his power. His second Argument is fetched from God's power in the Creation of all things: and that by his Word alone, vers. 6, 7, 9 and upon it interserts, Let all the earth fear the Lord, let all the inhabitants of the world stand in awe of him. 3. Vers. 8 3 His providence. His third Argument is fetched from God's providence in governing the world, which may easily be discerned by those who will diligently consider his ways and proceed both to other people, and to his Church. 1. 1 In defeating his enemies. He makes void all stratagems undertaken against his Will, not of single men, but whole Nations: The Lord bringeth the counsel of the heathen to nought: Vers. 10 He maketh the devices of the people to be of none effect. 2. Vers. 11 Whereas on the contrary, what he hath decreed shall be done, 'tis not possible to infringe it. 2 In bringing to pass his counsels. The counsel of the Lord stands for ever: the thoughts of his heart to all generations. Upon the consideration of which, he breaks out into this Epiphonema, Vers. 12 Blessed is the Nation, whose God is the Lord; and the people, For which he accounts his people blessed. He amplifies God's providence; and illustrates it, whom he hath chosen for his inheritance. After which he returns to his discourse of God's providence, and by an elegant hypotyposis, amplifies his former Argument. For he sets God before us, as some great King in his Throne, providing for all the parts of his Empire, examining all Causes, and doing justice to every one. 1. Vers. 13 The Lord looks from heaven, and beholds all the sons of men. 2. That he sees all. From the place of his habitation, he looks upon all the inhabitants of the earth. Vers. 14 3. And he is not ●●iosus spectator neither. Vers. 15 He sees and considers their hearts, their works. Considers in what men put their trust. And he sees in what they put their confidence, in their Armies, in thei● strength, in their Horse, not in him; But all in vain. Vers. 16 For there is no King that can be saved by the multitude of an Host: Evacuates their designs. A mighty man is not delivered by much strength: An horse is a vain thing for safety, neither shall he deliver any man by his great strength. Multitude, strength, etc. without God are useless. 2. Hitherto he hath given a proof of God's providence toward all men; 2 But defends his Church. but now he descends to a particular proof of it, by his care over his Church, which he wonderfully guides, defends, protects in all dangers and assaults: And that notice be taken of it, he gins with an Ecce. Behold the eye of the Lord, his tenderest care is over them that fear him, Vers. 18 upon them that hope in his mercy. To deliver their soul from death, and to keep them alive in famine. Upon this God's people The third part. The three last verses contain the Acclamation of God's people, who believe and place all their hope and trust in God. For being excited, as it were, by the former Arguments. They do three things. Vers. 20 1. They express and profess their faith and dependence on God, 1 Wait on him. Our soul waiteth on God, he is our help, and our shield. Vers. 21 2. They publish upon what hope they are held up, and how comforted, 2 Publish his name, and rejoice in it. For our heart shall rejoice in him, because we have trusted in his Holy Name. Vers. 22 3. Upon this hope, they commend themselves by prayer to God, 3 Commend themselves to God's mercy. Let thy mercy, O Lord, be upon us, according as we hope in thee. The Prayer collected out of the thirty third Psalm. O God, thy goodness is so great, thy faithfulness so constant, thy power so wonderful, thy providence so universal, but thy care so Fatherly toward thy people, that we were unworthy of the least of thy mercies, should we not acknowledge them, and return thee due honour and thanks. For there is nothing in the whole world, which doth not witness thee to be a bountiful God, Vers. 4 and a most Merciful Father. Thy Word, O Lord, thy Decree, for the Creation and Government of the World, is right and equal, and all thy works are done in true wisdom, righteousness, and judgement. Vers. 5 For there is nothing that thou hast commanded which is not just: Nothing that thou hast promised, which thou wilt not make good, and bring to pass. Out of that love thou bearest to righteousness and judgement, the earth is full of thy goodness, there being in it nothing so minute and vile, which one way or other doth not partake of thy bounty, Vers. 6 and commend thy goodness and mercy to us. By thy Word alone, and sole Command, were those incorruptible Orbs of the Heavens made and confirmed, and all the host of them, that multitude of stars so orderly and beautifully disposed by the breath, the word, the Fiat of thy mouth. Thou hast gathered together those unruly waters of the Sea, into one place, and shut them up with bounds and limits, that they return not again to cover the earth. And thou hast hidden and laid up great streams of waters in the bowels of the earth, as in a Treasure-house, which at thy pleasure thou bring'st forth to water a thirsty Land. He spoke and all this was done, he commanded, and it stood fast. For so great is thy power, that without any labour, without any delay, without any help, all this was done, and that by thy Will and Word only, and by thy Word and Will it is that it doth so now continue, and remain without dissolution. Therefore, O ye righteous, rejoice in the Lord; Praise is not comely in the mouth of a sinner, Vers. 2 praise therefore a righteous God with an upright heart. Neither with your mouth only express his praise, but set it forth with musical instruments. Praise the Lord with the Harp, sing unto him with the Psaltery, and an instrument of ten strings. And you who have so often sung of his honour, now since he hath renewed his mercies, set forth your joy with a New Song, play skilfully with a loud voice. So set forth his praise, his power, his wisdom, his mercy, that all the earth may fear the Lord, and the inhabitants of the world stand in awe of him. For what he hath ordained by his eternal counsel, shall be fulfilled, and stand fast for ever, and the thoughts of his heart to all generations. Since than thou, O Jehovah, art most just, most merciful, most Mighty, blessed is that Nation, who have chosen and worshipped thee, O Lord, for their God, and happy is the people, whom thou hast chosen for thine inheritance. O make us, Lord, always of this people, that we may be happy under thy protection: Dwell in the midst of us, and bless us. But, O Lord, bring the counsels of wicked men, against this thy people, to nought, and make the devices of the people of none effect. Look down from heaven, and behold all the sons of men, from the place of thy habitation look upon the inhabitants of the earth. Thou searchest the very hearts and reins, and knowest all their plots and secret counsels they take against thy people, thou seest their preparations and provisions. O Lord, make them know, and so fashion their hearts, that they may perceive, that all hope and confidence is in vain which is not in thee. Because there is no other can save besides thyself. For there is no King that can be saved by the multitude of an host, neither is a mighty man delivered by much strength. An Horse, whether in battle or flight, is a vain-deceitful thing to save a man, neither shall he deliver his rider by his great strength. It is not in these vain helps we put our confidence, our hope is in thee alone, on thee we rely, to thee we trust, from thee we look for help. Let thy eye, therefore, O Lord, be upon us that fear thee, who rely not upon any merits and creatures, but on thy mere mercy, let thy everlasting mercy then follow us, and deliver our souls from temporal and eternal death, and suffain us with a sufficient livelihood in the time of famine. Upon thee, O Lord, our soul doth wait, be our shield to protect us, our help to deliver us. So shall our heart rejoice in thee, and we shall have just occasion to triumph, that we have trusted in thy Holy Name. O Lord, let thy infinite Mercy be upon us, according as we hope in thee. For thy Son's sake we hope for mercy, and for his sake let it descend upon us. Amen. PSAL. XXXIV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THIS Psalm is composed with great art: which must be observed by him who will rightly Analyse it. The Scope of it is to praise God, and instruct in his fear. The parts in General are, 1. He praiseth God himself, and calls upon others by his example, to do so, from vers. 1. to 8. 2. He sets himself in the place of a Master, instructs and teacheth in the fear of God, from vers. 8. to the last. 1. David praiseth God. The first part. He praiseth God himself, which he professeth thus, 1. I will bless the Lord. 2. His praise shall be. 3. He would boast in it. 2. Vers. 1 He would not cease in it, it should be done all his days. Continually. 3. Expressed it should be by his mouth, Vers. 2 but by a tongue affected by the heart; My ●oul shall make her boast in the Lord. 4. And so long he would continue in it, till others were moved to do the like; The humble shall hear thereof, and will be glad. 2. Upon which he provokes others to join with him to praise God also, And incites others to it. O magnify the Lord with me, and let us exalt his Name together: Vers. 3 And that he may the easilier encourage them unto it, In that God heard his prayer, and will hear others also. he proposeth his own example of Gods dealing to him, I sought the Lord, and he heard me, and delivered me from all my fears. Yea, but perhaps it may be said, This was a singular mercy exhibited to David. To which he replies in effect, No, a Mercy it is, Vers. 4 that belongs to all that seek God. Vers. 5 They looked unto him and were lightened, and their faces were not ashamed. Vers. 6 But it seems this did not satisfy neither. For they rejoin, And by his Angel deliver them. This poor man cried, and the Lord heard him, that is, David, but he was in favour, and saved him out of all his troubles. Vers. 7 To which he replies by this general and undeniable Maxim, The second part. The Angel of the Lord encampeth round about them that fear him, and delivereth them. Be they who they will. He gives them counsel. And for this cause he persuades them to join with him in the praise of God. 2. And thence he falls to his instructions. Now the Lessons are two. Vers. 8 1. That they make a trial of God's goodness: 1 To rely on God. O taste and see that the Lord is good: blessed is the man that trusteth in him. Vers. 9 2. That they become his Servants: O fear the Lord, ye his Saints, 2 To fear him, for they shall not wanr. for there is no want to those that fear him. Which he illustrates by a comparison, The lion's lack, etc. But they that seek the Lord, shall not. These promises, and this blessing, belongs to none but such as fear God. Vers. 10 That than no man deceive himself, conceiving that he shall have a share in the blessing, when it belongs not to him, he enters upon, and discourses of the common place, The Fear of God; and calls his Auditors to be attentive, 3 This fear he teacheth. Come you Children, harken unto me, I will teach you the fear of the Lord. That fear of the Lord, which, if a man be desirous of life, and to see many days, Vers. 11 shall satisfy him; And if he be ambitious to see good, Vers. 12 the peace of a quiet soul and good conscience shall lodge it with him. 4 And shows the qualities of the man in whom this fear is. 1. Let him be sure to have a Lock upon his tongue: Keep thy tongue from evil, and thy lips that they speak no guile. 2. Let him bear no affection to injustice: Vers. 13 Decline and departed from evil. 3. Let him be charitable, ready to do good works: Do good. Vers. 14 4. Let him be a Peacemaker: Seek peace, and ensue it. Else, he fears not God. These be the Characters of those that seek the Lord, and fear him, and these shall want no manner of thing that good is. Nothing that God sees good for them. Object. Yea, but are not the righteous exposed to obloquys, scorn, injuries? etc. and do not the wicked flourish in wealth, power, and authority? etc. To these God is propitious. Resp. Yes indeed, but they, the godly, are neither unhappy for this, nor the ungodly happy. For though the world deride them, and tread them underfoot, yet they are dear to God. 1. For the eyes of the Lord are upon the righteous, Vers. 15 and his ears are open to their cry. 2. But the face of the Lord is against those that do evil, Vers. 16 to cut off the remembrance of them from off the earth. And upon this point David makes his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Which largely he declares. and comes over it in the rest of the Psalm. 1. The righteous cry, and the Lord heareth him, Vers. 17 and delivereth him out of all his troubles, he hears him ad voluntatem, or ad salutem; and delivers him, either by taking them from him, or him from them. 2. Vers. 18 The Lord is nigh unto them that are of a broken heart, and saveth such as be of a contrite spirit. Consolatur, confirmat, roborat. 3. I confess that many are the afflictions of the righteous. But deserted they are not. But the Lord delivers him out of them all, because he makes him patiented, constant, able, cheerful in all, Superior to all. 4. He keeps all his bones, so that not one of them is broken: Perhaps it refers to Christ, whose bones were not broken; or to the bones of the Saints in their graves, which shall come again together. Capilli capitis numerantur. But as for the ungodly, But the wicked shall perish for their malice. it is not so with them. Occidet impios malicia. The very root of their perdition is their malice. The first showed to God, the second to good men. 1. Vers. 21 Evil shall slay the wicked. 2. And they that hate the righteous shall be desolate. And then David concludes this Psalm with this excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Though God suffers his Servants to come into trouble, yet he delivers them from thence. For that is the nature of Redemption, The godly delivered. to free one from misery; for Redeemed one cannot be, who is not under some hardship. This shall be done, saith David. The Lord redeemeth the souls of his servants, Vers. 22 and none of them that trust in him shall be desolate. The Prayer collected out of the thirty fourth Psalm. MAny, Vers. 1 O Lord, are the troubles from which thou hast delivered thy servant, therefore I will praise thy name at all times, and thy honour shall be continually in my mouth. It shall be the boast of my soul, and the joy of my heart, that when I sought thee, thou hast heard me, and delivered me from those fears with which I was surprised. For behold I a poor afflicted wretch forsaken by all, contemned by all in the midst of my miseries, have implored thy help, and thou didst hear me out of thy Holy Heaven, and camest down, and savedst me from my troubles. O let this thy mercy showed to me, raise the hearts of thy afflicted people; let all those who are of a meek and patiented spirit under the cross, heat thereof, and be glad. Let them magnify the Lord with me, and let us exalt his name together, being fully persuaded, that that God who sent his Angel and delivered me, will also send his Angel to encamp round about them, and will deliver them. When their eyes are dejected, even then let them look up to thee; when their faces are clouded with sorrow, then enlighten them with thy favourable countenance: Refresh them with thy aspect, as with a pleasing light, and never suffer them to be ashamed that they have relied, and put their trust in thee. Though those brutish men, who prey and tear like Lions, may want and suffer hunger, yet let not those, who seek thy name, want any manner of thing that is good, supply them with necessaries for this life, and in their penury teach them to be content, because thou hast made them to abound with the spiritual and true riches. O teach them to taste and confess that the Lord is good, and that the man is blessed that trusts in him, O Lord, let thy eyes be upon the righteous, and thy ears open to their cry; They are of broken hearts, be nigh unto them; they are of contrite spirits, O save them; they in their afflictions cry to thee, O hear them, and deliver them out of all their troubles. Thou hast said it, O make thy word good, That many are the troubles of the righteous, but do thou deliver him out of all. And that we may be always in thy favour, and under thy care, good God instructus ever in thy fear. Keep, O Lord, our tongue from evil, and our lips from speaking guile. Teach us to departed from evil, and to do good. And because it is a hard matter to have peace with all men, make us to live without offence, and to seek peace so much as in us lies, and to pursue it: So shall we have our desires, and obtain what we love, long life, see many days, and much good. O Lord, let thy face be against those that do evil, and cut off the remembrance of them from off the earth. Let their own malice, if they persist in it, slay the wicked, and their death be miserable. And let them which hate the righteous, because his life is not like theirs, but of another fashion, be desolate, adding sin unto sin to their destruction, being destitute of thy grace, destitute of thy favour, for which they are subject to thy anger in this world, and obnorious to eternal punishment. But as for those who serve thee with a single heart, though they are exposed to many troubles, and over-weakly yield to many temptations, yet, O Lord, redéem their souls from death, deliver them from the craft and violence of Satan, free them from the dominion of sin, and suffer them not to commit that great offence, for which thou in thy just displeasure shouldst cast them off. Pass by their weaknesses, pardon their infirmities and negligences, renew them daily by the power of thy Spirit, increase their hope; confirm their saith, and because they put their trust only in thy mercy, forsake them not, leave them not, but let the riches of thy mercy guide and conduct them through the many afflictions and troubles of this sinful world, to that place of everlasting habitations, that they may live with thee, and rest with thee in glory and perpetual felicity for ever and ever. And, O Lord, grant, that I, with thy Saints, may have this for my portion through the merits of my only Redeemer jesus Christ my Lord. Amen. PSAL. XXXV. Is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE parts of it are, 1. A prayer for defence against his enemies. In which he prays, first for protection, vers. 1, 2, 3, 17, 19, 22, 23, 24, 25. Then imprecates evil to fall on them, vers. 4, 5, 6, 8, & 26. 2. A bitter complaint against the malice of his enemies, which he pours out into the ears of God, as motives to plead his cause, vers. 7, 11, 12, 13, 14, 15, 16, 19, 20, 21. 3. A proposal of his trust and confidence in God for help and deliverance, his joy in it, vers. 9, 10. His thanks for it, vers. 18, 28. and a motive to others to do the like, vers. 27. 1. The first part. He prays God. to be his Advocate. In the Courts of men and Princes innocents' are often oppressed by false accusations and calumnies, persecuted, and over-borne by power. He then, First, Prays to God to be his Advocate, his Patron and Protector. 1. Litiga: Plead my cause, O Lord, with them that serive with me. Vers. 1 2. Fight against them that fight against me. Take hold of the shield and buckler, and stand up for my help. Dram out also the spear, and stop the way against them that persecute me. 3. Say unto my soul. Assure me, I am thy salvation. 2 He imprecates against his enemies. Secondly, He falls to an Imprecation against his enemies. 1. Let them be confounded and put to shame, etc. vers. 4. 2. Let them be as chaff before the wind, etc. vers. 5. Vers. 4 3. Let their way be dark and slippery, etc. vers. 6. 4. Let destruction come upon him at unawares, vers. 8. And here he interserts some reasons of his Petition and Imprecation. 1. From the justice of his cause, and their unjustice: 3 The reasons of both. Without cause they have hid a net, etc. vers. 7. Vers. 7 2. Vers. 9 From his gratitude, that being delivered he would be thankful: And my soul shall be joyful in the Lord, etc. vers. 9, 10. 3. From his enemies dealing with him, from vers. 11. to 17. And so enters upon his Complaint, The second part. His complaint of his enemies. which is the second part of the Psalm, and upon this he stays long. And he lays to their charge, 1. Perfidiousness and extreme malice, and perjury: False witnesses did rise up, Vers. 11 they laid to my charge things that I know not. 2. Vers. 12 Ingratitude: They rewarded me evil for good: Good he did to them, he, when they were, fasted, and prayed for them: But they were cruel to him. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In my adversity they rejoiced, etc. 4. Mocking, jesting, jeering: The abjects gathered themselves against me, they rend me, and ceased not, with hypocritical mockers in feasts, they gnashed upon me with their teeth. 5. And then prays again to be delivered from them. And a Conspiracy in all, to vers. 20, 21. Then he returns to his Prayer again, and expostulates his cause with God, wondering that he should be so patiented: Lord, how long wilt thou look on? resove my soul from their destruction, and my Darling from the lions. And to move God the sooner to do it, he repeats his former reason, vers. 9 engaging himself to be thankful, Vowing thanks I will give thee thanks in the great Congregation, I will praise thee among much people. And yet so he gives not over, He continues his prayer. but continues his suit even unto the end of the Psalm, sometimes praying, sometimes imprecating. 1. He deprecates, Let not them which are mine enemies, wrongfully rejoice over me, 1 Deprecating. neither let them in scorn wink with their eyes at me, without a cause. And that God be the readier to hear him, and stay this their joy and triumph, he subnects this reason; For they speak not peace, but they devise deceitful matters against them that are quiet in the land. Again, they are impudent, lying people: Yea, they opened their mouth wide against me, and said, Aha, aha, our eye hath seen it. This is a Truth, this not hid from thee. This thou hast seen, and from them to thee I turn my eyes, 2 And praying God to protect him. and thus make again my prayer. 1. Keep not still silence. Neglect not always my cause, or grant them impunity. 2. Stir up thyself, and awake to my judgement, even unto my cause, my God, and my Lord: defend me, and punish their impudence. 3. Judge me according to thy righteousness: which suffers not the just to be oppressed always. 4. Let them not rejoice over me. And in me over the Truth, and a just cause. 5. Let them not say in their hearts, So would we have it; let them not say, We have swallowed him up. 6. But rather, let that befall them, which I have before prayed for, Let them be ashamed, 3 And bring them to shame. and brought to confusion, that rejoice at my hurt, let them be clothed with shame and dishonour, that magnify themselves against me. The conclusion is drawn from the consequent of David's prayer, The third part. He moves the Church to give thanks. if heard, than he, and the whole Church, all good men would rejoice with him. 1. To them he first turns his speech, Let them shout for joy that favour my righteous dealing; yea, let them say continually, The Lord be magnified which hath pleasure in the prosperity of his servant. 2. Which he would be ready to do. Then he professeth for his own particular as he had done before, vers. 9, 10. & 18. My tongue shall speak of thy righteousness, and of thy praise all the day long. The Prayer collected out of the thirty fifth Psalm. O Lord, thou seest with how many enemies I am beset, and how maliciously they are bend against me, they set their snares, and hid their nets as in a deep pit, that I may unawares fall into the mischief that they imagined. And that their injustice and ingratitude may the sooner move thee to have pity on me: Behold, they have suborned against me false witnesses, who laid to my charge things of which I was no way conscious. When they were afflicted, I humbled my soul with fasting; when they were in trouble, I poured out my prayer for them, I behaved myself, as though they had been my friend or my brother; I went heavily, as one that mourneth for his mother. But they have rewarded me evil for good, to the great discomfort of my soul. Their words are not the words of peace, but they devise deceitful matters against those that are quiet in the Land. Even they who had nothing but sweet words of peace in their mouths, took their opportunity to open their mouths wide against me, to insult and boast, Ah, ah, we have now seen what we desired with our eyes. Thus have they rejoiced in my adversity, and gathered themselves together for my ruin; yea, the very abjects gathered themselves together, who did daily tear my good name, and never gave over. In their feasts I was their mirth, and the drunkards and scurrilous persons made their Songs of me. Yea, so much they were enraged against me, that for very anger and indignation they gnashed on me with their teeth, being ready and very desirous to devour me. Lord, how long wilt thou look upon this? how long wilt thou leave me in the hands of these ungrateful and cruel men? Up, Lord, rescue my soul at last from destructions, and my darling from these lions. O thou the Lord of the whole world, although thou hitherto seemest not to see what I have unworthtly suffered, yet I know thou hast seen it, because thou seest all things: Keep not then still silence in my cause, but thou, who hast been always present with me, and shown me thy favour, withdraw not now thy help, and be not fare from me. Thou, who to my prevalent enemies, hast seemed to sleep, now rouse up thyself, awake, and show, that my judgement and cause is dear unto thee, O Lord my God, to whom I have always committed myself, and on whom I do wholly depend. Plead thou my cause, O Lord, with them that strive with me. Do me justice according to thy righteousness, and suffer not mine enemies to have their desire, and to rejoice over me. Never let them say in their hearts, 'Tis well, So would we have it, neither let them have occasion to boast, We have swallowed him up. Wrongfully they pursue me, without a cause they hate me, let them not then exsult at my ruin, nor in scorn wink at me with their envious and bloody eyes. That this happen not, fight thou against them that fight against me, lay hold on the shield and buckler, and stand up for my help. Draw out also the spear, and stop the way against them that persecute me, and assure my soul, that thou wilt be my salvation. Let them be ashamed and confounded that seek after my soul, let them be turned back, and brought to confusion, that devise my hurt. And as the lightest chaff is blown hither and thither by the wind: so let them (the Angel of the Lord scattering them) be carried up and down by the passions and impulses of their own lusts, and knowing not what counsels to follow, be driven headlong from one evil to another, till they come into such dark and slippery ways, that they know not what to refuse, and what to choose, and so at last be taken and fall by the darkness and lubricity of their own counsels and imaginations. In which let destruction come upon them unawares, and let the net, that they hide privily, catch themselves, into that very destruction let them fall. Let them be ashamed, and brought to confusion together, that take pleasure at my hurt, and let them be clothed with shame and dishonour, that magnify themselves against me. So shall my soul be joyful in thee, O Lord, it shall rejoice in thy salvation: I will not be unthankful, nor stupid upon the sense of thy mercy; my heart shall exult, and all my bones, sinews, strength shall join in thy praise, and say, O Lord, Who is like unto thee, in goodness, power, mercy and justice? Who I say, is like unto thee, who by thy immense power and goodness, deliverest the poor man who is destitute of all help, from the violent hands of those who are too strong for him, the indigent and afflicted from him that spoileth him. As for me, I will give thee thanks in the great Congregation, I will praise thee among much people, and my tongue shall speak of thy righteousness, and of thy praise all the day long. O Lord, be merciful to thy poor afflicted and persecuted Church, and in thy good time deliver thy people from the hand of the Oppressor: Let them shout and be glad, that favour, and stand up in the defence of a righteous cause; yea, let them say continually, let the Lord be magnified, who hath pleasure in the prosperity of his servants. Amen. PSAL. XXXVI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE end of this Psalm, is to implore God, that out of his goodness, he would deliver David, and all good men from the pride and malice of the wicked: To this purpose, 1. He sets down a Character of a wicked man, and his grievous estate, from ver. 1. to ver. 5. 2. He makes a Narrative in the commendation of God's mercy, from ver. 1. to ver. 10. 3. He prayeth for the continuance of God's goodness to his people, petitions against his proud enemy, and exults at his fall, ver. 10, 11, 12. 1. The first part. Howsoever other men may judge of wicked men, bless them while they prosper, Ver. 1 and speak well of them, yet my censure and judgement of them, is this: The transgression of the wicked saith within my heart, A character of a wicked man. that there is no fear of God before his eyes: Sic apud me statuo, sic decerno. This is David's postulatum, and he first sets it down, as the bitter root from which all the ill fruit following doth grow; and so he enters upon an induction of particulars, and by them describes a wicked man. 1. Ver. 2 His first note is, the pleasure, the glory, the boasting he takes in wickedness; He flattereth himself in his own eyes: 1 He calls evil good. His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, love to himself is so great, that a great sin in his sight is no sin; vice is virtue; falsehood, truth. 2. 2 He continues in it. The second, that in this he continues, and will not be persuaded out of it, until his iniquity be found to be hateful; till God by some heavy judgement, hath past his sentence, and dislike against it. 3. Ver. 3 The third is, his hypocrisy, aliud cord, aliud ore; The words of his mouth are iniquity and deceit: 2 He is an hypocrite. He gives goodly words, but hath war in his heart. 4. 4 He is obstinate. The fourth is, his pertinacy in evil, and his abrenunciation of good: Desinit adhibere intelligentiam, he hath left off to behave himself wisely; or he will not understand, that he may do good. 5. Ver. 4 And in the fifth verse, he bundles up as it were his sins. 1. He plots evil, and deviseth mischief upon his bed. 5 He is studious in wickedness. 2. He sets himself in the way that is not good. 3. He abhors no evil. He invents wickedness, he sets about it to perfect it; yea, though it be of the highest strain; he swallows it, and nauseates it not. This is the description of a wicked man, which some men beholding, begin to wonder at God's patience, that he will endure this a buse and affront, and are apt upon it to question his providence; to whom, that David may return an answer, he enlargeth himself upon God's mercy and goodness, God's patience and mercy. from which this his long-suffering doth proceed: And two strains there are of it; the first absolute and general, extended to all: 2. The other particular, The second part. which is exhibited to the faithful only. First, In general: God is good to all, which is seen in his bountifulness, 1 To all, even all creatures. his fidelity, and his justice, and his preservation of all things. 1. Thy mercy, O Lord, is in the Heavens: Thou preservest them. 2. Thy faithfulness reacheth unto the Clouds: They water the Earth, as it's promised. 3. Thy righteousness is like the great Mountains, . 4. Thy judgements are a great deep; unsearchable, past finding out. 5. Thou Lord preservest man and beast; in thee, we live, move, and have our being. 2 But particularly to his people, which he admires. Secondly, But of his special care and providence, as it stands in relation to the faithful, he gives another account; 'tis a precious thing, he sets a price upon it, and admires it; O how excellent is thy loving kindness, O Lord; Ver. 7 Quam preciosa: Of which the consequent is in the faithful, hope, confidence, Upon which the faithful, comfort in distress. 1. Therefore the children of men shall put their trust under the shadow of thy wings. 1 Trust. 2. The effects of it, 2 Are satisfied. the plenty of all good things prepared for the faithful. 1. They shall be abundantly satisfied with the fatness of thy House. 2. Thou shalt make them drink of the Rivers of thy pleasure. 3. To which he adds the cause: For in thee is the Fountain of life, and in thy light we shall see light. He concludes with a Prayer. 1. For all Gods faithful people. 2. For himself. The third part. He prays, that this effect may light, 1. He prays that this peculiar and precious mercy might light upon the heads of all those that serve God in sincerity: O continue thy loving kindness to them that know thee, Ver. 10 and thy righteousness to the upright of heart. 1 On God's people. 2. He prays for himself, that he may be defended from the pride and violence of wicked men: Let not the foot of pride come against me, 2 On himself. and let not the hand of the wicked remove me. Ver. 1 3. Lastly, He closes all with this exulting Epiphonema, 3 His acclamation upon it. There are the workers of iniquity fallen: There, when they promised to themselves peace and security, and said, tush, no harm shall happen to us; there, and then are they fallen: They are cast down, and shall not be able to rise. The Prayer collected out of the thirty sixth Psalm. O Omnipotent God, Ver. 5 such is the amplitude of thy mercy, that it extends itself far and wide, so that from the lowest Earth to the highest Heaven, there is not any thing which is not partaker of thy goodness: Those bottles of Heaven, that continually resolve, and water the Earth, are expresses of thy Constancy and Truth. Thy way of suffice is incomprehensible, and thy judgements, by which thou dispensest all things in the Earth, a great deep, Ver. 6 which no man can search, an abyss which no humane understanding can find out: Man and Beast have their being, life, motion from thee; to man and beast thou suppliest wharsoever is necessary for food or existence; they are sustained by thy goodness, and preserved by thy mercy. But thy care, O Lord, and providence over thy people, is far more gracious; Who can, Ver. 7 as it ought, estéem it? Who can set a sufficient price upon it? O how excellent is thy lovingkindness toward them thou lovest, and them that love thee? These thou wilt protect, as a Hen doth her Chickens, under the shadow of thy wings. These shall enjoy, not only temporary good things, common to man and beast; but in this present life thou wilt give them a taste of thy heavenly treasures, by the Holy Ghost diffused in their hearts, which, as Rivers of pleasure, will refresh their thirsty souls, and after receive them into a celestial mansion, where they shall be satisfied with the abundance of thy House; that is, with the beatifical vision, and full fruition of thyself; for thou art the fountain of that life which is true life indeed, and perpetual: Thou art the spring of light, and when we come to enjoy that light, all darkness being dispelled, we shall see light indeed. Till we come thither, we pass through a valley of darkness, and live a life that may rather be called a death, 'tis so full of cares, so full of miseries, so full of sin; howsoever in this, let us have a taste of thy mercies, protect us under thy wings, let us dwell in thy house, satisfy us with the graces of thy Spirit, let us drink of the Rivers of thy pleasure, make our life comfortable, and let us enjoy the light of thy countenance. This will be life to us, even when we sit in this shadow of death; this will be light to us, even while we remain in this darkness. Here we are subject to many temptations, and the ungodly thrust sore at us, that we might fall: But O never let the foot of pride come and prevail against us, let not the hand of the wicked remove us: We know, O Lord, that their malice is so great against thy Truth, that they are not moved with any fear or reverence of thy Name; resolved they are to please, and flatter themselves in their own eyes, till their iniqity be found out, and made apyear to be odious before God and man; whatsoever they speak, is full of iniquity and fraud; they are not only ignorant, but they will not be taught to be wise; whosoever shall advise them to do good, is accounted their enemy, and hateful in their sight: In the night-season, when the mind is retired, and should meditate on the best things, than they fasten it upon the worst, in their Bed they devise mischief; and so hardened in their sin, that they will not set themselves in any good way, nor abhor even the foulest evil. Therefore, O Lord, for thy mercy and faithfulness, for thy lovingkindness and righteousness sake, we beseech thee, suffer not our souls to be delivered over as a prey into their hands; and since they will not desist from their mischievous and bloody enterprise, let these worker of iniquity fall together; for peace, let them find war; for security, trouble; let them be cast down from their fancied state of dignity and felicity, and never be able to rise again, by the power of our Lord jesus Christ. Amen. PSAL. XXXVII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE intent of this Psalm is, that good men be not overmuch troubled at the prosperity of wicked men; and what is here delivered, may be reduced to these two general Heads. 1. He sets down the Duty of a good man, which is to be patiented, and put his confidence in God, when he sees the wicked prosper and flourish. The first part. That we fret not at wicked men's prosperity. 2. He gives many Reasons to persuade unto it. 1. He gins with an Interdict, and then descends to give forth some Commands. 1. His Interdict is, Fret not thyself because of evil doers, neither be thou envious against the workers of iniquity. Be nor angry, not envious; to which he adds this Reason, That their prosperity is but short; for they shall be cut down as the grass, and whither as the green herb: This interdict is repeated, ver. 7, 8. and the reason, ver. 9, 10, 35, 36, 38. He sets down some Rules to keep from envy. 2. Then he sets down some commands or rules to keep from fretting and anger. 1. The first, is a perpetual rule for our whole life, Trust in the Lord; rely not on humane helps, riches, friends, etc. trust to God. 2. Do good, increase not thy state by ill arts and means. 3. Dwell in the land, desert not thy station; for verily thou shalt be fed. 4. And therefore enjoy quietly what thou hast at present. 5. Delight thou in the Lord, be pleased with his way: Ratio; Dabit petitiones cordis. 6. Commit thy way unto the Lord; labour in an honest vocation, leave the rest to him; for he shall bring it to pass; he shall bring forth thy righteousness, etc. 7. Rest and acquiesce in the Lord, and wait patiently for him; his time is the best, and then he repeats his Interdict, Fret not thyself. Then he resumes his former Reason mentioned at the second verse, The first Reason. and amplifies it by an Antithesis, viz. that bonis benè, malis malè erit, ver. 9, 10, 11. The second part. Evil doers cut off. and so it falls out plerumque, but not semper, which is enough for temporal blessings. 1. Evil doers shall be cut off; but those that wait on the Lord, shall inherit the Earth. 2. Yet a little while, and the wicked shall not be; yea, and thou shalt diligently consider his place, and it shall not be: But the meek shall inherit the Earth, and shall delight themselves in the abundance of peace. To this he adds a second Reason, taken from the Providence of God: 1. The second Reason. God's Providence. Object. 1. Bad men hate good men. In protecting the righteous, and confounding their enemies: 2. In blessing the little they have, in which he seems to remove a double objection: The first, about the tyranny of the wicked over just men; The second, that they were commonly in want and poverty. The first Tentation that much troubles pious souls, is the power, the cruelty, the implacable hatred of wicked men; The wicked plotteth against the just, and gnasheth upon him with his teeth: To which David answereth: Resp. God shall revenge it. The Lord shall laugh at him; for he seethe that his day, dies ultionis, is coming. Reply; yea, they kill them. Yea, But the wicked have drawn out their Sword, and have bend their Bow (which is beyond plotting and derision) to cast down the poor and needy, Resp. They killed for it. and slay such as are of an upright Conversation. David answers: Be it so, Their Sword shall enter into their own heart, and their Bow shall be broken. Object. 2 The other Tentation, is beggary and poverty; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Good men poor. Resp. Their little better, than great Riches. The ungodly swim in wealth, but the godly are commonly poor, and therefore exposed to contempt; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To this David answers, A little that the righteous hath, is better than the riches of many wicked; better, because used better; better, because possessed with content; better, because it hath God's blessing upon it: And this David proves by many Reasons. His Reasons for it, his Riches durable. 1. For the arms of the wicked: i. e. Their arm and strength of riches, shall be broken; but God sustains with his blessing, that little of the righteous. 2. The Lord knows the days, good or bad, of the upright; he loves them, and they are his care; and their inheritance shall be for ever, firm, stable. Not so with wicked rich men. 3. They shall not be ashamed in the evil time, nor destitute, nor forsaken of necessaries, and in the days of famine they shall be satisfied. But with rich wicked men it is not so; though they abound in wealth, yet they shall insensibly consume, perish, as the fat of Lambs, that burnt upon the Altar, vanisheth into smoke, 2 Out of his little he hath to give. and passeth away. 4. And yet another blessing there is upon the good man's little, that he hath over and above, and something to spare, to give; whereas the wicked, notwithstanding his ample fortune, But the wicked a borrower, and pays not. is a borrower, and hath this ill quality, that he payeth not again; the righteous showeth mercy, and giveth. Of which he gives this Reason: For such as God blesseth, shall possess the earth; and they that be cursed of him, shall be cut off: i. e. They shall have, but not enjoy the goods of this life. And thus much David proves by his own experience; I have been young, and now am old, yet have I not seen the righteous forsaken, nor his seed begging their bread; his liberality was the cause of it, He is ever merciful, and dareth, The third Reason. God upholds him. and his seed is blessed. Another Argument of God's protection, is, that God upholds him: The steps of a good man are ordered by the Lord, and he delights in his way; and be it that by infirmity, he err, slip, fall; yet though he fall, yet he shall not utterly be cast down, for the Lord upholdeth him with his hand. In the rest of the Psalm, 1 He repeats his Rule, to fly evil, and do good David. makes a repetition of all that went before, he ingeminates his chief rule, his promises, his comforts, his comminations. And he gins with his Rule, ver. 3. Depart from evil, and do good, and dwell for evermore: In which he exhorts to obedience, and instanceth in both parts of Repentance, His Reasons. 1. A promise to the godly. Mortification, Vivification; which he fortifieth with a double Reason, the same before. 1. A promise to the godly: For the Lord loveth righteousness, he forsaketh not his Saints, Ver. 28 they are preserved for ever. 2. 2 A commination to the wicked. A commination to the wicked; but the seed of the wicked shall be cut off. These two Reasons he resumes, amplifies, and illustrates. First, That of the righteous: The righteous shall inherit the land, and dwell therein for ever; 1 He illustrates the first. and that you may know who he means by his righteous man, he further sets down his Character; he it is, 1. The character of the righteous. Whose mouth speaks wisdom; he speaks honourably and reverently of God's Justice, and denies not his Providence. 2. Whose mouth talks of judgement; i. e. that only which is just and right. 3. The Law of God is in his heart; not in his tongue alone, or his brain. 4. None of his steps shall slide; he keeps on his right way, and will not be seduced: This is the righteous man I mean; but this righteous man, as I said before, ver. 12, 13, 14, 15. hath his enemies; for the wicked watcheth the righteous, And him God protects. and seeks to slay him. Well, be it so, that this righteous man hath his Protector also; The Lord will not leave him in his hand, nor condemn him when he is judged: And therefore do what I have formerly advised, ver. 3, 7. Wait on the Lord, and keep his way, and he shall exalt thee to inherit the Land; when the wicked are cut off, thou shalt see it. Secondly, 2 He illustrates the second; viz his commination. For they shall be cut off, as I said, ver. 28. This I know by my own experience, I have seen the wicked in great power, and flourishing like a green bay Tree; yet he passed by, and lo he was gone; I sought him, but he could not be found. And what I have in my time observed, that you by your own experience, if you be diligent and attentive, ye may observe to be as true also, even in both kinds, both just and unjust, godly, and ungodly; for, 1. Mark the perfect man, and behold the upright; for the end of that man is peace. 2. But the Transgressor's shall be destroyed together, the end of the wicked shall be cut off. Of which, The cause of both, Gods doing. if you shall inquire the cause, it is easy to give it, and I have said it before, but I will here say it over again, for it can be never too often repeated, that it may be the better remembered: But the salvation of the righteous is of the Lord, he is their strength in the time of trouble; and the Lord shall help them, and deliver them from the wicked, and save them, because they trust in him; and on the contrary, the wicked shall be cut off, and perish, because they trust not in him. The Prayer collected out of the thirty seven Psalms. O Almighty Lord, since the weakness of thy best children hath been such, that they have been offended at the prosperity, and repined at the successes of wicked men; yea, this temptation hath so far seized upon them, that they have called in question thy Providence, and been staggered in the way of Truth and Piety: Enable me thy servant with thy grace, that I be not tempted above my strength; Ver. 1 never let me murmur at the supposed happiness of evil doers, nor fret at their power, nor be envious, because they prosper in their way, and bring their devices to pass. Of a truth, Lord, the workers of iniquity are in great power, riches, and honour, they are exalted, like a Cedar of Lebanon, and spread and flourish like a green bay Tree: Expect they do, all men should come, and put their trust under their shadow, which if any just man refuse, they observe his way, and mark his steps, seeking an occasion and opportunity to destroy him; for they are ready with a drawn Sword in their hand, and a bended Bow in their fist; that they first cast down the poor and needy, and then slay him that is innocent, and of an upright Conversation. Good God, never suffer our faith and confidence to be shaken at these proceed of thy Providence, but with an equal and patiented mind, let us resign ourselves to thy will, and be content, thou do what seems good in thy eyes, being fully assured, that all things shall work together for the best to those that love God. O Lord, let us rest in thee, and wait patiently for thee; for thou hast said it, and thy Word is true, That wicked doers shall be cut off, and yet a little while, and his person shall descend into the grave; his pomp shall vanish, his power come to naught, his riches take the wing, and fly away; yea, his very place shall not be, and that there shall be no remainder of him; in thy good time, O Lord, make good this thy promise, and let him be cut down as the grass, and whither, as the green herb; let his Sword, that he hath drawn against the innocent, enter into his own heart; let the Bow, which he hath bend to wound the guiltless, break in his hand, and wound himself; because he is the enemy of thy people, he is an enemy to thee, and therefore let him suddenly and wholly vanish away, as smoke, leaving no sign at all behind of his ill-purchased glory. But as for the meek, who with a patiented soul delight in thee, and cheerfully undergo those affronts and injuries which the prosperity of the wicked shall lay upon them, well knowing, that all is done by thy wisdom and permission; Give them and their posterity a sure possession in the earth, and let them be delighted with abundance of peace, and tranquillity of conscience; uphold Lord the righteous, and let their inheritance be for ever. Let the little they have, be unto them better than the great riches of the ungodly, which they have heaped together by unjust ways; make them content with it, enjoy it sweetly and securely, and let it always be sufficient to supply their necessities; and so bless Lord their substance, that in the days of want and famine, they may have enough; forsake them not, O Lord, and suffer not their seed to beg their bread; when by some misfortune they shall fall from a high estate, and have experience of adversity; or else, if through infirmity they fall into sin, yet Lord, let them not be utterly cast down, but even then put to thy helping hand, and lift them up, restore them to their former state, and to thy favour. This that they may the sooner recover, recall them when they go astray, and ever after, order their steps in thy Word, and delight in their way; teach them to eschew evil, and to do good, so shall they dwell for evermore; let them show mercy, and give and lend, that their seed may be blessed: Teach their mouth to speak wisdom, and their tongue to talk of judgement; let the Law of thee their God, be in their heart, that their steps and go may not slide; forsake not, O Lord, thy Saints, love judgement, and preserve them for ever; leave them not, good Lord, in the hand of the wicked, nor condemn them when they are judged; approve not thou that unjust sentence which wicked men pass upon them. O ye righteous, then wait on the Lord, and keep his way; good God, give us all grace to delight in thee, and to commit our ways unto thee, well-knowing that thy servants shall be exalted, when the wicked shall be cut off: Mark the perfect man, and behold the upright, for the end of that man is peace: O Lord, let me die the death of the righteous, and let my latter end be like his; when the Transgressors shall be destroyed, and cut off together, then Lord, be thou a salvation to the righteous, and their strength in time of trouble, O Lord, arise, help us, and deliver us, deliver us from the wicked, and save us, because we put our trust only in thee. Amen. PSAL. XXXVIII. Which is the third of the Penitentials; in which he doth implore God's mercy, being grievously afflicted. THE parts of it are, two in general. 1. A Deprecation begun in the first verse, and continued in the two last. 2. A grievous complaint of his sin, disease, misery, God's anger, his friends, and his enemies, through the whole Psalm; all which he useth, as Arguments to move God to pity him, and show him mercy. In the first verse, The first part. He deprecates God's anger. that the fears of his heart proceeding from the sense of God's anger against his sin, might be mitigated at least, though rebuked, yet not in wrath; though corrected, Ver. 1 yet not in rigour: O Lord, rebuke me not in thy wrath, nor chasten me in thy hot displeasure. And so he falls instantly upon his complaint, The second part. His complaint amplified. which he amplifieth divers ways. 1. From the prime cause, God: For thine arrows stick fast in me, thy hand presseth me sore, Ver. 2 because of thy anger. 2. Ver. 3 From the impulsive cause, his sin, his iniquities, ver. 4. his foolishness, ver. 1 From within. 5. 3. From the weight and gravity of his afflictions; which in general were, The arrows of God that stuck in his flesh, the hand of God with which he was pressed; which was so grievous, That there was no soundness in his flesh, no rest in his bones. 4. By an induction of particulars, where he declares many effects of his disease. 1. Putrefaction and stink: My wounds stink, and are corrupt. 2. A sad posture of body: I am troubled, I am bowed down greatly, I go mourning all the day long. 3. A torment of his bowels: My loins are filled with a sore disease. 4. A general disaffection of parts: There is no soundness in my flesh. 5. A debility and grievous plague: I am feeble, and sore smitten. 6. A pain that forced from him an outcry: I have roared. 7. The disquietness of his heart: I have roared for the disquietness of my heart. In the midst of which, that he might not be thought to have let go his hold, his hope, his confidence in his God, he turns his speech to him; Lord, all my desire is before thee, and my groaning is not hid from thee; he hopes, he prays still. 8. The palpitation and trembling of the heart: My heart pants. 9 The decay of his strength: My strength fails. 10. The defect of his sight: As for the light of my eyes, it is gone from me. All these pressures and calamities were upon David from within, 2 From without. thus he suffered in body and in mind. But what, had he now a●●●omfort from without? Not any. 1. None from his friends. 1 By friends. My lovers and my friends stand aloof from my sore, and my kinsmen stand afar off. Amici non amici. 2. As for his enemies, they even then added to his affliction. 2 Enemies. They also that seek after my life, lay snares for me, and they that seek my hurt speak mischievous things, and imagine deceit all day long. In action, How he carried himself in this extremity. tongue, and thought, they seek to undo me. He next descends to show his behaviour in these grievous sufferings both from within and without. He murmured not at them, but was silent and patiented, as a Lamb he opened not his mouth. But I was as a deaf man that heard not, and I was as a dumb man that openeth not his mouth. 1 Patiented he was. Thus I was as a man that heareth not, and in whose mouth are no reproofs. He seemed not to hear what they objected, and made no sharp reply to their bitterness. In patience and silence he possessed his soul, that was his strength, Isa. 30.15. Which is another chief Argument he useth to mitigate God's wrath, and hot displeasure. Of which patience he gives these reasons. 1. His reliance on God for audience and redress. For in thee, O Lord, For he relied on God. do I hope: Thou wilt hear me. 2. For this he petitions: For to God he was not silent, And prayed. though deaf and dumb to man; for I said, Hear me. And this also made him patiented, being assured, that being heard, God's honour would be vindicated in him. For if not heard, his enemies would triumph. Hear me then, lest otherwise they should rejoice over me, as accounting me a patiented fool: When my foot slippeth, they magnify themselves against me. 3. That in the greatness of his grief he was thus patiented, 2 Under a bitter Cross. for I am ready to halt, and my sorrow is continually before me. I am under a bitter cross, and I know if I be thy Servant I must be under the cross, and therefore I take it up, and bear it patiently. 4. And this cross I know I have deserved also: 'tis for my iniquity, and I will not conceal it. For I will declare mine iniquity, Which he had deserved. I will be sorry for my sin. I suffer justly, and therefore have reason to be patiented. Only, O Lord, I hope this shall not be imputed to my impatience, 3 He yet complains of his enemies. if I complain again of my enemies, and put thee in mind of their prosperity, that they live quietly, securely, plentifully, that they are strong and powerful, that they hate me, and are ungrateful persons. But mine enemies are lively, and they are strong, and they that hate me wrongfully are multiplied. They also that render evil for good, are my adversaries: because I follow the thing that good is. And so he concludes with a petition to God, in which he begs three things. He concludes with a Petition; for, 1. God's presence. Forsake me not, O Lord; O my God, be not fare from me. 2. Aid and help. 1 God's favour. 3. And then that it be speedily afforded: Make haste to help me, O Lord my salvation. 2 Speedy help. The Prayer collected out of the thirty eighth Psalm. O Lord, when I consider the multitude of my sins, and grievousness of my transgressions, I must confess, though I suffer heavy things under thy hand, yet they are far inferior to my deserts; for my iniquities, as some great floods of waters, are gone over my head, and threaten to drown me in despair, and my sins are a heavy burden that load my memory and conscience, so heavy they lie upon my so●●hat I am not able to bear them, but am ready to sink under them: And for these the sharpest arrows of thy wrath stick fast in me, and thy severe hand sorely whippeth me, and presseth stripe after stripe; there is no part sound, no part whole in my whole body, because of thy anger and revenge; neither is there any rest in my bones, much less any peace in my soul, for the multitude and greatness of my sin: Through great folly I have committed sin, and through greater folly I have dissembled them, and hide them, being committed; I skinned them, not searched, not healed them; and therefore this ulcer remained in my soul, and putrified; which therefore makes me to stink in thy Nostrils, with which filthy savour thou art so offended; that my loins are justly filled with a loathsome disease, that there is no soundness in my flesh. I am troubled righteously for the evils I have committed, I am depressed for them, and bowed down greatly, I go mourning, and that deservedly, all the day long: I am feeble, sorely afflicted and humbled, I have roared for the disquietness and anxiety of my heart. My heart, through the greatness of my affliction, the conscience of my sin, and consideration of thy wrath, pants, beats, and is troubled; the strength both of my body and soul, failesh me, and a flood of tears, and a night of adversity together, hath dimmed that clear light of my eyes. And in the extremity of this my sorrow, I find no comfort either from friends or enemies; for those who were of old, my friends and familiars, and pretended much friendship and love, these now stand aloof off from my sore; nay, my very kinsmen stand afar off, affording me no comfort, no show of help. As for my enemies, they seek after my life, they lay snares for me, they wish me evil, they speak lies, and utter calumnies against me; mischievous things they invent, and imagine deceits all the day long; yea, and these my enemies live in prosperity, they are potent, and able to mischieve me, they are in number many, in hatred implacable, daily they multiply, and so ungrateful, that for the good I have done them, they seek to render me evil; O Lord, Thou knowest that wrongfully, and that without any just cause at all given by me, they are my adversaries; no reason at all I am able to think of; no cause I am able to assign, why they should thus hate me, why they should thus persecute me, except it be that I am constant in defence of thy Truth, and follow the thing that good is. Thy hand, Lord, is justly upon me, and I am content to bear thy reproach; I have spoken once, nay, twice, but I will not answer again; in silence and hope, I will possess my soul; at all their reproaches, I will be as a deaf man, that hears not; at their scorns, as a dumb man, that openeth not his mouth, and commit my cause wholly to thee; nevertheless before thee I will not be silent, confessing with an humble and true penitent heart, that all this great grief and scorn is fallen upon me justly for my sin: To them, Lord, I have done no hurt, but thee I have offended, and to thee I will declare my iniquity, and be sorry for my sin. I beseech thee therefore, O Lord, rebuke me not in thy wrath, nor chasten me in thy hot displeasure: Forsake me not, O Lord my God, be not far from me; for I seem to be destined and appointed to bear stripes and affliction, and my sorrow is continually before my eyes: But in thee, O Lord, is my hope, answer for me, O Lord my God; in my prayer I have, and will always say, Lord hear me, lest otherwise my enemies should rejoice over me; for when my foot at any time slippeth, they proudly insult, and magnify themselves against me; make haste to help me, O Lord my salvation. Amen. PSAL. XXXIX. THIS Psalm is conceived to be penned upon the same occasion with the former, in some grievous distress he was, that's certain; whether by Absolom, or Shimei, or some great sickness, uncertain: However, as he professed before, at his sufferings and in juries, he was patiented and silent. I was as as a deaf man, that heard not; and as a dumb man, etc. Psal. 38.13, 14. Yet here he confesseth, that the tentation was so sharp, and the provocation was so great, that he could not choose but speak, he could hold no longer, but must needs burst out; yet as there, so here, his complaint and petition is to his God: There be three parts of the Psalm. 1. A Manifest of his resolution and full purpose of heart for silence, ver. 1. and the consequence upon it, ver. 2, 3. 2. His Expostulation with God about the shortness and variable condition of life, ver. 4, 5, 6. 3. His Petition for remission from sin, ver. 8. from punishment, ver. 10. for a farther respite and grace, ver. 12, 13. First, David acquaints us here with his resolution; Dixi, I said, I decreed, The first part. David's resolution to be silent. I fully purposed; and it was filent and dumb in the presence of his enemies. 1. I said I will take heed to my ways that I sin not with my tongue; and again, I will keep my mouth, as with a bridle, while the wicked is before me. Ver. 1 2. And this resolution for a while he kept; I was dumb with silence, Ver. 2 I held my peace, even from good, even from a just defence. But his heart boiled within him; said he would speak. 3. But I found in this very great difficulty; nay, impossiblity. 1. For all this while, my sorrow was stirred, it was pain to me to be silent. 2. My heart was hot within me; I was in flame to utter my mind. Ver. 3 3. And while I was thus musing, the fire burst out; what was within, And at last he burst out, and spoke in a querulous manner. The second part. I saw could not be concealed, no more than fire, for a while raked up in embers; and at last, I spoke with my tongue. Secondly, But better it had been, he had been silent still, since in a querulous manner he gins to expostulate with God; Lord, let me know mine end, and the measure of my days, what it is: As if he had said, Ver. 4 Better it were my days were ended, and I in my Grave, than to be thus vexed in body and mind, without, by enemies and perfidious friends; and if yet it must be so, it were well I knew the end of it, and how long I must be under this Cross; and were my life, what others is, The condition of man's life. yet it hath many properties to alleviate the comforts of it. 1. It is very brittle and frail: Make me know how frail I am. Ver. 4 1 Frail. 2. It is very short, it may be measured out by a hand-breadth, 2 Short. which is no long measure, nor a yard that is made of it: Behold, thou hast made my days as a hand-breadth. Ver. 5 3. Nay, which is yet of less reckoning: 'Tis as nothing before thee, a nihil. 3 A Nihil. 4. 'Tis full of vanity: Verily, every man at his best state, in his strength, 4 Vain. riches, power, is altogether vanity; his labours promise much, satisfy little. 5. 'Tis unstable and uncertain; as a shadow, the image of a shadow; 5 Uncertain. Surely every man walketh in a vain shadow. Ver. 6 6. 'Tis full of trouble and disquiet; Surely they are disquieted in vain. 6 Troublesome 7. His labours are for he knows not whom: He heapeth up riches, 7 Laborious. and knows not who shall gather them. Thus David querulously expostulates, but presently recollecting himself, 2 He checks himself. he stops and checks, as it were, his immodesty; nor the brevity, nor the vanity, nor the uncertainty, nor the anxiety of his life shall hereafter much trouble him, he had a surer Rock than any worldly thing whereon to rely, which was his God: And now Lord, 3 And shows God to be his stay. what wait I for? my hope is in thee. Let others toil for riches, admire dignities, empires, pleasures; let them be proud of these, and complain that their life is too short to enjoy these: But I have far a stronger hold to trust to, even thee O Lord, who I am persuaded wilt be propitious to me, and be my stay among all the variety and instability of humane things; this was his comfort. Thirdly, The third part. He prays. Then upon this confidence he falls to prayer. 1. For remission of sin: Deliver me from all my transgressions. 2. 1 For remission. For defence against ill tongues: Make me not a reproach to the foolish. 3. Pardon for his immodest expostulation, upon promise not to do the like: I was dumb, 2 For defence. I opened not my mouth; hereafter I will humble myself under thy hand, 3 Pardon for his impatience. and be silent; for thou hast done it, my affliction is from thee. 4. 4 A remove of punishment, and pleads for it. A remove of his punishment: Take away thy plague away from me. 1. And he adds the cause; either remove thy hand, or I must needs yield and perish: I am even consumed by the means, or by the blow of thy hand. 2. And this he amplifies by a similitude of a Moth, and adds a second Reason: When thou with rebukes dost correct man for iniquity, thou makest his beauty consume away as a Moth; which is bred in the Garment, and insensibly corrodes, Upon divers Reasons. frets, eats it; as doth some disease our body, that bred in it, consumes it: And for confirmation, he repeats his former words, ver. 5. delivering it here in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Surely every man is vanity, Selah; mark that. 3. To which may be added a third, The consideration of our present condition in this life; we, and all our fathers, are but pilgrims and strangers in this life: I am a stranger with thee, and a sojourner, as all my fathers were; therefore parce. Faith is always struggling with tentations; before, ver. 7. he is confident, God is his hope; but yet his calamities, his sickness, his enemies, the brevity, fugacity, troubles of his life, ever and anon come into his memory, and therefore he prays again for mitigation of these; and his prayer ariseth by a gradation. 1. He prays for Audience: Hear my prayer, O Lord. 2. He enforceth his prayer. Then that his cry, for such it was, be heard: Give ear unto my cry. 3. For admission of his tears: Hold not thy peace at my tears; the Reason is, a stranger, thy grace, thy favour. 4. For some relaxation and ease: O spare me, that I may recover my strength; which he quickens with this motive; before I go hence, and be no more seen. Restore me to thy favour in this life, hereafter it will be too late to expect it. Ne moriar desperans. The Prayer collected out of the thirty ninth Psalm. O Lord, when I beheld the flourishing estate and successes of the wicked, and the life of the godly worn out with sorrow and afflictions, I being not able to comprehend the secret ways of thy Providence, was resolved to lay my hand upon my mouth, and acquiesce in thy will and wisdom: Even so Lord it pleased thee, so thou wisely disposest, and brings to pass all things; and though I were able to put in a just Apology for this thy doing, yet I said weithin myself, Ver. 1 I will take heed to my ways, that I sin not with my tongue; I will keep my mouth with a bridle, especially while the wicked is before me; that I say nothing against thee my God, nothing unworthy myself. But while I was dumb with silence, while I held my peace, and refrained even from good words, Ver. 2 that which my heart gave me, I must justly speak; the grief within me was so vehement, and my sorrow was so stirred (Lord, I confess my own weakness and infirmity) that my heart was like fire within me, and in that intemperate heat, zeal and indignation at the wickeds prosperity, I spoke thus unadvisedly and immodestly with my tongue; being tired and wearied out of my life, I desired to die. O Lord, make me know, when this my miserable and calamitous life shall end, in which I suffer such heavy things, and of which I am over-weary; make me know the period and measure of my days, that I may be certain what, and how long I am to suffer, and what the delay is, that I must be under this Cross: Short I know my time is, and easily measured, as easy as a hand-breadth; 'tis a moment, 'tis as nothing in comparison of thee and eternity, and wilt thou not then suffer me to swallow my spittle? Behold all things that are in the World, are vanity of vanities, and man among the rest, his labour, his power, his strength, his favour promise much, and little satisfy, and wilt thou then contend with such an one, and persecute him as the dry stubble? O Lord, man is but the shadow of a shadow, which is the image of a thing, and yet is truly nothing; so he passeth away, being onward his journey toward death, never continuing his condition in one and the same state, and wilt thou then add so his affliction? This, O Lord, needs not, for he is apt to afflict himself; that little time which thou hast given him, which he ought to endeavour that he might enjoy in a quiet and peaceable manner, is disquieted with the perturbations of the mind; for he disquiets himself in vain with fear, and joy, and hope, and a covetous desire especially, he heapeth up riches, and cannot tell who shall gather them. The Prodigal, and unthrifty here, dissipates what he had with so much care, and perhaps sin heaped together, or else Thiefs or enemies violently plunder, and carry them away. These considerations, O Lord, I must confess pierced my soul, and these thoughts wounded my heart, and made me a little impatient; till by thy mercy I recollected myself, and retired my heart from all things below, and fixed upon thee: For now, Lord, what wait I for? what is my erpectation? what my confidence? what, my wealth, my power, my command, my strength, my life? No, no, Lord, I renounce my trust in all or any of these, Thou Lord only, art my hope, my rock, my strong Castle, my defence, my help, my subsistence. Thou, O Lord, which savest all those who hope in thy mercy, deliver me from all my transgressions, and make me not a reproach to foolish men, to whose hands thou hast now justly delivered me for my iniquities; against this thy just proceeding I will not open my mouth, because I know that thou, who will't, and dost all things uprightly, hast caused me thus to be troubled, to correct my enormities, and exercise my patience. But yet, O Lord, I beseech thee make an end of beating me, and remove thy stroke, that sense of thy wrath, those terrors of conscience, and pains of body under which I groan; for I am even consumed, and am ready to faint by the blow of thy heavy hand: Thou hast made me an example, that when thou correctest and rebukest man for his iniquity, Thou makest his beauty to consume away insensibly, as the fair gloss doth from the garment that the Moth frets, so vain a thing is man: As therefore thou hast made me an example of thy justice, so set me forth as a Monument of thy mercy, in hearing my prayers and cries, and considering my tears which I pour out before thee. Lord, hear my prayer, and give ear to my cry, and hold not thy peace at my tears; for I am as all my fathers were, a man in this World of a short continuance, the City I seek is above, my way thither through this valley of tears, in which for a time I must sojourn, a Citizen I am of that City, a pilgrim, and a stranger here, and the time I am to abide in it, is but a little while; O spare me then, and deal more remissly and kindly with me, forbear these severe strokes, that I may a little recover my strength, by an assurance of thy grace and favour unto me, before I go hence, and be no more seen among men. Cease good Lord, to smite and afflict me in this grievous manner, give me some ease and relaxation of my pain; lay no more upon me, than thou wilt make me able to bear: O let me recover my strength of faith and hope in thee in this my pilgrimage; it is not long, but I must departed from hence, and not be seen any more in this land of the living: Grant therefore good Lord, that I leave not this World with a conscience oppressed, and affrighted with the grief and burden of my sin; but that being discharged of that guilt; I may quietly and peaceably resign my soul into thy hands, being clothed and beautified by the merits of thy only Son, my Lord and only Saviour, jesus Christ. Amen. PSAL. XL. Which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THERE be two main parts of this Psalm. 1. A Thanksgiving, from ver. 1. to 11. 2. A Prayer, from ver. 11. to the end. Thankfulness consists in the exercise of two virtues, Truth and Justice. 1. Truth causeth us to acknowledge the benefit, and from it we have received it. 2. Justice ties us to be grateful, and to perform some duties, as evidences of our thankful mind; and both these we meet with in the first part. David gins with the profession of his thankfulness, The first part. David waits on God. and he premits to it his confidence, I waited patiently for the Lord; then shows the success, or what God did for him. 1. The success of his waiting. He inclined his ear, and heard my cry. 2. He brought me also out of the horrible pit, out of the mire and clay. 3. He set my feet upon a Rock; being drawn from danger, he set me in a safe place. 4. He established my go, he confirmed my steps, that I slip and slide no more. 5. And he hath moved me to be thankful; He hath put a new song into my mouth, He is thankful. even a thanksgiving unto our God. The deliverance was not common, and therefore the praise should not be common, but expressed by a new and exquisite song. Of which he conceived the consequent would be, And conceives others by his example, would wait, and be thankful also. In his thanksgiving, he shows the blessed man. that his example would be a common document; many shall see it, my deliverance, my thanks, and shall fear God, and acknowledge his providence and protection, and shall put their trust in the Lord. And so he falls upon his form of thanksgiving, and, First, Pronounceth the man blessed that relies on God, affirmatively. 1. Blessed is the man that makes the Lord his trust, reposeth his hope in him. 1 He it is that relies on God. 2. Negatively, trusts on no man, respects not the proud; men proud of their wealth, 2, Not on man. wit, or power, nor such as turn aside to lies, trust on lying vanities, 3 Admires God's works. which will deceive. Secondly, Then by an exclamation admires Gods mercies and goodness to his people. 1. For their multitude and greatness: Many, O Lord my God, are thy Works. 2. For the strangeness, they are not vulgar, but miraculous: Thy wonderful Works. 3. For the incomparable wisdom by which they are done and ordered: Many, O Lord my God, are thy wondrous Works which thou hast done, and thy thoughts which are to us-ward; they cannot be reckoned up in order unto thee; if I would declare them, and speak of them, they are more than can be numbered. 2. And so having in words acknowledged his thankfulness, 4 His real thanks by obedience: he descends to speak of the other part of his gratitude, his real thanks, to which in equity he thought himself bound: viz. To be obedient to God's voice, which is the best sacrifice, and indeed far beyond all legal sacrifices; as is apparent in Christ, to whom these words, and the obedience contained in them, is principally attributed, and by way of accommodation, belongs to every one of his Members, who means to be thankful for his Redemption. 1. And first he acquaints us, that the outward worship is to little worship, Which was, 1. Sincere inward. if sincerity and true piety inwardly be wanting: Sacrifice and offerings thou didst not desire, burnt-offering and sin-offering hast thou not required. Not these absolutely, but as subservient to true piety, and the internal obedience of the heart, without which they are of little value; I will have mercy, and not sacrifice. 2. To this end, Aures perforasti mihi; Thou hast opened, boared, 2 Outward. and made a window in my ear; made me docible, and thy servant. 3. And I will be obsequious, a willing and voluntary servant: Then said I, lo I come; this thy whole Law requires, 3 Voluntary, such in Christ. in the Volume of thy Book it is written. 4. He describes his singular obedience. 1. That he performed it cheerfully, and with complacency: 1 Cheerful. I delight to do thy Will, O my God. 2. That he did it hearty: Thy Law is within my heart. 2 Hearty. The obedience of eyes, hands and feet may be hypocritical and feigned, that which is done with the heart cannot; that the heart thou requirest, and that thou shalt have; to that purpose I have placed thy Law there. 3. That he did it charitably, to the benefit of others, 3 Charitable for our good. he published the Gospel. 1. I have preached righteousness in the great Congregation. 2. I have not refrained my lips, and that thou knowest: Feci sine fuco. In the publication of the Gospel. 3. I have not hid thy righteousness within my heart. 4. I have declared thy faithfulness, and thy salvation. 5. I have not concealed thy lovingkindness and truth from the great Congregation. The commendation of the Gospel: In which verse, we have the commendation of the Gospel, that it is righteousness, for it justifies, it sanctifies; that it is God's truth and faithfulness, for in it his promises are performed; that it is our salvation, freeing us from sin, death, To which we must be obedient. God's wrath, hell; which must be published and preached in the great Congregation; and to it obedience must be yielded, to which there be four things necessary set down in this place. 1. The help of God's Spirit, Thou hast opened my ears. 2. A ready and willing mind, Then said I, lo I come. 3. A ready performance in the work, I delight to do thy Will. 4. That a respect be had to God's Law, Thy Will is within my heart. And thus having premised his thanks for some deliverance already receive, The second part. He petitions for favour. he thought he might be the bolder to petition for continuance of this mercy and favour for the future; upon which he now enters in these words, Withhold not thou thy mercy from me, O Lord, let thy lovingkindness and truth continually preserve me. His reasons for it. Of which Petition, he adds a necessary Reason drawn from the greatness of his evils and sins. 1. For innumerable evils have compassed me; his miseries were many. His sad condition. 2. My iniquities have taken hold upon me, so that I am not able to look up; they are more in number than the heirs of my head. 3. Therefore my heart faileth me; my agony is great, my vital spirits fail. And therefore prays again, Be pleased, O Lord, to deliver me, And for the confusion of his enemies. make haste to help me. 2. The second part of his prayer, is, for the confusion of his wicked enemies; Let them be ashamed, and confounded together, that seek after my soul to destroy it; let them be driven backward, and put to shame, that wish me evil; let them be desolate for a reward of their shame, that say unto me, Aha, Aha! 3. 3 He prays for all good men. The third part of his prayer, is, for all good men: Let all those that seek thee, be joyful and glad in thee; let such as love thy salvation, say continually, The Lord be praised, his Name be magnified. In the Close, And for himself. he renews his Petition for himself, and to move God the sooner, 1. He puts himself into the number of the poor afflicted people, he boasts not, I am a just man, a King, a Prophet: But I am poor and needy. 2. Shows his hope and confidence: Yet the Lord, I know, thinks upon me. 3. He casts himself solely on God: Thou art my Help, and my Deliverer. 4. Therefore make no long tarrying, O my God, delay me not. The Prayer collected out of the fortieth Psalm. O Lord, I am poor, and destitute of all humane help, think upon me, Thou art my Helper and Deliverer in all my troubles, do not therefore longer delay me, but send me some aid and comfort: Withhold not thou thy tender mercies, which thou hast hitherto showed, from me, and let thy lovingkindness and truth, in performing thy promises, always preserve me. For troubles, more than I can number, are come about me; and my iniquities, which in my prosperity seemed to be at rest, now muster themselves against me, and arrest me before thy Tribunal, so that I am not able to stand in thy presence, or with confidence look up to thee; they are multiplied, and exceed in number the hairs of my head, upon the view of which, my soul is in a bitter agony, and my heart and vital spirits fail me. Great evils I have formerly suffered under thy hand, but in those depths, I ardently, continually and patiently expected thee my Lord, and thou didst incline thy ear to me, and heard'st my cry; be pleased then now, O Lord, to deliver me, O Lord, make haste to help me; bring me out of this misery and calamity in which I am plunged, as in some deep Pit, or in some miry and thick Clay; and being delivered, set me upon a Rock and safe place, and settle and confirm my go, that I may walk with a shady and inoffensive foot. I know by experience, That the man is blessed that makes the Lord his trust, and relies not upon his wit, his wealth, his power; these are all lying vanities, and proud men that trust to them, will be deceived: I beseech thee therefore instruct me in thy Truth, and keep me from putting any confidence in such lies, and always give me an humble soul to rely upon thy mercies, and not upon my own counsels: Didst thou take pleasure in Sacrifices and burnt-offerings, than would I give them thee; but these Ceremonies thou dost not now require, nor ever didst estéem, without the sacrifice of a contrite heart; but thou hast boared my ear, and made me thy servant, teach me then my Duty, and make me obedient to thy Will, as was thy only Son, of whom it is written in the Volume of thy Book, Lo I come, I delight to do thy Will, O my God; yea, thy Law is within my heart. Many, O Lord my God, and wonderful are the Works which thou hast done; not to me alone, but to all those that trust in thee; and thy thoughts, which are for good to Mankind, who can number? They cannot be declared, they cannot be spoken, they cannot be set in order before thee: But of all thy works of wonder, that is most admirable, that thou shouldest send thy only Son into the World, fit him with a body, and him with our flesh, bring him down, and humble him to the state of a servant, that he might do thy Will, redéem lost man, by making his soul a sacrifice for sin: 'Tis the wonder of wonders, that upon the Cross he should shed his blood to save us weak men, and without strength; ungodly, and without worth; enemies, and without love; for scarcely for a righteous man will one die: But in this thou hast commended thy love to us, in that while we were yet sinners, Christ died for us. O wonderful love, O unexpressible mercy! We that were ungodly sinners, are justified by his blood; we, who were sons of wrath, are through him saved from thy wrath; we, who were enemies, are reconciled unto thee by his death; we, in him, have received that perfect righteousness and justice; which alone we dare plead before thy Tribunal; his obedience being a full satisfaction for our disobedience; his voluntary sacrifice the sole oblation with which thou art well-pleased. And this mercy and faithfulness thou hast declared and published to the sons of men, and sent thy servants into the World, that they should proclaim these glad tidings, of which thou hast called me, the unworthiest of all thy servants, to be an Ambassador: And this thy righteousness have I preached in the great Congregation, lo, my lips have not refrained to speak of thy goodness; I have not hid thy righteousness within my heart; I have not concealed thy faithfulness in performing thy promises, and thy salvation, which thou freely offerest to all penitent Believers: This I have declared in the frequentest and fullest Assemblies. For this I now suffer, and bitter enemies I have, That seek after my soul to destroy it; O let them be ashamed and confounded together, let them be driven backward, and put to shame, that wish me evil; let them receive confusion, for the reward which is due to their iniquity; let them be forsaken, and destitute of help in the day of trouble, as many as insult over me, glory in their wickedness, and say, so would we have it. Free me, O Lord, from their hands, That those who with an honest heart seek thee, may see it, and rejoice, and be glad in thee, and those who love thy salvation, expecting defence and deliverance from thee alone, may have just reason continually to say, The Lord be magnified, who is so merciful and just toward his servants. Amen. PSAL. XLI. IN this Psalm, David shows how men should, and how commonly they do carry themselves toward men in affliction and trouble. 1. They should carry themselves compassionately and kindly, which would make them happy, and find mercy from God, from ver. 1. to 4. which is the first part of the Psalm. 2. But they commonly carry themselves unkindly, and afflict the afflicted, of which David complains, from ver. 4. to 10. which is the second part. 3. Upon which unkindness he flies to God, and prays for mercy, ver. 11. shows his hope and confidence in God, ver. 11, 12. and blesseth him, ver. 13. which is the third part. 1. He gins with an excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a grave sentence, The first part. He is blessed, Blessed is he that considereth the poor and needy; i. e. any man in trouble, want, etc. Ver. 1 This man is a happy man: Now whether he speaks of, That is of compassionate bowels. and applies the following particulars to the poor and needy, or to the man that considers him, Interpreters are doubtful; the particular comforts are six. 1. The Lord will deliver him in time ●f trouble. Ver. 2 2. The Lord will preserve him, that he faint not in his great troubles. The particulars of his blessing. 3. The Lord will keep him alive, prolong his life and days. 4. He shall be blessed upon earth, God shall enrich him, and bless his substance. 5. Thou wilt not deliver him to the will of his enemies; never to their will, to their full desire, though sometimes into their hands. 6. The Lord will strengthen him upon the Bed of languishing, Ver. 3 Thou wilt make his Bed in his sickness: He shall have comfort in his grief, and assurance of God's favour in his sick Bed. Now before he enters upon the second part, The second part. He petitions for mercy. the complaint of the unkindness of men to him; he offers a short ejaculation to God, begging mercy, health and pardon, which he asks upon confession of his sins; health he asks first for his soul, that being healed from sin, he doubts not it would go well with his body. 1. Ver. 4 I said, the Lord be merciful to me, merciful to my sin. 2. Heal my soul, in which there is yet the sense of thy wrath. 3. He complains of others malice. And the Reason is, because I have sinned against thee. And the complaint of himself being ended, he complains of others. 1. Of their hatred and malice: My enemies speak evil of me. 2. Ver. 5 Of their cruelty, they long for my death, they say, When shall he die, and his name perish? 2 Cruelty. They would have no memory left behind of me. 3. 3 Perfidiousness. Their perfidious dealing and dissimulation: They come indeed to visit me, but it is to fish what they can from me, Ver. 6 to make their advantage of it: If he comes to see me, he speaks vanity, all vain and feigned words; for his heart gathereth iniquity to itself, fraudulently searcheth my counsels; for presently being gone abroad, he openeth and tells all to my hurt. 4. 4 Conspiracies Of their plots and conspiracies: All that hate me, whisper together against me, Ver. 7 against me do they devise my hurt. 5. 5 Joy at his miseries. Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or exultation at his misery: An evil disease, say they, cleaveth unto him; and now that he lieth, he shall rise up no more. 6. 6 Of a perfidious friend. Of the perfidiousness of some particular friend, perhaps Achitophel: Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lift up his heel against me; I fed and fatted the Beast, and he kicked at me. And then he prays, The third part. He prays to God to raise him. But thou, O Lord, be merciful unto me, and raise me up; which prayer he enforceth by these Reasons. 1. That thereby, as a King, he should have power to do justice on Traitors, That I may requite them. 2. Ver. 10 By this he should have experience of God's favour, By this I know thou favourest me, etc. 3. Ver. 11 This will be a testimony unto me, that thou favourest not only my person, but my cause: Ver. 12 As for me, thou upholdest me in my integrity, and se●t●st me before thy face for ever. Then he closeth the Psalm with a Benedictus, And concludes with a Benedictus. Blessed be the Lord God of Israel, from everlasting to everlasting. Ver. 13 Amen. Amen. The Prayer collected out of the forty first Psalm. O Merciful God, Ver. 1 who show'dst compassion toward the compassionate, and hast promised mercy to those who are merciful, so stir my bowels within me, that I may rejoice with thy servants that rejoice, and mourn with those that mourn; never let me behold any of thy servants in want, distress, misery, and affliction; but let me consider it seriously, and wisely lay it to heart; make his my own case, and cheerfully afford him that help and comfort, which I would expect and desire; myself, if it should please thee to visit me with the same, or the like affliction. This very day, is a day of blackness and heaviness, of gloominess and sad affliction unto thy servants, and Lord, out of a fellow-feeling I lay it to heart, I pray not for myself alone, but for them also: O Lord, deliver them in this time of trouble, preserve them, and keep them, that they fall not into evil, nor faint not under their pressures: Ver. 2 Prolong their days, that they may see thy revenge upon their enemies, and bless to them, good God, that little substance, which the spoiler and destroyer hath yet left to them: The malice of their enemies is unsatiable; their desire is to root them out, that they may be no more a people, O never deliver them to their will, nor leave them in their hands, into which thou hast now brought them, for some reasons best known to thee: When thou shalt cast any of these upon his sick bed, then stand by him, and strengthen him, and comfort him; though his body languish, yet let thy consolations refresh his soul; if it so seems good to thee, make him whole again, however soften under him his Bed, ease his pain, and let him rest sweetly and quietly in thy arms; Make thou for him his Bed in all his sickness; Lord, be merciful unto him, heal his soul, and let it not be wounded with a desperate sense of thy hot displeasure: As thou hast made him an object of pity to us, so make him an object of mercy to thee; and in confessing his sin, let him find ease and assurance of pardon. Thou Lord, knowest our enemies, how many they are, and how they bear a tyrannous hate against us; they speak evil of us, they imprecate evil against us: The prolongation of our life is an eye-fore to them, and the lengthening of our days a corrosive to their hearts: They long for our death, and wish the abolition of our names and memory from under Heaven: They may come indeed sometimes to visit us, and insinuate themselves into our company, but it is not out of any good will; for even then they lay snares for us: The kind words they use, are full of falsehood and dissimulation, their intent is thereby to dive into the counsels of our hearts, that they make some narrative to our destruction: They whisper, and lay their heads together with one consent, all that they devise, is to do us mischief; under their power and command they have brought us, and now that we are down, their plot is, that we never rise again: Yea, and how many of us may justly say, which is a great corrosive to our souls, My own familiar friends whom I trusted, which did eat of my bread, whom I have fed at my Table, and sustained with my meat, this man, or this beast rather, hath lift up his heel against me, and kicked at me. And I among others, oppressed with these evils, do here prostrate my soul before thee, O Lord, be merciful unto me, raise me up from this calamitous condition, and make me know by this expression of thy mercy, that thou favourest me, and wilt never suffer mine enemies to triumph over me. By this I shall know, That thou wilt uphold thy servants in their integrity, and wilt set them in thy presence, and before thy face forever: Blessed be the Lord God of Israel, from everlasting to everlasting. Amen. Amen. Here ends the first Book of the Psalms, as the Jews divide them; and so also Junius and Tremellius, Moller. and Bellarmine. PSAL. XLII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. DAVID, whether by Saul or Absalon, Arg. forced from the Assembly of God's people, complains; and as men overwhelmed with troubles, are also oppressed with grief, so is he; and as they surprised with passion abruptly, express their thoughts, so doth he; for sometimes he expostulates, sometimes he complains, sometimes he corrects and checks himself for his weakness and passion; one while he opens his doubts and diffidence, and presently again sets forth his affiance and confidence in his God. It will not then be more easy to set this Psalm in order, than the speeches of a passionate man; yet I shall endeavour it, by reducing the whole to these four heads. 1. The zeal of David to serve God in God's house, ver. 1, 2, 4, 6. 2. His complaints, and expressions of grief for his absence, for his affliction, and his enemy's insultation upon that ground, ver. 3, 4, 7, 10. 3. His expostulation with his soul for his dissidence, ver. 5, 6. And again, with God for his desertion, ver. 9 4. His faith and confidence in God's promises, ver. 5, 8, 11. More particularly, David's zeal to God's House and Worship. 1. He gins with an expression of his grief, for his ejection from the Assembly, and then sets forth his zeal and desire he had to be present with God's people, by an elegant similitude of a chased, Ver. 1 and hunted, and thirsty Stag: As the Hart panteth after the water-brooks, so panteth my soul after thee, O God; my soul is athirst for God, for the living God; When shall I come and appear before the presence of God? ver. 1, 2. 2. His sorrow, and the causes. Then he shows what case he was in in the mean time, in a very heavy condition. 1. Ver. 3 My tears have been my meat day and night, ver. 3. 2. 1 The insultation of enemies. And the cause was, not only his absence, but this bitter Sarcasm of his enemies; namely, while they insult, and continually say in scorn unto me, Where is now thy God? Ver. 4 where is thy Protector? where he in whom thou trustest. 3. 2 His banishment from God's presence. Now that which added to his grief, was that which gave occasion to this Sarcasm, his Banishment from God's Sanctuary, and consequently, as they thought, from his favour and presence: This overwhelmed his soul with sorrow, this caused a flood of tears. 1. 3 The remembrance of his former happiness. When I remember these things, my absence, their insultation, I pour o●t my heart by myself; Effundo; undaque impellitur uno; Tear follows upon tear; complaint, and that from the heart, upon complaint. 2. And good Reason, when I lay together my former happiness with my present condition; for the comparison aggravates my misery: Thus it was with me, but now it is not so. I had gone with the multitude, I went with them to the House of God, with the voice of joy and praise, with a multitude that kept Holiday, ver. 4. I had gone, now I cannot, I must not go. 2. At which being somewhat dejected. Hitherto he hath expressed his zeal, his sorrow, his complaints, with the causes of them, these put his soul into a sad condition; to which, by an Apostrophe, Ver. 5 turning his speech, he thus expostulates. 1. He blames himself for it. Blaming himself for his weakness and diffidence: Why art thou so vexed; O my soul? why art thou cast down? and why art thou so disquieted within me? 2. Hnd revives by faith. Then presently fortifies himself in God's promises, assuring himself of the performance; Hope thou in God, for I shall yet praise him for the help of his countenance. In all which, is lively described unto us the combat and tentation that a good man undergoes in a spiritual desertion, who finds a great difficulty to struggle at the same time with despair and hope; who yet at last conquers through faith, and kisses the promises. 3. His conflict renews. But as yet David's combat is not over; for he renews his complaint, Lucta recursat & trahitur ad novas pugnas; Ver. 6 he exclaims again, and ingenuously confesseth, how he is affected, O my God, my soul is cast down within me; of which he assigns two causes. The causes. 1. That though he was ready to serve and remember his God, yet that he was forced to do it in an improper place, at Jordan, at Hermon; 'twas his grief, that there, and not at Zion, he must remember it: Therefore will I remember thee from the land of Jordan, and of the Hermonites from the Hill Mizar. 2. Then the greatness and continual succession of his troubles: Deep calls upon deep; Ver. 7 calamity calls upon calamity, and one temptation treads upon the heels of another, so that I have just cause to think, All thy waves and billows, all kind of afflictions, are gone over me. 4. His Faith in it. And yet he despairs not, he casts not away his hope and confidence for all that, but again closeth with his God, and encourageth himself in his mercy: Yet, I know, the Lord will command his lovingkindness in the daytime: Ver. 8 A day of deliverance there will be, when there shall be a Mandate from his mercy for my good, and therefore even now, in the night-season, even in this night of trouble: 1. His song shall be with me. 2. And my prayer unto the God of my life. Upon which he takes heart. 5. Upon which he grows more bold, courageous, confident, and fuller of life and spirit, and again expostulates, not now with his soul, as before, but with his God; I will say unto God, my Rock. Ver. 9 1. Why hast thou forgotten me? for so much my carnal part presents to me. 2. Why go I thus mourning, because of the oppression of the enemy? 3. Why am I thus wounded with grief? For, as with a Sword in my bones, mine enemy's reproach me, while they say daily unto me, Where is thy God? Ver. 10 No Sword cuts so deep as this taunt: Omnes dolores leves, preterquam tum carendum quod erat. 6. But in the close, after all his complaints and expostulations, And quiets his soul. he quiets his soul (as every good man ought in the like vicissitudes of trial and combat) by a full assurance, faith, confidence of God's favour and protection. 1. Chiding himself for his discontent and diffidence: Why art thou cast down O my soul? and why art thou disquieted within me? 2. Then encourageth and revives his heart upon God's goodness and faithfulness: Hope thou in God, for I shall yet give him thanks, who is the help of my countenance, and my God. PSAL. XLIII. THIS Psalm is of the same nature with the former, and is, as it were, the Epitome of it, and it contains two chief things. 1. A Petition, which is double. 1. One in the first verse. 2. The other in the fourth verse. David's Petition, that God would be his Judge. 2. A comfortable Apostrophe to his own soul, ver. 5. First, He petitions to God. The first part. 1. That being righteous, he would be his Judge: Judge me, O Lord. 2. That being merciful, he would plead his Cause: Plead my Cause. Ver. 1 3. That being Omnipotent, he would deliver him: Deliver me, ver. 1. Of this he assigns two Reasons. 1. The first, the unmerciful condition of his enemies. The Reasons of it two. 1. They were a factious, bloody, inhuman people: Plead my cause against an ungodly Nation, an unmerciful people, ver. 1. 2. They were men of deceit and iniquity: Deliver me from the deceitful and unjust man, ver. 1. 2. The other from the Nature of God, and his relation to him: Ver. 2 For thou art the God of my strength, ver. 2. Thou hast promised to defend me; His expostulation upon it. and upon it he expostulates. 1. Why hast thou cast me off? For so to the eye of sense it seems to me. 2. Wh● go I mourning, because of the oppression of the enemy? ver. 2. Secondly, The second partt of his Petition, is, The second Petition, for God's favour. that he may be restored to God's favour, and reduced from banishment to his Country, ver. 3. 1. O send forth thy Light and thy Truth, Ver. 3 the light of thy favour and countenance, and make thy promises true to me, let them lead me, ver. 3. 2. Let them guide me; whether? to my dignity and honours? No, I ask not that so much, as to thy holy Hill, and to thy Tabernacles, where I may enjoy the exercises of piety, ver. 3. Thirdly, Ver. 4 Now that he might the more move God to hear his Petition, he does as good as vow, Which if granted, he vows to be thankful. that this courtesy should not be cast away upon an ungrateful wretch; thankful he would be, and make it known how good God had been unto him. 1. Then will I go to the Altar of God, unto the God of my exceeding joy; the joy and content he would take in this, should not be vulgar. 2. Yea, upon the Harp will I praise thee, O God my God. His joy should be expressed outwardly, and Gods Name celebrated with a Psalm, and instruments of Music, ver. 4. The Petitions being ended, The second part. His faith by which he quiets his soul. and he now confident of audience and favour, he thus bespeaks his heavy and mournful heart, just as in the former Psalm: 1. Chiding. 2. Encouraging himself. Ver. 5 Why art thou cast down, O my soul? and why art thou disquieted within me? Hope in God, for I shall yet praise him, who is the health of my countenance, and my God, ver. 5. The Petition collected out of the forty second Psalm. O most just God, for our heinous transgressions and profaneness, it hath seemed good unto thy Majesty to turn away thy favourable countenance from us, and to banish us from those comforts which we were wont to enjoy in thy Temple, and in thy Courts. By the want we are come to know the just value of those enjoyments, and brought to confess the advantage of those Petitions which in public we offered with thy Saints and servants, before those suits, which now we singly make in our retirements: This is it, that in secret fetcheth sighs from our hearts, and tears from our eyes, that we may once more meet in the beauty of holiness. Behold, as the chased Hart, ready to perish for heat and thirst, panteth after the water-brooks, Ver. 1 so our souls panteth after thee our God; our soul thirsteth for God, Ver. 2 even for the living God, in whom are the Fountains of living water: Oh therefore that that day would once come, that we might go to thy Sanctuary again, and freely appear in thy presence. The insultations of our enemies are many and bitter, they judge us quite rejected, and cast off by thee; and this is it which breaks my heart, and my tears have been my meat day and night, Ver. 3 while they continually say unto me in derision, Where is now thy God? Now when I compare my former estate with my present condition, I pour out my soul within me; for I lay to heart, How I had gone with the multitude; I went with them to the House of God with the voice of joy and praise, with a multitude that kept Holiday: But now it is otherwise, I am driven from thy Sanctuary, I am cast out from thy Temple, and this is it, which makes my soul within me like melting wax; this is it, which makes my life a burden to me. O my God, my soul is cast down within me, 'tis a trouble that I must remember thee even from this place of banishment, even from these desolate places, and land of strangers to which I am driven; here the evils I suffer are grievous, heavy, many, continual. One deep of miseries calls upon another, and thy Cataracts and Spouts of calamities fall with a great noise upon my head; All thy waves and billows of afflictions are gone over me, and are ready to sink and drown me. Yet Lord, I despair not of thy mercy and goodness, I know the Lord will command, and make me sensible of his lovingkindness in the daytime, and in the night-season he will continue his love, so that I shall have just reason to sing of him, and my prayer shall approach and come unto the God of my life. Why then art thou cast down, Ver. 5 O my soul? why art thou thus disquieted within me? why dost thou despair? why art thou so impatient? O hope, and put thy trust in God, be bold upon the confidence of his presence and help; for I know the day will come, when he will yet look upon me with a favourable eye, when I shall yet confess his Name, and praise him for the help of his countenance. I will say unto God, O thou my Rock, my stay, my hope, Ver. 9 why hast thou forgotten me? why go I mourning, while the enemy oppresseth me? Their reproach is no less grief unto me, than if I felt a Sword of death in my bones, Ver. 10 it wounds me to the very heart to hear them daily say unto me, Where is thy God? where is thy Helper, thy Redeemer, thy Deliverer? But, O my soul, be of good comfort, Why art thou cast down? Ver. 11 why art thou so disquieted within me? Hope thou in God, for I shall yet praise him, who is the help of my countenance, and my God. The Prayer out of the forty third Psalm. O God, thou art my strength and comfort, Judge me then, Ver. 2 and plead my cause against this unmerciful people; O deliver me from the deceitful, unjust, and cruel man; why dost thou stand afar off, as if thou hadst cast me aside? why go I thus heavily, because of the oppression of the enemy? Ver. 2 that bitter enemy to me, and to thy Church. O send out thy Light, and thy Truth: Ver. 3 Compassed about we are with a fearful mist and darkness of errors, and false opinions; dispel these thick Fogs with the beams of thy Truth: Driven even to the very brink of despair we are by our present calamities, and yet we remember, that thou hast made many comfortable promises to those that fear thy Name, verify these, O Lord, in us, and to us, and let these always lead us, and direct us in our way, till they again bring us to thy holy Hill, and to thy Temple, where thine honour dwells, and where thou hast promised to be present, and to hear the supplications of thy servants. Bring us again to thy House, O God, Thou, Ver. 4 who art the God of our exceeding joy; for than will we offer upon the Altar of a contrite heart, a sacrifice of peace and thanksgiving; yea, upon the Harp and Organ will we praise thee, O Lord our God. Why art thou cast down, O my soul? and why art thou so disquieted within me? Ver. 5 Hope in God, for I shall yet praise him, who is the help of my countenance, and my God. Though the storms and waves of persecutions have gone over us, and the depths of Tentations gaped very wide to swallow us up quick; yet we are confident, that with the Tentation, thou wilt give the issue, and so moderate the whole by thy grace and mercy, that the solid joy of a good conscience shall never be taken from us. O Lord, enable us by the power of thy Spirit, that in these our pressores we fall not from thee, but expect deliverance from thy hand, for which we will return thee thanks in the great Congregation, through jesus Christ our Lord. Amen. PSAL. XLIV. IN this Psalm is lively expressed the Sufferings, the Complaints, the Assurances, the Petitions which are offered to God by good men, who suffer together with other in the common afflictions that God brings on his people. The parts are two: The Arguments to persuade his Petitions. 1. A Petition, from ver. 24. to the end. 2. The Arguments by which the Petition is quickened, from ver. 1. to 24. First, He begins with the Arguments; of which, 1. The first part. The first is drawn from God's goodness, of which he gives in particular; viz. his Benefits and Miracles done for their Fathers; 1 Arg. From God's goodness to his people. as if he had said, This thou didst for them, why art thou so estranged from us? 1. We have heard with our ears, O God, and our Fathers have told us, what Works thou didst in their days, Ver. 1 and in the times of old? The particulars of which are: 1. Ver. 2 How thou didst drive out the Heathen; viz. the Canaanites. 2. How thou plantedst them. 3. How thou didst afflict the people, and cast them out, ver. 2. 2. This we acknowledge to be thy work; which he expresseth: 1. Ver. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Negatively, by remotion of what s●●e might imagine: They got not the Land in possession by their own Sword, neither was it their own arm that helped them, ver. 3. Not unto us, O Lord, not unto us, but to thy Name be the praise. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Positively; for it was thy right hand, and thy arm, and the light of thy countenance, a mere gratuito, because thou hadst a favour unto them, no other reason can be assigned, but that, ver. 3. 3. Ver. 4 Upon this consideration, by an Apostrophe, he turns his speech to God, and sings an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For which he sings an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of which the strains are: 1. An open confession, Thou art my King, O God. 2. A Petition, Send help unto Jacob, ver. 4. 3. A confident persuasion of future victory; but still with God's help and assistance, Ver. 5 ver. 5, 6, 7. 1. Through thee will we push down our enemies. 2. Through thee will we tread them under that rise up against us; all through thee, in thy Name, by thy Power. 4. An abrenunciation of his own power or arm: For I will not trust in my Bow, Ver. 6 neither shall my Sword save me. 5. A reiteration, or a second ascription of the whole victory to God: But thou hast saved us from our enemies, Ver. 7 Thou hast put them to shame that hated us, ver. 7. 6. Ver. 8 A grateful return of thanks, which is indeed the Tribute God expects, and we are to pay upon any deliverance: In God we boast all the day long, The second Argument, the present misery the Church was in. and praise thy Name for ever, Selah. Secondly, The second Argument by which he wings his Petition, is drawn from the condition in which for the present God's people were in; before he had done wonders for their deliverance, but now he had delivered them to the will of their enemies: This would move a man to think that his good will was changed toward them. Ver. 9 But thou hast cast us off, The consequent lamentable. and put us to shame, and goest not forth with our Armies, Of which the consequences are many and grievous, although we acknowledge that all is from thee, and comes from thy hand and permission. 1. Ver. 10 The first is, Thou makest us to turn back from the enemy, ver. 10. 2. The second, we become a prey: They which hate us, spoil for themselves, v. 10. 3. Ver. 11 The third, we are devoured: Thou hast given us as sheep appointed for meat, killed cruelly, when, and as they please, ver. 11. 4. The fourth, we are driven from out Country, and made to dwell where they will plant us: Thou hast scattered us among the Heathen; inter Gentes, Ver. 12 and that's a great discomfort, to live among people, without God in the World. 5. The fifth, we are become slaves, sold and bought as Beasts, and that for any price, upon any exchange: Thou sellest thy people for nought, and dost not increase thy wealth by their price, ver. 12. puts them off as worthless things. 6. The sixth, we are made a scorn, a mock, and to whom? to our enemies; nay, for that might be born; but even to our friends and neighbours: Ver. 13 Thou makest us a reproach to our neighbours, a scorn and derision to them that are round about us; and this he amplifies: Ver. 14 1. From the circumstances: 1. That they were a Proverb of reproach: The Aggravation by an excellent incrementum, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou makest us a byword among the Heathen: 2. That in scorn any one that would, used a scornful gesture toward them: We are become a shaking of the head among the people. 3. That this insultation is continual: My confusion is daily before me. Ver. 15 4. It is superlative; shame so great, that he had not what to say to it: The shame of my face hath covered me. Ver. 16 5. It is public, their words and gestures are not concealed, they speak out what they please; Ashamed I am for the voice of him that reproacheth and blasphemeth, for the enemy and avenger. Thirdly, And yet he useth a third Argument, The third Argument, from the constancy of the Church under the Cross that the Petition may be the more grateful, and more easily granted; drawn it is, from the constancy and perseverance of God's people in the profession of the Truth, notwithstanding this heavy cross, persecution, and affliction. All this is come upon us: Thus we are oppressed, devoured, banished, sold, Ver. 17 derided; Yet▪ we continue to be thy servants still, we retain our faith, hope, service. 1. We have not forgotten thee; not forgotten that thou art our God. 2. We have not dealt falsely in thy Covenant; we have not bogled and juggled in thy Service, daubing with any side for our advantage, renouncing our integrity. Ver. 18 3. Our heart is not turned back; our heart is upright, not turned back to the Idols our Fathers worshipped. 4. Our steps are not gone out of thy way: Slip we may, but not revolt; no not though great calamities are come upon us: 1. Broken: 2. Ver. 19 Broken in the place of Dragons; i e. enemies fierce as Dragons: 3. Their appeal. Though covered with the shadow of death. Now that all this is true, we call thee our God to witness, Ver. 20 who knowest the very secrets of the heart, and art able to revenge it. If we have forgotten the Name of our God, or stretched out our hands to, etc. Ver. 21 Shall not God search it out? for he knows the very secret of the heart. Fourthly, But the last Argument is more pressing than the other three; The fourth Argument, from their profession of truth. it is not for any wrong we have done those who thus oppress us, that we are thus persecuted by them; it is for thee, it is because we profess thy Name, and rise up in defence of thy Truth. Yea, for thy sake are we killed all the day long, Ver. 22 for thy sake are we counted as sheep for the slaughter. The sum than is, since thou hast been a good God to our Fathers, since we suffer so great things under bitter Tyrants, since notwithstanding all our sufferings, we are constant to thy Truth, since these our sufferings are for thee, for thy sake, His Petition. thy truth; therefore awake, arise, help us; for upon these grounds he commenceth his Petition. The second part. This is the second part of the Psalm, which gins, ver. 23. and continues to the end; in which Petition there be these degrees. 1. That God, Ver. 23 who to flesh and blood in the calamities of his Church seems to sleep, would awake, and set a stop to their trouble: Awake, why sleepest thou, O Lord, ver. 23. 2. That he would arise, and judge their cause, and not seem to neglect them as abjects: Arise, cast us not off for ever, ver. 23. 3. That he would show them some favour, Ver. 24 and not seem to forget their miseries: Wherefore hidest thou thy face, and forgettest our affliction and oppression? 4. Lastly, That he would be their Helper, and actually deliver them: Arise for our help, Ver. 26 and redeem us for thy mercy's sake. Which Petition, that it might be the sooner and easier granted, he briefly repeats the second Argument: Ver. 25 ver. 25. For our soul is bowed down to the dust, our belly cleaveth to the Earth; brought we are, as low as low may be, even to the dust, to death, to the grave. The Prayer collected out of the forty fourth Psalm. O God the Father of mercy, Ver. 1 Thou hast called those thy people which were not a people, and chosen them to be thy children, who were aliens and strangers to thy Covenant: Ver. 2 We have heard with our ears, and our Fathers have declared unto us, That thou hast gathered thy Church out of all Nations, that thou hast driven out thine own people, the Jews, and planted us Gentiles in their room: Thou hast called us by thy Gospel, redeemed us by thy Blood, purified us by thy Spirit, and that not for any merit that was in us, or goodness, or power, Ver. 3 to which we could lay claim: For we got not a possession in thy Church, by our own Sword, neither was it out own arm that could save us; but it was thy right hand, and thy arm, and the light and favour of thy countenance; no other reason can be given of this wonderful kindness, but because thou hadst a favour, and borest a good will unto us. But now, O Lord, Thou hast cast us off, and put us to shame, Thou hast not gone forth with our Armies: Ver. 9 Thou hast made us turn our backs upon our enemies, and they that hate us, spoil us, our habitations, our goods, and thy Temples at their pleasure; deslined we are, like simple and harmless sheep, to be slaughtered and devoured by these greedy woldes, scattered and dispersed whether they please, and forced out of our Country, to dwell among another people: As slaves, they have made merchandise of us, and sold us at so base a rate, as if we were of no value; as if the most contemptible thing were price good enough for us. To our neighbours we are become a reproach; to those round about us, a scorn, a derision, a proverb; our misery is their mirth, and at the sight of us, in a scoff they shake their heads; every day we meet with what doth amaze and confound us; and for shame, in every place we come, we hid and cover our faces; for our enemies lift up their voices and revile us; petulant they are, and take their revenge by reproaches and blasphemies. Thou, Lord, knowest the secret of the heart; Thou, Lord, knowest that 'tis for thy sake we are killed all day long, and accounted no better than sheep appointed to be slain: Ver. 21 All this is come upon us for thee, these scorns and calamities we suffer for the profession of thy Truth, and yet we are patiented under the Cross; Yet we have not forgotten thee, thy Worship, thy Service, nor dealt falsely and hypocritically in thy Covenant; our heart is yet sincere and upright, we have not turned our backs upon thee, Ver. 17 neither have our steps gone out of the right and straight way; we have not forgotten our God, nor holden up our hands to any strange god: No, not when thou hast smitten us in a land of captivity, where we converse with Dragons in the shape of men, and every hour presents us with the face of death. Should any such wickedness be in our hands, it could not be hid from thee, Thou, Lord, wouldst search it out; for thou knowest the secret of the heart. And now, Lord, what is our hope? truly our hope is then in thee: Thou art our King, O God, command deliverance for Jacob: Give us power by thee, to push down our enemies, and through thy Name, to tread them down that rise up against us: We will not trust in our Bow, neither shall our Sword save us; it is thou alone, thou alone, O Lord, who must save us from our enemies, who must put them to shame and confusion that hate us. At this time we are in great distress, Ver. 25 our soul is bowed down to the dust, our belly cleaveth to the ground: Awake therefore, O Lord, why sleepest thou, arise, and cast us not off for ever? Wherefore hidest thou thy face, and forgettest our affliction and oppression? Arise for us, and help us, and redeem us for thy mercy sake; then in God will we boast all the day long, and praise thy Name for ever: Ver. 8 Thy mercy will appear to be so wonderful and signal in our delivery, that we will give thee perpetual and eternal thanks, celebrate and extol thy loving kindness from Generation to Generation. PSAL. XLV. An Epithalamium, or spiritual Marriage-Song, composed for the solemn espousal of Christ and his Church. THE Type of the Messiah is Solomon; of the Church, especially of the Gentiles, to be espoused, Pharaoh's daughter. Three parts there are of the Psalm. 1. A Preface, v. 1, 2. 2. The body of the Psalm, containing two commendations. 1. Of the Bridegroom, from ver. 3. to 10. 2. Of the Bride, from ver. 10. to 18. 3. The Conclusion promissory and laudatory, ver. ult. 1. In the Preface, the Prophet commends the Subject he is to treat of, The first part. The Preface. signifying: 1. That is a good thing; good, as speaking of the Son of God, Ver. 1 who is the chief good. 2. And good for us; for upon the Marriage of Christ to his Church depends our good. 2. That the Author of this Psalm, and the Subject of it, is God: He was but the pen, the instrument to write it, full he was of the Holy Ghost; therefore his heart was enditing, and his tongue followed the dictate of his heart, and presently became the instrument of the ready Writer, viz. of the Holy Spirit: My tongue is the pen of a ready Writer. And so having insinuated into his Auditory, 1. The second part. By the commendation of the matter of which he is to treat; viz. that it is good. 2. That it tends to a good end; viz. to the honour of the King: i. e. Christ the King of his Church. He falls upon the main business, which hath two particulars. 1. He turns his speech to Christ the King, The excellency of Christ. and commends him for many eminent and excellent endowments, never was there such a Spouse. 1. For his beauty: Thou art fairer than the children of men. 2. For his elocution and speech: Full of grace are thy lips. Ver. 2 3. For his valour and fortitude: Gird thee with thy Sword upon thy thigh, O most Mighty. Ver. 3 4. For his happy success and prosperity in his Kingdom: Ver. 4 And in thy Majesty ride on prosperously. 5. For his equal administration of his Kingdom, in Truth, Meekness, Righteousness: Ride on, because of Truth, Meekness and Righteousness. Ver. 5 6. For his Battles and Conquests: Thy right hand shall teach thee terrible things; thine arrows are sharp in the heart of the King's enemies, Ver. 6 whereby the people shall fall under thee. 7. For the stability and eternity of his power: Thy Throne, O God, Ver. 7 is for ever and ever. 8. For his justice and equity: The Sceptre of thy Kingdom is a right Sceptre; Thou lovest righteousness, and hatest iniquity. 9 For the fullness of his gifts and graces, superlatively beyond all others: Therefore God, thy God, hath anointed thee with the oil of gladness above thy Fellows. 10. For his splendour both in his garments and buildings: All thy garments smell of Myrrh, Ver. 8 Cinnamon and Cassia; out of the ivory Palaces, whereby they have made the glad. There is nothing we can call good, The commendation of the Church. either internally, or externally, nothing praiseworthy in any Prince, that may not be found in this King. 2. From the Bridegroom he descends to commend the Bride, which is the Catholic Church, whom he sets forth: 1. By her Attendance: 1. No mean persons, but King's daughters, and honourable women. Ver. 9 2. By her Name, Title and Dignity: A Queen. 3. By her Place: On the right hand did stand the Queen. 4. By her Attire and Vesture: She stood in a vesture of gold of Ophir. And in the very midst of this great Encomium, His counsel to the Church. he breaks off, and by an Apostrophe, turns his speech to the Church, lest she forget herself in the height of her honour, giving her this good counsel. 1. Ver. 10 O daughter of the most High, audi, harken, mark what Christ saith. 2. Vide, look about, and consider what is done for thee. 3. Incline thine ear, and be obedient. 4. Forget thine own people, and thy father's house, leave all for Christ; thy old ways, Ver. 11 thy old opinions; deny thyself. 5. The consequence, God's favour and good will. Reasons to persuade to obedience. The consequence of which will be this: So shall the King have pleasure in thy beauty, ver. 11. 6. And there is all the reason in the World, that thou hear, that thou be obedient and conformable to his Will. 1. For first, He is the Lord thy God, and thou shalt worship him. 2. Then again, it will redound to thy benefit, for thence will accrue unto thee great wealth; Ver. 12 Tyre shall bring the purple, and rich gifts: The daughter of Tyre shall be there with a gift, and the rich among the people shall entreat thy favour, ver. 12. The counsel and admonition being ended, The second Encomium of the Church. he returns again to the Encomium of the Spouse, and commends her: 1. For her inward virtues and endowments: The King's daughter; i. e. the Church, Ver. 13 is all glorious within. 2. For her externals; whether doctrine, manners, offices, which are as it were, her clothing; 'tis of wrought gold. 3. For her Rites and Ceremonies: They are as Needlework, of divers colours, Ver. 14 in divers Churches. 4. Her Maids of Honour, Virgins, holy and sincere souls, men pure in heart, in life and doctrine, living in every particular Church, these her companions shall follow her. 1. These from all Nations shall be brought to thee; i. e. the Church. 2. Ver. 15 They shall be brought with joy and gladness, and enter into the King's Palace; Ver. 16 gladly and willingly they shall enter into his Courts on earth, and after be received to a Mansion in Heaven. 5. For her fruitfulness: Barren she shall not be, for she shall have many children, The Church's gratitude. good children, and great; for the Fathers, the Patriarches, Prophets, Priests in the old Law; Apostles, Evangelists, and their Successors in the New, that may be made Princes in all Lands; her Officers are not contemptible. 3. The third part The conclusion, which is gratulatory; for for this honour the Church would, 1. Erect, as it were, a statue; I will make thy Name to be remembered in all Generations. 2. Ver. 17 The praise shall be perpetuated: Therefore shall the people praise thee for ever and ever. The Prayer collected out of the forty fifth Psalm. LET the words of my mouth, and meditations of my heart, be always acceptable in thy sight, O Lord, my strength and my Redeemer; Ver. 1 grant that my heart may indite a good matter, and make my tongue a ready instrument of thy Spirit, nimbly and aptly, and solely to express what thou shalt dictate to me of the King of glory. O thou wonderful God and Man, the Messiah and Saviour of the World, Ver. 2 Thou wert fairer in thy conception, and more beautiful in thy birth, than all the sons of men; born we were all in iniquity, and in sin our mother conceived us; but thou wert holy in and from the womb, being freed and purified by the Holy Ghost from the stain and spots of our original corruption; and when thou wast pleased to manifest thyself to the World, thy lips were full of grace, thy words drop'● as the honeycomb, never man spoke like thee, never was there such discourses of mercy, such calls and offers of love, by which thou didst encourage the weary and heavy-laden to come unto thee, and we miserable sinners to be reconciled to God; for which, God hath blessed thee for ever, and given thee all power in Heaven and Earth; for which we bless thee for ever on Earth, and hope to do it in Heaven. Now since thou art the Lord of power, Gird thy Sword I pray thee, Ver. 3 upon thy Thigh, O most Mighty; conquer and subdue thy enemies, whether impious Devils, or devilish men; take from the one, that dominion which they usurp over thy people, and bring the other readily and willingly to submit unto thee; this will increase thy glory, this will improve thy Majesty and Renown; Ver. 4 and in thy power prosper, and ride on, that Truth and Meekness, and Righteousness may flourish in thy Kingdom, which is easy for thee to do, because the right hand of thy power, and Divine Omnipotence, shall wonderfully teach, and direct thee in this work, causing thee, to the admiration of all, not to desist, till thou hast obtained an absolute victory, and lead in triumph thy enemies. Let the words of thy Gospel be sharper than arrows, Ver. 5 with a wonderful quickness let them pierce the hearts of many Nations, that whereas now they are rebellious, and enemies to thy Kingdom, they may be wounded to their good, that they may fall under thee, even at thy footstool, yield to thy command, and be ready to do thy will, whose Throne is for ever and ever, Ver. 6 and the Sceptre of whose Kingdom is a right Sceptre. Cause them to love that which thou lovest, and hate that which thou hatest: Thou lovest righteousness, make them then in love with equity; Ver. 7 thou hatest iniquity, cause them to hate all injustice; and since thou wast anointed with the oil of gladness above thy fellows, yet for thy fellows, anoint also all those that thou hast taken into this fellowship, with a fragrant portion of this thy holy oil, that they rejoice to do thy will. Let Kings Daughters, noble and princely souls, Ver. 9 stand among those thy Saints whom thou hast honoured, and brought to thy obedience; O let the Queen, thy Church, whom in mercy and lovingkindness, in judgement and justice, thou hast espoused to thee, stand on thy right hand clothed in a golden Robe of thy Righteousness: O let the smell of their garments be as a Field that the Lord hath blessed; Ver. 8 and the sweet of their virtues and graces more odoriferous in thy Nostrils, than the perfumes of Myrrh, Cinnamon, and Cassia, compounded by the skilfullest art of the Apothicary. And thou, O Daughter, so peculiarly beloved and elected by the Messiah, consider and incline thine ear, attend, and give diligent heed what the King shall teach thee, concerning the true God, and his Service. Our eyes are heavy, and we cannot see; our ears are deaf, and we cannot hear; Lord, open our eyes that we may see, and say thou Ephatha to our ears, that we may hearken, and soften our hearts, that we may consider of the great honour thou hast done us. Teach us to leave father and mother, and house and land for thy sake, to forget our own people, and our father's house, and all that is most dear unto us, the bewitching lusts of our own wills, and the vanities of our former lewd conversation. every our hearts with thy gifts of Grace, so shall the King have pleasure in our beauty, and we shall acknowledge him for the Lord our God, adore, fear, reverence, and worship him. Keep our hearts, O Lord, in thy fear, for then the Nations round about us shall seek and sue to us, the Princes of Tyre shall come and bow to us, and offer us gifts, the rich also among the people, shall entreat our favour, and desire they may be united to our Communion. Adorn us, O Lord, inwardly with thy Graces, and outwardly with an orderly worship and discipline. Let our chief glory be that which is within, the hid man of the heart, and then make us beautiful without, in all the ornaments of true Religion, virtuous works, and Christian lives, and over and above in the vestments of outward Ceremonies, which are, as it were, the needlework, and embroidery of Holiness. By all which the Virgin-souls of the people may be brought unto thee, and accompany us to glorify our Father which is in Heaven. This may move them to enter into the unity of the Church with joy and gladness, which is the door of those mansions, which thou hast prepared for them in Heaven, where they shall enjoy thy sight and thy presence for ever. Raise up, O Lord, our King, instead of the fathers of our profession the Patriarches, Prophets, and Apostles, Apostclical men; Bishops, Pastors, and lawful Ministers of thy Word, whom thou may'st make Princes to feed and guide, to govern and teach thy Church in all lands. O Lord, thy Mercies are so great and manifold to thy Church, that I will make thy name to be remembered in all Generations. O let the people praise thee, and sing of thy honour for ever and ever. Amen. Amen. PSAL. XLVI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THIS Psalm is wholly Gratulatory, sung by the Church for some very great deliverance after the victory from confederated enemies. Two especial things to be considered. 1. The confidence the Church hath in God, from vers. 1. to 8. 2. An Exhortation to behold it, and that he is the Lord of Hosts, the Author of War and Peace, vers. 8, 9, 10. 1. The first part. The Church's confidence. He gins with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Maxim, which is the ground of all the confidence which the people of God can have. God is our Asylum or refuge to fly to, our strength, Vers. 1 stay, munition, on which to rely, a very present help to deliver us in trouble. Upon which Gods people infer this Conclusion, The inference upon it: boldness in persecution. Therefore will we not fear, no not in the greatest calamities and multitude of enemies. Which he expresseth, First, Metaphorically, then in plain proper terms. Fear we will not, Vers. 2 1. Though the earth be moved, or removed, on which the Church is seated. 2. Though the Mountains be carried into the midst of the Sea; i. e. the great and strongest Empires and Kingdoms should be ruined and overwhelmed. 3. Though the waters roar and be troubled. Vers. 3 Though a multitude of people threaten and join their forces to ruin the Church. 4. Though the Mountains, i. e. Kingdoms shake at the tumour and swelling pride of these Compiratours. For the waters are people, Revel. 17. More plainly, for we have the interpretation of these Metaphors, Vers. 6. Vers. 6 Though the heathen raged, the Kingdoms were moved: yet will we not be afraid. Justum & tenacem propositi virum, non civium ardor prava jubentium Non vultus instantis tyranni Mente quatet solidâ: Neque Auster Dux inquietus turbidus Adriae, Nec fulminantis Jovis, manus Si fractus illabatur orbis Impavidum ferient ruina. 2. And of this he next descends to show the reasons. 1. There is a River, The reasons of this. the streams whereof shall make glad the City of God, the holy place of the Tabernacles of the most high. Vers. 4 The City of God, was Jerusalem, the type of the Church; and the holy place of the Tabernacles, the Temple. The little Siloah that ran softly, did water Jerusalem, and the Gospel-promises that shall flow always in the Church, shall make glad the hearts of God's people. Vers. 5 2. God is in the midst of her, to keep, to defend her, therefore she shall not be moved, that is, utterly removed, but shall remain for ever. 3. God shall help her, and deliver her: yea, and that right early in a fit season. He that should come, will come, and will not tarry. 4. He uttered his voice, and the earth was melted. The hearts, Vers. 6 of the men of the earth, that exalted themselves against his Church, at the least word uttered from his mouth, melted, were struck with fear and terror. 5. The Lord of hosts is with us. He is Dominus exercituum, Vers. 7 their Armies then are at his command, vers. 7, 11. 6. The God of Jacob is our refuge. He is our Asylum, and he will say us, vers. 7, 11. The second part contains two Exhortations. 1. He calls to all to behold the works of the Lord, Exhortations. The second part. and of two he gives instance for to behold. 1. That War is his work. Vers. 8 See what desolations he hath made in the earth. Vers. 9 2. That Peace is his work. Vers. 10 He maketh War to cease to the end of the earth, etc. 2. Then in the person of God, he exhorts the enemies of the Church to be quiet, for their endeavours are but in vain, and their rage to no purpose. Be still, and know that I am God, I will be exalted among the heathen, I will be exalted in the earth. The Prayer out of the forty sixth Psalm. Or an Hymn. O Blessed Lord God, Vers. 1 upon whom we have depended ever since we were born, forsake us not now in this needful time of trouble, but be our refuge to whom we may fly, our strength on whom we may rely, our present help in these distracted times, either by fréeing us from our pressures, or giving us patience to undergo them. So shall we not fear in the greatest storms; No, Vers. 2 though the Devil raise the greatest persecutions against thy Church to remove it from the earth, no not though a multitude of people conspire and swell with pride, though they compass us about as a flood of waters: Vers. 3 Though we behold the shaking and commotions of all other Kingdoms and Empires about us. For thy rich promises will sustain our fainting hearts. Vers. 4 A River of mercy there is in thee, whose ever flowing streams shall make glad the City of our God the most high, in which he hath set his Tabernacle to dwell, and which we know he will uphold for ever. Vers. 5 God is in the midst of her, and she shall not be removed by any incursion, help her he will in a fit season, right early he hath promised to come, and he will not tarry. Arise, Vers. 6 O God, to fight for us, utter thy voice to defend our cause, for then the Nations will tremble, the Kingdoms will be moved, the hearts of our enemies shall melt like war, and all that have exalled themselves against us, shall lose their courage, and be surprised with an astonishing fear. Certainly the Lord of hosts, Vers. 7 at whose command there is an Army, an Army of Angels is with us. The God, whom Jacob worshipped, and by whose power and mercy he was defended from the fury of his brother Esau, will defend us, when we fly to him. O come then, Vers. 8 and consider the works of the Lord, behold what wonders he hath done for his people in all ages. For their sakes he hath destroyed mighty Armies, and brought strange desolations upon the mightiest Kingdoms. Vers. 9 Again for their sakes he hath made Wars to cease in all the World, he hath broken the Bows of the mighty, cut their Spears in sunder, and burnt up their Chariots with fire from Heaven, giving to his people the blessing of peace. All then you who are enemies to his Church, Vers. 10 be still, cease from your wicked plots and conspiracies, for know this for certain, that he is God, he will get himself honour upon you, Vers. 11 and he will be exalted not only in the Heaven above, but he will also be exalted by what he doth for his people on Earth. So that when we shall see his wonderful deliverance that he sends his people, and the revenge he takes on their enemies, we shall have reason to say, and say again, The Lord of Hosts is with us, the God of Jacob is our refuge. PSAL. XLVII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Triumphalis. THE Prophet takes occasion from the bringing up of the Ark, or else by the settling of it in the Temple by Solomon, to foretell the Ascension of Christ into heaven, who was the true Ark of the Covenant, and the Propitiatory. Then there was a Jubilee, and so there must be at the remembrance of this. It contains a Prophecy of Christ's Kingdom, and it hath two especial parts. First, Christ's ascension typified. An invitation to sing praises to Christ. Secondly, The reasons that persuade to it. 1. Vers. 5 The Ascension of Christ is under the Arks ascension typified Verse 5. God is gone up with a shout, His invitation to praise God for it. the Lord with the sound of a Trumpet. 2. Upon which he invites, that we do that at this feast which was then done, Vers. 1 viz. That we clap hands, and sing praises. That this be done 1. Cheerfully. O clap your hands: for clapping of hands is an outward sign of inward joy, Nahum 3.19. 2. Universally. O clap hands all ye people. 3. Vers. 6 Vocally. Shout unto God with the voice of melody. 4. Frequently. Sing praises, sing praises, sing praises, sing praises, vers. 6. And again, sing praises, vers. 7. It cannot be done too often. 5. Knowingly and discreetly. Sing ye praises with understanding: know the reason why you are to praise him. 3. Now these reasons are drawn from his Greatness, and his Goodness. 2 The reasons to persuade to it. 1. He is Great. He is the Lord the most high. 2. Terrible. 3. A great King over all the earth. All power, at his Ascension, 1 God great. given to him in heaven and earth. Vers. 2 2. He is a Good God. Vers. 7 1. In collecting his Church, by subduing the Nations, 2 Good, and that in four respects. not by a Sword, but by his Word and Spirit, by which he would subdue their iniquities, the iniquity of the Jew first, Vers. 3 and then of the Gentile. For the Law was to come out of Zion, and the Word of the Lord from Jerusalem; To the discipline of that Religion and Service which we profess, both were to submit, and therefore both might well be said to be subdued to us, and be brought under our feet. Vers. 4 2. In honouring and rewarding his Church. He shall choose out an heritage for us, even the worship of Jacob, whom he loved. 1. His Church was his choice. A chosen generation: a select people. 2. His heritage, for he will dwell among them: and provide an inheritance for them, blessings on earth, and an inheritance in heaven. 3. This is the worship and glory of Jacob, of Jacob after the Spirit, the Kingdom, Priesthood, and all the promises made unto Jacob and the Fathers, being theirs. 4. The cause. His love only. He chose, Vers. 7 etc. because he loved. 3. In increasing and amplifying his Church. God is the King now of all the earth, not of the Jews only. For he reigneth over the heathen also. He sits upon a Throne of Holiness, rules by his Holy Word and Spirit, making them Holy, who were unholy. 2. Yea, and a willing people also. For the Princes of the people are gathered together, even the people of the God of Abraham. 4. In protecting his Church, whether by himself, Verse. 9 or by the Princes he raiseth up for her defence. For the shields of the earth belong unto God. Princes and Prelates are shields of the Church, but God is the chief. He is greatly exalted. The Eucharistical Prayer collected out of the forty seventh Psalm. O Lord God, who hast exalted thy Son jesus Christ with great Triumph into the Kingdom of heaven, we beseech thee leave us not comfortless, but send to us thy Holy Spirit to comfort us, and exalt us to the same place whither our Saviour is gone before. And thou, O blessed Saviour, Vers. 5 who when thou hadst finished our Redemption on earth, didst ascend to the heaven in great glory and Majesty, Vers. 2 and sattest down on the right-hand of thy Father, and art become the Lord the most high, terrible, and a great King over all the earth, receive the petitions of thy humble Servants, present them at the Throne of Grace, and make intercession for us. Subdue the people by the power of thy Spirit, Vers. 3 and bring the Nations under thy feet by the sharp edge of thy Word. 'Cause those who are yet strangers and aliens from thy worship, to fall low before thee, and persuade all those who are yet afar off, to come near, and to embrace thy Gospel, and the truth and equity of thy Law. The time was, Vers. 4 when in Judah only God was known, and thy Name was great in Israel, it was the excellency of Jacob, which thou didst love, but now thou hast merited, Vers. 7 and art ordained to be the King of all the earth; since therefore thou hast chosen these also for thine inheritance, Vers. 4 reign thou even over the Heathen, Vers. 8 and subduing their iniquities, sit upon thy Throne of Holiness among them. O happy day, Vers. 9 when, not the meanest and lowest, but the greatest and the noblest, when the Princes of the people shall be gathered together, and be united to the people of the God of Abraham, being all worshippers of the same God, professors of one and the same Faith, and partakers of one and the same mercy. For than should the name of our God, who is truly the shield and defence of his people, be greatly exalted in the earth. The praises of our God should then be in our mouths, Vers. 7 and with-wisdom and understanding should we sing our Psalms, heart and hand, affections and work being every way agreeable to our Psalmody. O Lord, infinite and wonderful are thy ways and works toward the children of men, but the work of Redemption by the blood of thy dear Son, fare exceeds them all. For this love, for this mercy, O work upon our hearts to sing praises to thy honour, our tongues to sing praises to thy glory, our lips to shout with the voice of melody. O all ye Saints of his, Vers. 1 Clap your hands for joy, shout for triumph, sing praises to God, Vers. 5 sing praises, sing praises to our King, sing praises. Let hands and tongue, and works and words be ready pressed to sing praises to the God of Jacob. Amen. PSAL. XLVIII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. UNder the Type Jerusalem, is set down the happiness of the Church, which is always protected by God's favour. Three parts there are of this Psalm. 1. The excellencies and privileges of the City of God, from vers. 1. to 4. 2. A Narration of a miraculous deliverance she obtained, and upon it the Terror that fell on her enemies, from vers. 4. to 8. 3. An Exhortation to consider it, and praise God, from vers. 8. to 15. 1. The first part. He gins with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Great is the Lord, and greatly to be praised. Great in himself, Vers. 1 and greatly to be praised for all things, in all places, but especially, The excellencies of the Church. In the City of our God, in the Mountain of Holiness. Then he descends to set forth the Excellencies and Ornaments of the Church. 1. It is the City of God. Built, governed by him. He resides there. 2. It is a Holy Mountain. The Religion in it Holy. The people a Holy people. 3. Vers. 2 It is Beautiful for Situation. God had put his beauty upon it. 4. The joy of the whole earth is Mount Zion. The joy of all the Land, of Juda then, and after of the whole earth: Because the Law was to come out of Zion. 5. The City of the great King; that is, God. He founded it, and rules in it. Vers. 3 6. God is known in her Palaces. In her is the knowledge of God, yea, and by an experimental knowledge to be an Asylum, a sure refuge. 2. And well it is, that it is so; for Jerusalem, i.e. The Church, hath many, The second part. The enemies of the Church. and great enemies, which, vers. 5. the Prophet gins to describe, and desires that notice be taken of them, for he points them out with an Ecce, F●r Lo. 1. They are many and powerful. They were Kings, a plurality of them. Vers. 4 2. Confederate Kings. The Kings were assembled. Many and Mighty. But prevail nor. Vis unita fortior. But all the endeavours of these Kings, of these Confederate Kings, came to nothing. 1. They passed by together. Together they came, and together they vanished. Vers. 5 2. They saw, they wondered. They saw the strength of this City, and wondered how it should be so strangely delivered out of their hands. And troubled at it 3. And upon it they were troubled, they trembled and hasted away. Fear took hold upon them. Which the Prophet illustrates by a double Similitude. 1. By a travailing woman. Fear and trembling took hold upon them, Vers. 6 as upon a woman in travail. 2. By the fear of Mariners at Sea, Vers. 7 when an Euroclydon threatens to tear their sh●p. Their amazement was such, God's protection of her. as when Thou breakest the ships of Tarshish with an East-wind. 3. Now follows the third part of the Psalm, The third part. in which are two especial points. 1. A grateful acknowledgement of God's protection of his Church, 1 Gratitude. Vers. 8 as he promised: As we have heard, so have we seen in the City of our God: Herd we have that he will protect this City, and we see that he hath done it, and persuaded we are, that he will always do it. God upholds the same for ever. 2. And this shall never be forgotten by us. Vers. 9 We have thought upon thy Name, O Lord, and lovingkindness, in the midst of thy Temple. 3. And so thought of it, as to praise thee for it. According to thy Name, so is thy praise, O God, to the ends of the earth. Vers. 10 All the earth shall know that thy righ-hand is full of righteousness. That thou with a powerful hand dost help thy people oppressed with injuries, and dost punish their enemies, by which thou dost give a manifest evidence of thy righteousness and justice. The other point of the third part, is an Exhortation to God's people. 1. That they exult and rejoice for that which God does for them. 2 To which the Church is incited. Let Mount Zion rejoice, let the daughters of Judah be glad, because of thy judgements, in defending thy Church, Vers. 11 in punishing their enemies. 2. That they take especial notice of his miraculous deliverance of Jerusalem, with all the particulars of it, that notwithstanding the Army was great that lay against it, yet no harm was done to any part of it. Walk about Zion, and go round about her, and tell the Towers thereof. Vers. 12 Mark ye well her bulwarks, and consider her palaces. See, mark, consider whether they are not all yet standing entire. 3. And do it for this, That you may tell it to the generation following: Vers. 13 Leave it upon Record, how miraculously God hath delivered you. 4. Now for this there is good reason. For this God, Vers. 14 This God that so protects and defends his Church, and takes revenge for us, is our God by Covenant and promise for ever and ever, and he will for ever keep this Covenant with us. He will be our guide, even unto death, and in death. Leave us he will not, when all the world leaves us. Therefore exult, rejoice, mark it, and make it known to the generation to come. The Prayer collected out of the forty eighth Psalm. O Lord God of Israel, Vers. 1 thou which dwellest betwixt the Cherubints, thou art the God, even thou alone, of all the Kingdoms of the earth: and yet amongst these thou hast erected to thyself an everlasting Kingdom, and set thy King upon thy Holy Hill of Zion, this thou hast chosen to be the City of our God, the Mountain of Holiness. This thou hast seated on a fruitful Hill, ordained to be the joy of the whole earth. In this City of the great king, and in her Palaces thou hast hitherto made thyself known for a sure refuge. Lord, bow down thine ears and hear, Lord, now open thine eyes and see, for lo the Kings of Nations are assembled, they passed by together, and are confederate against thee, they lay their heads together with one consent, and take counsel how they may lay Jerusalem in the dust. O Lord, let not our sins be of more power to destroy, than thy mercy to save this thy City, show thy strength, and come and help us, let all our enemies be troubled, let them hast away, let fear take hold suddenly upon them, as the pangs upon a woman in travail. Break their power, and dissipate their Armies, as ships at Sea are broken to pieces by some violent and unexpected wind. O Lord, we have heard with our ears, and our fathers have declared unto us what thou hast done in the days of old. As we have heard, so let it be seen in the City of our God, make us experimentally to know, that thou wilt establish this thy City, thy Church for ever. So shall we have just reason to think of thy lovingkindness, and to magnify thy mercy in the midst of thy Temple; Vers. 13 to praise thy name to the ends of the Earth, to exalt thy right-hand so full of righteousness, to speak of thy judgements, and to tell of all thy wondrous works to all generations to come. O let Mount Zion rejoice, and the daughters of Judah be glad, for the bulwarks that yet stand fast, and the palaces that flourish, proclaim, that this God is our God for ever and ever, that he is a great Lord, and greatly to be praised, and that he will be our guide unto death. Amen. PSAL. XLIX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. AND the Doctrine it teacheth, is, That rich men be not proud of their wealth, nor poor men dejected and troubled at their mean estate, since all men are mortal, and it is not the wealth of the one can make them happy, nor the mean estate of the other can make them unhappy, there being another life, by which the condition of both is to be judged. Three parts of the Psalm. 1. An Exordium or Preface, from vers. 1. to 5. 2. The matter proposed, debated and argued, from vers. 5. to 16. 3. An Advice or Admonition given, from vers. 16 to 20. 1. The Exordium artificial. In the Exordium he 1. Calls together his Auditory, viz. All people. All Nations of the world, men of all conditions, high, low, rich, poor, The first part. because what he is to speak of concerns All. Vers. 1 2. Then he calls to them to be Attentive. Hear, give ear. 3. He labours to make them docile, and Benevolous, by commendation of the matter of which he is to treat. Speak he would not of light or vain things, but of a weighty, wise matter, of that which he had seriously thought. 1. My mouth shall speak of wisdom, and the meditation of my heart shall be of understanding: that which I understand, and is fit for others to understand. 2. Then that to which I will be obedient. I shall teach you no lesson, but that I teach myself. I will incline my ear. 3. 'Tis a Parable, 'tis a dark speech I am to deliver, and such wise men are delighted to hear. 4. Lastly, That it may be brought to your ear with more delight, I have set it to the Harp: I will open my dark saying upon the Hart. 2. And thus having assembled his Auditory, and made them Attentive, The second part. A debate, who is the happy man. Fig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Docile,. and Benevolous, he propounds his Parable and dark saying, and it is done with much Art and Rhetoric. For he first seems to prevent an Objection which might be thus read. David, we see you are troubled much at the prosperity of the wicked. To which he returns his answer by a quick E●otesis, Wherefore should I fear in the days of evil? when the wicked prosper, and I am under the cross? and when the wickedness of my heels shall compass me about? when they, who insidiantur calcaneo, compass me about to destroy me. Or else: Why should I unjustly seek after wealth, honour, etc. which would make me fear in the day of vengeance, and when the wickedness, that is, the punishment which follows all iniquity at the heels, would overtake me? There is no reason of this fear to me, to the wealthy, ambitious there is: They that trust in riches, not happy. And this he demonstrates two ways, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for he takes away Happiness from the one, from vers. 6. to 15. and places Happiness in the other, vers. 15. 1. They that trust in their wealth, Vers. 6 and boast themselves in the multitude of their riches, are not happy, vers. 6. For wealth will not deliver in the evil day. 1. 'Twill save no man's life. None of them, these rich men, The reasons. can redeem his brother, nor give to God a ransom for him. God will not be bribed to save any man's life. 2. 'Twill save no man's soul. For it cost more to redeem asoul, 'tis a precious thing, money is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it. ' sis a work he must let alone. 3. Yea, be it that he be wise, and a long-lived man. Though he live long, and see not the grave, yet die he must. For he seethe, that wise men die, likewise the fool and the brutish person perish. 4. And which sufficiently shows the vanity of their riches. 1. They leave them. 2. They leave these great riches. 3. They leave them to others, they suppose to their heirs, children, but it often falls out, that strangers, others they thought not of, enter into their labours. They leave their riches aliis, alienis, such as they thought should never enter upon their labours. 5. Farther yet, Their thoughts are vain. The vain thoughts of rich men. For 1. Their inward thoughts are, that their houses shall continue for ever, and their dwelling-places to all generations. 2. To this end, they call heir lands after their own names. They study not only to be rich, but are vainglorious also. But this their study is, Vers. 12 First, Vanity. Secondly, Folly. 1. Vanity it is. Nevertheless, man being in honour, abideth not, for Summis stare din parcarum lege negatur. A change there will be, and the most glorious man, will be like the beasts that perish, an eternal Oblivion will be brought upon his name. The man no more remembered than a beast. 2. This is Folly. This their way is but foolishness, a great foolery to place their chief good in riches, and honours; and yet, Their posterity are guilty of it, as great fools as their forefathers. For their posterity praise, approve, and applaud their say, follow their way, magnify their thoughts, tread in their steps, and gape after Riches and Honour. That then, Considerations fit for rich men. if it be possible, I may take down these high, vain, and ambitious thoughts, and remove them from those inordinate studies, and immoderate desires of Wealth and Honour, I shall propose unto them these considerations touching their future condition. 1. Like sheep they are laid in the grave. That's their common condition, for as sheep they are, but fatted for the slaughter. 2. Death shall feed on them. The second death, for with Dives, they shall be buried in Hell, and the fire that cannot be extinguished, shall feed upon their soul and body. 3. In the morning of the Resurrection the upright shall have dominion over them. The righteous shall shine like the Sun when it ariseth in the morning, when they shall be made Christ's footstool. They shall see the godly placed on the right-hand, and seated on Thrones to judge them, when they shall be set on the left, to be judged and condemned. And this to their great grief, read the fifth Chapter of Wisdom. 4. And their beauty shall consume in the grave from their dwelling, their riches, their power, their glory which accrued from these, veterascet, shall waste, wax old, as doth a garment. For the figure of this world passeth away. Happy than the Rich of this world, 2 Who the happy man. and the possessors of great Glory and Honour are not. But now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He set down the Happy man. 'Tis true, that he, walking in his integrity, is subject to many crosses, and oppressed with many miseries, but look upon his end, and you must needs judge him happy. For whereas the wicked shall live in torment, he shall be freed from eternal death, and gifted with eternal life. But God will redeem my soul from the power of the grave, for he will receive me. 1. He shall redeem my, and all good men's souls. 2. Not from the grave, for die we must: but from the hand, the power, the dominion of death. Death shall not reign over them. 3. And the reason is, Because he shall receive me with favour; adopt me, and make me capable of all the promises made over to me by Covenant. 3. The third part. The advice to good men. Upon these considerations, viz. The different conditions of good and bad men, he gives forth his prohibition, and admonisheth the good, that they be not troubled at the prosperity of the wicked. Ne trineas. Be not afraid. Let not your heart betroubled. 1. That they be not troubled at the prosperity of the wicked. Not at the great wealth of the rich. Be not thou afraid, when one is made rich. 2. Not at the glory and honour of the mighty. Nor when the glory of his house is increased. And he repeats the former reason. For when he dyeth, he shall carry nothing away: His glory shall not descend after him. Their happiness was then but Momentary. This he amplifies by a bitter Epitrope. Esto. Be it they flatter themselves, and are flattered by others. 1. Though while he lived, he blessed his soul. Soul, thou hast many goods for many years. 2. Though men will praise thee, and sound in thy ears, Euge, bene, Vers. 18 rectè, so long as thou dost well to thyself; i e. providest for me, heapest up Riches, and gapest after Honour. Think to be Semi-deum. 1. A mortal thou art, short-lived as all that went before thee were. Vers. 19 Thy life no longer dated than theirs. He shall go to the generation of his fathers. And 2. If wicked, be cast into utter darkness. They shall never see light. 3. Surely any man, how rich soever, how great soever, who understands not thus much, beasts himself. Vers. 20 For with this Epiphonema he concludes the Psalm, which is doubled, that it may be remembered. Man being in honour, and understands not, is like the beasts that perish. Even while he lives, he is but like a beast. The Prayer collected out of the forty ninth Psalm. O God of my fathers, and Lord of mercy, who hast created man through wisdom according to thy likeness, giving him a capacity to know, and a will to choose the true way to Happiness: Give me Wisdom that sits by thy Throne, and reject me not from among thy children, Vers. 20 never let me so fare forfeit my understanding, being depressed by want, or enticed by abundance, or affected with the glory of the world, that I become like a beast that perisheth. But grant, that in what condition soever I am, whether high or low, rich or poor, I may give ear, and hearken to the instruction of thy Holy Spirit. O let my mouth always speak of wisdom, and let the meditation of my heart be of such things which may make me judge prudently, and govern myself wisely in this present life. Bore my ear, and make it incline to what thou shalt teach, and teach me with an eloquent tongue to declare to others, the Mysteries, the Parables, the dark and abstruse Mysteries of thy Law. Then Lord, lo, I will not refrain my lips, and that thou knowest. Taught us thou hast in thy Divine Oracles, that we should not place our confidence in the vain and fading things of this life. But with shame and confusion of face confess we must, that we have made the World our God, and the wedge of gold our stay, that we are in the number of those, who have trusted in their wealth, and boasted in the multitude of their riches. Our inward thought hath been to add house to house, and land to land, persuading ourselves, that our houses shall continue for ever, and our dwelling places to all generations; We labour to be immortal here on earth, and to that purpose we call the land after our own names. We bless ourselves in our abundance, and say to our souls, Eat, drink, and be merry: Soul, thou hast goods laid up for many years. This is our vanity, this is our way, our folly, and yet our posterity approve and applaud these our say and do, for when we do thus well unto ourselves, they stand by, flatter, and praise us. O good God, keep under, and subdue these immoderate affections, and teach us to number our days, that we may apply our hearts to wisdom, let it never slip out of our memories, that we are mortal, and all the things of the world momentary, vain, fading. Daily experience we have before our eyes, that wise men die, and the fool and brutish person perish. Every man is but short-lived, and must follow the generation of his fathers; and when he dyeth, he shall carry nothing away with him, and his glory shall not continue and descend after him. All like sheep fatted for the slaughter, are laid in the grave. Our wealth in that evil day, will not profit us, our glory will no way avail us. What wealth, what strength, what splendour, what dignity soever any man may have, will not ransom or redeem any man's life; nor at a man's own hand, nor at a man's brothers, will God receive a recompense, that he should still live for ever, and not see corruption. Make us wise, O Lord, to consider these things, and always to remember our latter end. To the house of death we must be brought, but that is not our latter end. Of an immortal soul we do consist, as well as of a mortal body. And will wealth or power be able to deliver that, either from the wrath of God, or the torments of hell? Vers. 8 O no! It cost more to redeem a soul, so that he must that alone for ever. The redemption was a precious price, bought we were, not with gold or silver, but with the precious blood of the Son or God. While worldlings are bussed then in increasing of riches, and thirsting after honours, let us be studious to save this, so that that precious blood be not spilt, nor that ransom paid in vain. The wicked shall be turned into Hell, and all the people that forget God, but thou, O Lord, wilt redeem my soul from the power of the grave, for I verily believe to set God in the land of the living. Why then should I fear in the days of evil; why, when the wickedness of my heels compasseth round about? Surely there is a reward for the righteous, doubtless there is a God that judgeth the earth. Men that are in honour, and understand not, are like the beasts that perish: Vers. 20 but the souls of the righteous are in the hands of God, he shall receive them, and no torment shall touch them. They, the wicked, shall never see light, whereas the righteous shall shine like the Sun. Death, eternal death, and the fire that never shall be quenched, shall feed on them: whereas the righteous shall enjoy everlasting life. At the general resurrection those goats shall be set on the lefthand, and the other sheep honoured with the right. While they lived they trampled upon, and oppressed the righteous, but in that morning the upright shall have dominion over them. They and their beauty shall consume together in the grave, when the Lord shall exalt his Servants to eternal Glory. Good God, when thou hast blessed us with wealth, and when we abound in honour, give us understanding hearts, that we think on these things; that our time is short, our riches vain, our houses frail, our honours fading, that there is a life after this, in which we must be happy, or miserable, so then let us set our hearts upon these transitory advantages, that we never forget the desire of that life to come, so use this World, as if we used it not, making it a passage to the celestial Canaan. Amen. PSAL. L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE Prophet by a Prosopopeia brings in God prescribing rules for his Worship. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then, or the main debate in this Psalm, is, How God will be honoured in his Church, which because that none can teach but God himself, therefore he brings him in speaking to his people. Two general parts it hath. 1. The Majesty and Authority of the person that is to judge this debate, described, from vers. 1. to 7. 2. The sentence by him given, from vers. 7. to 23. The Prophet gins with an Elegant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, calls an Assize, The first part. The Majesty and Authority of God the Judge. summons a Court, presents us with a Judge, produceth Witnesses, citys those who are to answer, and having seated the Judge on the Throne, gives forth his charge. 1. He presents the Judge in Authority and Majesty, The mighty God, Vers. 1 even the Lord hath spoken. He is Deus Deorum, other gods there may be so called, so feigned, but he is the God Almighty over them all, vers. 1. 2. The place whence he comes to judge, is his Church, Out of Zion the perfection of beauty God hath shined; To Zion the Law was given, and out of Zion the Law was to come, according to which Law he would judge, and therefore it was rightly said, That out of Zion the Lord hath shined. 3. His coming to judgement is like to be terrible. It was so, Vers. 3 when he gave his Law upon Mount Sinai, and 'tis like to be so, when he shall come to require it. Our God shall come, and shall not keep silence, a fire shall devour before him, and it shall be very tempestuous round about, 2 Pet. 3.10. Luk. 21.25, 26. Secondly, Those that are cited here to appear before him, Vers. 5 are called his Saints, not only those, who are truly such, but all that bear the name. Gather my Saints together unto me, those that have made a Covenant with me with Sacrifice; i. e. undertaken to worship me as I have appointed. Not as if others were excluded, and should not come to judgement, but because those they are who know his Will, with whom God hath the contest in this place. Vers. 1 Thirdly, Against these he produceth his Witnesses. The heavens, the earth. The Lord hath called the earth from the rising of the Sun, Vers. 4 unto the going down thereof. He shall call to the heavens above, and to the earth, that he may judge his people. And the heavens shall declare his righteousness. Witness his judgement to be just; and other it could not be. For God is Judge himself. Next follows the Charge given by God himself the Judge, to which, The second part The charge at the Tribunal. that he might win attention, he thus prefaceth, Hear, O my people, and I will speak; O Israel, and I will testify against thee. I am God, even thy God. Vers. 7 1. I am God, therefore worship and obedience is due to me from all creatures. 2. I am thy God, thou my people, therefore due from thee especially. 3. I will speak, judge and determine this Controversy about my Worship. 4. I will testify against thee, and convince thee for what is amiss. A double Worship there is. 1. Ceremonial and External. 2. 1 About outward worship. Spiritual and Moral, and I will speak, and testify of both. First, A duty then there was owing in Sacrifices and Ceremonies of the Law, which indeed I expect, because I have commanded, but let no man think that I am satisfied with the outward Act, except they be brought, performed, and offered with an honest heart. 1. I will not then reprove thee for thy Sacrifices, or thy burnt-offerings, Vers. 8 to have been continually before me. These thou bringest, and these I accept, and that thou, according to my Ordinance, thou hast brought, I reprove not. But that thou thinkest, that by this External service howsoever performed, 2 About inward worship without the outward, rejected. I am pleased, and that for these thou deservest a pardon, that is it, which I reprove. 2. For I without an inward reflection upon that obedience unto my command, and a sincere, and loving, faithful, penitent heart in the offer of them, will never think myself honoured. Vers. 9 I will take no Bullock out of thy house, nor he-goats out of thy folds. And that for two reasons. 1. First I need them not. I am rich and Opulent. For every beast of the Forest is mine, Vers. 10 and the Cattle upon a thousand Hills. I know all the fowls of the Mountains, and the wild beasts of the field are mine; Vers. 11 if I were hungry, I will not tell thee, for the world is mine, and the fullness thereof. 2. My perfection is such that I need it not. The gods of the Heathen may be pleased and fed, as their Hierophantae taught, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indore carnium, with the fumes of their Sacrifices, and complain of starving when they were detained. But thinkest thou, that I will eat the flesh of bulls, Vers. 12 or drink the blood of goats? I need no meat of thy provision. Upon these terms then, these Sacrifices, though of mine own institution, please me not. Ex antithesi then I shall acquaint thee with those Sacrifices, that worship, which will please. 2. Inward worship required, which hath two parts. And here gins the second part of the Charge concerning Moral and Spirit●● Worship: which is Synecdochically declared by the two parts of prayer, Thanksgiving and Petition, or Invocation. 1. Vers. 14 Thankfulness he expects. Offer unto God thanksgiving, and pay thy vows unto the most High. 2. Vers. 15 Invocation he looks for. And call upon me in the day of trouble. Which being done, he makes an Indenture with us. 1. On his part, that he will deliver us. I will deliver thee. 2. On our part, that we return him the Glory of our deliverance. And thou shalt glorify me. 3. No worship accepted from hypocrites. And yet here he puts in his exception against some men, viz. Hypocrites and impious men. For praise is not comely in the mouth of a sinner, and a petition presented by an obstinate, rebellious, profane soul, shall not be heard. To such he speaks in these following words. To the wicked God saith, 1. Vers. 16 What hast thou to do to declare my statutes, or that thou shouldst take my Covenant in thy mouth? 2. They contemners of Gods Law. The reason is, because in words thou professest thou lovest me, but in deeds thou deniest him. Thou hatest instruction, in thy heart hatest that Law, Vers. 17 that with thy mouth thou commendest, and hast cast my words. behind thee: Written I have to thee the wonderful things of my Law, and thou hast counted them a strange thing. This I shall now prove and illustrate by a distribution. This proved. 1. Vers. 18 Thou hast no regard of the eighth Commandment. When thou sawest a thief, than thou consentest with him. In the consent is the more malice; it shows that it was not rashly done, but on purpose, deliberation, counsel. 2. Vers. 19 Nor of the seventh. Thou hast been partaker with the Adulterers. 3. Vers. 20 Nor of the ninth. Thou givest thy mouth to evil, and thy tongue frameth deceit. Thou sittest and speakest against thy brother, thou slanderest thine own mother's son. Against thy brother, not a stranger, and that not casually neither, or in anger, but studiously, thou sattest and speakest. 4. No nor of the first. For thou hast had a profane thought even of me, Vers. 21 and of my mercy, forbearance, and long-suffering. These things hast thou done, and I kept silence, arose not presently to take vengeance on thee: And thou thought'st, that I was altogether such a one as thyself. A Patron, an approver of wickedness as thou thyself art. But from any such imputation, God no Abetter of wickedness. here I purge myself before the Heaven and Earth, and the whole World. For I will not suffer this thy wickedness to go unrevenged. The day shall come, when I will reprove thee, Vers. 21 and punish this thy wickedness with severe punishments, and set in order before thine eyes, the villainy that thou hast committed, and laboured to hid. Confess at that day thou shalt, that the sentence pronounced against thee is most just. Yet He gives warning to the wicked, threatens, that he may spare. And yet in judgement God remembers mercy. It becomes a Judge, even when he is pronouncing sentence, to take unto him the bowels of compassion. And these, God, who is to be our Judge, here puts on. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For he gives a fair warning to the wicked, that they repent, and perish not. 1. Now, while you have time, consider this, Vers. 22 that God is not pleased with outward Rites, Formalities, and Ceremonies only, that he is not to be pacified with long prayers, and preaching of his Law, if the life be wicked. For this is upon the point to forget, that he is a God of pur eyes, and cannot behold iniquity. Consider this then, I say, lest like as an angry lion, Promiseth help to the sincere. he break out upon you on a sudden, and there be none to deliver. This is a fair warning to the wicked. Vers. 23 2. Now to those who worship God in sincerity, he makes a quite contrary promise, of defence, help, salvation. Who offereth with an honest heart, praise, glorifieth me, and to him that ordereth his conversation aright, goes the right way that God's Word directs, I will show the salvation of God: He shall be saved, and know that he worships not God in vain. The Prayer out of the fiftieth Psalm. O Most Mighty and just God, who hast appointed a day in which thou wilt judge the world, when all flesh shall appear before thee to render an account of their ways, whether good or evil, never let that strict account that we must make, slip out of our memory, but let the sound of that Archangel's Trumpet sound in our ears, Arise ye dead, and come to judgement. God, to whom the secrets of all hearts are open, is then to be the judge, Vers. 6 the Mighty God, even the Lord is to sit upon the Tribunal himself. Vers. 1 Our God, that hath been patiented and long-suffering, shall then manifest himself: Vers. 3 Silence he will not keep, but by his judiciary power he will vindicate and revenge all the deeds and say of perverse sinners. And he will come in a terrible manner, for before him shall go a fire that shall consume and purge the whole world. A day it will be of darkness and gloominess, a mighty tempest will go before him, and the whole frame of the universe will be in a Commotion. How shall then our hearts fail us for fear, Vers. 1 when the heaven and earth shall be called to as Witnesses against us; the heaven whose light and influences we have enjoyed, but been unthankful; the earth whose various fruits and beneficence we might have used, but have abused. All his creatures at that day will declare his righteousness, and proclaim, that we are a rebellious people. Out of that celestial habitation, and that Zion which is above, Vers. 2 shall our God appear in perfect beauty. His Saints, Vers. 2 and those who have made a Covenant with him, shall be gathered round about him. When all the workers of iniquity shall call to the Hills to cover them, and the Mountains to hid them from the presence of the Lord, and from the glory of his Majesty. O most Merciful and Gracious God, Vers. 22 give us an understanding heart to consider this. Never suffer us to forget thee, that that day-come not upon us unawares, snatch us not away to condemnation, from which, if we die in our sins, no man is able to deliver us. Keep us, O Lord, with thy mighty hand, that when in words we profess to know thee in deeds we deny not; let us never consent to the Thief, nor partake with the Adulterer; far be it from us, to give our mouths to evil, and our tongues to frame deceit; let us not join with the malicious and factious, and sit and speak against our brother, or detract and slander our mother's son; never let such obdurate obstinacy seize upon our hearts, that we hate instruction, or cast thy words behind us: These are sins inconsistent with grace, and evident Arguments of a reprobate soul; those that abuse thy patience and long-suffering, commit them; and that have profane thoughts of the Divine Majesty, defile themselves with them. Against all sinners, but these especially thou hast testified, these thou hast reproved, keep me therefore O Lord, from these presumptuous sins. Thou art God, even my God; when thou speakest, give me an ear to hear; and what thou commandest, give me a will to do: O let me glorify thee, and order my Conversation aright, that I may obtain salvation. I have grievously sinned, and wherewith shall I come before the Lord, and bow myself before my God? Shall I come before him with burnt-offerings, with calves of a year old? will the Lord be pleased with thousands of Rams, or ten thousand Rivers of oil? All the Beasts of the Forest are his, and so are the Cattle upon a thousand Hills; will he eat Bulls flesh, or drink the blood of Goats? To what purpose are the multitude of sacrifices, and the fat of fed Beasts, these thou delightest not in; incense is an abomination unto thee, the calling of Assemblies, the new Moons, the Sabbaths, all external worship is hateful, and a trouble unto thee, so long as the persons of those who observe them are not accepted; so long as the men are Formalists, Hypocrites, and have their hands full of blood; 'tis the penitent soul to which thou wilt look, the sincere heart which thou wilt regard. Cleanse me therefore, O Lord, and wash my heart, give me power to put away the evil of my do; let me cease to do evil, and learn to do well, that so my person being pleasing in thy sight, thou may'st hear my prayers, and accept my thanks. It is now a day of trouble, and as thou hast commanded, I call unto thee for help; Ver. 15 Lord hear my prayers, and deliver me, as thou hast promised; so shall I glorify thy Name, be obliged to offer thee Thanksgiving, and pay my vows to the most High. Remit Lord, and pardon the sins of thy people, put our present sufferings and extreme afflictions before thy eyes, and return to us, who return to thee with fasting, weeping, and mourning; so shall we have just occasion to offer thee praise, and glorify thee for this great mercy and deliverance for ever and ever; thy statutes shall be our song in the house of our pilgrimage, and we will run the way of thy Commandments all the days of our life. PSAL. LI. One, and a chief of the Penitentials. THE occasion of this Psalm, was the message that David received from God by Nathan the Prophet, for the murder of Vriah, and his Adultery in defiling Bathsheba; this put him into the state of a Penitent, and to petition to God for mercy, for pardon, for grace, for peace of conscience, for renovation of his heart. It in general contains David's prayer. 1. For himself, ver. 1. to 13. 2. And three vows or promises, ver. 13. to 18. 3. For the Church, from ver. 18. to the end. David being in a perplexed estate, conceived he could have no comfort, The first part. but in God's mercy, and therefore he first in general prays for that, Have mercy on me, Ver. 1 O Lord; not on David the King, thine Anointed, but on me, The general Petition for mercy. that am not worthy to be called thy servant, thy son; and the motive he useth to gain that, is not any plea or merit of his own; but, 1. The kindness of God, Have mercy on me, according to thy lovingkindness. 2. The compassion of God, According to the multitude of thy compassions. The general Petition for mercy being offered, next he tenders three particular Petitions. 1. His first particular Petition, is, for forgiveness of his sins; the fact was past, The first Petition, for forgiveness. but the guilt remained, he therefore earnestly petitions, Put away mine iniquities; and upon this he insists, and in other terms comes over it; for a soul that is truly sensible of sin, is never at rest, and satisfied with one deprecation; for sin is a spot, a deep stain: Therefore wash me, throughly wash me from mine iniquities, Ver. 2 and cleanse me from my sin; Amplius lava, as if one washing were too little for a double sin, for two such sins. To this Petition for mercy, he subjoins a confession of his sin, knowing well, To this he subjoins a confession. that this was the readiest way to obtain it; for he that confesseth, and forsakes his sin, shall find mercy; in which we may learn many excellent conditions requisite in a true Confessionist. 1. He enters into a serious consideration of the nature of sin, he feels the weight, the burden of it; feels the anguish, and abhors it: I excuse it not. 1. I know my iniquity; I know it now to abhor, to reform it. Ver. 3 2. It is ever before me; not to please me, but to trouble and grieve me. 3. He aggravates it with divers names, iniquity, sin, transgression; it is Pasteanos', rebellion; it is Greavah, crooked dealing; Chatta, error and wand'ring. 2. And so he falls upon an open and plain confession, Peccavi, I have sinned; Ver. 4 and this he first aggravates by two circumstances. He aggravates his sins, 1. From the person. 1. Of the person; It is against thee, against thee I say, a good gracious God, that from a Shepherd hast made me a King; a great and terrible God, that art able, and hast threatened to punish; there was neither grace, nor fear in me, that I durst sin against thee, against thee; the Epizeuxis is emphatical; yea, against thee only have I sinned: In maxima fortuna minima licentia: So highly thou hast advanced me, that I need to fear none but thee; but this hath not kept me from this sin, in this was unthankfulness. Vriah was my Soldier, I need not fear him; the People my Subjects, they cannot judge me; it is to thee I am to answer for breach of thy Law; I esteem therefore my sin to be against thee only, for I had not known this sin to be a sin, hadst not thou forbidden it; nor need not fear any, wouldst not thou punish it. 2. Of the manner; it was an impudent sin, done in thy sight, 2 The manner. before thy eyes, thou being by, and looking on, and so done without any reverence of thy Majesty, as it were in contempt: I have done this evil in thy sight. So that I confess that in reproving and threatening me by Nathan, thou art a just God, and to be justified in thy say, and clear in the judgement of any, who with an impartial eye shall examine my offence, and thy proceeding; for I have deserved whatsoever thou hast threatened, and given thee just cause to speak and judge as thou hast done: is not here causal, but consequential; for it is not his meaning that he sinned for that end, that God should be justified; but that this would follow upon it, whensoever he was brought to confess his sin, than God would be justified in his proceeding against him. Ver. 5 3. He proceeds in the Amplification and Exaggeration of his sin, He yet aggravates his sin. 1. That it proceeded from original sin in him. and declares from what root this his actual sin sprang, even from his original: Behold I was born in iniquity, and in sin hath my mother conceived me. This very sin that I have committed, gives me occasion to inquire into my state, and I find, and confess upon a diligent inquisition, that I am universally corrupted even from my mother's womb, and that I carry about me the seeds of all sin. 4. Ver. 6 Another aggravation of his sin, is, that in himself he found not that which God loves; 2 From an insincere heart. Thou requirest truth in the inward parts. The Lord is holy, his eye is pure, he delights in holiness, truth, and sincerity of the heart; but I am unclean, fallacious, and therefore miserable, because my disposition and affections are contrary to his. 5. 3 Committed against conscience. And that which yet more aggravates his sin, committed it was against his conscience, against that light of knowledge and wisdom with which God had endued him; for God, in the hidden part, by a secret and unknown way, by the motions of his holy Spirit, had taught him wisdom; but he like a Beast, had suffered that light of knowledge to be suffocated by the fury of his own affections. Hitherto hath David confessed and aggravated his sin, Ver. 14 as every penitent aught; but as if a general confession were not enough, 4 And lastly, names his sin. at the 14th. verse, he names in particular the sin for which he asks pardon, Bloodguiltiness; Deliver me from Bloodguiltiness, O Lord. His sin being confessed, He renews his first Petition for remission. and that not coldly, or for fashion, but aggravated with all the circumstances, he renews his first Petition for remission, which he doth under a Type then in use, and a Metaphor; the Type is Hyssop, and the Metaphor, Wash me. Ver. 7 1. 1 To be justified. Purge me with Hyssop, and I shall be clean; with a bunch of Hyssop dipped in the blood of the Paschal Lamb, the Israelites sprinkled their doors. This was again used in besprinkling and cleansing the Leper, and in the sacrifice for sin; this bunch was, and the blood alterius in enigma, a Type of Christ's blood; with that it was that David desired to be sprinkled, for than he knew he should be clean; for the blood of Christ purgeth from all sin: Justified than he would be; for it is the blood of Christ that alone justifieth. 2. 2 Sanctified. And sanctified also he would be, and therefore he adds, Wash me, wash me with thy holy Spirit, who is compared to water, and I shall be whiter than snow, have a snow-white soul; not as if he should be without sin, while he remained in this life, but that his sin, being by the power of God's Spirit weakened, mortified and subdued, that it reigned not in him, it should never be imputed; and a sin not imputed, is, as if it never had been committed. 2. The second Petition, That the effects of sin be removed. 1. Remorse of conscience. David having ended his first Petition for forgiveness, now proceeds, and craves another; viz. That the ill effects which sin had brought upon him may be removed; the first of which, is grief to the soul, terror and disquiet that ariseth out of the accusation of an evil conscience, David lay under this; the sense of his sin had taken from him his inward joy, and his wont peace, of this he desires a restitution: Ver. 8 Make me to hear of joy and peace, and gladness. 2. 2 An ill state of body. A second effect it had even upon his body, he was in a pining condition, his bones were, as it were, broken, through the extremity of the anguish of his spirit; the moisture of his body was like the drought in Summer, vide Psal. 32. ver. 3. & 4. To be restored again to God's favour, he desires, That even the bones which thou hast broken, may rejoice. 3. Ver. 9 A third ill effect he found upon his sin, was, that God's face, his favour was turned from him; 3 God's anger and displeasure he that shown him a favourable countenance, now beheld him with an angry brow; and so he knew it would be, till his sin was remitted and pardoned; and therefore he begs: 1. Hid thy face from my sins; for if they appear before thy eyes, I know they will provoke thine anger, and then I am but in an ill case; for who can abide thine anger? He that turns away his face, considers not, remembers not, and he that considers not, will not punish. 2. And blot out all mine iniquities: I know there is a long Catalogue of sins in thy Book writ against me, good God, Dele, blot, raze out this hand-writing that it may not be read; he that turns away his face from a writing, may yet call for it again, and read it; but if blotted, it cannot be read: David therefore desires both. 3. Now follows David's third Petition, The third Petition, for grace and sanctification. in which he craves the grace of Sanctification; he first sought for remission, then for reconciliation, and now for renovation, which he asks of God in the three following verses. Create in me a clean heart, O God, and renew a right spirit within me. Ver. 10 Cast me not away from thy presence, and take not thy holy Spirit from me. Restore unto me the joy of thy salvation, and uphold me with thy free Spirit. In which we are to consider, 1. The subject upon which the work is to be done, the heart, the spirit; Of the heart. for as the heart is that part that first lives in nature, so it first lives in grace; within this work must begin, or else outward renovation is to no purpose. 2. The work itself, which is: 1. A Creation: By a new Creation. Sin had brought David's heart in respect of a heavenly being, as it were to nothing, and from nothing to make it something, must be an act of power, O Lord create; when thou goest away, my life went away, Lord come again and create. 2. It is a Renovation: David was fallen, as I may so say, And renovation of a new spirit. in senium peccari, into the old age of sin; therefore he desires that God would, as it were, begin with him again, and make him to renew his youth, as an Eagle: O Lord, renew a right spirit within me. 3. Reconciliation and Restitution: And a restitution of a spiritual life. Therefore he craves that God would not cast him aside, as a dead man, and take from him his Spirit by which he lived: Cast me not away, take not away, restore to me the joy of thy salvation. 4. A confirmation in what was good; Uphold, confirm, establish me. 3. Who was to do this work; not himself, no humane power, but God alone, And a confirmation in goodness: Which work God alone could do: By changing the qualities of the heart. but his power, his Spirit: O God create, O Lord restore, uphold me by thy Spirit. Renovation is a work that hath its beginning, its progress, its continuance and perseverance from God and his Spirit. 4. The Quality of this, a cleansing, so in the general; for it was not the substance of the heart which was to be renewed and changed, but the qualities and disposition only; now what he means by this pure and clean heart, he declares in the following words, when he begs of God to give him a right Spirit, a holy Spirit, a free Spirit. 1. A right spirit; for he easily perceived that by his indulgence to this sin, In giving him, 1. A right spirit. there was a crooked and perverse spirit that had prevailed over him; he judged not as he did before of God's Law, but perversely opposed it; he desires that God would give him a spirit to judge rightly, as he did before, and firmly to resolve to keep to that was the right and straight way to happiness: Renew, O Lord, in me a right Spirit. 2. A holy Spirit: The profane, carnal spirit, is opposed to this, 2 A boly spirit and to that he harkened; by this holy Spirit he was wont to be carried, which opposed all carnality; but such good and sweet motions he perceived to be departed, and therefore he desires of God a restitution of this holy Spirit, this sanctifying and renewing Spirit, that might again kindle in him the love of God, holy motions agreeable to God's Law, and an obedience to the same: Take not thy holy Spirit from me. 3. A free Spirit: He found that ever since he fell into his sin, he did his duty, 3 A free spirit. and served his God with an ill will, with much reluctancy, he took no delight in the doing of it, as he did before; this therefore he begs, that God would again give, and restore to him a free Spirit, that freely, cheerfully, willingly he might run the way of God's Commandments, and that he would so uphold him with his Spirit, that he might constantly continue in the same to his lives end: Uphold me, O Lord, with thy free Spirit. 2. Hitherto the Prophet hath presented his three Petitions, The second part of the Psalm, in which he vows three things. and upon the confidence of these, he makes his vows, first to teach others; secondly, to praise God; thirdly, to offer him the best sacrifice, a sacrifice which should be instead of all sacrifices, which he knew would accept a contrite heart. 1. Then, that is, after my pardon obtained, and my reconciliation unto thee, I shall teach; Ver. 13 for a man under guiltiness himself, is not meet to speak and declare a pardon to others. His first vow, to teach others. 2. I will teach thy ways to sinners; not my ways of sinning, but thy methods of pardoning; viz. That to the stubborn thou wilt show thyself froward and stubborn; but to the penitent, such as I am, thou wilt show mercy. 3. And the effect will be, That sinners shall be converted unto thee: They who were perverted before, and averted from thee, being encouraged by the mercy I have found, shall be converted. 2. His second vow to praise God. His second vow and promise is to praise God: My tongue shall sing aloud of thy righteousness, Ver. 14 my mouth shall show forth thy praise: But to this he was unapt, so long as he remained in his sin; Ver. 15 for praise is not comely in the mouth of a sinner: And also unable to do without God's special assistance, But because not fit to do this, he prays. and therefore he prays for a capacity to do both. 1. 1 For remission. Deliver me from bloodguiltiness, O God, and then my tongue shall sing. 2. 2 For assistance. O Lord open my lips, and then my mouth shall show forth thy praise. 3. His third vow is about a sacrifice, which should be better than any then in use; not the sacrifice of a beast, but the sacrifice of a heart, a heart well-conditioned, His Preface to his third vow. Negatively. That God delights not in sacrifices. seasoned with contrition and sorrow, such he knew God would accept, and such he should have. 1. Thou desirest no sacrifice: That is, the outward in comparison of the inward; would the outward please, I would not be behind for that also; I would give it thee, but I know, Thou delightest not in burnt-offerings without the heart. 2. Nor in the heart, till contrite. No nor with the heart neither, till it be broken and contrite; broken for sin, and contrite for mere love, that it hath offended so good a Father; I vow therefore to bring thee this sacrifice, this is instead of all other, instead of many sacrifices; this thou wilt not despise, and this I will tender: The sacrifices of God are a broken spirit; His third vow, a contrite heart The third part, in which he prays for the Church. a broken and a contrite heart, Thou, O God, wilt not despise. 3. David having finished his prayers and vows for himself, forgets not to petition for Jerusalem, for God's Church; and the reason might be, a religious fear in him, lest for his sin Jerusalem might suffer; such a thing might happen, for so it did when he numbered the people: Peccant Reges plectuntur Achivi; His method was to be commended, and his charity. 1. His method; first to be reconciled to God himself, before he prays for others; for the prayers of a righteous man prevails much, and the Apostle speaks of intercession. 2. His charity; for we are always bound to remember the afflictions of Joseph, and to pray for the peace of Jerusalem. He prays then for her. 1. Ver. 18 That God, who out of his good pleasure did choose a Church, would out of his mere good will and love preserve it: 1 That God protect his Church. Do good in thy good pleasure to Zion. 2. That he would have a special favour even to the material buildings: Build thou the walls of Jerusalem, 2 Even the walls. for these fall not alone; Religion, and the Service of God fall, when the Temple and Houses of God fall to ruin: Probatum est. 3. Then Religion would flourish. For the consequence of Jerusalem's prosperity would be this, That Religion would flourish with it: Then there would be sacrifices, burnt-offerings, and Holocausts; Ver. 19 then they shall offer Bullocks upon thine Altar: And which is yet more, we shall offer, And God pleased with it. and thou shalt accept: Then thou shalt be pleased with the sacrifices of righteousness. We being reconciled unto thee, justified, sanctified, righteous upon thy account, and in favour, all our sacrifices shall find a gracious acceptance. The Prayer collected out of the fifty first Psalm. O Almighty Lord, and most merciful God, thou hast showed compassion to many penitent sinners since the very beginning of the World, thou never rejectedst any that sought to thee with a penstent soul; and therefore Lord, since thou art the same, and no shadow of change in thee, I beféech thee, close not that door of mercy on me that hath been opened to receive so many before me, and let not those Rivers of compassion be dried up to me, that have flowed so plentifully to others. Have mercy on me, O Lord; on me, Ver. 1 that have sinned against Heaven, and against thee, and am not worthy to be called thy son; but according to thy goodness, and multitude of thy tender mercies, blot out my iniquities. I know Lord, thou hast thy debt-book, wherein thou writest the transgressions of them with a pen of Iron, and point of a Diamond, with whom thou mindest to enter into judgement; let not me, O Lord, be of that number, let not my debt stand registered in that Book, but of thy mercy, and not my merit; put it away, and blot it out; for if my sin stand upon thy account, I am but a dead man; Lord, quicken me; Lord, forgive me my trespass, and put away the hand-writing of thy Ordinance that is against me. O Lord, if thou wash me not, I shall have no part with thee; spots I have, Ver. 2 that are not the spots of a son; pollutions, that are of a scarlet dye; wash me then by thy vower from iniquity, and cleanse me by thy Spirit from my sin, or else as an Aethiop, I shall never change my spots. O Lord, lest my uncleanness banish me from my fellowship with thee, wash I beseech thee, not my feet only, but my hands and my head also: Wash my feet, that is, my unclean affections; wash my hands, that is, my unclean actions; and wash my head, that is, my unclean imaginations; cleanse me in all, that the pollution of any do not cast me from thy presence. O Lord, I do not hid and conceal the iniquity of my bosom; Ver. 3 I seek not to cover it, as hitherto I have done; but behold, now I know it, I acknowledge it, I confess it to thee against myself; therefore show Lord some pity and compassion upon a miserable sinner, and forgive it; my sin is ever before me, do thou therefore cast it behind thy back. My sin is so secret to the eye of the World, that no eye beholds it, Ver. 4 to them I seem to be what I am not, from them I find no trouble; but thou, O Lord, art he, to whom all creatures must render an account; against thee then, against thee I confess, that I have grievously offended, and done evil in thy sight; and therefore it is not, O Lord, without cause, that I suffer these heavy things from thy hands, I have deserved them all, and given thee just Reason to proceed against me as thou hast done; and now I here acknowledge it before the world, that thou mayest be justified, and have the praise of righteousness even in those things which by the hands of men, thou hast brought upon me: Righteous art thou, O Lord, and just in thy judgements. I know, that in me, that is, in my flesh, there dwells no good thing, it is not one Fact only in which I am culpable: Behold I was born in iniquity, and in sin hath my mother conceived me. A Transgressor I have been from the womb; for that bitter root of sin ingraffed in my nature hath gathered strength, and shot forth new branches; my understanding is darkened, my will perverted, and my affections bend to evil, so that I am truly abominable in thy sight, and ashamed of myself, especially being conscious to those foul and enormous actual sins that grow from this polluted feed. Behold, Thou lovest Truth in the inward affections; but woe is me, I am a man of a double heart; Thou hast often instructed my conscience by many secret motions of thy holy Spirit, and taught me the way of wisdom; but I foolishly have given a check to those inspirations, and strayed, like a lost sheep, in the ways of folly; the light of my conscience I have put out, and against my own knowledge I have transgressed: Miserable man that I am, who shall deliver me from this body of sin? I thank God through jesus Christ my Lord, he hath shed his blood for me, he alone is my jesus: Purge me then O Lord, not with hyssop, but with his blood; nor Soap, nor Niter, nor Fuller's Soap can make me clean, but that stream which issued out of his wounds and side: Purge me then with this blood, and I shall be clean; wash me, and I shall be whiter than snow; though my sins were as scarlet, yet I shall be whiter than wool; though they be red like crimson, yet 〈◊〉 shall be white as the driven snow. O Lord, I hear within me the accusing voice of a disquiet conscience, which pursues, accuseth, and terrifies me; O Lord, let me hear the voice of joy and gladness; send down from above the Comforter, who alone can speak peace to my soul; and then my body, which pineth away under this anguish, and my bones, which seem to be broken through my disconsolate condition, shall again recover their wont strength, and my flesh upon me shall rejoice. If then, Lord, mark what is amiss, who can abide it? even thy dear Son, when he endured the looks of thy angry face, fell into agony; his soul was heavy, his flesh in such pain, that he sweat thick clotts of blood; how miserable then am I, so long as thou shalt look upon me with an angry brow? Hid, O hid thy face from my sins, and blot out all my misdeeds: Turn thy angry look from me, and look upon the face of thy Anointed, that so thy anger, when it reacheth me, may as the Sunbeams, passing through some thick cloud, be refracted and mitigated, O Lord, by my sin I have grieved thy holy Spirit, and forced thee, who art properly my heart, and life of my heart, to forsake me; come again, Lord, and restore life unto me; without thee, I am dead in trespasses and sins; I have lost my life, Ver. 10 and like a man wanting his quickening spirit; when thou goest away, my life went away: Return, O Lord, and come again, and create a new heart within me: Of myself I have fallen, by thy assistance I must rise, lend me then the helping hand of thy grace that may lift me up. And being fallen, my heart is foul, Ver. 11 polluted, and unclean; and who is able to bring a clean thing out of an unclean? This is a work much like the producing the first World out of the Tohu and Bohu; set, O Lord Almighty, thy power to work again, and create in me a clean heart. Fallen I am into the old age of sin, begin with me again, and make me young and lusty as an Eagle: Ver. 12 Cast me not away, and forsake me not in my old age of iniquity, as a dead man out of mind; but let thy presence yet be with me, and restore me to the joy of thy salvation: O take not from me the graces and assistances of thy Spirit, thy right Spirit, thy holy Spirit, thy free Spirit. A perverse spirit I find in myself, thy Spirit will rectify it, and teach me to go the right way; an unclean spirit I am possessed with, thy Spirit will sanctify it, and purge it from pollution; 'tis the spirit of bondage to which I am subject, thy Spirit can set it at liberty, and make it free; impart therefore some, nay, a liberal portion of this thy Spirit, that may teach me the right way, that may set me in a holy course, that may keep, preserve, uphold, and confirm me in it, that I never more fall from thee, but with a free, willing, loving, and an ingenuous soul, I may constantly keep the straight paths of thy Commandments all the days of my life; this, this will be an assurance unto me, That I am restored to the joy of thy salvation. And being restored myself, I shall first labour to confirm my Brethren, and then also I shall praise thee: I will teach sinners in the way; as my example hath seduced them, so shall my exemplary Repentance again reduce them, I will show them my tears by which I have recovered thy grace, my sorrow, my confession, by which I have pacified thy wrath; what they are to do, if they will recover thy favour, and how ready thou art to forgive, and be reconciled, if they do it, by which many a poor sinner shall be converted to thee. And then they with me, and I with them, shall sing aloud of thy righteousness, That thou art a righteous God, that punishest the wicked and impenitent; a righteous God, that hast promised, and performest thy Word in pardoning the believing penitent: O Gd of my salvation, open my lips, which my sin hath shut up and closed, and my tongue shall sing of thy mercies all the day long; which being offered upon the Altar of a broken, tender, melting, and contrite heart, thou hast promised to accept. Wouldst thou be pleased with the firstborn of my body for the sin of my soul, I would not detain it? Hadst thou any delight in the fat of Rams, or said Beasts, I would bind these sacrifices with cords even to the horns of the Altar; but thou delightest not in burnt-offerings; but he that offereth thee thanks and praise, he honoureth thee; but he that brings a heart broken for his sin, he pleaseth thee; and to him that presents a soul truly contrite, that he hath offended so kind a Father, thou wilt look this broken heart I bring to thee, this contrite spirit I bear sacrifice before thee, O Lord, accept of this offering of me thy thankful, but weak and miserable (except thou be merciful) servant. And in the last place, being persuaded that I am reconciled unto thee, Ver. 18 I pray not for myself alone, but for thy whole Church: Do good in thy good pleasure to Zion, and build thou the walls of Jerusalem: When thy servants think upon her stones, it pitieth them to see her in the dust; my sins, as well as others, have brought upon her this ruin; but Lord, turn from thy fierce wrath, and once more repair her breaches; let this City flourish once again, let peace be within her Walls, and plenteousness within her Palaces, but especially a happy progress in true Religion, and fear of thy Name. Then shalt thou be pleased; not with burnt-offerings and oblations, Ver. 19 but with the calves of our lips, and Hymns and Psalms, which they who confess thy Name, shall sing melodiously in their hearts to thee: O my God, I will sing of thy Name, and exalt thy power and mercy for ever. Amen. PSAL. LII. THIS Psalm was composed by occasion of Doegs cruelty in falling upon, and slaying the Priests of God, 1 Sam. 21, 22. and the Subject is Doegs malice, and God's goodness. Three parts there are in this Psalm. 1. An Invective against Doeg and his fall, from ver. 1. to 6. 2. The comfort that God's people should take in it, ver. 6. 3. The security and flourishing estate of those who trust in God, and David's thanks for it, ver. 9 1. David gins with an abrupt Apostrophe to Doeg, The first part. and figures it by an Erotesis, Why boastest thou thyself in mischief, thou Mighty man? and answers, Ver. 1 that this boasting was but vain; The goodness of God endures continually; An invective against Doeg. 1. His Character. which was enough to quiet any soul, that was affrighted with his brags and threats. And so having put this black character upon him, that he was a malicious bloody man, and arrived to that height of impudence, that he boasted in mischief; he descends to particulars, and sets him out in his colours, especially by the ill use of that part by which he did most mischief, his tongue. 1. Thy tongue worketh mischief, like a Razor, working deceitfully. 1. Which is an instrument to cut the Beard, but it comes too near the Throat. 2. When this is done, a deceit there is in it; for the man who came under the edge of the Razor, expected no such usage. 2. Thou lovest evil more than good: His wickedness was habitual, he bore a love to it. 3. Thou lovest lying, rather than to speak righteousness: An enemy he was to the truth, and by lies and flatteries ready to destroy good men. 4. Which David in the next verse more plainly expresseth, Thou lovest all devouring words, O thou false tongue; he was, as it were, all tongue, and wholly false and deceitful. This is his Character; now David foretells his ruin and total destruction, which he amplifies from the Author by a Congeries of words: 2 His ruin. God shall likewise destroy thee for ever, he shall take thee away, and pluck thee out of thy dwelling place, and root thee out of the Land of the living: The Rooters up of God's Priests, shall be unrooted. 2. The second part. The comfort God's people take in it. Then follows how God's people should be affected upon Doegs fall. 1. They, The Righteous shall set it, and fear; fear and reverence God more than before, as taking a just revenge on a wicked man. 2. And they, shall laugh at him, using this bitter Sarcasm, Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness: This ruin is justly happened to him, he trusted in his gold more than God; and by adding one wickedness to another, thought to strengthen himself. But such a fearful end shall not fall upon David, The third part. The flourishing estate of the good. not any good man; when a wicked man shall be unrooted, he shall flourish as an Olive, that is never destitute of leaves nor fruit; a good and bad man are here opposed, and their successes. 1. As for me, I am like a green Olive Tree, fruitful and green. 2. An Olive Tree planted in the House of God, without which the fruits are but sour, and the leaves bare leaves only. 3. His faith is the cause of it. An Olive lasts long, two hundred years, and long lived a good man shall be, for ever and ever; to a good life longaevity is promised here, hereafter eternity. 4. And the Reason of all this, the good man's faith: I trust in the mercy of God. Upon which his Conclusion being full of confidence, Which is accompanied with praise and hope. and expectance follows. 1. I will praise thee for ever because thou hast done it. 2. And I will wait on thy Name, for this is good before thy Saints; this alone is the foundation of their hope, who commend themselves to thy goodness, and are favoured by thee. The Prayer collected out of the fifty second Psalm. O Lord God Almighty, who hast separated the Tribe of Levi to come near unto thee, and hast commanded them to teach Jacob thy judgements, and Israel thy Laws, behold, and look down from Heaven, and consider the disgrace and injury we suffer for thy Name; Thou hast sent us as sheep among wolves, and as wolves they fall upon us, and devour us; counted we are, as the offscouring of all things for thy sake, and made a spectacle to Men and Angels. The tongue of the Mighty deviseth mischief against us, like a sharp Razor, they wound and cut, Ver. 2 and work deceitfully; instead of love, they return us haired; Their tongue is deceitful, they speak lies against us, and words that may devour us: Nay, to that height of pride and impiety they are come, that they glory, they boast in this mischief, Ver. 1 as if in destroying of us, they thought they should do God good service. And now Lord, what is our hope, truly our hope is even in thee: Thy goodness, O Lord, endureth continually; we know whom we have trusted, we know on whom we rely, and we are assured, that thou wilt perform thy promise unto us; as they have sought to destroy us, so shall God likewise destroy them for ever; he shall take them away, and pluck them out of their dwelling place, and root them out of the Land of the living. This the righteous shall live to see done with their eyes, and for it serve thee their Lord with more fear, and rejoice before thee with the greater comfort, being delighted not so much with their destruction, as with the express of thy justice. Laugh they shall, and say, So, so let it happen unto all those, who make not God their strength, but trust to the abundance of their riches, and strengthen themselves in their wickedness. But, O Lord, let the fate of him, that for thy sake is separated from his brethren, be altogether otherwise. Let every one of the Tribe of Levi, that seeks his God with a clean heart, and in sincerity serve thee in thy house, be like a green Olive tree, full of fruit, and full of youth; and for ever and ever be joyful in thy mercy. Which thing if thou wilt do for us, then shall we praise thy Name, then will we wait upon thee, and expect to see thy goodness in the land of the living, through jesus Christ our only Lord and Saviour. PSAL. LIII. THIS Psalm is the very same with the fourteenth. The Analysis than must be the same, and the Prayer, and therefore I refer you thither. PSAL. LIV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DAVID, in danger in the Wilderness of Ziph, composed this Psalm. There be 2 parts of the Psalm. 1. His Prayer for help and salvation, from vers. 1. to 4. 2. His Confidence, that he should have help, and upon it his gratitude, to vers. 7. David prefers his Petition in the two first verses. 1. Save me, plead my cause. Hear my prayer. The first part. David's Petition. Give ear to the words of my mouth. Earnest he is, and he ingeminates his desire, and yet he desires not to speed, except his cause be just. Vers. 1 If so it appear, than he desires God to plead it. Plead thou my cause. 2. He produceth two grounds upon which he petitions. The name, The ground of it. the strength of God. 1. He that calls on the Name of the Lord, shall be saved. I call, Save me in thy Name. 2. Thou art a powerful God, able to do it. Save me in thy strength. And this his Petition he quickens by the greatness of his danger. His enemies, The greatness of his danger. 1. Were strangers: from them he could expect very little favour. 2. They were violent oppressors, formidable, cruel tyrants, and from such I must expect no mercy. 3. Nothing can satisfy but my blood. They arise, not for me, but against me, and seek after my life. 4. They are a sort of impious people. They have not set God before their eyes. Well yet, be they Aliens, The second part. In which he expresses his confidence. and by their works unworthy of the name of Israelites, formidable and cruel men, who will show me no mercy; bloody-minded, whom nothing can satisfy, but my life. Impious and ungodly people, that remember not that God hath a revengeful eye. Yet I will not fear. For behold God openly favours me. 2. And is against them. Me he favours, and those who are with me. 1. God is my helper. As he hath promised, so he hath done, and will do to me. 2. God is with them also, that stand for me, and uphold my soul. Ecce, Behold both these. But he opposeth them, that oppose me. Is an enemy to them, who are mine enemies. He shall reward evil to such enemies that observe me, Vers. 5 and lay wait for my soul. Of which being assured in the Spirit of Prophecy, he imprecates. Destroy thou them, And imprecates. cut them off in thy truth. Promised thou hast, that it shall go well with the righteous, but on the ungodly thou wilt rain snares, fire, and brimstone. Let God be true. Fiat justitia, pereat mundus. As thou hast said, Cut them off. Now for so great a mercy, Vows to be thankful. David vows not to be unthankful. For this 1. He would Sacrifice, I will praise thy Name. 2. Vers. 6 He would do it with a cheerful ready heart, which is the fat of the Sacrifice, I will Sacrifice freely. For which he gives two reasons. 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which internally moved him unto it. For it is good. The reasons. 6. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, occasional, or outwardly impulsive. His deliverance. 1. For he hath delivered me out of all my trouble. 2. And mine eye hath seen, to my great admiration and content, his desire upon my enemies. Delivered I am, they confounded. The Prayer collected out of the fifty fourth Psalm. O Almighty Lord, who heardst the cries of thy people Israel, when they were oppressed in Egypt, Vers. 1 look upon the afflictions of us thy people, who have just reason to groan under our hard Taskmasters, and heavy burdens. By experience we find, that all the help of man is in vain, we therefore invoke thy name, and implore thy power. Hear our prayer, O God, and give eat to the words of our mouth. Now we stand in need of thy strength, now we have use of thy powerful arm, since our enemies become strangers to their own blood, and show us no favour, are violent oppressors, and load us with heavy burdens, are cruel tyrants, from whom we must expect no mercy, are bloody men, whom nothing can satisfy but our lives: are a sort of impious people, that have not set thee before their eyes. O God, be thou our helper, and Saviour, and be present with all those that fight for thee, and uphold our cause. Judge us, O Lord, in thy strength. Thou which art terrible to the oppressor, and a refuge to those who are injuriously oppressed, Vers. 1 arise in thy just judgement, and punish the wicked, and deliver the innocent. Reward evil to those our enemies that observe our ways, and lay wait for our soul. Cut them off, Lord, and destroy them according to the Truth of thy promises made to thy people. Deliver us, O Lord, out of all our troubles, and let our eyes see that severe revenge which thou wilt take upon our and thy enemies: So will we offer unto thee the Sacrifice of praise and thanksgiving freely and cheerfully in the midst of the Congregation, for this is good before thy Saints; It is a pleasant thing to them to hear and see, that thou art a faithful, merciful, and just God, true in thy promises, just in thy judgements, and merciful in the Delivery of thy people from the hand of the violent and bloody man. O my God, I will sing of thy Name and Power for ever. PSAL. LV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. WHETHER David composed this Psalm upon the hard usage of Saul, or the rebellion of his son Absalon, is uncertain, sure it is, he was in some great distress, and upon it he makes his address to his God. There are in genetal four parts of this Psalm. 1. He prays to God to hear his prayer, vers. 1, 2. 2. He complains of his trouble, from vers. 3. to 8. 3. He prays against his enemies, and shows the causes, from vers. 8. to 15. 4. He takes heart upon assurance of God's help: and his enemy's overthrow, from vers. 15. to the end. 1. He first begs audience. 1. Give ear, hid not thyself, attend, hear me. The first part. He prays for audience of his complaint. The second part. 2. My prayer, supplication: that I mourn, complain, make a noise. Affected he was with the sense of that he prayed for, and therefore earnest he was in it. 2. This in General, but next in particular he mentions the causes of his complaint and earnestness to God, that he might be hea●d, The causes of it two. both in regard of his enemies. 2. And the condition that he now was in. 1. The danger he was in was very great; Vers. 3 escape he could not without God's help, for his enemies prosecuted him very sore. 1 The malice of his enemies. 1. They slandered and calumniated him, and threatened him. Because of the voice, etc. 2. They vexed, pressed upon him, and oppressed him. Because of the oppression of the wicked. 3. They plotting his ruin, devoled and cast iniquity upon him. Charged him home. 4. They were implacable, angry, and hated him. In wrath they hate me. 2. Then for his own person, he was in a sad, heavy, doleful condition. 2 His sad condition. 1. My heart is sore pained within me. His grief was inward. 2. The terrors of death are fallen upon me. Vers. 4 He saw nothing but death before him. 3. Fearfulness and trembling are come upon me. Which are the outward effects of fear. 4. And an horrible dread within hath overwhelmed me. Amazement followed his fear. And he illustrates this his condition by the counsel he took with his own heart: His result upon it to fly. upon the deliberation, the result was, that he would speedily fly away, fly into the Wilderness, as if he might be safer among bruit beasts, than such men. 1. And I said. That was his result upon the debate with himself. 2. O that I had the wings of a Dove. It is a fearful creature, of a swift wing; in fear he was, and he would fly as fast, as far as the Dove from the Eagle. 3. As far, even to some remote land, where I should have rest from these wicked men. 4. And by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he amplifies and explains himself again. 1. That he would fly far away, even to some desolate place out of their reach. Lo, then, would I wander far off, and remain in the Wilderness. 2. That he would do it with speed. I would hasten my escape, from the windy storm and tempest. Such turbulent and impetuous creatures his enemies were, that threw down all before them, as a wind, storm, tempest. 3. The third part. His Imprecation. To his Prayer he adds an Imprecation. 1. Destroy them, O Lord. Destroy them in their own counsels. 2. Or else, Divide their tongue. Let them not agree in their counsels. Vers. 9 Of this he gives the reasons in the following words, The reason. viz. that they were a sort of violent, contentious, ungodly, troublesome, crafty and fraudulent people. 1. Violent they were, and litigious. I have seen violence and strife in the City. 2. Ungodly, and workers of iniquity they were, and uncessant in it. Day and night they go about the walls thereof, mischief and sorrow are in the midst of it. 3. Crafty and fraudulent also. Deceit and guile depart not from their streets. It was then a City, a Corporation, a Society of evil doers. And of this he produceth an instance, His instance, a friend, that became his enemy. which whether it were some bosom friend of David, that stole out of the City of Keilah and betrayed his counsels to Saul; or else Achitophel, that being formerly his great Favourite and Counsellor, fell to Absalon, it is uncertain, whoever it was, such a treacherous person there was, and of him he complains, and well he might, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This treachery he exaggerates most eloquently by an Incrementum, Which he Aggravates by circumstances. and Apostrophe, drawing his aggravation from the Laws of friendship which he had broke; Had it been an enemy, he could have borne it, but that it was a friend, was intolerable and also unexcusable. Thus the Climax stands. 1. For it was not my enemy that reproached me: Then I could have borne it. 2. Neither was it he that hated me: that did magnify himself, that is, arise and insult against me: Then I would have hid myself from him; Never admitted him to my bosom. 3. But, mark this Emphatical Adversative, for now he turns his speeths to the Man. 1. It was Thou. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou, precipuè & per aliis. None but Thou. 2. A man according to my own rank, mine equal. My guide, or counsellor; my acquaintance, or own familiar friend. 3. We took sweet counsel together; One to whom I communicated my secrets. 4. And walked in the house of God in company. Professors we were of the same Religion. Now all these Circumstances much aggravate and heighten the treachery, that thou, my equal, my director, my familiar friend, one whom I made the Master of all my secrets, one who was a great Professor of the same Religion with me, Upon which he redoubles his Imprecation on the Faction. that thou shouldst betray me, even breaks my heart; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judas, betrayest Thou? Being thus much wronged and moved, as he had just reason, he falls again upon an imprecation, not only on him, but all that did believe him, even upon the whole faction. Let death seize upon them, let them go down quick into hell, have Corah, Dathan, and Abirams wages. And he adds the reason. They are signally and incorrigibly wicked. For wickedness is in their dwellings, and among them. 4. The fourth part. Hitherto hath David prayed, complained, imprecated, but now he shows how he recovered heart again, being certain of God's help, and a revenge to be taken on his enemies. 1. As for me, I will call upon God, fervently, His affiance in God, that 1. He shall be safe. and the L●rd shall save me. 2. Evening, and morning, and at noonday, uncessantly will I pray, and cry aloud, and he shall hear. 3. And I pray in faith, experience I have of his deliverance; He hath done it, and he will do it again: He hath redeemed my soul in peace from the battle that was against me. Even in the midst of the battle, I was as safe, as in a time of peace. Miraculously delivered, as if there had been no danger. 4. For there were many with me. Many enemies, say some; other, many Angels. Those refer it to the danger, the other to the protection. Many enemies round about me, and then 'tis a wonder I should be delivered. Many Angels pressed to help me, and than 'twas no wonder that my life was saved. But as for the ungodly, it is not so with them, 2 That his enemies shall perish. for this Verse is opposed to the former. 1. God shall hear, viz. Me and my prayers, and the wrongs they do me. 2. And shall afflict them, i. e. my enemies. 3. Even he that abideth of old. Selah. Mark that, for he is immutable, his power and strength is the same, and his care and love to his people. Therefore he will afflict them. And besides, there is in them, that which will provoke him to it. 1. Because they have no changes. Obstinate they are, impenitent, The reasons, For they are, and change not their ways: Or else they prosper, Vers. 19 they have perpetual success, and meet with no alterations, 1 Impenitent, secure. and this makes them secure and proud. 2. They fear not God. They ask, Who is the Lord, 2 They fear not God. that we should let Israel go? 3. They are truce-breakers, violators of Oaths, Leagues, Covenants, Articles of War. He, that is, 3 Truce breakers. some chief Commander among them, hath put forth his hands, made war, and brewed his hands with blood, against such as are at peace with him. He hath broken and profaned his Covenant. His Oath. 4. He is a gross Hypocrite, his deeds answer not his words. The words of his mouth were smother than butter, 4 Dissemblers. but War was in his heart: His words were softer than oil, and yet they are drawn swords. In the Epilogue of the Psalm he exhorts good men to rely upon God. He exhorts good men to rely on God. Cast thy burden, the cares, troubles, etc. with which thou art loaded, on the Lord; and he fits it to his present purpose, both as it concerns the godly, and the ungodly. 1. To the Godly he gives this comfort. 1. He, that is, God, shall sustain thee; He will uphold thee, and give thee strength under the heaviest burden. Come unto me all ye that are heavy laden. 2. He shall never suffer the righteous to be moved. With the tentation he will give the issue, pressed they may be, but not oppressed to fall finally. 2. To the Ungodly. 1. Overthrown they shall be, and utterly destroyed. Thou, O God, shalt bring them down into the pit of destruction. The Grave. Tertifies the ungodly. Hell. 2. Bloody and deceitful men shall not live out half their days. They come commonly to some untimely death. As Absalon, Achitophel, Saul, of whom the Psalm was composed. He concludes with the use he would make of it. As if he had said, His affiance in God. Let these bloody and deceitful men, repose their confidence in their Armies, in their violence, in the crafty and subtle ways, I will take another course. But I will trust in thee. The Prayer collected out of the fifty fifth Psalm. O Merciful God, Vers. 1 who art the refuge of those that in their trouble fly unto thee, give now ear to our prayer, and hid not thyself from our supplication, Vers. 2 attend to our requests, who have now just reason to mourn and complain unto thee. For when we hear the voice of the enemy, when we feel the oppression of the wicked, Vers. 3 when we suffer under the calumnies and slanders of those that hate us, to whom should we make our addresses, but to thee our God, who hast commanded us to call on thee in trouble, and hast promised to hear us. Of a quiet mind we cannot be, so long as we see and feel, that those that are enemies to thy Truth, seek our subversion, hence it is, that our heart is sore pained, that fearfulness and trembling are come upon us: hence it is, that the fear and sorrows of death hath overtaken us, and a horrible darkdess hath so surprised our understandings, that we know not what to do, what counsel to lay hold on. Happy is the silly and innocent Dove, wings she hath, swift wings to fly from the talents of the bloody hawlk: Oh that we had those advantages, those swift wings, for than would we fly away, that we might be at rest, than would we wander into some Wilderness, and live among beasts, from whom we might expect more mercy, than from these bloody men. Hast we would to escape from the present storm, and furious tempest. But since it is so, that we must live among them, O Lord, bring the counsel of Achitophel to naught, precipitate and destroy their conspiracies, divide their tongues, and raise discords among them, that speaking and plotting contrary things, they may, as at Babel, come to confusion. Such is their impiety, that they deserve no other, for they are a Nation of evil doers. In their City there is nothing but violence, uncharitableness, and contention, all seek their own, not the things of Christ. Day and night even upon the walls, iniquity walks the round, mischief and injustice have taken up their quarters in the midst of it: wickedness and unlawful gain possesseth the streets, and deceit, and guile, and oppression of the poor for gain, walk abroad publicly with a whore's forehead that cannot blush. And wilt not thou, O Lord, visit for these things? wilt thou not be avenged on such a Nation as this? Worthy such men are to suffer under thy hand, let then Death come hastily upon them, when they expect it not, and let them go down quick into Hell, as Corah, Dathan and Abiram, with their rebellion's company, for wickedness is in their dwellings, for they are assembled for no other purpose, but to do mischief. And one there is among the rest, whose unkindness breaks my heart: Had it been a professed enemy, that had spoke evil of me, and reproached me, I could more patiently have borne it: or had it been one that openly hated me, or proudly threatened my ruin, that had done me this harm, I would have withdrawn myself, declined his company, and avoided his attempts. But that which makes the mischief unsufferable, and my danger inevitable, It is thou, that hast spoken ill of me: Thou, that hast betrayed me, who wast my intimate and bosom friend; Thou, who wast my familiar. Thou, to whom I entrusted my secrets: Thou, who goest with me to the House of God; one, who seemed to be of the same mind with me in all prophans and divine things. His words were smother than butter, and softer than oil, when, Vers. 21 as it appears since, he had war in his heart, and a sword to be drawn to destroy me: For this is the man, that hath now put forth his hand against me, and not me alone, but all such with whom he had made peace, nor Oaths, nor Covenant, nor Articles of agreement can hold him, he hath broken them all. And his followers and favourites are no better than himself, bloody and deceitful men they are. They have seen no changes, therefore they fear not God. O Lord, hear my prayer, and afflict them. Bring them down to the pit of destruction; let them perish by some violent, and immature death, and never live out half their days. But as for me, I will, in the midst of these troubles, call upon my God, I will hope and trust in thee, and the Lord shall save my life. Earnestly will I cry, uncessantly at morning, evening, and at noonday will I pray and cry aloud, and he shall hear my voice. Experience I have of his merciful hand, he hath redeemed my life miraculously in the battle that was set against me, even than he hath secured me as in a time of peace. Then he hath sent and set an Army of Angels for my guard, so that there were many with me. O Lord, thou art immutable, thou abidest of old, thou art the same, and changest not. I will therefore cast my burden of cares and sorrows upon thee, so for I am assured that thou wilt sustain me, that I shall not sink under it. Thou wilt not suffer thy righteous servant to be tossed and tumbled by the persecution of wicked men for ever. Amen. PSAL. LVI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. DAVID in banishment among the Philistines, and being there in great danger of his life, prays, complains of his, professeth his confidence in God. The Contents of it are, 1. David's Prayer, vers. 1, 7, 8. 2. The cause, the fear of his enemies, whom he describes, vers. 1, 2, 5, 6. 3. His Confidence in God's Word, vers. 3, 4, 9, 10, 11. 4. His Thankfulness, vers. 4, 10, 12, 13. 1. He gins with a prayer for mercy, little he was like to find from man, The first part. His prayer. The second part. from his God he expected it, and therefore he prays, Be merciful to me, O God. 2. And then presently be subjoins the cause, The cause, his danger from his enemies. the danger he was in by his bloody and cruel enemies, whom he gins to describe, 1. From their unsatiable raven, like a gulf, they would swallow me up, Vers. 1 which he repeats in the next verse, Man would swallow me, my enemies at home and abroad would swallow me up. Whom he describes. 2. From the time, Daily they would do it without intermission. 3. From their number, Many there be that fight against me. Of these he gives us a farther Description at the fifth and sixth verses. 1. From their uncessantmalice. Every day they wrist my words. Vers. 5 All their thoughts are against me for evil. 2. From their secret treachery, craft, vigilance. Vers. 6 They gather themselves together, they hid themselves, their counsels, lying, as it were, in ambush for me. They mark my steps. Go whither I will, they are at my heels. 3. From their implacable hatred, nothing could satisfy them, but his blood. They lay wait for my soul. In the very midst of this Complaint he inserts his courage and confidence. The third part. His courage 1. In God's promise. 1. What time I am afraid, I will trust in thee. 2. I will not fear. He ariseth higher. Even when he fears, he will not fear. His word, his promise is passed to me for protection, and I will trust to it. In God I will praise his Word: In God have I put my trust, I will not fear, what flesh, for the proudest, the mightiest enemy I have, is but flesh, and all flesh is grass: I will not then fear, what flesh can do unto me. 3. Vers. 10 This reason he repeats again, vers. 10, 11. 1. In God I will praise his Word: In the Lord I will praise his Word. 2. In God have I put my trust, I will not fear what man can do to me. And this his Confidence he quickens and animates. 2 In God's justice. 1. First from his assurance, that God would punish and bring down his enemies. Vers. 7 Shall they escape for their iniquity? No, no. In thine anger thou wilt cast them down. 2. 2 In God's mercy in protecting him. From his assurance of God's Tutelage, and paternal eye over him in all his dangers, griefs, complaints, petitions, banishment. Men think, Vers. 8 Non vacat exiguis rebus adesse Jovi, he knew otherwise. 1. Thou tellest, and hast upon account my wander. My flights, Vers. 9 exile. 2. Thou puttest my tears into thy bottle. Preservest them as rich Wine. 3. Thou keep'st a Record of them. Are they not in thy book? 4. Thou puttest my enemies to flight. When I cry unto thee, than I know my enemies shall be turned back, for God is with me. 4. The fourth part. And therefore at last he concludes with thanks, to which he holds himself bound by Vow. 1. His thankfulness for his deliverance. Thy vows are upon me. Damnatus sum voti. I own thee thanks by vow, and I will pay it. I will render praises unto thee. 2. Vers. 12 The reason is, For thou hast delivered my soul from death. 2. Vers. 13 Thou wilt deliver me. Wilt not thou deliver my feet from falling? 3. And the end is, That I may walk before God in the light of the living. That I may live awhile, and walk as before thy eye, as in thy sight, uprightly, sincerely. The Prayer collected out of the fifty sixth Psalm. O Lord, Vers. 1 to whom all hearts are open, no secrets are hid, thou knowest and seest the secret counsels, and open attempts of wicked men against thy people. Their endeavours are to swallow us up, day by day they fight to oppress us. Many they are for number, and mighty they are for power, that fight against us, O thou most High. And their malice is no less than their might, nor their watchfulness inferior to their malice. For every day they wrist, and put what sense they please upon our words, all their thoughts are against us for evil. They conspire, assemble, lie in wait for us. Every word we speak, every action we do, they observe, and mark, that they may take away our lives. In these extremities we have no security, Vers. 1 but in thy mercy, arise, O Lord, and maintain thine own cause, be merciful unto us, defend thy Truth, and thy people that suffer for thy Truth: Thou hast made to us many precious promises, upon which give us grace so to rely, that whatsoever sadness, hardship, calamity fall upon us, that we may trust in thy Word, and praise our God for that gracious Word of protection, that hath proceeded out of thy mouth: Why should we be afraid what man can do unto us, when thou hast passed thy word to be our Guardian. It is not as the profane of the World imagine, That thou hidest away thy face, and wilt not see: For if we are in banishment and pursued, Thou tellest every step we take; if our eyes drop down tears, they are not lost, for thou puttest them into thy bottle; our sighs and groans are noted in thy Book. When therefore now we are Exiles for thy sake, and wander among a strange people, Bottle up our tears, hear our groans, register our sighs before us, and turn back our enemies: Shall they escape by their iniquity? in thine anger cast down the people, O Lord. So shall we have just reason to praise our God for his Word; bond we are by duty, bond we have ourselves by vow to do it: For thy vows are upon us, and therefore we will render praises unto thee. O Lord, deliver our souls from death, and keep our feet from falling, and we will walk in sincerity of heart before our God in the light of the living; in this light, the light of thy countenance give us grace to walk, that we may live with thee for evermore, through jesus Christ our Lord. PSAL. LVII. Ne Perdas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut Deprecatoriùs. THIS Psalm was composed by David, when he hid himself from Saul in the Cave, 1 Sam. 24. The contents of it are: His Petition, ver. 1. The Reasons that persuaded him to it, from v. 1. to 6. His profession of thanks, ver. 5, 7, 8, etc. 1. His Petition is ardent, the Epizeuxis shows it, The first part. His Petition for mercy. and it is for grace and protection: Be merciful unto me, O God, be merciful unto me. 2. And he presently subjoins his Reasons to persuade God to be merciful. 1. From his faith and confidence he had in God alone: The Reasons. The second part. 1. His affiance in God. For my soul trusteth in thee, and under the shadow of thy wings, as the Chicken doth under the wing of the Hen, shall be my refuge until this Tyranny be overpast. 2. From the sufficiency and efficiency of God: I will call upon God. 1. The most High; sufficient than he is, and able to deliver me. 2. That performeth all things for me; and will therefore effect it. 2 God's sufficiency and efficiency. And upon this Argument he insists in the following verse. He shall send from Heaven, some miraculous way he shall do it; send from Heaven, and save me from the reproach of him that would swallow me up. Selah. God shall send forth his Mercy and Truth; perform his word, and mercifully save me. 3. The third Reason of his Petition, was, 3 His great danger. the extreme danger he was then in by a cruel and merciless enemy. 1. My soul is among Lions; a ravenous, bloody creature. Ver. 4 2. I lie even among those that are set on fire; their anger and hatred to me is implacable. 3. Even among the sons of men, whose teeth are spears and arrows, and their tongue a sharp Sword: They calumniate me, and wound deeper than these weapons: A Spear wounds near, an Arrow afar off, a Sword at hand; near or far off, they spare not to disgrace me, fortiter accusant. 4. And now he draws an Argument more strong than all the rest; for he puts God in mind of that which he will not part with, 4 God's honour his Glory: A glory it would be to him to be merciful, to save and deliver, and therefore he prays: Be thou exalted, O God, above the Heavens, and let thy Glory be above all the earth; that is, show thy Power, and assert thy Glory, let not the wicked thus exult, which if thou shalt do, thy Glory will be conspicuous above in Heaven, and below over all the earth. And then he falls again upon his complaint, describing the practices of his enemies. 1. He reiterates his danger. But foretells the event. They have prepared a Net for my steps; insidiantur, as Fowlers. 2. So that my soul is bowed down; my life is in great danger. 3. They have digged a Pit before me, intending to take me, as some wild Beast; but praised be God, I foresee the event; They are fallen into the Pit themselves. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neque enim lex justior ulla est, quam necis artificem arte perire suâ. Upon the confidence of which David gives thanks, The third part. For it gives thanks, which consists of. which also may be a fourth Argument; for no such way to procure a new favour, as to be thankful; and by his example we may learn how to give thanks, two especial points our thanksgiving must consist of, and we meet with both of them here; the first is, Commemoration; the second, Annunciation. 1. He that will be thankful, must treasure up in his heart and memory, the courtesy that is done him; 1 A Commemoration. so had David done, and therefore he mentions his heart; and to make it more emphatical, he names it again, My heart. 2. 2 An Affection After he remembers it, he must be affected with it, and resolve upon it; so doth David, My heart is ready, or else, My heart is fixed, confirmed, I am in it to be thankful, and I cannot be altered. 3. 3 An Annunciation. 'Tis not enough that a man carry about with him a thankful heart, he must anunciare, tell it abroad, and make it known publicly what God hath done for him; 1 With joy. yea, and do it joyfully too: I will, saith David, sing and give praise. 4. He must use all means he can to make it known, Tongue, Psaltery and Harp, 2 By all means possible are all little enough; whence by an Apostrophe, David turns to these, Awake my Glory; i.e. Tongue awake, Lute and Harp, I myself will awake. 5. 3 With fervency. He must not do it in a sleepy manner, but with contention, and earnestness of spirit: Awake, awake, I will awake. 6. 4 Opportunely. He must take the first opportunity to do it, and not hang off, and delay it: I will awake early. 7. 5 Publicly. He must do it in such a place, and such an Assembly, as may most redound to God's honour: I will praise thee, O God, among the people; I will sing of thee among the Nations. Now that all this be done, The Reason. David, ver. 10. gives a sufficient Reason, that which may move any man to do it, God's Mercy and Truth; his Mercies, his infinite Mercies in promising; his Truth in performing, For thy Mercy is great to the Heavens, and thy Truth to the Clouds. And then, as is usual in Poesy, he repeats the verse before, in which we meet with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be thou exalted Lord, above the Heavens, and thy Glory above the Earth. The Prayer collected out of the fifty seventh Psalm. O Lord, our enemies are many and mighty, they roar against us like Lions, they are set on fire to devour us; their teeth are as spears and arrows, and their tongue a sharp sword, to wound us in our good name; crafty they are, for they have digged a Pit; and cunning they are, for they have spread a Net to ensnare, to take us. O Lord be merciful, O God be merciful unto us, send down, we beseech thee, help from Heaven, and save us from the reproach of them that would eat us up. Declare thy power, O Lord, and come amongst us, and send forth thy Mercy and Truth for our deliverance; thy Mercy is infinite, thy Word is past, and in that my soul trusteth, and in the shadow of thy wings; in thy protection only, shall be my Refuge, till these calamities be overpast. Continually, and with an ardent soul, I will call upon that God which is the most High, most potent; that God that hath so often done me good, and I doubt not but be will perform his word, and make perfect his salvation. Do thou, O Lord, declare thy power, and show that thou art the Lord of the whole Earth, get thyself a Name by the punishment of these wicked men, that all things both in Heaven and Earth may exalt thy justice, and give thee the glory. To do this, O Lord, my heart is ready, my heart is fixed, for thy benefits shall never slip out of my memory, nor thy goodness recede from my heart; neither will I remember them alone, but they shall be my song in the house of my pilgrimage; I will compose Hymns to the honour of thy Name, and in my song praise thee. I will say to my heart and tongue, which art my glory, awake out of thy bed of forgetfulness, shake off this dulness in which thou hast slept so long, and readily and cheerfully sing Hymns to the honour of thy Saviour; and that the praise may be the fuller, call for thy Harp and Psaltery, and all other instruments of Music, which in these troublesome times have been broken and cast by; call for these, I say, and make a melodious sound in the ears of the God of Jacob. Come along with me, and we will enter together into the house of our God, then before the morning Sun, that we may praise him early with joyful lips: There will we praise thee, O Lord, in the Assembly of many people; there will we chant Hymns to thy honour before many Nations. For thy mercy is so great, That it reacheth to the very Heavens; and thy faithfulness in keeping thy promises such, That it extends above the Clouds; for both these mount up to the Heavens above, and pass through the Earth beneath; both these are so high and wonderful, that they can never be comprehended by us. Therefore I pray, and I pray again, that thou wouldst show thyself Lord of the Heaven, and that thou wouldst show thy Glory in the whole Earth; which, though thou dost eminently, when thou dost free the innocent from the hand of the Oppressor, yet than thou shalt perfectly bring it to pass, when the goodness and mercy, and glory of thy justice being divulged through the World by the preaching of thy Gospel, all false-worship being destroy●●, thou shalt drow all men unto thyself. Arise therefore, O good Father, Be thou exalted, and make thy glory illustrious, convert all Nations to the Truth; break the Nets, fill up the pits, make the craft and subtlety of Antichrist and his Followers of none effect, which they use to eclipse the light of thy Gospel; so shall our hearts be every day more and more confirmed to confess, praise, and celebrate thy Name, and to exalt it above all things, through jesus Christ thy only Son, and out only Saviour. Amen. PSAL. LVIII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. DAVID deprecates the danger that hung over his head from Saul and his counsel. The parts of the Psalm are three. A sharp Invective or Reprehension of his Adversaries, ver. 1. An Imprecation or Denunciation of God's judgements upon them, from ver. 6. to 9 The Benefits that the reby would redound to the righteous, ver. 10, 11. 1. The first part. He reprehends his Adversaries. David gins with an Apostrophe, and figures it with an Erotesis, which makes his reproof the sharper. 1. Ver. 1 O Congregation, O ye counsel of Saul: By which he intimates, that indeed they did neither. 2. Do you indeed speak righteously? By which he intimates, that indeed they did neither. 3. Do you judge uprightly, O ye sons of men? By which he intimates, that indeed they did neither. 2. Ver. 2 Which in the next verse in plain terms he affirms, and lays home to their charge: Yea, in heart you work wickedness: 2. You weigh the violence of your hands in the earth; heart and hand are bend to do evil; which the words well considered, do exaggerate. 1. They were iniquities, a plurality of them. 2. It was their work. 3. Their hearty work. 4. Their handy work. 5. Weighed out by their scale of justice. 6. Which indeed under the colour of justice was but violence. 7. And it was in this earth, in Israel, where no such thing was to be done. 3. He aggravates their crime. This their wickedness he amplifies, both from the Original, and the Progress of it. 1. Ver. 3 The root of it was very old, into the World they brought it with them. 1. 1 From their birth. The wicked are estranged from the womb: Alienati, from God, and all goodness. 2. They go astray; even from their Cradle they take the wrong way. 3. 2 From their malice and obstinacy. Assoon as they be born, speaking lies, inclined from the very Birth to falsehood. 2. And in this their falsehood, they are malicious and obstinate. 1. Ver. 4 Malicious: The poison of their tongue is like the poison of a Serpent, innate, adanct, deadly. 2. Obstinate; for they will not be reclaimed by any counsel or admonition: They are like the deaf Adder, that stops her ear, which refuseth to hear the voice of the Charmer, charm he never so wisely. 2. The second part. He prays against, 1. their ways and plots. Their wickedness, malice, and obstinacy being so great, now he prays against, and devotes them to God's judgements; he prays in general for their ruin, esteeming them no better than Lions; Saul the old Lion, and his counsel Lion's whelps. 1. To God he turns his speech, and he prays against their means to hurt, whether near at hand, or afar off. 2. And then against their persons. O God, break their teeth in their mouth, breakout the great teeth of the Lions; O Lord, remove their strength, their nearest instruments to hurt, to destroy. O God, when they purpose to harm us, eminus, afar off, let it be in vain; when he bends his Bow to shoot his arrows, let them be as cut in pieces. Thus let it fall to their arms and offensive weapons; but as for their persons, 2 Their persons, that they may be as waters, a Snail, an Abortive, as a fire of chorns. 1. Let them melt away as waters, great Brooks, that run with a violent force from the Mountains, and overrun for a little while the Valleys, but quickly are received in the Channels, and run continually to the Sea, and so swallowed. 2. Let them be as a Snail, that melts in her passage, and leaves a slimy filth behind, which yet quickly passeth away, so let them; or else like a Snail, whose shell being taken off, grows cold, and dies. 3. L●t them be as an Abortive, like the untimely fruit of a woman, that they may not see the Sun. 4. Before your pots can feel the thorns, ere they can do much mischief, The benefits that thereby would redound to the Church. he shall take them away, as with a whirlwind, both living, and in his wrath. 3. The benefit that from this judgement upon the wicked should redound to the Church. The third part. 1. Joyfulness: The righteous shall rejoice when he seethe the vengeance. 2. Amendment; being warned by their harms, he shall wash his footsteps in their blood. 3. Confirmation of their faith, and giving glory to God; So that a man shall say, verily there is a reward for the righteous; doubtless there is a God that judgeth the Earth. The Prayer collected out of the fifty eighth Psalm. O Merciful Lord God, who saidst to Moses, I have surely seen the affliction of my people which are in Egypt, and have heard their cry, by reason of their Taskmasters; for I know their sorrows, and camest down to deliver them; behold, we beseech thee, our sorrows and afflictions, hear our cries, and come down and deliver us; for of a truth at this time, both Pharaoh and his Host are gathered against thy people, to do whatsoever thy hand, and thy counsel hath determined before to be done. A Counsel under pretence of Religion and Piety they have established; Ver. 1 a Court under the colour of justice they have erected, whence they weigh to us the violence of their hands, and turn judgement into gall, and justice into wormwood, they speak not righteousness, they judge not uprightly; in their heart they work wickedness, and their hands deal with violence. From the very womb they brought evil into the World with them, and ever since they are gone astray, and yet continue to speak lies. Their nature is corrupt, and full of poison; no Adder more venomous, no Serpent more bend on revenge; and though thou hast given thy Word to charm them, and put it into the mouths of thy servants the Prophets to reclaim them; yet, They are like the deaf Adder that stops her ear, they refuse to hear the voice of thy Charmers, charm they never so wisely. O God, to whom should we make our moan, but to thee? to whom should we appeal and fly, except to thee; either thou must deliver us, or our condition is miserable, thou must save us, or we must perish; for our soul is among Lions. Break thou the teeth of the old Lion, O Lord, in his mouth, break out the teeth of the Lion's whelps; O Lord, make all their instruments of danger to us of no strength, and the means they trust in to harm us of no efficacy: Let their Arrows they shoot against us be cut to pieces, and their Bow broken. As for their persons, let them be as a violent Torrent, that suddenly swells and falls, even as water that runs apace, and returns no more: Pull them out of their houses and habitations, and make their end like that of a Snail, which being outed of his shell, quickly shainks, and dies; or else let them and their endeavours be, as the untimely fruit of a woman, that never sees the Sun: A noise they have kept, and a blaze they have made, like as the flash of thorns about a Pot; but thou, O Lord, take them away as with a whirlewins; while they seem most living and flaming, extinguish them as in thy wrath. When righteous men shall see the vengeance thou takest on them, they will rejoice; not so much at their overthrow, as for that thou hast exalted thy justice, and avenged thine own cause, and pleaded for thy people: And we also which are thy people, and sheep of thy pasture, shall learn by their example, by our wicked ways, not to provoke thy indignation. Good God give us the grace, to wash our footsteps in the blood of the ungodly; and that we may be warned by their harms, Ver. 1 not to work wickedness in our hearts, nor to weigh out violence with our hands; but rather, to speak righteousness, and to judge uprightly. For verily there is a reward for the righteous, doubtless there is a God that now judgeth the earth, and will at the last day come to judge both the quick and the dead; even so come Lord Jesus. PSAL. LIX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE Argument of this Psalm is the same with some of those before; but the occasion particular, Saul's purpose to kill him in his house; against whose treachery and cruelty he here complains, and prays. The Contents of this Psalms are four. 1. His prayer for deliverance, ver. 1, 2. and against them, ver. 5. 2. He complains of, and expresseth his enemy's cruelty and improbity, from ver. 3. to 8. 3. He comforts himself, being confident of his own preservation, from ver. 8. to 10. 1. And of their punishment, for which he prays, from ver. 11. to 14. 2. And of their vain endeavours, for which he insults, ver. 14, 15. 4. He concludes with thanks, ver. 16, 17. 1. He gins with a Petition for deliverance, defence, salvation, and persuades it from the qualities of his enemies. The first part. His Petition for defence. 1. Deliver me, defend me, save me from 2. Ver. 1 Mine enemies: 1. Them that rise up against me: 2. From the workers of iniquity: 3. From bloody men. These considerations made him pray, O my God deliver, etc. 2. He aggravates his enemy's cruelty, etc. The second part. And yet more particularly he expresseth their cruelty and treachery, to aggravate which, he pleads his own innocency in respect of them. 1. Their cruelty was, Lo, they lie in wait for my soul. 2. Their treachery this, The Mighty men are gathered against me. They run and prepare themselves. 3. They are diligent about it, They return at Evening: 2. Mad, and set to do it, they make a noise like a Dog, and threaten boldly: 3. Unwearied, and obstinate in their purpose, They go round about the City: 4. Impudent, and brag what they will do to me; Behold, they belch out with their mouth: 5. And their words are bloody, Swords are in their lips; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4. And the cause of this is, that they are proud and atheistical: Who, say they, doth hear? Secure they think themselves, supposing they may contemn God and man; neither regard what's done, or what becomes of poor David. Ver. 3, 4. 5. In the midst of which aggravations, he inserts his own innocency: Expresseth his own innocency They gather themselves together; not for my transgression, nor for my sin, O Lord; they run and prepare themselves without my fault. And upon this he renews his Petition. Ver. 4 1. Awake to help me, and behold: He renews his Petition. 1. Thou therefore the Lord God of Hosts, the God of Israel, the Lord God of Hosts, therefore powerful. 2. The God of Israel, therefore merciful. 2. Awake to visit all the Heathen: i.e. Punish the Heathen, and the Israelites in this no better. 3. And be not merciful to any wicked Transgressor's: i. e. malicious, obstinate. To this rage and implacable hatred of his enemies, The third part. Comforts himself in God's promises. he now gins to oppose the comfort he had upon the assurance of God's promises; this I know: 1. Thou, O Lord, shalt laugh at them; as it were, in sport destroy them, be their power never so great, yet thou wilt laugh them to scorn. 2. Them, and all that are like them; Thou shalt have all the Heathen in derision. 3. I confess that Saul's strength is great, but my Protector greater; Because of his strength I will wait upon thee, for God is my defence. 4. This I am assured also, That the God of my mercy, that hath hitherto showed me mercy, shall prevent me, come in feason to my help: 2. Expresseth his desire about his enemies. And God shall let me see my desire upon mine enemies. And to the 16th. verse, he expresseth what his desires were. 1. Negatively: He would not have them slain and eradicated, He would not have them slain. and be gives his Reason for it: Slay them not, lest my people forget; for a dead man is quickly out of mind, and his punishment out of mind, and so few are the better for it. 2. Positively: The first degree of which, is dispersion, But, 1. S●attered. vagrancy and banishment: Scatter them; which, how heavy a judgement it is, let the Jews be witness. 2. The second degree, is Humiliation: Bring them down, O Lord, our shield. 2 Humbled. Bring them from their power, command, honour, to a low degree, which is no small heart-breaking to a great spirit: Fuimus Troes, is never remembered without a groan. And now he assigns the cause why he would have them scattered and brought low, The causes. that their blasphemies and lies may never be forgotten, but they stand as a terror to all liars and blasphemers. 1. For the sins of their mouths, and the words of their lips, 1 Taken in their own sna●e. let them be taken in their pride: The Jews cried Beelzebub, Nolumus hum, and taken they were. 2. And for cursing and lying, which they speak: They cursed themselves, his blood be upon us, and upon them it is with a witness. 3. He goes on in his desires: Consume them, O Lord, emphatically, consume them in wrath that they may not be; which at first sight seems contrary to his first desire, Slay them not: But it is not so, 4 Consumed. for he speaks not of their life, as if he would have them so consumed, that they should not remain alive; but he desires only a consumption of their power, royalty, command; etc. And so these words are a farther explication of his second desire, Bring them down: He would have them so brought down and consumed in their strength, dignity, command, wealth, riches, that made them proud, that they never be able any more to oppose God, hurt his people, trample upon Religion, and his Church; he would have them live. 4. The final cause to deter others. And shows the end why he would have them live and remain still, it is ut cognoscant, that they might know by their calamities and miseries, That it is God that ruleth in Jacob, and unto the ends of the Earth; that he doth wonderfully govern and preserve his Church that is scattered over all the Earth. 5. His insultation over them by a Sarcasm. And now by a bitter Epitrope or Synchoresis rather, he insults over them; before at the 6th. verse, he shown their double diligence, threats, malice to do mischief. 1. They return at Evening: Well, esto, be it so; And at Evening let them return. 2. They make a noise like a Dog: Well, Let them make a noise like a Dog. 3. They go round about the City: Well, Let them go round about the City. So withal, they know that they shall be but in a miserable, poor, mean condition. 1. Let them wander up and down for meat: Let them find no settled habitation, but wander among strange Nations to seek for necessary food. 2. And grudge if they be not satisfied: Let them be famelici, so hunger-bit, that is, nor little that will satisfy them, let them be always grudging, if they have not content; so that if they be not satisfied, they will stay all night, be importunate and unmannerly Beggars, vexed with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4. The fourth part The Doxology. The Conclusion is a Doxology, and contains David's thanks, in which he acknowledgeth, That God is his defence, his refuge, his strength; of him therefore he would make his song. 1. But I will sing of thy power. 2. I will sing of thy mercy: 1. Aloud: 2. In the morning. 3. The Reason he gives: For thou hast been my defence and refuge in the day of my trouble. Both he repeats again. 1. Unto thee, O my strength, will I sing. 2. The Reason. The Reason: For God is my defence, and the God of my mercy. And he joins these two Attributes, strength and mercy very well; for take away strength from him, and he cannot; remove morcy, and he will not protect; both must go together in any one that will defend: Power, that he can; mercy, that he will; otherwise 'tis but in vain to hope for help from him. David found God to be both, and for both he extols him. The Prayer collected out of the fifty ninth Psalm. OMy God, Ver. 1 whom only I serve, on whom alone I do depend, deliver me, I beseech thee, from the hands of my enemies; defend me from the malice of those that rise up against me. Wicked men, these are corrupters of all Truth and Religion: Bloodthirsty men these are, that thirst after the blood of thy Saints, and use all their force, power, and conspiracies to root them out of the Earth; they lie in wait for our souls, they are gathered together for our ruin; O send us help from thy holy Heaven, and save us from the rage of them who would eat us up. Many, many grievous offences we have committed against thee our God; but it is not for these crimes they at this time invade us, but they are haters of true Religion, and implacable enemies to true Piety; which, because we maintain, therefore they craftily take counsel, and wisely they work to our destruction. O Lord, Thou knowest that without any fault or offence of ours, they run and prepare themselves to Battle. Therefore, O just God, who art a witness of our innocency, and their cruelty, be not like one that sleeps, arise to help us that seek thee, behold our miseries, and stand up for us, that stand for thee; and since thou art the Lord of Hosts, who hast all Armies at thy Command; and the God of Israel, whom thy people serve, suffer not thy chosen to be thus oppressed by wicked men, whose pride exceeds that of the Heathen; Visit them in anger, O Lord, and be not merciful to them that offend of malicious wickedness, they are an object of vengeance, not of mercy, execute then thy severe wrath upon them. Are not their works altogether the symptoms of an obstinate and hard heart? Earnest they are to execute their plots, they run too and fro. In the Evening when good men are at rest, than they arise for mischief; mad as Dogs to bring their purposes to pass: They grin, they threaten, they walk round the City, observing where they may take their Prey: Boldly they speak with their mouth, what their heart intends, and the words that proceed from thence are very Swords, breathing to us nothing but death, and utter extirpation. Thy Majesty they regard not; and as for man, their pride and power is so great, they care not who hears them; for they know that few are able, and fewer willing to help us. But thou, O Lord, sittest in Heaven upon thy Throne, and hearest and seest all things, both our oppressions, and their insultations; frustrate their attempts, evacuate their endeavours, have their persons in derision, and laugh all their projects to scorn. Let them not be visited with the visitation of all men: Slay them not, lest the people forget it, but scatter them among the people; make them for their flagitious lies and perjuries, become Wanderers and Beggars; Let them run here and there for meat, and grudge if they be not satisfied. Consume them, O Lord, consume in thy wrath; bring them down from their Throne, out them from their power and dignity, let their unjust got goods perish, and their great wealth come to nought, that they may know that it is God that rules in Jacob, and unto the end of the World. The sin of their mouth is impudent, the words of their lips blasphemy; Ver. 12 their very preaching is cursing and lies, therefore spare them not, but let them be taken by the pride of their words, and fall into that snare of destruction in which they were wont to boast, that they would catch other innocent men. Make us so happy, O our Eod, that we may see our desires upon thy enemies, so shall we sing of thy power, and praise thy mercy aloud in the Morning; and all shall know that thou art a strong Tower of defence, and a sure refuge to all that in sincerity of heart in the day of trouble call upon thee. Unto thee, O Lord, will I sing, for thou, O God, art my Refuge, and the God of my Mercy: Thou alone hast mercy on me, and to thee alone will I call for mercy through jesus Christ my Lord. Amen. PSAL. LX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel Triumphale. BEfore David's time, 1 Chron. 18. and in the beginning of his reign, Israel was in a distressed condition. He composed and quieted all. And made War, and conquered the Moabites, etc. Edom only was not vanquished. In this Psalm than he gives thanks for his victories. And prays for assistance for the conquest of Edom. The parts of it in general are, 1. A commemoration of the former lamentable distracted condition of the Israelites, vers. 1, 2, 3. 2. The condition of it under his reign: much better, from vers. 4. to 9 3. His thankfulness in ascribing all his victories to God, from vers. 9 to 12. 1. The first part. The former condition of Israel, which he laments. In the first he shows that God was angry with Israel. 1. Of which he laments the effects of his anger. 2. And then prays for the aversion. 1. O Lord, thou hast, or hadst cast us off. 2. Thou hast scattered us abroad, thou hast been displeased. 3. Vers. 1 Thou hast made the earth to tremble. 4. Thou hast broken it. 5. Thou hast showed thy people heavy things. 6. Thou hast given us a drink, the wine of astonishment. Every syllable of which Congeries will appear to be most true, to him that shall examine the story of the Israelites before saul's reign, under his government, upon his death, and the first entrance of David to the Kingdom: The stirs he had, and wars with the house of Saul, until Ishbosheth was taken out of the way. 2. Imputes to God's anger. All which wars, civil and external, with the calamities that flowed from them, Vers. 1 he imputes to God's anger, vers. 1. Thou hast been displeased. 3. And prays to God to turn to them. And upon it prays, 1. O turn thee to us again. Let us enjoy thy countenance which was averted. Vers. 1 2. Vers. 2 Heal the breaches of the Land. Close the wounds made by these contentions; and it seems they were not yet all perfectly closed. For he adds, It shaketh. 2. The second part. But now the condition of it was much better. All being brought under one King. The present condition of Israel. 2. And he victorious over his foreign enemies. 1. Thou now hast given a Banner to them that fear thee. All Israel, all those that are thy servants are brought to acknowledge and fight under one standard, Vers. 4 in effect, have received me for their sole King, the factions and parties being quieted. David being King. 2. That it may be displayed. Set up, that Israel may know under whom to fight, and whose part to take. 3. According to God's promise. Because of thy Truth. Who by this hast made it appear, that it was no fiction, nor no ambition of mine to set up this standard. But a Truth, that I was by Samuel by thy special appointment Anointed to be King. And I am now invested with the Crown, for the performance of thy Truth and Promise. 4. Vers. 5 And the end is especially, that I should bring deliverance to thy servants; Which was done for the good of God's people. it was, that thy beloved may be delivered. That the Godly, and good men, and those that fear thee, being hitherto oppressed, and in these distractions, harrazed, robbed, kept low and under, might be delivered. 5. Which that it may be done, he inserts a short ejaculation for himself and them. Save with thy right-hand, and hear thou me. And now he gins to commemorate the particulars that God had done by him, and the several victories he had gotten, as also in what manner he ruled these people. To all which he prefaceth with this Oracle. Vers. 6 God hath spoken in his holiness. David entering on the Kingdom by God's promise, exults. Vows to gov●th. He certainly and truly hath promised to save us. And as he is a Holy God, so certainly it shall be performed. And hath he so spoken? Laetabor. I will be glad and rejoice in it. With much joy and comfort I shall enter upon the Kingdom being confirmed by his promise, which I will administer in a different manner: My government shall be paternal to the Israelites, which are his people. But more severe and sharp to the Moabites, Ammonites, Edomites, Syrians, because they are aliens from the Commonwealth of Israel. 1. I will divide Sichem, and measure out the valley of Succoth. 1 Paternally to Israel. I will bring under my power those places of Israel, and as a true Lord of them, I will divide and measure out what portions I shall think fit to the inhabitants. 2. Gilead also is mine, and Manassch is mine, the Israelites that followed the house of Saul, are come into my power, and I will divide and apportion them also. Yet, as being mine, I shall deal mildly with them. 3. Of Ephraim I shall make reckoning. Ephraim shall be the strength of my head; as this Tribe had more men than any other, so they were great Soldiers, these therefore David esteemed as his Lifeguard. 4. Judah is my Lawgiver. His chief Counsel was of this Tribe, in whom, with himself, was the Legislative power, according to that old Prophecy of Jacob, The Sceptre shall not departed from Judah, nor a Lawgiver from between his feet, till Shiloh come. And thus having showed his Kingdom, and the administration of it, 2 Severity to strangers. over the Israelites, he passeth to the strangers whom he had conquered, over whom he would carry a more severe hand, putting them into a slavish subjection, and to base Offices. 1. Moab is my Wash-pot. A servant to hold the Basin, and to wash my feet. 2. Over Edom I will cast my shoe. Trample upon their necks. ●ick them, if I please, and expose them at my pleasure to scorn. 3. Philistia, triumph thou because of me. Which is either spoken Ironically; as if he should say, O Philistines, whom I have subdued, Go, go, triumph, because I have conquered thee. Or else: Triumph thou, that is, in the Triumph that I shall celebrate for my conquest, bear, though unwillingly, a part, and sing among the rest, Jo Paan. Fellow the train with happy acclamations, and proclaim me thy King. Lastly, After the enumeration of his victories, and form of government, The third part. He gives God the glory of all. And for Edom not yet conquered. that no man should take this for a vain boast of his own strength, he thankfully ascribes all the glory to God, both of what he had done, and what he was yet to do. One people he was yet to conquer, and that could not be done, except that God, who had hitherto gone our with his Armies, would again vouchsafe to lead them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And therefore he asks. 1. Who will bring me into the strong City? Who will lead me into Edom? No question, had Joab, Abishai, etc. or any of his Worthies been by, they would have striven who should have proffered his service. Every one would have said, I'll be the man. 2. But he prevents them all, and returns this answer to himself, Which must be done by God. that none but God should do it, and that he was persuaded he would do it, even that God, who was formerly displeased with them, had cast them off, but was now reconciled and pacified. Wilt not thou, O God, lead us into the strong City, which had cast us off? and thou, O God, bring us into Edom, which didst not go forth with our Armies? 3. And to that purppse he prays, Give us help from trouble; and he adds his Reason, For which he prays. that nothing can be well done without God's help and assistance; for the strength, power, prudence, skill of man without God, are to little purpose; for vain is the help of man. And he concludes all with this Epiphonema, In God we shall do great, or valiant Acts; And is confident in him to do great acts. for he it is that shall tread down our enemies: In War these two must be joined, and indeed in all actions: He, We, God and Man. 1. We must do valiantly; for God helps not remiss and cowardly men, or negligent. 2. And yet that being done, the work is his, He shall tread down, the blow and overthrow is not to be attributed to us, but to him. The Prayer collected out of the sixtieth Psalm. O Most Mighty God, just in thy ways, and righteous in all thy judgements, we confess with confusion of face against ourselves, that we by our crying sins have provoked thee to wrath and indignation against us, and that now we justly feel the effects of this thy displeasure; Ver. 1 for thou hast seemed to cast us off, and delivered us to the will of our enemies; Thou hast scattered us among other Nations: Ver. 2 There is no part of the Land which hath not been moved and shaken, as with an Earthquake; no corner that hath not been broken by the fury from a merciless War. Ver. 3 In a word, even those whom the edge of the Sword hath left alive, these have had a sad experience from thy hand of thy displeasure; for thou hast showed unto them hard things, and reached unto them a cuy of deadly wine, most bitter tribulations which astonish their hearts, and most grievous pressures which so overwhelm their senses, that they know not which way to turn themselves, nor what to do. But, O God, Thou art a God of mercy, turn unto us, who turn to thee with fasting, Ver. 1 weeping and mourning: Heal our wounds, repair our breaches, set an end to our sorrows, and for the Cup of trembling, of which we have taken so full draughts for these many years, give us a Cup of wine that may exhilerate and glad our afflicted souls. Let the man of thy right hand once more set up his Standard, and display his Banner; and let all thy Beloved, and such as fear thee run unto it; and save and protect them with thy right hand, that they may be delivered at last from the Tyranny of these cruel and bloody Oppressors, that have made the Land to tremble, and the foundations thereof to shake. Hear the prayers of those that fear thee; for thy Truth's sake make good thy Word to thy Beloved, let the Fugitives return under the Banner of thine Andinted, and make up the breaches of this Kingdom, and thy Church. Thou hast spoken in thy holiness, that thou wilt be a God to the righteous, and to his seed: O perform this promise, and let the séed of thy righteous servant inherit his Crown and Dignity. Rejoice I shall, and with me all that fear thee, when we shall see him divide Sichem, and measure out the Valley of Succoth; let Gilead be his, and Manasseh his, bring Ephraim under his subjection, and be the strength of his Crown, and Judah his Lawgiver. Subdue Moab and Edom unto him; make Moab his Slave and Vassel, and let him trample upon the neck of Edom, that Edom which in the day of Jerusalem cried, Down with it, down with it to the ground; and thou, O Philistia, which hast brought forth Samson to make thee sport, and insulted over the captivity of Israel, the Lord reward thee as thou hast dealt with us, and lead thee in Triumph, as thou hast triumphed over God's people. 'Tis true, O Lord, that thou hadst cast us off, and didst not go forth with our Armies; but we trust in thy Promises, and rely upon thy Word; we do not doubt but in thy appointed time, Thou wilt bring us into the strong City, and lead us into Edom: Thou alone, Thou alone art able, Thou must do it for us; for vain is the help of man. All our strength is but as Tow, and all our ammunition and endeavours is but to sit still without thee. Help us then in this our trouble; so we that are infirm, shall be strong; we that are of a weak heart, shall grow courageous, and do valiantly; and with the assistance and power of thee our God, we shall tread down our enemies. In thee is our hope, in thy right hand our help, give us power to do great things to the honour of thy Name, and to addance the Gospel of our Lord jesus Christ. Amen. PSAL. LXI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. IT is probable that this Psalm was composed by David, when he was forced from Jerusalem by Absalon: As therefore in other calamities, so now he prays, and vows perpetual service. Two parts. 1. His prayer, ver. 1, 2, 3. 2. His vow, from ver. 3. to 8. 1. He gins with a prayer, in which he begs, The first part. His prayer for 1. Audience. 1. Audience; Hear my cry, O Lord, attend my prayer, ver. 1. 2. The Reason to enforce it. Ver. 1 1. He was in banishment, in the farther part of the Land of Judah: The Reason. From the farther part of the earth will I cry to thee. Ver. 2 2. He was in great extremity; when my heart is over whelmed. 3. For defence; Led me to the Rock that is higher than I: That is, 2 For defence and protection to some safe and defensed place, to which my enemies may have no access; whither without thy help, I cannot ascend. And he adds a Reason also of this part of his prayer, Ver. 3 drawn from his own experience: For thou hast been a shelter for me, The Reason. a strong Tower from the enemy. 2. His faith now presents him as delivered, and therefore he vows. The second part. He vows. 1. I will abide in thy Tabernacle for ever: I will return, and adore thee in thy Temple. Ver. 4 2. I will trust under the Covert of thy wings: He alludes to the Cherubims, whose wings covered the Ark. And of this he assigns divers Reasons also, 1. For thou, O God, hast heard my vows: i. e. my prayers. His Reasons. 2. Thou hast given me the heritage of those that fear thy Name; made me King over thy people, and more fully performed to me the promise made to Abraham of the Land of Canaan. 3. Thou wilt prolong the King's life; make me longaevus. 4. And his years, viz. in his posterity, as many Generations; of which, the beginning of the next verse is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall abide before God for ever. His Vote for establishing his Throne. And now David assuring himself of his Crown, and that his posterity should inherit it, puts forth an earnest Vote for that which should establish it: O prepare thy Mercy and Truth which may preserve him: i. e. Me thy King: for these two virtues, Mercy, i. e. Clemency and Truth, do commend a King, and make him dear to his Subjects; for in the practice of these, 'tis not possible that his Government should be harsh, unjust, or tyrannical. Which if it please God to bestow on him, than he makes a new vow, So will I sing praise unto thy Name for ever. Which, Upon which he renews his vow. however it seems to be a new vow here, yet it was that he had vowed before, and engaged to discharge; for in singing praise to God's Name, he should but pay what by vow he had often undertaken. I will sing praise to thy Name for ever, that I may daily perform my vows. The Prayer collected out of the sixty first Psalm. O Blessed Lord God, when now I am oppressed with bitterness of soul for the grievous tentations that lie upon me, to thee I fly, upon thee I call; and as thou art a merciful Father, Ver. 1 and a gracious God, I beseech thee, hear my cry, and attend unto my prayer. At this time I live in a strange land, Ver. 2 banished from my friends, an exile from thy house, and yet even there with an ardent affection, and a loud voice, I invoke thy mercy, Ver. 3 even here my heart is overwhelmed with sorrow; lead me then to some Rock, to which my enemies may have no access; and whither, without thy help, I shall never be able to ascend: Thou hast been heretofore, and I beg of thee to be so still, a shelter for me, and a strong Tower against the enemy. I have indeed broken thy Law, and polluted the holy society of thy Saints, and deserved to feel what I now suffer; viz. to be driven from that holy fellowship; but restore me once more, O Lord, to that society; and then I will abide in thy Tabernacle for ever, and prise abode all other things, that protection which I shall find under the shadow of thy wings: Safer I am assured to be under thy feathers from the improbity of wicked men, than the poor Chicken can be under the wings of the tender Hen, from the beak and talon of the Vulture. Lord, bow down thine ear, and hear the vows of thy Servant, and restore Him to His inheritance, suffer Him not for ever to live in a strange Land, but as he was born to be, so constitute Him to be Supreme over those that fear thy Name. Prolong the King's life, and to His days, and lengthen His years from Generation to Generation; let Him see His séed, and let His séed sit upon His Throne, till the Heavens pass away with a noise, the Elements melt with fervent heat, and this Earth; with the works that are therein, be burnt up: O let Him abide before thee His God for ever; never let Him in His own person fall out of thy favour, nor his Posterity from the light of thy countenance; establish His Throne in mercy and truth, and let thy loding-kindness always preserve Him; His heart is in thy hand, melt it into clemency, affect it with mercy; that He may be a Father unto thy people, and mourn with those that mourn, and lament with those that lament; yet affect Him sofar with the love of Truth, that he be zealous for the Truth of Religion, earnest to promote thy worship in sincerity, and resolute to administer true judgement unto thy people, let him bring the whéel upon the wicked, and extend the bowels of compassion to the innocent and oppressed. A mercy this is (when we cast our eye upon the present calamities and state of things) even beyond hope, beyond expectation; but thou our God art Almighty and All-sufficient, stir up thy strength then, and come and help us, where the help of man is in vain, then let thy power be manifest; which thing if thou wilt grant us, Then will I sing praise unto thy Name for ever; I will return unto thee every day that Thanksgiving which I have vowed, which is due, and which I doubt not thou wilt accept through the Name of jesus Christ my Lord and only Saviour. Amen. PSAL. LXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE intent of this Psalm, is to teach men to trust in God, and not to trust in wealth, strength, or in the power or promises of man. The Contents of the Psalm. 1. David's confidence in God, ver. 1, 2. 2. The mischievous, but vain attempts of his enemies, ver. 3, 4. 3. He encourageth himself and others to the same confidence, from ver. 5. to 9 4. That no trust is to be put in men or riches, ver. 9, 10. 5. The grounds of our confidence in God, ver. 11, 12. 1. In the two first verses, David expresseth, The first part. His affiance in God. or rather labours to express (as appears by his often repetition of the same thing in divers words) his hope, trust and confidence in God. Ver. 1 1. Truly my soul waiteth upon God, or is silent; i.e. I do acquiesce in him. 2. From him comes my salvation: If I be safe in my greatest troubles, Ver. 2 'tis from him. 3. He only is my Rock, and my Salvation, he is my Defence, so that I shall not greatly be moved: He is to me, what a Rock or Tower of defence is to such as fly to them. 2. And upon it he infers, The second part. He upon it insults over his enemies. that the mischievous attempts of his bitterest adversaries, are but vain; with them he expostulates, them he checks, and over them he insults. 1. How long will ye imagine mischief against a man? i. e. me? he chides their obstinacy. Ver. 3 2. Ye shall be slain all of you; And shows their mischievous attempts. and their ruin he declares by a double similitude; Ye shall be as a bowing wall, whence when some stones begin to shut out or fall, the rest follow; or, as a tottering fence, that is easily thrown down. Next, by the description of their manners, he intimates the cause of their ruin. Ver. 4 1. They only consult to cast him down from his excellency: Their counsels to destroy David. 2. They delight in lies; invent tales and lies to destroy me. 3. Flatterers and Dissemblers they are: They bless with their mouth, but curse inwardly; no marvel then if destined to the slaughter, if they be as a broken wall, etc. 3. And lest his heart faint and fail through the multitude of tentations, The third part. He encourages 1. Himself. he first encourageth himself to be confident still; secondly, then persuades others to it. 1. He encourageth himself, Ver. 5 making use of the words of the first and second verses for Reasons. My soul, wait thou only upon God, for my expectation is from him; he only is my Rock, and my Salvation; he is my Defence, I shall not be moved: In God is my Salvation, and my Glory, the Rock of my strength, and refuge is in God. 2 Others to trust in God. 2. He exhorts others to do the like: Trustin him ye people, which he amplifies. 1. By assignation of the time, Trust in him at all times; in prosperity, that he be not secure; in adversity, that ye be not heartless. 2. And in our saddest occasions he shows and exhorts what is to be done, that we bring our grievances and complaints to God, and with an honest heart open them: Pour out your heart; that is, the griefs of your heart before him. 3. The reason, he our refuge. Adding this Reason, God is our Refuge for us. 4. The fourth part. So are not other things, whether men; secondly, wealth especially unjustly gotten. 1. So not other things. Not men; there is no credit or trust to be put in them, of what degree soever. 1. 1 Not men. Surely men of low degree are vanity: 2. And men of high degree are a lie: The low are notable, the high deceive and frustrate our hopes. 2. Put them into the balance, they are altogether lighter than vanity; make trial of them, as you would of things in a Scale, and you shall find them so vain and light, 2 Not riches. But God is to be trusted for his power and mercy. that they carry no proportion to what is weighty; they ascend and flirt up, and away, as an empty Scale. 2. Nor riches and wealth, especially if unjustly heaped together, and therefore rely not on them: Trust not in oppression, and become not vain in robbery; if riches increase, set not your heart upon them. 5. The fifth pa●t. In the Close, he sets down the grounds of his confidence, taken upon God's Word, God hath spoken; ' twice have I heard the same: i. e. He hath often spoken it. 1. That power belongs to God, and therefore he is to be trusted. 2. That mercy belongs to God, and therefore also he is to be trusted. The consequent of both is, Thou renderest to every one according to his works; bonis vera, malis malè; rely upon him. The Prayer collected out of the sixty second Psalm. O God, infinite in essence, terrible in judgements, though thou hast commanded us in our trouble to call upon thee, and to trust unto thee; yet such is the infirmity of flesh and blood, that we find in our distresses too many discouragements; tempted we are to doubt whether thou canst, but more often solicited to doubt whether thou wilt come down and deliver us. But such is thy condescension to the weakness of man, Ver. 11 That thou hast spoken once, Ver. 12 nay twice we might have heard the same, once by thy Word, and again privately by thy Spirit, that power belongs to thee, that also unto thee belongs mercy; power, and therefore thou canst; mercy, and therefore thou wilt relieve us. Be it then, Ver. 1 that our soul is like to be drowned with a whole flood of evils, and the sorrows of death compass us round, yet we will submit ourselves only unto thee, our soul shall wait upon our God, being fully assured that thou art able, and persuaded that thou art willing; and therefore from thy power and mercy shall come our salvation, that thou in thy good time will be to us a Rock to secure us, a defence to keep us, and therefore we will not be greatly moved. Our enemies are many and mighty, and they make many assaults to our ruin and utter overthrow: But how long, O ye sons of men, will ye imagine mischief against the innocent? Ver. 3 how long will ye take counsel to cast him down from his excellency? How long will you invent lies, and speak unto me smooth and fair words with your mouths, when you curse me in your hearts? Know you not, That in God is my salvation and my glory? that he is the Rock of my strength, and that I hope and expect that he will be my Refuge? And therefore I am fully persuaded that all your endeavours are in vain, ye shall be slain all the sort of you; you shall be as a bowing wall, that suddenly falls to ruin; and as a tottering hedge, which a small blast throws down; for thou, O God, art just, and renderest to every man according to his works. O Lord then, so strengthen our faith, that we may trust only in thee; found we have by experience, That the man of low degree is but vanity, and the man of high degree is a lie; when we have had occasion to make trial of them, and weigh them in the balance, they have been found too light; nay, lighter than vanity itself. As for riches, they in the day of trouble have taken themselves wings, and flown away; as they have increased, so also we must confess, that our love hath been increased to them, and our hearts hath been too much set upon them; but even our experience hath taught us this also, that these are but miserable comforters. Wherefore men and money, and all other worldly helps being set by, at all times, in prosperity and adversity, in life and in death we will trust to thee; to thee will we make our prayer, before thee will we pour forth our sorrows, our thoughts, the desires of our hearts; for thou only art the defence and refuge of all that hope in thee for ever and ever. Amen. PSAL. LXIII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. DAVID at this time being forced to fly into the Wilderness, complains of his condition, that he was compelled to be absent from the Assembly of God's servants, and expresseth his vehement desire to be again joined unto them. The Contents are. 1. His ardent affection to be present in the Assembly of Saints, ver. 1. and the Reasons that moved him to it, 2, 3, 4, 5. 2. That being where he was, yet he forgot not his God, ver. 6, 7, 8. 3. A double Prophecy what should befall his enemies, ver. 9 & 10. and what to himself, ver. 11. 1. O God, thou art my God: He premiseth this phrase, The first part. Premising his confidence in God. as the foundation of his desires, contemplations, meditation, invocation, consolation. 2. Then he by a Congeries expresseth his ardent desire, and fervent affection. 1. Early will my soul seek thee; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thee, not other things. Ver. 1 2. My soul thirsteth for thee, my flesh longeth after thee in a barren, dry, He expresseth his ardent desire to be present where the Ark was. and thirsty Land, where no water is: No question in this barren and dry Land, he must want many things; but of that he complains, 'tis only that he wanted the presence of God in his Sanctuary. 2. And so he expresseth himself in the following verse, Athirst his soul was, Ver. 2 to see the power and glory of God; viz. The Ark of the Covenant, which was a Type of God's power and glory, as he had formerly done, so as I have seen thee in the Sanctuary. And the Reason of this he interserts by a Parenthesis (because thy lovingkindness is better than life) A life indeed I live, but it is not vita vitalis, Ver. 3 The Reason. I have not so much comfort in it, as long as I am absent from thy Sanctuary; then I should see thy goodness in the use of thy Ordinances, The consequences three. and that I account far beyond my life; could I be so happy to be admitted again thither, than these effects would follow: 1. Praise. 2. Invocation. 3. And Content. Ver. 4 1. Praise: For my lips shall praise thee, thus will I bless thee, etc. 2. Invocation and prayer: I will lift up my hands unto thee. Ver. 5 3. Content, great content and joy arising from these: My mouth shall be satisfied, as with marrow and fatness, when my mouth shall praise thee with joyful lips. 2. The second part. But yet in the case he was, he forgets not his duty. Yea, but doth David now being in the Wilderness forget his duty, did he not praise, and pray to his God? yes verily, and that he next signifies, that no man doubt of it; but it was not with such content, as in the company of God's people. 1. Ver. 6 Even here; When I remember thee upon my Bed, and meditate on thee in the night-watches. 2. (Because thou hast been my help) therefore under the shadow of thy wings will I rejoice. 3. My soul followeth hard after thee, thy right hand hath upholden me: 'Tis evident then, that David here wanted not his comfort; for, 1. He meditates and remembers what God had done for him. 2. He remembers that he had been his help, and therefore he rejoiceth in it. 3. He still adheres to him, and follows hard after him for help still. 3. The third part. He foretells what should fall. And now being secure of God's protection, he foretells what would happen to his enemies: 2. and what to himself. 1. To his enemy's ruin: But those that seek after my soul to destroy it, they shall go (some of them) into the lower parts of the Earth, or the Grave, or Hell: 1 To his enemies. 2. They shall fall by the Sword, as did Saul, and be a portion for Foxes; be unburged, and be devoured by wild Beasts. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. To himself honour and a Crown: But the King; i. e. David, shall rejoice in God; the Reason is, 1. Every one that swears by him, that is, by God, viz. that worships and fears him; an Oath being by a Synecedoche, for the whole worship of God. 2. But on the contrary, the mouth of those that speak lies, utter blasphemies, curses, perjuries, shall be stopped; shamed he shall be, and confounded. The Prayer collected out of the sixty third Psalm. O God, Ver. 1 thou art my God, the God whom I only serve, that God whom I have always found propitious unto me; therefore even before the morning light, I will awake, and seek thee; I am at this time banished, and forced to dwell in a dry and thirsty land, where no water is; yet the want of necessary relief doth not so much afflict me, as the want of thy presence; after thee therefore I thirst, to thee I sigh, of thee I more attentively meditate, than of any bodily sustenance. It is the grief of my heart, that I cannot be present to hear thy holy Word, to offer up my supplications before thee, Ver. 2 to receive the Seals of thy love, and my salvation, in the Assemblies of thy Saints; there I was wont to behold thy power in thy Sanctuary; Ver. 5 I did contemplate thy glory, and my mouth shall be satisfied, as it were, with marrow and fatness, even with the chiefest delights, might I be again restored to those spiritual comforts in thy house. My life is not so dear unto me, as is thy lovingkindness, that kindness which I was wont to enjoy in thy presence; Ver. 3 bring me then back again to thy Sanctuary, Ver. 5 and my lips shall praise thee: Thus will I bless thee whilst I live, and with the invocation of thy Name in prayer I will lift up my hands unto thee, begging help and grace of none but thee, who art my Gracious, Merciful, and Almighty God: This I account the joy of my heart, and for this, my mouth shall praise thee with joyful lips. And yet being where I am, in a desolate Wilderness, in a thirsty and dry land, I will remember thee in my Bed, Morning, and in the Night-season I will meditate upon thee, and not without great reason; for thou always hast been my help: Thou hast protected me, as the Hen doth her Chickens under her feathers; and therefore under the shadow of thy wings will I rejoice. My soul, out of the consideration of thy power and goodness, shall cleave unto thee, and follow hard after thee; and I am persuaded, that I shall not be frustrate of my hope, for in all my dangers hitherto, thy right hand hath upholden me. This is my hope, this is my confidence. I doubt not therefore, but that all those that seek after my life to destroy it, shall quickly perish, and be brought to the power of death, or to the lower parts of the earth: And many of them, as they have sought to shed my blood, have their own blood let out by the edge of the Sword, and their bodies being unburied, torn and devoured by Birds of prey, and Beasts of rapine and cruelty. O Lord, let the King, seeing the vengeance which thou wilt take of his enemies, rejoice in thee, in thy help, in thy salvation: And let all those who religiously serve thee, and truly fear an Oath, glory in thee, and make their boast of thee, especially when they shall see, That the mouth of all those that have spoken lies against thy people, and by perjury oppressed and undone them, shall be stopped by an immature death, and made an example to others, that they do no more so wickedly, nor any more calumniate thy people, that serve thee with an honest and sincere heart. Amen. PSAL. LXIV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE Subject of this Psalm is the same with many that went before; for in this Psalm: 1. David being in danger by Saul, and his Courtiers, commends his cause to God, ver. 1, 2. 2. Complains of his enemies, of whose qualities he gives a a very lively description, from ver. 3. to 7. 3. He foretells their ruin, from ver. 7. and the event, to 10. 1. He prays in general, Hear my voice, O God, in my prayer. The first part. He prays. 2. Then in special, That his life may be safe: Preserve my life from fear of the enemy. Ver. 1 3. As also to be hid from their counsels and practices: Hid me from the secret counsel of the wicked, and from the insurrection of the workers of iniquity. Thus in general he speaks of them: 1. That they were a sort of wicked men. 2. That they were workers of iniquity. 3. That they took secret counsel against him. 4. That their counsels broke out into act, and therefore he desires to be hid, as it were, in some secret place, where he might decline the danger, and their attempts. 2. And so having set a general character of iniquity upon them, The second part. The qualities of his enemies. as a Reason to persuade God to hear him, he descends in particular to describe their villainy. 1. They were great Calumniators, and false Accusers of him; Ver. 3 no Sword sharper than their tongue, no Arrow swifter than their false aspersions; 1 Calumniators. with this they were nimble to wound his credit and reputation, which he aggravates by two circumstances. 1. That it was in secret. 2. That it was against him who was innocent and upright. They whet their tongue like a Sword, and bend their Bows to shoot their arrows, bitter words. That they may shoot in the secret at the perfect, 2 Obstinate. suddenly do they shoot at him, and fear not. 2. They were obstinate, and confirmed in mischief, no counsel, no persuasion could call them from it, so obdurate and hardened in it, That they encourage themselves in an evil matter: 2. They common, and lay their heads together, of laying of snares privily; where the Lion's Paw will not reach, they take the Foxes Tail. 3. Atheistical and impudent they are, secure and proud, contemners of divine justice: 3 Atheistical. They say, Who shall see them? 4. Indefatigable they were, and carried on with an earnest desire to do mischief: 4 Crafty and indefatigable. They search out iniquities, they accomplish a diligent search; They invent all crafty ways to circumvent me. 5. And all this is done subtly, craftily, hearty, both the inward thought, and the heart of every one of them is deep; 'tis no easy thing to find their intent. 3. The third part. Their punishment. And now he foretells their punishment: 2. And the event. 1. Their punishment was like to be hasty, sharp, deadly, and very just. 1. 1 Speedy. God shall shoot at them with an arrow, suddenly they shall be wounded. 2. Most just: For they shall make their own tongue to fall upon themselves, verifying our Saviour's words, 2 Just. With what measure you meet, with the same it shall be measured: By their tongues they did the mischief, by their tongues they should fall. The consequence. 2. 1 On them. desertion. The event should be double: 1. In general to all: 2. In particular to the righteous. 1. Universally, All that see them, should flee away; fear, desert, forsake them. 2. 2 On all, fear, And all men shall fear, and shall declare the work of God, for they shall then wisely consider it is his doing: Digitus hic Dei. But the effect that this their punishment shall have on the righteous, will be other; viz. not only consider it, and fear, and acknowledge his justice; but, 1. The righteous shall be glad in the Lord; rejoice for the revenge God hath taken. 3 On the righteous, 2. 1 Joy in God. And shall trust in him; that he will always protect, and deliver the innocent. 2 Confidence. 3. 3 Exultation. And all the upright in heart shall glory, make their boast of God, and tell it abroad what their God hath, what he will do for them. The Prayer collected out of the sixty fourth Psalm. THOU, O Lord, beholdest the mischievous practices of our enemies against us, from thee it is not hid, how they whet their tongues as a Sword, and shoot out their arrows, even bitter words, secretly they wound us that are of a true heart, and suddenly they aim, and hurt us, that have not deserved it from their hands: They are obstinate, and confirmed in mischief, They take counsel together, and encourage themselves, privily they lay snares for us, being destitute of any fear of thee our God, or careless of the law of man; indefatigable they are in their ways, and every day searching new devises to ruin us; the inward thought of every one of them, and their heart, are deep and unsearchable. But O God, thou art our God, to thee we fly for help, hear our prayers, O God, preserve our life from fear of the enemy; hid as from the secret counsel of the wicked, and from the insurrections of the workers of iniquity; make their own tongue to fall upon themselves, shoot at them with a swift arrow, that suddenly they may be wounded. Then shall all those that lay to heart their punishment, be amazed, and fly from them; all men shall fear, and declare the work of God, and wisely consider, and lay to heart, thy power and justice, in the strange punishment of wicked men. But as for the righteous, having had experience of thy goodness in the fréeing of the innocent, he shall be glad in the Lord, and trust in thee his God; and being secure in thy Providence and Protection, and conscious to the uprightness of his own soul, he shall glory, and make his boast of thee all day long. Amen. PSAL. LXV. Is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THIS Psalm is wholly a Psalm of Thanksgiving, and 'tis the Prophet's purpose to set us a pattern how, and for what we are to praise God, both for spiritual and temporal blessings, and that first for those, and then for these, and that this praise is most acceptable to him in his Church, viz. in Zion. Two general parts of it. 1. He thanks God for his singular benefits to his Church, from ver. 1. to 6. 2. He thanks him for the common benefits to all Mankind, from ver. 6. to the end. 1. He sets forth the grace of God to his people, The first part. An Eucharist to God. of which he reckons many particulars. 1. That he made choice of Israel to serve, worship, praise him: Ver. 1 Praise waiteth for thee, O God, in Zion, 1 For his Election of Israel. and unto thee shall the vow be performed. 2. That he was so propitious to hear their prayers: Thou that hearest prayer, 2 For hearing prayers. to thee shall all flesh come; all thy afflicted people in their distresses. 3. To admit men to confession, of which we have here a Form; 3 For admitting them to confession. My iniquities prevail against me; not to extenuate our sins before God, but to aggravate them. 1. For number, iniquities. 2. For quantity, words, or matters of iniquities. 3. For efficacy, They prevail against me, are too mighty for me to conquer without thy grace. 4. That he grants us remission and pardon: As for our transgressions, 4 For remission. thou shalt purge them away. 5. That he elects a peculiar people to himself, 5 For reconciliation. to whom also he will after an offence be reconciled, in which lies their happiness: Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy Courts. 6. That he satisfies those that dwell with an honest heart in his Courts, 6 For his word and Sacraments. with the goodness of his House, even of his holy Temple; viz. by the comforts of his Word, and grace of his Sacraments. 7. That he protects, defends, and governs his people: 7 For his protection and governance. By terrible things in righteousness, wilt thou answer us; i e. our prayers, O God of our salvation. 1. Thou answerest us, when we cry and implore thy help. 2. By terrible things, as in Egypt by signs and wonders. 3. And the motive to it, is, thy justice, He concludes with an Elegy of God and his Providence. that there be a just revenge taken upon thy enemies, and a just retribution to thy people. All which he concludes with a double Elegy of God. 1. Showing what he is peculiarly to his people, O God of our salvation. 2. 1 In special. What he is to all: The confidence of all the ends of the earth, and of them that are afar off upon the Sea; for he sustains all, be they where they will; in him they live, The second part. and move, and have their being. 2. And so he descends from his peculiar Providence, viz. that care and love, and the benefits which from thence flows to his Church, 2 In general. to speak of his general Providence, in ordering and sustaining the whole World, of which he gives several instances. 1. 1 Ordering Kings. He by his strength setteth fast the Mountains, being girded with power; which literally is true, but tropologically, Kingdoms, Empires. 2. He stilleth the noise of the Seas, the noise of their waves, for to that he sets bounds; 2 People. and the tumult of the people. He stills Devils, Tyrants, Armies, Seditions; so that they that dwell in the uttermost parts, are afraid at thy tokens, viz. either the strange signs thou showest in Heaven above, or the Earth beneath; or else the vengeance thou bringest on tumultuous, seditious men. 3. 3 All in Heaven. Thou makest the out-going of the Morning and Evening to rejoice; orderest the course of the Sun, Moon, Stars. 4. Thou visitest the Earth, and waterest it, thou greatly enrichest it with the River of God, 4 On earth, which is full of water, etc. usque ad ver. 11. In which the Prophet amplifies this mercy of God, viz. That the rain, that the Rivers which water the Earth are from God's store, Fertility. his blessing; the riches it yields, the corn it brings forth, the fatness, the crown of the year is from him. 5. They, the Clouds, the Rivers of God drop upon the Wilderness, etc. ver. 12, 13. the fertility of the Deserts, Hills, Valleys, Meadows, Pastures, is from thee, in all parts of the Earth thy riches are conspicuous; so much, That they, even the little Hills shall rejoice, they shall laugh and sing: Redebit ager, i. e. florebit. His meaning is, that men may blow, sow, dig, dung, etc. but it is God that gives the increase. A Thanksgiving collected out of the sixth fifth Psalm. O Heavenly Father, the great, the good God, so many and so great are thy mercies and benefits toward the children of men, that honour and praise, and glory is thy due, from all into whose Nostrils thou hast breathed the breath of life; Ver. 1 but more especially from those whom thou hast chosen to be thy people: In Zion then, the Mansion that thou hast made choice to dwell in, we will sound thy praises; in Jerusalem, the City of the great King, will we perform our vows. Such is thy gracious goodness, Ver. 2 that thou wilt incline thine ear, and hear the prayers of a poor afflicted people: In trouble, when man would turn away his face, and stand afar off, than thou hast commanded to call on thee, and hast promised deliverance; in trouble therefore shall flesh, weak and sinful, but penitent and believing flesh come unto thee, being assured that thou wilt hear: Is this the fashion of men, O blessed Lord God? nay, they stop their ears, they turn away their faces, this thou wilt not do, and for this, thy Name be praised. This is an act of thy mere mercy, Ver. 3 not of our desert; for our iniquities prevail against us; many they are, even a plurality of them; great they are, sins of a scarlet dye, of a crimson colour, and they prevail against us, far exceeding our strength to master; if either the multitude, or quantity, or prevalence were able to condemn, our condition were miserable, our case desperate: But we know, O Lord, that thou art a merciful God, and that thou hast ordained a Laver for us of thy dear Sons blood, and we believe, That the blood of Jesus Christ shall purge us from all our sins; as for our transgressions, we know thou wilt purge them away. This is an inestimable favour, but thy goodness stayed not here; Ver. 4 as out of love, Thou hast elected us before the foundation of the World; so again, after our submission, Thou wilt again be reconciled unto us, and cause us to approach unto thee: O the blessed estate of that soul whom thou hast chosen, for he shall dwell in thy Courts, and be satisfied with the goodness of thy House, even of thy holy Temple. O satisfy our thirsty souls with the pleasures of this house, séed us with the bread of thy heavenly Word, refresh and strengthen our souls with thy holy Sacraments, so shall our dying hearts rejoice, and our mouth shall be filled with thy praise; for thy lovingkindness is better than life itself, our lips shall praise thee. O God of our salvation, Thou that art the hope of all the ends of the Earth, Ver. 5 and the confidence of them that remain in the broad Sea, we know thou hast done terrible things for thy people, and shown mighty signs and wonders for their deliverance; in righteousness thou hast proceeded against their Oppressors, and answered their Petitions when they cried unto thee; Thou art the same God still, hear us, and answer us also, and do wonders for us on Earth, and signs in the Heavens above, that so the out-going of the Morning, Ver. 8 they that dwell where the Sun ariseth; and the out-going of the Evening, that dwell where the Sun sets, may rejoice and sing, beholding the great deliverance which thou hast given to thy people. Unworthy we are of the least of thy mercies, but yet thy goodness hath overflowed unto us; Thou hast opened thy hand, and filled us not only with these, but with many temporal blessings: Thou by thy strength hast set fast the Mountains, Thou hast stilled the noise of the Seas, and set bounds to its proud waves, that they return not again to cover the Earth; Thou hast quieted, and stilled the tumults and madness of the people: Thou hast appointed the Moon for certain seasons, and the Sun knoweth his going down: Thou in mercy to us, hast visited the Earth, when it was parched and burnt, and dry; and by the Bottles of thy Clouds, hast watered it, and greatly enriched it by thy Rivers, causing that dry Element to be a kind nursing mother to all kind of fruits and herbs for the sustenance of man and beasts: The Corn that stands in the Valleys, is thy Corn; the water that descends into the furrows thereof, is thy rain, Thou makest it soft with thy showers; for so thou hast prepared it, so thou hast provided for it, that it bring forth meat for the use and service of men. The séed fastens upon the root, shoots into the blade, knits in the ear; but this spring is from thee, it is thy blessing that it fills, it swells, it ripens for the Sickle: The crown and glory of the year is thy goodness; and the fatness and fertilty of the earth is from thee: Paul may plant, and Apollo may water, but it is God that gives the increase: That every part of the year yields its fruits in dus season, is from the continuance in that path which thou hast ordained for every creature to walk in. Thy drops descend upon the Pastures of the desert places, that the wild Beasts may have whereon to feed; thy Clouds empty themselves upon the little hills, that the clusters of Grapes shrink not and whither; by the abundance of pasture the sheep are clothed with wool; and from thy bounty the Valleys stand so thick with corn, That men shall laugh and sing. Great and marvellous are thy works, O Lord God Almighty; just and true are thy ways, Thou King of Saints; thy wisdom is infinite, thy mercies are glorious, and we are not worthy to appear before that presence, at which the Angels cover their faces; yet since thou, O Lord, art worthy to receive glory and honour, and power, because thou hast made, preserved, redeemed us; we unworthy wretches, do in all humility and obedience offer thee all possible laud, praise, and honour; O my God, I will give thanks to thee for ever. Amen. PSAL. LXVI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE occasion of this Psalm, was some great deliverance which God showed to his people, for which, David invites the Church to give thanks, and proposeth himself for an example of Gratitude. The parts are. 1. An Invitation. 1. To praise God, from ver. 1. to 5. 2. To consider his works, from ver. 5. to 8. 2. A Repetition of the Invitation, ver. 8. for the benefit and deliverance lately received, from ver. 9 to 12. 3. A Protestation and Vow for his own particular to serve God, ver. 13, 14, 15. 4. A Declaration of God's goodness to himself, from ver. 16. to 20. 5. His Doxology, ver. 20. 1. An invitation to praise God. The first part. He invites all men to praise God, and to do it affectionately and hearty. 1. Ver. 1 Make a joyful song unto God, all ye Lands. 2. Ver. 2 Sing forth the honour of his Name. 3. Make his praise glorious. 4. Say unto God, where he prescribes a Form to be used in Thanksgiving, How, terrible art thou in thy works; viz. in redeeming and delivering thy people with a strong and powerful hand. 2 To consider his works. The effect. Of which consideration he shows a double effect, one upon God's enemies: 2. The other upon his people. 1. 1 On enemies a feigned obedience. Upon his enemies, a feigned obedience, a service done indeed perforce, as the conquered do the Conquerors, done with lying lips, and an unwilling mind: Through the greatness of thy power shall thy enemies submit themselves, 2 On his people willing service. or yield feigned obedience unto thee. 2. Upon his people, who willingly should magnify him for his terrible works: All the earth shall worship thee, and shall sing unto thee, they shall sing to thy Name: Selah. 2. He calls again to consider them, especially in At the fifth verse gins the other part of his Invitation, in which he exhorts men to consider God's ways, as if the cause of their ingratitude were, as it is indeed, their inconsideration; this idle carelessness he would have shaken off, Come and see the Works of God; not ite, but venite, Come and consider with me. Ver. 5 2. delivering his people. Than not his works at large, but his terrible Works, his Wonders, his strange do in the deliverance of his people; of which he gives two instances. 1. 1 At the red Sea. The division of the red Sea; when Pharaoh pursued the Israelites, he turned the Sea into dry land. 2. The other, the division of Jordan, Josh. 3. that Israel might pass through, They went through the flood on foot, 2 At Jordan. Which he closeth with this Acclamation, There did we rejoice in him; those miracles done for our Fathers, concerned us their children, we, even we, are the better for them; and therefore in their loins we did, and we will ever rejoice for it. But being not satisfied with these instances, as being particular, 3 The 〈◊〉 instance of his providence, more general. In which appears, and concerning one people only, he calls us to come and see, and consider God's Power, Providence, Justice over the world. His Power in ruling, his Providence in beholding the Nations: his Justice in punishing the rebellious. 1. He rules by his power for ever. The Kingdom is his, and for ever his, and he will administer it to the comfort of his people, Vers. 7 to the confusion of his enemies. 1 His power. 2. His eyes behold the Nations. 'Tis true, 2 His inspection. that by a peculiar care he beholds the Jews, but yet so, that he neglects not other Nations, for by his providence their Cities stand, their policies are upheld, they are provided of necessary food and raiment. 3. Let not the Rebellious exalt themselves. 3 His justice. They shall not prosper as they desire: Nor their endeavours succeed to their minds. His justice will overtake them. 2. And now again he renews his Invitation to praise God, O bless our God ye people, and make the voice of his praise to be heard, vers. 8. The second part. He again invites to praise God. He exact no obscure, secret, or vulgar praise, but public, manifest, such as when the Noble deeds of some excellent man is set forth in Verse. And that he move them to this the more willingly, he makes mention of a peculiar mercy, than well known to them, though now hid to us. Of which, Vers. 8 that he might make them the more sensible, And that for some special Mercy. Till which came, their condition lamentable. he recounts in what condition they then were, and the reason of it, That it was for their trial and probation, yet very sharp. 1. To death's door they were brought, but unexpectedly saved, and gifted with life. Thou uphold'st our soul in life. 2. At the dangers we were like to fall away. Vers. 9 But thou suffered'st not our feet to slip. We murmured not, but were patiented under thy ●and. But God in thi● 3. For we knew, that our afflictions came from thee. Thou didst it. 4. And we knew also for what end we suffered, it was for our probation, 1 Upheld them 2. Was the Author. not destruction. For thou, O God, hast proved us, thou hast tried us. Vers. 10 5. Although that the trial was very sharp, 3 The end, to try and prove them. which he illustrates by five Similitudes. 1. From silver. Tried us as silver is tried, which is purged and refined in the fire. 4 Which trial was sharp. 2. From a Net. Enclosed we were, imprisoned; Vers. 11 without any hope of escape. 3. From a burden. In prison we were loaden with fetters. Trouble upon our loins. 4. From bondage and slavery. Thou hast caused men to ride over our heads. That is, men did contumeliously and cruelly insult over us, and set their feet upon our necks. 5. From fire and water. Merciless elements, all kind of calamities we have undergone. The fiery trial: 5 But the issue was good. and the waters have come to our soul. But thou, O God, with the temptation hast given the issue. Thou hast brought us out into a wealthy place. 1. Thou hast proved, and thou hast brought. 2. Thou laidst the trouble, and thou tookest it off; yea, and hast made us an ample recompense, for thou hast brought us to a moist, pleasant, a mean, fertile, rich place, a happy condition, a flourishing condition of things, so that thou hast made us to forget all our trouble. And for this Mercy it is especially, that David exhorts the people to praise God. Which if they should be so wretched as not to do, yet he would not; and so he descends to his own particular, and sets them a fair example to follow. 3. Where he proposeth an evidence of a grateful heart acknowledging the favour he had received, for which beforehand he had vowed thanks, The third part. For this he gives thanks. and here he pays it. 1. Vers. 13 I will go into thy house with burnt-offerings. Empty he would not appear before his God, but with his gift in his hand, as was commanded in the Law. 2. I will pay thee my vows. His offerings were not so much a gift, as a debt, due upon vow. Vowed with his lips, and spoken by his mouth, when he was in trouble. 3. This his vow should be paid of the best and the fattest, liberally, and freely. I will offer unto thee burnt Sacrifices of marrow or fatlings, with the incense of Rams, I will offer Bullocks with Goats. 4. The fourth part. And also because God had been good to him. And that he do it, there was good reason, for God had been very good to him; which, in the next verses, he declares: and calls to others to come and hear that too. 1. Come and hear all ye that fear God, and I will declare what he hath done for my soul. To those that fear God, he calls to come, for they were most likely to regard it. Vers. 16 And he calls them not to consider, what Sacrifices, how many, how bountiful he offered. Not what he had done to God, but what God had done to him. 2. And this was that God had done for him. I cried unto him with my mouth, and extolled him with my tongue, and God heard me, and attended to the voice of my prayer, vers. 17, 19 3. Yea, but then he would have notice taken, what kind of person he was, when he cried, and prayed. No impious person, no impenitent sinner; conscious enough of infirmities, but no way indulgent to his sin. For if I regard iniquity in my heart, the Lord will not hear me. God hears not sinners. 5. The fifth part. A Doxology. Lastly, He closeth the Psalm with a Doxology, blessing God, that out of mercy, not of any merit, he would hear and grant his requests. Blessed be God, which hath not turned away my prayer, nor his mercy from me. The Thanksgiving and Prayer out of the sixty sixth Psalm. O All ye that dwell in the earth, Vers. 1 make a joyful noise unto God, set a Psalm to the honour of his name, obscure not his glory, darken not his honour, but in a glorious and magnificent fashion make it known, that praise and honour are his due. Say even before God, O Lord, how wonderful and admirable are thy ways, and thy works past finding out? how terrible are thy do, even among thy very enemies? so that not only they which love and serve thee with an honest heart, shall submit unto thee, but even those whom thou hast conquered by thy power, and subdued by thy mighty arm. Those willingly, these against their wills, shall adore, and worship, and sing praise to thy name, which is great, wonderful, and holy. But O the stupidity of men! O the dullness of our wits! God does terrible things, but they are not regarded; his works are wonderful, but they are not considered. Come then and see the works of God, and confessed it must be, that he is terrible in his do toward the children of men. Who was it that turned the red Sea into dry land? was it not thee, O Lord? Who made Jordan to stand on a heap, till thy people went through the flood on foot? was it not thy power? Even we, we that were not then born, will rejoice for it, being assured, that thou which didst these wonders for them, wilt do even mighty things for us also, in them we were delivered, we were saved. In him, I say, did they rejoice, and in him will we rejoice, since it is the same God that rules by his power for ever, the same God whose eyes of providence beholds all Nations, conserving Crowns, disposing Sceptres, and upholding Cities and civil Societies; in a word, the same God that brings down the rebellious, though they exalt themselves, and set their nests above the clouds. O God of our salvation, thou hast of late showed thy people heavy things; Vers. 10 proved us thou hast by many tribulations, tried us by a fiery affliction, even as silver is melted and tried in the fire, till it be purified and refined from the dross, but not consumed. Thou hast permitted us to be brought into captivity and slavery: Our enemies have enclosed us as with a Net, out of which we had no hope to escape, upon our loins they have laid heavy loads, as if we were no better than beasts of burden. They have set their feet upon our necks, and insulted and road over our heads. So many have been our calamities, so many our pressures, that we seemed as men burning in a fiery furnace, or compassed round with a vast deluge of waters. And yet, O Lord, we were not consumed, thou, even thou hast upheld our soul in life, and not suffered us for any affliction to fall from thee; pressed we were, but not oppressed; singed, but not burnt; tempted, but not overcome; in mercy thou hast not suffered our feet to slip. And to endear and crown this thy mercy the more unto us, after all this trial and trouble, thou hast brought us into a moist, fertile, and wealthy place, where for sorrow we shall have joy, for discomfort refreshment, for barrenness fertility, for want plenty; in a word, for our troubles rest and felicity. Now for this wonderful and unexpected vicissitude, O bless our God ye people, and make the voice of his praise to be heard. This thy goodness, O Lord, shall never be written in sand, nor laid up in an ungrateful heart, for this I will go into thy house, and fall low before thy footstool, and offer unto thee a Sacrifice of praise, which is better than all burnt-offerings; I will pay thee there those vowed thanksgivings, which my lips have clearly uttered, and my mouth hath distinctly spoken when I was in trouble. Cheerfully and willingly I will offer unto thee, as a Holocaust upon the Altar of a penitent heart, the whole man, body, and soul, to be a living, holy, and acceptable Sacrifice unto thee. And indeed I should be very ungrateful, should I offer less, for, Come you hither all ye that fear God, and I will declare what he hath done for my soul. In my great distress and sorrow of heart I cried aloud to him for help with my mouth, and as I cried, my tongue exalted and extolled him, as him alone that was able, and I expected to deliver me, and because I called unto him with a clean and sincere heart, he graciously hea●● me, and gave attention to my prayer. For of this I am assured, that had I served him with a double heart, and called upon him with hypocritical lips, that the Lord had not heard me. For obstinate, malicious, impenitent sinners he will not hear, nor such as regard iniguity with their heart. Blessed be the Lord God of Israel, which hath not turned away my prayer; not that I am worthy to be heard, not that I can bring any thing of worth, that may incline his ear. It is his sole mercy, his love, his goodness, that I can plead, and out of his mercy he hath heard, and I am assured that he will hear those petitions, which I offer unto him in the name of Jesus Christ his Son, my only Lord and Saviour. Amen. PSAL. LXVII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THIS Psalm contains a Prayer of Israel, first for the flourishing estate of their own Church and people, and then that the Mercy and Blessing of God might be so extended to them, that the Kingdom of Christ might be enlarged; and all Nations come in and bless and praise God with them, with joyful hearts, and exultation of spirit. The parts are, 1. A general Prayer, vers. 1. and the reason, vers. 2. 2. A double vow, vers. 3, 4. with the reason. The vow repeated, vers. 5. 3. The effects which were to follow, vers. 6, 7. 1. The first part A prayer for 1. Mercy. He first desires of God, that he would so carry himself to his Church and people, that it might appear, that he hath a care of them, that he loves them. 1. Vers. 1 God be merciful to us, favour us, for his Mercy is the fountain of all our good. 2. 2 A blessing. Then, Bless us. Give whatsoever is good. Temporal, spiritual blessings. 3. 3 The blessing of favour and grace. Vers. 2 In particular. 'Cause his face to shine upon us. Clear up his countenance to us. Every man desires a blessing, the good man this blessing, 4 That this blessing be extended to all people. the blessing of the right-hand. Let him openly show that he favours us. And for this he gives his reason, viz. That the light may be communicative, and the benefit pass over to others, The second part. even unto all men, all Nations. 1. In which he votes praise to God, and desires that all may join with him. That thy Way, thy Will, thy Word, thy Works, may be known on earth. 2. Thy saving health, not in Jury alone, but among all Nations. He desires that all men may come to the knowledge of the Truth, and take notice of those ways, which he takes for the salvation of his people. 2. And upon it he Votes honour to God, for one will easily and naturally flow from the other, Vers. 3 his mercy brings knowledge, and his knowledge praise. Let the people praise thee, O God: Let all the people praise thee. This verse is Emphatical. 1. Vers. 5 In respect of the Object. Te. Thee. Not other strange gods. 2. Celebrent omnes. All the people. Not mutter thy praises, but make them illustrious. 3. And do it he artily. And do it often. Repeat them again and again, as he doth this verse, vers. 5. 4. Vers. 4 And do it with a joyful and glad heart. O let the Nations rejoice, and sing for joy. And of this also he gives his reason, The reason. the Acts that flow from God's special providence, his governing, his moderating, his directing his people. 1. 1 God's equity in judging. His equity in judging. Thou shalt judge the people righteously. 2. 2 His wisdom in ordering. His wisdom in governing. Thou shalt govern, lead, and direct the Nations, and that on earth, that they know the way to eternal happiness. Via gratia, via gloriae. 3. The third part. The Consequences. The effects of his blessing and our praise, are expressed in the two last verses. 1. Vers. 6 Then shall the earth yield her increase. Which literally, is an ample Harvest. Spiritually, 1 An increase. the inhabitants of the earth shall increase in knowledge, thanks, etc. 2. And God shall bless this increase, for without his blessing, 2 A blessing of that increase. the increase will be to little purpose. God, even our God shall bless. Which he ingeminates, that it be not forgotten. God shall bless. Vers. 7 3. The last effect is, 3 God's worship. that God shall be worshipped and honoured all the world over. And all the ends of the earth shall fear him. The Prayer collected out of the sixty seventh Psalm. O God, great in power, but infinite in mercy, acknowledge we do, that thou art the Father of all gifts, and the Fountain of all goodness, Vers. 1 and from thy bounty and liberality it is, that we receive whatsoever we can call ours, and therefore we humbly beseech thee to be favourable and merciful to us, to bless unto us whatsoever is good, and make it openly and plainly appear, that thou dost carry a serene aspect, and a clear countenance towards us. That so while we remain in this earth, we may perfectly know that way, that leads to thee, and to our future happiness. And this mercy we ask not for ourselves alone, but for all Nations. Vers. 2 O happy day, when not in Jury alone, but all the world over thy ways shall be made known, when there shall be but one fold and one shepherd, and thy saving health made evident, and received by all Nations! Bring to pass, O God, that many may come from the East and West, and sit down with Abraham, Isaac, and Jacob, in the Kingdom of God. Vers. 3 Thy name will be glorious, thy honour enlarged, when the Gentiles with the Jews, and the Jews with the Gentiles, shall with one heart and one voice sing hymns to thy name. O then let the people praise thee, O God, let all the people praise thee. Thou art a just God, in equity judge for us; thou art a wise God, in wisdom govern and direct us. Deliver thy people from the tyranny of men, and from the rage and fury of Devils, direct and govern our hearts in the way of thy Laws, and in the works of thy Commandments, so shall we appear in thy presence with joyful and glad hearts, and sing merrily our songs of Zion to thy name. Again and again I beg of thee, O Lord, that all men may come to the knowledge of thy truth, and confess thy name. O let the people praise thee, O God, let all the people praise thee. Let them cast away their strange gods; and fall low before thy footstool, and adore thee alone the Maker of all things, the Redeemer of all men, for then the Lord will hear the heavens, and the heavens shall hear the earth, and the earth shall hear the corn, and the wine, and the oil, and they shall hear Israel. Out of thy mercy, O God, bestow upon us the light of thy countenance, and grateful hearts, that so all other things may be administered unto us, bless our fields with increase, and our houses with abundance, and because all plenty is no better than poverty without thy blessing, give thy blessing to that thou hast given, so shall we fear thy name, and adore thy Majesty, and admire thy wise providence, and in all reverence and humility set forth thy praise from generation to generation. Amen. PSAL. LXVIII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Divers conjectures there are of the occasion of the composure of this Psalm; But the most probable is, that it was composed by David, when he brought up the Ark of God, which was the Type of the Church, and Symbol of God's presence to Jerusalem. This, after it was sent home by the Philistines, rested first in the obscure Lodge of Aminadab, then for a while it stayed with Obed-Edom, near sixty years in both places. It was David's care to provide a fit room for it in the head of the Tribes, even in his own City. And to express his joy, and honour the Solemnity, David led the way, dancing with all his might in a linen Ephod, and all the house of Israel followed with shouts and instruments of Music in a Triumphant manner. Now that the Choir might not want how to express their joyful affections, the sweet Singer of Israel scored this Anthem, and began the Verse himself, as was commanded at the remove of the Ark, Numb. 10.35. The Psalm hath six parts. 1. The Entrance or Exordium, from vers. 1. to 4. 2. An Invitation to praise God, vers. 4. 3. The Confirmation of it by divers Arguments, from vers. 4. to 24. 4. A lively description of the Triumph or Pomp in the Arks deportation, from vers. 24. to 28. 5. A Petition, which hath three parts, from vers. 28. to 31. 6. An exhortation to all Nations to praise God, from vers. 31. to the end. 1. 1 A prayer or Acclamation, that God arise. Let God arise, is either a Prayer, or an Acclamation. A Prayer that he would, or an Acclamation that he doth show his power and presence, of which the consequence would be double. 1. Vers. 1 Toward his enemy's destruction, for which he prayers, Let his enemies be scattered. The consequence. Let those that hate him, fly before him. 2. Which he illustrates by a twofold comparison. 1. 1 To his enemy's destruction. As smoke, when it is at the highest, is driven away, so drive them away. 2. Vers. 2 As wax easily melts at the fire, so let the ungodly perish at the presence of God. 2. 2 To good men joy. Toward good men his servants, which is quite contrary to the other, Let the righteous be glad, let them rejoice before God, yea let them exceedingly rejoice. Vers. 3 As it fell out at this time. For when the Ark was taken by the Philistines, the glory was departed from Israel, and there was nothing but sadness and sorrow. Phinehees Wife named her child Ichabod. But with the return of the Ark, the glory returned, and there was nothing but joy and gladness. 2. The second part. And so by an Apostrophe he turns his speech to all good men, and exhorts them to praise God. 1. He exhorts to praise God. Sing unto God. Let it be done with your voice, aloud, publicly. 2. Psallite. Sing praises to his Name. Let it be done with instruments of Music. Vers. 4 3. Extol him, or sternite viam ejus: as in a triumph, and was in use when our Saviour road into Jerusalem, when they cut down branches, and strewed their garments in the way. 3. And so David enters upon his Confirmation, producing his reasons, The reasons. The third part. 1. Drawn from his Majesty. He rides upon the heavens, i.e. 1 God's Majesty. rules in heaven. Vers. 4 2. From his Essence. By his name, Jah, the contract of Jehovah, 2 His Essence. I am. He gives Essence to all things; therefore; Rejoice before him. 3. From his general providence and goodness toward his Church. 1. He is the Father of the fatherless. Loves, cares for, 3 His special providence. provides an inheritance for them. 2. A Judge of the Widows. He cares for his people, when deferred, Vers. 5 and for whom no man cares; and when exposed to injury, To his Church in general. a Husband to her he is, even then; Even our God is such in his Holy Habitation; That God, whose presence is represented by this Ark. Vers. 6 3. God sets the solitary in Families. He makes the barren woman to keep house, and to be a joyful Mother of Children: As also the barren woman, the children, the Gentile Church, that had no Husband, to bring forth children to God. 4. He brings forth those which are bound with chains. As Joseph, Jeremy, Daniel, Peter, Paul. 5. On the contrary. But the rebellious dwell in a dry land. Perish for want and hunger. 4. From his special providence toward his people Israel, To Israel in special. to which he makes his way by an Elegant Apostrophe, O God, when thou goest out before thy people; and amplifies it by many particulars. As, Vers. 7 1. God's going before them, and marching along with them, Vers. 8 in Egypt, in the Wilderness: all which time there were manifest signs of his presence. For the earth shook, the heavens also dropped at the presence of God, even as Sinai also was moved at the presence of God, the God of Israel. Vers. 9 2. God's provision for them after he gave them the possessionof the Land. He fed, sustained them there, counted them his inheritance, and gave them rain and fruitful seasons. Thou, O God, didst send a plentiful rain, Vers. 10 whereby thou didst confirm thy inheritance when it was weary. Vers. 11 Thy Congregation hath dwelled therein. Thou, O God, of thy goodness hast prepared for the poor. 3. The Victories he gave them over their enemies, expressed, vers. 12. To which he prefaces, by intimation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as was then usually sung by the women and damosels of those times, vers. 11. The Lord gave the Word, i. e. either the Word of War, or else the matter and occasion to these songs, and then great was the company of the damosels that published it. As Miriam, Deborah, etc. 2. And in their songs, they sung, Kings with their Armies did fly apace, and they that tarried at home divided the spoil. So great was the prey. 4. The deliverance he sends from troubles, and the advance and joy he after gives them. Though ye have lain among the pots, i.e. cast aside as some useless, old, or broken crok, been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the offscouring of all things, yet ye shall be as the wings of a Dove covered with silver, and her feathers with yellow-gold, i. e. shining and glorious. The allusion, I guess, is from some standard, whose portraiture and device was a Dove so overlaid. The Babylonian Ensign was a Dove. Scaliger. Etsi jacueritis, splendebitis. And this he farther declares by another similitude. When the Almighty scattered Kings in it, or for her, i.e. his Church, it was white, i. e. glister, glorious, to be seen a far off, as was the snow upon the top of Salmon, with which it was for the most part covered. 5. From God's especial presence among them; which that he might make the more evident, Vers. 15 he enters upon the commendation of the Hill of Zion, to which the Ark at this time was to be brought, comparing it with other Hills, especially with Basan. That is a Hill of God, a high, plentiful, fertile Hill. As if he had said, So much I grant, to them, to other Hills. But Why leap you so, ye Hills? why are you so proud? why do you insult? why do you boast of your vines, your fruits, your pastures, your cattle? Zion hath the pre-eminence of you all in two respects. 1. For God's continual inhabitation, and more than ordinary presence in it. This is God's Hill, in which it pleaseth him to dwell, yea the Lord will dwell in it for ever. 2. For his defence of it. The Chariots of God are twenty thousand, even thousands of Angels, and these are for the defence of Zion, his Church, for God is among them as in Sinai, in the holy place. In glory and Majesty there in Sinai; and in glory and Majesty here in Zion. And yet he hath not done with his Arguments to persuade us to praise God; Two Arguments more to praise God. 1. The Arks ascension, which was a Type of our Saviour's. Two there are yet behind. 1. His strange and wonderful works. 2. And the performance of his promises. Now among his great works, there was none so glorious as was the Ascension of our Saviour, of which the Arks ascension to Jerusalem at this time, was a type, and therefore he instanceth in that. 1. Before which it may well be thought, that David and the people used these words of Acclamation, Ascendisti in altum, Thou hast ascended up on high, Vers. 18 i. e. Thou, O God, whose presence is shadowed out by the Ark, hast ascended from an obscure house, to a Kingly Palace, Zion. 2. Thou hast led captivity captive; those that led us captives, being captives themselves, and now led in Triumph. 3. Thou hast received gifts for men, i. e. spoils, and gifts from the Kings that be conquered, or who now became homagers unto him, and redeemed their peace. 4. Yea, for the rebellious also, formerly so, but now Tributaries. 5. That the Lord God might dwell among them. Might have a certain place to dwell in, and the Ark not carried from place to place as before. This is the literal sense, but the Mystical is other, and must be referred to our Saviour's Ascension, the Apostle being our Author for it, Eph. 4. 1. Ascendisti in altum. When the cloud carried him from earth to heaven. 2. Then he led captivity, i. e. Those which captived us, captive, viz. Death, the Devil, Sin, the power of Hell, the curse of the Law. 3. He received, and gave gifts to men. 1. The Apostles, Evangelists, Prophets, Doctors, and Teachers, were those gifts. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Graces, Gists of the Spirit. 4. Yea, for the rebellious also. Paul a persecutor called. Austin a Manachaean, etc. 5. That he might dwell among them; for to that end St. Paul saith, these gifts were given, to the work of the Ministry, to the edification of the Church, to the building up the body of Christ, Ephes. 4. Of Christ's ascension, two effects. The two effects then of this Ascension were, One toward his enemies, the other for his friends. When thou ascendest up on high. 1. 1 To his enemies. Thou ledst captivity captive. That was the consequent on his enemies. 2. Thou receivedst, and gavest gifts: That's for his friends; 2 To his friends. for which he sings a Benedictus, Blessed be God; for he comes over both these again, but by an Epanodos, speaking of the last first. Ver. 19 1. The gifts to his friends: Blessed be God, which loadeth us with benefits, Ver. 20 even the God of our salvation: He that is our God, is the God of salvation, and unto God the Lord, belong the issues from death; he knows many ways to deliver, even in ipsa morte, when there is no hope. 2. The conquest of his enemies, for such he counts obstinate, impenitent, and malicious sinners; those he will destroy, even the highest, the heads of them: God shall wound the head of his enemies, and the hairy scalp of such a one as goeth on still in his wickedness. 2. His last Argument, is, 2 The salvation of his people. God's performance of his promise to his to save them, as if he had said, Although you should be in so great straits as you were in the Wilderness, when you fought with Og King of Basan, or at the red Sea, yet I will fetch you out, and deliver you, as I did them; his word is passed for it, The Lord said, Ver. 22 1. I will bring again from Basan; from dangers as great as that was. 2. I will bring my people again from the depth of the Sea, Ver. 23 when there is no hope. 3. And for thy enemies, they shall be destroyed by a great effusion of blood; That thy foot may be dipped in the blood of thy enemies, The pomp at the ascent of the Ark. The fourth part and the tongue of thy Dogs in the same: Thou shalt waste, and be glutted with their blood. 4. And now he descends by an elegant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to set before our eyes the pomp and show which was used in the Ascent and deduction of the Ark, and the proceeding of it. 1. The people were all present to see the pomp: They have seen thy go, O God, even the go of my God, my King, in the Sanctuary. 2. The manner used in the pomp: The Singers go before, the Players on Instruments followed after, amongst them were the Damsels playing with Timbrels. 3. In the pomp they were not silent; and that they be not, he exhorts them, Bless ye the Lord in the Congregations, ye that are of the Fountain of Israel, i. e. jacob's posterity. 4. And he gives in the Catalogue of the Tribes that were present, all, but these especially. 1. There is little Benjamin, jacob's youngest son, or now the least, wasted with War, with their Ruler, the chief Prince of their Tribe. 2. The Princes of Judah, and their Counsel. 3. The Princes of Zebulun, and Princes of Napthali, the farthest Tribes, therefore the nearest. To the pomp he annexeth a prayer. 5. And in the midst of the pomp, he interserts a prayer, which hath three Votes, before which he prefixeth this ingenuous acknowledgement, that all the power and strength of the Kingdom of Israel was from God; Thy God hath commanded thy strength; and then he prays, Ver. 28 1. For the confirmation, establishment, continuance of this strength: 1 For confirmation of the Kingdom. Strengthen, O God, that which thou hast wrought in us; and let this be evidenced by the Kings and Tributaries that shall bring gifts: Because of thy Temple at Jerusalem, shall Kings bring presents to thee. 2. For the conquest and subduing of the enemy, 2 For conquest of the enemies. until they become Tributaries, and do their Homage: Rebuke the company of Spear-men, the multitude of the Bulls and Calves of the people, i. e. Kings, Princes, and their potent Subjects, For increase of the Kingdom. till every one submit himself with pieces of silver; scatter thou the people that delight in War. 3. For the increase of Christ's Kingdom, of which david's was but a Type by the access of the Gentiles: Princes shall come out of Egypt, Ethiopia shall soon stretch out her hands to God: These by a Synecdoche put for all Nations. 5. The fifth part. He renews his invitation to praise God. This excellent Psalm draws now toward a Conclusion, and it is a resumption of that he principally intended, viz. that God be blessed, honoured, praised; to which he first exhorts, and then shows new Reasons for it. 1. He exhorts all Nations to perform this Duty; before the Jews, but now all universally: Sing unto God ye Kingdoms of the Earth, O sing praises to the Lord. Selah. And that all Nations do it. His Reasons. 2. His Reasons to persuade it. 1. The Majesty of God testified. 1. 1 The Majesty of God. By his works: To him that rides upon the Heaven of Heavens which were of old. 2. 2 His protection. His power, in his Thunder, in his Word: He doth send forth his voice, and that a mighty voice. 2. His wise protection and providence to his people: Ascribe ye the power to God, his excellency is over Israel, and his strength is in the Cloud. 3. 3 His goodness to his Church. His communication of himself to his Church in particular. 1. O Lord thou art terrible out of thy holy places. 2. The God of Israel is he that gives strength and power to his people. 3. Blessed be God, with that Epiphonema he concludes. The Prayer collected out of the sixty eight Psalms. O God, in Majesty terrible, in thy protection of thy people most merciful; since thy power is so great, thy presence so powerful, that at the blasting of the breath of thy Nostrils, thy enemies vanish as a vapour when it is raised to the highest, and those that hate thee, haste from thy presence; Why art thou absent from us? why sléepest thou in this needful time of trouble? O Lord, awake, and arise for us, and scatter our, nay, thy enemies; they hate not us, Ver. 1 but thee, and thy Law, and Ordinances; make them to fly from thy face, drive them away as smoke; as wax consumes and melts before the fire, Ver. 2 so let the wicked perish at thy presence, O God; so shall the righteous have just occasion to rejoice, Ver. 3 they shall rejoice before thee their God, they shall be exceedingly joyful. O God, Thou art infinite in thy Essence, wonderful in thy works, most merciful in thy ways to the sons of men: Thou ride above upon the Heavens, when we crawl upon this Dunghill of Earth; Thou art Jehovah, and hast a being in thyself; a time there was when we were not, and the time will come when we shall not be; and what we are at present, we have from thee; O let us live then, and we will praise thee; Turn away thy wrath from us, and we will rejoice before thee, and sing praises to thy Name. As Orphans we are in this World, be thou our Father; as Widows, be thou our Husband; Ver. 5 destitute we are, without any humane help, left alone, and solitary, O gather us into Families and Societies; for our rebellions against thee, bond we are with Chains, and brought into a dry Land; hear the groans and sighs we send up unto thee, and out of thy holy habitation make it appear, that thou art present with us; look upon the humble, consider thy dispersed and distracted people, have pity on the Widows and Orphans, and let us dwell once more together in peace, unity, and plenty. O God, Ver. 7 when thou goest before thy people Israel, when thou didst lead them through the Wilderness, than thou didst march before them in a cool Cloud by day, and in a Pillar of fire by night; the dull and heavy earth was moved at thy presence, the Heavens dropped Manna, the Clouds shot forth lightnings, even Sinai itself trembled, when thou gavest thy Law unto thy people, and after thou brought'st them into a wealthy Land. O Lord, thy power is yet the same, and thy goodness immutable, go out before us a sinful Nation, and yet thy people, as thou didst rain down Manna for them, so also we beg of thee to send us necessaries from above; and let this our Land, that hath been long afflicted with many evils, enjoy a quiet peace, and her inhabitants the fruits of peace; confirm us Lord in that inheritance which thou hast given us, let thy Congregation dwell therein; and of thy goodness, not for our merits, prepare and provide meat and raiment for thy people that hath been long oppressed by Tyrants. We have heard with our ears, O God, and our Fathers have told us, what thou hast done in their time of old; great is the company that have published in our hearing, that by thy mighty power Kings with their Armies did fly, and haste away, and that thou hast given the spoil to be divided among thy Houshold-servants. This puts us in hope, that we, even we that have been for a long time cast aside, as the offscouring of all things, and black and inglorious by many pressures, shall yet be called for again, and set in our inheritances; our Dovelike and innocent faces shine as silver, and glister as gold; the Snow upon the top of Salmon shall not be so white, as shall our innocence, when thou by these afflictions hast purged away out dross, and melted away our tin. Such a mercy we cannot expect for our own sakes, for we are a sinful people; but Lord remember Zion, and be gracious to Jerusalem; This is the Hill of God, in this thou desirest to dwell, this thou hast chosen to dwell in for ever: Shall then the other Hills insult over it? shall the Kings of the Nations, and pride of Tyrants trample it to the dust; Thy Chariots, O God, are twenty thousands, even thousands of Angels, and thou Lord art among them, as in Sinai. Now Lord show thyself in glory, ascend on High, get the victory, and triumph over the enemies of thy-Church, lead them Captives that have captived us, and make them bring and offer thee gifts, that have rob thy Temples; and so change the hearts of the rebellious, That thou Lord may'st dwell among them, and be acknowledged and worshipped by them. Bring thy people, O Lord, out of their troubles, as thou of old didst deliver thy chosen from the fury of Og the King of Bashan; or thy people Israel from the hands of Pharaoh, that pursued them to the depths of the red Sea: Wound the head of thy enemies, and the hairy scalp of such a one as goeth on still in his wickedness; let thy Beloved wash their feet in the blood of their enemies, and let the very Dogs lick their blood; wisely they wrought against us, conceiving they had enclosed us, but thou art our God, the God of our Salvation; to thee belongs, and thou hast showed, that there be in thy power many issues from death; for where the help of man hath failed, Thou hast reached forth thy hand, and delivered us from the jaw of the Lion, and the paw of the Boar: Blessed then be the Lord, which daily loads us with benefits, even the God of our salvation. Make thy Word perfect, O our God, rebuke the multitude of the Spear-men, restrain the fury of those whose rage and anger against us is no less than that, of enraged Bulls, still the tumults of the people, scatter all those that delight in War; for thy Temple's sake at Jerusalem, be propitious unto us, and strengthen that O God, which thou hast wrought in us: Bring down our enemies, till they submit every one, and humbly bring pieces of silver, until Princes come out of Egypt, and strangers stretch forth their hands, and become Homagers to thee our God. O how glorious will be thy praise, how excellent thy Name, Ver. 32 when all the Kingdoms of the earth with one heart, and one voice, shall sing praises to thee. Thou ride upon the Heavens which were of old, Thou speakest from thence in Thunder, and sendest out a mighty voice; therefore will we ascribe strength unto our God, which is the God of Israel. O God, Thou art wonderful and terrible out of thy holy place, when thou communicatest thy presence to thy servants; Thou art the God of Israel, that gives strength and power unto thy people. Blessed therefore be our God. Amen. PSAL. LXIX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. IN this Psalm, David shows to what extreme straits he was brought by malicious enemies; and yet he is but the Type, for the bitter passion of our Saviour are by these not obscurely set out to us. The parts are: 1. David's prayer, and the Reasons he useth for help, from ver. 1. to 23. 2. An imprecation against his enemies, from ver. 23. to 31. 3. His profession of thanks, from ver. 30. to the end. 1. The first part. His prayer, and the occasion and reason. He petitions, Save me, O God, ver. 1. and then adjoins his Reasons, which are many. 1. The present condition in which he was in, expressed by divers Metaphors, comparing his enemies to waters, 1 His present danger. deep waters, deep mire, great floods. 1. Ver. 1 Save me, for the waters are come in unto my soul. 2. I sink in the deep mire, where there is no standing. 3. I am come into the deep waters, where the floods overflow me; no more hope for me to escape without thy help, than for a man of life, who is compassed with the waves of the Sea. Yea, and that which adds to my grief, I call to thee, and thou seemest not to hear. 1. I am weary of my crying. 2. My throat is dry. 3. My eyes fail while I wait upon my God; nothing is wanting on my part, and yet I have no answer, and yet I will wait still, for thou art my God. 2. 2 From his enemies. Farther yet; when I consider my enemies, I have reason to cry, Save me; for they are malicious: 2. Many: 3. Mighty: 4. Injurious. 1. Malicious: They hate me without a cause. 2. Many: They are more than the hairs of my head. 3. Mighty and injurious: They that would destroy me, being my enemies wrongfully, are mighty; Then ●restored that I took not away. 3. 3 From his innocence. From his innocence, touching which he appeals to God; O God, Thou knowest how guilty I am of that which they impute to me for foolishness, viz. I am not guilty, and yet my faults are not hid from thee. Before thee I confess that I am a sinner, but not guilty of any folly done to them; for that which they call folly, viz. thy Service, is my greatest wisdom. 4. 4 From the hurt may come by it. Lest if he suffer thus, and be not saved, others then by it will be discouraged, fall away, and judge it a vain thing to depend and rely upon thee; and therefore he prays, Let not them who wait upon thee, O Lord God of Hosts, be ashamed for my cause; let not them who seek thee, be confounded through me, O God of Israel. 5. 5 That he suffers for God's sake. And the fifth Reason he gives, which may be most persuasive that God hear and save, viz. that what we suffer is not for his own, but for God's sake: Because for thy sake have I suffered reproach, shame hath covered my face; for this I am become a stranger to my Brethren, An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. an Alien to my mother's children. And upon this cause he stays, usque, ver. 13. and shows how he was affected toward God, that he might make it appear, For it was for, that for this cause it was he suffered: 2. And then how for it they were affected to him. 1. 1 His zeal. He was zealous for his God: The zeal of thy house hath eaten me up; and for this he suffered: The reproaches of them that reproached thee, are fallen on me. 2. 2 A penitent. He was religious, a Penitent, fasted, usque ad castigationem animae; I wept, and chastened my soul with fasting; but when I did this, that also was turned to my reproof. 3. He humbled himself even to wear Sackcloth; I made Sackcloth my garment; but he could not so please neither, I became a Proverb to them, to them of all sorts. 1. To the high, and such as were in Authority: Those that sit in the Gate speak against me. 2. To the low, common and ordinary people: And I was the song of the Drunkards. 2. This I suffer for thy sake, and therefore he now renews again his Petition, He renews his Petition. and enforceth it near upon the same Arguments; and first he prays earnestly, hoping that he hath chosen for this a fit season: But as for me, my prayer is unto thee in an acceptable time. 1. Hear me, ver. 13. Deliver me, let me not sink, let me be delivered, ver. 14. Let not the water-flood overflow me, neither let the deep swallow me, etc. And again, Hear me, O Lord, turn unto me; Hid not thy face from thy servant; Hear me speedily; Draw nigh to my soul, and redeem it; Deliver me. 2. Thus earnest he was in his prayer, and his Arguments to persuade Audience: are, 1. God's goodness, mercy, truth: In the multitude of thy mercy hear me, in the truth of thy salvation: Hear me, O Lord, for thy lovingkindness is good; Turn unto me according to the multitude of thy tender mercies. 2. I am in very great troubles and dangers: In the mire, and like to sink; in deep waters that overflow, and are ready to swallow me; in a pit, whose mouth is ready to shut upon me; I am in trouble, therefore hear me speedily, and deliver me. 3. I am thy servant, 'tis for my service to thee I suffer; therefore hid not thy face, etc. 4. Do it, do it, because of my enemies; as if he had said, Though I be not worthy for whom thou shouldst do this, yet mine enemies are such, that they deserve no favour, they deserve not that I be left in their hands. 1. They are scorners, and that thou knowest: Thou hast known my reproach, my shame, and my dishonour; my Adversaries are all before thee; in thy sight they do it. 2. And this their base usage toucheth me near, and puts me into an agony; Reproach hath broken my heart, I am full of heaviness. 3. My friends stand afar off, flie, and forsake me: And I looked for some to take pity, but there was none; and for comforters, but I found none. 4. Lastly, they were inhuman: They gave me Gall to eat; and in my thirst they gave me Vinegar to drink: Nothing more true than these four degrees in Christ's Passion, such enemies he found, such Jews. 2. His prayer being ended, The second part. An imprecation. he fitly subjoins a heavy imprecation by way of a Prophecy. 1. And first he prays, That as they gave him Gall and Vinegar in his thirst, that they might find the like at their Table: Let their Table be made a snare to them, and that for their welfare a Trap: A heavy judgement, The degrees are eight. when that which God ordains for our necessity, delight, content, health, prosperity, should be our hurt, discontent, sickness, death. 2. That they be struck blind; and he means not so much in body, as in mind; a grievous judgement, when a man can neither see imminent dangers, nor future evils: Let their eyes be darkened that they see not. 3. That they be enfeebled in their bodies and counsels, Make their loins continually to shake; i. e. let them be unfit for War and action; or, as Saint Paul renders it, Ever bow down their backs, let them be in perpetual slavery, and carry burdens. 4. That they suffer speedily, greatly, and continually. 1. Greatly; for he prays, effunde, pour out, and that is commonly out of a full Vessel, and plentifully. 2. Speedily; Pour out thy indignation on them; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. 3. Perpetually; Let thy wrathful anger take hold of them; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 5. That their Country be wasted, and their posterity thrust from their inheritance and houses: Let their habitation be desolate, and none dwell in their Tents: And here the Prophet interserts a Reason, which was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or which is worse, their adding affliction to affliction; so far from commiseration, that they help to increase the grief of those whom God hath wounded; For they persecute him whom thou hast smitten, and they talk to grieve those whom thou hast wounded. 6. That they may fill up the measure of their iniquity, and so be ripe for God's Sickle, Add iniquity to iniquity; withdraw thy grace, that they sin freely. 7. That they die in the state of impenitency, Let them not come into thy righteousness. 8. That they finally perish, Let them be blotted out of the Book of the living, and not be written with the righteous. 3. The third part. He sings praise Hitherto we have heard David's complaints and prayers; but now out of the sense of divine protection, he breaks out into praises. 1. Ver. 29 He confesses his own condition: As for me, I am poor and sorrowful; and then acknowledgeth God's help; Let thy salvation set me on high. And assures himself of God's acceptance. The effects shall be, 2. Then with full voice he sings praise: I will praise the Name of God with a Song, and will magnify it with Thanksgiving. 3. And of this praise he promiseth himself acceptance: This also shall please the Lord better than an Ox or Bullock, that hath Horns and Hoofs. And the effect of this his praise for his deliverance, 1 Joy to the afflicted. will be double: First, upon the godly poor afflicted people; and secondly, upon the whole World▪ 1. The effect upon the poor will be joy: The humble and meek shall see this, and be glad; and your heart shall live that seek God; their sad heart shall revive. 2. The Reason is; For the Lord heareth the poor, and despiseth not his Prisoners: David and Christ he heard, and this gives assurance that he will hear suos vincta, those that suffer for him. Then secondly, 2 Thanksgiving in all men. the effect it shall have upon the whole World, is a general Thanksgiving. 1. Let the Heaven and the Earth praise him, the Seas, and every thing that moveth therein. 2. And the Reason he gives for it, is worth noting, which is, his goodness to his Church and people. 1. For God's goodness to his Church. In saving them from their enemies: He will save Zion. 2. In confirming his Kingdom among them: He will build the Cities of Judah. 3. In giving them security and peace; That men may dwell there, and have it in possession. 4. In conserving it perpetually, that the Cates of Hell shall not prevail against it: The seed also of his servants shall inherit it, and they that love his Name shall dwell therein: Not Hypocrites, but they who love him sincerely, and worship him in Spirit and Truth. The Prayer collected out of the sixty ninth Psalm. O Blessed Lord God, who art more ready to grant, than we to ask, let this be the time when my prayer shall be accepted by thee; O God, Ver. 13 in the multitude of thy mercy hear me. Hear me, O Lord, for thy lovingkindness is good; Turn unto me, according to the multitude of thy tender mercies; and hid not thy face from thy servant, for I am in trouble: Hear me speedily, Ver. 1 and save me, O my God. The waters are come even unto my soul, Ver. 1 O let not the water-flood overflow me, neither let the deep swallow me up; and let not the pit shut her mouth upon me: I sink in deep mire, where there is no standing; deliver me out of the mire, Ver. 2 and let me not sink. Now in the midst of these extremities, I am weary with crying unto thee, my throat is dry and hoarse through my daily complaining; yea, and my eyes are grown weak and dim in looking upward, Ver. 18 and in waiting for help from my God; Draw nigh then unto my soul, and redeem it, and let me have an experience of the truth of thy salvation. My enemies, O Lord, are many and mighty, and malicious; Ver. 4 Those that hate me, are more in number than the hairs of my head: Mighty they are also, Ver. 5 and most injurious; for they call me to an account for that I never took, and punish me for that I never deserved: O Lord, Thou knowest my foolishness, Ver. 4 and my faults are not hid from thee, against thee only I have sinned, but to them I have done no harm; and yet such is their malice, that they seek to destroy me wrongfully, and without any cause of mine seek to take away my life. To thee, O Lord, all things are manifest, Thou hast known my reproach, my shame, and my dishonour, and my Adversaries are always before thee; and this reproach is so great, that it hath even broken my heart, and I am full of heaviness; and which is yet more grievous, in this my distress, I looked for some to take pity on me, but I found none; and for comsorters, but I found none; for not only my enemies afflicted me, but even my friends ran from me, Ver. 8 and forsook me. I am become, as it were, a stranger unto my Friends and Brethren, and an Alien to those who are of my own blood, my mother's children, and most familiar friends stand staring upon my trouble, deny me, and afford me no comfort. And all this is done unto me without any fault or offence of mine, Ver. 7 it is for thy sake I have born this reproach: For thy sake shame hath covered my face; for the zeal of thy House hath eaten me up: I have been very zealous for the Lord God of Hosts, they have thrown down thine Altars, and slain thy Prophets with the edge of the Sword; very studious I have been, and fervent to maintain thy Religion in its purity, which others have cast down; and in it, so much as lies in them, have reproached thee; but the reproaches of them that reproached thee, are fallen upon me. Because thy Name was dishonoured, I wept, I chastened even my soul with fasting; and whereas I ought for this to have been more dear unto them, I became a scorn; even my humiliation and acts of repentance, were turned to my reproach: I testified also my sadness, by my Sackcloth; and for this, I became a Proverb of reproach. The judges, the chief of the City, they which sit in the Gates, speak against me, condemning me, and detracting from me; and as for the common, ordinary sort of people, the Drunkards, they made songs of me. In a word, They gave me Gall to eat, and Vinegar to drink; so inhuman they were, that whereas in my greatest sufferings and extremities they ought to have refreshed and relieved me, they increased my sorrows, and under a colour of refreshment, added affliction to the afflicted. Now in the midst of these grievances, that which most grieves my heart, is, the scandal of the Cross; afraid I am, lest that any of thy people looking upon those things which I suffer, should estéem me stricken, smitten of God, and afflicted; and thereby take an occasion to renounce the Truth of Religion, and fall from thee: I beseech thee therefore O Lord God of Hosts, Let not them that wait on thee, be ashamed for my sake; let not them that seek thee, be confounded for my sake, O Lord God of Israel. O Lord, to remove this scandal, there is no readier way, than to bring them down, to humble them, and to pour the vials of thy wrath upon them. Let then their Table be made a snare unto them, and what should have been a welfare, let it become a trap. Gall and bitterness they have offered to me, let their dainties be bitterness in their mouths, and gall to their palates: A snare they have laid for my feet, and let that, in which they hope to be prosperous and happy, be an occasion of falling; the very eating of the Paschal Lamb their ruin, and thy Word, the food of their souls, an occasion of error. In hearing, let them hear, and not understand; and in seeing, let them see, and not perceive; make the heart of this people fat, and make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed: Inféeble them, O Lord, and make their loins to tremble and shake, bow down their backs with slavery and hard bondage, and press them continually with such burdens of miseries, that they may groan and sigh under the heavy hand of their Oppressors; Plentifully and speedily pour forth thy indignation upon them, and let thy fiercest anger and vengeance continually pursue them; let their houses be desolate, not a stone left upon a stone, and their land without an inhabitant; let them proceed from one wickedness to another, and add sin to sin, till their iniquity come to the full; neither ever let them repent them of their wicked ways, that thou mightst pardon and forgive their heinous transgressions, or justify them at thy great Tribunal, with mercy thou wilt indulge to all true penitents: And although hitherto they have been reckoned among thy people, of whom they are born, and with whom thou hast established thy Covenant, yet, O Lord, let them be blotted out of the Book of the living, and not be written among the righteous: And it is but just that all this happen unto them, because when common humanity, and thy Word also requires, That we weep with him that weeps, and lament with him that laments, they have helped on the affliction; for they persecute Him whom thou hast smitten, and they talk to the grief of those whom thou hast wounded. O Lord, I am wounded, I suffer justly under thy hand, but to them I have done no harm; at this time I am poor and sorrowful, destitute of all humane help, and affected with extreme heaviness, Arise then for me, and let thy salvation set me up on High. Deliver me, O Lord, from these troubles, and so shall I praise thy Name with a Song; Ver. 30 Save me from my enemies, and I shall magnify thee with Thanksgiving, which sacrifice, Ver. 31 I know, will better please thee, than the fat of fed Beasts, or the incense of Rams: Besides, all those that are of a dejected spirit, humbled and brought low at the sight of my afflictions, will consider this, see they will, That God heareth the poor, and despiseth not those who are in captivity, and imprisoned for his sake, and they will be glad, and rejoice at it; and the heart of all those that seek th●●, which was even dead before, will then revive and live. O Lord, save Zion, and build the Cities of Judah, let men dwell there, and have it in possession; let the seed of thy servants inherit it, and all those that love thy Name dwell therein; so shall the Heaven and Earth praise thee, and every thing that moveth therein. Amen. Amen. PSAL. LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THIS Psalm is the same with the five last verses of the fortieth Psalm. The Contents of this Psalms are. 1. The Prayer of David for himself, that he may be freed from his enemies, ver. 1. which he repeats, ver. 5. 2. For the speedy destruction of the wicked, ver. 2, 3. 3. For the prosperity of the godly, ver. 4. 4. The Arguments he urgeth to move God to grant his prayer. 1. His miserable condition, I am poor and needy. 2. God's office, Thou art my Helper and Redeemer, therefore make no long tarrying; O my God. The Psalm needs no farther Analysis, because it is fully Analysed before in the end of the fortieth Psalm. The Prayer out of the seventieth Psalm. O Lord, we therefore daily implore thy mercy, because we are daily beset with danger; Enemies we have, without, within us, from whose malice and cruelty we can find no safety, Ver. 5 except in thy favour and mercy: Thou alone art our Help and Deliverer, make then no long tarrying, O my God; rather make haste to deliver us, Ver. 1 make haste to help us. Many there are that seek after my soul, let them be ashamed and confounded; Ver. 2 many there are that desire my hurt, let them be turned backward, and put to confusion; suddenly let them be turned back, and put to flight, Ver. 3 that rejoice at my harm and downfall. On the contrary, let all those who seek thee, who are zealous of glory, and call upon thy Name, rejoice and be glad in thee; Ver. 4 and when they shall see thy salvation, that thy great deliverance of me from an imminent and unexpected danger, be in love with thy salvation, and say always, The merciful and just God be continually praised, who hath sent his Angel, and so miraculously delivered his servants; delay not therefore, O Lord, but send us help through jesus Christ our Lord. PSAL. LXXI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. BEcause David composed this Psalm in his old age, as is evident by the 4, 5, 8. verses, conceived it is, that the enemies he here prays to be delivered from, was Absalon and his Conspirators. The parts in general, are two. 1. A Prayer, that God would help and deliver him, to persuade which, he useth many Arguments, from ver. 1. to 22. 2. His Vow of Thanksgiving, from ver. 22. to the end. 1. The first part. David's Prayer. In the first verse he proposeth his Petition in general words, Let me never be put to confusion, Vers. 1 be shamed by my enemies. 2. And intimates the cause, In thee I put my trust. Vers. 2 Which Petition he renews more particularly, vers. 2. Deliver me, Vers. 3 cause me to escape, incline thine ear, save me. Be my strong habitation, whereunto I may always resort. 2. His Arguments to persuade it. And then urgeth many Arguments, that he might draw God to hear and deliver him. 1. Vers. 2 From his justice and equity. Deliver me in thy righteousness, i. e. as thou art a just God. 2. Vers. 3 From his word and promise. Thou hast given Commandment to save me; therefore save me. verax. 3. Vers. 3 From his power. Thou art a Rock and Fortress. Able then to deliver. 4. From that relation betwixt God and David. Thou art my Rock, my Fortress, my God, my hope. An interest I have in thee. Therefore deliver. 5. Vers. 4 From the Qualities of his Adversaries. They were wicked, unrighteous, cruel men. 6. From the confidence he had in God. Which he amplifies from the time. 1. Thou art my trust even from my youth. 2. And recalling, as it were, his words. Nay, long before. By thee I have been holden up from the womb. Thou art he that took me out of my mother's bowels. 7. From his thankful heart. My praise shall be continually of thee. 8. From the condition he was in. Become he was the scorn of men. I am as a wonder unto many. 9 Lastly, None he had to trust to but his God. But thou art my strong refuge, and therefore from him prays and expects deliverance, that thereby he might sing his praises with the fuller voice. Let my mouth be filled with thy praise, and with thy honour all the day. 3. He renews his prayer. And then he returns to his prayer again. Cast me not off in the time of old age, forsake me not when my strength faileth. And then complains of his Adversaries, which he useth for a reason also, Describes his enemies. that God hear him. These are very impetuous, and intolerable. 1. For mine enemies speak against me. Linguam ad jurgia solvunt. 2. They labour to take away my life. They watch, they lay wait for my soul. 3. They study mischief. They take counsel together. It is a plot, a conspiracy. 4. They insult, and speak words able to break my heart. God hath forsaken him, persecute him, and take him, for there is none to deliver him. 4. Prays against them. This puts David to his prayers again. O my God, be not fare from me, make haste to help me, O my God. And he prays, 1. Against them. Let them be confounded and consumed, that are adversaries to my soul, let them be covered with reproach and dishonour, that seek my hurt. 2. Professeth Then makes a profession of his hope and thankfulness. 1. 1 His hope. But I will hope continually. 2. I will yet praise thee more and more. In which he ascribes all the honour to God. My mouth shall show forth thy righteousness and thy salvation all the day, 2 His thankfulness. for I know not the numbers thereof. I will go in the strength of the Lord God, I will make mention of thy righteousness, even of thine only. Secondly, Vers. 17 He reinforceth his prayer from his experience unto him from his youth. He reinforceth his prayer by his experience of God's goodness to him. 1. O God, thou hast taught me from my youth. Both by thy Word, and Spirit. 2. And hitherto I have served thee, I have declared thy wondrous works. 3. Therefore let thy grace uphold me still, forsake me not now, when I am old, and gray-headed. And the end why he thus prays, is, 4. Until I have showed thy power to this generation, and thy strength to every one which is yet for to come. Let not thy power receive dishonour by my ruin. Thirdly, And yet again he returns to praise God: He again praiseth God for his goodness. and he gins with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Thy righteousness, O Lord, is very high, who hast done great things: O God, who is like unto thee? i. e. Wonderful, O Lord, is thy power in defence of thy Servants, for thou savest them in another way, and by a higher hand, than we can wish or think. 2. And this is evident in me. I am the example of it. For, 1. Thou hast showed me, 1. Troubles. 2. Great and sore troubles. Of which he is an example. 2. Yet thou shalt quicken me again. 3. And shalt bring me up from the depths of the earth. 4. Thou shalt increase my greatness. 5. And comfort me on every side. 'Tis an elegant Incrementum. 2. And thus by faith having encouraged and comforted himself in God, The second part. His Doxology. he cheerfully returns his Doxology, professing to do it by all means he could. 1. With instruments of Music. I will also praise thee with the Psaliery, even thy Truth, O my God, unto thee will I sing with the Harp, O thou holy One of Israel. 2. With his lips and soul. My lips shall greatly rejoice when I sing to thee, and my soul, which thou hast redeemed. Hypocrites praise God with the lips only, but David joins the soul to the lips. 3. With his tongue. My tongue shall also talk of thy righteousness all day long. And he concludes with this reason. For they are confounded, for they are brought to shame, that seek my hurt. The Prayer collected out of the seventy first Psalm. O Lord God Almighty, many are the enemies, Vers. 10 that seek after my soul to destroy it, they speak against me, they lay wait for my soul, they take counsel together, they encourage themselves in mischief, saying, that God, of whose favour he was want to boast, and by whose hand he hath hitherto been sale that God hath now forsaken him, and left him in your hands, persecute him, and take him, for there is none to deliver him. But in thee, O Lord, is my trust, be not far from me, O my God, Vers. 1, 12. make haste to my help. Deliver me for thy righteousness, and cause me to escape, Vers. 2 incline thine car unto me, and save me. Thou art my Rock and my Fortress, be thou th●n my strong Habitation, whereunto I may always resort. Thou hast given a Commandment to save me: Deliver me then at this time, Vers. 13 out of the hand of the wicked, out of the hand of the unrighteous and cruel man. Let them be confounded and consumed, that are adversaries to my soul, let them be covered with reproach and dishonour, that seek my hurt. O Lord, for thy sake I am become as a prodigious thing unto many, Vers. 7 they cast a scornful eye upon me, as if I were the offscouring of the world, but thou, Lord, art my strong helper, under whose wing I shall be safe, and overcome come those difficulties, Vers. 5 which otherwise are inevitable. Thou, Lord, art he alone in whom from my youth to this day, I have put my hope. By thee I have been upholden from the womb; Thou art he that tookest me out of my mother's bowels, and ever since, by thy miraculous preservation of me, hast given me just occasion to praise thee. Let then my mouth be filled with thy praise, and with thy honour all the day long. Now also when I am old and gray-headed, good Lord, forsake me not. So shall I praise thee more and more, my mouth shall show forth thy righteousness, thy faithfulness in keeping promises, thy justice in punishing wicked men, and thy mercy to me, in sending salvation at all times. Great and wonderful things, O Lord, are those that thou hast done for me, they exceed for number, I cannot reach to them for height. O Lord, who is like unto thee? If I would declare them, and speak of them, they are more than I am able to express. Yet what I can do, I will do, I will show thy strength to this generation, and thy power to all them that are yet for to come. Though I am a man of a short time, and no way eloquent, yet, I will go in the strength of the Lord God, and I will make mention of thy righteousness, even of thine only. O God, from my youth thou only hast taught me. Many experiences I have had of thy power and justice, for thou hast showed me great and sore troubles, and yet hast quickened me again, thou hast brought me within the sight of death and the grave, and yet hast recovered me again from the depths of the earth. From so great a death thou hast delivered me, and I am persuaded, that thou wilt yet deliver me, nay, that thou wilt yet add this over and above to thy goodness, that thou wilt yet increase my greatness, and comfort me on every side. Thought I am by thy Word, assured by thy Spirit, that thou wilt not be wanting in thy promise, neither then will I be wanting in my thanks. As thou wilt be merciful, so will I always be thankful. I will set forth thy praises with the Psaltery, I will sound out thy truth in performing thy promises, with instruments of Music. To thee will I sing upon the Harp, O my God, O thou that art holy, and makest Israel to be a holy people. Neither will I resound thy honour in a dull and a heavy manner, my lips shall clearly express, what the instrument darkly brings to the ear, and my heart and soul, which thou hast redeemed, shall exult and rejoice at the honour of thy name. And after the Anthymne is ended, I will yet praise thee more and more, for my tongue all the day long shall be employed in talking and making mention of thy righteousness. And all that fear thee, shall say, Blessed be God, who hath confounded and brought to shame all those who study the hurt of his people, and the subversion of his Church. PSAL. LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. DAVID being near his death, makes his prayer for his son Solomon, that he may be a just, peaceable, and great King, and his Subjects happy under his Government. But this is but the shell of the Psalm, for the kernel is Christ, and his Kingdom, under whom righteousness, peace, and felicity shall flourish, and unto whom all Nations shall do homage for ever and ever. The parts of the Psalm are, 1. The Petition, vers. 1. 2. The general express of the Qualities of this Kingdom, vers. 2, 3, 4. 3. The particular unfolding of these in the effects, from vers. 4. to 18. 4. The Doxology, from vers. 18. to 20. 1. The first part. He prays for Solomon. David being taught by experience how hard a matter it is to govern a Kingdom well, prays to God for assistance to his son Solomon, to whom, being to die, he was to leave his Crown and Sceptre. 1. Give the King thy judgements, O Lord; Vers. 1 The true knowledge of thy Law. This granted the effects will be, 2. And thy righteousness to the King's son: That he may not decline to the right or left hand, but judge ex aquo & bono. Administer thy justice. Judge for God. The second part. 2. For then this will follow. 1. Justice will flourish in his Kingdom. 1 Justice. He shall judge thy people with righteousness, and thy poor with judgement. Vers. 2 2. And peace also, and prosperity. The Mountains, i. e. 2 Peace. The chief Magistrates, and the little hills, the lesser officers, Vers. 3 shall bring peace to the people. 2. But by righteousness. For justice upholds the world. Opus justitiae pax. 3. And now he proceeds to unfold himself upon the two former generals; The third part. The effects of justice. first of justice, then of peace. 1. Of justice he assigns two effects. 1. The defence of good men. He shall judge the poor of the people, he shall save the children of the needy. Vers. 4 2. The revenge of the ill. He shall break in pieces the oppressor. 2 Of peace. The Consequents of peace are, 1. Fear and reverence, and the service of God. They shall fear thee, Vers. 5 as long as the Sun and Moon endures, throughout all generations. 2. Plenty and abundance. Vers. 6 He shall come down as the rain upon mown grass, that causeth it to shoot again, and as showers that water the earth. 3. Prosperity of good men. In his time shall the righteous flourish, Vers. 7 and abundance of peace so long as the Moon endureth. 4. Now he shows the amplitude and greatness of this Kingdom, 2 The Amplitude of solomon's, or rather of Christ's Kingdom. which will not be so true of Solomon, as of Christ and his Kingdom. 1. His Kingdom will be very large. He shall have dominion from Sea to Sea, and from the river to the ends of the earth. 2. His Subjects many; some of which shall willingly, others against their wills, obey him. They that dwell in the Wilderness, shall bow before him. 2. His enemies shall lick the dust. Crouch at his feet, low to the earth. 3. Homage shall be done to him by Asian, Europaan, and Arabian Princes. 1. The Kings of Tarshish, and of the Isles, shall bring presents: The Kings of Sheba and Seba shall offer gifts. 2. Nay, all Kings shall fall down before him, all Nations shall serve him. 5. He sets down divers excellent qualities of this King. 1. He should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ready to good, 3 The qualities of the King. a gracious Lord to the meanest Subject. For he shall deliver the needy when he cryeth, the poor also, and him that hath no helper. Vers. 12 2. He should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, far from loading his Subjects with exactions, Vers. 13 burdens, penalties. He shall spare the poor, and shall save the soul of the needy. 3. Vers. 14 Farneze from all tyranny. For he shall redeem their soul from deceit and violence. 4. Far from shedding innocent blood. And precious shall their blood be in his sight. 6. 4 The gratitude of his Subjects. And as he shall be kind and loving to his Subjects, so shall his Subjects show great love and affection to him. 1. Vers. 15 They shall pray for his life. He shall live. 2. They shall offer him presents. And to him shall be given of the gold of Arabia. 3. They shall pray for him. Prayer also shall be made for him continually. 4. The motive to their gratitude. They shall speak well of him. Daily shall he be praised. 7. And that which in all likelihood might move them to it, was, that besides the equity and justice, love and kindness he showed to all, they found that under him they were in a happy condition, they enjoyed a very great plenty and abundance of all things. The plenty they enjoyed under him. 1. For the earth brought forth corn in abundance, not so much as the Mountains, Vers. 16 but afforded them an ample Harvest; There shall be a handful of corn in the earth upon the top, the highest part of the Mountains. The fruit even there shall shake, stand so thick, that the ears brush one against another, as the trees in Lebanon. 2. And the Kingdom shall abound in people. They of the City shall flourish as grass upon the earth; Which is thick set, and green. In a word, Which moved them to love his Memory. this King shall be so dear unto his people, that they shall love his name living, and honour his memory when he is dead, and continue it to all posterities. 1. Vers. 17 His name shall endure for ever. His name shall be continued, as long as the Sun. 2. Men shall be blessed in him. God bless thee, as he did Solomon. 3. All Nations shall call him blessed: acknowledge his happiness, and wish a blessing to themselves after Solomon's example. 3. The third part. The Doxology. In the close of the Psalm, according to his manner, he gives thanks. For taking into his consideration the happiness that was to accrue unto his people under such a King, even when he was laid up in his grave. He breaks forth, 1. Vers. 18 Blessed be the Lord God, the God of Israel, which only doth wondrous things; for indeed such a King is a wonder, and 'tis the grace and Spirit of God that must make him so. 2. And again. Blessed be his glorious Name for ever. 3. Vers. 19 And that not in Judea alone, but all the world over. And let the whole earth be filled with his glory. Amen. Amen. The Prayers of David the Son of Jesse, Vers. 20 are ended. Of which 1. Some, and most judge that this was the last Prayer David made. 2. Jumus, that it was so the last, that it is absolutely the last, and those that follow, were composed by some other. And adds, Haec est mea sententia. But Bellarmine runs as wide another way, affirming, that all the Psalms were composed by David. The Prayer collected out of the seventy second Psalm. O Merciful God, Vers. 1 the fountain and giver of all good things, give unto our Solomon, whom thou hast set to be King over thy people, an understanding heart, grant that the equity of thy Law may always be before his face; commit unto this son of our King, thy power of judicature, and let him always bear in his mind that he is in thy place, and judgeth for thee, whose sentence is righteous, and execution just. For so long as he shall be guided by thy righteousness, he will rule thy elect people with equity, and thy poor, Vers. 2 that are left to thy care, and depend on thee with a righteous decree. Grant, that all those who are Magistrates under him, be they Mountains, Vers. 3 or lower Hills, in a higher, or a lower order, may receive from above, and from his example peace and justice, and administer both so unto thy people, that all unjustice boing removed, thy people may lead a peaceable and quiet life, under this King, in all godliness and honesty. Then shall prosperity and plenty again dwell in our Land, Vers. 5 then shall righteousness and peace once more kiss each other, Vers. 6 then shall thy fear and service which is now neglected and derided, return unto us. Verse. 7 Let him come to us as rain upon the mowed grass, and as the showers that water the thirsty earth, Vers. 15 that the Righteous may flourish, and the Oppressor be broken to pieces. Vers. 16 For him we make our prayer, that he may live, and they of the City under him, flourish like grass upon the earth. But this King and Kingdom is nothing in comparison of that of thy dear Son our Lord and Saviour, for the advance then, and prosperity of that, we offer up our prayers unto thee. O let thy Kingdom come. Vers. 4 He, we are assured, shall judge the poor of thy people, he shall save the children of the needy from the violence of their oppressor, and shall break in pieces the slanderer and accuser of thy people, that impious and accursed Tyrant the Devil. When he was pleased to descend to this great work, Vers. 6 his coming was new and wonderful. He came as the rain into gideon's fleece of wool, without noise, without any alteration in the fleece: so thy Son, the man from heaven, by a new and unheard of manner, descended into the Virgin's womb, neither corrupting her Virginity by his ingress, nor violating her modesty by his egress. This was the first step it pleased him to take to his Crown, and in this insensibly he descends still, that he may reign in the hearts of his people. O let then those sweet dews and drops of grace flow into our dry, earthy hearts, that they may mollify and make them fruitful, that whereas before we brought forth the fruits of the flesh, we may now abound in the fruits of the Spirit. Before his coming, injustice and iniquity prevailed in the world, there were as many Religions as Nations, for men walked in, their own ways, Vers. 7 in his days it shall be otherwise: O Lord, therefore raise up thy power, and come amongst us, that all injustice being put to flight, righteousness may flourish; and iniquity chased away, holiness may take place, and war, and contention, and strife, and hatred, being banished from among men, there may be abundance of peace so long as the Moon endureth. It is the honour of thy Kingdom, that it is established in equity and peace; Oh that it might be increased and enlarged! Vers. 8 It would be the very joy of our hearts to see thy dominion extended from Sea to Sea, and from the river to the end of the earth, that as all power is given unto thee in heaven and earth, so all knees might bow unto thy name, and every tongue confess, that Jesus is the Lord, to the glory of God the Father. Let the people that dwell in the Wilderness, bow before thee, and those, Vers. 9 who were formerly thy enemies, and inhabit the farther parts of the earth, Vers. 10 become homagers unto thee, and in sign of obedience and subjection to thy power, bow themselves at thy feet, Vers. 11 and kiss the very ground on which thou treadest. Let the Kings of Tarshish, and those that remain in the Islands, bring thee presents, and let the deceived Princes of Arabia and Saba in a reverend and humble manner, offer thee honourable gifts. O let all Kings fall down before thee, and all Nations become thy voluntary Servants. Neither shall it ever repent any man of this his profession, and reverend submission to thy Sceptre, since as it is thy office, so also thou wilt deliver the needy when he cryeth, thou wilt spare the poor, thou wilt save and redeem their souls from deceit and violence. O Lord, we are thy people, poor and needy, destitute of all true goodness, weak and oppressed by the cruel power and impetuous tyranny of the enemy of mankind the devil, Vers. 13 among men there is none to help us, among Angels there is not one who can deliver us, Vers. 14 and save us; an object we are fit for thy power and mercy, out of mere compassion arise for us, to thee we cry, upon thes we call, deliver these poor and needy souls of ours from slavery and bondage, from the heavy and bitter yoke of this Oppressor. Be not severe and harsh to us that are thy Subjects, but out of thy clemency spare us, pardon the errors of those who are of an humble spirit, and pass by the transgressions of those who do acknowledge their own weaknesses and disabilities, look unto thy people that are of a broken heart, and save their souls from sin, from death, from the curse of the Law, from all evil. O thou Saviour of the world, which didst purchase that name with the price of thy own precious blood, redeem thy people from deceit and violence. The deceits and baits of sin are many, with which we are too often taken, the allurements of the world more, with which we are bewitched, the violences and assaults of the Prince that rules in the air, most powerful, to whom we too too often yield ourselves captive. O thou Redeemer of mankind, redéem our souls we beseech thee from this tyranny and base slavery. Let not sin reign in our mortal bodies, that we obey it in the lusts thereof. But as thou hast shed thy blood to redéem us from this vassalage, so let us be no longer flaves to sin and Satan, but deliver us from this bondage, free us from this tyranny, and as we have fornierly serded our lusts, so hereafter let us serve thee in righteousness and holiness all the days of our life. Then shall we hope for prosperity in our ways, Vers. 16 and thy blessing upon our labours, the handfuls of corn we sow upon the tops of the hills, shall yield us a plentiful increase, and the ears shall be sat, thick, and full, like the plenty of Lebanon; our Cities shall be full of people, and our people flourish as the grass, which clothes and covers the ground with a pleasing gréenness. O blessed Saviour, live for ever, and of thy Kingdom let there be no end. To thee, and to the advancement of thy service and honour, let men bring of the gold of Arabia, never let them think any thing too rich, too good for thee. Let thy Temples be had in honour, and thou alone honoured in thy Temples. There let men bow with reverence. There let prayer and intercessions be made continually to thee. And there let men offer the Sacrifice of praise and thanks. And thou, O King of Saints, who sits at the right-hand of thy Father, receive the hymns which are presented in thy name, hear, and hearken to, and hearken to, and grant those petitions which thy people shall offer for the prosperity of thy Kingdom, and the good successes of thy Gospel. O let thy name be praised, and the praise thereof endure for ever, and let thy Father's name be honoured in thee as long as the Sun shall rejoice as a Giant to run his course. And according to thy promise made unto Abraham, in thee let all the Nations of the earth be blessed with spiritual and everlasting blessings. Him, O everlasting Father, thou hast blessed and glorified, and in him and for him bless and glorify us. Blessed be the Lord God, the God of Israel, for he alone by his own power hath done these wonderful things for us; He is our King, and he saves, and he delivers; and he redéems, and he spares his people, pardoning our offences, and passing by our iniquities; right precious in his sight is the blood of his Saints. Let his name be praised, and had in perpetual remembrance, and let the Majesty of his power, the greatness of his mercy, and the mercy of his righteousness be glorious for ever and ever, and let the whole earth be filled with his Glory. Amen. Amen. The end of the second book of the Psalms, according to the Hebrews. PSAL. LXXIII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE Prophet shows the grief that good men sustain at the prosperity of the wicked, and at the pressures of the godly, and how bitter a tentation this is; but at last consulting the Will of God, he finds, and acknowledgeth, that the felicity of wicked men ends in infelicity, and the crosses of the godly are the way to happiness, with which consideration he quiets his troubled soul. Let then the Question be, Who is the happy man, whether the godly or ungodly? he that serves God with a pure heart; or he that serves his belly and lusts? And the parts of the Psalm will be in general, Are these: 1. The Arguments produced for the happiness of the wicked, from ver. 1. to 10. 2. The impression these Arguments make too often in a carnal mind, ver. 2, 3, 10, 11, 12, 13, 14. 3. The Rejection of those impressions and doubts, 15, 16, 17. 4. The Refutation of those former Arguments, that for those the wicked were not to be accounted happy, ver. 18, 19, 20. 5. The Prophet's censure and condemnation of himself for his former judgement, ver. 21, 22. 6. His full resolution of the doubt after the full examination of the Reasons on both sides, that it is happiness only to cleave to God, and therefore the wicked, however they flo●●●h, are unhappy, from ver. 23. to the end. The Prophet, before he falls to debate the question, The first part. A Paradox. premiseth this Paradox or Problem, Truly, or, But God is loving or good to Israel: 2. And that he be not mistaken in it, he warily limits it, viz. that be means not all Israel, Ver. 1 not every one that carries the name; But those who are of a clean heart: Israelites indeed, That God is good to Israel. viz. the sincere-hearted. as was Nathanael. And this he premiseth for a Truth, though at first sight a strange on, praeter opinionem vulgi, as are all Paradoxes; and it seems before he durst pronounce it, he had a long debate with himself, and struggled with flesh and blood, heard all that could be said to the contrary (much of which he after expresses) and yet he is bold to utter, and resolute to stick to this conclusion, Truly God is good to Israel: David tempted to think otherwise, which wrought much upon him. Much debate there was, as I said, betwixt him and his soul, before he came to resolve; and the temptations to the contrary, as it seems, were very strong; so much he confesseth in the two following verses. 1. But as for me, my feet were almost gone, my steps had well ●●gh slipped: Ver. 2 The Argument on the contrary side, had near drawn him to a contrary opinion, near made him resolve that God is not good to Israel. 2. Ready to breed in him envy, emulation, vexation, Ver. 3 and perturbation of spirit: For I was envious at the foolish. The Argument, was their present prosperity Now the main Argument was, The peace, the prosperity, the successes of wicked persons: I well nigh slipped, I grew envious, Ver. 3 when I saw the prosperity of the wicked. A sharp tentation, as appears, not only in this place, but Jarem. 12.1, 2. Job 21.7, etc. The second part. This amplified, Now this prosperity of the wicked is amplified by a long Narration, and shown in many particulars to the tenth verse, and that two ways: Negatively. 2. Affirmatively. 1. Negatively. 1 Negatively. 1. There are no bands in their death, but their strength is firm; the sense divers. Ver. 4 1. Either not vexed with sharp diseases, so that they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an easy death. 2. Or their death not hastened by misfortunes, adversities, calamities. 3. Or else by their riches they extricate themselves from the bonds of all Laws, by which otherwise they ought to die; and therefore their strength is firm; for by the power of their purse, there is nothing which they cannot do. 2. Ver. 5 They are in no trouble like other men, neither are they plagued like other men. In troubles they are, and plagued they may be, but not like other men. 1. Encumbrances of wife, children, household affairs, victuals, etc. lie on other men. 2. Famine, war, pestilence invade others; but they living in prosperity, have means to avoid the first, and find means to escape the extremities of the last. Then affirmatively he shows what follows upon their prosperity, 2 Affirmatively. and to the life sets out unto us their manners: Vermis divitiarum superbia; Therefore, 1. They are devilish proud, Pride compasseth them about, as with a chain: As their Chains of Gold compass their necks, He expresseth their manners. so pride surrounds their hearts; or, they are catenati, as slaves in chains, so are they bondslaves of pride. 2. 1 Inwardly. And guilty they are of that, which commonly accompanies pride, viz. Violence, Tyranny, Oppression; Violence covereth them as a Garment: They are involved, and wrapped up in it, and hope to keep themselves warm by it. 3. 2 Outwardly. Pride and fierceness are their internal qualities, and now the Prophet shows how they are manifested outwardly, in their gesture, apparel, gate, speech. 1. Ver. 7 Their pride is seen in their eyes, Their eyes swell with fatness. 2. Then in their words, They pass the thoughts of the heart; on this he stays. 1. They speak against the poor: For they are corrupt, and speak wickedly concerning oppression: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They impudently boast of their Theft and Rapine. 2. They speak loftily, They speak with Authority, think of others words nothing to theirs. 2. They speak against God; For they set their months against the Heavens. 3. Their tongue walks through the Earth; They intermeddle, and labour to have an oar in all Kingdoms, no Law of God or man holds them. This impression the prosperity of the wicked may sometimes make even upon a considerate and good man; This their prosperity produceth a dangerous effect on the vulgar. but upon the common man, and sottish multitude, the tentation produceth a far more dangerous effect; in them it brings forth, 1. Faction, and part taking in mischief; therefore his people are turned hither; i. e. 1 Faction. because they have money to feed them, they behold them successful, therefore his people, i. e. Those who profess Religion, turn to them, side with them, fight for them: 2. And they again pay them well, Waters of a full cup are wrung out to them. 2. 2 Atheism. Atheism and Blasphemy, Hesitation of God's Providence, nay, a plain denial of it. 1. They say, how doth God know? as if they had said, They are fools which think God takes care of things below, and what every one does in this World. 2. Nay, how can he, he is in excelso, on high, and how can he know what's done here? What, is there knowledge in the most High? 3. 3 Extreme folly. Extreme folly; for they collect, That God cares not for things below, because these men are ungodly, and yet they prosper in the World, and increase in riches. 1. In this yet they are wise, that they can discern betwixt piety and impiety. 2. In this also, that they think it just, bonis benè, ut malis malè, à Deo fiat. 3. In this lies their folly, that they know not, that eternal happiness is reserved as a portion, an inheritance for the just; and that the happiness which the Earth can afford, is a common commodity, allotted to men in general, nay, to beasts also. Hitherto the Prophet hath disputed the Thesis, as far as it makes against him, and may seem to speak for the felicity of a wicked man, together with the impressions their prosperity makes at first on some good men, and generally on the vulgar and the multitude. 1. But now he descends to speak of the other part, and to prove, The third part. The carnal conclusion made out of the premises. that notwithstanding all that had or could be said, yet the good and godly person is the sole happy man: To which, before he comes directly, he repeats again his tentation to think otherwise, confesses his weakness, and how far it wrought upon him; if this be so, than all my study of Religion is in vain: 2. All my sufferings are to no purpose, 'tis all folly, 'tis all vanity. 1. Verily I have cleansed my heart in vain, and washed my hands in innocency. Ver. 13 2. For all the day long have I been plagued, and chastened every morning. 2. Then next he shows by a Dilemma, He resolves the question. But not by reason that too weak to do it; His Arguments are. the way he took how to find out the resolution of this question; and two ways he proposed, first, that of Reason, and he condemns it by a double Argument; the first drawn, ab absurdo: The second, ab impossibili. 1. If I say, I will speak thus; Thus, as ver. 13, 14. That I have cleansed my heart in vain, that no man can be happy under the Cross, Behold, I should offend against the Generation of thy children; Ver. 5 for all these were plagued and chastened, and yet all these cleansed their hearts, 1 Ab absurdo. and were innocent; 'tis absurd then to affirm this. 2. If I examine this again in the balance of Reason, 2 Ab impossibili. That good men should be under the Cross, and yet happy, it seemed to me impossible to be true, let Reason be Judge, and the quite contrary will appear, viz. that those who have power, authority, wealth, health, are the happy men; Ver. 16 and therefore the Prophet adds, When I thought to know this, viz. by the strength of Reason and Discourse, it was too painful, too hard and difficult for me. 3. Irresolved then he was, and so shall any other about this point, Ver. 17 till he consults with God, and the Oracle of his Word, Being then irresolved from Reason. He consults with God, and finds their end miserable. there he shall find a remedy; in his Book, and the School of Christ, what shall quiet the passions and tumults of his soul, there it is to be learned, and not from flesh and blood; this he confesses, I understood nothing in this point, until I want into the Sanctuary of God, for than I understood the end of these men: By the end of life a man is to judge of any man's happiness; for ante obitum nemo, etc. To their end then we are to look, and by that to judge; What is their end then? that God's Book here teacheth. 1. Be it that they are set on high, yet their felicity is unstable and uncertain; Surely, Thou O God, Thou raisest them thither, but then, 1 Their felicity unstable. Thou settest them in slippery places; They can have no certain stay and standing for their feet. 2. Under them is a great Gulf and Precipice, 2 They cast down. and God not only humbles them, for that sometimes befalls good men; But these thou casts down to destruction, prosternis ut intereant. 3. Their ruin is not vulgar and common, nor delayed long, but sudden, and unlooked for, which the Prophet intimates by his Exclamation, How are they consumed, and brought to desolation, 3 Unexpectedly, suddenly. as in a Moment? 4. Add to this, That their destruction is terrible, and full of amazement, 4 Their ruin fearful. both to others that behold it, and to themselves, being troubled with the affrights of a guilty conscience, and the fear of the wickedness that pursues them: They are utterly consumed with terrors, as Judas, Saul, Cain, Nero, Julian, etc. So that all their happiness in this World was but a vain, empty thing, like a dream, Their happiness then is vain. which similitude is explained, Isa. 29.7, 8. As a dream when one awaketh, so, O Lord, when thou awakest, thou shalt despise, and make contemptible their image, totam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all their pomp and great show. 4. The fourth part. Upon it he confesseth his weakness that tempted. And now the Prophet gins ingeniously to acknowledge his weakness and infirmity in the debating this question betwixt him and his own Reason; he takes all the fault to himself, and clears God. 1. He confesseth that he was transported with indignation, animosity, and fretfulness at it; 1 By animosity Thus my heart was, is not now, grieved, and I was pricked in my reins. 2. 2 By ignorance He confesseth his folly, ignorance, brutishness about it; So foolish was I, and ignorant, I was as a beast before thee; in this point I knew no more than a bruit beast. 3. 3 And shows the difference of good & bad men under the Cross. He comforts himself in God's goodness and presence, showing, that though he be in trouble, and under the Cross (which is the lot of the godly) yet there is a great deal of difference betwixt their troubles, and those of the wicked; for, 1. They are not neglected and deserted; Nevertheless, I am continually with thee. 2. Thou hast holden me by my right hand; As a Father thou leadest me by the hand. 3. Thou directest me with thy counsel; by thy Word and Spirit. 4. And after receive me to Glory; Here I may be vilified, but one day glorified; yea, and if thou seest it good, raised to honour, glory, and promotion in this life. 5. The fifth part. His resolution upon it. And now being as it were, ravished with the contemplation of God's Providence, and certainty of his good will toward him, in an ardent affection he breaks forth, expressing how resolute he is, say flesh and blood what it will, in all his troubles to stick and cleave fast to his God. 1. Whom have I in Heaven but thee? What God beside, what Angel or Saint to be my hope? 2. And there is none upon earth I desire besides thee; They are miserable comforts and comforters, I nauseate all in Heaven or Earth in comparison of thee. 3. I confess through weakness, I am often tempted to see the prosperity of the wicked; and when I feel myself pressed with miseries, poverty, violence, wrongs, so that my flesh and my heart faileth. 4. And the conclusions he draws thence. The sixth part. But through confidence and hope in thee, I quickly revive and recover: God is the strength of my heart, and my portion for ever. 6. Now two conclusions I have learned from this tentation and debate. 1. That they that are far from thee, shall perish; Thou hast destroyed all that go a whoring from thee. 2. That it is good for me to draw near to God; I have put my trust in the Lord God, that I may declare all thy works; Thy works in governing and defending thy Church in this life, and rewarding thy servants with glory. The Prayer collected out of the seventy third Psalm. O Lord God of Israel, who sits above the Cherubims, and yet casts thy eyes down to behold all things that are in the Earth, wisely dispensing, and secretly governing, and by thy Providence and secret counsel disposing of the Affairs of this World; in all humility I present myself before thy Throne, entreating thee to forget, and to forgive the disorderly passions of my soul, and the secret whispers of my heart, by which I have been tempted to doubt of thy Wisdom and Providence. When I have seen the prosperity of wicked men, Ver. 3 I confess my heart hath grown hot within me, my soul hath been moved with envy at their peace, and with indignation at their successes; angry I have been, That their strength is firm; That they should be freed from the troubles of famine, cold, weariness, and the sharp pangs and cruelty of death, to which thy best servants are subject, and which they suffer; their pride is intolerable, their violence bottomed on their wealth, impudent they are, and their thoughts impious, their words lofty; For they set their mouth against Heaven, and their tongues walk through the Earth, endeavouring to aunul or change the Laws of God and man, these are the ungodly, and these prosper in the World, these are they that increase in riches. Yea, and this prosperity of theirs (I confess it to my own shame) prevailed so far upon me, that I forgot myself, Ver. 2 and thy Covenant of mercies made with thy servants, upon it my feet were almost gone from that confidence I had in thee my God, and my tread had well nigh slipped from the study of virtue, and practice of piety, I was even ready to say, Verily then have I cleansed my heart in vain, and washed my hands in innocency. Ver. 13 Especially when I saw how the whole World ran after them, how the multitude clove to them, applauded their ways, blessed their happiness, yea, Ver. 10 even then, when they impiously blaspheme, How doth God know what we do in the Earth? Is there any knowledge or care of these worldly businesses in the most High? Thus my heart was grieved and disquieted, and my very reins within me were sorely pricked: The felicity, wealth, and flourishing estate of wicked men, made so deep impression upon my soul, that I was tempted with thoughts of falling to them, and to tread those steps they had chalked to my happiness: So foolish was I, and ignorant, even as it were, a beast before thee. Being in this perplexity of soul, and agony of spirit, I cast about which way to come to a resolution. I consulted my own heart, but found no comfort, my own reason was too dark, and flesh and blood too weak to give me satisfaction, why the wicked should flourish, be rich and mighty, and the good man plagued all the day long, and chastened every morning; when I thought to know this, it was too hard and painful for me: Again, I said, if I speak thus, that the good man is miserable, and the ungodly happy, than I shall condemn of vanity the whole Generation of thy children, who have been studious of piety, denied themselves, and taken up their Cross, and followed thee. Being thus tossed with these waves of discomfort, I found no assurance of rest, until I went into the Sanctuary of God, entered thy School, and addicted myself wholly to learn thy will, and thy ways; for than I plainly understood the end of these, whom the World, and their own corrupt heart accounted the sole happy men; that their felicity was but momentary, their end fearful, their prosperity as a dream, that the temporal things in which they gloried, their sole reward, for the bad use of which they were like to lose Heaven, and be tormented for ever. O my God, make this thy Word good, and as thou hast ser them in slippery places, so let them find no steadfast standing, let them slip and fall, and suddenly cast them down to destruction; bring them to desolation in a moment, and let their consumption be full of amazement, let the conscience of their former wickedness pursue them at their death, and their end be accompanied with terrors to themselves and others, even as a dream when one awaketh, vanisheth suddenly, and deceives the man that was detained while he slept with a vain and empty delight of what was represented; so let all their pomp and show of great happiness be unto them at their latter end, if the remembrance thereof serve for any thing, let it be to vex them, that it is past and gone, and must be exchanged for a never dying torment; For lo, they that depart far from thee, from thy Law, from their Duty, shall perish; and thou wilt destroy all those, who leaving thee, the Fountain of living water, have digged to themselves broken pits that will hold no water, who run a whoring after the creature, and forsake thee their Creator, to whom they ought only to adhere, and be conjoined in a firm bond of love. While then other men feed themselves with the shadow of these pleasing dainties, so incline my heart, O God, That I may be continually with thee; persevere and continue thy servant, notwithstanding all tentations to the contrary; and as a good Father, so uphold me by my right hand, that I fall not from thee; guide me by thy counsel, thy Spirit, thy Word, and afterward receive me to glory; for whom have I to fly to in Heaven, but thee? To which of the Saints should I turn? and what one of the Angels should I invocate? And when I turn my eyes down upon the Earth, I find every creature so unable to make me happy, That they are all vanity, and vexation of spirit. I must confess my own infirmity, I do acknowledge my own weakness; when I beheld the prosperity of the wicked, my flesh and my heart failed: Thy goodness it is, that I recovered; for I acknowledge that God is the strength of my heart, and my portion for ever; with thee I am content, in thee satisfied, worldly prosperity, wealth, preferment, honour, power, are a very poor inheritance in comparison of thee. I have learned out of the Oracles of thy Word, I have been instructed in thy School, That it is good by faith and love for me to draw near to God, and to commit myself wholly to thy dispose; I will therefore put my whole trust in the Lord God; and therefore having had an assurance of thy mercies, I will declare thy wonderful works, and sing forth thy praises in the Gates of the daughter of Zion, and in the City of Jerusalem, for ever and ever. PSAL. LXXIV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THIS Psalm was composed by the Prophet upon some grievous desolation which he either saw, or foresaw to fall upon the Temple and Houses of God in the land of Judaea, whether by Nebuchodonozer, Antiochus, Epiphanes, or some other, is uncertain. Two parts. 1. His Complaint, from ver. 1. to 10. 2. His Prayer, from ver. 10. to 23. 1. Both the Complaint and Petition are first summarily comprised in the three first verses, The first part. His complaint aggravated by a gradation. and afterward amplified through the whole Psalm. The Exordium is full of passion, for he expostulates with God about this calamity, and aggravates it, O God, why hast thou cast us off, & c? 1. From the Author of it, it is thou, Thou, O God, that dost it. 2. Ver. 1 From the extremity of it, Thou hast cast us off. 3. From the time, duration, or continuance, for ever. 4. From the cause, Anger, smoking anger; Thine anger smokes. 5. From the object, The sheep of thy pasture. As if he had said, when thou art a good and faithful God toward thine, canst thou so far forget thy Promise and Covenant to thy people, as, to cast them off, for ever to cast them off, and in anger, in smoking anger, thus to proceed against the sheep of thy pasture? Why, why Lord should it be thus? Vis Deo grata est, quae precibus adhibetur. 2. And presently to his Complaint he subjoins his Petition. Vers. 2 To this he joins his Petition. Remember thy Congregation, etc. where every word is almost an Argument. 1. Thy Congregation. A chosen people. 2. Whom thou hast purchased by a mighty hand from Pharaoh. Argumentative. 3. Of old, thy people a long time since, ever since thy Covenant with Abraham. 4. The rod of thine inheritance, dwelling in that Land which thou gavest them to inherit. 5. Whom thou hast redeemed from their enemies, the Canaanites, etc. 6. And honoured thee in Mount Zion in thy Temple, where thou hast dwelled. Remember thou, O Lord, this people, and all these engagements, and cast us not off for ever. And the qualities of the enemies. 3. Or if these Arguments move thee not, then look upon thine own dishonour. Lift up thy f●et, i. e. Set up thyself, and march against thy enemies, and the perpetual desolations which they have brought upon us. Now that he might the better prevail with God, he omits the vastations which were made, no question, through the whole Land, and instanceth in their insolence to the house of God. Lift up thy feet— even to all that the enemy hath done wickedly in thy Sanctuary. 1. As Lions and Beasts of prey. They roar in the midst of the Congregations. Their Sacrilege especially. 2. As Conquerors. They set up their Ensigns for signs of Victory. 3. As profane persons, what our forefathers built with much cost, art, and piety, that they break down, rob, and carry away Sacrilegiously. A man was famous heretofore according as he had lifted up Axes upon the thick Trees, hewed them out, polished, and dedicated them to the work of thy Temple: But now these Sacrilegists break down all the carved work thereof with Axes and Hammers. 4. And yet their fury stays not here. For after they have robbed thy Temple, and taken the dedicated Vessels, not content with the spoil, They have cast fire into thy Sanctuary, they have defiled it by casting down the dwelling-place of thy name to the ground. 5. Nay, their malice stayed not here neither. Their impiety was such, that after they had destroyed thy Temple, they encouraged one another to do more mischief, even to the depopulation of all the other Synagogues and Schools of Learning. They said in their hearts: Let us destroy them, without exception, all together. They have burnt up all the Synagogues of God in the Land. 4. And that which yet imbitters his Complaint, he professeth, God's desertion of his people. that it was not with them now as heretofore; Thou, Lord, now dost seem to cast us off indeed; in our calamities heretofore we could inquire of thee, and thou didst answer us, either by some sign and miracle, or by Urim, and Thummim, or by some Prophet. But now, 1. We see not our signs, i. e. Miraculous deliverances. 2. Or signs of thy presence in thy Temple. 2. There is no more any Prophe, as Isaiah, etc. who might promise us deliverance. 2 He prays again that God would look on the enemy's blasphemy. 3. Neither is there among us any that knows how long? as did Jeremy the seventy years' Captivity. 5. He proceeds in his Complaint, and presseth God to hear it, from the contumely and blasphemy that these wicked wretches used toward God, to which they were the more encouraged by his long-suffering and forbearance. O God, how long shall the adversary reproach? Shall the enemy blaspheme: And remember his mercy, and what he had done for his people in special. thy name for ever? Why withdrawest thou thy hand, even thy right-hand? pluck it out of thy bosom. 6. But that now he return, and with favour and mercy look upon the present calamities of his people, Vers. 12 he useth other Arguments. 1. The special favour and goodwill he had long ago showed them. For God is my King of old, working salvation in the midst of the earth. Of which he gives instances. 1. Their miraculous deliverance out of Egypt, and destroying of Pharaoh, Thou didst divide the Sea by thy strength, thou brakest the heads of the Dragons, i. e. the Princes and Nobles of Egypt in the waters of the red Sea. Thou brakest the heads of Liviathan in pieces, and gavest him to be meat for the people inhabiting the Wilderness. Basil saith, that the Ethiopians, upon Pharaohs overthrow in the red Sea, invaded and possessed Egypt, so that he and his Land was given, as it were, for meat to the inhabitants of the desert. 2. Their miraculous preservation, by bringing out of the Rock water to quench their thirst. Thou didst cleave the fountain and the flood, Numb. 20.11. 3. Their wonderful passage through Jordan dryfoot. Thou dryedst up mighty waters. And for all by his general providence. 2. God's general providence in his Mercy to all men. The instances are 1. His Order for day and night. The day is thine, and the night also is thine. 2. His Order for the two great Luminaries. Thou hast prepared the light and the Sun. 3. His Order for Sea and Land. Thou hast set all the borders of the earth. 4. His Order for the year. Thou hast made Summer and Winter. Both in thy special and general providence, He renews his prayer, and enforceth it. The second part. thy Mercy and Power, are sufficiently declared, and upon these the Prophet's affections being heightened, he falls to an evident Petition. 1. That God would remember his own glory, and take revenge of his reproachful enemies. Vers. 18 Remember this, that the enemy hath reproached, O Lord, and that the foolish people have blasphemed thy Name. 2. That he would remember his children, those Turtle Doves, dear to him. 1. O deliver not the soul of thy Turtle Dove unto the multitude of their enemies. 2. Forget not the Congregation of the poor for ever. 3. That he would remember his Covenant made with Abraham, that they should inherit the Land, which now they could not do in quiet. For all the earth was full of darkness, i. e. impiety, and cruel habitations. Plunderers every where. And he goes on in his Prayer, and useth two Arguments more. 1. That God's people be not ashamed of their hope, and expectation, and dependence on God. O let not the oppressed return ashamed. 2. From their gratitude. Let the poor and needy praise thy Name. In the close of the Psalm, he more openly expresseth the affection of his heart for God, and presseth him for help, because the cause is his, the enemies his, the blasphemy against him, and redounds to the dishonour of his name, and that it daily increaseth. 1. Arise, O Lord, plead thine own cause. 2. Remember how the foolish people reproach thee daily. 3. Forget not the voice of thine enemies. 4. The tumult of those that rise against thee, increaseth continually. The Prayer to be collected out of the seventy fourth Psalm, is needless, it being so powerful, methodical, and easy a Prayer of itself. I shall only then Paraphrase upon it. AND why, O God, dost thou carry thyself toward us at this time, Vers. 1 as if thou didst seem to have cast us off, rejected us from thy care and favour wholly and for ever? O good God, why doth the severity of thy indignation smoke against those whom thou hast chosen to feed, care for, Vers. 2 and govern, as if they had been thine own sheep, thy selected flock? O thou which hast seemed for a long time to be unmindful of us, remember, we beseech thee, thy Congregation, which thou hast purchased with thy blood, whom thou hast bought to be thy inheritance, not yesterday, nor to day, but before the beginning of the world; Remember Mount Zion, that is now destroyed by the enemy, and that place wherein thou hast dwelled. Therefore, that thy mercy may be answerable to thy former love, Vers. 3 withhold not any longer the hand of thy Omnipotence and justice, but make bare thy arm, and lift up thy feet to the perpetual desolation, and eternal destruction of every enemy, that hath done wickedly in the Sanctuary. Thy adversaries being become conquerors, have cried with a loud voice, Vers. 4 and proudly boasted and roared as Lions in the midst of the Congregations, they have profaned thy Solemn Feasts, they have thrown down thy Altars, and slain thy Priests with the edge of the sword, and they have set up their banners in thy Temples, as manifest signs of their victories, without any reverence had to thy holy place, without any acknowledgement or honour exhibited to thy name, by whose permission for our profaneness they thus triumph over us, and these confecrated places. When they entered into these holy Oratories, they showed no more reverence; than if they had fet footing into some thick wood; Those beams of Cedar, which our forefathers out of piety and dedotion had polished and dedicated to the ornament and deanty of thy house, these, those rude and barbarous hands have broken down with Ares and Hammers. Yea, they have cast fire into thy Sanctuary, they have profaned the Tabernacle consecrated to thy name, drawing it down to the ground, despoiling it of all glory, and the sincere worship of thy name being taken away, instead thereof they have set up, and worshipped their own indentions. Nay, their malice stayed not here. Not a Synagogue of the Land, but hath felt their fury; no School of the Prophets, but hath groaned under their oppression. They encourage each other in mischief, Come, say they, let us destroy them all together, Thus have they made all thy Solemn Festivals to cease, and thy whole worship to be annihilated. As for thy Prophets, they are few left, and those that are, disgraced, ejected, imprisoned, oppressed, accounted the offscouring of the world, and made a spectacle to men and Angels, thy Word in their mouths is esteemed a lie, and the defence of thy truth held for superstition and the Traditions of men, and with them thy holy Ordinances are all cast aside as ●●ecessary Ceremonies. O Lord, how long wilt thou suffer the adversary to reproach? Wilt thou be of that long-suffering and patience, that the profane shall blaspheme thy holy Name, and by his blasphemies provoke thee to anger for ever? Why, as a lazy man is wont toda, dost thou keep thy right-hand in thy bosom: why dost than not pluck it from thence, and make these profane persons feel the blow, and thy people the mercy? It cannot be ascribed to thy want of power, that thou art thus patiented. For thou art the same God now as of old. Thou art the great King which hast wrought salvation for our fathers in the midst of the earth, even in the sight of all people. Marvellous and terrible were thy works, Vers. 13 which thou didst for thy people of Israel. Thou didst divide the Sea by thy strength, and made the waters to stand on a heap, till thy people were passed through it. Thou brakest the heads of that Dragon, Pharaoh, and all his host in the red Sea. Thou didst cleave the Rock, and turnedst the flintstone into a springing Well, that thence the thirst of thy people might be satisfied as from a fountain. And on the contrary, thou hast dried up the swiftest current, and most violent stream, that thy people might pass dryfoot through it. Neither is thy power declared only in these extraordinary miracles, but also in all creatures. The night and day were created by thee. Thou hast prepared the light and the Sun. Thou hast set the bounds of the Sea, and all the borders of the earth. Thou hast made Summer and Winter. The vicissitudes of all things is a manifest of thy power, and the change of all times and seasons is thy Ordinance wisely disposed for the commodity of man. When then, O Lord, thy power is so great, show thy might, and come amongst us, remember this, that the enemy hath reproached, in effect imputed weakness and impotence to thee, said in his heart, What God shall deliver them out of my hand? O Lord, remember that the foolish people in profaning thy Temples, and trampling thy Prophets, have blasphemed thy name, being regardless of thy Omnipotence, and secure upon thy patience. We beseech thee suffer no longer the souls of those innocent, mournful Turtle Doves who desire to worship and praise thee, to be delivered to the multitude and rabble of the wicked, neither leave destitute of thy favour and help for ever, the Congregation of the afflicted people, whose confidence is thy care, and security thy sole protection. Have respect, O Lord, to the Covenant thou hast made with our fathers. Never let the gates of Hell, as thou hast promised, prevail against thy Church, which at this time can find no rest for the sole of her foot, since the places of the earth are full of darkness and cruel habitations, for bloody and deceitful men having their heart darkened, are spread over the Land, and by violence and injustice being grown rich and mighty, have not only despoiled us of our goods, but consigned our bodies also in darksome dungeons, and loathsome prisons. The Iron hath entered into our souls. Forget not the voice of the insulting enemy. The tumultuous and proud attempts of those which rise up and hate thee, continually increaseth more and more. And thou, to whose eyes all things are naked, and into whose ears all oppressions enter, art not ignorant of it. Arise therefore, O Lord, and plead thine own cause, and plead the cause of thy people, remember how the foolish people reproacheth thee daily. O let not the oppressed, thy poor people, that humbly flées to thee for help, be ashamed, and departed out of thy presence as frustrated of their expectation. So shall these poor, and needy, and destitute of all humane help, being delivered by thy Omnipotent hand, and Fatherly goodness, praise and magnify thy name for ever and ever. PSAL. LXXV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. IT is most likely that David composed this Psalm upon his Inauguration or entrance upon the Kingdom, and he sets out unto us in it an example of a good King. The parts of the Psalm are, 1. His Doxology, vers. 1. repeated, vers. 9 2. His profession to perform his Kingly office, vers. 2, 3, & 10. 3. His rebuke and remove of mistakes in foolish men. 1. Partly for their pride, when they rise to great places, vers. 4, 5. 2. Partly, that they know not whence their preferment comes, vers. 6, 7. 3. And that they judge not rightly of afflictions, vers. 8. 1. David gins with thanksgiving: and he ingeminates it, The Doxology. The first part. that it be often done. 1. Unto thee do we give thanks, unto thee do we give thanks. Vers. 1 2. His reason for it is. For that thy Name is near, thou, thy help is at hand; for God is near to those that call on him. For God's help, and his exaltation to the Kingdom. 3. Of which he had experience, who beyond all hope and expectation was now exalted to the Kingdom. Which he calls here Mirabilia Dei, This thy wondrous works declare. 2. And next he shows which way he would show his thankful heart to God for his preferment, which was in doing the Office of a good King. The second part. For which he promiseth, When I shall receive the Congregation, or when I shall take a set time, when the people shall come to me for judgement, upon every season and opportunity given. 1. I will Judge uprightly. Which is the first part of the Kingly Office. Vers. 2 2. I will restore, and set right what is out of order. 1 To judge justly. Which is the second part of a King's duty. 1. Now, till I came to the Crown, the earth, 2 To rectify disorders. and all the inhabitants are dissolved. Vers. 3 In saul's reign there was a dissolution in Manners, Justice, Religion. 2. But I bear up the pillars of it. Religion and Justice are the pillars that support a Kingdom, and David was resolved to support them. 3. From this profession of his duty, he falls upon a Rebuke of foolish men; The third part. 3. To robuke bad men. Which is also the third part of the Kingly Office, it being for a Superior to reprehend in the Inferior what is amiss. And he labours to rectify in them three mistakes. 1. The first was their Pride, which caused them to do foolish, unjust, 1 For their pride. imous Acts. Vers. 4 1. I said to the fools, (so David calls saul's ambitious, arrogant Courtiers) Deal not foolishly, i. e. impiously, unjustly. Vers. 5 2. And to the wicked, Lift not up your horn. Vaunt not of your wealth, power, etc. 3. Lift not up your horn on high. Be not over-proud of your place. 4. Speak not with a stiff neck. Be not Rebellious, and Contumacious. 2. The second was, that they thought their honour came from Saul, 2 For ignorance, that they knew not the true fountain of honour. their wit, their good parts, and not from God, which was indeed the cause of their pride; To remove this, David tells them who is the fountain of Honour. 1. Negatively, Not any man in the whole world, no Prince in the East, none in the West, none in the North, none in the South: 1 Negatively. Not man. or else the wind blows no man to any high place. Vers. 6 No not David himself. 2. Positively, God is the Judge. He humbles, he exalts. Vers. 7 He puts down one, put case Saul, and sets up another, 2 Positively, God. me David upon the Throne. 3. 3 For their mistake in imputing afflictions to a wrong cause. Whereas they are from God. The third mistake was about the calamities and afflictions that befall men in this life; Impute them they usually do to wrong causes, whereas these, even these come from God. Is there evil in the City, and hath not God done it? To prove this, the Prophet useth an Elegant comparison, or Hypotyposis, for he likens God to a Master of a Feast, who invites and entertains all kind of men at his Table, and that hath a Cup of mixed wine in his hand, by which he understands the miseries that befall men in this life, and God reaching to every one good and bad, some portion of this Cup, to all some, but to all not equally, nor yet of the same wine. Vers. 8 For mark what David saith. 1. Who dispenseth them diversely. For in the hand of the Lord there is a Cup. The Cup at his dispose. 2. And the wine is red. 'Tis high coloured, feculent, or troubled wine, i. e. afflictions. 3. It is full of mixture. Not all sour, nor all sweet; The strength of it is allayed, and tempered by God, that it intoxicate not the head, nor produce a , there are some waters of comfort mixed with it. 4. And he, viz. God poureth out of the same, some of this mixed wine, even to his dearest children. For you must drink of the Cup that Christ drank. 5. But for the dregs thereof, the lees that settles in the bottom of this Cup, all the wicked of the earth shall wring them out, and drink them. Because they drink last, there is nothing left for them but the dregs of God's wrath, in which there is none of the mixed sweet wine. He concludes the Psalm with a double repetition. He concludes. First, Of his thanks. Secondly, Then of a second protestation of his duty. 1. Vers. 9 Thankful he would be. But I will declare for ever: I will sing praises to the God of Jacob. 1 With thanks. 2. His Duty as King he would do, in both kinds. 1. Vers. 10 De bellabo superbos. All the horns also of the wicked will I cut off. 2 With a manifest of his Duty. 2. Parcam subjectis bonis & favebo. But the horns, i. e. power, dignity, honour of the righteous shall be exalted. An intercession out of the seventy fifth Psalms for the King, those that are in authority, and for the Church under affliction. O Almighty God, Lord of all power, King of kings, and Lord of lords, who hast taught us by thy holy Prophet, that promotion comes nor from the East, nor from the West, nor from the North, nor from the South, but that thou art the righteous Judge, that puts down one, and sets up another. Establish, we beseech thee, in the Throne of this Kingdom, thy faithful Servant, our bread Sovereign. Let the dew of thy abundant blessings fall upon his head, give him the success of David, the wisdom of Solomon, and the zeal of Josiah. Take pleasure in him, O Lord, and restore him to his just right and people, and make him a most mighty Protector of thy heritage, a most religious Defender of thy Sacred Truth, and a gracious Governor to all his Subjects. When he shall receive the Congregation, Vers. 2 and at any time sit in judgement, Vers. 10 let him judge according to right; let him cut off the horn, the pride, the power of wicked men; and on the contrary, be studious to honour and exalt the right and humble desires of the righteous. At this time the foundations of the earth are out of course, the earth, and all the inhabitants thereof are dissolved. Vers. 3 The seats of justice are corrupt, all Laws are silenced, an indulgence is given to theft and rapine, Religion is trodden under foot, and men in their manners are dissolute, being guided by their own counsels, and swayed by their own affections. How is the faithful City become an Harlot? It was full of judgement, righteousness lodged in it, but now Murderers. Our Princes are become rebellious, and companions of Thiefs, every one loveth gifts, and followeth after rewards, they judge not the fatherless, neither doth the cause of the widow come unto them. Set up then thy Servant upon the Throne, that he may restore our judges as at first, and our Counselors as at the beginning. Religion and justice are the Pillars of the Land, they are now ready to fall, or rather fallen, O let him bear up these Pillars, repair the breaches of this distracted Church and Kingdom, and confirm both, Laws and justice being heard to speak, and a right order for thy worship and service being re-establishes. So shall this our Land be called again, The City of righteousness, the holy and faithful City. Give him, O Lord, courage in the execution of his Office, Vers. 4 let him make the wicked to pass under the whéel, and the ambitious, arrogant, and proud to know, that in his Kingdom they are not to deal foolishly, nor yet, being confident of their power, to exalt their horn, and in contempt of all Laws, exercise rapine and violence. Let such as set their horn on high, be brought down by his hand, and those that are contumacious and stiff necked, forted to bow to his yoke, and made to feel that he carries not the sword in deign, but that as he is the Minister of God for good to those that do good, so also he is the Minister of God, a revenger of wrath upon him that doth evil. And now having presented unto thee our supplications for our King, we are bold also to offer unto thy Majesty our humble petitions for that part of thy Church which thou hast committed to his care, this for many years thou hast fed with the bread of tears, and entertained with the water of affliction. But it is our comfort, that the Cup is in thy hand. Thou measurest out our draughts, and beginnest such a portion as thou pleasest. The wine is indeed red, and of a high colour, but yet it is full of mixture, with the tartness of thy great displeasure, there is mixed the swéetness of thy promises, engaged thou art, that we shall taste and drink no deeper of it, than thou wilt make us able to bear. O Lord, make thy Word good unto us, stay thy hand, turn from thy fierre wrath, let it suffice, that we have drunk so deep of this Cup. There remains only the dregs behind, and as we have been inebriated with this wine, so let the ungodly of the earth, wring out the dregs, and suck them out. So shall we have just r●●son to declare the equity of thy justice, Verse. 9 and to sing praises to the honour of the God of Jacob. Unto thee, O Lord, Vers. 1 will we give thanks, yea, unto thee will we give thanks, for that thou art near, and thy name is ready to help all that call upon thee, of which the exaltation of our King, and the deliverance of thy people, will be a miraculous declaration. Thy Church shall for ever remember thy just judgements, and sing forth with full voice thy praises, when they shall see the horns of the wicked broken, and those preserved and secured, who have wholly addicted themselves to the study of justice and piety, as we are taught and commanded by our Lord and Saviour jesus Christ. PSAL. LXXVI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel Triumphalis. THE Glory and Power of God is in this Psalm amply set forth in his defence of Jerusalem and Zion, which were types of his Church; and it hath Three parts. 1. The Prerogative of Judah and Israel, vers. 1, 2. 2. A Narration of God's Majesty in his Church, from vers. 3. to 11. 3. An Exhortation to worship and serve God, vers. 11, 12. 1. 1 The Jews Prerogative. The first part. In the two first verses is set forth the Jews Prerogative above other Nations. 1. Vers. 1 That God was known among them. In Judah is God known. 2. That his Name was great in Israel. Great for his manifold deliverance. Vers. 2 Illustrious. 3. 2 Gods zeal for his Church. At Salem is his Tabernacle, his Temple, his seat of worship. His presence singular. 4. His dwelling in Zion. I will dwell in the midst of them, and I will be their God. 2. The second part. Next he declares God's power and Majesty, and vindicating his people, and destroying their enemies. There, i. e. at Jerusalem, before Zion, as in the days of Senacherib. Or else in the Land of Judah. There broke he the arrows of the bow, By which he showed himself 1. Glorious. the shield, and the sword, and the battle. Selah. By which he became Glorious. 2. And Terrible, vers. 7. 1. Glorious. Thou art more Glorious and Excellent, viz. among good men, than the Mountains of prey. Than the Kingdoms gotten by violence, murder, and robbery. And this his glory was made manifest in these particulars. 1. That they who came to spoil, were spoilt. The stouthearted are spoilt. 2. They have slept their sleep. Either dead. Or overtaken with so deep a slumber, that like men surprised by a deep sleep, and suddenly awaked, they were amazed, and knew not which way to turn themselves. Their hands were feeble, their courage lost. 3. Which he explains in the words following, And none of the men of might have found their hands. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pind. 4. The cause of this consternation. At thy rebuke, O God of Jacob, both the Chariot and Horse are cast into a dead sleep. Thus God became Glorious and Excellent among good men. 2 Terrible. 2. Vers. 7 But he became Terrible also to wicked men. So Terrible, that 1. Thou, even thou art to be feared, for who may stand in thy sight when thou art angry? None, be he never so proud. 2. Vers. 8 Of which this is an evident Argument, Thou didst cause judgement to be heard from heaven. It was so in the destruction of Senacherib. The earth feared, and was still. Men saw it, were amazed at it, and put to silence. And this work of God in overthrowing his enemies, The effects of it. and saving his Church, he farther amplifies, When God arose to judgement, to save all the meek of the earth. Vers. 9 The consequent was this. 1. Surely the wrath of man shall praise thee; 1 Praise from the wicked. The fierceness and rage of man against thy Church, shall at last turn to thy praise; confess they shall, being conquered by thy hand, that thou art mightier than they; so did Pharaoh, This is the finger of God; so Julian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. The remainder of wrath shalt thou restrain; 2 And victory. Though they body and rally again, yet thou shalt overcome and conquer their fury. 3. In the Close, he exhorts all God's people to vow him honour, The third part. For which, and to perform their vow. 1. Vow and pay unto the Lord your G●d; let all that are round about him, bring presents unto him that ought to be feared. All to vow praises. 2. And he adds his Reason in an Epiphonema. 1. He shall cut off the spirits of Princes; Take away from Tyrants their courage and prudence. 2. He is terrible to the Kings of the earth, They shall know he is God. A Psalm of Thanksgiving after some great Victory, collected out of the seventy sixth Hsalm. O Omnipotent God, and most merciful Father, it hath pleased thy unspeakable goodness beyond any merit or desert of ours, Ver. 1 to make thyself known to us in thy Gospel, and thy Name great and famous in our Israel. Declared thou hast to all Nations, that Salem, the City of peace, is that place where thou wilt set up thy Tabernacle, and Mount Zion thy Church, Ver. 2 that habitation, which thou wilt defend from the violent attempts of her malicious enemies. Our ingratitude no question was very great, and our provocations many, our lives not answering to the light of thy Word which thou madest shine unto us; and because we rebelled against thee, therefore this great Army of rebellious men is justly risen up against us, who threatened to unroot thy people, and utterly to lay waste thy Zion: But thou, O Lord, passing by our transgressions, hast put a hook into the nose of our enemies, and a bridle into their lips, defended miraculously thou hast thy City Jerusalem for thy own sake, and for thy servant David's sake, our blessed Saviour. There hast thou broken the strength of the Bow, Ver. 3 and not suffered him to shoot an arrow there; in our land thou hast made void their Shield, dulled the edge of the Sword, scattered their Army: and by thy power dissolved and brought to nothing all their warlike preparation and ammunition. When we are compassed, as it were, with a darksome cloud of fear, and even despaired of any help and succour, than thou didst appear in glory, thy excellence then arose to save us; our aid was from Heaven, our deliverance from above; thy Kingdom established in righteousness and holiness, far exceeds that power that is gotten by violence, murder and robbery; therefore they that came to spoil us, are spoiled, they are consumed, and have slept their sleep; out of which when they awaked, they have been amazed, that in their hands, (of so much wealth and plunder which they dreamt of) they found nothing; which happened unto them, not by the course and ordinary changes and chances of things in this World, no, nor yet by our force and power, but at thy rebuke, O God of Jacob; by thy command, by the severity of thy judgement, both the Chariot, and those who trusted in it, both the Horse and his Rider are fallen. O Lord, Thou, even thou, art terrible; Thou, even thou alone art to be feared, Who is there, though never so potent, though defenced with the strongest Army, that is able to resist thee, that may stand in thy sight when thou art angry? At this time thou hast fought from Heaven for us, Thou didst make all people to hear thy judgements from thence, and the Tyrants of the earth, when they felt the power of thy hand, trembled, and shaked at it, their heart melted, and their knees smote together, quiet they were, and silent, not daring to mutter against thee, or against thy people. O Lord, the fierceness, the rage, the pride of man shall turn to thy praise; even thy enemies, the profanest men, being humbled by thy judgements, shall confess thy power, and acknowledge thy hand; say they shall, This is the finger of God, that thou Lord goest before thy people, that thou hast done it; and their posterity shall by their example be restrained from doing any such wickedness, and by their father's punishment taught to fear God. And now, O all ye which are Israelites indeed, and perptually stand in his presence, Vow unto your God for this his great mercy, and pay the sacrifice of praise, bring presents unto him, whom alone you ought to fear and reverence: To him I say, vow, and perform your vows, who for your sake, hath cut off the animosities, and taken down the courage of Princes, and made it appear, That he will be a terrible God to all the Kings of the earth; to whom be praise, to whom be glory now and for ever. Amen. PSAL. LXXVII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In this Psalm, the Prophet shows the bitter agony which a troubled spirit undergoes upon the sense of God's desertion, and the comfort again it receives upon the consideration of God's great and gracious works. Two parts of this Psalm. 1. He sets forth the strife betwixt the flesh and the Spirit, and how the flesh tempts to despair, and calls into question the goodness and favour of God, from ver. 1. to 10. 2. Next he shows the victory of the spirit over the flesh, being raised, encouraged, and confirmed by the Nature, Promises, and Works of God, from the 10th. verse, to the end of the Psalm; an excellent Psalm this is, and of great use in all spiritual desertions. 1. The first part. I cried unto God with my voice, even unto God with my voice, and he gave ear unto me; Ver. 1 in the day of my trouble, I sought the Lord, ver. 1, 2. Here David shows the course he took to find ease in his extreme trouble of soul; he accused not God of hard dealing to him, David betakes him to God in affliction, and prays very earnestly. he blasphemed not, he despaired not, nor filled the Air with empty complaints; but he betook himself to his God, opened to him his grief, and of him he desired help and comfort. 1. He prayed. 2. He prayed often. 3. He prayed earnestly. 4. With a troubled foul. 1. His prayer was, a cry, 'twas earnest. 2. Despairs not. With his voice, with his voice he cried, it was often. 3. To God he cried, I sought the Lord. 4. And it was in his agony; he no question had done it before in his prosperity, which is the best way, for than he is near; but yet now he does it again, even in the day of his trouble, and yet he despairs not to be heard then; and he gave ear to me. The Psalm is not then an expression of a despairing soul, but of one that hath a conflict with tentation. And now to the 10th. verse, he expresseth two things: First, What were the affrights of his troubled soul: Secondly, What did aggravate and increase this his trouble. 1. His complaint is bitter, and he sets down the particulars that troubled him, which were these. Ver. 2 1. The particulars that troubled him. His sore ran in the night, and ceased not; whether he means his sore of body or mind, is indifferent, both troubled him, yea, and in the night, when he should take his rest, than he found no intermission; and this his hand, as some reads it, runs and extends itself in prayer; even in this night, when no man saw it, and so his complaint was in secret, and far from hypocrisy, which loves witnesses. 2. My soul refused to be comforted: All the comforts which were offered me were to no purpose, my soul respuebat, as a sick stomach delicious meats; with Rachel, with Jacob, he would not be comforted, all friends were miserable comforters, as they were to Job; he was ready to say, There is no hope. 3. I remembered God, and was troubled: A heavy affliction, Ver. 3 when the memory of God's goodness, his example of mercy, his pardons to great sinners before us, cannot comfort us; this was David's case, his memory presented to him all God's favours to himself and others, and yet he was troubled still; I complained, and my spirit was overwhelmed, Selah. He was, as it were, in a swoon. 4. Thou holdest my eyes waking, my sleep is gone from me; Ver. 4 by the benefit of sleep, the spirits are refreshed; these must needs be turbulent and fearful, when his sleep was departed. 5. I am so troubled, that I cannot speak; Curae leves loquuntur, ingentes stupent: At the first verse, when he cried with his voice, he felt some ease; but in the extremity of his trouble, he was amazed, he had not a word to speak. 2. Hitherto of his agony, and trouble in body, soul, spirit; next, That which increased his grief, viz. The memory of God's goodness to him before. he shows what did aggravate and increase his grief, which were, the happiness which Gods people, and he himself enjoyed before, the memory of which did increase his grief. 1. I have considered the days of old, the years of ancient times; how merciful thou hast been to our forefathers in pardoning them, in delivering them, in sending them comfort, of which I have now no sense. That he could joy in, and praise God. 2. In particular, I call to remembrance my song in the night; I remember with how much comfort and joy of heart, even in the night-season, I was wont to sing unto thee, and praise thee. 3. But now I commune with mine own heart, Now not so. and my spirit makes diligent search; I have a long dispute with my own heart, and make a diligent search betwixt me and my own soul, why it should be thus with me? why I should be thus afflicted? why my God should upon the point cast me off? 3. And now by an elegant Hypotyposis in the three following verses, The debate betwixt hope and despair in him. he sets down what those disputes and disquisitions were he had with his own heart, when he struggled with the wrath of God, and his own heart tempting to despair of God's goodness and performance of his Promises to his people; he said within himself: 1. Will the Lord cast off for ever? and will he be favourable no more? 2. Is his mercy clean gone for ever? doth his promise fail for evermore? 3. Hath God forgotten to be gracious? hath he in his anger shut up his tender mercies? 2. Now follows the second part of the Psalm, The second part. How he recovers. in which David shows how he did recover out of this tentation; and first, he confesseth that it arose not from any change in God, or alteration of his goodwill, but from his own weakness; and secondly, 1 He checks his foul for weakness of faith. shows the way how he would secure himself from the like trouble for the future. 1. He gins with a correction of himself, And I said, it is my own infirmity, it is my own weakness of faith that puts me to all this trouble, 2 Takes heart upon the memory of which if it were stronger, I know I should hope better; the Nature, the Promises, the Works of God being sufficient to confirm me. 2. That therefore I relapse not: 1. I will remember the years of the right hand of the most High; 1 God's ways. I will remember the power of God's right hand, which is able to turn the most desperate and darksome nights of trouble, into the pleasant and joyful days of content, according to our Saviour's words, Your sorrow shall be turned to joy. 2. I will remember the works of the Lord, surely I will remember thy wonders of old, 2 His works. viz. That God calls not his people to the pleasures of this World, but to dangerous conflicts with Satan, sin, etc. And yet his presence is such, that he doth defend them, yea, and miraculously save them; This is the work of God, these are his wonders of old, which I will remember. 3. And I will so remember them, that I will seriously and sadly meditate upon them, Upon which he would meditate and discourse. On these he stays. and speak of them; I will meditate also of all thy works, and talk of thy do. Upon which works of God he makes a stand, and insists to the end of the Psalm; first in general, and then by name, in Israel. 1. At the 13th. verse, he turns his speech to God. 1. Thy way, O God, is in the Sanctuary; that is, in secret, and hid from the World; Considering Gods ways to his people in general. he that will understand the way of God to his people, must by faith enter into his Temple, and inquire of his Word, as it is, Psal. 73.17. 'tis too hard for him else to know; else he shall never perceive why God brings them into the case that David here was. 2. To which he adds a Doxology, Who is so great a God as our God? which he confirms in the following verse, Thou art the God that dost wonders, Thou hast declared thy strength among the people; thy power, thy wisdom, thy protection of thy Church even to all people, the Heathens themselves, and strangers to Israel, may see it, and acknowledge it, if not blind. 2. 2 To Israel in particular. But in particular, Thou hast declared thy strength in defence of Israel. Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph. And he amplifies this story of their deliverance from Egypt, by several instances of God's power in it. 1. In the red Sea; The waters saw thee, O God, the waters saw thee; not only the Egyptians, but the senseless Element felt thy power, they were afraid, the depths also were troubled, Exod. 14. 2. In the Heaven; The clouds poured out water, the skies sent out a sound, thine arrows also went abroad; the voice of thy Thunder was in the Heavens, thy lightnings lightened the World, Exod. 14.24, 25. 3. In the earth, The earth trembled and shaken; and all this was done, that Israel might have a passage through it; Thy way is in the Sea, and thy passage in the great waters, and thy footsteps are not known. And the final cause of this miracle was, The final cause of it. that he might show his severity toward his enemies, and his goodness toward his people, for whose deliverance he sent Moses and Aaron, ordained a King and a Priest; by them, Thou leddest thy people like sheep, by the hands of Moses and Aaron. The Prayer collected out of the seventy seventh Psalm. WITH all ardency of spirit, earnestness of soul, and contention of voice, Ver. 1 have I cried unto thee, O Lord, constantly and fervently have I cried unto thee, O hear the voice of my prayer, and let my cry come unto thee; when I was in trouble, I expected, I called for no humane help, but I fled to thee, to thee I called for aid and comfort, with stretched-out hands and eyes bend to Heaven, I stood before my God, O let me not be disappointed of my hope. In the night-season, Ver. 2 when others devoid of care, take their rest and sleep, my sore ran, and ceased not; I found no rest in my bones, by reason of my sin; yea, so great was the grief of my soul, That I refused comfort; I remembered my God, whom I had so often, and so foully offended, and I was troubled at it; my sin, my grievous sin lies heavy upon my soul, it makes me to complain; and the conscience of it so far depresseth my spirit, That I am even overwhelmed with fear and sorrow. By the dread I have of thy anger, my eyes are held waking, and I pass the long night, in which others are refreshed with sleep, without any rest; and I am so troubled in myself, that I have no mind to speak. I revolved in my mind the times that were passed, and the years of former Generations, in which thou hadst dealt mercifully with afflicted souls: And in the night-season, a season most fit for meditation, I called to remembrance my song, my song in which with a joyful heart I was wont to praise thee, and yet so I received not comfort: I communed with my own heart, I searched out, as with a Lantern, my soul; I called to mind thy clemency to thy children, thy Truth in thy Word, thy justice in thy Promises, the causes of all calamities, and these my sorrows, and yet so I could not be comforted. Ah merciful Lord, and loving Father, Wilt thou cast me off for ever? and wilt thou no more be favourable to me? Thou art patiented and long-suffering, Thou art the Father of mercies, thy property is to have pity, thy promise to forgive, and spare thy people; and is thy mercy now gone for ever? and doth thy promise fail for evermore? What, h●st thou forgotten to be gracious? and wilt thou in anger shut up thy tender bowels of mercies, that I shall never more have any sense or feeling of them? Of a truth, Lord, for my wicked life. I have deserved the fiercest of thy wrath, and all the judgements which thou hast threatened against rebellious sinners; but, O Lord, Thou art able of a Saul to make a Paul, of a Publican a Disciple, of Zachaeus a Penitent, of Mary Magdalen a Convert; these changes are in the hand of the most High: Turn then me, O Lord, and so I shall be turned; and turn unto me, and so I shall be refreshed; pardon my sin, and change my heart, and so I shall be assured, that thy mercy is not clean gone. For after this long debate betwixt me and my own soul, upon the serious thoughts of thy mercy, I came to this resolve, that my diffidence proceeded from my own pusillanimity; for I said, all this trouble is from my own infirmity: I will remember the years of the right hand of the most High; I will remember how gracious he hath been to other sinners, how strangely he hath converted them, how mercifully he hath forgiven them, and this change hath put me in good hope of an old man, to become a new man, of a vessel of wrath, a vessel of mercy; and that though in anger for a time he hath seemed to desert me, yet out of mere compassion he will return, and be gracious to me. I will remember the works of the Lord, surely I will remember thy wonders of old time, I will meditate also of all thy works, and talk of thy do; I will call to mind, That thou dost not call thy people to partake of the pleasures of this World, but to desperate conflicts with sin, death, Satan and Hell; that there is not any of thy servants of old, but have born this burden and heat of the day, and shall I then look to escape? shall I hope to be exempted? Thy way, O God, is in the Sanctuary. A secret there is, why thou dealest thus with thy servants, and known it cannot be, till we go into thy Sanctuary, there we may learn, That thou chastnest every child that thou receivest; there we shall find, That the reason of all thy proceed are full of equity and holiness, and that there is nothing we can justly reprehend, or complain of. Which of the gods of the Nations is in power to be compared unto thee? which in mercy is like thee? Thou art the God that dost wonders, Thou hast declared thy strength in our weakness, thy power in our infirmity: O show therefore thyself to be the selfsame God, and in this my weakness and infirmity support me. It is not for nothing, that thy favour to thy people Israel is left upon Record, the Redemption of the sons of Jacob and Joseph, are expressions of thy power and mercy: Then, O Lord, the waters of the red Sea law thee, than the waters felt thy presence, and as if they had been strucken with fear by thy hand, they fled, and the depths of the Ocean being troubled, forgetting to flow on the right and left hand, stood up in heaps, as if they had been congealed to Mountains of ice; but after thy people were passed through, at thy command they relented, and with an hasty and hideons' reflux, overwhelmed Pharaoh and his Chariots by their violence. Then the clouds poured out water, from above there came a fearful noise, which astonished his warlike Horses, thy hail in manner of arrows were shot from Heaven, Thou roaredst from the sky in the voice of Thunder, and thy lightning flashed in their faces; from which their fear was so great, that they thought the immovable Orb of the earth did shake and tremble under their feet. Thy way was then in the Sea, and thy path in the waters; and after the parted streams came together again, thy footsteps are not known, no evidence there was thou hadst been there; Moses thy Prince, and Aaron thy Priest, were then thy Ministers, who led thy people, as a Shepherd his flock, through the depths of the red Sea. This thy miraculous redemption is written for our instruction; I do remember, O Lord, what thou hast done, freed a distressed people, delivered a broken hearted Nation, saved from death those who did despair of life; Lord, I am distressed, send from Heaven and relieve me; I am , O Lord, come and heal me; I am even at the point to die, save and quicken me: As thou hast set me up for a mark of thy justice, so make me also a monument of thy compassion; let me obtain mercy, that in me, first, Christ jesus might show forth all long-suffering for a pattern to them, which should hereafter believe on him to everlasting life. Despair I will not, for I serve a good Lord; hope for pardon I will, for I trust in a merciful God. This is a faithful saying, and worthy of all acceptation, That Jesus Christ came into the World to save sinners; of these I am the chief, the chiefest object then, O Lord, for thy mercy; thy goodness can be no where so conspicuous, as in saving me: Lord then have mercy upon me, Christ have mercy upon me; Lord have mercy upon me, hear my voice, give ear to my cry, in the day of my trouble I have sought to thee; let me find thee, so shall my heart rejoice, my flesh rest in hope, and my tongue be encouraged to sing, Now unto the King Eternal, Immortal, Invisible, the only wise God, be Honour and Glory for ever and ever. Amen. PSAL. LXXVIII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE Prophet considering that it is God's Command, that his works be not forgotten, but that the Fathers deliver his former do to posterity, that they might be to them for comfort and instruction, deter them from obstinacy in sin, and persuade them to the fear of God, he doth in this Psalm give in a prolix Catalogue of Gods dealing with his people, even from their coming out of Egypt, to the days of David. The parts of the Psalm are these. 1. A Preface, in which he exhorts to learn and declare the way of God, from ver. 1. to 9 2. A continued Narrative of God's administration among his people, and their stubbornness, disobedience, and contumacy, together with the revenge that God took upon them, from ver. 9 to 67. 3. His mercy yet, that he did not wholly cast them off, but after the rejection of Ephraim, made choice of Judah, Zion, David, from ver. 67. to 72. 1. In the Exordium he labours to gain attention, Give ear, O my people, The Exordium, in which he labours for attention. to my Law, incline your ears to the words of my mouth; and in this, and the following verses, useth many arguments to gain attention; as, 1. It is God's Law which he is to deliver, his Doctrine, The first part. the words of his mouth, taught, delivered from Heaven, Ver. 1 and deposited only with the Prophet. To God's Law, from the 1. Excellency of it. 2. It is worth hearing, for it is a Parable, a dark, but wise saying, and it of old; I will open my mouth in a Parable, I will utter dark say of old; it hath dignity, wisdom, antiquity to commend it. Ver. 2 3. Yea, and certainty of Tradition also; Which we have heard and known, and such as our Fathers have told us. And now he acquaints them with the end, 2 The end to be shown, not hid. which is another Argument for attention. 1. It was not to hid them, or conceal them from their children. Ver. 4 2. But to show them to the Generations to come; of which, That God might be 1. Praised, and the ultimatus finis, was, 1. That God be praised for his benefits, 1 Praised, and showing the praises of the Lord. 2. That his power be celebrated in his miracles; And his strength, 2 His power magnified. and wonderful works that he hath done. But the intermedius finis, was the good of his people, for it was, 3 His people edified. that they might, 1. Know God: 2. Hope in God: 3. And obey God, not being rebellious: For he, that is, God, established a Testimony in Jacob, and appointed a Law in Israel. It was not a Law which our Fathers invented, but taught from above: Now the Duty of the Fathers, was, to communicate this Law to their posterity; Which he commanded our Fathers, that they should make known to their children. And the Duties of the children follow, which are the three ends before. 1. That they know God, and his Law and Works: 1 In knowledge. That the Generation to come might know them, and the children that were yet unborn; and their Duty is again, To declare them to their children. 2 Faith. 2. That they might trust, and set their hope in God, and not forget the works of God. 3. 3 Obedience, and That they might be an obedient people, and keep his Commandments, which they could not be, if they were like their forefathers; for they were a stubborn and rebellious Generation, a Generation that set not their heart aright, Not rebellious, as their fathers of which he gives divers instances. The second part. and whose spirit cleaved not steadfastly to God. 2. And now the Prophet gins his Narration, and proves by examples that they were a stubborn and rebellious Generation, of which his, 1. First example is of the Tribe of Ephraim, who being armed, and carrying Bows, turned back in the day of Battle; which Moller refers to the children of Ephraim invading the land of Canaan before Moses time, 1 In Ephraim. and were overthrown, 1 Chron. 17.21. and were slain, because they did it without command; Ephraim by a Synecdoche, is put for all Israel, who were disobedient and cowardly, as Soldiers in War, that turn their back on the enemy, Bellarmine. 2. These Ephraimites kept not the Covenant of God, and refused to walk in his Law; Jeroboam being of that Tribe, who set up the Calves in Dan and Bethel. 3. And they forgot his works in Egypt, he means, and the wonders that he had showed them. A larger Narration: By which occasion the Prophet enlargeth his discourse, and shows, 1. God's goodness: 2. Israel's obstinacy: 3. Their punishment. 1. 1 Of God's goodness. God's goodness appeared, in those wonders he did for them in their eduction from Egypt; Marvellous did he in the sight of their Fathers in the land of Egypt, in the field of Zoan: The story is extant in Exodus, from chap. In many particulars. 7. to 12. 2. It appeared upon their departure from thence, when in the red Sea he wrought a double miracle. 1. He divided the red Sea, and caused them to pass through, Exod. 14. 2. He made the waters to stand on an heap; contrary to the nature of water, which is fluid. 3. After he shown his care in guiding them two ways. 1. In the daytime also he led them with a cloud, by which they were shadowed from the scorching Sun. 2. And all the night by a light of fire, that they should be terrified, and wander in the dark. 4. Farther, his love in providing water miraculously to quench their thirst. 1. He clavae the Rocks in the Wilderness, for it was done in Rephidim, Exod. 17. and in the desert of Zin, Numb. 20. 2. That the water flowed in such plenty, He gave them drink out of the great depths. 3. That this last, as is conceived, followed them, as a River all along the way they went; He brought streams also out of the Rock, and caused waters to run down like Rivers. 2. 2 Israel's contumacy. This is David's evidence of God's goodness, care, love, provision for Israel; but now the Prophet gins to relate their untowardness, ingratitude, infidelity, impatience. 1. They were not so thankful as they ought to have been; for they sinned; and that which; 1. Amplifies their sin, is, First, That it was yet more, more and more pertinaciously against him. 2. That they left not off sinning, till they exasperated, and provoked the most High in the Wilderness. 2. Incredulous they were, and they showed it two ways. 1. By tempting God, that is, by correcting his Ordinance; for whereas he had provided Manna for their daily food, they in their heart asked meat for their lusts. 2. By calling in question his power, impudently, and with open voice: Yea, they spoke against God, they said, Vers. 19 Can God furnish a Table in the Wilderness? 3. And they were foolishly impatient, as if God must work miracles as often as they were pleased, or else they would be discontented. This appears both ways. 1. Their folly by their Concession. Behold he smote the Rock, and the waters gushed out, and the streams flowed withal. 2. Their impatience by their nonsense question, But can he give bread also? can he pr●●●de flesh for his people? Sots, that confess he can do one, and not the other: 3. And upon the heels of their sin the punishment treads. 3 The punishment. Ab ira Dei pracedit. 1. Therefore the Lord heard this, and was wroth. 2. So a fire was kindled against Jacob, and anger also came against Israel, Numb. 11. 3. And the cause was, their incredulity. Because they believed not in God, and trusted not in his salvation. Would be provided for their own way, and not trust to that way he provided for them, and meant to sustain them. He provided Manna. And of this the Prophet gives in for instance the Manna. That being the food which God provided them: Which the Prophet commends divers ways. 1. From the place it came. He commanded the clouds from above, and opened the doors of heaven. 2. From the abundance of it. He reigned down Manna for them for to ●●t. 3. From the excellency of it. He gave them of the corn of heaven. Man did eat Angel's food. 4. From the sweet taste it had, and the satisfaction it might give. For he fed them to the full. All which amplifies their incredulity, for this food was sent them from heaven, and in this abundance, able to give content, yet they believed not. 4. God's indulgence in giving Quails. And now the Prophet proceeds to give another instance of God's indulgence unto them; of his indulgence, I say; for it cannot be well called a mercy, because it came à Deo irato non propitio. Weary they were of their Manna, and they longed for flesh, Numb. 11. To this their desire, God yielded, and sent them Quails, but it was in wrath, which the Prophet intimates in this place from the 26. verse, to the 31. In which is set down implicitly their sin, viz. Lusting for Flesh, and that also, when they had it, and eat till it came out of their nostrils, they were not satisfied with it. 2. God's justice, and their punishment. This indulgence of God the Prophet amplifies in divers respects. His indulgence amplified. 1. From the Author; that it was God that brought them, Vers. 26 they came not by chance. 2. That he brought them by a wind that brings no Quails. The North wind does that, nor the East, nor South. He caused an East wind to blow in the heaven, and by his power he brought in the South wind. 3. From the plenty of them. He reigned flesh upon them as thick as dust, and feathered fowls as the sand of the Sea. 4. From the facility of this food, and easiness to be had, they need not go far to fetch it. For he let it fall in the midst of the Camp, even round about their habitation. 5. From the content they took in it. So they did eat, and were well filled, for he gave them their own desire. But now follows God's justice in their punishment, 2 God's justice in their punishment. which hath its degrees also. 1. They were not estranged from their lust. Though they had flesh enough, yet they lusted still, their appetite was still sharp set, they laboured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which is a heavy judgement, with plenty not to be satisfied. But as in a dropsy. Quo plus sunt potae, plus sitiuntur aquae. 2. The suddenness of the revenge. It was, while the meat was yet in their mouths. 3. That it came from an angry God. The wrath of God ascendit, or came upon them. 4. It slew them. The wrath ascended to that height, Vsque ad occisionem. 5. And it fell upon the best, the chiefest, the choicest, the most Warlike men. He slew the fattest of them, those that were fatted with the Quails, and smote down the chosen men in Israel. 5. Their sin notwithstanding. A man would have thought that such an exemplary punishment should have affrighted them, and easily have brought them to their duty. But it had a quite contrary effect. For they first persisted to be contumaciously wicked. 2. And added dissimulation to their contumacy. 1. 1 Contumacy. Contumacious, stubborn, and incurably wicked they were; This blow wrought not upon them. 1. For all this, for all this punishment, they sinned yet more, added sin to sin. 2. 2 Incredulity. And remained incredulous. They believed not for his wondrous works. Therefore the wrath of God pursued them still, though with a slower pace, to give that time of repentance. 1. Therefore their days did he cons●●●e in vanity. Hope they had, at their coming from Egypt, God's wrath for these. to enter into Canaan, but their hope proved vain, God causing their carcases to fall in the Wilderness. 2. And their years in trouble. For in their forty years' continuance in the desert, infected they were with many wants, dangers, stung with fiery Serpents, set on by the Amalekites. Now when they saw, Which wrought in them Attrition. that God's wrath thus pursued them, true it is, that it wrought for the present, some remorse in them, they acknowledged, and sought to God for a little while. Attrite they were. 1. When he slew them, than they sought him. 2. They returned. 3. And enquired early after God. 2. And they remembered, that God was their Rock. 2. And the high God was their Redeemer. Attrite, But not true Contrition. For they, in this remorse, were guilty, I say, they were, but not contrite. For all this their seeking, returning, enquiring, was but a formality. And therefore the Prophet, as before he laid Obstinacy and Contumacy to their charge; so in the following verses, he impeacheth them of Hypocrisy, and Inconstancy, which is the Note of a dissembler. 1. 1 Of Hypocrisy. Of Hypocrisy. Nevertheless they did but flatter him with their mouth, and they lied unto him with their tongue, viz. when they called him their Rock, as it is before, The high God their Redeemer. 2. For they had no sincerity in them. Their heart was not right with him. 2. 2 Of Inconstancy. Of Inconstancy. Neither were they steadfast in his Covenant. They quickly forgot, that as God was obliged by Covenant to them, so again they were obliged to him. And here the Prophet, And yet God was merciful to them. before he goes farther on, with the Narration of their impiety, inserts two verses to extol the goodness of God even toward such Rebels. 1. The fountain of which was his mercy. Vers. 38 But he being full of compassion. 2. The act of this his mercy. He forgave their iniquity, and destroyed them not. 3. The moderation of his anger, and continuance of his mercy. Though he were provoked often, yet many a time turned he his anger away, and did not stir up all his wrath. 4. That which was outwardly the motive to it, The consideration of their frail condition. 1. For be remembered, that they were but flesh, Gen. 6. full of vanity, weakness. 2. A wind that passeth away, and cometh not again. A mortal creature, that dies and revives not. He continues the story of their Rebellions. And after the intimation of God's goodness, he returns back again to his story of their disobedience, and, as if he were astonished at it, he gins his Complaint with an Exclamation, in which there is a Climax. 1. How often? Ten times at least, Numb. 14.22. 2. How often have they provoked him, by murmuring, by repining at his do? 3. And that in the desert, where I showed my protection of them. More particularly. They 1. Returned, i. e. Rursus ad ingenium redeunt. Or else they returned back again in their hearts to Egypt. 2. Tempted God, vide Exod. 16. & Cap. 32. Numb. 11. & Cap. 14. & 16. & 17. Cap. 3. And limited the Holy One of Israel. That if he would not do as they would have him, he should be an impotent and weak God, sup. vers. 19, 20. 4. And they lastly forgot all he had done for them in Egypt. Forgetfulness is the fountain of impiety, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nihil citius fevescit quam gratia. 6. Now upon this their deliverance from Egypt, because it was the greatest of God's works, he upbraids them for their forgetfulness, Insists on their forgetfulness. that he might the more upbraid their ingratitude and impiety. On this he dwells long, and first he delivers it in general terms. 2. And after insists upon the particulars. 1. They remembered not his hand, nor the day when he delivered them from the enemy, i. e. Pharaoh. 2. How he wrought his signs in Egypt, and his wonders in the field of Zoan. This was forgot too. The particulars of which signs and wonders now follow. Of the plagues of Egypt. 1. The first plague. He turned their rivers into blood, and the ●●oods, that they could not drink. 2. the fourth plague. he sent divers sorts of flies among them. 3. the second plague. and frogs that destroyed them. 4. The eighth plague, He gave also their increase to the Caterpillar, and their labour to the locust. 5. The seventh plague. He destroyed their vines with hail, and their Sycamore trees with frost. He gave up also their Cattle to the hail, and their flocks to hot thunderbolts. In them God showed his Severity. In all these plagues, and those that follow, God shown his severity to the Egyptians. He cast upon them the fierceness of his anger, wrath, indignation, and trouble. 2. He sent evil Angels among them. 3. He made a way to his anger, he spared not their soul from death. 6. The first plague. But gave their life over to the Pestilence. 7. The last plague. And smote all the firstborn in Egypt. The chief of their strength in the Tabernacles of Ham, i. e. Egypt. For Mizraim, that peopled it, was the son of Cham. Hitherto the Prophet hath recited the signs and wonders God did in Egypt for his people, how he destroyed their enemies with a mighty hand, that being warned by their examples, they took heed, that they provoked him not to wrath, which they did, because they remembered them not. 7. But Mercy to his people. Now he enters a new way, and recites the Mercies of God to them, of which he began to speak at the eleventh and fourteenth verses above. Of which the particulars are, 1. How he brought his people through the red Sea. And made his own people go forth as sheep. 2. Vers. 52 That to bring them out, being not enough, as a Shepherd he led and fed them. He guided them as a flock. 3. And his intent was to secure them from fear. For he led them on safely, so that they feared not, i. e. that need not fear, since the Sea had overwhelmed their enemies. 4. And he left them not so, always to wander in the Wilderness, but, He brought them into the Land of Canaan. 2. To the borders of his Sanctuary. 3. Even to Mount Zion. 4. The Mountain which he purchased with his right-hand. They indeed fought for it, but he gave them victory. 5. He cast out the heathen before them. And made the Tribes of Israel to dwell in their Tents. 6. And divided them an inheritance by lot. Nor judgements, nor mercies did awe them. They still were stubborn and unthankful. And made the Tribes of Israel to dwell in their Tents. 8. But nor his mercies, nor his judgements could keep in obedience this stiffnecked, gainsaying people. Ungrateful they were for all this. After they were brought into the Land, and settled in their inheritance, the same they were, which they were before. For, 1. Yet they tempted and provoked God. 2. They were disobedient. For they kept not his Testimonies. 3. They turned back, and dealt unfaithfully as their forefathers. They broke the Covenant betwixt God and them, sinning by the example of their forefathers; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4. They were inconstant in their resolutions; starting aside like a deceitful bow, that slips the nock when the Archer intends to shoot with it. 5. And to make up the measure of their impiety, at last they became impudent Idolators. For they provoked him to anger with their high places, and moved him to jealousy with their graven Images. 9 God's wrath for this, grows more hot against his people. Upon this, as before, the wrath of God overtakes them, but now in a hotter manner than before. Idolatry is one of the crying sins which God hears. That which a man hears not, troubles him not, now this sin especially God hears, and it troubled him. 1. The Ark taken. When God heard this, he was wroth. 2. And greatly abhorred Israel. 2. He forsook the Tabernacle of Shiloh, and the Tent he placed among them, 1 Sam. 4. 3. And he delivered his strentgh, i.e. the Ark into captivity, and his glory into the enemy's hand. 4. He gave his people up also to the sword, and was wroth with his inheritance. 5. The Priests, Hophni and Phinehas, were slain with the sword: and their widows made no lamentation. Being either taken, and led away captive: or dead as Phinehas wife. 6. The sire consumed, i.e. the wrath of God, their young men, and their maidens were not given to marriage: for defect of young men, and therefore not praised in Epithalamiis. Thus the wrath of God overtook the Israelites. But next he shows, The Philistines that took it, escaped not. that the enemies, even the Philistines that took the Ark, and set it in the house of Dagon, escaped not his hand. This ignominy redounded to himself, and he revenged it. 1. Then at the taking of the Ark, the Lord, who seemed to sleep before, awaked, as one out of sleep, and like a mighty man that shouts by reason of wine: for vina addunt animos. 2. And he smote his enemies, i. e. the Philistines in the hinder parts, i. e. with Emerauds; or else made them fly, and fall with their backs to their enemies, which is dishonourable for a Soldier. 3. Yea, and he put them to a perpetual reproach, vide 1 Sam. 5, 6. Chapters. 3. But how now did he deal with Israel? The third part. The mercy of God in bringing back the Ark, and placing it. Not as he had done before neiher. For after the Philistines had suffered sharply for their impiety, he caused them honourably to send the Ark home again after seven months, 1 Sam. 6. A sign this was, that his fierce anger was abated, yet not so far, but that some Monument should remain of his wrath against their Idolatry. And therefore he would not suffer the Ark to be brought to Silo, which was situate in the Tribe of Ephraim. So saith the Psalmist. 1. Moreover, he refused the Tabernacle of Joseph, 1 Not in Silo. and chose not the Tribe of Ephraim, lest it should be abused either to Idolatry, or at least to base gain, as it was by Elies' sons. 2. But he chose the Tribe of Judah, the hill of Zion which he loved. 2 But in judah. For it was carried to Betshemes a City of Jud●h, designed for the sons of Aaron. From thence to Kiriath-jearim, thence to Gibea, being translated to the house of Aminadah. And after it had rested a while in the house of Obed-Edom, it was brought by David to Jerusalem, and settled in the hill of Zion, which caused the Prophet to say, 3 And at last in Zion. The hill of Zion which he loved. And he doth amplify this Narration of God's love to the Ark, This mercy he amplifies, and consequently the Church, of which the Ark was but a type. 1. From the splendour of the situation of Mount Zion. 1 From the place. And he built his Sanctuary like high places. Strong and beautiful, and eminent also, as are Citradels, higher than ordinary houses. The Mountain Zion shall be raised above the tops of the hills, Isa. 2. 2. From the stability and fixed position of it. For there is no moving, 2 From the stability of Zion. or removing the Church. It is like the earth, which he hath established for ever. 3. In choice of a King to be a Nursing Father to his Church. He chose David also his servant. He chose freely, 3 In choice of David to be their King. and not for any merit and worth that was in him, for he was of a low degree, a poor shepherd. He took him from the sheepfolds, when he was following the yews great with young. 4. The end, To feed Jacob his people, and Israel his inheritance. Which is the true institution and duty of a King. 4 To feed them, and govern them. The Elegy given to David, with which he concludes. David did his duty. So, 1. He fed them according to the integrity of his heart. 1. He fed them: not flea, and devour them. 2. In integrity: 5 And David did his duty. Sincerely he performed his duty to God and man. No dissembler. 2. And guided them by the Skillfulness of his Hands. In him there was Prudence, and all the actions of his hands were guided by it. The Prayer collected out of the seventy eighth Psalm. Wondered, O Lord, are thy ways, infinite thy mercies, admirable thy patience and long-suffering toward the children of men: Vers. 5 that we might know thee, thou hast established a Testimony in Jacob, and appointed a Law in Israel; that we might not forget our duty, thou hast left thy Commandments upon Record; that we should not be a stubborn and rebellious generation, a generation that set not their hearts aright, and start from our duties as a broken bow, thou hast acquainted us with thy proceed with thine own people in Egypt, in the Wilderness; and in that Land, which thou hast divided to them for an inheritance. We have heard with our ears, O God, and our fathers have told us, what thou hast done in the time of old, and we will not conceal thy works from the generation to come. Thy wonders in Egypt were illustrious, in the red Sea wonderful, in the Wilderness prodigious, in Canaan full of power. The plagues of Egypt, thy path in the waters, the cloud by day, the pillar by night, the Manna, the Quails, the water out of the Rock, show thy power, severity, and mercy. All which should breed in us fear and reverence. But like those rebellious Israelites, we have not kept thy Covenant, nor walked in thy Law, we have forgot thy works, and thy wonders then done; we have turned back, we have tempted thee our God these ten times, we have provoked and grieved the holy One of Israel. We have not remembered thy hand, nor the day, when thou deliverest us from the hand of the enemy. Of a truth, Lord, when thy hand hath been heavy upon us by the pestilence, famine, or sword, when thou by any of thy severe judgements didst stay us, and bring us to the jaws of death, than we sought thee, than we returned and enquired early after God, than we remembered, that God was our Rock, and the high God our Redeemer. Novertheless we did but flatter thee with our mouths, and lied unto thee with our tongues, for thy heavy hand was no sooner removed, but our obedience was at an end. We have again rempted and provoked the most High God, we have not kept thy Testimonies, but turned back, and dealt unfaithfully with our fathers. Thine own people were not more contumacious, Israel not more stubborn, forgetful, wilful, than we have been. If they dissembled with thee, we have done the like; if they provoked, grieved, tempted thee, we have done the like. Our great deliverances have not wrought upon us, thy apparent judgements have not bettered us, thy returns of mercy have stiffened our hard hearts. Woe be to us for our infidelity, and disobedience; whither shall we fly? to whom shall we go? Were it not, that we consider that thou art the Father of mercies, our hearts would faint. Those words upon record are sweeter than honey and the honeycomb to our dying souls. Israel was not right with him, nor steadfast in his Covenant: But he being full of compassion, forgave their iniquity, and destroyed them not, yea, many a time he turned his anger away, and did not stir up all his wrath, For he remembered, that they were but flesh; a wind that passeth away, and cometh not again. Remember, O Lord, the mould of which we are made, consider that we are but weak and vain flesh, strive not always with us; remember that the breath in our nostrils, is but a wind that passeth away, and cometh not again, then turn away thine anger, and stir not up all thy wrath. Out of thy mere compassion pardon and forgive our iniquity, and destroy not the work of thine own hands. Raise us by the power of thy Spirit, and confirm us in thy truth, that there never may be in us hereafter a heart of unbelief; Never let us departed from the living God, or harden our hearts from thy fear. The natural branches are broken off, and we, who were slips of the wild Olive, are graffed in, of which we have not so much reason to boast, as to tremble, lest that thou, who hast refused the Tribe of Joseph, and cast aside the Tribe of Ephraim for their ingratitude, rebellion, impiety, and disobedience, shouldst upon the same ground reject us also. We will not boast against the natural branches, but come before thee with fear and hope; with fear, lest what happened to them, may befall us; and yet with hope, that the same mercy which followed them, may yet follow us. In the hottest of thy anger, thou yet madest choice of the Tribe of Judah, and sett'st thy love upon Mount Zion, there thou built'st thy Sanctuary on high, and sett'st it like the earth, which never should move at any time. David thou madest choice of to be their Prince, and brought'st him to feed Jacob thy people, and Israel thine inheritance. Let this thy love, notwithstanding our wickedness, continue unto thy Church, let the Tribe of Judah be dear in thy eyes, take pleasure and do good to Zion, build thy Sanctuary on high, and make it conspicuous and beautiful in the eyes of her very enemies, never let the gates of hell prevail against it. Call thy servant David from his low condition to guide thy people, and rule thy inheritance. And let the power of thy Spirit, be so effectual in him, that he may feed thy people according to the integrity of his heart, and guide them prudently with all his might: So shall we, who are the sheep of thy pasture, give thee thanks for ever and ever. PSAL. LXXIX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THIS Psalm was composed, when the Church was oppressed, as some conceive by Antiochus; certain it is, it was in a very distressed condition. And it hath These parts, Viz. 1. A Complaint for the desolation of Jerusalem, from vers. 1. to 5. 2. A Deprecation of God's anger, vers. 5. 3. A twofold Petition. 1. Against the enemies of the Church, vers. 6, 7, 10, 11, 12. 2. For the Church, vers. 8, 9 4. A Doxology, vers. 13. 1. The Complaint is very bitter, and riseth by many degrees. The first part. The Complaint bitter, and amplified by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. O God, the heathen are come into thine inheritance. The Antithesis is elegant: The heathen, those Wolves, impure beasts, are come into thy Land, thy peculiar. 2. Thy Holy Temple have they defiled. Vers. 1 Profaned the place consecrated to thy service. 3. They have laid Jerusalem on heaps. Funditus deleverunt. Vers. 2 4. Their cruelty they have exercised upon the Dead. The dead bodies of thy Servants have they given to be meat to the fowls of the air, the flesh of thy Saints to the beasts of the Land. Vers. 3 5. A second part of their cruelty, was, that they made no more reckoning to let out the life-blood of a man, than of so much water. Their blood have they shed like water round about Jerusalem. 6. They wanted a grave. And there was none to bury them. 7. Vers. 4 And to make up the full measure of their calamities, their enemies looked on, and scoffed at it. We are become a reproach to our Neighbours, a scorn and derision to them that are round about us. 2. The second part. The misery being fully deciphered in this pathetical Complaint, next the Psalmist acknowledgeth the cause of their calamity, and expostulates with God. The cause, God's anger. 1. The cause was, God's anger and jealousy. 2. Vers. 5 He expostulates with God about it, and deprecates it. How long, O Lord, About which he expostulates with God. wilt thou be angry for ever? shall thy jealousy burn like fire? i.e. Cessairasci. 3. The third part. And prays, And now he gins his Prayer, which is twofold. First, Against the enemy. 1. Pour out thy wrath upon the heathen that have not known thee, and upon the Kingdoms that have not called on thy name. 1 For vengeance to fall on the enemy, for their cruelty. Not upon us, but on them. 2. And he adds the reason, and 'tis a reason of weight, in which he respects not himself, but God's people. For they have devoured Jacob, and laid waste his dwelling place. The other part of his Prayer, 2 For the Church. is for pardon and help for the Church. 1. He said, vers. 5. that God was angry, and anger ariseth from sin. First then he begs remission. 1 Remission. 1. O remember not against us our former iniquities. 2. Let thy tender mercies speedily prevent us. Ratio. For we are brought very low. 2. 2 Help. And then he prays for help. Help us, O God, of our Salvation: using the most powerful Argument, God's glory, Help us for the glory of thy name. 3. Which both he conjoins. His Arguments to prevail with God. Then joins both together. Deliver us, and purge away our sins for thy Names sake. And now he adds to his first reason, viz. God's glory; two more, why he desires sudden help, which are, The Blasphemy of the heathen. 2. The Misery of his people at this time. That if not delivered, the enemy would Blaspheme. 1. If they were not delivered, the enemy was like to blaspheme, and say; Now wherefore should the heathen say, Where is their God? Therefore, Let him be known among the heathen in our sight, by the revenge of the blood of thy Servants which is shed. 2. That their condition was miserable. Our case is miserable, we are an object of pity. Let then the sighing of the prisoners come before thee according to the greatness of thy power; preserve thou those that are appointed to die. 3. And, thirdly, render unto our neighbours sevenfold into their bosoms, i.e. largely; even the reproach with which they have reproached thee, O Lord. 4. The fourth part. The Vote or Obligation to be thankful for the deliverance. 1. So we that be thy people, and sheep of thy pasture, shall give thee thanks for ever. The Doxology for their deliverance. 2. We will show forth thy praise to all generations We thy people, thy sheep, will do it. For praise is not comely nor acceptable out of the mouth of a sinner. The Prayer collected out of the seventy ninth Psalm. O Merciful God, and loving Father, thou hast chosen us from among all people to be thine inheritance, and hast omitted nothing either for our instruction, or future happiness; Thou hast written unto us the wonderful things of thy Law, thou hast opened to us the Mysteries of thy Gospel, thou hast washed us with water, and fed us with the flesh and blood of thy Son. But with shame and confusion of face we confess before thee, that we have walked unworthy of so great mercies; and unthankful wretches as we are, have been disobedient to thy holy Will. For this thy wrath and jealousy is justly kindled against us, and it hath brought in a cruel and barbarous enemy upon us. Vers. 1 These infidels and miscreants, O Lord, by thy permission, have invaded that people, whom thou hast chosen for thy inheritance. They have profaned, with their imaginations, and wasted, without any reverence, thy holy Temples, and they have laid upon heaps Jerusalem, Vers. 2 those houses which were dedicated and consecrated to thy honour. Neither hath their fury only extended to these material buildings, but they have showed their rage against the dead bodies of thy Saints, sometimes the Temples of the Holy Ghost. These they have not suffered to be brought with honour to the grave, and to be gathered to their fathers in peace, but have given them to be meat to the fowls of the air, and the beasts of the Land. While they lived, they made no more account of their blood, than of so much water, that being spilt upon the ground, cannot be gathered up again, and therefore, without any commiseration, they have poured it but round about Jerusalem. Which affliction falling thus heavy upon us, and suffered by us, when our Neighbours, that are enemies to thy truth, behold, they deride and mock us, to them we are become a Proverb of reproach, a scorn and a derision to them that are round about us, not without the ignominy of thy Name, in which they boast that we have belleved in vain. But, O Lord, how long? how long wilt thou be angry with us? for ever? shall thy jealousy and hot indignation be continually kindled, and burn against us like a mighty fire that wastes and devours all before it. O let thy wrath cease from the sheep of thy pasture! And if thou wilt be angry still, pour out thy indignation upon the barbarous, bloody, and blasphemous people that have not known thee, or if known, dishonoured thee, and empty thy vials upon their heads, who have not called upon thy name, or if called, yet hypocritically, and so lied unto thee. These are the people, that have devoured Jacob thy servant, these have laid waste his dwelling place. Let them not escape thy fury, and force them to drink up the dregs of that Cup, which is in thy hand, and wring put the lées of it. We beseech thee therefore for thy mercy's sake, and at the intercession of thy beloved Son our Lord, that thou wouldst not remember our former iniquities, which we and our fathers have committed against thee, but that passing by our demerits, thy tender mercies would speedily prevent us, (now that we are brought very low) before we are utterly consumed. Help us therefore now, O God of our salvation, to thee we fly, to thee we cry, help us, and deliver us, and that not for ourselves (for we have justly deserved thy wrath) but for the glory of thy name. For it will much redound to the honour of thy name, that such sinners, such men, so low, so disconsolate and helpless, should be saved. Come therefore, O Lord, and deliver us, and purge away our sins for thy Names sake. If we now perish under our enemy's hands, they will not insult only over us, but thee; ask they will in scorn and derision, Where now is their God? He is either so impotent, that he cannot, or so cruel, that he will not deliver those whom he calls his people, out of our hands. Oh why should the heathen say this? or blaspheme thus? Be therefore, O Lord, known among the heathen in our sight, by the revenge thou takest for the blood of thy servants which is shed. O let the sighs and groans of those who are led Captive, and now in prison, come before thee, and by the greatness of thy power, preserve us, the remainder and sons of those who have been slain, from death; And to our malicious Neighbours, Vers. 12 who have adjoined themselves to our enemies, and glory at our calamity, render sevenfold unto them; as they have reproached us, so let them be a reproach. So we, that thou hast honoured to be thy people, and chosen to be the sheep of thy pasture, shall give thee thanks for ever; So shall we be encouraged, to show forth thy praise from generation to generation. PSAL. LXXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE occasion of this Psalm, is the same with the former, viz. An oppression of Israel, and devastation, as is most likely by the Assyrians. The parts are, 1. A Prayer, vers. 1, 2, 3. 2. A complaint by way of expostulation, from vers. 3. to 8. 3. In the twelve last verses, to move God to commiseration, He 1. First reckons up God's love to Israel, under the Allegory of a vine, from vers. 8. to 12. 2. Deplores the waste made upon it, vers. 12, 13. 3. Prays that God would return, look upon, and restore the vine, from vers. 13. to 18. 4. Makes a vow of perpetual service, vers. 18. 1. The first part. His Petition. In the beginning of this Psalm, the Prophet offers up his Petition for audience, for help, for favour, for repentance, and remission of sin. 1. Vers. 1 For audience. Give ear. For if God will not hear, 'tis to no end to pray. 1 For audience. 2. Vers. 2 For aid, assistance, help. Stir up thy strength, and come and save us, shine forth, 2 For assistance. show us a favourable countenance. 3. Vers. 3 For amendment, which is the essense of repentance. Turn us again, and cause thy face (which seems to us cloudy, 3 For grace to amend. angry now) to shine, and we shall be saved. Vere faelices. And the Argument he useth to persuade this, His Argument to persuade it, Gods love to his Church. is from the person of God, and his former administration; 1. He showed himself a shepherd. 2. He was glorious in Israel. 1. O shepherd of Israel, thou that leadest Joseph like a sheep. Free us from these Wolves. 2. Thou that fitt'st between the Cherubims, hast taken up thy seat among us, and showed thy glorious presence by the Ark that the Cherubims cover. Shine forth, and show thou hast not left us. 2. Show thyself before Ephraim, Benjamin, and Manasseh, i.e. before all Israel. 2. The second part. To his Prayer, as ardent Petitioners use, he adjoins his Complaint. Of which the particulars are these. 1. His complaint. 1. For Godsanger. He complains that God was angry, and shows his anger in this, that a prayer would not be heard. O Lord, how long wilt thou be angry against the prayer of thy people? A sad case this, when God, who hath commanded, Call on me in trouble, and I will hear thee, yet will not hear. No marvel if he began the Psalm with, Give ear, O Lord. 2. He complains of their lamentable condition, their grief and calamity was so great, 2 For the misery the Church was in. that they eat nor drank without tears, no pleasane meat came in their mouths. Thou feedest them with the bread of tears, and givest them tears to drink in great measure. 3. He complains of the ill usage they found from all, Vers. 6 both Neighbours and enemies. 3 By the ill usage of their oppressors. 1. Thou makest us a strife, i.e. an occasion of strife to our Neighbours, for they contend about us, striving who shall reign and domineer over us. 2. And our enemies laugh among themselves. Make a mock, and scorn of us. After which complaint, the Prophet ingeminates his principal Petition. Upon which he redoubles his preys. 1. Turn us again, O Lord God of Hosts. Make us penitents, Converts, new men. 2. And cause thy face to shine. Clear up thy countenance, and frown no more. 3. And then we know the effect. We shall be saved, q.d. Vivemus, regnabimus, faelices erimus, nullo bono destituti. 3. And that he might the sooner move God to commiseration, The third part. And puts God in mind, what he had done for his people. under the Metaphor of a Vine, 1. First he puts God in mind, what he had done for his people Israel. 1. He brought this Vine out of Egypt. A choice Vine then, translated thence. 2. Thou castest out the heathen. Purgest, as it were, Under the Metaphor of a Vine. the ground for it. 3. Thou plantest it. A plant it was of thy own, and men love their own plants. 4. Thou preparest room before it. Removedst all impediments, that might hinder the growth. 5. And didst cause it to take root. Else the planting, the making room had been in vain. 6. And it filled the Land. The Vine, that is, the people grew and multiplied. Which is amplified in the two following verses, in which the Amplitude and Glory of the Kingdom is declared. 1. The hills were covered with the shadow of it, and the boughs thereof like the goodly Cedars. 2. She sent out her boughs to the Sea, and her branches to the river, i.e. Euphrates. 2. The Prophet deplores the waste now made upon the Vine, 1 And he deplores the waste made upon it. and that by God. For he faith, 1. Why hast thou broken down her hedges? The fence being broken down, the Vine cannot be safe. This the Prophet laments, that God had said flat. Whether Angels, or Laws, or his Statutes were the Hedge, all was gone. Or if the King's power, that was taken away. 2. And upon the remove of the Hedge, there followed a Triple mischief. 1. All those that pass by the way, do pluck her. Every one that would, made havoc of the Clusters. 2. The Boar out of the wood doth waste it. Some homebred enemy in power, enters and spoils it. 3. The wild beasts of the field devour it. Tyrants from abroad. 3. He prays to God to have compassion, 2 Prays that God would have compassion on the Vine. and look upon his Vine again. 1. Return, we beseech thee, O Lord God of hosts. Thou art the Lord of Armies, return then and fight for us. We neglected thee, when present, but once more return, and we shall more esteem thy favour, and beware how we drive thee from us. 2. Look down from heaven. Thence protect us. For earth cannot help us. 3. Behold, and visit this Vine. Take it once again into thy care. For he that will not visit his Vine, is not like to have any care of it. 4. And on the Vineyard. He prays for the whole Land, the Vineyard. And visit the Vineyard that thy right-hand hath planted, Vers. 15 i.e. thy power. And the branch, i. e. people, that thou madest strong (by thy promise and Covenant, that it should grow into an ample and great Kingdom) for thyself, i. e. for thy glory, for thy service. To bring forth grapes for thee. And now once more he interserts and repeats his complaint. 1. It is burnt with fire. 2. It is cut down, Igne, & ferro grassantur hosts. He repeats the complaint. 2. They, i. e. the boughs, branches, shoots of the Vine, perish at the rebuke of thy countenance. It is not the enemy's swords, but thy rebuke of us for our sins, that hath brought upon us this devastation. 5. And again prays. He prays again almost in the same words of the 15. verse, Let thy hand be upon the man of thy right-hand, and upon the son of man, whom thou madest strong for thyself. In the interpretation of this verse, Interpreters agree not. For by the son of man, 1. Some understand Christ, who is often called the son of man, and is the man on God's right-hand. 2. The Jews, Zerobabel, or some other chief Leader. Which Jansenius saith, is the more probable opinion. 3. Others, the Jewish Nation, and the whole body of that people, whom God is pleased to call His Son. Israel is my firstborn, who was the man of his right-hand, because grown strong by his power. To this opinion Musculus and Moller incline. According to the first interpretation, which is Basils', the sense is this. Let thy hand and power be showed by the man of thy right-hand, thy Son, and for his sake spare thy Vineyard, and let not the enemy utterly waste it. 2. According to the second, he prays that God would send them some strong and mighty Saviour or Deliverer. 3. According to the third, he prays, that God would show his power and might, and not suffer his people, whom he had taken unto him in the place of a Son, and to the glory of his name, joined to himself by the right-hand of his power and strength of Covenant, now (to the ignominy of his name) to perish by the cruelty of wicked men. 4. The fourth part. The last part of the Psalm, contains a promise of Gratitude. That they would revolt and rebel no more, but constantly adhere to God, and renounce their Idols. A vow of Gratitude. 1. So will not we go back from thee. We will no more be backsliders. 2. Quicken us. Revive us from this death, this calamity. Or, Quicken us by thy Spirit and Grace. 3. And we will call upon thy name. We will serve thee, and not any strange god. And so he concludes the Psalm, with that verse twice before set down and explained, vers. 3. vers. 7. now repeated. Turn us again, O Lord God of hosts, cause thy face to shine, and we shall be saved. The Prayer collected out of the eightieth Psalm. O Almighty and Merciful God, Vers. 1 who hast been accustomed to be present with thy people, and to lead them and feed them as a good Shepherd doth his flock, give ear at this time to our prayers, and graciously hear, now we call on thee. Thou, who art the Lord of all Spirits, Vers. 2 and sits invisibly above the Cherubims, manifest now thy power, turn away thy srowning countenance, and let the gracious light of thy face once more shine upon us. Stir up thy strength, which thou hast seemed to withdraw, and come and save us from those evils, with which we are at this present compassed, and deliver us from those oppressors and oppressions we are forced to endure. For those iniquities and grievous sins we have committed against thee, Vers. 3 we do acknowledge, that thou hast justly rejected us from thy grace and favour, and, as it were, turned thy back upon us; But gracious God, turn us from our ungracious and malicious ways, and turn us unto thee, that so thou may'st furn from thy sterce anger, and turn unto us; Assured we are, that upon our turning, thou wilt refurn, and we shall revive, we shall live the life of grace, we shall be prosperous, we shall be happy. For so efficacious is the light of thy countenance, that upon the least shine thereof upon us, all our enemies will be put to flight, and we shall be safe. O Lord, in this needful time of trouble, we have, as thou hast commanded, called and cried unto thee, but thou seemest not to hear, nor yet to answer our Petitions, than which there cannot be a greater sign of thy displeasure. O Lord God of hosts, that commandest all the Armies of heaven and earth, vow down thine ear and hear us, look down from heaven and consider our afflictions. O Merciful and Almighty God, how long wilt thou be angry against the prayer of thy people? They know no other way to paci ●●ée, no other way to recover thy favour. If thou reject our supplications, we are undone for ever. Heavy are the things, which we now suffer; so heavy, that the bread we cat, is soaked in tears, and the drink we drink, mingled with tears, and that not sparingly, but in a very great measure; so that when we are to take our ordinary repast, we have more mind to weep, than to take these refreshments, for thou hast brought us to that low condition, that our Neighbours, who were wont to stand in fear of us, strive who shall trample upon us, and our enemies provoke and load us with ill words, insult over and deride us. But, O Lord God, thou which hast the power over all Armies, now at length convert us unto thee, by thy grace draw us from our evil ways, and receive us to thy favour, which for some years thou hast withheld, which if in mercy thou shalt vouchsafe, than we shall be saved. Thou, Lord, hast been heretofore very gracious and indulgent to thy Church. She is the Vine, and we are the branches. This Vine thou hast brought out of Egyptian darkness, thou hast called it thy choice Vine, thou hast planted it in a very fruitful hill, thou hast fenced it, and gathered out the stones thereof, thou hast prepared room for it, and caused it to take root, and it flourished so much, that it filled the Land, the shadow thereof covered the Mountains, and the boughs thereof were tall and spreading as the Cedars, the branches reached from Sea to Sea, and her green Cyences to the end of the earth. In a word, thou hast chosen, planted, sensed, rooted, husbanded, propagased, extended this Vine, Kings became her Nursing fathers, and Queens her Nursing mothers. O then, why hast thou broken down the Hedges, with which she was formerly secured? Why hast thou withdrawn thy protection, under which she was so safe? To that pass, being destitute of thy savour, we are brought, that all that pass by, every one that lists, now enters into thy Vineyard, and without any prohibition, pluck off the grapes. The Boar out of the Wood doth unroot it, the wild beasts out of the field, crop, devour, and trample upon it, Vers. 13 cruel and profane tyrants, more like beasts than men, do riot in, and depopulate thy Vineyard. O thou Lord of hosts, who being angry, hast turned away thy face from us, take pity of thy own plant, look down from heaven thy dwelling place, and send us help from thence, for vain is the help of man; behold, and visit yet once more this thy Vine with a pleasing countenance. That Vine, which not with another, but with thy own right-hand thou hast vouchsafed to plant, that Vine I beseech thee to restore to its former beauty, look upon that people, which thou hast called thy Son, thy firstborn, a weak and unable people to help itself, and subsisting only by thy strength, that power, with which, to the honour of thy name, thou hast fortified them against their enemies. And now upon the withdrawing of thy hand, the merciless enemy burns it with fire, and hacks and hews it, and cuts it down with the sword, all which is befallen to it, at the rebuke of thy countenance, which angry look, if it please thee to turn upon our enemies, they also shall easily perish. One angry and frowning look of thy face will do it, O let them feel this rebuke and perish. Show thy power and might, and suffer not thy people, whom thou hast adopted, and joined to thyself, and strengthened by thy promise and Covenant, to the ignominy of thy name, to perish by the pride of a cruel enemy. Upon which favour and help, O Lord, we will constantly adhere unto thee, and never more departed from thee. When thou shalt quicken us from this death, and free us from these evils, renouncing all other false and strange gods with all humane imaginations, we will worship thee alone, and call upon thy name for ever. Turn us then again, O Lord God of hosts, cause thy face to shine upon us, and we shall be saved. Grant us this mercy, good Lord, for jesus Christ's sake, thy only Son our Saviour. Amen. PSAL. LXXXI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. IN this Psalm the Prophet exhorts the people to praise God in his Festivals, for the benefits he conferred on them, and exprobates their disobedience, and shows the events that fell upon it. The parts are, 1. An exhortation to celebrate in their Festivals, God's name, from vers. 1. to 4. 2. The reasons he useth to persuade unto it, viz. the benefits of God conferred upon Israel, from vers. 4. to vers. 12. 3. An exprobration of Israel's ingratitude, and the consequent, vers. 12, 13. 4. The expression of God's love, and call to amendment, which if they harken to, he tells them what will follow, from vers. 14. to the end. 1. The first part. He exhorts to rejoice. He first exhorts to rejoice and exult. But not in any worldly manner, as may easily be collected out of the circumstances. 1. The Object, God. To God, our strength, to the God of Jacob. Vers. 1 2. That this joy be expressed by voice, and instruments of Music. In God. Sing aloud, make a joyful noise, take a Psalm, bring hither the Timbrel, the pleasant Harp, with the Psaltery. Blow up the Trumpet. At his Festivals. Signify your joy always. 3. Especially, that it be in a fit season. In the New Moon, in the time appointed, on our Solemn Feast-day. For than they were to rejoice before the Lord. 2. And now he expresseth the reasons why this was to be done. 1. God's command. For this was a Statute for Israel, The second part. and a Law of the God of Jacob; this he ordained in Joseph for a testimony. The reason. 1. God's command. 2. The antiquity of it. Ordained presently upon the time, when he, that is, God went out through the Land of Egypt. In remembrance of their deliverance, they were to rejoice. 2 An old Ordinance. Which benefit he amplifies by this circumstance, that they were delivered from people of a strange language, which is no small benefit, the intelligence of any tongue, being the bond of all society. And now more particularly he recounts God's favours to them. For which they had reason to rejoice. 1. That he delivered them from a base servitude. 3 Their deliverance from a base servitude. I removed his shoulders from the burden, and his hands, that is, the Israelites, were delivered from the pots. 2. And he did this for them, when they were in affliction, 4 Done upon their cry. and cried to him. Thou called'st in trouble, and I delivered thee. The courtesy was seasonable. 3. He did by signs and wonders in Egypt, 5 In a miraculous manner. show that he had a care of them. Thou called'st upon me in trouble secretly, and I answered in the secret of thunder; by an open sign I showed my presence with thee, and my care in secret for thee. And here he interserts one particular of Israel's ingratitude, 6 Though God foresaw their disobedience. when they tempted God, and murmured for want of water, which God let them want, for a trial of their obedience. I proved thee also at the waters of Meribah. Selah. Numb. 20. And after he proceeds, and reckons up a new, and the greatest benefit, viz. The giving of the Law. To which he useth, in effect, 7 That he gave them the Law. the same Preface which is extant, Deut. 5.1. before Moses gave the Law. Hear, O my people, and I will testify unto thee. O Israel, if thou wilt hearken to me. If there were that piety in thee, or that love to me, as I expect, Then there shall no strange god be in thee: Neither shalt thou worship any other gods. Which is the second Commandment. To which he persuades obedience, for three reasons. To persuade to which, he adds three reasons. The two first in the front of the Decalogue. 1. I am the Lord thy God. A God, thy God, whom else shouldst thou worship? 2. Which brought thee out of the Land of Egypt. Redeemed, delivered thee from bondage. 3. Open thy mouth wide, and I shall fill it. Have no other gods, but me, and I will largely and abundantly supply thy wants. This is his promise. Ask and have, seek and find, but seek first the Kingdom of God, and its righteousness. The third part. He complains of Israel's disobedience. 3. To this he adds the just complaint of God, for Israel's disobedience. But, notwithstanding all the evidences of my might, and Arguments of my love, they were a rebellious, and stubborn people, which God lays to their charge, vers. 11. But my people would not hearken to my voice, and Israel would none of me. They broke my Covenant, and wilfully set me aside for strange gods. And this their Rebellion drew on them a heavy, Therefore punished grievously, for God left them to themselves. the severest punishment. 1. So I gave them up unto their own hearts lust. I let them alone in their obstinacy. 2. And they walked in their own counsels. They might do what they would, I regarded it not. A heavy judgement for a man to be left to himself. Compare with this verse, 2 Thes. 2.12. which expounds it. 4. The fourth part. And yet behold the love of God to a wilful, rebellious, and obstinate people, he wishes that it had been otherwise, and by his wish, affectionately moves them to repentance. God's love yet, in calling them to repentance. O that my people had harkened to me, and Israel had walked in my ways. Consider how ardently God desires the good of man, and not his ruin. The reward of which, would be, And tells them what should ensue upon it. Three very great benefits, and most desired. 1. 1 A depression of their enemies. A depression of their enemies. I should soon have subdued their enemies, and turned my hand against their adversaries. The haters of the Lord, should have been found liars, i. e. submitted and humbled themselves, though hypocritically and falsely, as all flatterers do. But to that pass they should have been brought, that they should be glad to dissemble with, and flatter God's people. 2. 2 Their peace long and lasting. The second benefit is, That their time should have continued for ever, i.e. Their peace, their tranquillity, their health, their quiet habitation should have been very long, and not interrupted with War, Sedition, Tumults. 3. The third benefit is, The abundance of all things: Expressed by wheat, 3 Abundance of all things, to satisfaction. and honey. 1. I should have fed them also (not with bran mixed with flower, as poor folks use, and is usual in time of famine) with the finest of the wheat. 2. And with honey out of the Rock (in which in Judaea, Bees commonly lived) would I have satisfied thee. 'Tis a blessing to say, I have enough. The Prayer collected out of the eighty first Psalm. infinite, Vers. 1 O Lord, are the causes that we have, with the greatest alacrity to praise thee. Thou art our strength, thou art the God of Jacob, we will therefore sing aloud, and make a joyful noise unto thee; and because our breath is too short and low to resound thy praises, we will call in the assistance of musical instruments, the Nary, the Lute, and Psaltery, and when those Feasts and Solemn Festivals shall come, which are set forth for to celebrate thy mercies to mankind, we will blow abroad thy honour with shrill sounding Trumpets. In which we yet shall but do our duty, for this was made a Statute for Israel, and a Law of the God of Jacob. Thou wert merciful to thy people Israel, when in trouble they called upon thee, thou deliveredst them, thou brought'st them to Mount Sinai, and proclaimed thy Law in their ears with the sound of a Trumpet, when they heard a voice never heard before. Thou easest his shoulder from the burden of carrying earth, tiles, bricks, and straw, and his hands were delivered from making the pots. Thou hast been to us no less merciful than to them, when in our afflictions and troubles we have called upon thee, thou hast come down and delivered us, thou hast freed us from our Egyptian darkness of ignorance, thou hast loused us from the slavery of the devil, and from the drudgery and service of sin which laid a heavy burden upon our consciences, and instead of thy Law proclaimed with so much terror in Mount Sinai, thou hast spoken to us from heaven by thy only begotten Son, and sounded in our ears the glad-tidings of the Gospel. And now, Lord, what dost thou require at our hands for all these favours? even the selfsame that thou requiredst of Israel. For thus thou than spakest to them, and thus thou speakest to us. Hear, O my people, Vers. 8 and I will testify unto thee; O Israel, if thou wilt hearken unto me, there shall be no strange god in thee, neither shalt thou worship any other god: I am the Lord thy God, that brought thee out of the Land of Egypt. But my people would not hearken to my voice, and Israel would none of me. And woe be so us miserable wretches, our ears have been dull of hearing, and we have not harkened to thy command; though we have not set up strange gods, yet we have worshipped our own imaginations, and adored our own inventions. We have forgotten, that thou brought'st us out of our more than Egyptian darkness of ignorance and sin, and filled our mouths with all good things. In a word, we have not harkened to thy voice, we have set thee by for the vanities of our own hearts, and would none of thee. In justice therefore thou hast given us up to our hearts lusts, and we have walked in our own counsels, and because we would not receive the love of the truth, that we might be saved, for this cause hath God sent us a strong delusion, that we should be lief a lie, and take pleasure in unrighteousness. But, O Lord, though Israel hath transgressed, yet let not Judah sin; in Sodom thou hadst a Lot, in Ur of the Chaldees an Abraham, in the Land of Uz a Job, though the four hundred Prophets have followed Baal, yet there is one Micajah left, nay, seven thousand unées that have not vowed to the Idol, these will hearken unto thee, these will walk in thy ways. Lord here their prayers, harken unto their groans for the remnant that are left. And thou who wouldst have spared that sinful City at the request of Abraham, could ten righteous men have been found in it, return in mercy to the thousands of Israel, which day and night cry unto thee to spare thy people. O Lord, for their fakes, rather for thine own sake, speedily subdue and bring under our enemies, and turn thy hand against our adversaries. let all those who by their works, and practical Atheism, seem to hate thee, bow like lerbants before thy people, and at least show and sein a voluntary subjection, not daring to carry themselves proudly and stubbornly before thy servants, nor to manifest their secret rancour. But let the time of those, who in sincerity of heart, in truth, and in spirit worship thee, endure for ever, let their peace be secure, their tranquillity long, their prosperity perpetual, their habitation quiet, and their health confirmed. When they shall open their mouths wide in prayer, fulfil their requests, whatsoever they shall ask in thy name, according to thy promise, give it. Because they first seek the glory and prosperity of thy Kingdom, and the righteousness thereof, let all other things be added unto them. Supply them with the dew of heaven, and the fatness of the earth; when other Prodigals feed upon husks, then feed them with the finest of the wheat. Let the Rocks yield them honey, the Mountain's Brass and Iron, let their pastures de clothed with flocks, Vers. 1 and their valleys to codered over with corn, that they shout for joy, and sing, that they take a Psalm; and bring forth the Tabret, the merry Harp with the Lute, and on thy great and appointed Solemnities, sing aloud to the God of their strength, and make a cheerful noise to the God of Jacob. Grant this, O Lord, for Jesus Christ's sake, our only Lord and Saviour. Amen. PSAL. LXXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THAT the Prophet might admonish and check the Judges of the earth about their duty, he sets God in the midst of them, commanding that they do justice, and threatening revenge for their injustice, assuring them, that he will rise one day, and judge them. Three parts of the Psalm. 1. The Prophet's Proclamation, vers. 1 2. God's contestation with the Judges of the earth, from vers. 2. to 8. 3. The Prophet's prayer, that God would rise to judge, v. 8. 1. The first part. God's pre●ence proclaimed in the Court. The Prophet, as a Crier in a Court, proclaims first a very profitable Doctrine, and lays a solid foundation for all justice: viz. That all Judges remember, that as at an Assize the Judge sits in the midst of the Justices, so God is present and Precedent, Vers. 1 and sits in the midst of the Judges, hears, sees, and will reward or revenge what they do. God standeth in the Congregation of the mighty, he judgeth among the gods. 2. And this being laid for a foundation, he falls, in the person of God, to contest with the Judges: The second part. His contestation with inferior Judges. 1. He reproves them, First reproving them, vers. 2. Then exhorting them to their duty, vers. 3, 4. Lastly, proposeth the event upon the neglect of justice, both to the Common Wealth, vers. 5. and to themselves, vers. 6, 7. 1. He reproves them in the second verse, and that very sharply, as they deserved. 1. For their judgement, that it was unjust. Ye judge unjustly. 2. Vers. 2 For their obstinacy. Not once done, but often, they continued in it. Vsque quo. 1 For injustice. How long? 3. 2 Obstinacy in it. Their partiality. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ye accept the persont of the wicked. 2. 3 Partiality. He exhorts them to do their duty, which is double. 1. 2 He exhorts to do their duty. Defend the poor and fatherless, do justice to the afflicted and needy. Do right to every man. 2. Deliver the poor and needy. Rid them out of the hand of the wicked. Be a shield to them, Vers. 3 a Saviour. 3. Where this is not done, all is out of order. The Judges the cause of it, either, He acquaints us with the events which will follow where justice is not done. In that Common Wealth, All the foundations of the earth are out of course. And the Judges are the causes of it. In whom there are three foul defects. 1. The first is, Ignorantia juris. They know not. 2. Vers. 5 Their wilfulness, negligence, or oscitancy in sifting the cause. Neither will they understand. 1 Through ignorance. 2. Wilfulness. 3 Perverseness. 3. Their perverse resolution to go on their own way, without any respect had to the Laws of God or man: They walk on still in darkness, and then it was no wonder, that all the foundations of the earth should be out of course. 2. Their punishment, Death, yea though gods. The other event was death and judgement, which was to fall upon their persons, vers. 7. Which that they might take down the better, he brings it in with an honourable Preface, that they might know he had an high esteem of their place and persons, Vers. 6 yea, though unjust Judges. I have said, Ye are gods, and all of you are children of the most high. Your Ordination is from Heaven, your Power from God, your Office is his Creature. But withal he would have them know, that they were but mortal gods, Vers. 7 they themselves must come to judgement, which was the other event. But mortal gods. 1. Ye shall die like men, ye shall die as those that are no gods, that are de plebe. 2. Ye shall fall as one of the Princes, as those whose death is inglorious, their memories infamous and hateful, and after death you shall not be happy, ye shall fall as Lucifer did. Mortal you are become, as Adam by your sin, and you shall be deprived of immortality. 3. The last part is a prayer, The third part. He prays that God would be Judge. that since by injustice all the foundations of the earth be out of course, he desires that God would take the matter to his own cognizance. 1. Arise, O Lord; He saith not, You that are oppressed, Vers. 8 rise against your Judges, but that they leave it to God. 2. That he would sit upon the Bench, and judge the earth. 3. He would amplify and enlarge his Kingdom. For thou shalt inherit all Nations. The Prayer collected out of the eighty second Psalm. O Almighty Lord, who art the fountain of all honour and power, Vers. 1 by whom Princes reign, and Magistrates decree just things, Vers. 3 vouchsafe thy presence in the midst of our Congregations; and preside, and be thou the Judge among our gods, that they judge thy people with equity, and thy inheritance with righteousness. So the poor and fatherless shall be delended, the afflicted and needy have justice done them. By the just execution of thy power committed to thy Vicegerents, the poor and needy shall be delivered, and rid out of the violent hand of the wicked man. But, O God, such hath been our ingratitude, that that power which was ordained for our good and peace, is now become our greatest mischief, for thou hast subjected us to wicked powers, and set over us hard Taskmasters, our superiors, or who, at least, take upon them to be so, are companions of Thiefs, they judge unjustly, they accept the persons of the wicked, they pronounce an unjust sentence, and out of the scale of justice they weight unto us gall and wormwood. All the foundations of our Land are out of course. For those who are stepped into the Tribunals of justice, either are so ignorant, they do not know, or so perverse, that they will not know and understand what is right. So blinded they are either by honour, money, or malice, that they will not grow wiser by thy admonitions, but walk on still in the darkness of their own heart. Leave not, O Lord, thy people in the power of them who are blind and cannot, or malicious, and will not understand their duty, but go about, for their own ends, to overthrow the two Pillars of the Land, Piety and justice. And since thou hast permitted them to come to that eminency, that they are called gods, and sons of the most High, but have forgotten and dishonoured thee, that raised them, and discredited those places to which they are raised, bring them down, O Lord, and make them know they are but men, that they shall die as the meanest man, and be brought to judgement. And that it they continue in their unjust and violent ways, their end shall be that of some inglorious Prince, whose name shall rot, whose memory shall be infamous, whose soul shall be cast from his height and dignity, into the depths and torments of the infernal pit. Since then, O Lord, thou hast set over us such tyrannical Lords, from whom we can expect no justice, Arise thou in thy power, and judge the earth. Thou art not now a God of the Jews only, but the Gentiles also; even we, that were not a people, are become thy people, and thine inheritance, and therefore it belongs to thee to exalt the Kingdom of thy Son. Come, O sweet Jesus, come quickly: And as at thy first coming, thou didst redeem thy people from that unjust Oppressor, the Devil; and didst establish thy Church to be governed by just Laws, the execution of which thou hast put into the hand of the Magistrate; so, O Lord, come again, and by thy second coming, deliver us from the injustice and violence of our Oppressors. And thou, who dost render to every man according to his works, call these tyrants to an account for the maladministration of thy Laws. Render them, O Lord, sevenfold into their bosoms: So we thy people, and sheep of thy pasture, shall give thee thanks for ever. PSAL. LXXXIII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. TO resolve this Psalm, there is no difficulty. For it branches itself into These parts: 1. A short Ejaculation or Prayer, vers. 1. 2. A Complaint of the enemies of God's Church, which is the reason of his Prayer, from vers. 2. to 11. 3. A fearful Imprecation against them, from vers. 11. to the end. 1. The first part. An ardent Ejaculation. The Prophet out of a holy impatience at the patience and long-suffering of God, calls ardently and earnestly upon him, as appears by the ingemination of the words, that he would be no longer patiented at the affronts and insultations of the Church's enemies. The cause was his own, not to be endured then longer. Keep not thou silence, Vers. 1 O God, hold not thy peace, be not still, O God. 2. The second part. His complaint of enemies. And next he gins to Complain, which was the reason of his Petition. These were enemies, 1. To the people of God. 2. To God himself, vers. 5. And then he tells us, who they were, from vers. 6. to 9 1. Vers. 2 He describes the enemies of the Church. The Characters of which, are, Their Characters. 1. They were Soldiers. They make a tumult. Their warlike fierceness is signified by it. As Lions, Bears. 2. They were arrogant and proud. They that hate thee, life up their head. And wilt thou then be silent? 3. They are subtle men. They have taken crafty counsel against thy people, and consulted against thy hidden ones, those whom thou hidest under the shadow of thy wings. Thy peculiar, Exod. 19.5. 4. Their intent. Their counsel broke out into action, and they encouraged one another in mischief, even to the total and final destruction of the Church. Come, say they, let us cut them off from being a Nation, that the name of Israel may be no more in remembrance. 2. Which Confederacy and Conspiracy was not only against the people of God, but against God himself. For they have consulted together with one consent, nemine dissentiente, The Conspirators. and are confederate against thee. 3. He gives us in a Catalogue of these Conspirators. All the world against God and his Church. The Tabernacles of Edom, and the Ismaelites: of Moab, Vers. 6 and the Hagarens. Gebal, and Ammon, and Amalek, the Philistines with the inhabitants of Tire. Ashur also is joined with them, they have helped the children of Lor. Selah. 3. And having discovered the men and their attempts, The third part. He prays to God to take revenge on them. he prays to God for revenge, which consisted in four particulars. 1. Their fall and ruin. 2. Their persecution. 3. Their terror. 4. And their disgrace. Which he illustrates by divers similitudes. 1. Of a wheel, that easily runs down a hill. 2. Of stubble driven away by the wind. 3. As wood burned up by the fire. 4. Of a flame that consumes the Mountains. 5. Of a tempest that throws down all things before it. 1. Their ruin and fall, he would have it total, and exemplary. That their ruin be total. Do unto them as unto the Medianites, as to Sisera; as to Jabin at the brook of Kison. Which perished at Endor, and became as the dung of the earth. Make them and their Princes like Oreb and Zeb; yea, all their Princes as Zeba, and as Zalmunna. Of which he interserts a reason. Who have said, Let us take to ourselves the houses of God in possession. 2. And this their ruin he would have sudden and violent, 2 Sudden and violent. as appears by the similitudes. 1. Precipitate them, whirl them down. O my God, make them like a wheel: or unquiet in mind. 2. Remove them, as light things are blown away by the wind. Make them as stubble before the wind. 3 Terrible and shameful. 3. Burn them as speedily, as the fire burns the wood: Or, as the flame sets furs on fire on the Mountains. 3. Persecute them with thy tempest. 4. Make them afraid with thy storm. 5. Fill their faces with shame. These three parts of their punishment. 1. Flight. 2. Fear. Terror. 3. Shame, and Ignominy. The ends of his prayer, And that the Prophet might not seem uncharitable in this bitter imprecation, he now shows the ends why he thus prayed. These were two. 1. The first, That they might seek after God, in effect be converted. 1 That converted. Do this to them, that they may seek thy name, O Lord. 2 Or confounded. Or as others conceive. Seek thy name merely out of a servile fear of God's vengeance, and contain their fury, not daring any further to attempt any thing against the Church. Which the next verse confirms. Let them be confounded and troubled for ever; yea, let them be put to shame, and perish, i. e. brought to utter destruction; or at least, so enfeebled, that they may be said to perish. 2. The second, That thereby God's glory may be the more exalted, 3 And Gods name glorified. viz. That men may know, that thou whose name is Jehovah, art the most High over all the earth, i. e. not Lord of the Jews only, but the Gentiles also. cognoscatur. Junius. That thy Eternity, Majesty, Power, may be acknowledged by all men. The Prayer collected out of the eighty third Psalm. O Omnipotent God, Vers. 2 so great is the hatred, so many the conspiracies, so secret and malicious are the counsels of our enemies against thee and thy people, that were it not for the promises which thou hast made unto thy people, we should despair and faint. They have appeared in Arms, and headed the iumultnous many against us; They, who by their impiety show they hate thee, have lift up in pride their head, they have taken crafty counsel against they people, and consulted against those, whom thou hast taken under the shadow of thy wings. So great is their malice and hatred to us, that they have said in their hearts, and encouraged each other in this mischief. Come, say they, let us cut them off from being a Nation, that the name of Israel may be no more in remembrance; yea, their consultations and confederacies, their Leagues and Covenant, is not so much against us, as against thy honour, thy service, thy truth, which we endeavour to maintain. They have consulted together with one consent, and are confederate against thee; yea, so far they have prevailed, that they have taken to themselves, and their own use, all the houses of God in possession. Wherefore, Vers. 1 O Lord, we beseech thee, keep no longer silence, hold not thy peace, be not still; since thy enemies lift up their heads against thee, awake, and lift up thy head against them: and thou, who for thy people Israel's safety, didst show thy strength against the Tabernacles of Edom, and the Ismaelites, against Moab and the Hagarens; against the Ammonites and Amalekites, against the Philistines, and them of Tyre, with all their assistants: stir up thy strength, and come amongst us. Do unto these enemies of thy Truth, as thou didst to the Medianites, deliver them, and all their host, into the hand of Gideon. Go out before them, as thou didst before Barak, who overthrew Sisera at the brook of Kison, and astonished the heart of Jabin King of Canaan, when his whole Army perished at Endor, and became as the dung of the earth. Set every man's sword against his fellow, as when thou foughtest for Israel against Oreb and Zeeb. They have killed our brethren, even the sons of our mother, save them not then alive, but tear their flesh with briers and thorns of the Wilderness, as it happened to those who took part with Zeba and Zalmunna. O my God, make them like unto a wheel, giddy in their counsels as a whéel; that is, always turning, restless in their consciences as a whéel; that is, apt to motion, precipitate in their downfall as a whéel; that is, always running. Make them as the stubble or chaste, which the wind fiutters up and down, and easily blows from its place. Let them be consumed as the wood burned up by the fire, and speedily destroyed, as heath and furs when raised into a flame in the Mountains. Let the tempest of thy wrath persecute them, and the storm of thy indignation strike terror into them. Bring it so to pass, good God, that they may not only be frustrated of their hopes, and ashamed of their counsels, and of their rebellion undertaken against thy Truth and People: but that these proud, arrogant, and insolent men, who gloried in their strength, and thought themselves invincible, become contemptible, and despicable, their faces being so full of shame, that they dare not look a good man in the face, nor appear in the presence of thy people. Let them be confounded and troubled for ever, yea let them be put to shame, and perish in their own imaginations. So shall other m●n take warning by their boldness, even for very fear they shall seek thy Name, they shall come bending and bowing to thee to appease thy anger. Known it will be even to thy greatest enemies, that thou alone, whose Name is Jehovah, art the most High in all the earth. That thou art the only God, whom, all Superstitions, and all false worship being rejected, they ought only to honour, only to serve, only to obey in thy Son Jesus Christ our Lord. Amen. PSAL. LXXXIV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. WHEN David composed this Psalm, he was enforced to be absent from the house of God, and the holy Assembly of God's people. In this Psalm then The Prophet doth, 1. Set forth his love to God's house, and his desire to be present, vers. 1, 2, 3. 2. Account those happy, who might continue in that Assembly, vers. 4, 5, 6, 7. 3. He prays to God for his restitution thither, and sets down the causes, vers. 8, 9, 10, 11. 4. Yet he accounts himself happy, because he trusts in God, vers. 12. 1. He gins with a pathetical Exclamation, as ravished with the beauty, The first part. By a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he expresses his love to God's house. the excellency, the comforts which he once enjoyed in God's house, which he calls God's Tabernacle. How amiable are thy Tabernacles, O Lord of hosts? Which form is usual, when we conceive more than we can express: As, Vers. 1 Quam bonus Deus? O death, how bitter is thy remembrance? So that, How amiable? is as if he had said, More amiable than I know which way to tell you. 2. And his desire to be present in it. Then next in plainer terms he expresses his ardent affections to be present in the house of God, to the Ministry and Service there done. 1. My soul longeth, yea even fainteth for the Courts of the Lord. 2. My heart, and my flesh, soul, and body, cries out for the living God. The Ark of God, which was the sign of his presence, was so dear to him, that he longs, faints, cries, heart, hands, eyes, tongue, all earnestly desire to be present with it. 3. He laments his absence, 3 He laments his absence from it. (whether now forced to it by being present with his Armies abroad, or driven away by Absalon) so that he accounts his case more miserable in this respect, than some Birds, Sparrows and Swallows, that might build about the Temple. Yea, the Sparrow hath found her a house, Vers. 3 and the Swallow a nest for herself, where she may lay her young, even thy Altar, i. e. thy house, by a Synecdoche. They may nestle there, build there, sing there, be present there, but I may not, that's my grief. They then upon the point, more happy than I O Lord God of hosts, my King, and my God. By which words he would move God to pity. 1. O Lord God of hosts. That I acknowledge thee, now I am in Arms. 2. My King. I a King over thy people, but thou a King over me. 3. My God, whom I serve, The second part. For he accounts those only happy, that might be where the Ark was. therefore I desire to be in the place of thy service, and where thou dost most gloriously administer thy Kingdom, i. e. in thy house. 2. In the second place, he pronounceth them happy, who had free liberty perpetually to live in that Assembly which is called the Church, whether they did reside there, or were but in their way and journey thither. 1. Vers. 4 Blessed are they that dwell in thy House, viz. The Priests and Levites. And that in four particulars. 1. Blessed they are, for thou in thy House, as the good Master of the Family, 1 There God's dispensations to be expected. dost there dispense unto them all thy administrations, viz. all thy goods, thy righteousness, the gifts of the Spirit, an inheritance of eternal life, etc. 2. 2 Dwellers there. That dwell, continue, remain, not that come and look into it, and go out presently from it. They must be Citizens, dwellers in it, not Tenants at will, and Passengers, habitandi locum habeant, non divertendi non commorand●. 3. A third part of their happiness consists in this, that they will do their duty. Vers. 4 They will be still praising thee. Which is a true Note of God's Servants. 3 There perform their Duties of piety. They will offer to God Invocation, Thanksgiving, Confession, they will vow to propagate his Truth, and other duties of love and piety. 4. Vers. 5 The fourth is, That their trust is in God. Blessed is the man, 4 There they look for an answer to their prayers. whose strength is in thee. Who rely not so much in their external performances in the Temple, as unto thy promises which thou hast made to those who worship thee sincerely in thy Temple. 2. And they also are happy, who though they cannot be present, yet desire it. This is the happiness those enjoy that dwell in God's house, and they are happy also, who in their hearts are there, and have a desire, and are in their journey, yea though in their way they encounter many difficulties. So saith our Prophet, 1. Blessed are they, in whose heart are the ways of them, that is, who not in hypocrisy dwell there, or that trust in their external performances, but in whose heart are fixed those duties, which they that dwell in the Temple, perform sincerely. 2. Who passing through the Vale of Baca, make it a Well, the rain also fill the Pools. And still ascending on going thither. 1. They pass. The Israelites in great numbers did ascend daily to God's house. 2. They might, or often did pass through the Vale of Baca, or Bochim, the Vale of Mulberries, a dry Land, and then they wanted water: or through Bochim, the Valley of sorrow, and then they had tears to drink, and the rain filled the Pools of their eyes. For many are the afflictions of the righteous: and yet for all this, go on. 3. They pass from strength to strength, from Castle to Castle, from Town to Town, from one degree of virtue to another, Till every one of them in Zion appeareth before God. Nor length of the journey, nor weariness, nor roughness of the way, nor difficulties, nor dangers in it, can discourage them, on they go, till they come to God's house in Zion. And are therefore, Blessed. 3. The third part. He begs protection. To his desire to be present in this Assembly, he adds a Prayer, O Lord God of hosts hear my prayer, give ear, O God of Jacob. Behold, O God our shield, and look upon the face of thy anointed, i. e. of me whom thou hast anointed to be King. And that he may come again to God's house. He desires that the God of Armies would protect, defend, give Victory, be a Buckler to him and his Army, and reduce them again, that they may do him service in his house. And he gives his reason, For one day in thy house, is better than a thousand, viz. out of it: I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness. For it is far more pleasant, more profitable; better it is. Which he illustrates by an opposition of time, place, persons. 1. One day in God's house, 1 Reckoning of that day, better than a thousand. to a thousand out of it. Abroad luxury, pleasure, vanity, ostentation, death. In God's house the contrary, therefore out-doors here is . I had rather be a doorkeeper here, than, etc. 2. God's house, to the tents of wicked doers. 2 To be a doorkeeper there, than a dweller elsewhere. Abroad luxury, pleasure, vanity, ostentation, death. In God's house the contrary, therefore out-doors here is . I had rather be a doorkeeper here, than, etc. 3. A doorkeeper, a Corite, to the Noblest dwellers. Abroad luxury, pleasure, vanity, ostentation, death. In God's house the contrary, therefore out-doors here is . I had rather be a doorkeeper here, than, etc. And in the next verse he gives us a more solid reason for this his choice, or rather indeed three reasons. His reasons for it. 1. The first taken from the properties of God. For the Lord is a Sun, 1 God the Lord Protector. and a Shield. 1. A Sun, he dispels darkness, illuminates, comforts, heats, gives life, increase. 2. A Shield he is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Lord Protector of his people. 2. The second from his Bounty, he gives the best gifts, Grace, 2 A bountiful God. and Glory. 1. Grace, for freely he adopts us for his Sons, and makes us heirs of eternal life. 2. Glory in this life, for he raiseth to dignities here: and glory in heaven. 3. From his Al-sufficiency, or rather Efficiency. 3 all-sufficient. For no good thing will he withhold. But that every man do not serve himself of these reasons, as supposing that all these things belong to him, that God will be a Sun, a Shield to him, give grace and glory, or withhold no good thing from him: The Prophet very cautelously limits his words, But efficient only to the sincere. No good thing he will withhold from them that walk uprightly. Hypocrites then, and backsliders, may challenge none of these blessings. 1. They must walk. Go on constantly, and continue in their way. 2. They must walk uprightly, in sincerity of heart, and not dissemble with God, if they mean to have a portion of the good things he gives. 4. The close of the Psalm, is an Acclamation, O Lord God, The last part. blessed is the man that trusts in thee. In which he tacitly answers an Objection. Vers. 12 If such are blessed that dwell in the house of the Lord, than those are not blessed, An Acclamation, that the man is blessed who trusts in God. which are exiled from thence. Yes, saith David, blessed they may be, and are, though they want that happiness. For all are blessed, who with a firm faith rely and trust in God, though being detained by prisons, tyrants, exile, and Schismatics, they enjoy not the outward communion of the Church, because by a true and solid confession of the Truth, they are still joined to the true society of Saints. The Prayer collected out of the eighty fourth Psalm. O Almighty God, whose Throne is in the highest heavens, Vers. 1 and yet hast passed thy word to be in the midst of thy people, even when two or three are gathered together in thy name, gather us together that at this time are scattered and vanished from thy house, and let us meet again in thy Temple, and with one heart and one voice offer up our praises to thy name, and pour forth our supplications before thee. O how amiable are thy dwellings, thou Lord God of hosts? my heart cannot conceive, my tongue cannot express the content I have formerly taken to be present in these Assemblies. And therefore now being exiled from thence, Vers. 2 my soul longeth, yea even fainteth for the great desire I have to meet with thy people again in thy Courts. For, for thee alone, and to enjoy thy presence, my heart is iuflamed, and my flesh follows the dictates of my heart, and beth together cry out to appear before the face of the living God. My present condition presents to my memory my own unhappiness, which is in this respect, below the Sparrow and Swallow, they can make their approaches to the walls of thy Temple, they there can build their nests, they there can hatch and lay their young, but I am not so happy: Thou art the Lord of hosts, who now dost protect me in battle, thou art my King, I a King over thy people, and thou a King over me. Thou art my God, whom I have always served, and yet at this time I am not admitted to the place of thy service, where I may publicly acknowledge thee to be all these. O happy men, that may dwell in thy house! for there, as a good Master of the Family, thou dispensest to them the bread of eternal life. Thou suppliest unto them matter of praise, and they again are as ready to praise thee, in which constists the chief pleasure and selicity of man. So often as they meet there, they will invocate thy name, offer thanksgiving, confess their sins, and give glory to God, vow they will to propagate thy Truth, and in reverence and fear, do all acts of piety and devotion. These are happiest, but those are also happy, that have a destre and a liberty to ascend thither. O Lord, increase in us these desires, and give us again this freedom, our strength is in thee, and our hearts are in thy ways; and though we must pass through the Valley of tears, yet we desire to ascend to that place, which thou, Lord, hast appointed to thyself for an habitation. In the strength of the Lord God we will proceed, till we appear before God in Zion, and find that Majesty and mercy, which we so earnestly long for, and seek. For whatsoever happiness we are capable of in this life, we know it is to be obtained in the pious Assemblies of thy Saints. O Lord God of hosts, hear my prayer, give ear, O God of Jacob. Thou who art our Shield and Protector, behold me with a serene countenance, and when I shall lift up my eyes unto thee, O turn thy face toward thy Anointed, and for his sake look upon me and thy people with mercy, and bring us back again to thy house. Grant that the love of thy house, may be to us, that which thou desirest, that we may think the time of one day spent in it, better than thousands in doing our own pleasure; yea, and that it is better to be the meanest servant, a door-kéeper in the house of God, than to dwell with honour in the Tents and Palaces of ungodly men. The pleasures and delights which we may hope for in those Tents, are nothing to the contents we may enjoy in thy house, for there we shall enjoy thee, who art our Sun, our Shield, the Father of all good gifts, and wilt deny no good thing to those who sincerely serve thee. O Lord, be unto me a Shield and a Sun. A Sun to illuminate us: A Shield to protect us. Dispel our darkness, comfort and warm our hearts with thy light, increase us with thy sweetest influence, and defend us by thy power. Give us grace, and adopt us for thy Sons, and at last bestow upon us eternal glory. Thou hast promised to deny no good thing to those who walk before thee in simplicity and integrity. Enable us then, O God, to walk in thy ways with a pure and an honest heart. For than we may be comforted with this hope and assurance, that we shall be blessed, and that we shall come at last to those eternal Mansions in heaven by the merits of jesus Christ our Lord. PSAL. LXXXV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. MYstically this whole Psalm is a Prophecy concerning the redemption of Mankind from the Tyranny of sin and Satan, by the coming of Christ, prefigured by the deliverance of the Jews, either from Egypt, or rather from Babylon, after which they fell again into grievous troubles under Antiochus. Three parts of the Psalm. 1. An Acknowledgement of God's formet mercies, ver. 1, 2, 3. 2. A Petition upon that ground, that he would still do the like, 4, 5, 6, 7. 3. A profession of obedience, and an advice to continue in it, ver. 8. that men may be partakers of the promises, both spiritual, 9, 10, 11. and temporal, ver. 12. which shall be performed to those who keep in the ways of God, ver. 13. 1. In the three first verses, A Commemoration of God's mercies. the Prophet makes a Commemoration of God's mercies to his people; of which the Fountain, is, his good will and favour; Lord, Thou baste been favourable; of which the effects were, temporal and spiritual. The first part. 1. Temporal: Thou hast been favourable to thy Land, Ver. 1 Thou hast turned away, or brought back the captivity of Jacob, 1 Temporal. freed them from the Babylonian yoke. 2. Spiritual; which consisted in two things. Ver. 2 1. Justification: Thou hast forgiven the iniquity of thy people, 2 Spiritual. and covered all their sins. Ver. 3 2. Reconciliation; Thou hast taken away all thy wrath, and hast turned thyself from the fierconess of thy anger. 2. And now upon the experience of these former mercies, The second part. Upon this favour, he prays. the Prophet commends a new Petition, the sum whereof is briefly this, Thou hast been favourable to us before, and therefore we hope that thou wilt be so now; this is the consequent of the former antecedent, and upon it in confidence he prays. Turn us then, O God, our Saviour, etc. to the 8th. verse; Ver. 4 in which Petition is said over again, That God would assure those mercies. what was acknowledged before in the Commemoration of the benefits. 1. Thou hast turned away the captivity; Restore us then, turn us then, or return to us, O God our Saviour. 2. Thou hast been reconciled, be again reconciled to us: Thou hast taken away all thy wrath, etc. ver. 3. Ver. 5 Now cause thine anger towards us to cease; Wilt thou be displeased at us for ever? Wilt thou draw out thine anger to all Generations? This is contrary to thy nature, who art slow to anger. 3. Thou hast brought us back, and so revived our hearts, ver. 1. And wilt thou not revive us again, by delivering us from our present calamities, and this death, that thy people may rejoice in thee? 4. Thou hast forgiven the iniquity of thy people, etc. ver. 2. Show us then thy mercy, O Lord, and grant us thy salvation. Save us in mercy, first from sins, the cause of our sufferings, and then from the punishment, our present miseries. 3. And that the Church might prevail in her Petition, she now promiseth obedience, and to wait upon God; I will hear what the Lord God will speak: The third part. As if she had said, For which he waits. why do I expostulate thus with my God? why do I thus complain, I will attend to his Word, and hear what he will say; for he is a trusty Counsellor in all our afflictions, Ver. 8 and this it is, that he will say, I wound, and I make whole, I kill, and I give life. Being assured that God will turn all to the best. 1. For he will speak peace unto his people, and to his Saints: Though he gins to his people in the cup of his Cross, yet he keeps the best wine till the last, and turns his Cross into a Crown; if they hear what he saith, he will speak peace to them. And speak peace to his people. 2. If they hear, I say; for he speaks upon a condition, that they be not Backsliders, the Prophet puts in a Caveat for that; But let them not turn again to folly. And this the Prophet confirms in the next verse by a vehement asseveration. 1. Surely his salvation; i. e. freedom from all dangers, is nigh them that fear him. 2. And the end is, That glory may dwell in our land; i.e. That our Land may be in a happy condition, enjoying peace, and the fruits of peace, plenty, laws, liberty, and quietness; for glory here is opposed to devastation. And this the Prophet amplifies by an enumeration of the consequences of peace: The consequences of peace. Inter arma silent leges, silent virtutes; Cruelty the opposite to mercy, falsehood and error which is opposed to Truth; Injustice the opposite to righteousness bears all the sway; but when God shall speak peace to his people, all will be contrary. 1. Mercy and Truth are met together, righteousness and peace have kissed each other: A combination of mercy, truth, justice: peace. These virtues shall be in great honour, viz. Mercy and Truth, Righteousness and the study of peace and concord. Justice and peace kiss; for there is such a league betwixt these two, that where peace is made without justice, it is not like long to continue; and Mercy and Truth must meet, for it is no mercy to spare error and falsehood. 2. Truth shall flourish out of the Earth; i. e. Because men shall be lovers and observers of Truth in their bargains, contracts, leagues, words and promises, they shall make the earth flourishing, and the land where peace dwells happy. 3. And righteousness hath looked down from Heaven: For as the rain that descends from Heaven doth make the earth fruitful, so the justice that comes from Heaven, God's justice is that which will make a people happy; for this will teach to love thy Neighbour as thyself: Quod tibi hoc alteri; which the statutes of Omri will not do. 4. In a word, which is the sum of all the promises, 1 Tim. 4.8. 1. They shall enjoy spiritual blessings: For the Lord shall give that which is good. 2. And temporal; And our Land shall yield her increase. 4. The last part. Our duties for this blessing. In the last verse, for these mercies, he sets down our Duty. 1. Righteousness shall go before him, i.e. God: His Saints shall walk before him in holiness and righteousness. 2. And shall set us in the way of his steps; that is, shall teach us to walk constantly and happily in the ways of his Commandments all the days of our life, Luk. 1.72. How this Psalm is aptly applied to Christ and his Kingdom, both by all Ancient and Modern Expositors, I leave it to be searched in the Authors themselves, because the Application would be tedious, and is not so consonant to my intent. The Prayer collected out of the eighty fifth Psalm. O Blessed Lord God, we have been beset with many troubles, Ver. 1 but thou out of mere love hast delivered us from them; Thou hast delivered thy people into captivity, but hast again brought them from the house of bondage; great have been the provocations by which we have dishonoured thee, and yet in mercy, Thou hast forgiven the iniquity of thy people; infinite are our transgressions, and yet Thou hast covered all our sins; Though we have been slaves of the flesh, and Captives of the Devil, yet Thouhast taken away thy wrath, Thou hast turned thyself from the fierceness of thy anger. These experiences we have had of thy love, these pawns and pledges of thy mercy; therefore, O merciful God, we are bold to approach thy Throne, and beg of thee with an humble heart, that thou, who art the God of our salvation, wouldst turn us unto thee, and wouldst also be turned unto us, and cause thine anger, which we have justly kindled against us, to cease. What, hast thou changed thyself, as I may so say, into another nature; so that thou who hast proclaimed thyself to be patiented and long-suffering, passing by sins, and forgiving transgressions; wilt thou be angry with us for ever? wilt thou draw out thine anger to all Generations? Return, return, O Lord, receive us again to thy favour, revive us again by the favour of thy countenance, that thy people may rejoice in thee; let us have experience of thy mercy as thou hast promised, and grant us thy salvation. Make us, who have been heretofore contumacious and rebellious against thee, to hearken to what our Lord God will speak; for than we are assured, that salvation would be near unto us, and our land would be glorious for plenty, liberty and peace. O Lord, speak peace once more unto us thy people, who have been miserably torn and wasted by the fury of war, and we will never (being assisted by thy grace) turn back again to our former folly. Put into us the bowels of thy mercy, and make us studious of Truth, let justice and peace meet and kiss in our hearts, and be tied together with such an indissoluble knot, that we may bring forth plentiful fruits of righteousness and holiness. Our land is now overrun with Errors and false Doctrine, O let thy Truth flourish again amongst us; we measure out justire by the crooked line of man's Ordinances, O let thy righteousness look down from Heaven, and cause us to love our Naighbours as ourselves, and do to others, as we desire and expect they should do to us. Godliness hath the promise of this life, and that which is to come; teach us then to deny ungodliness, and worldly lusts, and to live righteously, soberly and godly in this present World, That thou, Lord, may'st give us what is good, and our land may yield her increase. Thou hast delivered us from the hands of our enemies, O stir up our minds to be thankful unto thee, and to make a conscience to serve thee in righteousness and holiness all the days of our life. PSAL. LXXXVI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. DAVID in this Psalm being in trouble, prays unto God for continuance in grace, and in an innocent life; and complaining of the insolence of his Persecutors, prays for protection, and some token of God's goodness. This Psalm than is a continued Petition, and according to the various Arguments he useth to persuade it, it may be divided into These four parts. 1. The first, is a Petition for safety, drawn from his own person, the Petitioner, from ver. 1. to 5. 2. The second, a quickening of the same Petition, from the Person and Nature of God, from ver. 5. to 14. 3. The third, taken from the quality of his Adversaries, ver. 14. 4. A conjunction of all these three: The first, ver. 15. The second, ver. 16. The third, ver. 17. 1. His Petition. The first part. The reasons from himself. His prayer is varied by many forms; Bow down thine ear, hear me, preserve my soul, be merciful unto me, rejoice the soul of thy servant, etc. and each form hath a reason annexed. 1. Ver. 1 Bow down thy ear, hear me; Ratio: For I am poor and needy; i. e. destitute of other help. 2. Ver. 2 Preserve my soul; Ratio: For I am holy: i.e. pious and studious of holiness, ready to serve thee. 3. Ver. 3 O thou my God, save thy servant; Ratio: That trusteth in thee, relies on thy help, and for that exposed to dangers. 4. Be merciful unto me, O Lord; Ratio: For I cry unto thee daily. I cry and call without intermission. 5. Rejoice the soul of thy servant; comfort me with thy presence, and sense of thy favour; Ratio: For unto thee, O Lord, I life up my soul; i. e. with great desire I long after thee. And all these Reasons persuade to Audience, from the person of the Supplicant, who because he was in distress, and yet studious to please his God, did rely upon God, and daily cry, and earnestly desire the sense of his favour, therefore he did lift up his soul to him. The second part. A continuance in his Petition from the nature of God. 2. And yet he continues his Petition, from the consideration of the Nature and Person of God to whom he prays; Hear me, and turn away thy wrath. 1. For thou, O Lord, art good, and ready to forgive, and plenteous in mercy to all that call upon thee; Ver. 5 give ear therefore unto my prayer, and attend to the voice of my supplications. 2. In the day of my trouble I will call upon thee; Ratio: For thou wilt answer me; it runs thus, Thou art merciful to them that call upon thee, ver. 5. I call, None like to him in his works. therefore thou wilt answer. 3. There is none among the gods like unto thee, O Lord, neither are there any of their works like thy works: None like in goodness, wisdom, power, in thy works which thou dost to save thy people; and therefore I call and cry to thee for help. And this the Prophet amplifies in the two next verses; as if he had said, the event doth show, That there is none like thee, no works like thy works; for, 1. All Nations, which now worship Idols, she'll come; i. e. be converted, and worship thee, O Lord, and shall glorify thy Name. 2. For thou dost great and wondrous things (of which, the conversion of the Gentiles is one) Thou art God alone. And upon this Reason, Therefore he begs to be governed by his Word and Spirit. that none is like God, none comparable to him in his works: 1. He falls to prayer again, and first begs of God that he may be governed by his Word and Spirit, for than he would be an obedient servant: Teach me thy way, O Lord, and I will walk in thy Truth; unite my heart to fear thy Name. For which he professeth to be thankful. 2. And secondly, professeth he would be a thankful servant; I will praise thee, O Lord my God, with all my heart, and I will glorify thy Name for evermore: To which he subjoins his Reason: For great is thy mercy toward me, and thou hast delivered my soul from the lowest Hell; i. e. from the greatest troubles. And upon both these, his obedience and thankfulness, he pleads to be heard. 3. And yet he presseth another Argument, viz. The third part. He presseth his prayer from the nature of his enemies, The person and quality of his Adversaries; 'tis but Reason that God hear him, for he was beset with enemies; and these were, proud men: 2. Potent men: 3. Ungodly men. 1. Proud they were; The proud have risen up against me. 2. Potent they were, and many of them: The Assemblies of violent men have sought after my soul. 3. Ungodly men, Atheists, Scorners: They have not set thee before them. 4 And now he hath recourse again to his former Arguments, The fourth part. He amplifies his former Argument. but amplifies them. 1. First, drawn from the Nature of God, ver. 5. But thou, O Lord, art a God full of compassion, and gracious, long-suffering and plenteous in mercy and truth. 2. The second, from his own condition, ver. 1, 2. O turn unto me, and have mercy upon me, give thy strength unto thy servant, and help the son of thy Handmaid; i.e. one born within thy Covenant, and of a poor humble mother. 3. The third, from the quality of his Adversaries, that they which were Atheists, might see God's hand in his deliverance, and confounded by it. Show me a token for good; i.e. show by some evident sign that thou art not angry with me, but that thou hast received me into thy favour: That they which hate me may see it, and be ashamed, because thou, Lord, hast helped me, and comforted me. The Prayer collected out of the eighty sixth Psalm. O Lord, great in Power, infinite in Majesty, so great is our misery and poverty, and so destitute we are of help, Ver. 1 that we are unworthy of any gracious aspect from thee; but since thou art a God, who lookest upon thy needy and poor servants, vouchsafe us one good look, let our humility bend thy Majesty, Bow down thine ear to our prayers, and condescend to our requests: Ver. 2 Keep our lives, that we fall not into the hands of our enemies; O thou, who art our God, sée'st and knowst that we desire and endeavour to serve thee in holiness, preserve therefore the souls of thy servants, who have no other hope but thee: Be merciful unto us, O Lord, who every day call and cry to thee: Rejoice the grieved and sad souls of thy servants, who renouncing all worldly helps, do lift up their souls unto thee. Give ear, O Lord, to our prayer, and attend to the voice of our supplications; if not for our sake, if not out of the consideration of our present miseries, yet for thine own; be to us now, what thou hast always been, and always wilt be: Thou, Lord, art good, and ready to forgive, and plenteous in mercy toward all that call upon thee. This, Lord, is the day of our trouble, a day of darkness and gloominess, and in this we call upon thee; Lord, hear us, bow down thine ear, and according to thy wont mercy, receive our Petitions. O good God, be propitious, for if thou wilt, thou canst relieve us, among men, some would, but cannot; some can, but will not help: And among the Angels there is none, of what order soever, like unto thee; their power, though great, is not to be compared to thy power; their works; though marvellous, are nothing to thy works, which are so full of wonder, that even those Nations who yet know thee not, and are out of the Covenant, upon whom thou hast, together with us, set thine own image, even these being moved by the greatness of thy works, shall at last, come and bow, and worship before thee, and magnify and glorify thy Name; for thou dost great and wondrous things, Thou art God alone. O God, at this time, because we have been ungrateful to thee for what thou hast done, the proud are risen up against us, and a whole assembly of armed and violent men have invaded us, and sought after our souls; and all they imagine, is to take away our lives, and thy worship, not without a great and high contempt of thy Name: But thou, O Lord, art a God full of compassion, and gracious, long-suffering, and plenteous in mercy and truth; Turn thee then unto us, and have mercy upon us, give thy strength unto thy servants, save those who are thy Vassals, and deliver our souls from the nethermost Hell. O Lord, we are oppressed, do thou answer for us, teach us the way in which we are to go, and we will walk in thy Truth; unite our hearts close unto thee, and we will take delight to fear thy Name; show some token of thy favour at last to us, that they which hate us, may see it, and be afraid; let them see it openly, That thou, Lord, hast helped us, and comforted us. So shall we praise thee, O Lord our God, with all our heart, and we will magnify and glorify thy Name for evermore. PSAL. LXXXVII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THIS Psalm is short, but sweet; for it contains many excellent privileges of the Church of God, of which every one must be a Member that hopes for salvation; whosoever was the Author, it was his purpose to excite men to be in love with the Assemblies of God's Saints; and to that purpose the dignity and amplitude of the Church is set forth in this Psalm; and the notes of her beauty and perfection may well serve for the Analysis. 1. The Church commended. 1. For the foundation, laid on a holy Mountain. First, the Church is here commended for her foundation, the Author of it is God, it is his foundation, and it is surely laid, not in the sand, but upon a Mountain, and no common Mountain neither, but a consecrated place; laid it is in the holy Mountains. His foundation is in the holy Mountain: No question the Prophet alludes to the hill of Zion, Ver. 1 which was the Type of the Catholic Church, and indeed the foundation of it: 2 From God's love to her. For the Law was to come out of Zion. 2. Ver. 2 The second Prerogative of the Church, is taken from God's love and favour to it, 3 From the predictions that went of her. far beyond that of any other Assembly: The Lord loves the gates of Zion, more than all the dwellings of Jacob. 3. Now besides the commendation it hath from the builder, which was God, and his free love to it, Ver. 3 a third Prerogative it hath, and that is from the testimony and predictions of the Prophets, 4 From the increase of it, by the access of the Gentiles. Isaiah, Haggai, Saint John, who not. Glorious things are sprken of thee, Thou City of God. Selah. 4. And one of those glorious things foretold by the Prophets, was the great increase and amplitude of the Church, Ver. 4 by the access of the Gentiles; even those Nations which were the greatest enemies to God's people, should become friends and Citizens of this City; even the Egyptians, Babylonians, Tyrians, Aethiopians, in effect all the Gentiles, of what language, Country soever. 1. I will make mention of Rahab and Babylon to them that know me, i. e. among my friends and family; Behold Phylistia and Tyre with Aethiopia; some of all Nations are come into my family; there is one Fold, one Shepherd. 2. This man was born there; this man, whom you now see a Citizen of Zion, was an Alien, he was born there, in Egypt, Babylon, etc. 5. But now having renounced his Country, and his father's house, Vers. 5 his Idols, and old ways, it shall be said of Zion. Virro & Vir, 5 From her continuance for ever. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This and that man was born, regenerate, and become a new man in her; Here he received his adoption, and the earnest of the Spirit. 6. Farther yet, the felicity of this City shall in this far exceed all other, 6 From her free Denizens, whose names are that whereas they fall to decay, and perish, this shall our-last all time. The gates of hell shall not prevail against it. For the most highest shall confirm and est ablish her. 1 Eni●ll'd. 7. A seventh Prerogative of the Church, is, That God agit Censum, Vers. 6 and does, as it were, unroll the names of the Citizens. So that now there is no difference betwixt Jew and Gentile, bond, nor free, all are one in Christ Jesus. The Lord shall count, when he writes up the people, That this man, this cast-off Gentile, was burn there. Be as free a Denizon, and have all the privileges and prerogatives of this City, as the natural Jew. 8. Another Prerogative of these Citizens, is, 2 And they shall enjoy a perpetual Solemnity. That they shall enjoy a perpetual Solemnity, grief and sorrow shall cease, and with Songs and instruments of Music they shall sound forth God's praises. As well the siagers, as players on instruments, shall be there. 9 Lastly, He concludes the Psalm with an excellent Epiphonema, Verse. 7 that indeed comprehends all that can be said in the praise of the Church, viz. For that in her all good is to be found. All my springs are in thee. Here are the fountains of living water. Here are to be found the hidden treasures of all knowledge. Here the waters, that will refresh a thirsty soul, and a fainting spirit. Here all comforts, all content. The waters that are muddy and troubled in other streams, in this are as clear as Crystal. 'Tis Virgo aqua. A Prayer collected out of the eighty seventh Psalms, for the Catholic Church. O Lord jesas Christ, that by thy Almighty power madest all creatures, both visible and invisible: that by thy wisdom hast disposed all things in a comely order, and now dost govern them: that by thy unspeakable goodness yet dost preserve, protect, and promote all actions and successes: who by thy mercy dost restore what is decayed, renew what is fallen, and raisest the dead: Vouchsafe to cast thy eye upon, and view with a pleasing countenance, thy wellbeloved Spouse thy Church, which thou hast purchased with thy blood, and betrothed to thyself in righteousness, and in judgement, and in lovingkindness, and in mercies. Look upon her with that amiable and merciful face, wherewith thou pacifiest all things in heaven and earth. Vers. 1 This is that new City, that new Jerusalem, which thou hast founded upon the Mountains of holiness; Thy holy Apostles and Prophets were at thy command, the chief Labourers in the building of it, and all men since as living stones, are built upon their Doctrine. Be pleased then to love the gates of this City, by which all must enter, that look for salvation; and prosecute with greater care and affection this thy chosen Spouse, than thou didst the old Synagogue, even as thou didst love the hill of Zion, and make choice of it for thy peculiar habitation, more than all the dwellings of Jacob. Thou seest, Lord, with what winds, with what storms this thy holy City is assaulted, there be who are ready and bend to raze it oven to the foundations. Have mercy therefore upon the inhabitants of this City, O Lord; and thou who hast promised to protect these Walls, give the glory to thine own name. And suffer not those thy enemies, who have not known thee, or do envy thy glory, Vers. 5 continualiy to reproach thy name, and triumph over thy people, though they cry, Down with it, down with it to the ground, yet do thou who art the most High, establish and confirm it, and never suffer the gates of Hell to prevail against it. Many Glorious things are spoken of thee, O thou City of God. The Gates are of pearls, the streets of gold, the light in it beyond that of the Sun, so that the glory of it was far to exceed the old Temple. The glory of any City is in the multitude of the inhabitants, bring in hither all Nations, and let them walk in the light of this City, that they may be saved, let the Kings of the Nations bring their glory and honour unto it. Day and night let these gates stand open, and let those of Rahab and Babylon enter by them, and those, who were born in Philistia, and Tyre with Ethiopia, be regenerated and born again in her of water, and of the Holy Ghost. When thou shalt unroll and write up the names of thy Citizens in the book of life, set it down in fair Characters, that this Alien, this Stranger from the Commonwealth of Israel, was born in thy house. And declare it to the whole world at the day of judgement, that his portion shall be with thy natural children. In the mean time establish unity and concord betwixt all Nations, and let us live in such love and peace, that there be no dissonancy, no jars, no tumults among us, but such an Harmony as is among those who with joyful hearts, who with Songs, and Musical Instruments, sound forth thy praises. In Zion are the Springs of living water. In Zion are to be found the hid treasures of all knowledge. In Zion alone are the cléer fountains of all content, all joy. Lord, evermore refresh our thirsty souls with this water, every out souls with this treasure. Affect us with some degree of this joy while we remain in this City below, and give us full draughts of it when we shall be translated into that heavenly Jerusalem, which is above, through jesus Christ our Lord. Amen. PSAL. LXXXVIII. THIS present Psalm expresseth to the life the sad case of an afflicted, and a troubled soul, complaining to God upon the vehemence of the disease, and sense of death, that he could feel no comfort. Four parts of this Psalm. 1. A Petition, vers. 1, 2. 2. The cause of this Petition, the misery he was in, which he describes, from vers. 3. to 9 3. The effect which this his miserable condition wrought upon him, which was, 1. A special Prayer, vers. 9, 13. 2. An expostulation with God for deliverance, vers. 10, 11, 12. 4. A grievous Complaint, from vers. 14. to 18. 1. The first part. His Petition grounded on four Arguments. The Prophet offers his Petition, but before he commenceth it, he premiseth four Arguments that may persuade the admittance of it. 1. His confidence and reliance on God. O Lord God of my salvation. Vers. 1 2. His earnestness to speed. I have cried. 3. His assiduity in it. Day and night. 4. Yea, and that sincerely. Before thee. And then he tenders his request for audience. Let my prayer come before thee, Vers. 2 incline thine ear unto my cry. 2. And then next he sets forth the pitiful condition he was in, The second part. that thereby he might move God to take compassion, which he amplifies divers ways. The sad condition he was in. 1. From the weight and variety of his troubles, many they were, and pressed him to death. For my soul is full of troubles, and my life draweth nigh to the grave. Vers. 3 2. From the danger of death in which he was, which is illustrated by three degrees. 1. That he was Moribundus, no hope of life in him, even by the estimate of all men. I am counted with them that go down to the pit; I am as a man that hath no strength. 2. That he was planè mortuus, but as a dead man. Free among the dead. Freed from all the business of this life, as far separate from them, as a dead man. 3. Yea, dead and buried. Like the slain, that lie in the grave: whom thou remember'st no more, i.e. to care for in this life, and they are cut off from thy hand, i.e. thy providence, thy custody, as touching matters of this life. 3. And yet he farther amplifies his sad condition by two Similitudes. Which he amplifies by two Similitudes. 1. Of a man in some deep, dark Dungeon. Thou hast laid me in the lowest pit, in darkness, in the deeps: As was Jeremiah, Cap. 37. 2. Of a man in a Wrack at Sea, that is compassed with the waves, to which he compares God's anger. Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. Vndaque impellitur unda. The recourse of his troubles was perpetual, one not sooner gone, but another succeeded. 2. And to add to this his sorrow, his friends, And over and above, his friends afforded him no comfort: Which he amplifies by an Auxesis. (whose visits in extremity use to alleviate the grief of a troubled soul) even these proved perfidious, and came not at him; He had no comfort from them. Which was Gods doing too, the more was his grief. The auxesis is here very elegant. 1. Thou hast put away my acquaintance far from me. Thou. 2. Thou hast made me an abomination to them. No less, an abomination. 3. I am shut up, I cannot come forth. As a man in prison, I cannot come at them, and they will not come to me. 3. The effect of which grievous affliction, was threefold. 1. The third part. The effects this wrought on him. An internal grief and wasting of the body. 2. An ardent affection in prayer. And 3. An expostulation with his God. 1. My eye mourns by reason of affliction. An evidence it is, that I am troubled and grieved to the heart, 1 A wasting of the body. that my eye droops and fails. For when the animal and vital spirits suffer a decay, the eye will quickly, by her dimness, deadness, and dulness, discover it. 2. It produced an ardent affection, a continuance, 2 A fervency in prayer. and assiduity in prayer, which is here made evident by the adjuncts. 1. His voice. I have called daily upon thee. It was, 1. Clamour. 2. Assiduns. 2. By the extension of his hands. I have stretched out my hands to thee. Men use to do so when they expect help, when they look to receive, whence we usually say, Lend me thy hand. 3. 3 His expostulation with God. The third effect was, an expostulation with his God, in which he presseth God to spare his life, from the inconvenience that might thereby happen, viz. that thereby he should be disenabled to praise God, and celebrate his name, as he was bound, and did desire to do, among the living. An Argument used before, Psal. 6. & 30. This Argument, though it savours too much of humane frailty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. yet he thought thereby to move God, who above all things, is jealous of his own glory, which he conceived in his death, would suffer loss, and therefore he asks, 1. Wilt thou show wonders among the dead? That is, My desire is, that which ought to be of every pious man, to set forth thy honour, which cannot be done, if I now go to the grave, except by some miracle I should be raised from thence. 2. For, Shall the dead arise again, and praise thee? 'Tis the living, the living that shall set forth thy power, thy goodness, thy fidelity in keeping thy promises, to the sons of men. The dead, as dead, cannot do this, and the dead return not from the grave to do it, except by miracle. 3. For farther yet, Shall thy lovingkindness be declared in the grave? or thy faithfulness in destruction? Shall thy wonders be known in the dark, and thy righteousness in the Land of forgetfulness? Such is the grave, a place of Oblivion, for Abraham is ignorant of us. The goodness and faithfulness of God, which he makes known to his Church in this life, are not known, nor can be declared by the dead, the living see them, the living have experience of them, and therefore he desires his life may be spared for that end, lest if he die now, that faculty, ability should be taken from him. He should be able no longer to resound the praise of God, which is the true end, that any man ought to desire life. 4. The fourth part. And so he returns to his Complaint, and repeats again what he had said before, and almost in the same words. And gives three instances. 1. He repeats his complaint. He gives an instance in his prayer. But unto thee have I cried, O Lord, and in the morning shall my prayer prevent thee. He prayed, he cried, 1 That God seemed not to hear him. earnestly, early, not drowsily, not sleepily, for he did prevent God. He prayed, and would continue in prayer, and yet all was in vain. 2. For God seems to be inexorable, which he complains of next, and asks why it should be so? 2 He asks why it should be so. Lord, why castest thou off my soul? why hidest thou thy face from me? Even the best of God's Servants, have been brought to that straight, that they have not had a sense of God's favour: But conceived themselves neglected, deserted by him, and discountenanced. 3. His second instance is, his present affliction mentioned before, vers. 4, 3 That he is afflicted, which he aggravates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 5, 6, 7. I am afflicted, and ready to die. Which he doth here exaggerate. 1. From the time and continuance of it; It was a very long grief, for he had borne it even from his youth up. 2. From the cause. It proceeded not from some outward and humane cause, that might have been borne and helped. But it was an affliction sent by God, Thy terrors have I suffered. It came from a sense of God's wrath. 3. From an uncomfortable effect. It wrought in his soul, amazement, unrest, a perpetual trouble, astonishment. Thy terrors have I suffered with a troubled mind: I am distracted with them. And he amplifies this wrath by the former Similees, 2 And amplifies by the former Simile of Waves. vers. 7. Of Waves, and water. 1. Thy fierce wrath goes over me: as waves over a man's head at Sea. Thy terrors have cut me off, cut off my life as a Weavers Thrum. 2. They came round about me like water. 2. Daily like water. 3. They compassed me about, Simul, together, as if they conspired my ruin, there were many of them, All thy waves, vers. 7. 4. His third instance, which is the same, vers. 8. 3 And by the perfidiousness of his friends. The perfidiousness and desertion of his friends. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A loving friend is some comfort in distress, but this he found not. Lover and friend hast thou put far from me. And mine acquaintance into darkness. They appear no more to me, to give me any counsel, help, or comfort, than if they were hid in perpetual darkness. Tempora cum fiunt nubila, solus ero●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Prayer collected out of the eighty eighth Psalm. O Merciful God, the sole Author of my salvation, Vers. 1 for thou alone canst save me, day and night have I cried before thee, Vers. 9 without any intermission I have stretched out my hands unto thee, Vers. 13 and in the morning my prayer shall prevent thee. O let then my humble supplication come before thee, and incline thine ear unto my cry. For my soul is so filled and overwhelmed with troubles, that I am weary of them, and my life draweth nigh to the grave. I am accounted in all men's judgement, for a dead man, my strength is so little, or none at all, that I am like those that descend into the pit, where taking up my rest among the dead, I shall be freed from those cares and necessary duties of this life. I am become like those, who have received the wound of death, whom thou hast cut off by thy hand, and laid in the Land where all things are forgotten. O Lord, let it be thy pleasure to deliver me, make haste to help me, O Lord; O spare me a little, that I may recover my strength, before I go hence, and be no more seen. For wilt thou show wonders to the dead? and shall any raise the dead, that they should sound forth thy praises among the living? shall any dead man declare thy power and lovingkindness to the living? and thy faithfulness in performance of thy promises, when he is destroyed? shall thy wondrous works be made known in the Cells of darkness? and thy righteousness published by them, who have utterly forgotten, and are totally ignorant of those things, that are done in the earth? Preserve me therefore, O thou that breathedst into my nostrils the breath of life, and continue me longer in thy Church, that I may there declare thy goodness, thy truth, and thy wonders to the sons of men. Experience I have, that all my acquaintance are but miserable comforters, nor lover, nor friend doth come to pity me, to them I am become an abomination, they stand all afar off, and their faces are, as it were, wrapped up in darkness, and wilt thou also, O my God, hid thy face from me? wilt thou also cast off my soul? I am afflicted, and ready to die, even from my youth up, thy terrors I have suffered with a troubled soul; yea, I have been so amazed and astonished with them, that I have been even distracted, and ready to despair. In me there hath appeared manifest signs of thy displeasure, for thou hast laid me in the lowest pit, and imprisoned me in darkness, and in the depth of calamities. As wave sacreeds wave, so thy fierce wrath goeth over me, it lies hard upon me, and I am afflicted with all thy storms, these billows came round about me daily like water, and not one after another set upon me, but they engirt me all together. My eye mourns, Vers. 8 and grows dim, by reason of affliction; Lord, then hear my err, that I daily present unto thee; Turn from thy fierce anger, and show me again the light of thy countenance. Deliver me from these thy terrors, from the grave, from this death, and I will magnify thy name and mercy among the living. O Lord, give a gracious answer to these my sighs and prayers, stand not far off for ever; Forsake me not in my distress, but make haste to help. For thou alone art the God of my salvation, if thou leave me, I must perish. Wherefore, good Father, secure me, and pardon my sin, which hath brought this thy just indignation upon me, for the merits of thy dearly beloved Son jesus Christ my Lord. And thou, O sweet Saviour, which thyself hast suffered, and waste for my sake tempted, be a merciful and faithful High Priest to me in things pertaining to God, make reconciliation for my sins, and secure me that am tempted. Amen. PSAL. LXXXIX. IN this Psalm the Prophet praiseth God, and sets forth his goodness and faithfulness, particularly, that he made an everlasting Covenant with David and his seed. In which the stability and perpetuity of Christ's Kingdom, of which the Kingdom of David was but a Type, is excellently described and foretold. The parts of this Psalm, are these. 1. The Sum, Pith, and Argument of the whole Psalm, viz. the Lovingkindness and truth of God, vers. 1, 2. 2. The particular instance of God's goodness and truth in making a Covenant with David, vers. 3, 4. 3. A Doxology, containing the praise of God for his wonders, faithfulness, power, providence, justice, judgement, mercy, truth, from vers. 5. to 15. 4. The Happy estate of God's people, from vers. 15. to 19 5. A special example of God's goodness toward his Church, exemplified in David, but truly verified in Christ, from vers. 19 to 28. 6. How David's posterity should be dealt with upon their disobedience, from vers. 28. to 38. 7. A Complaint, or Expostulation upon the contrary events, where he doth deplore the torn estate of the Judaical Kingdom, from vers. 38. to 47. 8. A Petition for mercy and restauration, from vers. 47. to 51. 9 An Epiphonematical conclusion, vers. 52. blessing God for the hope he hath in his favour and help in all estates. 1. The Breviary of the Psalm is set down in the first verse, and amplified by the reason in the second. The first part. The Sum of the Psalm, God's Mercies. Thus he gins. 1. I will sing. Chant, set forth in a Song. The fittest way to express our joy for any thing: so best inculcated, so best remembered, so best delivered to others to remember. Vers. 1 2. Of which David will sing. Of the mercies, plurally, for they are many. And his Song should be of all. 3. For ever. Intentionally, though not actually: for as a wicked man, could he live always, would always sin: so a good man, could he live always, would always sing the mercies of the Lord. 2. Or if ever be joined to Mercies, it is his everlasting Mercies. 4. With my mouth I will make known thy faithfulness from generation to generation. With my mouth, while I have a being, I will make known; and when I have no being, I will commit them to writing, Ut sciat haec aetas, posteritasque legate. His reason for it, is, because God's mercy is everlasting, Because his mercy is everlasting. and therefore fit to be the subject of an everlasting Song. 1. For I have said. Set down this for a certain position, Vers. 2 an undoubted truth. 2. Mercy shall be built up for ever. 'Tis not exhausted in one age, but as a house built on a strong foundation, it shall stand firm, and be perceived age after age. 3. Thy faithfulness shalt thou establish in the very heavens. As is thy mercy, so is thy faithfulness, perpetual, as the heavens, in which is found no change. 2. And for the proof of God's goodness and truth, The second part. The instance, the Covenant. he produceth an instance in his Covenant made with David: Where, by a Prosopopeia, he brings in God speaking. 1. I have made a Covenant with my chosen. It was not Merit then, Vers. 3 it was free Election. 2. I have sworn. Faelices nos, quorum causâ Deus jurat. To David my servant. And the Covenant and Oath is extant, 2 Sam. 7.11. 3. And the tenor of the Covenant, is, Thy seed will I establish for ever, and build up thy Throne to all generations. Thy seed, signally, which is true of Christ only, who was of the seed of David, to whom the Lord gave the Throne of his father David, Luke 1.32, 33. who was to reign over the house of Jacob for ever, and of his Kingdom there shall be no end. The words than are not to be understood of David's temporal Kingdom, but of the seed of David; that is, Christ's spiritual Kingdom, for that was to be established for ever. 3. And now what the Prophet undertook in the first verse, he performs; The third part. Of this all good men will sing. for at the fifth verse his Doxology gins. The person is only changed; and that to advantage. For there he spoke of himself, I will sing. Here he saith it shall be done by others, The heavens shall praise. Vers. 5 1. Some, by the heavens, understand the Church, and the Preachers in the Church. Heavens, Angels. 2. Others, the Angels, and blessed spirits in heaven. Both are true, and of both it may be well affirmed. O Lord, the heavens shall praise thy wondrous works. Thy faithfulness also in the Congregation of Saints. 2. The Subject of the Heavens, and the Angels, and Saints praise, are, The Subject of their Song. 1. God's wondrous works, and his Truth. In general, Vers. 5 all his miracles, but in particular, this wondrous work: viz. his making a Covenant with David, in taking an Oath to perform it, 1 His Works, his Truth. and his faithfulness in keeping it. For it is a wonder, that so great a Majesty should so far condescend. And now he sings praise to this Majesty, setting forth the power of it, 2 His Majesty, to whom none to be compared, and that in three respects. 1. By way of comparison, in the 6, 7, 8, verses, viz. That there is nor Angel in heaven, nor Monarch in earth his Peer. For who in the heaven can be compared to thee, O Lord? Vers. 6 who among the sons of the Mighty, i.e. Celestial Spirits, can be likened to the Lord? Which is so true, that the very Angels fear and reverence his Majesty, and aught to do it. Vers. 7 God is greatly to be feared in the assembly of his Saints, and to be had in reverence of all them that are about him. And because this should be always fixed in our memory, he comes over it again, Vers. 8 vers. 8. O Lord God of hosts, who is strong like unto thee? or to thy faithfulness round about thee? 2. 2 No such Agent or Governor. By his Agency in governing the world, as for example, First, The Sea. 1. Thou rulest the raging of the Sea, when the waves thereof arise, thou stillest them. Thou brokest Rahab, i. e. the Egyptian Pharaoh in pieces, as one that is slain. Thou hast scattered thine enemies with a strong arm, viz. in the Red Sea. 2. Heaven and earth. The heavens are thine, the earth also is thine. 3. 3 No Creator, but he alone. By his Creation of all things. As for the world and fullness thereof, thou hast founded it. The North and South, thou hast created them. Tabor and Hermon, i. e. East and West shall rejoice in thy name. And then he concludes this part of the Majesty and Power of God, with this Epiphonema. Thou hast a mighty arm, strong is thy hand, and high is thy right-hand. 2. 2 The Subject of their praise, is also his Attributes. The other part of the praise, which both the Prophet and the Angels sing to God's honour, is taken from his Attributes summed up in the 14. verse. Justice and judgement are the habitation of his throne, mercy and truth shall go before his face. He presents God as a great King sitting in his Throne; 1. The Basis of which is Justice and Judgement. 2. The Attendants, Mercy and Truth. 1. Justice, which defends his Subjects, and does every one right. 2. Judgement, which restrains Rebels, and keeps off injuries. 3. Mercy, which shows compassion, pardons, supports the weak. 4. Truth, that performs whatsoever he promiseth. 4. The fourth part. And in regard that God is powerful, just, merciful, faithful, he takes an occasion to set out the happy condition of God's people, that live under this King. Blessed are the people, In which rejoicing, his people are happy divers ways. that know the joyful Sound: do know that God is present with them, and his Kingly Majesty is at hand to protect them. The phrase is taken from Moses. For the Law was given by sound of Trumpet. The calling of the Feasts, by sound of Trumpet. At that sound they removed. At that sound they assembled. Balaam said, Clangor Regis, The sound of a King is among them. Happy then are the people, that know the joyful sound, God present, their King speaking, ruling, defending, pardoning them. That they are Happy, the effects do evince: which are, 1. They shall walk in the light of thy countenance, i. e. Though beset with troubles, yet they shall walk confidently, being assured of God's favour. 2. In thy name shall they rejoice all the day long. Their joy is firm. 3. In thy righteousness shall they be exalted. They shall get a name, strength. In their Union and Communion with God they shall be happy. Confident then, joyful, and strong they are in all temptations, which yet they have not from themselves. All is from God, For Thou art the glory of their strength, and in thy favour our horn shall be exalted. Vers. 17 For the Lord is our defence, the Holy One of Israel is our King. 5. The Doxology being now ended, The fifth part. The Prophet enlarges himself on the Covenant made with David. and the happiness of God's people expressed and proved, the Prophet now enlarges himself upon the Covenant formerly mentioned, vers. 4, & 5. exemplified in David, but truly verified in Christ. Which he continues to the 30: verse. 1. Then, i. e. when David was chosen to be King, and invested with the Regal Robe. Vers. 19 2. Thou spakest in Vision to thy Holy One. To Samuel for his anointing. And saidst. 3. I have laid help upon one that is mighty, I have exalted one chosen out of the people. That is, David in Type, but Christ in the Antitype. So explained, I have found David my servant, with my holy Oil have I anointed him. To which there follows the promises made to him. The particulars of it. 1. For his establishment and confirmation in the Throne. With whom my hand shall be established, mine arm also shall strengthen him. 2. For protection against his enemies. The enemy shall not exact upon him, nor the son of wickedness afflict him. 3. A Conquest over his enemies. And will beat down his foes before his face, and plague them that hate him. 4. And that there be no doubt of the performance of these ample promises, nor yet those that follow, the Prophet interserts the cause, viz. The Faithfulness and Mercy of God. In Mercy he said it, and it should so come to pass. But my Faithfulness and Mercy shall be with him. And now he goes on. 5. His Horn shall be exalted. He shall have, as it were, the strength of an Unicorn. And this his exaltation appears, 1. In the dilatation of his Empire. I will set his hand also in the Sea, and his right hand in the rivers, i. e. From the Sea to Euphrates, 2 Sam. 8. 2. In the Honour done him, to call God, Father, his God, his Rock. He shall call me, Thou art my Father, my God, and the Rock of my salvation. 3. Then that God asserts and fixes this Prerogative upon him, acknowledging him to be his Son: his firstborn Son: Also I will make him my firstborn, higher than the Kings of the earth. 4. In the perpetuity of his Kingdom, which is rightly attributed to God's mercy: as vers. 25. My mercy will I keep for him for evermore, and my Covenant shall stand fast with him. 5. In the promise made to his seed. His seed also will I make to endure for ev er, and his Throne as the days of heaven. 6. And next the Prophet puts a Case, and answers it. The sixth part. Object. But what if david's seed prove rebellious? But what if david's seed transgress God's Covenant, break his Laws, violate his Statutes, become rebels, and disobedient, will God then keep Covenant with them? shall his seed endure for ever? and his Throne as the days of heaven? To this doubt God answers, from vers. 30. to 38. showing us how david's seed, if they transgress, shall be dealt with. 1. If his children forsake my Law. That is, my whole doctrine of Worship, Religion, Faith, etc. 2. And walk not in my judgements, i. e. in those Laws, which set out rewards and punishments. 3. If they break my Statutes. Those Statutes I have set down for my service, the Rites, Ceremonies, New Moons, Sabbaths, Sacrifice, Circumcision, Pasch, etc. 4. Vers. 31 And keep not my Commandments, i. e. The Decalogue, and Moral Law. In a word, if they become vicious in their Morals, and profane, and Rebels in my Worship, and Religion. This than shall happen unto them, Resp. They shall smart for it. escape they shall not, but shall sound smart for it, they shall feel, 1. Virgam. 2. And Verbera. The Rod, the Whip. Then 1. I will visit, i. e. punish their transgression with the Rod. 2. And their iniquity with stripes. Which was often done. By the Babylon: Antiochus, etc. And yet in judgement I will remember mercy. But in judgement God will remember mercy. I will remember my Covenant, my Promise, my Word, my Oath, and will make that good, totally I will not cast off David's seed, which I mean not after the flesh, for that is long since cast off, but after the Spirit. Christ which was of the seed of David, and those which are his seed, viz. the Church, shall enjoy the benefit of my Covenant and Oath for ever. Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail. My Covenant will I not break, nor alter the thing gone out of my lips. And that there be no doubt of this, For the Covenant is immutable. he brings in God repeating his Oath and Covenant. 1. His Oath. Once have I sworn by my holiness; that is, by myself, who am Holy. 2. His Covenant. That I will not lie unto David. For His seed shall endure for ever, and his Throne as the Sun before me. It shall be established for ever as the Moon, and as a faithful witness in heaven. As the Sun and Moon are not obnoxious to mutations, no more is this Covenant; they must endure to the end of the world, and so must this Covenant. They are faithful Witnesses in heaven, and so we are to seek for the performance of this Covenant in heaven, not in earth, the Covenant being about a heavenly Kingdom, not an earthly. It being evident, that the Kingdom of David on earth, hath failed many ages since. But that of Christ shall never fail. 7. The seventh part. And that God did punish David's seed for their rebellion, is evident. So that he was tempted to charge God for breach of promise. Now that David's Kingdom did fail, or at least was brought to a low ebb, is the complaint in the following words, which flesh and blood considering, gave a wrong judgement upon it, as if God did nothing less than perform his Oath and Covenant. This is it which the Prophet lays to God's charge. But thou hast cast off, and abhorred, thou hast been wroth with thy anointed: Both King and people are cast aside. Than which nothing seems more contrary to thy Covenant. Thou hast made void the Covenant of thy servant, thou hast profaned his Crown. Of which there be many lamentable consequences. 1. His Crown is cast to the ground. The glory of his Kingdom trampled upon. 2. The instances in which they suffered. His hedges broken down, his strong holds brought to ruin. 3. All that pass by the way, spoil him. Exposed he is to all Rapine and Plunder. 4. He is a reproach to his neighbours. Exposed to all contumely and disgrace. 5. Thou, hast set up the right-hand of his enemies, and made all his adversaries to rejoice. Thou seemest to take part with the enemy against him, and makest him exult and rejoice in oppressing him. 6. Thou hast also turned the edge of his sword, blunted his sword, that was wont to slay, and hast not made him to stand in the battle, but to fly, and turn his back. Vers. 44 7. Thou hast made his glory: The glory, dignity, authority of his Kingdom, to cease, and cast his Crown to the ground. 8. The days of his youth thou hast shortened, cut him off in the prime and strength of his years. Thou hast covered him with shame, made his opulent, glorious Kingdom, ignominious; which was true in divers of David's posterity, especially Jehoiakim. These were the sad complaints, which the Prophet pours out, as despairing, so far as sense and reason could direct him of the performance of what God had promised. But he recovers, and prays. The eighth part. But he quickly recovers, and recalls his thoughts, and that he may move God to help, he falls to prayer, which is very pathetical. 8. He considers the nature of God, as kind, loving, merciful, slow to anger, and asks, 1. Usque quo? How long, Lord, wilt thou hid thyself, for ever? Hid thy favour? 2. Shall thy wrath burn like fire? An element that hath no mercy. Pathetically moves God to pity. Then he useth other Arguments pathetically expressed to move God to pity. 1. Drawn from the brevity of man's life. Remember how short my time is. Upon divers Arguments. 2. From the end that man was created, not in vain, but to be an object of God's goodness and favour, which if he enjoins not, he shall seem to be born to no purpose, therefore he asks, Wherefore hast thou made all men in vain? 3. From the weakness and disability of man. His life is short: and can he lengthen it? What man is he that liveth, and shall not see death? Yea, though he live long, yet he is a mortal creature. Shall he deliver his soul from the grave? 4. From the Covenant, of which he puts God in mind. Lord, where are thy former lovingkindnesses, which thou swarest to David in thy Truth? 5. From the ignominy, scorns, sarcasms by enemies cast upon them, which he desires God to look upon. 1. Remember, Lord, the reproach of thy servant. 2. And how I do bear in my bosom, not spoken afar off, but in my hearing, and to my face, as if poured and emptied into my bosom, the rebukes, not of this, or that man, but many people. 6. And lastly, That these reproaches, in effect, fall upon God. For they, who reproach God's Servants, are his enemies. Remember the reproaches 1. Wherewith thine enemies have reproached, O Lord. 2. Wherewith they have reproached the footsteps of thine anointed, i. e. Either whatsoever he says or does, Quocunque se vertat. 2. Or else by footsteps, is to be understood the latter end of David's Kingdom, which was indeed subject to reproach. 3. But the Chaldee Paraphrast, by footsteps, understands the coming of the Messiah in the flesh, which because it was long promised, and men saw not performed, they derided, mocked at, and reproached as vain. 9 The close of this long Psalm is a Benedictus, by which the Prophet, The last part. The Doxology. after his Combat with Flesh and Blood, about the performance of the Covenant, doth compose his troubled soul, and acquiesce in God, blessing him for whatsoever falls out, no otherwise than Job did, breaking forth into this Epiphonema. 1. Vers. 52 Blessed be the Lord for evermore. Blessed be his Name, who doth, and orders all things for the best to his people, although in the midst of calamities and troubles, he seems to desert them. 2. And that we may know that he did this from his heart, he seals it with a double Amen. Amen, Amen. So I wish, so be it. The Prayer collected out of the eighty ninth Psalm. O God, the Habitation of whose Throne is justice and equity, and before whose face Mercy and Truth are perpetual attendants, we unworthy wretches, yet thy Servants, do beseech thee, that the effects of these thy attributes may be evidently seen, in the gathering, feeding, amplifying, protecting, Vers. 1 and preserving thy Catholic Church. So shall we sing of thy mercies for ever, and with our mouths will we make known thy faithfulness to all generations. Out of mercy thou hast been moved to make a Covenant with thy elect, that thou set thy Son upon the Throne of his father David, and thou hast established with an Oath his seed, and built up his Kingdom to all generations. He is that mighty one on whom thou hast laid help: He is that thy chosen, whom thou hast exalted. Thou art his Father, and he is thy firstborn. Let then thy hand establish him, with thy arm strengthen him. Exalt the Throne of him, whom thou hast anointed with thy Holy Oil, and make him higher than the Kings of the earth. Make his seed to endure for ever, and his Throne as the days of Heaven. Suffer not the enemy to exact upon him, not the son of wickedness to afflict him. Of this his séed, this Kingdom, in which we live, is a principal part, and our King a principal member. Vers. 38 But now thou hast cast off and abhorred, thou hast been wroth with thine Anointed. Thou hast seemed to make void the Covenant which thou hast made with thy Servant: Thou hast prostituted his Diadem, as if it were a profane thing, and cast his Crown and Royal dignity to the ground, and suffered it to be trampled upon by the feet of scorners. Thou hast broken down his Forts, and brought to ruin his strong holds; Those fortifications, which under thy protection, were wont to be a safeguard from the enemy, are surprised, demolished, and razed. So that every one that passeth by, hath an opportunity to break into thy Vineyard, and riot among the Vines, every one liberty to fill his hand with spoil and rapine. His adversaries are many, and thou hast set up the power of their right-hand against him: His enemies are mighty, and thou hast given them occasion, from their victories over him, to rejoice. Rejoice and triumph they do, that thou hast blunted the edge of his sword, and hast not given him victory in the battle. It is their glory, that thouhast made his glory to cease, and cast his Throne down to the ground. These Tyrant's boast, these sons of Belial exult, that thou hast shortened the days of his youth, and covered him with dishonour. How long, Lord, wilt thou hid thyself? shall thy wrath burn like fire for ever? We doubt not of thy power, in thy mercy we hope, Merciful God then, raise up thy power, and come amongst us. O Lord God of hosts, who is a strong Lord like unto thee? or who among the sons of the mighty, can be compared with thee? Thou stillest the raging of the Sea, when the waves thereof arise. Thou hast overthrown that proud King of Egypt, Pharaoh, and destroyed many other thine enemies with a strong arm. Strong is thy hand, and high is thy right-hand. Show then thy strength in our weakness, arise like a giant refreshed with Wine, and smite thine enemies in the hinder parts, that their violence prevail no longer against us, that they execute not their whole fury and hatred upon us. To thee, we, who are men but of a short time, call to for life. To thee, Vers. 47 we, who now live, but must shortly see death, earnestly cry to deliver our souls from the grave. Hast thou made us for naught? hast thou made all men in vain? shall we draw out our short days in perpetual miseries? Thou art our Father, we are elected to be thy Sons, let then thy faithfulness and thy mercy be with us. Remember, Lord, the reproach of thy servants, and how we do bear in our bosoms the rebukes of a profane people. Remember, that this reproach is cast upon thy name, and the footsteps and long-suffering of thine Anointed, is thereby slandered. Remember, Lord, thy former lovingkindness, which thou swarest to the seed of David in thy Truth. Confess we do to our own shame, that we have forsaken thy Law, and have not walked in thy judgements; that we have broken thy Statutes, and not kept thy Commandments, and therefore we are content, murmur not, that thou visit our transgressions with the Rod, and our iniquities with stripes; but this is it we beg of thee, that thou wouldst not utterly take from us thy lovingkindness, nor suffer thy Truth to fail. Break not thy Covenant, nor alter the thing that is gone out of thy lips. If the irreversible decree be not past, which we hope is not, against this our Church, yet let it stand for ever, as the Sun and Moon those faithful Witnesses in heaven with the Catholic, and never let the gates of hell prevail against it. We know and believe, that thou art a merciful God, long-suffering, and of great goodness, and therefore in all things we suffer, ready we are to say with thy servant Job, The Lord hath given, and the Lord hath taken, Blessed be Jehovah. Amen, Amen. The end of the third book of the Psalms according to the Hebrews. The fourth book of the Psalms follow. PSAL. XC. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE inscription makes Moses to be the Author of this Psalm, and because here is mention made in it of the Mortality of man, the fragility of his nature, and the brevity and misery of his life, which proceeded from the wrath of God, moved to cut off his life, and punish him while he lives, for his iniquity, conceived it is, that Moses composed it upon some notable disobedience and rebellion of Israel, while they were in the Wilderness, for which God brought upon them an exemplary vengeance, whether that of Corah, Dathan, or Abiram, or the plague that consumed them for making the golden Calf, or as the common opinion is, for their murmuring upon the return, and report of the Spies, Numb. 14. For which God sent a plague among them: or else when God smote the people with a very great plague at Kibroth Hattaavah, Numb. 11. Which of these it was, is uncertain. One of these is supposed to be the occasion of the composition, and that which moved God to indignation, which Moses deprecates in the end, and prays to God to return, and show favour to his people. There be four parts of this Psalm. 1. An ingenious acknowledgement of God's protection of them, ver. 1, 2. 2. A lively Narration of the mortality of man, his fragility and brevity of his life, together with the misery of it, from ver. 2. to 7. 3. The causes, man's rebellion, and God's anger for it, from ver. 7. to 12. 4. A Petition, which is double; 1. That God would instruct man to know his fragility; 2. That he would return, and restore him to his favour, from ver. 12. to 17. 1. The first part. An acknowledgement of God's protection to his people. In the beginning Moses the man of God freely acknowledgeth what God had always been unto his people. 2. What he is in himself, and his own nature. 1. To his people he had been always a refuge, as it were, a dwelling place, though they had been Pilgrims and Sojourners in a strange land for many years, Ver. 1 yet he had been, nay dwelled among them; and no question he alludes to the Tabernacle of God that was pitched among them, as an evidence of presence and protection: Lord, Thou hast been our dwelling place, a secure place to rest in, in all Generations, Deutr. 33. from 1. to 6. 2. 2 And in himself from everlasting. But in himself he was from everlasting; other creatures had a beginning, and their Creation and Ornaments from him, he the eternal being: Before the Mountains were brought forth, Ver. 2 or ever thou hadst form the earth, and the world, Not like man. even from everlasting to everlasting, Thou art God: Not like man then, whose mutability, fragility, mortality, brevity, he next describes. 2. The second part. Who is from dust, and to dust must return. Thou turnest man to destruction; though framed according to thy own image, yet he is but an earthen vessel, & rid gis mortalem eo usque ut sit contritus; to that pass thou bringest him, till he be broken to pieces, broken as a potter's vessel: To him thou sayest, Return ye children of men of Adam, return; for dust thou art, Ver. 3 and to dust shalt thou return. The mortality of man may not be then attributed to diseases, Man is then mortal, and his life short as a day. chance, fortune, etc. but to God's Decree, pronounced to man upon his disobedience. First then, let the sons of Adam remember, that they are mortal; next, that their life is but very short; suppose a man should live the longest life, and somewhat longer than the oldest Patriarch, a thousand years, yet let it be compared with eternity, Ver. 4 it is as nothing: A thousand years in thy sight, are but as yesterday when it is past: Like a But as of a day, which is short, of a day that is past and forgotten; which the Prophet farther illustrates by elegant similitudes. 1. 1 Watch. And as a watch in the night: A time of three hours' continuance, which is but the eighth part of a natural day, and so far less than he said before; the flower of our youth, our constant age, and our old age may well be the three hours of this watch, and wise they are that observe their stations in either of them. 2. 2 A flood. Thou carriest them away, as with a flood; as a sudden inundation of waters our life passeth, Ver. 5 we swell and fall; or as all waters come from the Sea, and return thither, so from the earth we came, and thither return; or we are as water spilt on the earth, that cannot be gathered up again. 3. 3 A sleep, or dream. They are as a sleep, or rather a dream; all our happiness a dream of felicity; in our dreams, many pleasant, many fearful things are presented; so in life, or we pass half our time in sleep, drowsily 'tis certain; there be some men that are filthy dreamers; our life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pindar. 4. 4 Grass. Or we are like grass: Quasi herba solstitialis paulisper fui, repentè exortus sum, repentè occidi. In the morning they are like grass, that groweth up; in the morning it flourisheth and groweth up, in the evening it is cut down, and withereth: The herb hath its morning and evening, The causes of it. and its midday, and so hath our life; naturally it fades, or violently it is cut off. 3. After he had spoken of, and explained our mortality, the brevity, The third part. 1. God's anger. the misery of our life, he next descends to examine the causes of it, which are two: 1. God's anger; 2. And that which brought it upon us, our own iniquities. Ver. 7 1. God's anger: We consume away by thine anger, and by thy wrath are we troubled: The cause then of death and diseases, is not the decay of the radical moisture, or defect of natural heat, but that which brought these defects upon us, God's wrath. 2. Our own sin: For this anger of God was not raised without a just cause; 2 Our sin that caused it. a just Judge he is, and he proceeds not to punishment, but upon due examination and trial, and to that end he takes an account, not only of our open sins, but even of our secret faults, such as are not known to ourselves, or such as we labour to conceal from others. 1. Thou hast set our iniquities before thee. 2. And our secret sins in the light of thy countenance: No hypocrisy, He repeats again the effects. no contempt can escape thy eye, all to thee is revealed, and clear as the light. 3. And then he repeats the effect, together with the cause: Therefore all our days, viz. the forty years in the Wilderness, are passed away in thy wrath. 2. We spend our days, as a tale that is told; Et fabusa fies, the tale ended, vanisheth, and is no more thought of, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4. And as for our age it is of no great length: The days of our years are threescore years and ten: To that time some men may be said to live, because the faculties of their souls are tolerably vigorous, and their bodies proportionably able to execute the offices of life: 2. Our life encumbered with, But say now it so happen, which happens not to many, That by reason of strength, some excellent natural constitution, a man arrive to fourscore years; yet our life is encumbered with these three inconveniences; labour, sorrow, brevity. 1. 'Tis laborious, nay, labour itself; one is desirous to be rich, 1 Labour. another wise, this man potent, that man prudent, or at least to seem so, and this will not be without labour, all is affliction of spirit. 2. Sorrow; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Sorrow. 3. Short: For it is soon cut off, and we fly away: Avolat umbra. 3 Brevity. Thus much by experience there is no man but knows to be true, every man feels that his life is laborious, sorrowful, short, and upon the wing; but such is the security of man, that this is not well thought, nor the nature of our life, nor the cause, viz. God's anger for sin is not laid to heart; This yet not considered. and of this the Prophet in the next verse sadly complains, Who knows the power of thy anger? Thy anger is great for sin, the power of it fearful and terrible; Thou canst, and wilt bring man to judgement; Thou canst, and wilt cast sinners into Hell-fire, but who regards it? Thy threats to men seem to be aniles fabulae. 2. Even according to thy fear, so is thy wrath: But be it that this stupidity possess men, yet this is certain, that thy wrath is great, and it shall be executed according to thy fear, And therefore in such proportion as men have stood in fear of thee; they that have in a reverential fear stood in awe of thee shall escape it; they that have contemned and slighted thy wrath, shall feel it to the uttermost. The fourth part. He prays that God would move our hearts to consider it. 4. Upon all the former considerations, Moses converts his words to a prayer, in which he implores God's mercy, that he would turn the stupidity of men into wisdom: 2. Our calamity into felicity: 3. His wrath into compassion; and, 4. Our sorrow into joy; for the first he gins thus: 1. So teach us to number our days; to cast up the labour, the sorrow, the brevity, the fugacity; thy anger, our sin, that caused it. 2. That we may apply our hearts to wisdom; be no more stupid and secure, but wise; wise to avoid thy anger, wise to set a true estimate on this life, and wise in time to provide for another. 3. So teach us; for God must teach it, or it will not be learned, this wisdom comes from above. Secondly, He deprecates God's anger; Return, O Lord, how long? and let it repent thee concerning thy servants. Then he deprecates God's anger: And Thirdly, He begs restitution to God's favour, and what will follow upon it, peace of conscience. 1. Begs restitution to God's favour for himself and God's people. O satisfy us with thy mercy; we hunger for it, as men do for meat. 2. Early let it be done, quickly, before our sorrows grow too high, and overwhelm us. 3. With thy mercy, not with wealth, delights, etc. 4. And with a perpetual joy of heart; That we may be glad, and rejoice all our days. 5. And let our joy bear proportion to our sorrows; Make us glad according to the days thou hast afflicted us, and the years we have seen evil. 6. This is the work he calls God's work, for as to punish is his strange work, Isa. 28. so to have pity and mercy, is his own proper work, and this he desires, that it should be made manifest: Let thy work appear to thy servants, and thy glory to their children. Fourthly, He begs for success in all their work and labours. 1. 2 And success in their labours Let the beauty of the Lord our God be upon us; for no action of ours is beautiful, except the beauty of God be stamped upon it, done by his Direction, his Rule, his Word, and to his Glory. 2. And therefore he prays, and ingeminates his prayer: Establish thou the work of our hands upon us, How many things required to make our labours successful. yea, the work of our hands establish thou it: There must be opus, our work; for God blesseth not the idle: 2. And opus manuum, a laborious work: 3. God's direction, his Word the Rule: 4. A good end in it, for that is his beauty upon it: 5. So it will be established, confirmed, ratified: 6. And lastly, know that there is no blessing to be expected without prayer; and therefore he prays, Let the beauty of the Lord our God be upon us, etc. The Prayer out of the ninety Psalm. O Lord, Ver. 1 whose being is eternal, and beginning without beginning, who alone art what thou art, and wilt be the same for ever; we mutable creatures of a short life, and full of miseries, adore thy eternity, and humbly béséech thy Majesty, that thou wouldst be to us, who acknowledge thee to be God alone, and fly unto thee alone for help, that thou wouldst be unto us, what thou hast been to thy people in all Generations, our Sanctuary, our dwelling place, our refuge in this needful time of trouble. Man, of all thy creatures here below, is most glorious; but his glory thou turnest to shame: Thou madest him little lower than the Angels, to crown him with glory and worship; but before he can attain that Crown, that honour, Thou turnest him to destruction: Thou hast said it, and by the power of this Decree, from dust he was taken, and to dust must he return. Say his days were a thousand years, to which yet no man hath attained, yet were they as nothing, compared with eternity, they were in thy sight but as yesterday; a time that is past, and comes not again; but what speak I of a day? it is far shorter, it is but as a watch in the night, a time of three hours' continuance, involved in darkness, clouded with ignorance, uncomfortable with miseries in his youth, in his strength, in his old age: Thou carriest us away as with a flood, a violent torrent, whose streams quickly arise, and quickly fall; all our happiness is but as a sleep, or as a dream in sleep, we dream ourselves to be happy men, but when we awake, we find nothing. In the morning of our age, we are like grass, by thy light and heat of thy favour, is it were the Sa●●●dme, we come up, and grow, and increase to a perfect stature; but when the evening of our life, whether hastened by diseases, or brought on by time, doth approach, cut down we are by thy hand, and instantly we whither. This is our condition, this our misery; a consumption we have brought upon ourselves, and it proceeds from thine anger, in it we are consumed, and by thy wrath we are troubled; for we have provoked thee by our iniquities, which, though unknown to us, yet are known to thee; these, Thou hast let before thin● eyes, yea, and the most secret of our sins, past or present, in the light of thy countenance. Hence it is, That our days are passed away in thy wrath, and we spend our years as a Tale that is told; which being brought to an end, vanisheth, and no more words made of it. Many of our forefathers indeed were of a long life, but our days are contracted, threescore and ten with us is a long time; and if any among us be so vigorous, that he attain to fourscore, yet his strength then is accompanied with labour, and attended with much sorrow, and at the end of that length, soon cut off, and we fly away. This effect and experience we daily have of thy wrath and displeasure, and yet what man is there amongst us that regards it? nor the labour, nor sorrow, nor brevity, nor fugacity of our lives is sufficient to make us wise. Some few there be that lay it to heart, and by it escape the wrath to come; but the greatest part of men pass their days without a due consideration of thy fear, and therefore thy wrath unexpectedly overtakes them to their eternal ruin. Teach us therefore, O Lord, so to number our days, that we may apply our hearts to wisdom; being taught by thee, let us cast up the account of our lives to be short and fading, that the total is labour and sorrow; make us wise to falvation upon this account, and laying to heart, that these outcries have overtaken us by thy wrath, and thy wrath provoked by our sin; make us so to fear thy wrath here, that we be no object of thy wrath hereafter. O Lord, in mercy return to us, receive us once more to thy former favour: How long Lord, how long shall thy fury smoke against the sheep of thy pasture? shall thy jealousle burn like fire for ever? Let it repent thee concerning thy servants; and let not thy Spirit always strive with man, for he is but flesh, weak and sinful flesh, who must perish at thy wrathful indignation; adert therefore thy just anger from us, and satisfy our fainting and hungry souls with thy mercy; early do it, defer us not, lest we pine to nothing, make the bones which thou hast broken to rejoice; and in our joy, let us magnify thy Name, and be glad all the days of our life. Many are the days that we have suffered under thy hand, make us glad according to the days wherein thou hast afflicted us: Many are the years in which we have seen evil, return as good according to the number of those years; it is thy own proper work to have pity and mercy, let this thy work appear unto thy servants, and manifest thy glory unto their children; be a guide to us, and a leader to our posterity, that all that we and they take in hand, may succeed prosperously, and be blessed with a happy issue. No action of ours can be beautiful, except the beauty of the Lord our God be upon it; idle we may not be, for God blesseth not the idle; work we may, but except it be by thy direction, it will not please; bring we may our work to an end, but except thou bless it, it will never be established: We therefore humbly beseech thee to put thy beauty upon us, and all we undertake; let us take our directions from thy Word, and make thy glory our end in all we do, so we may expect success, prosperity, and establishment; so much happiness in what we do here, that it may be a way to promote us to eternal happiness in the life to come; which we beg of thee to bestow upon us, for the merits of our Lord and Saviour, jesus Christ. PSAL. XCI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE full intent and purpose of this Psalm, is to encourage and exhort the godly in all extremities, pressures, troubles, temptations, afflictions, assaults, inward, or outward; in a word, in all dangers to put their trust and confidence in God, and to rely upon his protection. Two parts of the Psalm. 1. A general Proposition, in which is given an assurance of help and protection to every godly man, ver. 1. Who so dwelleth, etc. 2. The proof of this by three witnesses. 1. Of the just man, in whose person David speaks, ver. 2. I will say to the Lord, etc. 2. Of the Prophet, ver. 3. Surely he shall deliver thee, etc. which he amplifies by an enumeration of the dangers, God's assistance, and the Angel's protection, from ver. 3. to 14. 3. Of God himself, whom he brings in speaking to the same purpose, from ver. 14. to the last verse. The first part or verse, The first part. An assurance of God's protection. is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or an universal Proposition, in which is contained a comfortable and excellent promise made by the Holy Ghost, of security, viz. That God's help shall never be wanting to those who truly put their hope and trust in him: He that dwells in though secret place of the most High, shall abide or lodge under the shadow of the Almighty. Ver. 1 1. To the godly, and he that puts his trust in God. He; be he who he will, rich or poor, King or people, God is no Respecter of persons. 2. That dwells; for that he must be sure to do so constantly, daily, firmly, rest and acquiesce in God, persevere in the faith of his promise, and carry that about him, as the Snail doth his shell, for else he cannot be assured by this promise. 3. In the secret place; for his aid and defence is not as some strong Hold or Castle, which is visible; 'tis a secret and invisible Fortress, known only to a faithful soul; in that he may repose his hope, as a means and secondary defence; but he dwells, relies, rests in that help of God, which is secret, and is not seen, except to the eye of faith. 4. Who can, Of the most High; And upon this he relies, because he is the most High; Above he is, and sees all, nothing is hid from him; and again, above he is, sits in the highest Throne, and rules all; all things are under his feet, he can therefore deliver his from all troubles and dangers. Yea, And will defend him. and he will do it; for this faithful man, he that relies and trusts in him, shall never be frustrated of his hope, protected he shall be, he shall be safe. 1. He dwelled, therefore he shall abide, he shall lodge quietly, securely; pernoctabit, Ithlonan. 2. He dwells in the secret place, therefore he shall abide under the shadow, in refrigerio, in the cool, the favour, the cover from the heat. 3. He dwelled in the secret place of the most High, therefore he shall abide under the shadow of the Almighty, i. e. of the All-powerful God, of the God of Heaven; of that God, whose Name is Shaddai, All-sufficient; by which Name, he made his promise to Abraham, Gen. 17.1. This Proposition being most certainly true, The second part. This the Prophet proves by three Witnesses. in the next place the Psalmist explains it, and that no man doubt of it, descends to prove it by three witnesses: First, of a just man; secondly, of the Prophet; thirdly, of God himself. 1. First, He brings in the just man thus speaking in his own person, I will say unto the Lord, He is my Refuge, my Fortress, my God, in him will I trust: Ver. 2 Is it so? Shall he that dwells in the secret of the most High, 1 Of the just man, that applies the protection to himself. abide under the shadow of the Almighty? therefore I will say in the person of all just men, to the Lord that hath no Superior, that hath no Peer; to that Lord, to whose command all things are subject, and who can be commanded by none; I will say to him: 1. Thou art my Refuge: If pursued, I will fly to thee, as a Sanctuary. 2. Thou art my Fortress: If set upon, I will take myself to thee, as a strong Tower. 3. Thou art my God: If assaulted by men or Devils, Thou the most High, Thou Almighty, a God able to defend me, and therefore I will hope in thee; I will dwell, trust, rely upon thee, and this thy promise, in every temptation and danger. 2. Next to assert the truth of this, 2 By the attestation of the Prophet, who enumerates the particulars from which he shall be delivered. he brings in the attestation of the Prophet for being moved by the Holy Ghost, he saith as much, Surely he shall deliver thee; and then falls upon the particulars, from which the godly man shall be delivered, set down in many Metaphors. 1. He shall deliver thee from the snare of the Fowler; from the deceits of evil men or Devils. 2. From the noisome pestilence; all danger to which we are incident, by plague, Ver. 3 war, famine. Again, when thou art little in thy own eyes, as it were, but a Chicken: 1. He shall cover thee, as the Hen doth her young Birds, with his feathers, and under his wings shalt thou trust; secured from the Kite, the rain, the storm, and heat of the Sun. 2. When thou art grown up, and able to encounter an enemy in the field, he shall help thee to a shield and a buckler, and that shall be his Truth, Ver. 5 his Veracity, thy faith in it; and which is yet more, Thou shalt not be afraid. 1. For the terror by night; any hidden, secret tentation, danger, treachery, detraction, conspiracy. 2. Nor for the arrow that flies by day; any open persecution, calamity, proud assault, invasion. 3. Nor for the pestilence that walks in darkness; Ver. 6 the machinations of wicked men hatched in the dark. 4. Nor for the destruction that walks at noonday; the bold Threats and Decrees of Tyrants and Persecutors. Moller observes rightly, that the promises of deliverance here made, do not belong to one or other kind of evil, but to all kind of calamities, open or secret, and so may be appliable to any; some of which steal upon us, as in the night secretly; other overwhelm us, as in the day, openly: But the promise is general, as Bellarmine well observes, whether the danger come by day or night, those that trust in God are armed with his shield of Truth against it. For if God be with us, who can be against us? Rom. 8. The Prophet goes on, and confirms the godly in their security, by the dissimilitude, or unlike condition of wicked men; when thou shalt be safe, Ver. 7 they shall fall. But with the wicked it is not so, they shall fall. 1. A thousand shall fall at thy side, on thy left hand, overcome by adversity. 2. Ten thousand on thy right hand, flattered into sin by prosperity: But not the night fear, nor the arrow by day, shall not come nigh thee. 3. And which is another cause of comfort & pleasure; Only with thy eyes shalt thou behold, Ver. 8 and see the reward of the wicked; which sometimes falls out in this life, as the Israelites saw the Egyptians dead upon the Seashore; Moses and Aaron, Dathan and Abiram swallowed up quick, etc. But shall be fully fulfilled at the last judgement, Mat. 23. Of which security, Ver. 9 comfort, content, the Prophet in the next verse gives the Reason, But not the godly, because God is their help. the danger shall not come nigh thee; when they fall, thou shalt see it, and consider it with content; Because thou hast made the Lord, which is my Refuge, even the most High, thy habitation; Thou trustest in him, as I do, and therefore shalt have the like protection, deliverance, comfort, that I by his promise have: Farther yet, There shall no evil befall thee, Ver. 10 neither shall any plague come nigh thy dwelling: The meaning of which, No evil shall befall them. Not from sin: Nor punishment. is not, as if the godly man should be free either from the evil of sin, or punishment; for while they carry about them this body of flesh, they are subject to both: But evil from sin may well be said not to befall them, because it humbles them, makes them more cautelous, causes them to love God the more, to adhere to him the faster, and sue forth a Pardon and Petition for grace to resist; and so though evil in itself, yet is not a destructive evil to them: Again, the evil of punishment is to them a fatherly correction to mend and better them, not to ruin them; and in this sense we may justify the Prophet in his words, There shall no evil befall thee, neither shall any plague come nigh thy dwelling: Be it sin or punishment, all shall work together for the best for those that love God, and then not properly evil. Well, For the Angels have a charge to keep them. I am (the just man may say) secure, that no evil shall befall me, but I desire to know, how I shall know that I may be kept so, that I fall not among Thiefs? Ver. 11 This Objection the Prophet prevents, saying, in effect, Fear not: For he shall give his Angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands, Ver. 12 lest thou dash thy foot against a stone: In which verses consider: 1. That the good man is protected by Angels; many Angels have a care of one poor man. 2. That they are commanded by God to do it; for are not they ministering Spirits sent by God to that end? Hebr. 1. 3. That it is a particular administration, a charge given, De te, the poorest, the meanest Saint. 4. That they are to keep, to look to, defend thee, and what is thine; Thou hast an invisible Guard. 5. But then mark the limitation and restriction, it is, in all thy ways, in the walk of thy Vocation to which God hath called thee; either walk in them, or the Angels have no charge to keep thee. 6. Lastly, In all thy ways, not in one, but all; for the ways of men are many, and in all he needs the custody of Angels. 1. The Law is a way, and the way of the Law is manifold. 2. Our works and operations are manifold, which are our way too. 3. Our life is a way, and there be many parts and conditions of our life, various ages, manifold states; and in all these ways we need a Guardian, for we may slip in every Law, in every operation, in every age, in every state of life. Which that it be not done, God hath given his Angels charge over us to keep us; to keep us only, nay, which is more: 1. They shall bear thee, as kind Mothers and Nurses do their Children. 2. They shall bear thee in their hands; the will, the understanding, wisdom and power are, as it were, the Angel's hands, with all these they will bear us. 3. That thou dash not thy foot; that is, thy affections, which carry the soul to good or bad. 4. Against a stone; which are all difficulties and obstacles, which as stones the Devil casts in out way to hinder us; that we be not scandalised at these, we have the help of Angels. And which is yet more, under their custody, we shall tread under foot Satan, And they shall tread under foot all their enemies. and all his Complices; him, a roaring Lion, an old Serpent, a fierce Dragon, and all his Associates, Tyrants, Persecutors, all Heretics and Hypocrites; for such is the promise, Thou shalt tread upon the Lion and Adder, the young Lion and Dragon shalt thou trample under feet. Ver. 13 3. In the mouth of two or thrte witnesses shall every word stand, saith God; and here we find the Law strictly observed: To be proved it was, that all who truly trust in God, were to be protected by God; of which one witness, The third witness that the good man shall be protected, God himself, who is here brought in to attest all this on three conditions. was the just man, ver. 2. Another, the testimony of the Spirit by the Prophet, from ver. 3. to this verse. To which a third, we have here even God himself; for in these three last verses, the Prophet brings in God himself testifying this great and comfortable Truth with his own mouth, and adding much to what was formerly said: But yet upon these three conditions presupposed in the protected. 1. His love. 2. His acknowledgement of God's Name. 3. He shall call upon me with vehemency, with an earnest desire. 1. Because he hath set his love upon me, Chasak, pleased me, loved me, Ver. 14 adhered close to me, hoped in me, trusted to me with a filial love and adherence. 1 The good man's love to God. 2. Because he hath known my Name, acknowledged my Power, Wisdom, Goodness, 2 His acknowledging of God these are the causes and the conditions presupposed in the protected. 3. He shall call upon me; Invocation necessary also. 3 His Invocation. Therefore I will deliver him, I will answer him, I will be with him in trouble, Therefore saith God. I will honour him; which Bellarmine supposeth to belong to this life. I will glorify him, or set him on high; and the second, I will deliver him; 1 I will deliver him. with long life I will satisfy him, and show him my salvation. 1. I will deliver him, by the shield, by my Angels, by other ways, mediately, 2 I will glorify him. or immediately, yet so, that it be remembered that I do it; Ver. 14 for these shall not deliver without me. 3 I will answer his prayers. 2. I will answer him; answer his desires, answer his prayers, so they be cries. 3. I will be with him in trouble; join myself close to him, 4 I will be with him in trouble. go into prison with him, as it were, suffer with him, and think myself pursued, when he is persecuted; give him comfort even then: Martyrs non eripuit; sed nec deseruit; They sung in prison. 4. I will h●●our him: For the names of those who suffered for his sake, 5 I will honour him. are honourable; right dear in the sight of the Lord, is the death of all his Saints. These Promises may belong to this life, to the other, those which follow. Ver. 15 1. I will deliver him: For the just by death, and by death only, The promises for the other life repeated. are freed from the present, and all future miseries: Blessed are the dead, for they rest from their labours. 2. I will glorify him: As if it were not enough to deliver him; 1 Rest. such a thing in this life may fall out, as it happened to Joseph, Job, David, 2 Glory. Daniel: But the true glory no question must be, When the righteous shall shine like the Sun, be set upon their Thrones, and judge the twelve Tribes of Israel. 3. With long life will I satisfy him, i. e. with eternal felicity, Ver. 16 with a continuance in bliss, which shall be eternal, for without eternity, 3 Eternity. even the length of days cannot satisfy; as appears by old men, who yet have complained of a short life. 4. And that the Prophet speaks of this eternal felicity, 4 The beatifical Vision. is more than probable, because he adds, I will show him my salvation; Salutare meum; My Christ, his Jesus, or salutem meam, my salvation; that is, I will bring to pass, that when through his whole life I have given him sufficient evidences of my fatherly affection, I will at last translate him to a place, where he shall no longer live by faith, but shall see, and experimentally feel what he hath believed; I will make all manifest, and show it unto him. Happy he shall be in the enjoyment of the Beatifical Vision, which nor ignorance, nor trouble, nor labour, nor sorrow, nor death itself, nor fear of it shall interrupt. The Prayer. O Gracious God, who hast made so comfortable promises of security, aid and help to all those, that with faith, love and hope, adhere and trust to thee; Teach us in all our temptations, pressures and sorrows, to dwell in thy secret place, to rely upon thy visible assistance, and to abide under the shadow of the Almighty: Ver. 1 Make us know, That thou art our Refuge, That thou art our Fortress, Ver. 2 That thou art our God, That in thee alone must be our trust and confidence. Assaulted we are secretly and openly, the Fowler, the Devil, sets his snares for us, Ver. 3 and hopes to take us in his Net, as a silly Bird; in danger we are to be devoured by the Sword, and the noisome pestilence. In the night we are surprised with terrors, Ver. 5 too often affrighted with conspiracies and treasons of treacherous enemies, and the secret whispers of false friends. In the day of our prosperity, Ver. 6 the kéen arrows of bloody enemies and persecutors are let fly at us; the pestilence, and pestilent plots of those which watch for our ruin, walk about in the darkness, and the malice of Tyrants by a perpetual destruction, labours to waste us at noonday, even in the sight of the Sun. Cover us, Ver. 4 O gracious God, as the Hen doth her tender Birds, with thy feathers, and give us confidence under thy wings, assure our hearts by a lively faith of the Truth of thy promises, and let thy faithfulness in the performance, be unto us a Shield and a Buckler, by which we may receive and quench all the fiery darts of the Devil. O Lord, we have made thee, who hast no Superior, our Refuge, our Sanctuary to fly to; we have made thee our habitation to rest, Ver. 9 to dwell in, who art the most High, above all, and seest what is done below, and sits in the highest Throne, and over-rulest the whole World: When then a thousand shall fall by our side, Ver. 7 or ten thousand at our right hand; let not thy heavy indignation come near to us, let no evil befall us, that repose our confidence in thee, Ver. 10 nor any plague come nigh our dwelling. Thou oftentimes, even in this World, takest vengeance upon the wicked, Pharaoh and his Host are drowned in the red Sea; Dathan and Abiram were swallowed up by the gaping earth; if it be thy good pleasure, O let our eyes behold and see the reward of the wicked; Ver. 8 let us lay it to heart, and consider it, and rejoice, when we see the vengeance, but not for the calamities that befall these miserable men; but because thy justice is magnified, thy wisdom exalted, thy love and care of thy people, the poor flock of thy pasture, in a strange manner made apparent, by the punishment and recompense taken upon these impudent, obstinate and rebellious sinners, who have not set thee before their eyes. As for thy people, direct them in thy Truth, and preserve them in the right way, Ver. 11 make thy Law their light and guide, that their works may be good, and their lives holy; and as thou hast given a charge to those ministering Spirits, the Angels, so command them to keep thine in all their ways, let them bear them up in their hands, Ver. 12 employ their wisdom, power, will and intelligence for their perseverance, that through their misguided affections of love and fear, they stumble not, and fall at those impediments, obstacles, scandals, and discouragements, laid in their way as so many stones, by the common enemy of thy Church, and his complices. He is a roaring Lion in our way, that goes about, Ver. 13 seeking whom he may devour: He is an Adder in our path, that is ready to by't our héel; give us power to tread upon him, and bruise his head: He, and the Tyrants, Persecutors, Sectaries and Hypocrites he hath raised, are as young Lions and Dragons to us, arm us with magnanimity and constancy to trample them under our feet. Our love we set upon thee, therefore deliver us, Ver. 14 we know and acknowledge thy Name, thy Power, thy Wisdom, thy Goodness, Ver. 15 therefore once more honour us, and set us on high. We earnestly and instantly cry unto thee, and call upon thee, hear us therefore, and answer us; the sorrows of our hearts are enlarged, and our troubles are great, make then this promise good unto us, and be with us in trouble, let thy bowels yearn upon us, go along with us to our prisons, leave us not in our extremities, and make them know, that they who pursue us, do persecute thee. And in thy good time, O Lord, take us from our miseries, and take us to thyself; honour and glorify us with thy Saints, in those Mansions which thou hast prepared for us, set us upon our promised Thrones, where we shall shine as the Sun in his glory; Even so come Lord Jesus, Ver. 16 come quickly. This life, because short, and full of misery, will give no satisfaction; satisfy us with that, in which is length and eternity of days; here we live by faith, but there we shall experimentally see and feel, what we have believed; show us therefore, O Lord, thy salvation, and let us be happy in thy presence for evermore. Amen. Amen. PSAL. XCII. A Psalm or Song for the Sabbath-day. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE Title of this Psalm shows to what end it was to be composed, viz. To be a part of the Jewish Lyturgy, and on the Sabbath-day to be sung to the honour and praise of God, whom, on that day especially, they were to magnify for his goodness and faithfulness in creating, and by his especial Providence governing the World; of which Providence, the Prophet gives two especial instances; the sudden fall of the wicked, the prosperity and security of the godly; the parts then of this Psalm, Are two: 1. First, A general Proposition, Thesis, Axiom, or Maxim, ver. 1. It is good to give thanks to the Lord, etc. which is explained, ver. 2. & 3. and applied, ver. 4. 2. A particular Narration of such works, in which the goodness and faithfulness of God doth especially consist, viz. The Creation and Government of the World, ver. 4, 5. And of the last he gives two instances. 1. One in wicked men: 1. Of their sottishness and stupidity, 6. 2. Then of their sudden extirpation, ver. 7, 8, 9 2. Another in the godly, whose prosperity is great, from ver. 10. to 14. and security certain, ver. 15. He gins with a Maxim. The first part. The general maxim. It is good, i. e. just, profitable, pleasant, and commendable, to give thanks to the Lord. 2. And to sing praises, with heart, Vers. 1 tongue, and with Musical Instruments, to thy glorious Name, O thou most High. 2. The explanation of it. And both parts he explains. 1. That we give thanks at all times, Morning and Evening, in Prosperity and Adversity, and in our praises especially to remember his lovingkindness, Vers. 2 and his faithfulness. These must be the matter of our thanksgiving. 1 Good to praise God at all times for his lovingkindness. It is good to show forth thy lovingkindness in the morning, and thy faithfulness every night, vers. 2. 3. It is good also, to add to our voices, Instruments of Music, to that end, To sing praises to thy Name and glory, upon an Instrument of ten strings, and upon the Psaltery, Vers. 3 upon the Harp with a solemn sound, vers. 3. As it was then usual in the Temple. 2 Good to express it always. 4. Vers. 4 And thus the Maxim being proposed, and explained, he applies it to himself, This he applies, and shows the reason, viz. and shows his own practice, and the reason of it. For thou, Lord, hast made me glad through thy work, I will triumph in the works of thy hands, vers. 4. 1. The delight he took in God's works. Thou hast made me glad. He was first delighted and affected with God's work. 2. And then he exults and triumphs in it. The heart must be first truly affected with the work of God, before a man shall take any true content or delight in it. He must see God and his goodness in the Creature, before he shall take any delight or content in the Creature: Which yet came from God's Spirit. He must discern God's faithfulness in his works and ways, before he shall take any content, and exult in his works and ways. And this content and delight, is also a work of the Spirit. Tuexhilarasti. Thou hast made me glad. 2. The second part. Mention he had made of the work and works of God, and now he farther opens what they are. First, The Creation of the Universe. Secondly, His especial Providence in ordering the things of this world, He shows what these works are in which he delighted. particularly about man. 1. First he gins with the work of Creation, upon which he enters with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vers. 5 not without less than an admiration. O Lord, how great are thy works? 1 Of Creation, which he admires. and thy thoughts are very deep. As if he said, I cannot be satisfied in the contemplation of them. Expleri mentem nequit, ardescitque tuendo. There is such a depth in them, that I cannot attain to it, nor comprehend it. 2. And he ends it, not without an indignation, that the wise men of the world, Vers. 6 who yet in his judgement, for their disregard of it, are but fools, But fools disregard. should not consider it. In the Creature they look after nothing, but profit, and pleasure, in which regard they are but fools, for this brutish man knows not, how great are his works, this fool understands not, how deep are his cogitations. 2. 2 Of Governance of the world, about which the mistake is, That fools judge those that flourish, happy men. And that he may illustrate their folly the more, from the work of Creation, he comes to God's work of Governance of the world, and shows, that as they who would be, and are reputed wise, are mistaken in the one, so also they are mistaken in the other. For they think the ungodly, and such as flourish in power and wealth, happy, and that the righteous men sometimes oppressed, are unhappy, and upon these two instances he insists to the end of the Psalm. First, He instances in the ungodly. When the wicked spring up, rise on a sudden (for such a time there is) as the grass, that grows insensibly, and in a night, Vers. 7 and when all the workers of iniquity do flourish, become very conspicuous, But this is not so. exalted in pride, and power, and abound in wealth. Who would not now take them for happy men? For their felicity is but for a moment, and ends in infelicity. No, saith our Prophet, it is not so. He that governs the world, hath another end in it. 1. This their felicity, is the greatest infelicity. It is, that they may perish, be destroyed. 2. That they may perish for ever. Remember Dives. 3. And this their destruction is from God, that sits in the Throne, and is immutable in his decrees and ways. They flourish, and are aloft, but it is but for a Moment: But thou, Lord, Vers. 8 art most high for evermore. And thou wilt execute thy decree upon them. 4. Which the Prophet fully opens in the next verse, Vers. 9 which the Epizeuxis makes more Emphatical. For lo, thine enemies, O Lord, for lo, thine enemies shall perish, and all the workers of iniquity shall be scattered. 1. Behold, they were green, they flourished, but the change shall be sudden. 2. They were enemies, thy enemies, workers of iniquity: therefore cursed with a curse. 3. They shall perish, they shall be scattered, they risen, 2 But with the godly it is quite otherwise; whose happy condition he demonstrates. they flourished as grass, and they shall be scattered as dry grass, which the wind blows from the face of the earth. His second Instance is in the Godly, whose happy condition he demonstrates. First, in Hypothesi, or in himself, vers. 10, 11. And in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In all others, that be true members of the Mystical Church of Christ, from vers. 12. to the end. 1 In himself. 1. He instanceth in himself, that his condition is not like the ungodly. Vers. 10 He shot not up, as the fading grass, but his strength and power should be as an Unicorn. 1. But my horn shalt thou exalt as the horn of an Unicorn, which hath one, lofty, and strong horn; that is, my power and glory, and felicity, shall still mount higher. 2. And I shall be anointed with fresh oil. Anointed to be King over Israel by Samuel with a horn of Oil, by God with the gracious sweet Oil of his Spirit. 3. And that which adds to my flourishing estate. My eye shall see my desire on my enemies, and my ears shall hear my desire of the wicked that rise up against me. Which he lived to see and hear in the ruin of Saul and his house. 2. And that which the Prophet said of himself, 2 In all other righteous persons; that are like the he transfers now to all just and righteous men, whom he compares to the Palm, and Cedar. 1. The righteous shall flourish like a Palm tree. Of which the Poet, Vers. 11 1 Palmtree. Nititur in pondus palma, & consurgit in altum Quo magis & premitur, hoc mage tollit onus. So a good Christian. 2. He shall grow like a Cedar in Lebanon. 2 And Cedar. Cedar wood is not consumed by worms or time: Nor the Church by antiquity, Vers. 12 nor persecution. The Gates of Hell shall not prevail against it: nor any true member of it. Of which the reason is, because these Palms and Cedars, Vers. 13 these righteous men, are planted, set by faith, watered by the Word and Sacraments, The reason, they planted in the house of God. rooted by Charity in the Church, which is the house of the Lord, and therefore they shall flourish, be green and vigorous in the Courts of our God. Every plant that our heavenly Father hath not planted, shall be rooted out, In which they 1. Shall flourish. as are all those wild Olives, that grow out of the Pale of the Church, or those that are in it, but were never truly engrafted into it, but the true plants shall flourish. 2. Nay, which is yet more, they shall be full of Sap, and loaden with fruit. Vers. 14 1. They shall bring forth fruit in their old age. 2 Be fruitful. It shall be contrary to them, as to other trees: Those grow fruitless, and bear not, when they grow old: These are then most loaden with the fruits of grace. 2. 3 Abound in grace. They shall be fat and flourishing: Other trees, when old, are zere and dry; These than are fat in juice, and flourish in good works. 'Tis conceived, that in the end of the last days, the estate of Christ's Church shall most flourish. 3. And the reason of this their vigour, of the continuance of this their radical and vital moisture to their old age, Which is done for that end, that they may extol the praises of God. is, that they bring forth fruit, which is specified in the last verse. annuncient: That they might show forth God's faithfulness, praise him for that, as it is at the second verse. 1. Vers. 15 That they might show, that the Lord is upright. Just and righteous in himself. 2. That he is a Rock. A sure, stable foundation to trust to. 3. And that there is no unrighteousness in him. No injustice, though for a time he suffer the wicked to flourish, and the just to be under the Cross. For in his good time, he will show his Justice, in rewarding the just, and punishing the unjust. The Prayer. O Almighty God, Vers. 1 and Merciful Father, since it is a good thing in itself, just, and to be paid as a due debt, honourable, being the work of Angels, Vers. 3 to give thanks to the Lord, and to sing praises to thy Name, O thou most High: Enable me by the power of thy Spirit, that with heart, and tongue, that upon an instrument of ten strings, Vers. 2 and upon the Psaltery, that upon the Harp with a solemn sound, I may show forth thy lovingkindness in the morning, Vers. 4 and thy faithfulness in keeping thy promises, in the night season. Make me glad, O Lord, and give me delight in the consideration in thy work and beauty of the whole Universe, Vers. 5 and let me triumph and rejoice in the serious meditation of thy immense power, wisdom and goodness declared in the works of thy hands. Vers. 6 So great and wonderful they are, that no man can sufficiently admire them; so deep and secret are thy thoughts in them, that no understanding of man is able to search them. The brutish man, who is destitute of thy Spirit, seeks no farther into them, than to satisfy his pleasure or profit, and therefore he knows not the depth of thy counsels; the natural man, who is the true fool, seeks only in these to satisfy his curiosity, and therefore in his understanding he is darkened, and errs. Oh therefore send down thy Spirit of wisdom into my heart, that she may labour with me in the search of thy ways and works, that so all ignorance being removed, and all bruitishness being expelled, I may attain to the true knowledge of them, and thee, and be moved to set forth thy lovingkindness, and extol thy wisdom and faithfulness, first in Creating, and then in wisely governing the whole world. Sinners, Vers. 7 when they spring up suddenly as the grass, and the workers of iniquity, so long as they flourish, think themselves the sole happy men. Put into their hearts, O Lord, to consider their latter end, and give me grace to consider their fall and punishment: Their prosperity is not lasting, their state is not immutable, that is a property that belongs only to thee, for thou, Lord, art the most High for evermore. Their raising is for their ruin, and their end to be destroyed for ever. For lo, thine enemies, O Lord, lo thine enemies shall perish, and all the workers of iniquity shall be scattered. But, Lord, I fear thy name, and tremble at thy judgements, I admire thy power, and adore thy wisdom, be gracious then to thy Servant, and let me, partake of that blessing, which thou hast promised to thy Catholic Church. Vers. 10 O Lord, exalt her horn as the horn of an Unicorn, she is depressed, raise her, she is weak, strengthen her, she is in sadness, and her ointment putrified, anoint her, O Lord, with fresh oil. Her enemies are many that rise up against her, bring upon them a sudden destruction, and let her eye see her desire on her enemies, and her ears hear her desire of the wicked that rise upagainst her. But for thy righteous Servants, who adhere to the Truth, and serve thee in sincerity of heart, let them flourish like a Palm tree, grow higher and gréener by their pressures, let no time consume them, nor storm of persecution more shake them than a Cedar in Lebanon, the more they are hewed, the more make them to grow; the more they are cut, the more cause them to spread. These being by nature, Cyences of the Wild-Olive, Vers. 13 thou hast engrafted into the good Olive-trée, and planted them in thy house, thy Church, water them by thy Word and Sacraments, root them in Charity, Vers. 14 prune them by thy Discipline, that they may flourish in the Courts of the house of our God, let them be fat and full of sap in this old age of the world, and when other Trees are barren, let them still bring forth fruit. Be unto them a strong Rock, to which they may fly in every storm, Vers. 15 and on which they may stand secure and undaunted in the greatest tempest. Let them live to praise thy name, and show that the Lord is upright, and acknowledge that there is no unrighteousness in thee, though thou dost suffer the wicked man to flourish for a time, and thy best Servants to lie under the Cross. Ah, good Father, cherish our fainting hearts with this hope, comfort us with this thy lovingkindness and faithfulness in jesus Christ our Lord, and only Saviour. PSAL. XCIII. A Doxology. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 'TIS the purpose of the Prophet to comfort the Church opposed by Tyrants and Persecutors, and yet she shall not utterly fail. The gates of Hell shall not prevail against her, because Christ sits in his Church as King. The Sum of it is, 1. The magnificence and power of Christ our eternal King, vers. 1, 2. 2. That he defends his Church in the day of a storm, vers. 3, 4. 3. That his Laws are holy, and his Church also, vers. 5. The Prophet in the first verse describes our King, 1. From his Office. He reigns. He is the great and chief Monarch; The King of the Church described. The first part. 1. From his Office. He is no idle Spectator of things below, but wisely, and justly, and powerfully he administers all things. 2. He is a glorious King. For he is clothed with Majesty. 3. He is a potent King. The Lord is clothed with strength. 4. He is a warlike King. For he hath girded himself, Vers. 1 buckled his sword upon his armour, for offence of his enemies, 2 His Majesty. for defence of his Kingdom. 3 His Power. Then for his Kingdom. 4 His Ammunition. 1. It is first Universal. The World. 2 His Kingdom universal. 2. It is fixed, firm, and stable. The World is also established, and cannot be moved. Vers. 2 3. It is an everlasting Kingdom, from everlasting to everlasting. 1 Firm, immutable. Thy Throne is established of old: Thou art from everlasting. 2 Everlasting. Aeternus Rex, aeternum Regnum. 2. The second part. Against this Tyrants arise. But in this his Kingdom, there be those who raise tumults, commotions, and rebellions. These he compares to swelling waters, and foaming waves. 1. The floods, i. e. Tyrants, Persecutors, etc. have lifted up, O Lord, Vers. 3 the floods have lifted up their voice, the floods lift up their waves. The Church dwells in the Sea, and the waves of tyranny, ambition, malice, beat furiously upon it. 2. But to no purpose. Well, be it so: yet the Lord on high is mightier than the noise of many waters, yea than the mighty waves of the Sea. He wonderfully and strangely hath showed his might, Vers. 4 in getting himself the Victory over all Persecutors, and propagating and enlarging his Kingdom over all the earth, in despite of his enemies. 3. The third part. The Laws of his Kingdom unalterable. And as his Kingdom is , so are also the Laws by which it is governed; fixed, and unalterable also. Thy Testimonies are very sure. The Gospel is an eternal Gospel, the Doctrine thereof holy, and inviolable, by which God, Vers. 5 testatus est, hath witnessed his goodwill to man, and what he will have done by all his loving Subjects: which is, that they be a Holy people. 2. 2 And holy: as are his Subjects also. For Holiness becomes thy House for ever. The Temple, the Priests, the people, must be a Holy Nation: for ever correspondent to the Holiness of his Law and Testimonies. Be ye Holy, for I am Holy. Holiness becomes thy House, O Lord, for ever. The Prayer collected out of the ninty third Psalm. O Omnipotent Lord, which framedst the whole world by thy power, and orderest all things by thy wisdom, and yet in mercy hast made choice of some only to be a peculiar people to thyself, Vers. 3 thou seest how this thy little flock is opposed, afflicted, oppressed by the pride and malice of bloody men. Our enemies, O Lord, are mighty, and insult over us, they roar as the Sea, they lift up their voice; they seek to dash us in pieces with their insolent waves of anger and hatred, as an inundation of waters, and a tempestuous Sea, they encompass us, and seek to swallow us quick. Let it be thy pleasure, Vers. 4 O Lord, to deliver us from these waves, we believe that thou, O Lord, art mightier than the noise of many waters, yea than the mighty waves of the Sea, stir up then thy strength, and come amongst us. Cast them then down in thy power, still the waves of this troublesome Sea with thy word, break in pieces the heads of Leviathan in these waters, that we may have just cause to glorify thy name. Other Lords now reign over us, Vers. 1 but thou art our King, show thyself then thou that sittest between the Cherubims, appear as thou art, clothed with Majesty, Vers. 2 fortified with power and strength, girded with thy sword upon thy thigh, revenge thine own cause upon thy enemies, and defend thy little flock. Thou art from everlasting, Vers. 1 thou art the sole Monarch of the World, thou reignest, thy Throne is established of old, let not man then have the upper hand, lest he grow too proud: Show that thou hast so established the World, and thy Church in the World, that it shall never be moved. In thee, Vers. 5 all the promises made unto us, are yea, and Amen, thy Testimonies are very sure, and the decrees of thy Kingdom immutable. They require of us, Faith, Obedience, and Holiness. Oh thou who art our King, and our God, give us Faith to rely on thy promises, Obedience to submit to thy Laws, and a study of Holiness, constantly and ever to perform such holy services and duties, that thou requirest, and becomes thy house, and those that dwell in it. Make our bodies Temples of the Holy Ghost, that the Holy Ghost may take delight to dwell in this Temple for ever. Amen. PSAL. CXIV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. IN this Psalm our Prophet prays, complains, inveighs against wicked men, Oppressors of the innocent; reproves their Atheism, and informs them of God's Omniscience: Comforts the godly, and encourages the just to put their trust in God; assuring them that God will reward the wicked, and defend the righteous. In this Psalm then, The parts are, 1. A Petition for vengeance upon the wicked, vers. 1, 2. 2. A pitiful complaint, with the causes of it, which were two. 1. The delay of God's judgements on them, vers. 3, 4. 2. Their insolence, oppression of the poor, blasphemy against God, to 7. 3. A sharp reprehension of their blasphemy and Atheism, and the refutation of it, from vers. 8. to 12. 4. A consolation to all good men, that God will reward the wicked, and defend the righteous, from vers. 12. to the end. Which is confirmed 1. From God's faithfulness, who hath promised, and will perform it, vers. 14. 2. From David's own experience, from vers. 16. to 20. 3. From God's hatred of injustice, tyranny, oppression, vers. 20, 21. 1. Which will cause him to be a Rock and defence to his people, vers. 22. 2. A severe Revenger to the Oppressors, vers. 23. 1. He gins with a Petition, The first part. He petitions for vengeance on the wicked. that God would take vengeance of the Oppressors of his people, which that he might the easier persuade, he makes choice of an Attribute, and to show the ardour of his prayer, ingeminates it, which is peculiar to God, for mihi vindicta, ego retribuam. O Lord God, Vers. 1 to whom vengeance belongs, to whom vengeance belongs: As if he had said, Thou art the most powerful Lord, a God of power and justice, and hast vengeance into thy own hand. Therefore now 1. Show thyself, appear, shine forth, evidently and apparently show thy justice, vers. 1. 2. Lift up thyself, thou Judge of the earth: Do thy Office of Judicature, Vers. 2 ascend thy Throne, and Tribunal, as Judges use to do, when they give judgement. 3. Render a reward to the proud. For the proud humble not themselves to thee, they repent not, pronounce therefore the sentence of condemnation against them. 2. And now the Prophet gins to Complain, The second part. He complains that it is delayed: by which that by the delay of God's vengeance, wicked men were hardened in their impiety, and gloryed in their villainy. 1. How long? how long? This thy forbearance seems tedious to us, especially since the wicked grow worse and worse by it, and insult over us the more. 2. For they triumph of their strength, they glory in their prosperity, Vers. 3 and in their wickedness. The wicked are encouraged in mischief. 3. They utter and speak hard things, boldly, rashly, Vers. 4 proudly they threaten ruin to thy Church, they breathe nothing but blood, and eversion of Kingdoms, and Cities, freely, and without fear they talk of nothing else, but what they have done, and what they will do. 4. They are workers of iniquity, and they boast themselves. 'Tis not sufficient for them to do ill, but they boast of it. Of their strength they boast, of their power they boast, of their success they boast, as if nothing were able to withstand their counsel, their sword, their wisdom. Especially to insult over, and oppress the Church and poor. Now to what end do they make use of all these? (for of that I must complain also) the consequence is lamentable, the event sad, the effects are lamentable, for in their fury and injustice, 1. Vers. 5 They break in pieces thy people, O Lord. The people elect, separate, dedicated to thee. 2. They afflict thine heritage. The people, that thou hast chosen for thy possession. 3. Vers. 6 They slay the widow, destitute of the comfort of an Husband. 2. And the stranger, a man far from his Friends and Country. 3. And murder the fatherless, all which thou hast taken into thy protection, and commanded that they be not wronged, Exod. 22. Deut. 24. Yet such is their fury, that they spare not Sex, nor age, nor any condition of men. Nay, And to blaspheme God himself. it were yet tolerable, if their rage would stay here, it were but against Man, but they add one wickedness to another; to their injustice and cruelty, they add impiety, and blasphemy. And of that I complain next. Yet they say, Vers. 7 The Lord shall not see, neither shall the God of Jacob regard it. That he nor hears, nor sees, nor regards what they do. What tell you us of the Lord, what do you talk to us of the God of Jacob, that God of revenge, tush, he hath nor eyes, nor ears, or if he hath, he is far removed, and cares not for these things below, he shall nor see, nor hear, nor understand, nor consider, nor examine, what we do in this world. This is their impiety, this their b asphemy. This the true cause of all their injustice, tyranny, cruelty, oppression. Now our Prophet sets himself seriously to reprehend and confute this; The third part. Whom David reprehends for their Atheism, confutes, and derides. By an Apostrophe he turns to them, and calls them fools, and proves by a manifest Argument, that they are fools, demonstrating that God is nor deaf, nor blind, as they presumed and conceived, from the cause to the effect: and urgeth them Emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Vers. 8 Understand, ye brutish among the people. Oh ye fools, when will ye be wise? Shows that God 1. Understands. what will you be brutish always? will you never have common sense in your heads? 2. Verse. 9 He planted the ear, caused you to hear, and shall not he then hear? 2 Hears. 3. 3 Sees. He form the eye with all the tunicles, and put into it a visive faculty, by which you see, and shall not he see? Nil dat quod non habet. To say the contrary, is as if you should affirm, the fountain that sends forth the stream, had no water in it, or the Sun that enlightens the world, had no light, or the fire that warms, had no heat. Are these affirmations fit for wise men? Neither is it, that the God of Jacob doth nor here, nor see. Farther yet. Vers. 10 4. He chastiseth the heathen, as Sodom, Gomorrah, etc. 4 Chastiseth. or he chastises them by the checks of their own conscience, the Synderesis being set in their souls to that purpose, their thoughts accusing them, or excusing; and shall not he then correct you, who go under the name of his people? and yet so impiously blaspheme? 5. 5 Knows the vain thoughts of man. He that teacheth man knowledge, hath endued him with a reasonable soul, and made him capable of all Arts and Sciences, is he stupid? is he without understanding? Shall not he know? Nay, nay, say or think what you will, it is not so; so far he is from being deaf, that he cannot hear your words, or blind, that he cannot see your actions, that he looks into your hearts, and knows your thoughts, counsels, and judgeth them all vain. Vers. 11 The Lord knows the thoughts of man, that they are but vanity. With which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he concludes his reprehension. 4. And so from them, he comes to the Good man, The fourth part. David shows the happinness of good men, who are Blessed. and shows his happiness, whom he labours to comfort in his extremities, whom he pronounceth Blessed. Blessed is the man; and his blessing lies in these things. 1. In his sufferings; because when he is punished, he is but chastised, and his chastisements are from the lord Blessed is the man, whom thou chastenest. Vers. 12 2. In his teaching; that when he is chastised, 1 In his sufferings, in that taught thereby Obedience. he is but taught obedience to the Law of God, taught by book, taught out of thy Law, which because he hath not well kept, therefore he is whipped, and by it taught to heed it, to love it, to affect the observation better hereafter. 3. In consideration of the end; that he sret not, Vers. 13 but bear more moderately the insultations, and injuries of the wicked, for the end, And patience, in regard of the end. why God chastiseth, and teacheth thee out of his Law, is, That he may give thee rest, a quiet and even soul from the days of adversity, and that thou shouldst expect with patience, Domc., so long, till the pit be digged up for the ungodly. Such a day there is, and the day will come, Hell as ready to receive the sinner, as a Grave digged up for a dead body: Expect it therefore with a quiet mind. Vers. 14 4. And the reason is, That though God for a time seem to be angry, Of which the 1. Confirmation is from God's faithfulness and equity. and suffer his people to be afflicted, yet he will not utterly neglect, and forsake them. For the Lord will not cast off his people, neither will he forsake his inheritance. 5. A day of judgement, and execution of justice, shall come, when judgement shall return unto righteousness. Vers. 15 When the Church is in affliction, these two seem to be separated and divorced, but they shall meet again, and kiss each other. The justice of God which seems to be only potential and habitual, and, as it were, asleep, while his chosen do suffer, and wicked men oppress them, shall then be apparent, and actual; so that the justice of God in the defence and deliverance of his Church, and the judgement of God in the condemnation of the wicked, shall be conspicuous. 2. In which the just shall so fully acquiesce, that all those who are upright in heart, shall follow it. Applaud, acknowledge it. A second confirmation of the comfort he gave to the Church in affliction, 2 Confirmed by his own example. Object. is fetched from his own experience, from the 16. to the 20. verse. Object. Yea, but this time of judgement may be long, in the mean while, 'tis necessary to have some helper and help against the persecutions and injuries of cruel men. Who will arise for me, Vers. 16 and labour to protect me in so great a concourse of devils, or mischievous men? who will stand up for me, and defend me against the workers of iniquity? Resp. Even he that then stood up for me. No man, but God alone, Resp. Vers. 17 he did it, and unless the Lord had been my help, my soul had almost dwelled in silence. I had been inter silentes, laid in the grave among the dead, saith David, vers. 17. 2. If I said, and complained to him, that I was in any danger, Vers. 18 My foot slips, I was tempted, and ready to fall, Thy mercy, O Lord, held me up, in mercy he lent me his hand, and sustained me. 3. Vers. 19 In the multitude of the thoughts within me, thy comforts delight my soul. 1. The thoughts within me, were sorrows of heart, and many they were, occasioned from within, from without, a multitude of them: and yet I did not only patiently undergo them, but found comfort in them. 2. Thy comforts delight my soul, as were the troubles in the flesh, so were comforts in my soul, which did mitigate the sorrow of my heart, which did arise from that which grieved the outward man; so that the sad thoughts of my heart were turned into matter of joy, 2 Cor. 7.4. I am filled with comfort, I am exceeding joyful in all our tribulation. Can then the sorrowful thoughts of the heart? The prolepsis. can tribulations and afflictions delight any soul? Yes, they may the soul of a pious and righteous man, while he considers, That 1. Apodosis, showing the true use and end of afflictions. Either by them he is purged from the impurity of sin, that cleaves so close to him. 2. Or that he is by them proved and tried by God, whether he will cleave fast to him. 3. Or that God doth this to make him conformable in his sufferings, to his head Christ Jesus. 4. Or that, his reward in heaven for his patience, shall be the greater. For our light affliction, which is but for a moment, works for us a far more exceeding and eternal weight of glory, 2 Cor. 4.17. In the multitude of the greatest sorrows, these are Gods comforts, and they may delight a soul. 3. 3 Confirmed from the nature of God, that will revenge injustice. His third Reason to comfort the Church in affliction, is drawn from the Nature of God, to whom all iniquity, especially committed by those in the seats of justice, is hateful, of which because those, who are in high places are most guilty, for they most oppress his people, therefore he will be sure to take the severest revenge on them. And with this also he comforts the people of God under the Cross. 1. Vers. 20 Shall the Throne of iniquity have fellowship with thee? Thou art a just God, Especially in Magistrates: who hope to bear it out, 1. By their Throne. 2. By wicked Laws. and wilt thou have any thing to do, any society with those that sit upon Thrones, and Seats of justice, and execute injustice? which they hope to bear out by their power. 2. Which frame mischief by a Law? i. e. Frame wicked Laws, or under the colour of Law and Justice, oppress the innocent? Summum jus, summa injuria, and injuries may and are too often done ex prauâ interpretatione legis. With those who do injustice by the sword of justice, God will have no fellowship. 3. Vers. 21 And yet there is a third pretence of wicked men to colour their proceed against innocent men. 3 By their Council. The first was their Throne. 2. The second was the Law. And the third is their Council, and consultations in them. These they call to that end. Coeunt turmatim. Jagheddu, Congregabuntur, Convenient. They meet by Troops as Thiefs, they Assemble, they Convene in Synods, they gather themselves together, and that to a most wicked end. 1. Against the soul of the Righteous. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuag. To hunt. 2. To Condemn the Innocent Blood. Their Laws are Dracc's Laws. Now what shall the poor Innocent do in such a case? From whom God will defend his people. How shall he be comforted? Help he must expect none from man, from man it cannot come, it must come from Heaven, and therefore let him say with David, Let my enemy's rage as they list, Vers. 22 and exercise all cruelties toward me, under a pretence of zeal, piety, and legal justice. 1. But the Lord is my defence, that their treachery and plots shall not hurt me. 2. My God is the Rock of my refuge, on whom my hope shall safely rely. 3. I am fully assured, for I have his Word and his promise engaged for it. 1. That he shall bring upon them their own iniquity; that is, Vers. 23 that the iniquity of the wicked man, And punish them for their injustice. shall return upon his own head; As thy Sword hath made women childless, so shall thy mother be childless among women, saith Samuel to Agag, 1 Sam. 15.33. Judges 1.7. 2. And shall cut them off in their own wickedness, in malitia eorum: not so much for their sin, as the malice of it. 3. Which, for assurance of it, he repeats, and explains who it is that shall do it. Yea, the Lord our God shall cut them off; the Lord, whose providence they derided, our God, the God of Jacob, whom they contemned, vers. 7. The Prayer collected out of the ninty fourth Psalm. O Omnipotent Lord God, Vers. 6 strange and wonderful is the insolence of wicked men, for they do not only slay the widow and stranger, and murder the fatherless, Vers. 5 but they are come to that height of pride and madness, that they break in pieces thy people, and afflict thine heritage; yea, they set their mouths against heaven, and blaspheme thee to thy face, Vers. 7 boldly and presumptuously they say, The Lord shall not see, neither shall the God of Jacob regard it. O Lord, how long shall the wicked, Vers. 3 how long shall the wicked thus triumph? How long shall they utter and speak hard things? How long shall all the workers of iniquity, boast themselves of their power, their strength, Vers. 1 their armies, their success, their wisdom? To thee, O Lord God, Vers. 2 vengeance belongs, to thee vengeance belongs, evidently and apparently show thy justice. Lift up thyself, ascend into thy Throne and Tribunal, O thou Judge of the whole earth, and reward the proud after their deserving. Man, I see, being advanced to honour, hath no understanding, Vers. 8 and without thy Spirit of wisdom, is to be compared to the beasts that perish; for is it else possible, that a creature endued with reason, should become so brutish, as to imagine that he that planted the ear, and gave him power to hear, should not hear: Or so foolish, as to think, that he who framed that admirable Organ of the eye, and placed in it the visive faculty, should not see himself? be deaf, and not listen to what is proudly spoke, against him? and blind, and not regard what is maliciously done against his people? Is it conceivable, that any man should be so foolish and stupid, as to suppose, that he, who hath fallen in fury upon many Nations for their sins; shall not correct him for his transgressions? that he, who hath taught man knowledge, and shown him by his own conscience, what is good and evil, and by it reproving him when he does amiss, and by it taking revenge on him a is it possible, I say, that he should not know, and revenge it? Yet to this Blasphemy and Atheism some have arrived. O Lord, never let any of thine fall into this bruitishness, far remove from them this folly, make them wise to know, that thy ear of jealousy hears all things, and that thy eyes run through the world, and tries the children of men, that thou art present in all our ways, seest our actions, hearest our words, nay, searchest into the secrets of our hearts, and the depth of our counsels, and that it is but in vain to offend thee, and think to be hid, to attempt to break in pieces thy heritage, and murder the innocent, and think to escape. The Lord knows the thoughts of man, that they are vanity. Thou, Lord, at this time hast showed thy people heavy things, thou hast given us a Cup of deadly wine to drink. Vers. 20 The enemies of thy Truth have set themselves down in the Throne of iniquity, they have framed mischief by a Law, they have gathered themselves together, met in Assemblies and Synods against the soul of the Righteous, and have condemned the Innocent blood. Who shall now rise up for us against the evil doers? Or who dare stand up for us against these workers of iniquity? At this their prosperity our feet had well nigh slipped, at this their oppression the tread of many were well nigh gone. Nothing can support us but thy mercy, make us trust to it; nothing can comfort us in our sorrows, but thy promises; In the multitude of the thoughts that we have in our hearts, send down thy comforts, that may delight our souls. Make us know, that thou wilt have no fellowship, society, or commeres with the Throne of iniquity, that thou art not in the midst of their Assemblies and Councils to bless them, nor dost approve their mischief framed by a Law. Vers. 14 Teach us out of thy Law, that the afflictions of the godly are from thee our Father, and a seal of our adoption, and therefore, Blessed is the man whom thou chastnest, Vers. 13 and instructest with this Rod. Out of thy Law we learn, That God will not cast off his people, nor forsake his inheritance, O let this quiet our hearts, and set them at rest in these days of adversity. Laughed we are again out of thy Law, Vers. 15 That judgement shall return unto righteousness, that thy judgements, which now seem to sleep, will at last awake, Vers. 13 and in justice overtake the murderers of thy people, assured we are, that the pit shall be digged up for the ungodly; till that be done, let us wait with patience, Vers. 15 and wish an upright and sincere heart acquiesce in thy promises, and follow the ways of thy justice, approving thy wisdom, knowing the time thou choosest is best for us. In the mean time be thou our help, our defence, our rock, or refuge; our help, Vers. 17 when these wolves are ready to devour us; our defence, when they strike at us; Vers. 22 our rock, when they come as the waves of the Sea about us; and our City of refuge, when they pursue us. But as for them, the time is best known to thee, and we submit to it, and when that time is come, bring upon them their own iniquity, cut them off in their own malicious wickedness; Vers. 23 yea, cut them off, O Lord our God, to thee be praise, glory, and honour, now and ever. PSAL. XCV. A Psalm to be sung at all times, in all places, Bellar. by all men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. FOR it contains an invitation to praise God with internal and external worship; and therefore is fitly chosen by the Church to be sung in the beginning of our Liturgy, to excite all men present to serve God infear, and rejoice with reverence. Two parts of this Psalm. 1. An Exhortation to praise God, to adore, worship, kneel, ver. 1, 2, 6. 2. Reasons to persuade to it. 1. God's mercies, ver. 3, 4, 5, 7. 2. His judgements in punishing his own people Israel for their neglect of this duty, from ver. 8. to 11. 1. David gins this Psalm with an earnest invitation, including himself, The first part. David calls an Assembly. crying: 1. O come, let us; come along with me, though a King, he thought not himself exempted. Ver. 1 2. And the Assembly being come together, he acquaints them what they came for. 1. To sing to the Lord, hearty, merrily, joyfully; Exaltemus. 1 To sing to God. 1. Let us make a joyful noise; make a Jubilee of it, Jubilemus. 2. Openly, and with a loud voice; Let us make a joyful noise with Psalms. 3. Reverently, as being in his eye, his presence. 4. Gratefully; Let us come before his presence with thanksgiving. 2 To adore and worship, outwardly, inwardly. 2. To worship, to bow down, to kneel, ver. 6. Adoration, humble Adoration, outward worship, that of the body, as well as inward, that of the soul is his due; and that for these reasons. Ver. 6 2. For God calls for nothing from us, which there is not great reason, The second part. His Reasons to persuade it. but that we yield him; serve him then we ought with heart and body, out of many respects. 1. Because he is the Rock of our salvation, whether temporal or spiritual, Ver. 1 so long as we rely on him as a Rock, 1 Because our Rock. safe we are from the tyranny of men, from the wrath of God, from the power of the Devil, death, hell. 2. Because he is a great God, and a great King, above all gods. Jehovah, Ver. 5 a God whose Name is, I am, an incommunicable name to any other; 2 A great God and King. for his Essence is from himself, and immutable, all other derivative and mutable; and the great Jehovah, great in Power, Majesty, Glory, and greater than all other Nuncupative gods, Idols, Kings, for he is above them all, above all gods. 3. The whole orb of the earth is under his power and dominion; Ver. 4 3 Under his Dominion the whole World. In his hands are the deep places of the earth, the strength of the hills is his also. The globe of the earth in all its extensions is subject to him. 4. And no marvel, for he is the Creator of both, 4 The Creator. which is another Argument: The Sea is his, and he made it, Ver. 5 and his hands form the dry land. Ver. 6 5. He is our Maker, the Creator and Lord of man also. 5 Our Maker. 6. Our Lord God in particular; 6 Our Lord God. for he hath called us to be his inheritance: For we are the people of his pasture, and the sheep of his hand. Now all these laid together, and well weighed, being wonderful expressions of his mercy and lovingkindness, are of strength enough to persuade us hearty, reverently, openly to sing to, and praise him, to adore, bow down, and kneel before him. 2 In which duty if we fail, he proposeth what is to be expected by the example of the Israelites. 2. In which if we obstinately and stubbornly fail, we have a fair warning given us what is like to follow, by the example of the Israelites, purposed here by the Prophet, That if mercy will not win upon us, than judgement may: Lege Historiam, ne fiat Historia, Numb. 14. Exod. 17. The sum is this: 1. God gave them a day, and he gives it you, 'tis the hodie of your life. 2. In this day he speaks, he utters his voice; outwardly he speaks by his Word, To whom God gave a day. inwardly by his Spirit. 3. This you are bound to hear, to obey it. 4. And 'tis your own fault if you hear it not, for you may hear it if you will, to that purpose he hath given you a day: T day if you will hear his voice. 5. Say you hear it not, the cause is, the hardness of your hearts, and take heed of it; Harden not your hearts. For than it will be with you, But they hardened their hearts. as it was with the Israelites. 1. As in the day of temptation in the Wilderness, at Meribah and Massah. 2. When your Fathers, the Israelites, that then lived, tempted me, and proved me. And tempted God. They asked whether God was among them or no? They questioned my power, whether I was able to give them bread, and water, and flesh? 3. And they found that I was able to do it, They saw my works; for I brought them water out of the Rock, and gave them bread from Heaven, and flesh also. But these were not the sole tentations and provocations I found from them, their stubbornness was of a long continuance, and often repeated, for it lasted forty years, so long as they were journeying through the Wilderness: Forty years long was I grieved with this Generation, Therefore God censured them for a stubborn people. which very much aggravates their rebellion; and this drew God to pass this Censure and Verdict upon them. 1. His Censure was, that they were an obstinate, stubborn and perverse people; A people that did always err in their hearts, that were lead with their own desires, and run a head their own way, which caused them to err; the way of God they would not go in, they knew it not; that is, they approved, they liked it not,; they thought themselves wiser than God, and knew better how to make provision for themselves, than God could; They have not known my ways. 2. His Verdict upon them; Unto whom I swore in my wrath, that they shall not enter into my rest; 2 And swore they should not enter into his rest. i. e. literally into the land of Canaan that I promised them; the Oath is extant, Exod. 14. As I live, saith the Lord, your carcases shall fall in the Wilderness; and in the Wilderness they did fall, every one, except Caleb and Joshua; a fearful example against stubbornness and disobedience, and to that end produced and amplified by the Prophet; and the Apostle, Hebr. 4. by it warns the Hebrews, that they be not incredulous, hardhearted, obstinate, lest a worse thing happen to them, lest they be excluded the rest of the celestial Canaan, of which the earthly was but a Type. A Meditation collected out of the ninety fifth Psalm. MANY, O Lord, are the ways by which thou workest upon the weak and untoward nature of man to win him to his duty, Thou remember'st him of thy lovingkindness, Thou settest before his eyes fearful examples of thy justice, executed even upon a people, whom thou madest choice of before all the Nations of the earth, that he should be dutiful, and not dare to be obstinate and harden his heart at thy voice; 'tis thy desire that his service unto thee be a reasonable service, and powerful are the reasons used here by the Prophet to persuade unto it. Bound we are to sing unto the Lord, Ver. 1 to give thanks in his presence, and shall we not do it? Bound we are to adore, worship, bow down and kneel, and dare we plead, as some do, against it? Tell me, what it is that can move thee? will power? Ver. 3 He is the lord Will Majesty and Excellency? He is the great Jehovah. Will Sovereignty? He is above all Princes of the Air, Ver. 4 and Princes of the Earth? Will Dominion; the whole terrestrial Glove is subject to him, the deep places of the earth, and the strength of the hills are in his hands: Ver. 5 He made the Sea, and 'tis his; He form the dry land, and both are in his hands: Ver. 6 Nay, his hand went upon thee, O man, he stamped upon thee his own image, and was thy Maker and Creator. O my soul, why then art thou so dull, so heavy, so flack, so negligent in the performance of this Duty? suffer not thy brutish flesh hereafter to overrule and depress the Spirit, come willingly, and prostrate thyself humbly, and adore reverently; sing cheerfully, and give thanks hearty in the presence of thy God. He is the Lord that made the whole World, he is the Lord that rules the whole World; the strength of Mountains, the depths of the Earth and Sea, the height of Princes are as the dust of the balance in comparison of his Power and Majesty, fall then low before his footstool, confess thy weakness and meanness, and knéel before the Lord thy Maker. I said too little, for this is a general mercy, and common to all creatures, for not the least and vilest of these, but is the work of his hands, and over these thou hast set man to be a Lord, in which Dominion a Heathen partakes with a Christian, because he partakes of the name of man, and hath thy image of reason, understanding, will, memory, stamped upon his soul; bound then upon these Arguments he is, to bow and knéel as well as I, and obliged to worship and adore as much as any Christian. But thou hast tied us unto thee in a stronger Bond, and obliged us to these duties by a nearer and more precious favour, when we were straggling in the Wilderness thou goest after us, and brought'st us home to thy Fold, Ver. 7 and hast made us the sheep of thy pasture, when we were not a people; Thou hast laid thy hand upon us, and seized us for thy own people, and ever since become unto us a Rock of salvation, saved us from the fury and rage of Tyrants, saved us from our sins, saved us from thy wrath, saved us from the wrath to come; O come then, let us worship and bow down, and knéel before the Lord our Saviour and Redéemer. And now, O my soul, Ver. 7 consider what it is that thy Maker and Redeemer requires of thee, even that thou hear his voice, and obey his commands; he hath given thee a day, and but a day to do it: Behold, now is the day of salvation, Ver. 8 put it not then off, let it not slip from thee, and harden not thy heart against his mercy, take heed that there be not in thee an evil heart of unbelief in departing from the living God, and thou be hardened by the deceitfulness of sin. Ever have in memory the Israelites and their obstinacy, their sin; Ver. 8 and what befell them. They were a stubborn Generation that set not their heart aright, they provoked the most High, they tempted the Holy One of Israel; Ver. 9 forty years long was he grieved with that untoward people, they erred in their hearts, Ver. 10 and would not submit to his Laws and ways: But they escaped not unpunished, vengeance, as God had sworn, overtook them, and their carcases fell in the Wilderness, nor above two of six hundred thousand souls entered into that rest promised them, the land of Canaan. I read and tremble, I tremble and pray; Lord keep me from this disobedience, this obstinacy, this hardness of heart, melt my soul with the fire of thy Spirit, and soften it with the oil of thy grace, that when thou speakest. I may answer, and at the sound of thy voice I may be obedient; so that showing not the least reluctation to thy commands, and never murmuring at thy do, I may obtain by thy infinite goodness, after the manifold errors and furious storms of this life, that secure Port of Heaven, where there remains a perpetual rest to the people of God through jesus Christ our Lord. Amen. PSAL. XCVI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ALthough this Psalm was composed by David at the bringing back of the Ark, 1 Chr. 16.23. yet with one voice all Christian Expositors acknowledge it a Prophecy of Christ's Kingdom and Church to be enlarged by the access of all Nations, and of his coming to judgement. Two parts of the Psalm. 1. A general Exhortation both to Jews and Gentiles to praise God. 2. A Prophecy of Christ's Kingdom, described by the Greatness, ver. 4, 5. the Honour and Majesty, verse 6. of the Majesty of the King, verse 6, 7, 8. 2. The amplitude of it, ver. 10. 3. His judicature in it, from ver. 10. to the end. 1. The first part. An invitation to praise God. The first three verses contain a general Exhortation to set forth God's praises for the benefits exhibited to the whole earth by Christ. 1. First, That the praise be full, he thrice repeats, Cantate; O sing, sing, sing to the honour of the Trinity, Ver. 1 saith Bellarmine, obscurely insinuated in the Old, but plainly to be preached in the New Testament. 2. Ver. 2 Show forth, Benedicite, i. e. Cantando laudate, or gratias agite. 3. Ver. 3 Declare, Hashern. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, carry good news, a fit word for the Gospel, Ver. 1 which is Evangelium, glad-tydings. 2. The Song that was to be sung, was to be a new Song; Sing unto the Lord a new Song; New, for a new benefit; New, to be sung by a new people. 3. It was to be sung by the whole Earth; by new men, and all men, all the World over; for God was not now to be known in Judaea only, but to all Nations. Ver. 2 4. It must be continually sung, from day to day, without cessation, or intermission; for as one day succeeds another, so should there be a continual succession in this praise. After he expresseth the benefit or matter that all the earth is to praise him for, For the redemption of the World by his Son. which in one word, is the Redemption of the World by his Son. 1. Show forth his salvation, which he hath conferred on Mankind by Christ. Ver. 2 2. Ver. 3 Declare his glory among the Heathen, his wonders among all people: His glory and wonders, which is the selfsame with salvation, which was a glorious work, and full of wonders; and this now was to be Evangelized, as before to the Jews by the Prophets, so now to all people by the Apostles. 2. The second part. To this end he presents God as a great King. And that his Exhortation might seem more reasonable, he presents God as a King, and sets down the Greatness, the Amplitude, and Equity of his Kingdom. 1. Sing to the Lord all the Earth, for he is Lord of the whole Earth. 1. The Lord is great; great in power, great in wisdom, great in goodness, great in mercy, great in dominion and riches, great every way, that any thing can be great. 2. 2 Worthy of all praise. He is greatly to be praised, or worthy of all praise, for his innumerable benefits he bestows, spiritual, temporal, his Creation, Redemption, Preservation of the world. What can be found praise worthy in any King, may be found superlatively in him. 3 To be feared above all gods. Moller. Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non dii. Bellarm. Muscul. Supreme, not so any of those gods. They Deastri. 3. He is to be feared above all gods. For he can cast body and soul into hell. They, though called gods, can do nor good, nor hurt. The devils that set them up, do believe him to be above them, and tremble, Jam. 2. Sing to him then, and not to them, for the Supremacy is his. He is Super omnes Deos. Gods did I call them, alas, they are nothing less, they are all of them Elilim. Deiculi, petite gods, or Deastri, ridiculous gods: or Elilim, Vanities, Idols, no gods. If they be Gods, show their works, produce the heavens they made, or the earth they framed, whereas, our God made the heavens, and all things that ●●e in it, and under it; Ver. 5 He then to be feared, and not they. In which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Prophet doth elegantly deride the heathenish gods, Especially the gods of the heathen. and the heathen for fearing such gods. 1. For the multitude of them. For they were many: which is contrary to the nature of God, who must be but one, in reason there can be but one Supreme. 2. For their division, one of the Ammonites, another of the Moabites, one of the Philistines, many of the Assyrians, Egyptians, Greeks, Romans, according to the number of the Cities, were there gods, three hundred Jupiter's, thirty thousand of these Deities. 3. They were Elilim, petite gods, Moloch had the rule of the Sun, Astarte of the Moon, Ceres over Corn, Pluto his dominion in heaven, Neptune in the Sea, etc. Their power was not universal, as the power of God ought to be. 4. For their Vanity, they could not help. If Baal be a god, let him plead for himself, Judg. 6. Bell boweth down, Nebo stoops, etc. they could not deliver the burden, they themselves are gone into captivity, Isa. 46.1, 2. For an Idol is nothing in nothing in the world, 1 Cor. 8. 4. Lastly, in the opposition, They Dii. facti, he Factor. which lively shows the difference betwixt God and Idols. It was man that first made them gods, and made Idols for them. They then are at best but works of men's hands. But our God is Factor, a Maker, a Creator. He made the Heavens, those great and beautiful bodies, and all that is contained in and under those Orbs. He than is terrible, he to be feared, and not those diminutive, those vain, those unprofitable gods of the Nations, and their Idols. 2. And so having removed out of his way all the gods of the Nations, he returns to the description of our God and King. He said he was great; greatly to be praised, to be feared above all gods; and now he adds that which makes farther for his honour. For he presents God under the person of a mighty King, in whose Palace, all things, that may set forth his Majesty, To be praised also for his Honour, Majesty, etc. are presented to the eye of the Subject and Strangers. Honour, Majesty, Strength, Beauty. So saith our Prophet. Honour and Majesty are before him, Vers. 6 Strength and Beauty are in his Sanctuary. God is indeed invisible, but his Honour and Majesty, his Strength and Beauty may easily be seen in his ordering, governing, and preserving the whole world, and his Church, both which may not be unfitly called His Sanctuary, and the last His Holy Palace. Which he moves all Subjects to give their King. 3. God he hath proved to be an universal King, and now he persuades all his Subjects, that is, all kindreds of the people, or the Families of the Nations to return unto their King his tribute, his due, their debt, to wit, his due honour and worship, which he comprehends in these words, Give, bring an offering, Vers. 7 worship, fear, proclaim him to be King. 1. Give unto the Lord, and again, 1 To give him freely Glory and Strength. Give unto the Lord Glory and Strength. Give freely to him, and solely attribute to him the glory of your being and well-being, that he made and redeemed you, and that by the strength of his right-hand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath plucked you out of the hands of your enemies; This was the glorious Work of Mercy and Power. Sing for this with the Angels, Glory be to God on high. 2. Give unto the Lord the honour due to his Name. Remember 'tis a debt, Vers. 8 and a debt in equity must be paid. And the honour due to his Name, 2 The Honour due to his Name. is, To acknowledge him to be Holy, True, Just, Powerful, The Lord, the faithful God, good, merciful, long-suffering, etc. all that was proclaimed before him, Exod. 34.5, 6, 7. Defraud not his Name of the least Honour. 3. 3 To bring him Offerings. Bring an offering, and come into his Courts. Appear not before the Lord empty, as the Jews were commanded, to which out Prophet alludes: They had their Sacrifices, and we also have our spiritual Sacrifices, acceptable to God by Jesus Christ, to bring, 1 Pet. 2.5. And these are the Sacrifices of a contrite heart, Confession of sin, Mortification, Prayer, Fasting, Alms. Bring these when ye come into his Courts, into his presence, and into his House of Prayer. 4. Vers. 9 O worship the Lord in the Beauty of Holiness. They that come into the presence of a King, 4 To Adore him. presently fall on their knees, in token of their submission and homage, when you come into the presence of your King, do the like: Adore. 2. And remember to do it in the Beauty of Holiness, which if referred to the material Temple, consider that it is by relation a Holy place, 5 In the Beauty of Holiness. and should not then be profaned; a Beautiful place, and should not then be defaced, but kept beautiful. But if to be referred to the Spiritual Temple, the Temple of the Holy Ghost, that also is to be beautified with Holiness. A holy life, holy virtues. 5. 6 And to do it in fear and reverence. Fear before him all the earth. Join fear to your Worship, for a man may be too bold and saucy in the presence of this King. Serve the Lord in fear, and rejoice with reverence. There is a fear that ariseth out of the apprehension of greatness and excellency in the person, together with our dependence on, and our subjection to him, which both in body and mind makes us step back, and keep a distance: And this kind of fear causeth and produceth all Acts of Reverence and Adoration; and this is it which the Prophet here calls for. 6. Vers. 10 Say among the Heathen, The Lord reigns: Or as some point it, Say, 7 Proclaim him to be King. The Lord reigns among the Heathen. Be, as it were, Heralds, and proclaim as with sound of Trumpet, God is King. Christus Regnat. Vive le Roy. Hosannah. Now here the Prophet gins to set forth the Amplitude of Christ's Kingdom. The Amplitude of Christ's Kingdom. 1. Before it was confined to Judaea, but now it is enlarged. All Nations are become his Subjects, he reigns among the Heathen. 2. The Stability of it. The stability of it. The world shall be established, that it shall not be moved, the Laws of this Kingdom not to be altered, as were those given to and by Moses, but fixed, and to last for ever. The Gospel is to be an eternal Gospel, a standing Law. 3. The Equity in it. The equity to be observed in it. He shall judge the people righteously, for he shall give to those who observe his Laws, great rewards, but to such as contemn them, break them, and say, Nolumus hunc regnare, a condign punishment. 4. The Prophet having described the King, and the state of his Kingdom, exulting in spirit at it, Vers. 11, 12. as if he had seen him coming to sit upon the Throne, he calls, not the Gentiles only, whom it did very nearly concern, but all creatures to rejoice with him: heaven, earth, the Sea, the fields, the trees, the woods. And he calls all creatures to rejoice at it. Although there be that by heaven understand the Angels, by the earth, men, by the Sea, troublesome and restless spirits, by the trees, fields, and woods, the Gentiles who were to believe. But this needs not, because such Prosopopeia's are frequent in Scripture. The meaning is, that as the Salvation was Universal, so he would have the joy for it to be Universal; To the words then, Let the heavens rejoice, and let the earth be glad, let the Sea roar, Vers. 11 and the fullness thereof. Vers. 12 Let the field be joyful, and all that is therein, then shall the trees of the wood rejoice before the Lord. He incites all Creatures to rejoice for Christ's coming, both for the first, And for his coming and the second; for the first, in which he consecrated all things; for the second, at which he will free all things from corruption, Rom. 8. from vers. 19 to 22. 1. For he cometh, for he cometh to judge the earth. To judge the earth Which first part of the verse, the Fathers refer to his first coming, Vers. 13 when he was incarnate, and came to Redeem the world by his Death: And was to the end to judge; that is, to Rule and Govern the world by his Word, Ordinances, and Spirit. 2. And again, He shall come to judge the world with righteousness, With Equity and Truth. and the people with his Truth: Which coming, though terrible to the wicked, yet will be joyful and comfortable to the righteous. For saith our Saviour, Lift up your heads, for your Redemption draws near. And to comfort them, and terrify the wicked: He tells them, That he will judge in equity, that is, justice, and in Truth, according to his Word and Promise. He will accept no man's person, but render to every man according to his works. The Prayer collected out of the ninty sixth Psalm. O Merciful Lord, so deep is the Sea of thy mercies which hath from everlasting flowed over unto us, and thy daily favours, Vers. 1, 2. that thou dost conter upon us, that, except we will be ungrateful, we must sing unto thee a new Song for new blessings, and bless thy name for fresh gifts and graces. Vers. 5 What is man, that thou shouldst be so mindful of him? or the son of man, that thou shouldst regard him? Thou who madest the heaven, Vers. 4 createdst him after thy own image, but he defaced it: Vers. 5 Thou who wert to be feared far above all gods, gavest him a command to worship and honour thee, but he made to himself other gods, which indeed were no gods, Vers. 4 but petty and ridiculous Deities, and cast by thee the great God of heaven and earth, a God greatly to be praised, a God to be feared above all gods, and worshipped the inventions of his own brain, and the works of his own hands. But all this did not cool thy love, nor retard thy mercy, even when all the kindreds of the Nations did serve other gods, thou sentest them Redemption, thou sentest thy Son to be a light to lighten the Gentiles, and to be the glory of thy people Israel. Great and marvellous are thy works, O Lord God Almighty, just and true are thy ways, thou King of Saints, Vers. 2 who ought not to fear thee, and glorify thy Name? Warm therefore our cold hearts with thy love, that we may show forth thy Salvation from day to day. Vers. 3 Make our flow tongues eloquent and powerful, that we may publish this glad-ridings, and declare thy glory unto the heathen, and thy wonders to all people. So resplendent is thy Honour and Majesty, so immense thy strength, Vers. 6 so illustrious thy beauty, that we, dust and ashes, tremble in our approaches to thee, and were it not for those commands thou hast laid upon, and invitations and encouragements thou hast given to penitent and believing sinners, we durst not presume to tender ourselves and our homage before thee; Vers. 7 But since thou hast called for a gift from us, we do freely give unto thee glory and strength: fluce thou dost expect, as a due debt, glory to thy name, we cheerfully give thee glory, and proclaim thy name to the whole world, The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin. Offerings we have none that are worthy of thee, Vers. 8 yet such as we have we bring, we offer unto thee the Sacrifice of a troubled and a contrite spirit, we tender unto thee our petitions and thanks upon the Altar of a mortified and broken heart, we confess our unworthiness, and fast and weep before thee, we come into thy Courts, and present what we are able, two poor mites, soul and body. Lord, accept of these our offerings for jesus Christ's sake. Our desire is to worship thee in the Beauty of Holiness, to be holy as thou art holy, to be perfect as thou art perfect, but being conscious to ourselves of the impurity and imperfections of our own hearts, and sensible of thy excellencies, we step back for very fear, and retire for shame. Bold and impudent we cannot be in thy presence, but we worship thee with trembling spirits, and adore with reverence. Yet thus much we are and may be bold to proclaim among the heathen, The Lord reigneth; Vers. 10 Jehovah, who is our righteousness, is our King; long let him reign, Vers. 11 for ever let him live, Hosannah to the son of David, and let all things in heaven and earth say Amen to it. Let the Angels and Saints in Heaven rejoice at it, Vers. 12 let all men on earth be glad of it, let the wicked who are like the troubled Sea, will they nill they, rear it out, let the fullness thereof, the impious spirits that move them, bow at the Name of Jesus. Yea, let the wildest tree in the field and wood, be brought at last to confess, that Jesus is the Lord, to the glory of God the Father. O thou great King of all the world, Vers. 11 to whom all power is given in heaven and earth, rule thy people with thy Word and Spirit, and judge the adversaries of thy worship, and enemies of thy Gospel; bear rule and dominion among the heathen, that yet have not submitted unto thee, let the whole world be established by thy Gospel, and thy Laws take place among them, and never be removed. Lord, hasten thy Kingdom, and appear in thy glory. Even so come Lord Jesus, Vers. 13 Come quickly; Come to judge the earth, seat thyself upon thy Throne, and call all the Nations of the world before thee, and make it known, that thou art not an accepter of any man's person, but that thou wilt judge the world with righteousness, and the people with thy Truth, and that those that have done ill, shall go into eternal punishment, but the righteous into life eternal. Be thou my King, O sweet jesus, inform me in thy Law, guide and rule me by thy Spirit, cause me so to worship and fear thee, to offer such spiritual Sacrifices unto thee, to give what I own, such glory and honour to thy Name, that at thy coming I may be set on thy right-hand, and be one of that number to whom thou wilt say, Come ye blessed of my Father, inherit the Kingdom prepared for you from the beginning of the world. For thine is the Kingdom, the power and the glory, for ever and ever. Amen. PSAL. CXVII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. IN this Psalm David sets forth God's power and glory, and being moved by the Spirit of Prophecy, foretells the downfall of Idolators, and the happy estate of those who serve God with an honest heart. Three parts there are of this Psalm. 1. A Prophetical description of Christ's power and glory, especially at the day of judgement, from vers. 1. to 7. 2. A manifest difference put betwixt Idolators, and the people of God. Confusion he imprecates to the first, vers. 7. And gives notice of the joy of the second, with the reasons, vers. 8, 9 3. He exhorts those that love God, to a good life, encouraging them upon God's favour, vers. 10. And upon the joy that is like to follow it, vers. 11. for which he stirs, them up to rejoice, and to be thankful, vers. 12. He gins with a Solemn Acclamation, The Lord reigneth: The first part. God is the Supreme King. being the selfsame that he commanded to be proclaimed in the former Psalm, vers. 10. As if he had said, By the coming of Christ, the Empire of Death, Vers. 1 the Power of the Devil, all Oracles are silenced, and all Idols destroyed. And he will use his Sceptre now, and at the day of judgement. Jehovah is become the Supreme King, and all other Kings and Powers, become his Vassals and Servants; A benefit so great, that he moves the world to be glad of it: Let the earth rejoice, let the multitude of the Isles, that is, the inhabitants of both, be glad thereof. All men wheresoever, and whatsoever, for if they be oppressed by Tyrants, yet the Lord they serve is Mightier, the Kingdom is his, all Power in heaven and earth given into his hands, and he can repress and bring into order the proudest Tyrants. He hath this name written on his thigh, King of Kings, and Lord of Lords, Rev. 19.16. For the good 2. And 'tis most certain, that he will make use of his Sceptre for the good of his Subjects, and for the confusion and ruin of their and his enemies, which is often done in this life, but if deferred, for some reasons best known unto him, yet it shall be certainly done at the last day, when his appearance will be very terrible, yet comfortable to His. For, 1. Clouds and darkness shall be round about him, Vers. 2 as it was when he gave the Law in Sinai. Of his Subjects. 2. Righteousness and Judgement the habitation, the Basis of his Throne. 1. Righteousness, justly to pass sentence in the defence of his people. And so comfortable to them. 2. Judgement, to be poured out upon his enemies. And so a terrible day to them. 3. A fire goeth before him, and burns up his enemies round about. Vers. 3 His lightnings enlightened the world, the earth saw it, and trembled. The hills melted like wax at the presence of the Lord, at the presence of the Lord of the whole earth. For the confusion of his enemies. In which three verses are set down the terror of that day, as it is described, Mat. 24 29, etc. 2 Pet. 2.10, etc. Psal. 18.7, etc. Which fire yet shall not hurt the godly, it shall burn up only his enemies, as is here said. 4. And at this day, the heavens declare his righteousness, When his appearing shall be glorious. when the Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and the Trump of God, 1 Thess. 4. 2. And all people his glory, appearing in the clouds of heaven, with all the Angels about him, when every knee of things in heaven, and things on earth, and things under the earth, shall bow unto him, Phil. 2. 2. Upon the consideration of Christ's Sovereignty, The second part. Upon which the Prophet, and his glorious appearance at the last day, our Prophet imprecates, and exhorts. 1. He imprecates that confusion and a curse may fall upon all Idolators. Confounded be all they that serve carved Images; Vers. 7 and boast themselves of Idols. Which is indeed their shame. 1 Imprecates. 2. 2 Exhorts. He exhorts. Adore him all ye gods; ye that excel in power on earth, ye Angels that excel in power in heaven, adore, worship, invocate, submit to this King. For this was, and aught to be the practice of God's people. 1. Vers. 8 Zion heard of it, heard that the Lord reigned, that he would come to judge the quick and dead, 3 And the people of God exult. that Idolators should be confounded, that Christ only was to be adored, and rejoiced at it, and was very well pleased with the News, and desired it should be so. 2. Vers. 9 The daughters of Judah, that is, the people of God rejoiced, because of thy judgements, O Lord; did exult, because thou, O Lord; dost judge all men with a just judgement. 3. But that which did most of all excite and heighten their joy, was, the exaltation of Christ to the Throne, that the Lord of God's people, was now to be the Supreme Lord. Glad they were, because, Thou, O Lord, art high above all the earth, high above all Kings, and earthly Monarches, that thou art exalted far above all gods, i. e. far above all Angels, who are called gods by participation; and far above all Devils, who are worshipped as gods by an error of judgement. 3. The third part. The Character by which Gods people may be known. At the eighth verse he made mention of the Church, and called them Zion, he spoke of the people of God under the name of the daughters of Judah, and he saith, they did exult, and rejoice at it. But that no man forth up himself with this Title, for there be many who lay claim to Zion, that belongs not to Zion, and seem to rejoice, that Christ is King, who wish in their hearts it were otherwise; Vers. 10 The Prophet sets down an infallible Character by which the Elect may be known, viz. The Love of God; and the infallible consequent of it: The Hatred of evil; to which he exhorts, Ye that love the Lord, hate evil. 1. 1 They love God. O you that make God your choice, and Christ your King, not feignedly, but truly; not with the lips alone, but with the heart; that fear and worship God, not according to the external work, but according to the Spirit of the Law: 2. 2 They hate evil. See that ye hate evil; 'tis not sufficient to fly it, to decline from it, but you must detest and hate it, which without the work of the heart, will never be done. For the heart is the fountain of all actions, good or bad, from it before God they have their denomination and acceptance. As out of the heart proceeds the love of the chief good, so out of the heart again proceed evil thoughts, murders, adulteries, etc. Mat. 15. And that we lend the easier ear to this counsel, The reward for this work. the Prophet proposeth two great rewards to those that love the Lord, and hate evil. 1. Enemies they have in this life, that hate them, that seek to oppress th●m, against these God promiseth protection, from these deliverance. 1. Vers. 10 He preserveth the souls of his Saints, often their lives, but always their souls, 1 Preservation. which is a benefit beyond the other. The Accuser of the brethren shall not hurt them. 2. He delivereth them out of the hand of the wicked, sometime out of their hand, that they fall not into it, and sometime out of their hand, when they are in it. Ovis erepta lupo. Now this is their first reward. 2. Vers. 11 A second reward there is in the next verse. That in their miseries they shall be filled with content, 2 In miseries they shall find comfort. and find comfort, when they little expected it: but then they must be righteous, and upright in heart. 1. 1 Light, content. Light is sown for the righteous; or as the old Translator reads out of the Septuagint. Light is risen up to the righteous. The diversity as Moller and Bellarmin●, arose out of the nearness of the two Hebrew words, Zarahh, and Zarach; Zarahh signifying Seminare, and Zarach, oriri. By the first the Metaphor is more hard, by the second the more easy and sweet, but the sense will be the same. 1. By light then here is understood God's favour, the light of understanding, truth, goodness, with the effect of it, or that which ariseth from it, comfort, content of soul, tranquillity, peace of conscience. 2. Now this is sown, as seed, it often times lies hid under the clods, but at last it shows itself. 2. Or as light is obscured by some cloud, which at length breaks forth, or riseth to some height, as the Sun in the morning. The sense than is this. Such a time there is, when the just man may say, Wisd. 5. 6. The light of righteousness hath not shined unto us, and the Sun of righteousness risen not upon us. The favour of God hath seemed to us to be hid, and buried, as it were, in disfavour. But this, saith our Prophet, shall not be always, the favour of God is sowed, and it will spring up again; The light of comfort, of peace of conscience, though it be clouded and darkened, yet it will break forth, and rise again. 2. Again, There shall be gladness for the upright in heart. 2 Gladness of heart. For uprightness doth direct, and establish the heart, whence there ariseth an ineffable joy in the conscience, when a man is a Witness to himself, that his will is conformable to Gods Will, and all those things, and only those things please him, which please his God. Which is the second reward or fruit that he reaps, who loves God, and hates evil. 3. He concludes: Therefore And out of these premises the Prophet draws his inference and conclusion, which he forms into an advice. Vers. 12 Since light and joy doth arise to those who are upright in heart, and that joy is from God. Then 1. You that are just, rejoice not in the vanities of this world, 1 Rejoice in the Lord. as do the unjust, but rejoice in the Lord, who gives you this justice, 2 Be thankful. and rewards it with this joy. 2. Then again be thankful for it. Give thanks at the remembrance of his holiness. It is his holiness, his righteousness, not your own that you carry in your hearts, and so often as this comes to your remembrance, bless and thank him for it. The Prayer collected out of the ninty seventh Psalm. O Omnipotent Lord; I never think of that great day, when I must stand before thy Tribunal, and render an account of my words, thoughts, and actions, but my heart trembles for fear, and my knees are ready to smite one against another. Terrible thou wert upon Mount Sinai, when thou gavest, and terrible thou wilt be, when thou wilt exact an answer for the breach of thy Law. The clouds and thick darkness then round about thee, amaze my sinful soul; the fire that shall go before thee, Vers. 2 and burn up thine enemies round about thee, flasheth in my eyes; the lightning darting out of the clouds, Vers. 3 and the earth trembling under me, makes me tremble. Methinks I hear men call to the Mountains to cover them, and the Hills to hid them from the severity of thy wrath, but these Rocks of Stone dissolve and melt as Wax at thy presence, at thy presence, O Lord, at the presence of thee, who art the Lord of the whole earth. My heart, O Lord, is hard like one of those Rocks, hardened it is by the deceitfulness of sin, send down into it the fire of thy holy Spirit, that may dissolve and melt it as war, and make it apt to receive thy impressions of grace; of a hard heart, make it soft and tender; of a heart of stone, make it a heart of flesh, that I may hear thy Law and obey it, that I may repent for the breaches of it, and every day judge myself, that I may not be judged of the Lord. Never let that day slip out of my memory, when the heavens shall declare thy righteousness, Vers. 6 and all the people see thy glory, for then the whole world shall see the Son of man coming in the clouds, when the Lord himself shall descend from heaven with a shout, with all the Angels about him, with the voice of the Archangel, and the Trump of God; when that general Summons shall be blown abroad, Arise ye dead, and come to judgement. A day indeed this will be of darkness, and gloominess, a day of sorrow, Vers. 7 and such as never was from the beginning of the world. So in itself, so to thy enemies, so to Idolators. These would not that thou shouldst reign over them, Confounded therefore on that day, be all they, that serve graven Images, and that boast themselves of Idols. Thou art our King, O God, send help unto Jacob, and we are sur● thou wilt send help, Vers. 2 because thou hast set up thy Kingdom for that end, and reignest, that thou mightest do good to those that are upright in heart. Righteousness and judgement are the habitation of thy Throne, Vers. 8 as in judgement thou wilt proceed against the workers of iniquity, so wilt thou also in justice deal with all those that love the Lord, and hate iniquity. At the hearing of this it is, that Zion rejoiced, and the daughters of Judah were glad. O make me one of the inhabitants of this Zion, that I may lift up my head, and not be amazed at the remembrance of that fearful day, being fully assured, that it shall be the day of my Redemption, not my destruction; O thou, who shalt be my judge, be my Saviour also, preserve my soul, and the souls of all thy Saints, and deliver us out of the hand of the wicked. Able thou art to do it, for thou, Lord, art far above all the earth, thou art exalted far above all gods. If thou wilt, thou canst save us, and we believe thou wilt, because it was the end thou camest into the world, the end why thou sufferest that painful and shameful death of the Cross to save sinners. Sinners, O dear Saviour, we are, we desire in uprightness of heart to serve thee; though we cannot shake off the sin that hangs so fast on, yet we detest and hate it. The consciousness of our guilt, too often over clouds ou● joy; O let it break forth again, and show us the light of thy countenance; the comforts of our souls are buried under the thoughts of thy displeasure, oh that the day were come, that they might shoot again, and spring up, then would we hope, though we sowed in tears, yet we should reap in joy. This if thou wilt grant us, Then will we rejoice in thee our Lord and King, and give thanks at the remembrance of thy righteousness, thy holiness, thy merits, thy innocent life and undeserved death, which alone we can trust to at that day. PSAL. XCVIII. Propheticus, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THIS Psalm is an evident Prophecy of Christ's coming to save, to judge the world, and therefore the Church hath well subjoined it to the Magnificat, for what is here foretold by David, is there chanted forth plainly, suppose then David to be the voice, and Mary the echo, and thus you may easily see the return. 1. O sing unto the Lord a new Song, saith David; My soul doth magnify the Lord, saith Mary. 2. David the voice saith, He hath done marvellous things. He hath magnified, saith the echo. 3. With his own right-hand, and with his holy arm, hath he gotten himself the victory, saith David. He hath showed strength with his arm, and scattered the proud in the imagination of their hearts, saith Mary. 4. The Lord hath made known his salvation, his righteousness hath he openly shown, etc. saith David. His mercy is on them that fear him throughout all generations, etc. saith Mary. 5. He hath remembered his Mercy and Truth toward the house of Israel, saith David the voice. He remembering his Mercy, hath helped his Servant Israel, saith Mary the echo. An Egg than cannot be more like an Egg, than this Hymn is like the Magnificat, and both sung for the same end, viz. To praise God for the Salvation of the world by Christ. Two parts of the Psalm. 1. An exhortation to sing to the Lord, and the reasons of it, vers. 1, 2, 3. 2. A new invitation to praise him, and that it be universal, from vers. 4. to 9 1. He gins with a very fervent and earnest exhortation, it hath an O. The first part. He incites to praise God. before it. 1. O sing. Cantate, not canite: 2. A Song; a Hymn it would be. 3. To the Lord, not men. Vers. 1 2. A new Song; because a new occasion is given for a Song; it is not for your Creation, or Preservation, you are now to sing, but for your Redemption. Nova, res, novum Canticum. No common, no ordinary Song will now serve turn, but as God's Mercy in this Work was extraordinary, so our thanks ought to be more than ordinary. And that men may yield to this motion, and put it in practice the more readily, and cheerfully, the Prophet subjoins his reasons. The reasons to persuade it. 1. His Miraculous work of Redemption. 1. For he hath done marvellous things, he hath opened his greatness and goodness in this great work of Redemption especially. In this work there be marvellous things indeed, He was conceived by the Holy Ghost, he was born of the Virgin Mary, he cured the blind, healed the lame, raised the dead, etc. And which is yet more marvellous, though he were the Lord of life, yet died, raised himself, ascended into heaven, sent down the Holy Ghost, and by unlearned men, converted the world. Domuit orbem non ferro sed ligno. A marvellous thing, that men should believe in a Crucified God. 2. His right-hand, and his holy arm, hath gotten him the victory. 2 A work of power and holiness. It was his own work, he had no Coadjutors in it. And it was a work of his right-hand, and of his arm; that is, of his Son, who in Scripture is called the arm of God. 2. Of his holy arm, for the work was not done by Swords and Warlike Weapons, but by his Holiness, manifested by his Humility, Patience, Obedience, Submission to the Will of God, and a Holy life, and an undeserved death. 3. He hath gotten himself the victory, to himself first, then to all his, over Sin, Death, Hell. 3. The Lord hath made known his Salvation. First, 3 This work made known. by himself to the Jews, after, by his Apostles to all Nations. His Salvation; that is, Vers. 2 A Salvation of his people from their sins, which had been of no use, had he not in mercy made it known. 4. His righteousness hath he openly shown in the sight of the heathen. 4 And applied to us. 1. His righteousness, by which he makes us just, by remission of sin, and imputation of his justice, by which we are alone justified at the Bar of God. 2. 5 That which moved him to it, Mercy and Truth. This he hath openly showed, plainly revealed in his Gospel. 3. In the sight of the heathen, for it is now made known to them, as well as the Jews. 5. Vers. 3 He hath remembered his Mercy and Truth toward the House of Israel. 1. To the House of Israel, for to them were the Prophecies given, and with them the promise made, which yet concerned us Gentiles. 2. His Mercy in promising. For it was out of mere mercy and grace, and not any merit of man's, that he should promise, That the seed of the woman should break the Serpent's head. 3. And he remembered it, when he performed it, by sending Salvation by his Son. Then he remembered his Truth, and performed the Oath which he swore to our forefathers, by visiting and Redeeming his people. 4. Which now all Nations have seen. For all the ends of the earth have seen the Salvation of our God. The Nations have heard the Apostles, and their Successors, they have believed the Gospel, and so by a heart purified by Faith, and experiment of Grace, they have actually seen the Salvation of our God. By the eye of faith they embrace it, love it, and labour by a holy life to be partakers of it. 2. The second part. Upon these reasons he persuades us, to sing unto the Lord a new Song, that Salvation was by him alone wrought for us. 2. Proclaimed, and made known to us. For this again he persuades, 3. That he had performed his Covenant, and applied it, making all the ends of the earth partakers of it: And now he returns to exhort us to do that with which he began; and as if he could never sufficiently express his desires, he runs descant upon it, Praise him with a loud voice, sing with your tongues, exult with your hearts, take in the help of all Instruments, and call to all creatures to accompany you, and complete your mirth. This is the Sum of the following verses. 1. Vers. 4 Make a joyful noise unto the Lord, all the whole earth. Jubilate, keep a Jubilce for it; To praise him all ways we can. Cantate, Chant it out aloud. Exultate, Fetch, as it were, a leap for it. And Psallite, Sing praise all the ways you can. 2. And let all the earth do it, because all the earth is partaker of the Saviour, and Salvation. 2. Vers. 5 Sing unto the Lord with a harp, with the harp, and the voice of a Psalm, Vers. 6 with Trumpets, and sound of a Cornet. With Vocal, with Cordal, with Pneumatical Music. All ways we can, are too little to express our joy. 3. Make a joyful noise before the Lord our King. You are in conspectu ejus, his eyes sees, and his ear hears what you do, let it be done hearty. 4. Vers. 7 And to make the Music the fuller, as if the senseless creatures had ears and hands to give an applause at the relation, And call all creatures to join with us. and feet to dance at it, he calls to them to join with him in the mirth. Let the Sea roar, Vers. 7 and the fullness thereof, the world, and they that dwell therein. Let the floods clap their hands, Vers. 8 let the hills rejoice together. It is a Prosopopeia, frequently used in Scripture: as afore, Psal. 96.11, 12. 5. And let it be hearty and sincerely done. For it is before the Lord; in his eye, For he cometh to judge. in his sight, in his presence, who can judge with what affection any thing is done. And for this he gives a reason, Vers. 9 with which he concludes. For he cometh to judge the earth; which may be referred to his first, or second coming. 1. 1 Either in humility, as at his first. If to the first, than the sense is, Let all creatures rejoice, because he comes to judge, that is, to govern and order with just and excellent Laws, the whole Orb of the world, not only by the invisible Majesty of his Divinity, but being made into the similitude of man, and in form now found a true man. 2. If to the last, his second coming, then let all creatures rejoice, 2 Or in Glory as at his second coming. because he shall root out sinners from the earth, and make new heavens, and a new earth. The whole creature shall be delivered from corruption, under which it greans and travails in pain together until now, and shall be restored into the glorious liberty of the children of God, Rom. 8.21, 22. 3. Now both these shall be done with that rectitude of judgement, that there be nothing crooked, nothing obliqne, nothing savouring of iniquity in it. With righteousness shall he judge the world, and the people with his Truth. A Thanksgiving and Meditation upon the Redemption of Mankind, taken out of the ninty eighth Psalm. I Will sing unto thee, O gracious God, and merciful Lord, a new Song, Vers. 1 as it becomes me for a new savour, an ordinary hymn might be in my mouth for ordinary blessings, but this was extraordinary, and therefore requires thanks more than ordinary. That thou didst create me after thy image, was a great mercy; that thou hast governed me by thy Word, preserved me by thy Power, provided for me by thy Fatherly goodness ever since I was born, are all acts of mercy; but that thou hast set thy love upon me from all eternity, and in the fullness of time didst send thy beloved Son to be born, to live, to die for me, and redéem my poor soul from thy just wrath, and the consequents of it, is a favour more than I could expect, more than I could deserve, and therefore I sing with the blessed Virgin. My soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour. Blessed be the Lord God of Israel, for he hath visited and redeemed his people. This is a favour so beyond all favours, and so nearly concerns all the world, that I wish all men had hearts, and all creatures tongues to sound it forth. O come and make a joyful noise unto the Lord, all the earth, make a loud noise, and rejoice, and sing praise. Your voices are not sweet enough, take then the Harp, and join to the Harp the voice of a Psalm. Your voices are not loud enough, call then for Trumpets to sound it out, and blow it abroad with the wind of a Cornet. Let the praise us illustrious, and the noise joyful, for it is before the Lord the King. And O that the inanimate creatures, who shall be by this one day freed from the bondage of corruption, had tongues also to join with you. However in their kind let them do what they can, let the Sea roar forth the praises of God, and the fullness thereof resound the fullness of his mercy, and let the world, and they that dwell therein, as in a clap of thunder, say Amen, Amen to it: Let the floods join with the Sea, and clap their hands, let the hills be joyful together, and echo forth the praise of the Lord our Redeemer. For he hath done marvellous things. Things which we may admire, Vers. 1 but shall never be able to comprehend; shall and must search into, but shall never fully fathom. For without controversy, great is the Mystery of Godliness: God was manifested in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory. Marvellous, O sweet Saviour, was thy conception, marvellous thy incarnation, marvellous thy life, marvellous thy death. We cannot choose but wonder, that the Lord of life should die, that the Lord of heaven and earth should be buried in the earth. And that which increaseth the wonder, is, that he should rise from thence to justify us, that he should ascend in our nature to heaven to prepare a place for us, that he should sit on the right-hand of God to be our Advocate to plead for us, to be our Intercessor to step between, and make our peace when our God is offended with us. And that we yet marvel the more, all this was done for us, when we were without strength, and could not help ourselves; without grace, and could not deserve his, when we were ungodly, and thought not of him, sinners that did provoke him, enemies that did cebell against him. In this then God commended his love, that while we were yet sinners, Christ died for us. O sweet Jesus, thy love to us was wonderful, passing the love of women. This was a work that passed the power of men and Angels; Angels were too weak, and man too sinful to undertake in it. Yet so great was thy love to lost man, that rather than he should perish for ever, thou, who wert without sin, Vers. 1 wouldst be made sin for him; thou, who wert the arm and power of God, wouldst appear clothed with our infirmities. Yet so powerful thou wert in this weakness, so mighty in our infirm flesh, that by thy right-hand, and thy holy arm, thou hast gotten to thyself the victory, conquer and triumph thou didst over Sin, Death, and Hell, and over all the power of the Prince of darkness. It was thine own right-hand without any other power, that did it; thine own arm without any assistant, that led Captivity Captive, and received gifts for men, yea even for thine enemies, that the Lord God might dwell among them. We the heathens, Vers. 2 were the greatest part of these enemies, yet to us thou sentest thy Apostles to preach these glad-tidings, and ever since by thy Ministers hast made known thy salvation. Thy righteousness, which is now our righteousness, blessed be thy name for it, by which our pardon is sealed, and we are justified, is not as a Candle hid under a bushel, but is openly showed in the sight of the heathen: It is not in Judaea only that God is known, but all the ends of the earth have seen the salvation of our God, all Nations now see and know that thou wert a merciful God in promising, and a faithful God in performing thy Holy Covenant, that thou hast remembered thy Mercy and Truth toward the house of Israel. This is a mercy beyond all mercies, and in mercy, good Lord, continue this mercy unto us. Never remove our Candlestick, or remove the light of thy Gospel from us. And though at this time it be eclipsed, and that very justly for our unthankfulness in the use of this light, for our undervaluing of it, and not rejoicing in it, yet, we beseech thee, upon our contrition and amendment of our lives, let it repent thee of the evil that thou hast brought upon thy people, and all mists of error and heresy, all darkness of profaneness being dispelled, show forth the bright beams of thy countenance unto those thousands of Israel, who seek and sigh after thy Truth with an honest heart. Descend, Vers. 9 O Lord, descend, and with righteousness judge the cause of thy poor afflicted, oppressed people, in equity raise their grieved souls; Let thy Truth flourish, the Gospel have a free passage amongst us, and bring to a speedy confusion, all that are enemies to thy peace, through jesus Christ our Lord. PSAL. XCIX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE Subject matter of this Psalm, is the selfsame with the former, for it sets forth the Glory of Christ's Kingdom, the Majesty, Power and Justice of the King, and exhorts all by the example of his former servants, to exalt, call on him, and praise him. Two parts of this Psalm. 1. A Description of Christ's Kingdom. 1. From the Majesty and Terror of it, against his enemies, ver. 1, 2, 3. 2. From the Equity of it in execution of judgement and justice, ver. 4. 3. From the King 's Patience and Clemency in giving Audience to his servants, 6, 7, 8. 2. A Demand of praise and honour of all that acknowledge him for their King, Psal. 93. begun at the third verse, repeated at the fifth, and continued in the last. This is the third time he gins his Hymus with this solemn Acclamation, The first part. Christ is King. The Lord reigneth, Jehovah is King: And then, as is usual in Music, Rests, and pauseth, as it seems to me; after, as if he had recovered breath, Ver. 1 he sings with full voice. 1. The Terror, Power, Glory, and Majesty of it. He bids the defiance to his enemies, and comforts his people. 1. He bids a defiance, as it were, to all his enemies; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, irascantur, commoveantur, fremant populi; let the people be angry, fret, and be unquiet, as Psal. 2.1. Let the earth, that is, the Tyrants of the earth, be moved at it, yet let them know, that all their endeavours are but vain: For, 1. God is present with his Church. For, 1. He sits between the Cherubims; the Cherubims were over the Ark, by which was signified the presence of God with his people, and they covered the Propiatory and Ark with their wings: The sense than is, God is always present with his people, to them, and therefore no fear, though the earth be moved. Ver. 2 2. The Lord is great in Zion, of great power, and high above all people, 2 He is potent, and higher than all people in Majesty, Power, Wisdom; no fear then for this also, though the earth be moved. 3. His Name is great and terrible: Great, Ver. 3 and therefore terrible to his enemies; for it is holy, and therefore venerable. In a word, 3 His Name great and terrible, holy. his Regal Majesty, and Regal Sanctity is such, that he is a most potent, and a most just King, and therefore no fear yet, though the earth be moved; rather let them give the praise and honour due unto his Name. 2. Our Prophet describes the Kingdom of Christ, 4 He is a just King. from the justice and equity which is administered in it, and thereby moves his not to fear, though the earth be moved. Ver. 4 1. The King's strength; Hoz. heb. strength, honour, dignity, authority, holiness, etc. loveth judgement, judgeth righteously out of the love he bears to justice, not constrained by fear, passion or necessity. 2. And this he shows by the following Apostrophe, in which he thus speaks to the King. 1. Thou dost establish equity; Confirm and establish just and equal Laws. 2. Thou executest judgement and righteousness in Jacob: In thy Kingdom thou executest these Laws also justly, by punishing sin, and rewarding good works, of which there be examples in both Testaments; for though for a time he suffered the godly to be afflicted, and the ungodly to be exalted, yet he at last frees his servants, and crowns their patience; but he falls in fury on the wicked, and damns them; he punisheth sometimes in this life, always in the life to come. Upon which the Prophet collects, That God is to be adoted, to which he earnestly exhorts: Exalt ye the Lord our God, and worship at his Footstool, for he is holy. For this he exhorts us: 1. Exalt ye, by praising his Majesty with the heart, Ver. 5 and magnifying him with your voice. 1 To ●●alt him 2. 2 To adore before his footstool. And worship at his footstool; not his footstool, as some read it, that have a months' mind to have Images worshipped. In which expression David had an eye to the Ark of the Covenant, for so I find it called, 1 Chron. 28.2. Lam. 2.1. Toward which the Jews were bound to bow. And his intention is, that all our approaches and applications to the Lord our God, be with the greatest reverence and submission of mind and body that may be. All is too little. 3. 3 For he, or it is Holy. For he is Holy, or, it is holy; for the skilful in the Hebrew confess it may be read in either gender. Holy, the Jews called whatsoever was eminent, excellent, perfect, chaste, entire, sincere. God then is holy, because he is so in himself, and his house, his Priests, his Day, etc. The Ark his footstool, is Holy in relation to him; when then we approach to him, or any place where he ordinarily shows his presence, Holy and Reverend actions and gestures are required of us. Take heed to thy feet; Profane not what is holy. 3. 5 He is a kind King. Hears and grants petitions. As is evident The third way by which the Prophet sets out the excellency of Christ's Kingdom, and the Clemency and Mercifulness of our King, is in that he is ready to hear Petitioners, and receive Petitions, and of an inclinable nature to grant them also, for which he brings examples of three illustrious men, all eminent in their generations; Moses a Prince, Aaron a Priest, and Samuel a Judge in Israel, who all fell down and worshipped at his footstool, called upon, and were heard in their intercessions. 1. Vers. 6 Moses and Aaron among his Priests. The Hebrew word here used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In Moses, Aaron. always signifies not a Priest, but a Prince and chief Ruler, as 2 Sam. 8.18. 1 Chron. 18.17. and so it may have reference to Moses, a chief Prince, but in the proper sense to Aaron, for he was the chief Priest. Samuel. 2. And Samuel no Priest, but a Levite, yet chief Judge among those called on his name. 3. They called upon the Lord for themselves and the people, and he answered them. Of Moses the story is extant, Exod. 32.31. Of Aaron, Numb. 16. 46, 47, 48. Of Samuel, 1 Sam. 7.5, 9, 10. 4. Vers. 7 He spoke unto them, that is, to Moses, Exod. 33.8, 9, 11. and unto Aaron, Numb. 12. from 5. to 8. But unto Samuel we read not that he spoke in the cloudy Pillar. And now he aptly adds the reason why God so readily heard these three, Why he heard them. it was because they were his servants, and obeyed the commands of their King. For as Christ saith, He that loves me, will keep my Commandments. He than that will be heard in his prayers, Because they were obedient servants. aught to hear God in his Commands. So did they. 1. They kept his Testimonies, those Precepts that were common to all others. 2. And the Ordinances he gave them, as Public persons, who were to rule in Church and State. And that this was a great mercy and favour to them and the people, the Prophet acknowledgeth by his Apostrophe to God in the next verse. 1. 1 He answered them. Thou answeredst them, O Lord our God. Which the Story confirms. Vers. 8 2. 2 He forgave them. Thou wast a God that forgavest them; that is, the people for whom Moses, and Aaron, and Samuel prayed. For as Moller observes in Hebrew, the Relative is often put without an Antecedent. 3. 3 Even when he punished the people. Though thou takest vengeance on their inventions. The Calf was broken, Exod. 32. and the false gods put away, 1 Sam. 7. Though their sin was remitted, yet a temporal and corporal punishment followed them, Numb. 14.23, 30. & Numb. 20.12. 2. The second part. The Prophet concludes the Psalm Carmine Ambaebaeo, with the repetition of the fifth verse, The Conclusion of all. That we; only what he calls there God's footstool, he here calls Mount Zion. And in the verse is contained the full scope and intent of the whole, which is, That we exalt our King, and adore him. 1. Exalt the Lord our God; not that we can do it, Vers. 9 or make him higher, but we must contribute what we can to his exaltation, 1 Exalt God. which is then done, when we gratefully acknowledge his Power in defence of his Church, and his Clemency in hearing our prayers, and the Intercessions of his servants for us. 2. Worship at his Holy Hill; 2 Adore. which literally is to be understood of Zion, the place which he had chosen for his worship, where now the Tabernacle was, and after the Temple was built. But concerns us also that live in the Catholic Church, to serve him in unity, meeting together in such holy places which are set apart for his worship. 3. For the Lord our God is holy; which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or reason, For he is Holy. why Zion was Holy, and many other persons and things in relation to him. A consideration very necessary, as Musoulus well observes, for this profane age. The Prayer collected out of the ninty ninth Psalm. O Omnipotent Lord, who reignest, sitting above she Cherubims, and governest the whole world by thy wisdom, Vers. 1 though the enemies of thy Church be many, yet will we not fear; though the whole earth be moved, yet will we not be afraid. For the Lord is great in Zion, and high above all people. Vers. 2 Yet because the united force of our enemies is great, and their iniquity twisted together for the ruin of thy Church; Vers. 3 that they be not always prided with their success, and thy people overmuch disheartened, arise, O Lord, and make them know, that thy name is great, terrible, and holy; so great that thou canst, and so holy that thou wilt, and so terrible that thou wilt in fury take vengeance upon pride and iniquity. We are assured, O Lord, Vers. 4 that thy authority and Kingly power loves equity, that thou dost establish equal Laws, and dost execute judgement and righteousness in thy Church, by punishing the wicked, and rewarding the just. Arise up for us therefore in the judgement that thou hast commanded, and reward the just according to the integrity of their hearts; stir up thy strength, and come amongst us, and help us for thy Namesake, O God, our King and Saviour. And if at any time our wickedness go over our heads, to provoke thy wrath against us, then turn thy face from us upon thy dear Son our Lord and Saviour jesus Christ, whose intercession is far more powerfully with thee, than that of Moses, or Aaron, and Samuel could be for thy people. He is our High Priest, be mindful of his invocation, his Sacrifice, his Blood, his tears, his cries, which he offered upon the Altar of the Cross for us. His blood speaks better things than that of Abel. That of Abel shed by us, cries aloud for vengeance against us, and what we suffer, are the effects of that cry, the revenge of that blood. O blessed Saviour, still the cry of that blood with thy blood, wash the stains of it away with those streams which issued from thy bloody side, and for the merit of that blood, hear the prayers of Moses, Aaron, and Samuel, who had no hand in that blood, but kept, and do yet keep thy Testimonies, and the Ordinance thou gavest them, that offer unto thee for themselves and for thy people. They daily call upon thee, hear them, O Lord our God, and answer them; though the sin of this people be great, yet forgive them, though thou takest vengeance according to their inventions. So shall we praise thy great and terrible Name, for it is Holy; So shall we exalt the Lord our God, and worship at his footstool, for he is Holy. We will exalt the Lord that reigneth over us, our God that delivers us, and hears our prayers, and worship at thy Holy hill, and chant with a loud voice, that the Lord our God is holy for evermore. PSAL. C. A Psalm of Praise. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE Title shows the Scope, that it was composed for a form to praise God, yea and in the public Congregation, and therefore is well chosen to be a part of our Liturgy. There be two parts of this Psalm. 1. An Exhortation to praise God, vers. 1, 2, 4. And the manner how to be done. 2. The reasons that persuade to it, vers. 3, 5. 1. He exhorts to praise God. In his Exhortation to praise God, required it is, 1. The first part. That the praise be Universal, none exempted from it. All ye lands, or all the earth. Vers. 1 2. That it be hearty, full, and performed with a cheerful soul. Make a joyful noise; 1 Universally. that it be done in gladness, and singing. 3. 2 Hearty. That it be not partial and restrained, but complete, the Copia verborum in which the Exhortation is offered, 3 Completely. shows it. Jubilate, colite, scitote, Vers. 2 venite, laudate, benedicite. 4. 4 Sincerely. That it be sincere, and not feigned; done as in his eye, and presence. Vers. 3 5. 5 Knowingly. That it ought to be well grounded, arise from knowledge. Know ye that. Vers. 4 6. 6 Thankfully. But thanksgiving be a part of it. 7. 7 Publicly. That it be, as oft as occasion is offered, Public. Enter into his Courts with Thanksgiving. 2. The second part. The Duty being set down; reasons the Prophet sets down also to persuade to it, The reasons for it. drawn from the Nature of God. 2. The benefits he bestows on us. 1. First from his Essence. Know ye, if you know not so much already, that the Lord he is God. Vers. 3 Other gods there be talked on, but none True but he. 1 He is God. Which shown by his works of And therefore none to be served but he. 2. And this he shows himself to be by his work of Nature and Grace upon you. 1. 1 Nature or Creation. By his work of Nature, for he is your Maker. It is he that hath made us, and not we ourselves. Parents are said to get chilcrens, but that ability is from God. He makes the barren to bear, and to be a joyful Mother of children. Thou hast fashioned me in my mother's womb. What saith Elkanah? Am I in the place of God? when his Wife was displeased she had no child. 2. 2 Of Grace. By his work of Grace. For we were out of the fold, but he called us into it, and ever since accounted of us as his people of his pasture. He governs us, feeds us. And that we be yet the more cheerful and ready to perform this duty, in the last verse he puts us in mind of three Attributes of God; His Mercy, his Goodness, his Truth; for which he is worthy to be praised by us, because we the better for them; for be cause he is good, he hath mercy upon us; and because he is merciful, 2 He is he promiseth us aid and assistance; and because he is faithful and true, he will perform it. 1. Vers. 5 For the Lord is good. O how good to those that are true of heart! He is reconciled to us, 1 A good God. pardons our sin, justifies us, adopts us for his children, and that freely, without any merit of ours. 2. His Mercy is everlasting. He is the Father of Mercies, 2 Merciful. and begets Mercies, as oft as we bring forth sins. It is the Mercy of the Lord, that we are not consumed. 3. And his Truth endureth to all generations. 3 Faithful. For he never made promise, but either he hath or will perform it. God is not as man, that he should lie. The Prayer collected out of the one hundred Psalms. O Omnipotent and holy God, Vers. 1 the excellency and transcendency of thy Nature, and those infinite benefits by thy favour conferred upon us, exact at our hands, that we appear in thy presence, to celebrate thy name with joy and gladness, and enter into thy Gates with thanksgiving, and into thy Courts with praise. But being conscious to our own unworthiness, which ariseth from the thoughts of our manifold transgressions, afraid we are, that we dust and ashes, sinful dust and ashes, should take upon us to speak unto our Lord, we tremble at thy presence, and are ready to sink under thy displeasure; If thou, Lord, shouldst be extreme to mark what is done amiss, O Lord, who may abide it? Remember yet, we are thy creatures, and the work of thy own hands, Vers. 3 for thou hast made us, and not we ourselves; Remember that when we were not a people worthy of love, thou called'st us, and madest us thy people; when we were clean without the pale, that wentest after us, and broughtest us home to thy fold, and madest us the sheep of thy pasture. Give us grace then, O thou great Shepherd of our souls, that we may lament our unthankfulness and forgetfulness of these favours, and the heinousness of our rebellions being removed, be reconciled unto us, and enable us, that instead of a corrupt and impure life, we may serve thee in righteousness and holiness all our days. Of this we have yet some hope, because thou art good, Vers. 5 thy mercy is everlasting, and thy truth endureth from generation to generation; from thy goodness proceeds thy mercy, and because thou art merciful, thou hast made promises to penitent believing sinners, and we are assured thou wilt perform them, because thou art faithful and true. O seal these promises to our disconsolate hearts by the graces of thy Holy Spirit, Vers. 2 then we shall be bold to come into thy presence, then will we enter into thy Gates with thanksgiving, than we will be thankful unto thee, and bless thy holy Name. We will serve the Lord with gladness, and make a joyful noise to our Lord, the God of Jacob, for ever. Amen. Here ends the Third Book of the Psalms, according to the Hebrews. PSAL. CI. A Psalm of David. Didascalicus. DAVID being Anointed by Samuel to be King, or as most conceive, newly made King, promiseth and vows to God to reign in Righteousness and Holiness. In a word, he would so govern Himself, his Palace, the Church, the State, that all wicked doers being taken away, and all good men countenanced by him, God should be honoured, and justice, peace, temperance, piety flourish. Two parts of the Psalm. 1. The Syllabus, or brief of the Psalm: with the Dedication of it, vers. 1. 2. The full Explication of what he means by Mercy and Judgement, and how practised 1. Toward himself. For he shows what his life shall be, from vers. 2. to 5. 2. Toward ungodly men, vers. 4, 5, 7, 8. and the end of it, vers. 8. 3. Toward all good men, vers. 6. These should be his Counsellors and Servants. 1. The sum of the Psalm. The first part. He Summarily sets down what he will treat of in this Psalm, viz. Mercy and Judgement, the two great virtues of a King. I will sing of mercy and judgement. Ver. 1 1. Mercy, Judgement, which he really vows. Mercy, in countenancing, giving audience, judging for, and rewarding the good. 2. Judgement, in discountenancing, punishing, and being a terror to evil works, and workers. And that he would do this really, not talk and seem to profess a great love to Mercy and Judgement, as Princes use to do, when they mean no such matter. He makes a Solemn Vow to God to perform it. Unto thee, O Lord, will I sing. From thee proceed these gifts, to thy honour they shall be referred, and by me, as in thy sight, impartially executed. This I Vow and Promise to thee. 2. The second part. And first I will begin with the reformation of myself, and my own house, that I may be an example to my whole Kingdom. 1. 1 In himself; for he would walk wisely in his house. I will behave myself wisely in a perfect way. 1. Via, is Vita, and my life shall be perfect, pro statu viatoris. The way I shall choose, shall be the way of perfection. 2. And then I will walk wisely in it; I will be wise as a Serpent, and as innocent as a Dove; for, for want of wisdom, even in a perfect way, a man may be mistaken. It is good to be zealous in a good matter, and in a good manner. We see in a good matter, zeal, where there wants prudence, commits foul errors. 2. God assisting him with his grace. When wilt thou come unto me? Which some read with an interrogative point? and than it is an Ejaculation, When, O Lord, wilt thou perform thy promise to me? for as yet it is supposed by some, that he was not King: Or else, When wilt thou come unto me with thy assistance of grace? Others tead it, without the interrogative, and couple this clause to the former words, thus, I will behave myself wisely, when thou comest unto me, intimating that he was not able to do what he professed, without the aid and help of God's grace. But yet signifying thus much, that if God would come unto him to illuminate him, to teach him, to inflame him, to move, and enable him, he then would behave himself wisely in a perfect way. 3. I will walk within my house with a perfect heart. 1. I will walk, it should be his delight, his constant course, 2 And with a perfect heart. as men take in their Garden-walks. 2. I will walk in my house; Not abroad only carrying himself modestly, but within doors, in his private Closet. Or else he would have a care of his Family. 3. I will walk in my house with a perfect heart. My heart, which is the fountain of life and death, I will keep with all diligence. That shall be sincere, upright, innocent; though I may slip in my walk, yet it shall be far against my will. I will always walk with a perfect heart: Affirmatively he hath showed what he would do; and in the next verses, Negatively. Negatively he declares what he would not do; he had manifested the innocency of his heart, and now he shows what should be the innocency of his eyes, and hands. 1. I will set no wicked thing before my eyes. Ver. 3 Death climbs up the windows, saith Jeremy. No wicked thing should be esteemed by him Eve. saw the forbidden fruit pleasant to the eye. A chan saw the Wedge of Gold, and goodly Babylonish garment. Ut vidi, ut perii. So innocent he would be in judging his Subjects, and distributing honours, that nothing of Belial, 1 His eye not love it. as the Hebrew hath it, should come in his sight, that might pervert his judgement. Oportet judicem non solum manus, sed oculos habere continentes. 2. I hate the work of them that turn aside. I hate it; for so he must, 2 His heart hate it. that means to leave it; for when there is not a hatred of evil, the temptation will work too strongly. 3. It shall not cleave to me. No part of it, God willing, 3 His hands not touch it. shall cleave to his fingers. 2. Declared he hath, what he would be in himself, 2 To others, if wicked, he would be severe: and now he sets forth what he would be toward others, both bad and good. And first as touching naught and evil men. 1. A froward heart, that is, a man of a perverse, froward, and crooked heart, shall departed from me. Ver. 4 2. I will not know, that is, approve, uphold, countenance, For instance such he would be, love a wicked person. Of which froward, malicious, and wicked people, he gives three instances in the following verses, Detractors, proud, and fraudulent men. Such he would not endure. Ver. 5 1. Whoso privily slandereth his neighbour, him will I cut off: 1 To slanderers. from the Court, from my friendship, from his government, from life itself, if the flender deserves it. 2. Him that hath a high look, is proud. 2 To proud men. For pride is showed in the look and eye. 3. And a proud heart. Heb. Latus cord, 3 To the ambitious and cove●ous. a heart so extended with ambition and coverousness, that it cannot be satisfied with riches and honours. Him I will not suffer. He shall not eat with me. These shall not be about me, nor find any countenance from me, 3 But to good men a kind Prince. such I will punish, and not favour. Others there are whom I will prefer and honour, faithful and honest men: For he shows now how he would carry himself to honest men. 1. My eye shall be upon the faithful in the Land, Ver. 6 that they may dwell with me, be my Servants, sit at my Table, and be my Counsellors. These should be his servants 2. He that walks in a perfect way, that serves God, shall serve me. For certainly, he that will not ferve God sincerely, will never faithfully serve man. And so having opposed by way of Antithesis to the fifth verse, But he would give no countenance, what kind of men should be of his Court and Counsel. He proceeds in his Negative, and adds, whom he would not entertain; before not slanderers, no proud men, not ambitious, Ver. 7 nor covetous. But now, 1. 1 To dissemblers. No fraudulent persons. He that works deceit, shall not dwell in my house. Enter they might, but upon discovery, stay they should not, dwell they should not there. 2. 2 To Liars. Nor Liars. He that telleth lies, shall not tarry in my sight. He shall not find grace in my eyes. And in Conclusion, 3 To no evil Doers. that he need not instance in more, he shows his dislike to all evil doers, and his zeal to purge the City of God from scandalous persons. 1. With such he would make quick work. I will early, that is, speedily, and maturely do it, before the evil be too fast rooted. 2. Ver. 8 I will destroy all the wicked of the Land. All of them shall go one and the same way, These he would destroy. who are worthy of death, and whose life may endanger innocent persons. 3. His end in this severity was. That I may cut off all wicked doers from the City of the Lord, i. e. That to the Church, which is a holy and a peaceable City, I may restore Holiness, Piety, and Peace; and to the society of men that live within it, tranquillity, and administration of justice, all disturbers of Peace and Piety, being utterly unrooted, which under saul's government bore too great a sway. A Prayer for a King, or Chief Magistrate, collected out of the one hundred and first Psalm. O Thou mighty King of Kings, and Lord of Lords, by whom Kings and Princes decree justice, Ver. 1 that especially which thou requirest of thy Vicegerents on earth, is, That they show Mercy, and execute Judgement, that they extend acts of Grace and Charity toward the good, and to be a terror to evil doers. Come, Ver. 2 Lord, unto me with thy aid and Spirit, for without thy help I am not able to do any duty, and make me first to reform myself and my house. Cause me to walk wisely with zeal and prudence in a perfect way. Give me power to walk constantly, and with delight in my own family, with a perfect heart, Ver. 3 that I may be a pattern of good works unto all within my house, an example of piety, religion, justice and charity to all about me. Slip, Lord, and fall I may, but it shall not be willingly and maliciously, for I will set no wicked thing before my eyes, that I should be tempted thereby; Thou, Lord, hast hitherto put into my heart, a hatred of the works of them that turn aside, Ver. 4 and gracious God, continue in me that hatred still, for so I am sure, that nor the Wedge of Gold, nor the Babylonish Garment, shall cleave to my fingers. Give me so much courage, O Lord, as to execute judgement upon the wicked; Ver. 5 and so much charity, as to extend mercy to the good. Let my justice be so exemplar, that every man of a crooked and perverse, froward heart, be afraid of me, and departed from me; let me never know, countenance, or show the least friendship to a wicked person Embolden me to cut off every one that privily slandereth his neighbour. Ver. 7 As for the men, who show the pride of their heart with the rolling of their eyes; and for such, who have a heart so full swollen with ambition and covetousness, that nothing can satisfy, suffer me not to have any familiarity with them, not so much as to admit them to my Table. Thou knowest, O Lord, how full the world now is of fraudulent persons, and men of lying lips, make my sevetity so awful, and my authority so reverential, that he that works deceit, do not dare to dwell, stay and remain within my house, and he that tells lies, be afraid to tarry in my sight. As on the contrary, move me to discern, Ver. 6 and to be favourable is all those who are faithful in the Land, men of truth and trust, let my eyes be bend upon them to do them good, these let me call from all places to dwell with me, and if there be any that walk in a perfect way, bring him to be my servant, my Counsellor, my bosom-friend. justice and Religion are the Pillars of any Kingdom, and at this time the foundations of the earth be out of course, make me to beat up the Pillars of it. Writ the book of thy Law within my heart, and let the advancement of true Religion be my chiefest care. Ver. 8 After let me carry so great a love to justice, that the wicked of the Land be by me early and speedily destroyed, and all wicked doers be unrooted and cut off from the City of my God. This is a City of Saints, far, far be removed from it, all yride and covetousness, all fraud and lying, all Idolatry and false worship, all impiety and injustice. Let righteousness flourish in the Gates, and piety in the Temples thereof, and holiness show itself in the lives of the Citizens, to the glory of thy Holy name, and the salvation of our poor souls, through jesus Christ our Lord and only Saviour. Amen. PSAL. CII. The Title of this Psalm, is, A Prayer of the afflicted when he is overwhelmed, and poureth out his complaint before God. It is by the Church chosen for one of the Penitentials. IT seems to me to be composed by the Prophet to be a form of prayer to be used by the faithful Jews in the time of their Captivity at Babylon. For in it is expressed the sad condition they were then in, in the person of an afflicted man, the present state of Religion, under the desolation of the Temple, which the Prophet laments; and yet again comforts himself and his people, upon the consideration of God's Eternity and Immutability, and that therefore he will perform his promise, have mercy on Zion, build again the Temple, restore them again to their own Land, in which they should quietly and happily dwell. This, no question, is the literal sense of the Psalm, but it cannot be doubted, but the Prophet had a farther intent in it. For the faithful among the Jews knew, that the Restitution of Solomon's Temple, was but a Type of that Temple, which the Messiah would build up of living stones, and inhabit by his Spirit. This than they prayed for, and for the erection of it, when they prayed for the re-edification of the other, as appears by very many passages in this Psalm. Two General parts there are of this Psalm. 1. A description of the Calamity of the Church under the person of an afflicted man, from vers. 1. to 12. 2. The comfort yet she took in these Calamities, and the ground of it, from vers. 12. to 28. 1. The whole is form into a prayer, A Prayer. The first part. which is proposed in the two first verses, and an earnest motion made for audience. 1. Ver. 1 Hear my prayer, O Lord, and let my cry come unto thee. 2. Hid not thy face from me in the day, when I am in trouble, incline thine ear to me, In which he complains, and shows his sad condition. in the day when I call, answer me speedily. 2. And he presseth his prayer by way of complaint, showing many ways, what a heavy case he was in. 1. Ver. 3 By a consumption of his strength. 1. My days are consumed as smoke, In many respects. which though it swells into the air in a great thick body, yet it is suddenly dispersed, and vanisheth. 2. And my bones, which are, as it were, the pillars of this house, my body, are burnt and dried up, 1 A Consumption. as it were an hearth, or the stones of the hearth, which the fire by continuance burns out. 3. My heart is smitten, and withered like grass; that either cut down, withers to hay; or standing, is burnt up by the scorching heat of the Sun. 4. To this pass I am come, that I can take no sustenance, I forget to eat my bread. 2. From his continual weeping and pining away. By reason of the voice of my groaning, 2 Grief. my bones cleave to my skin. 3. From his Solitude. He was deserted of his friends. Clausa fides miseris. 3 Solitude. I am become like a Pelican in the Wilderness, I am become like an Owl in the Desert. Solitary Birds. 4. 4 Watching. From his continual watch. I watch, and am as a sparrow alone on the house top. As Moller observes this kind of bird, impatientissime viduitatem ferunt. 5. 5 Reproach. From the reproach of them, who had been his friends, but were now his enemies, for a wicked man thinks himself reproached by a good man's honest conversation, Wisd. 5. Mine enemy's reproach me all the day long, and they are mad against me, are sworn against me: have conspited by an Oath to undo me. 6. And that which made them so mad and swe●r, was my repentance, which I testified by ashes on my head, 6 Sadness. and tears in my eyes. I have eaten ashes like bread, my daily food; and mingled my drink with weeping, I drank tears with my wine: that is, I was fed with bitterness, and sustained with tears, which they derided. And now behold the reason why every true penitent is thus humbled, All these increased by the sense of God's anger. it is not for want, nor yet for want of wit, but it is out of a true sense of God's anger, which he hopes to pacify by his sorrow and humiliation. 1. Ver. 10 Because of thine indignation, and thy wrath, for my former sin. 2. Which I collect thus. Thou hast formerly lifted me up, then sure I was in thy fovour; but hast now cast me down, whence I may well conclude, that I am in disfavour with thee. 3. And the effect plainly shows it. For my days are as a shadow that declines, and am withered like grace. Become mortal, flying, fading from thy wrath, raised by my own default. 2. The second part. He yet comforts himself in God's promises. Hitherto the Prophet hath petitioned and complained. His case was lamentable, yet he is notswallowed up of sorrow. Heart he gins to take, and comfort he promiseth himself in the Eternity and Immutability of God, and his love to his Church. Hence he conceives hope of reconciliation, and being moved by the Spirit of God, foretells the restauration of Zion and Jerusalem, and typically the state of Christ's Church. 1. To his Church, on which he will have mercy, and had, when he restored them. True, I whither away as grass, and so shall all Individual men. But 1. Thou, O Lord, shalt endure for ever: and therefore thy Church, and promises to thy Church. 2. And thy Remembrance from generation to generation. The Covenant which thou hast made, shall be remembered from father to son, Ver. 13 till the world's end. 2. Thou seemest now to sleep. But thou shalt arise. 1. Thou shalt have mercy on Zion, and save thy people. 2. For the time to favour her, yea the set time is come; Literally, the seventy years of the Captivity were near expired. Typically, by the Spirit, the Prophet foresaw, and conceived the Redemption of the Church in the future, as a thing present. And both he calls a time of favour; for from the favour and mercy of God, both proceeded. 3. And this Consideration wrought a double effect. This wrought a double effect. 1. One upon God's people for the present, viz. an earnest desire to have it so. Ver. 14 Earnest they were that Jerusalem should again be built, the Church set up. For thy servants take pleasure in her stones, 1 A desire to have it so. and favour the dust thereof. Ver. 15 2. The other upon the Heathen. 2 Another on the Heathen; viz. Compassion, Conversion So the Heathen shall fear thy name; which began when Darius and Cyrus saw and acknowledged the Prophecies, and obeyed them. 2. And all the Kings of the earth thy glory; which was truly fulfilled, in the conversion of Constantine, etc. to the Faith. And he adds the cause why Kings and Nations should be so strangely converted, because he had beyond all belief and expectation of man, Ver. 16 so strangely delivered his people from Captivity, and so miraculously set up his Kingdom in his Church. This shall be done, When, or because the Lord shall build up Zion, he shall appear in glory. Before, he cast his people into the grave, as it were, without any hope of life, or restitution; but when he shall bring them from thence, he shall make his glory and honour manifest. And that which moved him to it, was the prayers of his people. Ver. 17 He will regard the prayer of the destitute, and not despise their prayer. Which effects followed on their prayer. Of this mercy a Record to be kept. Now lest the Jews should conceive, that what was done for them, did concern them only, and not their Children, or to speak more properly, the whole people of God in all ages to come; God would have a Record kept of it. 1. This shall be written for the generation to come. 2. And the people, which shall be created, shall praise the Lord, Ver. 18 Cum viderint impleta quae praedicta. And of this he assigns two reasons, even the selfsame set down at the 16. and 17. Verses. 1. For be hath looked down from the height of his Sanctuary, Ver. 19 from the heaven did the Lord behold the earth. 2. To hear the groans of the prisoners, Ver. 20 to lose those that are appointed to death. That the glory be returned to God. Now this Mercy from God, calls upon us for our Duty: for the proper end of it was, and the effect that it should work upon us, is, that we should be thankful. Therefore he looked down, therefore he heard the groans of the prisoners, etc. That being freed, 1. They should declare the name of the Lord in Zion, Ver. 21 and his praise in Jerusalem. 2. And this praise should be completed, Ver. 22 When the people are gathered simul, or in unum, united together, and the Kingdoms to serve the Lord. The Gentiles join with the Jews in it. And here methinks I hear the Prophet breaking off his comfort, The Prophet laments he shall not live to see it. and breaking out in the midst of his prophecy, with Balaam. As if he had said, I am assured all this shall come to pass, and be done for God's people, but alas, who shall live, when God doth this? Whosoever shall, I shall not certainly. For he weakened my strength in the way, and hath shortened my days. Ver. 23 Yet my desire is, it might be otherwise; Yet he desires he might. and in this my desire is but the same with many Kings and Prophets that have gone before me, all which long and desired to see the flourishing estate of the Church under the Messiah, and therefore, Ver. 24 I said, O my God, take me not away in the midst of my age; But suffer me to draw out my life to see that, that all good men have aspired to see, to wit, that I may behold Christ promised in the flesh, and be a partaker of the glory of his Kingdom. Which Petition, And presseth that he might. Persuading God to it, upon 24. The consideration of God's eternity and immutability. that it might be the easier granted, he presseth it by a Collation of God's Eternity and Immutability with his own life. As if he should say, Spare me a little before I go hence, and be no more seen, for I am nothing unto thee. Thy years are throughout all generations, and therefore 'tis but equal that thou indulge an ample space of life to thy image, that he may attain eternal happiness. And he proves God to be Eternal, because he is Immutable, not so the earth, not so the heavens. 1. Not so other creatures, all they change, corrupt. Not the earth, for it had a beginning, and that from thee, Of old, though long ago, yet a beginning it, and thou placed it not upon a foundation already laid, but laidst the very foundation thereof, brought'st it out of nothing to what it is, and placed it in the midst of the World, as now it is. Ponderibus libratasuis. 2. Not the heavens. For they are the work of thy hands, i. e. thy Wisdom and Power. Heaven then, and all Creatures in it; Earth, and all below cannot be Eternal. They began. 3. Neither shall they continue. They shall perish; be either annihilated, or altered from their present condition. They shall not be, what they are now, no not heaven, nor earth. As than they are not Eternal, so neither are they Immutable. Now in opposition to these, he puts the Almighty God. But thou shalt endure. And yet more fully he expresseth this Truth in the following words. 1. Yea, all of them shall wax old like a garment, make a farther step and access to a final period, in regard of their duration. 2. As doth a garment, their use shall cease together with man, as doth the use of a garment with him that useth it, Isa. 34.4. 1 Pet. 3.10. 2. And as a vesture shalt thou change them, and they shall be changed, as the Curtains and Carpets, and Hang, are folded up, when the Family removes. 3. However, they shall not wax old by the course of Nature, but by the mighty power of the God of Nature. Thou shalt change them, and they shall be changed. Well, But God always the same. be this so, as is most true, and must be granted, yet it is not so with thee, O God. But thou art the same, Vers. 27 and thy years shall have no end. Thou art Immutable, Eternal; and because Immutable, Eternal. Now the reason why God cannot suffer any change, is evident, for every thing that is mutable, is endued with a power to attain to something by that change, which it had not before. But God is actus purissimus, and an Essence of infinite perfection, and therefore when he wants nothing, nothing can be added to him, and consequently, he is Immutable. Now the Eternity and Immutability of God being confirmed, Vers. 28 the Prophet draws hence a comfortable Conclusion for the servants of God, His Church and servants shall therefore continue also. and for their children, viz. such as imitate their piety, for they shall be partakers of eternity also. So is the Covenant, Gen. 17.7. 1. The children of thy servants shall continue. That is, The Apostles with the Patriarches their Parents, shall dwell in thy Kingdom, in the heavenly Jerusalem. 2. And their seed, and as many as they have begotten by the Gospel, if they remain in the faith, which works by love, they shall be established, persevere, remain, continue before thee, live in thy presence for ever. As thou art Eternal, so shall they be Eternal. The Prayer collected out of the one hundred and second Psalm. O Almighty God, great Lord of heaven and earth, we miserable sinners, with fear and shame cast down ourselves before thee, Ver. 1 humbly confessing, that for ourselves, we are unworthy that our prayers should have access to thee, since we have broken all thy righteous Laws and Commandments, and walked unworthy of thy Gospel, and our Christian vocation. But, O Lord, of thy mercy and clemency make us so worthy to pray, Ver. 2 that thou mayest hear our prayers; and let the cry of thy Spirit in our hearts be so vehement, that it faint not in the way, but approach thy Throne of grace. Though we be foul and filthy sinners, that have defaced thy image, yet do not thou in displeasure turn away thy face from us. It troubles us, that we are thus foul, and this is the day of our trouble for it, oh thou who hast promised to accept the Sacrifice of a broken and contrite heart, now, when we are in trouble, incline thine ear unto us; in this day when we call upon thee our heavenly Physician, hear us, and answer us, and that with speed, Ver. 3 left if thou prolong the time, thou shalt not be able to find whom to heal and save. For, O Lord, we are in a very lamentable condition, for the days of our life and prosperity are consumed as smoke, that vanisheth in the air, and the pillars of our bodies, our bones, Ver. 4 are burnt up as a hearth that the fire wears away. Our heart is smitten out of the sense of thy wrath, and pineth and withereth away as grass scorched by the heat of the Sun; so great is our misery, so pressing our calamity, that we forget to take our daily repast, to eat our bread, which nature itself requires of us. We lived in delights, Ver. 5 but now by the voice of our groaning, by the continual sorrows, and expressions of those sorrows that are upon us, our flesh is consumed, and our bodies brought to such a leanness, that our bones will scarce cleave to our skin. For very grief we fly the soriety of men, and seek out places that are fit for mourners; Ver. 6 We are like a Pelican, a bird that delights to live alone in the Wilderness; and like an Owl, which flying the company of other birds, the light, and sight of men, dwells in a secret, dark, and retired place, where she sings a sad tune, and we a heavy song. Ver. 7 Our nights we spend in continual watch, very grief suffering us not to close our eyes, and at break of day we breathe forth our sighs unto thee, as the Sparrow that sits alone, and laments the loss of her mate, upon the house top. And in these our distresses, we find no comforter, Ver. 8 all our friends have forsaken us, and our enemies making their advantage of it, have gathered themselves together against us, they reproach and revile us all the day long, and being mad against us, and set upon mischief, they have entered into a conspiracy, and bound themselves by an Oath to undo us. Ver. 9 For this cause we eat no pleasant bread, neither came any wine in our mouths, but such as was kneaded with penitential ashes, and mingled with the salt of tears and weeping. And what soul that was ever under the sense of God's disfavour, can blame us for this, since, Thy wrathful displeasure goes over us, Ver. 10 thy indignation pursues us? Thou, who in mercy didst lift us up, hast in judgement cast us down. The sad consideration whereof, doth, beyond all that man can do, afflict us. But how long, O Lord, wilt thou break a leaf driven too and fro? Ver. 11 How long wilt thou pursue the dry stubble? While thou Writest these bitter things against us, our days are like a shadow, and declives, and we are withered as grass, whose beauty and glory fades in a moment. But why art thou thus vexed, O my soul? Ver. 12 and why art thus disquieted within me? O put thy trust in God. Call to mind, that he endures for ever, and the remembrance of his Covenant to all generations. 'Tis thy promise, O Lord, we look to, 'tis thy Covenant only we hope in, according to thy word, arise and have mercy upon Zion, pity thy poor afflicted people, for the time to favour her is now very seasonable, Ver. 13 yea the time is come; For thy servants think upon, and take pleasure in her stones, not so much those stones with which those goodly structures, Ver. 14 in which we were wont to meet and praise thee, were built and beautified, as those living stones built upon the foundation of the Prophets and Apostles, Ver. 17 Jesus Christ himself being the chief Cornerstone, and it pitieth them to see her in the dust. In the dust, Lord, we favour them, and for these we pray, that they may be restored to their places in thy Sacred Temple. Ver. 16 O regard the prayer of the poor destitute, and despise not our desire, for this will tend to thy honour, and enlargement of thy Kingdom, being alsured, Ver. 15 that when the Lord shall build up Zion, and when he shall appear in glory, that the heathen shall fear the Name of the Lord, and all the Kings of the earth thy glory. Look down then, O Lord, from the height of thy Sanctuary, and from heaven behold the earth. Ver. 19 Hear the groaning of the Prisoners, and lose those that are appointed to death, Ver. 20 that they may declare the name of the Lord in Zion, and his praise at Jerusalem. Ver. 21 May we but obtain so great a mercy, it shall be written for the generations to come, and the people, our children, that shall be born, Ver. 18 shall praise the Lord: They shall praise thee, and sing of thy mercy in the great Congregation, even when the people are gathered together, and the Kingdoms to serve the Lord. That thou wilt make an Inquisition for innocent blood, I am assured, that those who have profaned thy dwelling place, shall be as a rolling thing before the wind, Ver. 23 I do believe; that they who have swallowed down riches, shall vomit them up again, I know, for God shall cast them out of their belly. But thou hast so weakened my strength in the way, and so shortened my days, that it is not likely I shall lied to see it; Lord, might my eyes see thy salvation, I would willingly sing with old Simeon, Ver. 24 Now let thy servant departed in peace: Yet will I pray, O my God, take me not away in the midst of my age. I am thy Creature, O Lord, created after thy own image, yet not to live for ever on earth, as thou shalt live in heaven, for thy years are throughout all generations. Even the earth, whose foundation thou hast laid, and the heavens which are the work of thy Power and Wisdom, wax old as a garment, and as a vesture shall be wrapped up, they shall perish, and be annihilated, spare me a little then, because I am a creature of a short continuance, and can bear no proportion to thy esernity, for thou art the same, and thy years have no end. But I yield myself to thy Will, I submit myself to thy dispose; if I cannot arrive to what I desire, to see Jerusalem in prosperity, yet grant, that I may see my Lord in the Land of the living, for I am assured, that the children of thy servants shall continue, and their seed shall be established before thee, and live in thy presence for evermore. Amen. PSAL. CIII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Psalm to David. THE Title shows the Psalm to be inspired into David by the Holy Ghost, and the end is to comfort a soul heavy and laden, but especially with the burden of sin. To him every word in it drops like an Honeycomb, so that had not the comfort been revealed and sent from heaven, it could never have been believed, that Almighty God should be so merciful to sinful man. Three parts there are of this Psalm. 1. The Exordium, in which David by an Apostrophe turns to his own soul, and stirs it up to bless God, ver. 1, 2. 2. The Narration, or an ample Declaration of the Benefits, from the first to the last, conferred by God upon him, and others; and the causes of them, from ver. 3. to 20. 3. A Conclusion, in which he makes a motion to Angels, and all other Creatures, to join with him in the praise of God, from ver. 20. David stirs up his soul to praise God. The first part. to the last. 1. David being fully persuaded that he was one of the number of the Elect, stirs up himself in the person of the Elect, to praise and speak well of God in the two first verses. 1. Bless God, think on the Benefit, and bless the Benefactor; Ver. 1 Extol him with praises. 2. O my Soul bless him; because the Soul alone can know, and inform the whole man what God deserves for his blessings. 2. Again, he would not have it a lip-labour, but come from a heart affected with it: Hearty done; for, quod cor non facit, non fit. 3. Not the Soul alone, but that all that is within him: Totum hominis; And the whole man. whatsoever is within his skin, every part, every faculty about him; Will, Understanding, Memory, Affections, Heart, Tongue, Hand, Eyes, etc. All join. 4. And bless Jehovah; for he gave them their Being, and their Properties and Operations. 2. Praise his holy Name, his Essential Properties, his Wisdom, Power, Goodness, Justice; for to oclebrate God in all these, is, To praise his holy Name. 5. Bless the Lord, O my Soul; for he comes over it again, Ver. 2 that he might press the Duty more emphatically, and show his vehement desire to have it done; it shows we frieze, and are cold in the Duty, and need a Goad to quicken us. 6. And forget not all his benefits. He repeats it, and adds: That we forget not, His Benefits. 1. Forget not; He would not be guilty of the common Error, forgetfulness of a good turn; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which if it happen, 'tis impossible to be thankful; and therefore, Omnium ingratissimus, qui beneficii accepti non reminiscitur: Forget not then 2. All his benefits: Not all, no nor indeed any of them; for, not one but deserves a blessing. 3. His benefits: Some read Munera, the Vulgar, Retributiones: If Munera, they are freely given; if Retributiones, they are more than we can deserve, yet it pleases him to account them so. Let but a man well consider, how many evils we return daily to God for his good things he freely bestows on us, and how many good things he returns to us daily, notwithstanding the evil we return him, and we shall easily understand how great is the goodness of God, That retributes good for evil, and makes his Sun to shine on the just and unjust, Luke 6. And Beneficia they are to us, for we are the better for them. The second part. Which now he begins by an 〈◊〉, to number the Benefits: 1. Done to himself. 2. At the third verse the Prophet gins his Declaration, and by an Induction of particulars, reckons up the benefits, and that in this order. 1. Those done to himself, in which yet he excludes not others, as if they might not share with him. 2. Done to the whole Church: But of the first he had a true sense and experience what others felt, he could not say: Now these benefits to himself were either spiritual or temporal. 1. Ver. 3 The first spiritual Benefit was Justification, or Remission of sin; by which of an unjust man, Spiritual, as: 1. Justification. he made him just; of an enemy, a friend; of a slave, a son. Bless God, who forgiveth all thine iniquities, freely forgives thy Debt, or unjust Actions, although many. All, everyone, Original and Actual. 2. 2 Regeneration. The second Benefit, is Regeneration, by which the Power of Concupiscence that dwells in us, is daily weakened and subdued, though not wholly abolished. The full cure must be expected in the life to come, but such a cure is done upon us in this life, That it shall not reign in our mortal bodies, and we obey it in the lusts thereof. And of this cure in himself, David was sensible, and therefore he saith, Who heals all thy diseases, or infirmities, is daily cutting away, and snubbing these roots of sin. 3. Ver. 4 The third Benefit, is Redemption, Who redeemeth thy life from destruction, 3 Redemption. from the Pit, from the Grave, from Death, and that which followeth it, eternal Destruction. 4. 4 Glorification, all out of mercy. The fourth Benefit, Glorification: Who Crowneth thee, giveth a Crown of Glory; and the cause of this, and the other Benefits, be conceals not, it is with, or out of lovingkindness and tender mercies; ex visceribus miserecordiae. Neither is he behind with thee for temporal Benefits; for however Bellarmine refers these and the following words to the felicity of the Soul, 2 Temporal. and immortality of the Body in the life to come, which I dislike not in the Anagogical sense; yet I conceive the Literal sense of the words may properly be referred to this present life, in which God feeds and nourisheth our Bodies, and supplies what is necessary for Food and Raiment, and also conserveses us in this life, and gives us health and strength; Ver. 5 both which the Prophet teacheth us in the following words. 1. 1 Abundance. Who satisfieth thy mouth with good things: He gives not sparingly, and with a Niggard's hand, but gives abundantly to enjoy, 1 Tim. 6. He satisfieth; and good things they are, till we abuse them. 2. 2 Long life and health. So that thy youth is renewed like the Eagles: An Eagle is a youthful and lusty Bird in her old age, and of long life; and this often God grants to many of his, that they be long-lived, healthful and lively, active and vigorous old men, as to Moses, Joshua, Job; which if it happen, it is a Gift of God. 2. 2 Benefits to the whole Church. As man is to pray, so also is he bound to bless God for the good that befalls his Neighbour, which course David here takes; for he blesseth God not only for the Benefits of God bestowed upon himself, but such as were common, and did belong to the whole Church; and in two he gives his instance. The first is, the defence of his people, and deliverance of all that are oppressed. The second is, the Manifestation of his Will by his Servants, the Penmen of Scripture to them. 1. 1 Deliverance. Most just God is to his, and good, in punishing their Adversaries. The Lord executes righteousness and judgement for all that are oppressed with wrong, Ver. 6 which is a new Benefit: Two Alms he distributes. 1. A righteous portion to his servants. 2. Judgement, and a just revenge to his enemies, to all that are oppressed with wrong. The Israelites were preserved in Egypt, but Pharaoh plagued. 2. 2 Manifestation of his Will. Most kind in making known his Will, which had he not declared to his servants, Ver. 7 we had never known it. It must then be acknowledged for another favour, That he made known his Ways to Moses, his Acts unto the children of Israel. And here the Prophet interserts four Epithers or Attributes of God, Both the Benefits bestowed, because God is, which declares unto us the true cause of all the former and following favours. The Lord is Merciful and Gracious, flow to anger, and plenteous in mercy. 1. Ver. 8 Merciful: Rachum, because he bears a paternal Affection to pious men. 2. Gracious: Channum, the Giver of Grace and Benefits: For he that loves with a fatherly Affection, will give. 3. Slow to anger: Not easily drawn to strike, he will bear long and much, as a Father, before he punish. 4. Plenteous in mercies: When he does us good, being moved by no merit of ours. Of all which Attributes, the Prophet shows the effects, and applies them singula singulis, in the following verses. 1. He is merciful, bears a paternal Affection to his Children: 1 Merciful. He will not always chide, neither keep his anger for ever. Ver. 9 Angry he will be with his Children when they are untoward, yea, and chastise them too: For every father chastises the son that he loves. But his anger shall not last long; for in his heart there remains the love of a Father from whence the stripes proceed. 2. He is gracious; Ver. 10 and therefore out of mere Grace he will give us a Pardon: For if he should deal with us according to our deserts, 2 Gracious. who could abide it? Psal. 130. For what doth a sinner deserve, but death? Rom. 6. Whereas he forgives us, and gives us Life, Grace, Glory; and therefore we may truly say with David here, He hath not dealt with us after our sins, nor rewarded us according to our iniquities. Ver. 11 This Grace and Favour the Prophet amplifies by two Comparisons. 1. The first is, the distance of the Heaven from Earth, which from the Centre. to the highest Orb, is of an immense Altitude: Yet look, As high as the Heaven is above the Earth, so great is his mercy toward them that fear him. 2. The second is, the distance of the East from the West, which is of an immense Longitude; and yet look, Ver. 12 As far as the East is from the West, so far hath he set our sins from us: Let the sin be of what extent it will, it is not the interposition of our sin, so it be repent, and left, that can hinder his Grace to shine upon us, and remove it. 3. He is slow to anger; and he hath this of a Father also: 3 Slow to anger. For no men more patiented than Fathers, in tolerating the infirmities and childishness of their Children; this in him also: For like as a Father pieth his Children, Ver. 13 so the Lord pitieth them that fear him. 4. Plenteous in mercy: 4 Plenteous in mercy. He takes into his consideration what frail Creatures we are, and fading; For he knoweth our frame, he remembreth we are dust. Ver. 14 As for man, his days are as grass, as a flower of the Field, so he flourisheth; for the wind passeth over it, and it is gone, and the place thereof shall know it no more: And this fragility and instability of ours, causeth him to be exceeding merciful to us; which David expresseth in the next verse by way of Antithesis: But the mercy of the Lord is from everlasting to everlasting; ab aeterno in aeternum, from the Eternity of our Predestination, to the Eternity of our Glorification; yet not bestowed hand over head, it is with thy Restriction and Limitation. But to those that fear him, and keep his Covenant. 1. Upon them that fear him. 2. And his righteousness; that is, veracity and faithfulness in performing his Covenant; not to the Father's alone, but to children's children. 3. To such as keep his Covenant; Yea, and are obedient. observe the conditions of Faith and Repentance. 4. Yea, and of obedience also: That remember his Commandments to do them. These Benefits are many and wonderful, and the mercy from which they proceed, infinite; but that no man doubt of the performance of it, Ver. 19 that God will do for those, That fear him, and keep his Commandments, This mercy God is able to make good. what he hath promised; and in the Close of this Part, the Prophet puts us in mind of his Power. 1. He is Dominus in Coelo; not like our Lords on Earth, his power is not where circumscribed. 2. He hath prepared his Throne in the Heavens; there he fits pro Tribunali, can see and judge the World. 3. And that we suspect him not to be some under-Judge set over us, and appointed by another, David tells us, His Kingdom ruleth over all: The Supremacy is his, he is the Supreme Monarch. 3. The third part. For these Benefits he invites all Creatures to praise God. And thus the Prophet having particularly remembered God's Goodness and Benefits to his People, as being not able to return sufficient thanks alone, he invites all the Creatures to join with him in his praise, and first the Angels: Bless the Lord ye his Angels; whom he describes: 1. 1 Angels. From their excellency, Ye that excel in strength. 2. From their obedience, And do his Commandments. 3. From their celerity, readiness, and cheerfulness in it; That harken to the voice of his words, that you may show you selves faithful Ministers and Servants. 2. 2 Armies of God. He invites all the Armies of God to join with him, by which, Bellarmine understands all the Superior Order, Archangels, Principalities, Dominations and Powers, which is the Militia of Heaven, Luke 2. together with the Angel's beforenamed: Bless the Lord all his Hosts; ye, who how glorious soever, yet are but Ministers of his that do his pleasure, faithfully receive your charge, and do it diligently, and daily execute it. 3. 3 All his works. He invites all the Creatures of God to join with him also, as if they had sense, 3 All his works. and understood him; Bless the Lord all his works: All; for that no man should think, that he meant only rational Creatures in Heaven and Earth. 2. He adds, in all places of his Dominion, which extends over the whole world: All Creatures then without exception, and all in all places he desires would do it; and good Reason, for he made all, and rules over all, and is in all places, with all, and fills all, and preserves all, and moves all; and in their kinds they have done it, the Water at the Flood, the Fire at Babylon, the Crows in feeding Eliah, the Lions in sparing Daniel, etc. And they do it, when all keep their own stations, and work according to that Law of Nature which God hath put upon them. 4. 4 Himself. Lastly, That no man should imagine that he that called on others, would be backward in performing the Duty himself, as he began, so he concludes this excellent Psalm, Bless the Lord, O my Soul. At all times let his praise be in thy mouth. The Prayer collected out of the one hundred and third Psalm. BOund I am, Ver. 1 O Omnipotent God, and most merciful Father, for thy great favours unto me, with heart, with soul, with all powers of my mind, and all strength of my body, perpetually to acknowledge thee, to praise thee, and laud thy holy Name: Wherefore, O my Soul, Bless thou the Lord, and all faculties within me, and parts about me, bless his holy Name: Bless the Lord, O my Soul; Bless the Lord, O my Soul, and forget not all, or any one of his Benefits. My actual sins are many and grievous; but thou, O Lord, in mercy hast forgiven my iniquities; Thou hast justified me by the death of thy Son, cleansed me by his blood, of an unjust person, made me just, of an enemy, a friend, of a slave a sand. I confess, O Lord, that the bitter root of sin is so graffed in my nature, that I carry it about me in my mortal body, and I lament; yet I give thanks to thy grace, which hath so healed my infirmities, and so subdued them by the power of thy Spirit, that I feel it daily dying, and the strength thereof so decayed, that it cannot reign, rule, and command within me: And this gives me assurance, Ver. 4 That thou hast redeemed my life from death, hell, and destruction, and that at last out of thy lovingkindness and tender mercies, I shall be Crowned with a Crown of Glory. Lord, what was I? or what could I deserve, that thou shouldst bestow these wonderful Benefits upon me? when I think upon them, I am not able to comprehend them; and when I comprehend them, I should be never able to believe them, hadst thou not revealed them, and assured them to my foul by thy boly Spirit. O my Soul, then bless the Lord, bless his holy Name, and forget not all his Benefits. But as if all these high favours had been too little, Thou hast over and above added many temporal blessings: I enjoy by thy bounty, food and raiment, Ver. 5 which are good things, so long as well used; with these thou hast satisfied my mouth, and given me health and strength to make use of them: So that my youth is renewed as the Eagles, in this my old age. I find my body healthful, my senses not altogether impaired, my understanding quick, and my judgement bettered. Bless the Lord, O my tongue, and all that is within me, bless his holy Name. But what do I insist upon the Benefits which thou hast bestowed upon me in particular, when thou hast been merciful to thy whole people? Ver. 6 for those also I bless thee, and for those now I pray; many of them suffer injuries from the hands of Tyrants, many of them are in want and necessity; Execute righteousness and judgement, help the afflicted, comfort them who are in want, and deliver all that are oppressed, as thou didst thy people Israel by the hand of Moses: And because ignorance and error hath brought a missy darkness over thy Truth, shine forth again, and make thy ways known, as thou didst to thy people by Moses; direct them in the right way of a good and a happy life, and by the Acts already done for thy children of Israel, assure them, what in all Ages thou wilt do for thy people. Thou, O Lord, art merciful and gracious, flow to anger, and plenteous in mercy; Be merciful then to the sins of thy children, and be not always chiding; let it suffice, that thou correct and chastise them as a Father, but keep not thy anger for ever. Why should thy Spirit always strive with those to whom thou beatest a paternal love and affection? Be gracious then, and out of mere grace seal them a pardon, Deal not with them after their sins, neither reward them according to their iniquities. Make it appear, That as the Heaven is high above the Earth, so great is thy mercy immense and true toward them that fear thee; that as far as the East is from the West, that so far thou wilt remove their transgressions from them: Show that it is not the interposition of any sin, how dark, how swelling soever, if repent, and left, that can keep off the light of thy countenance from them. Thou art slow to anger, let not then thy wrath be kindled against the sheep of thy pasture: Pity them then, O God, pity them, and me an undutiful Child with them: Yea, as a Father pitieth his own Children, so pity us that fear thee. Remember, O Lord, our frame, how thou hast fashioned us; Remember, that we are but dust, and must return to dust; Remember we are but grass, that suddenly shoots up, or as a flower of the Field, which is to day in its pride and beauty, and to morrow flags and falls; a nipping sharp wind passeth over it, shrivels it up, and it is gone, so that the place thereof shall know it no more, nor it the place. Thus frail, thus vanishing is man, when the Spirit of thy indignation, and thy severe sentence passeth upon him: But thou art plenteous in mercy; it is not so with thy mercy, as with the life of man, that fades and decays; But thy mercy is from everlasting toward them that fear thee. O Lord, we desire to live in thy fear, and to keep thy Covenant; and as we are the Children of those who have died in and for the Truth, so to remember thy Commandments, and to do them. Bring these desires into Acts, that so keeping thy Covenant, and performing thy Commandments with a filial fear, we may be partakers of thy righteousness, and that mercy which had no beginning, and knows no end; no more end than thou canst have, no more be circumscribed than thou canst be: For thou hast prepared thy Throne in Heaven, and thy Kingdom ruleth over all. To thee than we his as Supreme, for pardon and mercy. Thy mercy is above thy works, and the Benefits flowing from the Fountain of thy mercy infinite, as it cannot be exhausted; so I desire the praise for it should not be dried up. Men are sinful, and praise is not comely in the mouth of a sinner: Men are frail, and vanity itself, and the praise would be everlasting. O ye Angels of God, then join with me, Bless ye the Lord, ye that excel in strength, ye that do his Commandments (which I to my grief keep not) and cheerfully and readily hearken to the voice of his words. Ye are the multitude of the heavenly Host, that sung in the Fields of Galilee, Glory to God on High; Bless ye then the Lord, all ye his Hosts, ye Ministers of his that do his pleasure. And you also all ye works of his, join with the Angels, and do what you can: Bless ye the Lord, and sound forth his praises by your obedience and subjection to his Will in all places of his Dominion. Lastly, O my Soul, so freely pardoned and justified, so graciously regenerated and sanctified, so dearly bought, and wonderfully redeemed, so undeservedly to be glorified with this my body, which in the mean time is satisfied by him with good things, and shall at last in youth be renewed as an Eagle: Bless the Lord, O my Soul; Bless the Lord, the Lord who is merciful and gracious, flow to anger, and plenteous in mercy. Thou never canst do enough, that hast received so much; Tender then unto him all laud, all honour, all praise, all glory, through Jesus Christ thy Lord, thine only Saviour and Redeemer. To God the Father that created us, to God the Son that redeemed us, to God the Holy Ghost who sanctifies us, three Persons and one God, be ascribed all Glory, Honour, Power, and Dominion, for ever and ever. Amen. PSAL. CIV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE scope and intent of this Psalm, is the same with the former, viz. to excite men to praise God upon the consideration of his Benefits, but yet upon a different ground. In the former, for the Benefits of Grace conferred upon his Elect. In this, for the Gifts of Nature bestowed in general upon all: Those flow immediately from his mercy, these from his power, wisdom, goodness, and depend upon his Providence, which are manifest in the Creation, Governance, and Preservation of all things. The Creature than is, the Subject of this Psalm, concerning which, in it we have a long, but very methodical Narration, by the meditation of which, he invites all men to sing Hallelujah. The parts of the Psalm, are four. 1. The Exhortation proposed briefly, ver. 1. 2. The Exhortation persuaded by Inspection of the Fabric, the beauty, the order, the government of the World, from ver. 1. to 33. 3. The Duty practised by himself, ver. 33, 34. 4. An Imprecation on them that neglect the Duty, ver. 35. 1. The first part. He gins with a double Apostrophe. 1. Ver. 1 To his own Soul to praise God: Bless the Lord, O my Soul; which was the Conclusion of the former Psalm. He exhorts to praise God, because of his works. 2. To his God, O Lord my God; whom he describes to be great and glorious. And that he may set forth his Majesty and Glory, he useth a most elegant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, borrowed from the Person of some great King, who presents himself very glorious to his people, in his Robes, in his Pavilion, with a glistering Canopy extended over his Throne, sometimes in his Chariot drawn by the swiftest Horses, with all his Nobles, Ministers and Servants about him, and attending his pleasure. And in this manner he presents the Majesty of God, which were the work of the first and second day; for by that order he proceeds in setting forth God's works, viz. by the order of the days they are made. 1. His Robe is the light, the work of the first day, which is the purest, The second part. the most beautiful, the most glorious, illustrious, vivifical, Ver. 2 cheerful of all God's Creatures, with this he is clothed, as with a garment; 1 Of the first day. for he is light, John 1.1. and be dwells in that inaccessible light that no man hath seen, nor can see, 1 Tim. 6. 2. His Pavision stretched round about him, is the Heavens, 2 Of the second day. the work of the second day; these, as it were, the Hang, the Curtains of his Chamber of Presence; by his fiat and power stretched out, Ver. 3 as we now see them: He stretched out the Heavens as a Curtain. 3. His Palace built in a most miraculous manner; the beams thereof laid, not as is usual, upon some firm and solid body, but upon that which is most fluent, He lays the beams of his Chambers in the waters. In Gen. 1.7. we read of waters above the Firmament, which were a part of the second day's work, and of these surely the Prophet speaks. What is to be understood by waters above the Firmament, is no dispute for this place, Vide Zanch. de op. Dei. lib. 2. c. 1. 4. His Chariot, the Clouds: Who makes the Clouds his Chariot; upon these, he, as it were, rides, and in a wonderful nimble manner is in all places he pleaseth, no otherwise than the Clouds, who are now in this place, and instantly removed to another. 5. The Horses that draw it, the Winds, Alipedes, as the Poets feigned the Horses that drew the Chariot of the Sun; by it, his intent is, to show, That by the power of God are brought upon the face of Heaven, and removed at his pleasure. Ver. 4 6. His Attendants, Angels: He maketh his Angel's Spirits, In which his Majesty appears. his Ministers a flaming fire. No Creature of greater quickness and agility, than a Spirit; no Element more active, than fire: These blessed Spirits he sends forth as he pleaseth, to defend his Servants, and as a flame of fire to consume and burn up his enemies; in which appears his Might and Majesty. 2. Next the Prophet descends from the Heaven, and out of the Air, 2 Of the third day, in which his Power and Wisdom. The Earth created. and comes to speak of the work of the third day; and he gins with the Earth, that Element which is best known to us, in which he shows the power and wisdom of God many ways. 1. In the foundation of it upon its centre, that whether it have the motion of Verticity as some do teach, or else is fixed, and moves not at all; Ver. 5 strange it is that so great and heavy a body should remain in the midst of the World, and not sink, ponderibia librata suis: 1 In foundation. This the Prophet attributes only to the Power and Providence of God: Who laid the foundations of the Earth, that it should not be removed for ever. 2. Another part of his Providence about the Earth, was, that whereas the water being the lighter Element did at first cover the Earth, 2 The raising it above the waters by his Fiat. and made it useless; God, either by taking of some parts out of the upper superficies of the Earth in sundry places, and made it more hollow; and laying them in other places, made it more convex; or to speak more plainly, by raising some, and depressing others, made room for the Sea. This was a work of God's Word, and the Prophet speaks of this in the three following verses. 1. First, He shows in what condition the Earth was in the first Creation, it was covered, and under water: Thou cover'dst it with the deep, Ver. 6 as with a Garment, the waters stood above the Mountains. 2. He shows how the Earth became uncovered, it was by the voice, power, and fiat of God: Let the waters be gathered together into one place, and let the dry land appear, Gen. 1. This the Psalmist here calls the rebuke of God, the voice of Thunder; for God had no sooner spoke the word, Ver. 7 But it was so: At thy rebuke they fled, at thy voice of Thunder they were afraid; whether they were such waters as are now, or thick mists and vapours after to be condensed into vapours, afraid they were to stay any longer, and to cover the Earth, when God rebuked them, spoken as it were in Thunder, and bid them remove. 3. Ver. 8 And so there became a new World as it were: Jussit & extendi campos, subsidere Valles: 3 Confining the Sea. The Mountains and the Valleys take the lower place: Or else, as we read, They, the mists and vapours go up by the Mountains; for quanti montes volvuntur aquarum; but they stayed not then, nor yet do stay upon the Mountains, But they go down by the Valleys unto the place which thou hast appointed for them, still failing along to Sea. 4. Ver. 9 4 His Providence about the Rivers. There thou inclosest them, as with doors and bars: Job 18. Thou hast set a bound that they may not pass over, that they turn not again to cover the Earth; yet not violently kept there, as some suppose; but restrained by an ordinary way of Nature, it being natural for water to descend to the lower places, which by God's power was not hollowed for them to remain in; that they once did return, and cover the Earth, was by God's extraordinary Command. 3. And next he comes to speak of the Rivers and Springs, and shows God's wonderful Providence about them. 1. Ver. 10 He sendeth the Springs; that is, the streams of water, from the Hills into the Valleys; 1 Their Springs. which yet at first run among the Hills; for who knows not that the domus fluvii, the Spring and Well whence the greatest Rivers stream is seated, commonly in the foot of some Mountain. 2. 2 Their Use. And the end of this infinitely declares God's Providence, it is for the sustenance of Beasts and Fowls, perish they must for thirst, were it otherwise, and therefore he adds: 1. They, i. e. the Springs and Rivers, give drink to every Beast of the Field, the wild Asses quench their thirst. 2. By them shall the Fowls of the Heaven have their habitation, which sing among the Branches. 4. But the Springs and Rivers cannot water all parts of the Earth, were it not then for another part of his Care and Providence, 3 The Rain and Dewes. the Hills and higher places would be altogether barren and unfruitful, his Wisdom therefore found out a way to remedy this also, and that was, by sending Rain out of his Bottles, the Clouds, a gift so great and peculiar to him, that he is called by Job, the Father of the Rain. He watereth the Hills from his Chambers; Ver. 13 that is, from the upper Rooms, the Clouds; the effect and end of which, 1. 1 Their use in general. In general, the satisfaction of the Earth, which being thirsty, gapes for Rain, and drinks abundantly from God's plenty: The Earth is satisfied with the fruit of thy works, by the Rain, which is by thy hand prepared, and is thy work in the Clouds. 2. 2 In particular. In particular, the effects, ends, and consequences of these dews and showers are many, which all yet are from God as the prime cause; for quod est causa causae, est causa causati. 1. Grass for the Cattle: He causeth the Grass to grow for the Cattle. 2. Ver. 14 Herbs for Meat and Medicine: And Herbs for the service of men. 3. All kind of Food: And that he may bring forth Food out of the Earth; which without Rain would not be had. 4. And Wine, which hath this lively spirit, That it makes glad the heart of man; and if we stay there, lawful. 5. And Oil to make his face to shine: Oil supples, comforts, Ver. 15 strengthens the nervs, and keeps the flesh and skin smooth, fresh, plump and youthful. 6. And bread, which strengthens man's heart: Where there is bread, there is no Famine, it seems it is the strength of the Feast; for it is always the chief and necessary part of the Service. 5. 4 The Trees. Neither hath the Providence of God been forgetful to provide us Trees also, which, besides they serve for divers uses, as shade, building, fuel, and yield many kind of fruit; in the production of them, God hath not forgotten the very Birds, they serve them for their Nests, their Songs. 1. The Trees of the Lord also; his Trees, because he first made them, and now makes them grow, are full of sap, which is another effect of the Rain: The Cedars of Lebanon which he hath planted. 2. Where the Birds make their Nests; as for the Stork, the Fir Trees are her house; in them sly builds. 5 Hills. 3. Nay, other Creatures are not forgotten by him, not the Coats, nor the Coneys: For the high Hills are a Refuge for the wild Goats, 4 The work of the fourth day, Sun, Moon, by them: and the Rocks for the Coneys. 3. The Psalmist goes on to the work of the fourth day, the Creation of the two great Luminaries, the Sun and the Moon, and the consequences of it; Ver. 19 in which Providence also is very conspicuous. 1. He; i. e. God appointed the Moon for certain seasons, that it should shine in a fit and apt time in the night, and not in the day. 2. And the Sun knoweth his going down; that it is not to shine out of season, 1 Night, and for rest. but to give place to the night. And in this division of time the Providence of God was admirable both to Man and Beast: Thou makest darkness, and it is night. 1. For the good of the Beasts, even the wildest, that they may be sustained; for, 1. The night comes, and then the Beasts of the Forest that durst not appear by day, do creep forth: The young Lions roar after their prey, and seek their meat from God; that is, seek their meat in that manner, as God's Providence hath ordained. 2. Again, the day appears: The Sun riseth, and they appear not; they gather themselves together, and lay themselves down in their Dens. 2. For the good of man; 2 Day for labour. for this disposition of seasons by the course of the Sun and Moon, are good for him to; it is, Ver. 23 that he may labour in the day, and rest in the night; for quod caret alternâ requie durabile non est: Man goeth forth to his work and labour; See what he was born to, to get his living by honest labour, and not by preying, murdering, tearing and ravening as a Beast, that riseth in the night to that purpose; but to labour in the day, and not tyre himself out neither; labour he must all day, and then take rest: Labour till the Evening. Upon the consideration of all which, the Prophet, as a little rap't out of himself by the thoughts of God's Providence, Power, Wisdom, Goodness, interserts this Exclamation. O God, how manifold are thy works, in wisdom thou hast made them all, the Earth is full of thy riches. His Acclamation to God's Works. 1. How manifold are thy works, how great, how excellent, how worthy of praise; such, that I cannot express them. 2. In wisdom hast thou made them all: No thing is rashly, and by chance done; but all with judgement, and with great Reason; nothing in them doth want, nothing doth abound. 3. All the Earth is full of thy riches: No place, no part of it, but in it thy works proclaim that thou art a most bountiful and most wise Creator, and an openhanded and liberal Bestower of thy Riches. 4. The Ordinance for the Sea. The Amplitude The Prophet hath hitherto set forth God's wisdom in his works in the Heaven, the Air, the Earth, and now he descends into the Sea, in which he shows his wisdom. 1. In the Amplitude of it, It is the great and wide Sea, extended far and wide. 2. 5 The work of the fifth day, Fish. In the Abundance of Fish in it, which was the work of the fifth day, Wherein are things creeping innumerable, both small and great animals. 3. In the useful Art of Navigation, which God first taught by Noah's Ark: There go the Ships. 2 Creatures in it. 4. 3 Navigation. In the Whale: There is that Leviathan whom thou hast made to play therein. 5. God's goodness in Conservation of the Creature. The Conservation of the Creature now follows, from ver. 27. to 30. where their dependence is showed upon the Providence of God, both for their meat, their life, and continuation of them in their species: For these words, These wait all upon thee, though they immediately reflect upon the flesh, he last spoke; yet they must be referred to all Creatures, all having upon God the like dependence. Ver. 27 1. For he gives them meat in season. These all wait upon thee: They are all expectants, and wait they must, till thou give. 2. That thou mayest give them their meat: Freely give, and meat fit for them, and that in a fit opportune season; meat fit for every season of the year, and when they want it. 3. That thou givest them, they gather: That, and no more, nor less; for it is not meat till God make it so; his power and blessing must cooperate with the second causes. 4. Being the Author of, This he farther explains in the following words, Thou openest thine hand, and they are filled with good; filled and satisfied from thy open hand, without which, the Husbandman's industry, and the fatness of the ground is to little purpose. Farther, Life and Death is in thy Power. 1. 1 Death. Death, and the Forerunner of it, Trouble. 1. Thou hidest thy Face, seemest to be displeased, and withdraws thy help and assistance, and they are troubled. 2. Thou takest away their breath, they die, and return to their Dust. 2. 2 And life. Life also. 1. Thou sendest forth thy Spirit, a vital Spirit, by restoring new Individuals to every species; for so they are created, that is, form. 2. And by this, Thou renewedst the face of the Earth; which, if it were not done, The third part. He votes all praise to God. the whole World would fail in one Age. Now after this long Catalogue of the Creatures, and God's Power, Wisdom, and Goodness, made most manifest in the Creation, Governance, and Sustentation of them, he descends to what he began with, and votes all praise to God; for so most read, ver. 32. 1. Let the Glory of the Lord, his Glory, for his Wisdom, Goodness, Power, endure for ever, And moves man to an honest use of the Creature. hallowed be his Name. 2. The Lord shall rejoice in his Works: Let man be so careful to use them well, that by the abuse he put not God to grief, and cause him to repent that he made them. 3. Which if it happen, it would be remembered, that he is a God, and power able to punish the ungrateful person how great soever: For if he looketh on the Earth with a threatening brow, it trembleth; that Earth, whose foundation, he said, should not be removed, ver. 5. He toucheth the Hills, and they do smoke; it was so as Sinai, Exod. 19 2. This praise he would give. Then he makes an open profession of his own practice. 1. I will sing unto the Lord as long as I live, I will praise my God while I have any being. 2. And this he would do with delight, which is indeed the fat of the Sacrifice: My Meditation of him shall be sweet unto me, I will be glad in the Lord. 3. The fourth part. He imprecates against sinners. And he concludes with an Imprecation against unthankful and negligent persons, who regard not the Works of God, and will not see his Glory, Power, Wisdom, Goodness, in his Creating, Governing, and Sustaining this Fabric of this Universe, and therefore very little praise him; against these he prays, Ver. 35 That they may be confounded, or converted: Let the sinners be consumed out of the Earth; and let the wicked be no more; i. e. Let them so fail from the Earth, that either they be converted, and cease to be sinners; or else, if they will continue obstinate and perverse, let them perish out of the Earth. But O my Soul, be not thou like to them, Bless the Lord; Hallelujah. The Prayer and Meditation out of the one hundred and fourth Psalm. O Most Omnipotent, Wise, Glorious, and most merciful God, Ver. 1 how should I, that am but dust and ashes, dare to appear in thy presence! Ver. 2 Thou art clothed with Honour and Majesty, and I am a vile worm: Thou art vested with light, as with a Robe, and I am darkness: Thou hast stretched out the Heavens over thee like a Curtain; the Clouds are thy Chariot, the swift winds at thy Command, and thy Angels, thy Ministers, ready to take revenge in a flame of fire upon disobedient sinners, if thou give the word. How can I, that am conscious to myself, of so repeated and continu●●● sobedience, presume to be a Petitioner unto thee, or offer up any reque● 〈◊〉 There is not a Creature that I cast my eye on, but upbraids me for negligence and inconsideration, since thy Power, thy Glory, thy Wisdom, thy Goodness is illustrious in all these, and yet I have passed these by, as if they were not worthy of my saddest thoughts: Their Natures I have inquired into, but have not looked up to thee the Lord of Nature. O my Soul, then rouse up this deadness and dulness of spirit, ascend from the Contemplation of the Creature, to the Meditation of the Creator, and remember what the whole Universe preacheth unto thee, That he must be a God of Power that hath so made, a God of Wisdom that hath so disposed, a God of Mercy and Goodness that to this day governs and sustains every Creature to thy use and service. Canst thou tread upon the Earth, and not admire? Ver. 5 It would sink under thee, had he not laid the foundations of it so strangely and strongly, that it should not be removed. Canst thou look down upon the Valleys, through which there glide many silver streams, and less than wonder, that they should descend from Rocks of stone, and Hills of flint? Ever since, That at the rebuke of God the waters fled, and hasted away, and left the Earth uncovered. Had it not been for this great Providence of the Almighty, Thou and thy Cattle had died for thirst, and perished for want of water. But his goodness stayed not here; for, for a necessary supply he hath placed his Bottles in the Clouds, and thence descends in silver showers, and watereth the highest Hills, and barrenest Mountains, That the whole Earth might be satisfied with the fruit of his Works. O ungrateful man, ascribe not too much to thy wit, industry, and labour; know that he is the Father of the rain; and did not he from above water what thou plantest, and give an increase to what thou sowest; thy early rising would be but lost labour, and all thy foresight, bread only of carefulness. Tho● waterest and manurest thy Fields and Meadows, but it is the Lord above that causeth the grass to grow for thy Cattle: Thou delvest, diggest, wéedest thy Gardens, but it is the Lord of Heaven that gives life to thy Plants and Herbs; which he commands to shoot for thy service, whether for meat or medicine. Man doth not live by bread only, but by every word that proceeds out of the mouth of God, he brings food out of the Earth; an Herb, a Plant, a Root, a Fruit it may be by that power and virtue which thou hast established by the perpetual Law of Nature; but food it will not be without thy blessing. Continue to us then, Ver. 15 merciful God, these outward things; but yet so, that thou give thy blessing with them: It is thy Wine, that must make glad the hea●t of man; Ver. 16 and thy Oil, that makes his face to shine; and thy Bread, that strengthens man's heart; the sap in our Fruit-trées is from thee, and the strength of the Cedars from thy Plantation, Ver. 27 upon thee than will we wait, upon thy Providence will we depend. Give us, O Lord, our meat, and all other necessaries, Ver. 28 in due season; and when thou shalt give it us, we will gather it; for we are assured, when thou openest thy hand, we shall be filled with good: No Creature will be good unto us, except thou be good. And here, O Lord, I will step aside to the Seashore, where I may take a prospect of that great Pond of the World which retired at thy rebuke, Ver. 7 and dares not return, because of thy Command; and I know not which more to admire, Ver. 9 whether the Element itself, or the Inhabitants that take up their dwelling in it. It roars, foams, swells, riseth into angry Billows, as if it would swallow up the Earth; Ver. 25 but thou hast set Bounds upon it, that it may not pass over, neither turn again to cover the Earth: In it are things creeping, swimming, living innumerable, of all sizes and fashions, for greatness of number, strangeness of shape, variety of fashions, nor Air, nor Earth can compare with the waters; what living Mountains (such are the Whales) ●owle up and down in those fearful Billows; for there is that Leviathan, whom thou hast made 〈◊〉 therein: That I say nothing of the Ships which pass upon it, which thou first taugh'st man to frame, by the example of Noah's Ark, and provided, that the brinish nature of the Element be able to support them, when loaden with heavy Commodities, and fearful Passengers. O Lord, how manifold are thy works, in wisdom thou hast made them all, the Earth is full of thy riches, so is the great and wide Sea also. How many millions of wonders doth this Globe below offer us, which of the Herbs, Flowers, Trees, Leaves, Seeds, Fruit; what Beast, Worm, Fish, Bird, is there, in which we may not see the footsteps of a Deity? wherein we may not read infiniteness of Power, a transcendency of Wisdom? Their frame is a miracle; for thou sendest forth thy Spirit, and they are created: Their dissolution a wonder; for thou takest away their breath, and they die, and return to their dust; but yet the continuance of all of them in their species, matter of greater admiration; for though the Particulars vanish, yet the Kind lives, and shall live till the dissolution of all things without any decay in Nature; which could never be, But that thou renewest the face of the Earth. And for the assurance of this continuance, Thou hast set thy two faithful Witnesses in Heaven, the Sun to rule the day, and the Moon the night; who, by their constant motions, their secret and sweet influences, by their light and hot do comfort all these inferiond bodies: They are obedient to thy Word; for the Moon, as thou hast appointed, observes her seasons, and the Sun knoweth his going down; and so this light is interchanged with darkness, That Beasts may rest and prey, and man may labour and rest. The day dies into night, and riseth in the morning, that we never forget that our light of life shall suffer an Eclipse; yet so, that we shall get up again in the morning of the Resurrection: Say thou the word, and my Soul shall be renewed again: Say thou the word, and my body shall be repaired from its dust. I am a mortal Creature, But thy Glory, O Lord, shall endure for ever; and so be it, Hallowed be thy Name, and let the Glory of our God continue for ever. As for thy works, give me wisdom in them to admire thy Wisdom, and grace so to make use of thy Goodness, That thou mayest rejoice in them, and not repent, that ever thou madest any of them for my sake. I tremble to think of the abuse, when I read, That thou lookest upon the Earth with an angry brow, and it trembleth; and thou dost only touch the Hill, and they smoke. By the assistance of thy Brace I will use them soberly, and to my sobriety I will add thanks. I will sing unto the Lord, as long as I live, I will praise my God, while I have my being; my Meditation of him shall be sweet and pleasant unto me, and I will be glad in the Lord. As for those sinners who abuse thy Creatures, thouch their hearts, that they sin no longer in the profane abuse of them; but if they shall go on to neglect thy Praise, to blaspheme thy Name, and obscure thy Glory, let them be consumed out of the Earth, and let such wicked men be no more. O my Soul, come not into their Assembly, but bless thou the Lord; and labour to draw all others to sing an Hallelujah, to magnify his Power, to exalt his Glory, to sound forth his Wisdom, to sing of his Goodness, for his wonderful Creating, his orderly Governing and Disposing, his bountiful Preserving of the whole World. O my God, I will give thanks unto thee for ever. PSAL. CV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE Title of this Psalm is Alleluja, as is also of the two following; and the first fifteen verses of it, were sung at the bringing up, and settling the Ark by David, 1 Chron. 16. The scope of it is the same with the two former, That we praise God: But yet with this difference in the one hundred and third, That he be magnified for his Benefits of Redemption. In the one hundred and fourth, For the Manifestation of his Power and Providence, in Creating, Governing, and Sustaining the World: But in this, For the gracious Covenant he made with Abraham, and in him, with his whole Church. Two parts there are of the Psalm. 1. An Exhortation to praise God, from ver. 1. to 7. 2. An Enumeration of the Favours God bestowed to persuade to it, from ver. 7. to the end. 1. He that loves his Prince truly, The first part. He invites to praise God, and shows how it is to be done. desires that others also should magnify and honour him, as well as himself: This was David's case, he was a true lover of his God, and set a true estimate upon him, he honoured and praised himself, and out of his zeal he calls here upon others to do it, outwardly, and also inwardly, both with tongne and heart. He thought all too little, and therefore he comes over this Duty often, and shows indeed how it is to be done. Ver. 1 1. By giving of thanks: O give thanks unto the Lord. 1 Both outwardly. 2. By Invocation: Call upon his Name. 3. By Annunciation, Make known his deeds among the people. 4. By Voices and Instruments of Music: Sing unto him, sing Psalms unto him. 5. By frequent Colloquies of his Works: Ver. 2 Talk ye of all his wondrous Works. 6. By boasting of him: Glory ye in his holy Name, Profess that you are happy men, that ever Gods holy Name was made known to you: He that glories, Ver. 3 let him glory in the Lord, 2 Cor. 11. He hath invited all outwardly to exhibit praise, and now he adviseth that it be done inwardly also, with exultation, and gladness of heart: He would not have men to think it a tedious work, 2 And inwardly. and to be weary of it, but to perform it with joy. 1. Let the heart of them rejoice: Spiritus sanctus non canst nisi de laeto cord. 2. Of them that seek the Lord: For indeed they only that seek him can rejoice hearty, they can acquiesce in God and his Promises of Grace, Pardon, Acceptance, and have reason then to approach him, and praise him with glad hearts; others conceive God as angry with them, and then can take no delight in any service they do him. Which is so necessary in every one that will with comfort make his approaches to the Throne of Grace, And presseth to it. and have his praise that he tenders accepted, that the Prophet seriously urgeth the Duty. 1. Ver. 4 Seek the Lord: All other gods, all impiety, wickedness being cast away, seek him. 2. Seek his strength; which at that time was the Ark, a Symbol of his Presence: And that it be remembered. Seek him in his Church. 3. Seek his Face evermore: His Favour, his Grace, his Reconciliation; seek him in his Word, in his Sacraments, etc. 4. Ver. 5 Evermore seek him; Jugiter: Now and then is too little, it must be our constant work. He hath spoken of the Heart, now he comes to the Memory: Memento te, remember, forget not; and the things to be remembered, are: 1. His marvellous works. Ver. 6 2. His wonders. 3. His judgements; which three are the matter of this whole Psulm, and are after explained according to these heads; and in the next verse he tells us to whom in particular he directed his Memento at that time, which were the Israelites, the posterity of Abraham, and the sons of Jacob. Remember his marvellous works, Especially that by Covenant. etc. O ye seed of Abraham his servant, ye children of Jacob his chosen: Remember that he made Abraham, and chose Jacob to be his servants, gave you Law, and showed you with what Rites he would be worshipped; you then may not forget it. 2. The second part. And at the 7th. verse, the Prophet gins his Narration, and tells the Israelites, and in them us, what marvellous works God had done for his people, all which he presseth as Arguments, that his people praise, honour, worship, obey him: There is much reason for it; for, 1. 1 He is the Lord our God. He is the Lord our God: The same Argument prefaced to the Commandments, I am the Lord thy God. 2. Ver. 7 His judgements are in all the Earth: He is a mighty Monarch, and hath all men under his Empire. 2 A mighty Monarch. And if neither of these move, yet there is another drawn from his many and infinite favours and benefits bestowed upon you, O you Israelites, and indeed the chief upon all mankind, which was the Covanant he promised upon the fall of man, That the seed of the woman shall break the Serpent's head, and this he forgot not: He hath remembered his Covenant for ever, the Word which he commanded to a thousand Generations. 1. 3 Established his Covenant with Abraham, etc. Which Covenant he made with Abraham, and confirmed it by a sacrifice, Gen. 15. & 13. 2. And his Outh unto Isaac, Gen. 26.3, 4. 3. And confirmed the same unto Jacob for a Law, and to Israel for an everlasting Covenant, Gen. 28.13, 14, 15. 4. With his seed. The Form of the Covenant recited, Saying, Unto thee will I give the land of Canaan, the lot of your inheritance; for it was divided to the Tribes by lots. Which Covenant God made with their fathers, When few, strangen. and them; not out of any merit that could be in them, Deut. 8.4, 5, 6. Josh. 24.2. For this Covenant and Promise was made to them. 1. When they were but a few men in number, yea, very few. 2. And they strangers in the Land; for the Patriarches did sojourn only in Canaan. 3. Yea, when they went from one Nation to another, and from one Kingdom to another people, as did Abraham, Gen. 12. and Jacob. 2. Now when they were in this condition few, very few, Strangers, Sojourners, These he protected. Pilgrims, God protected and defended them, which was a second Favour over and above that of the Covenant; for, 1. He suffered no man to do them wrong, no not the greatest; but reproved even Kings for their sakes; as Pharaoh, Gen. 12. and Abimelech for abraham's, and Abimelech for Isaac's, Gen. 26. and Esau and Laban for jacob's sake, Gen. 31. & 32. 2. For he gave a Command to these Kings concerning them, Touch not mine Anointed, viz. Abraham, Isaac, Jacob, who were anointed with the Holy Ghost, though not with material oil: Nor do my Prophets no harm; i.e. the same men, for they were Prophets. Abraham foresaw the bondage of his seed in Egypt, etc. Isaac foretold what should befall to Esau's posterity, Gen. 27. Jacob by a Prophetical Spirit gave his blessings, Gen. 49. Of Abraham it is expressly said, He is a Prophet, and he shall pray for thee, Gen. 20.7. 3. Two of these mercies, the Covenant and Protection, are already named, and now he goes on, and insists upon the third, from ver. 16. to 23. For which, there was infinite matter of praise for the wonderful wisdom of God, Sustained them in the Famine which he brought. that brought out of the greatest evils, the chiefest good, by preserving their lives in Aegyp● in an extreme famine; the story is extant in the Book of Genesis, in the 37. and the following Chapters. 1. Moreover he called for a Famine upon the Land: He called for it, that is, God, this, the Sword, the Pestilence, etc. come not by chance, they come upon Gods call; those things which to us seem to fall accidently, are from his Decree; and they come at his Beck, they rise against us as an Army, that must be in readiness, when called to march and fight. 2. He broke, still it is his doing, the whole staff of bread, which is the staff, the stay, the upholder of our lives; and this he broke, when he ordered, That for seven years there should be nor ploughing, nor sowing, nor ear-ring, nor harvest, Gen. 45. 3. By this occasion of the Famine which was to come, in which the Patriarches were to suffer, God provided for their sustenance. He sent a man, By Joseph in Egypt. He sent a man, virum, a wise man before them. God our of Providence sent him, when he suffered him to be sold to the Ishmalites, and carried down to Egypt. 4. He tells us who this man was, Joseph, sold by the envy and cruelty of his Brethren, to be a Bond-servant; for the Ishmalites sold him to Potiphar. 5. And now he comes to his base Usage: 2. His Advancement. 1. By the false Accusation of Potiphar's Wife, that turned her base love into hatred, he was cast into Prison: Who was first sold, imprisoned His feet they hurt with fetters of Iron. 2. He was laid in Iron; or as some read, the Iron entered into his Soul: The grief was great that he suffered from the Irons; but that which added to his grief, that he should lie under the Aspersion of so foul a Crime. 6. There he lay, Donec, Until the time that his Word came: So long than he lay in Prison, and no longer. For a time best known to God. God hath then his Donec for his servants to suffer, and when that Donec comes, they shall suffer no longer. 1. Until the time his Word came: His Word, i.e. God's Word for his deliverance: 2. Or as others, Joseph's word to the Butler came to pass. 2. The Word of the Lord tried him; God tried his patience: Or, the Interpretation of the Dreams proving true, were a sufficient trial, that it was the Word of the Lord which he spoke. He spoke by the Spirit of God. 2. And now follows his Honour and Advancement. 1. But taken thence, and exalted. Pharaoh by his Butler hearing of Joseph's wisdom, He sent and loosed him from Prison. 2. Even the Ruler of the people let him go free; a work fit for a King. 2. To be the Rulet in Egypt. And his Advancement follows: To free an Innocent, a signal Favour; but to advance him, a greater; this Pharaoh did. 1. Ver. 21 He made him Lord of his House, Majordorno. 2. And Ruler of all his Substance: He was his Treasurer, Gen. 41.40, etc. Indeed a great Viceroy, a grand Visier. 3. Ver. 22 The King's end in it, admirable; not only in the Famine to provide bread to feed their bodies, To feed them. To instruct them. but for the good of their fouls also. 1. To punish the Rebellious: To bind his Princes at his pleasure. 2. To instruct them his Counsellors in that Wisdom, those Arts, Sciences, Religion, which he excelled in; exalted he was, to teach his Senators the great Counsel of his Kingdom, wisdom; and it is supposed, That all the learning in which the Egyptians excelled, was first taught them by Joseph. 4. Jacob and his Family descends thither. The fourth Benefit follows, of God toward his people, from ver. 22. to 37. which was their nourishment, their increase in Egypt, their oppression, and deliverance thence. 1. He gins with jacob's descent thither. 1. Israel also, joseph's father, went down into Egypt, read Gen. 45. 2. Sojourns there 222. years. And Jacob with all his family, seventy souls sojourned, there then to remain for a time, viz. two hundred and twenty two years in the land of Ham, viz. in Egypt, so called, from Cham the father of Misraim, that first peopled it after the Flood. 2. And multiply. He proceeds with their strange increase there; for it is wonderful, that in so short a time they should so multiply, and grow into such multitudes, Exod. 1.7. at their going out, they were six hundred thousand, besides children, Exod. 12.37. And he increased his people greatly, and made them stronger than their enemies, Exod. 1.9. This was the Occasion of their Afflictions, Bondage, and Sufferings; for, 1. But are made Bondmen. He turned the Egyptian hearts to hate his people: i.e. He suffered them to be turned: For there arose another King which knew not Joseph, Exod. 1.8. 2. Afflicted, and subtly dealt with. And to deal subtly with his servants: Come on, say they, let us deal wisely with them, Exod. 1.10. and their wise work was: 1. To set over them Taskmasters to afflict them with their burdens, Exod. 1.11. But when they saw, That the more they afflicted them, the more they multiplied and grew, ver. 12. 2. Then they ordered, That all the male-childrens should be strangled by the Midwives, ver. 16. And when this way took not neither: 3. Then Pharaoh charged, That every son that was born, should be cast into the River, ver. 22. Thus subtly they dealt, but it hindered not their Multiplications; God sends Moses to deliver them. there is no Counsel against God. Now God seeing their Affliction, and hearing their Groans, sent them a Deliverer. Ver. 26 1. Hesent Moses his servant, and Aaron whom he had chosen. 2. By signs and wonders which were. They shown his signs among them. 1. To the Israelites. 2. And wonders in the land of Ham; then to the Egyptians, of which the Caralogue follows. 1. He sent darkness, and it was dark; and they, i.e. Moses and Aaron rebelled not against his Word. 2. He turned their waters into blood, and slew their fish. 3. The Land brought forth Frogs in abundance, in the Chambers of their Kings. 4. He spoke, and there came divers sorts of Flies and Lice in all their Coasts. 5. He gave them Hail for Rain, and flaming fire in their land. 6. He smote the Vines also and Figtrees, and broke the Trees of their Coasts. 7. He spoke, and the Locusts came, and Caterpillars, and that without number, and did eat up all the herbs in the land, and devoured the fruit of their ground. 8. He smote also the firstborn of their Land, the chief of all their strength. These were the wonders that God wrought in Egypt by the hand of Moses and Aaron, for the deliverance of his people, which therefore the Psalmist briefly Records, that they might remember to be thankful, and praise him. 5. The fifth Benefit which God bestowed upon his people, is, He brought them out, and entiched them that he brought them not out Beggars, but enriched them with the Spoils of Egypt; nor in a sickly, but healthful condition. 1. He brought them forth with silver and gold; for they were sent by God to borrow Jewels: And when they pretend by their example to rob honester men than themselves, whom yet they esteem no better than Egyptians, can show such an immediate Commission from God to do it, content I am, that they borrow, and never restore; rob and spoil whom they please, till that be shown, they are Thiefs and Robbers, and Sacrilegious persons. 2. Farther; Gave them healthful bodies. whereas they left the Egyptians afflicted with some strange disease, of which their firstborn was dead in every house, they came forth with healthy bodies. There was not one, no not one feeble person among their Tribes, not one among six hundred thousand men. The terror of them was so great, and the fear of death so instant, And brought fear upon the Egyptians. that little regarding their Jewels, Gold and Silver; they urged them to be gone, they thrust them out, as glad at heart they were upon terms rid of them; which the Prophet thus expresseth: Egypt was glad when they departed; for the fear of them fell upon them; for Exod. 12. They said, We are all dead men. 6. The sixth Benefit follows after their departure, which was, After their departure. The Pillar of a Cloud by day, and the Pillar of fire by night: He spread a Cloud for a covering, and Fire to give light in the night. Which most interpret, As if the Cloud by day did overshadow them, and keep off the heat of the Sun: He gave them a Pillar of a Cloud and Fire And therefore the Prophet saith, He spread it for a covering: But Bellarmine conceives it somewhat otherwise, grounding his conjecture upon the 13th. of Exodus, ver. 21. And the Lord went before them by day in a Pillar of a Cloud to lead them the way, and by night in a Pillar of Fire to give them light, to go by day and night. This is it then which he judgeth true, That the cloudy Pillar did not cover them, but went before them, to show them the way, till they came to the red Sea, till Pharaoh and his Army followed, and then the Angel of the Lord with this Pillar of a Cloud, interposed betwixt the Israelites and Pharaohs Army, that they could not come to each other, in which sense, the Cloud might well be said to be stretched out for a protection and covering. And he adds, That besides this Pillar of a Cloud, which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there might be another Cloud which might protect the Israelites from the heat of the Sun in their journey, of which yet there is no mention in Exodus; and this, Hieroms Translation out of the Hebrew seems to countenance: Expandit nubem in Tentorum. And the Author of the Book of Wisdom, chap. 10. ver. 17. And was unto them a Cover by day. The seventh Benefit, was Quails and Manna. 1. 1 Quails. The people asked, and he brought Quails: He means, those given, Exod. 16. not those in the first of Numbers, for these last were given by God in anger, and were no Benefit. 2. 2 Manna. And satisfied them with the bread of Heaven; that is, with Mann●, which he calls the bread of Heaven, because the sweet dew whereof it was made, descended from the Air, the Earth had nothing to do in the production of it. 8. 3 Waters out of the Rock. The eighth Benefit, the water he gave them to drink out of the Rock; for they traveled through a dry Wilderness, where there is great scarcity of springs and waters, and therefore he opened the Rock, and the waters gushed out, and they ran in dry places, as a River. 1. He opened the Rock; turned not the Rock into water, as some think; but only opened it, and made a passage for some River which ran in the bowels of the Rock. 2. And this most likely; for the waters gushed out upon the passage made for them. 3. And they ran in dry places; for it is conceived they made a new River, by whose Banks the Israelites journeying, needed not a new Miracle to quench their thirst. Now here he interserts the Reason both of the former and the following Benefits, His Covenant the reason of all. which was, his Covenant, his Promise made to Abraham; for he remembered his holy promise, and Abraham his servant. 9 For these they triumph. that they had Reason to exult and triumph at it, as indeed they did, Exod. 15. where Moses sings his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the overthrow of Pharaoh's Host in the red Sea. And he brought forth his People with joy, and his Chosen with gladness. 10. And to make the number of his Benefits complete, he adds a Tenth, which was, He brings them into Canaan. the Compliment of all the rest, and the exact fulfilling of his promise, his introduction of them into Canaan, ejection of the Inhabitants, and the Donation of their Inheritances to his people, which they after possessed, being enstated by Joshna. And gave them the lands of the Heathen, and they inherited the labour of the people; the Houses which they built, the Vines which they planted, the Lands which they tilled, fell to them. For all which Benefits, God requires no more than Obedience from them; this he requires, The end of all, their obedience. as it were his Due, and his Tribute; so many Benefits he bestowed on them, for one end only. That they might observe his Statutes, and keep his Laws, Hallelujah. So let your light shine before men, that they may glorify your Father which is in Heaven. A Meditation upon the One hundred and fifth Psalm, and a Prayer. O Lord, at first, all that thou madest, was good; and man, the best at things below, perfect in righteousness, excellent in knowledge. But it could not content him to know the Creator, and the Creature; but through curiosity he affected that which thou never wadest, the evil of sin, which he indeed made himself, by seeking to know it. And this in him defaced thy Image, and brought thy displeasure, and death itself upon him. In justice thou mightst have cast him off, as thou didst then out of Paradise; but thou camest to him in the cool of the day, and freely and mercifully madest a provise unto him, That the Seed of the woman should break the Serpent's head; Ver. 8 that the blessed fruit of the Virgin's womb should conquer and break to pieces the head, the wit, the policy, the strength of that first enemy of mankind, the Devil. This was thy Covenant made to stand for ever; this was thy Word which thou hast commanded to continue to a thousand Generations, to all Ages, to all persons; and this thy Covenant thou madest good, when in the fullness of time, Thou sentest thy Son made of a woman, made under the Law. A long Tract of time there was, before the World heard any more news of it: Age had defaced it, and Antiquity in all like lihood had blotted it out: But that which man had forgotten, Thou, good God, forgettest not; to Abraham thy friend thou appearest with him, Thou renewedst thy Covenant, and all his seed; Thou establishest with Isaac with an Oath, and confirmedst the same to Jacob for a fixed Law, and to Israel for an everlasting Covenant, a Covenant to last for ever. What thou madest with them, Thou confirmedst, and hast made good also to us, and under a Type of an earthly Canaan, hast given us an assurance of an inheritance in Heaven. I wonder at thy love, I can never sufficiently magnify thy free Grace, but I bless thy Truth; Thou mightst justly have passed by us, when we were polluted in our blood, but even then thou didst cast thy skirt over us, and madest it the time of love: Offended we had, and deserved no favour; but thou than out of thy free Grace didst enter into a Covenant of Pardon and Salvation for us, and confirmedst it with a Seal and an Oath: And this in thy good time thou performedst, and made it apparent to all Nations, that it was not sworn in vain; for out of the society of men thou call'st a Church, and out of this Church, Thou choosest a Royal Priesthood, an Holy Nation, a Peculiar People, to whom thou will give the Celestial Canaan, the lost of their inheritance. Thy Counsel, O God, was wonderful, thy Power, thy Wisdom infinite, That thou didst vouchsafe to choose out of the whole World one Family, and at first but one of that Family, with whom thou madest a large and a gracious Covenant, whom thou protectedst, Not suffering any man to do him and his seed wrong, but reprovedst even Kings for their sakes. They were thy Appointed, and they might not be touched; they were thy Prophets, and they might not be harmed; touched, harmed they might not be, no, no, not when they were few in number, yea, very few; and these few strangers in the land: They than went from one Nation to another, from one Kingdom to another people; yet the Charge was, Nolite tangere. And in them, Thou hast given us a pledge and pown what thou wilt do for thy Church; in comparison of the great multitude of profane men and unbelievers, 'tis but a little flock, few in number, yea, very few. In the World these are strangers, and they used as strangers, they wander up and down in many Kingdoms. Repress their wrongs, suffer not the Devil and his Im●●ments for ever to pursue them, reprove the prondest Kings for their 〈◊〉 Give forth thy Command, as once thou didst, and let the Tyrants tremble 〈◊〉 it; Touch not my Anointed, and do my Prophets no harm. And he unto those who will not hear it, what thou wast unto Pharaoh, and pour down the plagues of Egypt upon their heads, from ver. 27. to 33. At this time, There is a King risen amongst us, that knows not Joseph; Ver. 17 he hath taken Counsel against us, and works wisely and subtly with thy servants, as he thinks, to root us out; Joseph is sold for a Bond-servant, his feet are hurt with fetters, and the iron hath entered into his Soul. This, we hope, is but thy are to try him, to purge out his dross, and not to consume him; and now after so long a trial, raise up the Spirits of Princes to lose him, free him from his Exile, and unsufferable injuries by their hands. Make him, O Lord, the Ruler of thy House, and bless his substance. Put power in his hands, To bind Princes at his pleasure; and give unto him so wise a heart, That he may teach his Senator's wisdom. But we pray not for him alone, we pray also for ourselves, who groan under Egyptian bondage, and a darkness that may be felt: Hear our cries, and ease our sorrows; Send Moses thy servant to be our Deliverer, and Aaron whom thou hast chosen to be our Teacher, that so Truth and Peace may be restored at once to thy poor afflicted people. The mercy is great we ask, and far beyond our desert to crave, and we except not to receive it upon any other Score, than upon thy Holy Promise made with thy servant Abraham; We are the seed of Abraham according to the Spirit, we are the children of Jacob, thy chosen; O remember thy holy Covenant which thou madest for ever: Thou art the Lord our God, and thy judgements are in all the Earth: Judge and revenge our cause, O Lord, so will we remember the marvellous works that thou hast done, and the wonders, and the judgements of thy mouth: Then, We will give thanks unto thee, Ver. 1 O Lord, and call upon thy Name; we will make known thy deeds among the people; we will sing unto thee, yea, we will sing Psalms unto thee; we will talk of all thy wondrous works; we will glory in thy Holy Name, and it shall be the very joy and rejoicing of our hearts, that we may seek the lord Seek thee we will hereafter with an honest and sincere heart; and denying all ungodliness, and worldly lusts, our endeavour shall be, to live righteously, soberly, and godlily in this present world; being conscious to our own infirmities, we will seek thy strength, and we will seek it in the place where thine honour dwelleth. Sensible we now are, what grievous afflictions have been upon us, since thy face hath been turned away, and therefore for the future we will seek thy face, thy grace, thy favour evermore. Be merciful, O Lord, look down from Heaven, remove thy angry Brow, Ver. 45 and look upon us with a cheerful and serene Countenance; and for it, we vow ourselves to be thy Vassals and Servants: Return unto thee we will, not only the Tribute of our lips, but the Tribute of our lives; For we will observe thy Statutes, and keep thy Laws: And with a loud voice, sing we will, Allelujah, Allelujah, for evermore. PSAL. CVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE Intention of the Prophet in this Psalm, is, To express Gods Long-suffering in bearing with rebellious sinners, and yet his Mercy in pardoning them, upon the Confession of their sins, and turning to him; both which he doth exemplify, by a long. Narration of Israel's Rebellions, Repentance, Turning to God, and Gods dealing with them; which gave him just occasion both to praise God, and to pray for his Church and People. The Contents of this Psalm, are these. 1. An Exhortation to praise God, with the Reasons in general, ver. 1. and who are fit to perform this Duty, ver. 2, 3. 2. A Petition and Prayer directed to God in his own person for the whole Church, and the end of it, ver. 4, 5. 3. A Confession of fin, particularly of the Israelites, together with God's patience to them, and his healing them upon their Repentance; Toties, quoties, from ver. 6. to 46. 4. His Prayer, that God would collect his Church out of all Nations, that they might meet and praise him, ver. 47, 48. 1. Allelujah, Praise ye the Lord; O give thanks unto the Lord. The first part. He incites to praise God. To this the Prophet invites, and that we stick the less at the performance, by two Reasons he persuades unto it. 1. Because he is good; he is beforehand with us, Ver. 1 and prevents men with many Benefits. 2. Because his mercy endures for ever; his mercy is everlasting, and far exceeds our sins and miseries; for after men have offended him, and deserve no mercy, yet his mercy is unconquerable; for he receives to mercy penitent offenders: 'Tis but Reason than we praise him, and magnify his mercy. Yea, but now it may be said, Quis idoneus ad haec? Ver. 2 Who is sufficient for these things? who fit to praise him, and set forth his mercies? Those fit to do it, who keep judgement, and do righteousness. Who can utter the mighty Acts of the Lord? that is, the infinite Benefits in mercy exhibited to his people: Or, Who can show forth all his Praise, in conserving, pardoning, defending, propagating his Church? This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or right answer should be, Who can? none can; Ver. 3 for we are all sinners, and therefore all unworthy, Praise being not comely in the mouth of a sinner: But the Prophet gives in his answer another way: They are only happy men, who keep judgement, and do righteousness at all times; and by consequent fit to do this Duty, they may speak of the mighty Acts of God with comfort, and show forth all his praise. 1. They are happy in prosperity and adversity; they dwell in the house of God, under his protection. 2. They keep his judgements; follow in their lives the strict Rule of Divine Law, by which they judge of all their Actions, and so keep faith, and a good conscience. 3. They do righteousness at all times: Always they approve, and do what is right, true, and just; condemn, hate, and punish what is unjust; these than are fit to praise God with their tongues, because they praise him in their lives. 2. After the Prophet had invited to the praise of God, The second part. and shown who were fit to do it, he falls upon his Petition, which he proposeth in his own person for the whole Church, in the two following verses. He prays for himself. 1. Remember me: Vulg. Nostri. Me, but not me alone, rather thy whole Church: By what we suffer, Ver. 4 Thou hast seemed to forget thy Covenant and Promise, but now call it to mind again. 2. Which I expect not yet for any desert of mine, but merely out of thy goodwill: Remember me with the favour thou bearest to thy people. 3. O visit me, but yet not in wrath; for such a visitation there is: but in mercy and grace. 4. With thy Salvation: Save me at this time from my sins, and from my present calamities. And to this end I desire thy Favour, thy gracious Visitation, thy Salvation. With the Church, who are: 1. That I may see the good of thy Chosen: Be a partaker of, and in their happiness. 2. Ver. 5 That I may rejoice in the gladness of the Nation: Partake in the joy of the Nation, which is the consequent of happiness. 3. That I may glory with thine inheritance: Glorify thee with them, and glory in thy Salvation. But observe here the three eminent Titles given to God's Church, by which is set forth their happy condition. 1. 1 God's chosen First, They are Electi, a chosen people; which is a glorious and a gracious Title, and intimates, being coupled to Beneplacitum, Favour; in the former verse, that it proceeded not out of merit, or fore-seen works; but out of freegrace, and mere love: He chose whom he pleased; and this foundation remains sure, God knows who are his. 2. 2 His Nation. They are his Nation, his peculiar people; chosen out of all other people, brought to be of his Household and Family, that they might be partakers of his Salvation, for which they were to worship and praise him. 3. 3 His heritage. They are his inheritance: Fallen to him, and given to his son, as the reward of his Passion. In these two foregoing verses, we find the happy condition of God's people, their Predestination in his favour, goodwill, and election; their Justification in his Salvation; their Glorification in the Vision of God's face, where they are to rejoice in the gladness of his people, and glory with his inheritance. 3. The third part. To move God to mercy. In the following part of the Psalm, from ver. 7. to 46. he makes use of a new Argument to move God to mercy: He presents not the present condition the people of God were in, not their captivity, miseries, afflictions; but ingenuously confesseth how they had offended God, and how justly they suffered; for which being penitent, he hopes for pardon. He knew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. and therefore he gins with that. 1. We have sinned with our fathers, trodden in their steps, and filled up the measure of their sins. He confesseth their sins, and aggravates them. 2. We have committed iniquity, not only upon infirmity, but upon malice and choice. 3. We have done wickedly; the intent and purpose in it was evil: And by these three steps he exaggerates the sin; the act, the frequency, the intent: As every true Confessionist to God ought, never to extenuate, but to aggravate the offence against himself. And because he had mentioned their fathers at large, Enumerates their rebellions. now he instanceth in their Rebellions; they began betime, not yet gone out of Egypt, but they murmured and rebelled. Our fathers understood not thy wonders in Egypt: Ver. 7 That is, laid not to heart. 1. At the red Sea. They remembered not the multitude of thy mercies, but provoked him at the Sea, even at the red Sea. When they saw Pharaohs Army on one side, and the Sea on the other, they grew heartless, diffident, and murmured, as is apparent, Exod. 14.10, 11, 12. 2. This was their sin at that time: But not Obstante, God was then merciful to them: Ver. 8 Nevertheless he saved them; of which he assigns two causes. When yet in mercy God saved them for his glory. 1. For his Names sake: To advance his glory, his honour. It was not for any worth or desert that was in them, but that he might make it known that he was a God, true in his Promises. 2. That he might make his mighty power to be known. Pharaoh and the Egyptians might have taken notice of it, by the plagues he had already upon them; but it seems they contemned, and laughed at it: Now therefore they should know his power to their utter ruin. And in the following verses, by a distribution, he shows the manner of their deliverance. 1. By God's rebuke, and drying up of the Sea: He rebuked the red Sea also, Ver. 9 and it was dried up. 2. By the unheard of way he led them; so he led them through the depths, as through the Wilderness, no more water there to offend them, than in the sands of Arabia. 3. By the Consequent of it: And he saved them from the hand of him; i. e. Pharaoh, that hated them, and redeemed them from the hand of the enemy. 4. And the waters covered their enemies, there was not one of them left. The effect was, that for the present. The effects on them for the present. 1. It extorted, will they, nill they, from them a confession, that God was true in his promises: Then believed they his words. 2. It incited them to praise him: They sang his praise; 1 Faith. and the Song is extant, Exod. 15. 2 Praise. 2. This was their first Rebellion, which begot in them belief and thanks, 2 But they rebelled again. which the Prophet interserted; not to commend their piety, or to extenuate their sin and ingratitude; but rather to aggravate both: For these very men that were forced to confess his power, and sing his praise for the overthrow of Pharaoh in the red Sea, were scarce departed from those Banks; but they for want of a little bread and water, grew as impatient and distrustful, as they were before, and this was their second Rebellion, Exod. 15.22, etc. 1. Festinaverunt & obliti sunt; They made haste to forget: Or, They soon forgot, which aggravates their sin. Ver. 13 2. They forgot his Omnipotence, his Providence; And forgot him quickly. as if they had not had but now a sufficient proof of both. 3. They waited not for his Counsel; Murmured. with patience they expected not the end, why God in his Wisdom and Counsel suffered them now to want, which was, to prove their faith, their hope, their love: But they not understanding the end of God's Counsel, murmured, as if God had cast them off, and had no care of them, and could not relieve them. 4. And what they did at this time, they did also at others: Lusted. For they lusted exceedingly in the Wilderness, and tempted God in the Desert; as is evident, Exod. 16. & 17. and Numb. 11. & 20. Now God yielded to these desires of the people, he gave them bread, flesh, But he gave them bread, flesh, water. and water. 1. And he gave them their request; Exod. 16.12. 2. But he sent leanness into their souls; which certainly hath reference to the Quails in Numb. 11.20. & 33. where the people eat, and died of the plague; so that the place from the multitude there buried, was called, Kibrothhattaava. 3. Another rebellion yet there was, which the Prophet now toucheth, 3 They rebelled a third time, risen against Moses, Aaron. when they risen up against the King and the Priest, the story of which is extant, Numb. 16. 1. They envied also Moses in the Camp; objecting unto him, that he had usurped a power over them, and taken it upon him of his own head, which arose out of envy; for they envied. 2. And Aaron, the Saint of the Lord: Him whom God had chosen, and sanctified to the Priests Office. The punishment follows, which at large may be read, Numb. 16. 1. The earth opened, and swallowed up Dathan, For this punished. and covered the Congregation of Abiram. 2. And a fire was kindled in their company, the flame burned up the wicked; i. e. the 250. men that presumed to offer Incense, and presently after the 14700. that murmured, and objected to Moses and Aaron that they had killed the people of the Lord. 4. 4 Made the golden Calf. Still the Prophet goes on in his story of Israel's stubbornness and rebellion, and now he comes to their grand sin, their Idolatry, in erecting the golden Calf, which he detests; and withal, praiseth the mercy of God, that would be pacified by Moses prayer; the story is extant, Exod. 32. 1. They made a Calf in Horeb, and worshipped the molten image; quite contrary to the second command. 2. Thus they changed their Glory: That is, the true God, who indeed was their glory, into the similitude of an Ox, a brute Beast, that eats grass; a base creature, which much aggravates their sin. A sin so great, that the Jews conceive, that it is not expiated to this day; for they have usually these words in their mouths; Non accidit tibi, O Israel, ullaultio, in quâ non sit uncia de iniquitate anrei vituli. 3. But the Prophet aggravates their stupidness and folly: They forgot God their Saviour, which had done great things in Egypt, wonderful works in the land of Ham, and terrible things by the red Sea. In the following verse is expressed Gods just anger and mercy. 1. Against this, God shows his anger. His anger against their sins: Therefore he said, pronounced his will to destroy them. 2. His mercy, in that yet he spared them at Moses intercession; for destroyed them certainly he had: But spares them at Moses prayer. 1. Had not Moses his chosen stood before him in the breach: That breach and division which this sin had made betwixt God and his people, like some breach made in the Wall of a besieged Town, in which some valiant Captain stands, and opposeth himself against the assault of the enemy; so did Moses. 2. For his end was the same; it was, To turn away his wrath, lest he should destroy: And the effect was answerable; for by his intercession the wrath of God was turned away; so powerful are the intercessions and prayers of God's Saints, servants, friends with him. 5. 5 A new rebellion, viz. their murmuring at the Spies report. Farther yet, he calls to mind a new rebellion, which fell out upon the report of the Spies sent to search the Land, Numb. 13.26, etc. and Numb. 14. For when the Spies told them, that it was a land that eat up the Inhabitants, that the sons of Anak were there, in comparison of whom, they were but as Grasshoppers. 1. They despised the pleasant Land, and had a mind to return into Egypt, Numb. 14. from ver. 1. to 5. 2. They believed not his Word; for they said, Hath the Lord brought us unto this Land to fall by the Sword, etc. 3. But murmured in their Tents, and harkened not to the voice of the Lord, Numb. 14.10. As their sin, Which God punisheth on them: so their punishment is also extant, Numb. 14.29. at which the Prophet here points. 1. Therefore he lift up his hand against them, to overthrow them in the Wilderness: Your carcases shall fall in the Wilderness, doubtless ye shall not come into the Land. 2. This punishment fell upon the Murmurers themselves: but if their children should be guilty of the like rebellion, And their seed. they should not escape neither; for God than would lift up his hand against them too, and overthrow their seed among the Nations, and scatter them in the Lands; which we have lived to see fully brought to pass. 6. 6 Their re bellion at Baal-Peor. The Prophet joins to that of the golden Calf, another piece of Idolatry in the Wilderness, to which there was joined Fornication also, by the Connsel of Balaam, and the policy of Balaac; this caused them to eat, and sacrifice to their God, Numb. 25. which the Prophet insists upon next. 1. They joined themselves to Baal-Peor, because the Idol was set up upon that Mountain. 2. And eat the offerings of the dead: They left the Sacrifices of the living God, and eat of those meats which were offered to their dead Idols, That have eyes, but see not; and hands, but handle not. Upon which there followed God's wrath, and their punishment. 1. God was angry: For they provoked him to wrath with their inventions, God's wrath and vengeance inventing a new god. 2. And the plague broke in upon them: It rushed in upon them, as some mighty waters; or as an Army into a City, at a breach; for there died of the plague, 24000, Numb. 25.9. In the former Idolatry God's anger was averted by Moses intercession, in this by Phinehaz execution of judgement; for, 1. Then stood up Phinehaz, Phinehaz averts it. moved no question with the zeal of God's honour. Ver. 30 2. And he executed judgement upon Zimri and Cozbi; for which, let men conceive as they please, I see nothing to the contrary, His zeal rewarded. but he had his Commission from Moses, or God rather, Numb. 25.4, 5. 3. The event was, and so the plague was stayed; execution of Justice on Offenders, pacifies God. Which zeal of his was well rewarded: This was accounted to him for righteousness unto all Generations for evermore. God that knows the heart, knew his good intention, and so accounted it not murder, but a just punishment, that deserved both praise and a reward: And an ample reward he had for it; for God established the dignity of the high Priesthood in Phineaz, and in his posterity, as long as the Commonwealth of the Jews continued. 7 Another rebellion at Meribah. 7. The Prophet comes to another remarkable sin of the Jews, extant, Numb. 20. where the people chode with Moses for want of water. 1. They angered him also at the waters of strife: That is, God, when they contradicted Moses. 2. So that it went ill with Moses, for their sakes, for being passionate and disturbed with choler; He spoke unadvisedly with his lips: When Moses smote the Rock, and offended God. Hear now ye Rebels, etc. and he smote the Rock. By their murmuring and grumbling, they so provoked his spirit to bitterness, that he who at other times was cheerful, and ready to obey all God's Commands, did now somewhat strike at it. 8 Their rebellion after they came into Canaan. 8. Hitherto the Prophet hath set down seven several rebellions of the Jews during their abode in the Wilderness; now he proceeds to show us, how they have behaved themselves after they came into, and were seated in the land of Canaan: Better, a man would think, they should be, now that God had made good his Word to them: But I see, a Blackmore cannot change his skin, nor they their manners; disobedient, stubborn, and rebellious they were still, which the Prophet confesseth, and is upon Record in the Book of Judges. 1 They destroyed not the Heathen. 1. God had expressly commanded that the Nations of Canaan should be destroyed, Deut. 7.1, 2, 3. But they did not destroy the Nations concerning whom the Lord had commanded; this was Disobedience. 2 They married with them 2. But were mingled among the Heathen: They made Leagues and Marriages with them, Judg. 2. & 3. 3. And learned their works: Many superstitious, many lewd customs. 3 Learned their works. 4. But which went beyond all, they learned to be Idolaters of them, 4 Became Idolatrous. forsook God for the Devil. 1. They served their Idols, which was a snare unto them; for, for that, they became their slaves, Judg. 2, etc. 2. Yea, they sacrificed their sons and daughters unto Devils; that is, to Moloch. 5 This polluted them, and the land. 3. With inhuman sin, that the Prophet might aggravate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he comes over it again, And shed innocent blood; that is, the blood of innocent children, even the blood of their sons and daughters, whom they sacrificed to the Idols of Canaan. The Consequents of which were double: First, a double pollution. Secondly, a heavy judgement. 1. First, A pollution of the Land in which they dwelled: The land was defiled with blood. 2. A pollution of their own souls: Thus were they defiled in their own works: Polluted, as a Harlot, that pollutes her body, by the prostitution of it; so they polluted, when they went a whoring after their own inventions. Espoused they were to God their husband, but they left him, and followed Idols, they were to be accounted no better than Whores; which Idols, were properly their own inventions; For which they were punished, abominated. for they learned to prostitute themselves to them, neither from God, nor Moses. The judgement or punishment now follows, and a signification whence it proceeded; it came not by chance, nor merely by the hand of man, it was by God's Order and Anger. 1. Therefore was the wrath of the Lord kindled against his people: Therefore, for their Idolatry, Murder, Whoredom; so that he was not only angry, but his anger was kindled, it was in a flame. 2. Nay, he took so great dislike to them, that abominatus est, insomuch, That he abhorred his own inheritance. It must be a very foul offence, that will kindle the wrath of a mild King against his people, And justly given into the hand of the Heathen. and a strange dislike, for which a man will renounce and abhor his own inheritance; it shows how heinous a sin Idolatry is. And the punishment he took upon them was very just. 1. He gave them into the hand, i. e. the power of the Heathen; and this, E Lege Taliovis: God had given the Heathen into their hands to destroy them, which because they did not, but learned their works; therefore now God gave them into the hands of the Heathen. 2. Who were hard Lords over them. He made them their Lords, and hard Lords they were, as easily appears in the story of the Book of Judges, and the first of Samuel; and no wonder, for they hated them; yea, even when they made Leagues and Contracts with them: Their case must be then very miserable, when those that hated them, ruled over them; from such they were to expect little favour. 3. And little they had; for the Prophet in the next verse acquaints us, that, 1. Their enemies also oppressed them; Tyrants, Oppressors they were, read the Book of Judges, etc. and very often, if they sought to free themselves. 2. They were brought into subjection under their hand; to wit, under the hand of the Philistines, Moabites, Ammonites, etc. In which state and condition yet God did not forget them; For many times did he deliver them: Not once, but often; as by Gideon, Jephtha, Deborah, Samson, and others. Yet God delivered them. But O the ingratitude of a sinful Nation; whereas being delivered, they should have served; But they provoked him again. being delivered, they provoked him with their Counsel; that is, by following the Counsels of their own hearts, and not the directions of God. And so were very justly brought into the case they were before: And again, punished. For they were brought low for their iniquity; that they might know that God that had humbled them, and delivered them; could, when they revolted, bring them into the same case they were before, Yet again received to grace; for God is moved by their affliction. as he often did. And now the Prophet adds that, which indeed he drives at through the whole Psalm, the wonderful and immutable goodwill of God to them; though he forgave, and delivered them upon their Repentance, and in a short time provoked him again, Nevertheless he received them to Grace, even after their Recidivations and Relapses; and the Causes that moved him to this, were external, and internal. 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that outwardly and occasionly moved him to it, was their affliction and cry: He regaraed their affliction, when he heard their cry. 2. But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that inwardly swayed him, was, his word passed to them, But more out of Mercy, and his Word. and his mercy. 1. His word and his promise was passed to Abraham, to be their God, and he would not break it: And he remembered for them his Covenant. 2. His tender affection that he always bear them; this caused him to repent and grieve, that they should be in misery: He repent according to the multitude of his mercies. And the effect which all these Causes had, was beneficial to them, even in the time of their bondage and captivity; for even their very enemies hearts were often turned to do them good, as is evident in Jeremiah, David, Daniel, Ezra, Zerubbabel, Mordecai, and indeed the whole Nation under the Babylonian, Philistian, Egyptian, Persian Kings, which the Prophet hath set down, ver. 46. He made them also to be pitied of all those that carried them Captives: So this is that of the wise man; When a man's ways please God, And caused their Oppressors to pity them. he will make his very enemies at peace with him, Prov. 16.7. But it seems this verse may be read otherwise, and it is by the Vulgar. Moller, Musculus, Dedit eos in misericordias, or miserationes in conspectu omnium, quo caeperant eos; so that the sense is not, as if all of them had from all that carried them away captive received mercy; but that God in their afflictions, put them into the bosom of his mercy, even they seeing and wondering at it, whose Bondslaves they were; for beyond all hope, he freed his people from Egypt, the Ammonites, Philistines, etc. so that they, under whose Captivity they were, must needs confess, that God in mercy did defend, and fight for them: And this sense Bellarmine receives, as more probable; nor yet utterly rejecting the other. 4. And this sense makes the way plainer to what follows, the Petition, The fourth part. This consideration moves them. and the Doxology; for if God showed himself merciful in the time of his anger, and made it apparent, even to the very view of their enemies, encouragement they might have: 1. First, To pray: Save us, O Lord our God, and gather us from among the Heathen, to give thanks in thy holy Name, 1 To pray. and to triumph in thy Praise. 2. Then to give thanks. 1. Blessed be the Lord God of Israel, 2 To give thanks. from Generation to Generation. 2. And for it, let the people do their Duty, viz. the solemn and necessary Forms: Let all the people say, Amen. Allelujah. The Prayer out of the One hundred and sixth Psalm. O Lord God, which art great and fearful, Ver. 45 Who keepest Covenant and Mercy toward them that love thee, and keep thy Commandments; we have sinned with our Fathers, we have committed iniquity, we have done wickedly. The children of Israel were not more rebellious at the red Sea, in the Wilderness, after thou hadst brought them into the Land, than we have been unto thee. We have forgotten thy wonders, and provoked thee, when beset with a Sea of troubles; for we have soon forgot thy works, and not waited for thy counsels. We have envied, nay, murdered Moses in the Camp, and Aaron the Saint of the lord A Calf indeed we have not made in Horeb, nor worshipped the molten Image: But we worshipped the Calf of our own brains, and fallen down to our own imaginations; in Maozim we have put our trust, and to this Idol of power we have cried, Thou art our god, and thou shalt save us; Thou hast promised to bring us to the celestial Canaan, but we have despised that pleasant land; and as if we did not believe thy Word, we have murmured, and in our hearts turned back again into Egypt, and set our affections on the Léeks and Onions, and Garlic thereof; though we vowed and professed to honour thee, yet we have made it apparent, that Mammon is our God, and his Command is harkened unto, and not thy voice. We have provoked thee to anger with our inventions, we have learned the works of the Heathen, Ver. 38 and outdone them: We have shed innocent blood, even the blood of thy sons and daughters, whom we sacrificed to our ambition and cruelty, so that the Land is polluted with blood. O Lord, we confess that we have done wickedly, and foully, and unthankfully have revolted from thee, our Lord and God; as was the mother, so is the daughter; we are our mother's daughter, that hath loathed her husband, and committed fornication in the sight of our God; yet we will not despair, when we consider thy great mercy which thou show'dst to a stiffnecked people; whom, though enriched by thee with many Benefits, and yet unmindful and ungrateful as they were, set thee by, and worshipped stocks and stones, and the inventions of their own brains; Thou yet didst not destroy them, but after a fatherly correction didst restore to thy favour, and didst condescend to be reconciled to them. Then thou wert pacified with the intercession of Moses, and the atonement of Aaron; and when Phineas arose, and executed judgement, thy plague was stayed. There be yet lest among thy people, those who are zealous for thy Name, who day and night intercede for pardon and mercy. O Lord, hear their prayers, and let their cries come unto thee, and spare thy people, whom thou hast redeemed with thy precious blood. Though they have provoked thee with their Counsels, and are brought low for their iniquity, Nevertheless, regard their affliction, and hear their cries that they send up unto thee; Remember for them thy Covenant, and repent according to the multitude of thy mercies: And so soften and mollify the hearts of those, who have led us into Captivity, that for cruelty, even from them we may find pity; and for the heavy burdens they have laid upon us, some ease and relaxation. O merciful Lord, let not thy wrath for ever be kindled against thy people; neither let it proceed so far, That thou abhor thine inheritance: We confess, That it hath gone ill with Moses for our sakes, insomuch, that he is denied an entrance into the land of Canaan, the lot of his inheritance: But remember him, O Lord, and his Exiles, with the favour thou bearest unto thy people: O visit him with thy salvation, that he may see the good of thy chosen, that he may rejoice in the gladness of thy Nation, that he may glory in thee, and glorify thee with thine inheritance. Our Fathers have sinned even from the first time of their Vocation, to the clearer and purer knowledge of the Gospel, and thou didst oftentimes sharply rebuke them; and yet in the sharpest of those Visitations, Thou remembering mercy, Ver. 10 and thy promise, didst mitigate their punishments, and sentest them deliverance: Thou savedst them from the hand of them that hated them, and redeemedst them from the hand of the enemy: Therefore now also, although we know and confess, that we have grievously offended thee with our sins, and provoked thee to bring these heavy judgements upon us for our rebellions, yet make us examples of thy mercy, as thou hast done our forefathers: Save us, O Lord our God, and gather us from all lands, whether we are dispersed; which we earnestly beg at thy merciful hands; not that we are brought from a troublesome, to a quiet; from a miserable, to an easy; from a poor and needy, to an opulent and a voluptuous life (which the many aim at in their prayers) but the end of this our Request, is, That thanks may be given to thy holy Name, and that we may triumph in thy praise; that the purity of that Religion which thou hast delivered and committed unto us, may be conserved and propagated, and thy worship, now intermitted, may be restored, and thy praises, which by the sadness of these times have been silenced, may again with triumph be heard in the Congregation. Then with joyful lips, we shall give thanks unto the Lord, and by experience make it known, That thou art good, and that thy mercy endureth for ever: Ver. 1 Not indeed as we ought, not as thou deservest; for who can utter the mighty Acts of the Lord? or who can show forth all his praise? But we will do what we can, exalt with our voices, and honour thee with our lives. We will keep thy judgements, and do righteousness at all times, that thy praises may be comely in our mouths, and our lives become thy Gospel. Grant us this mercy, O Lord, and then the Priests shall sound forth at thine Altar, Blessed be the Lord God of Israel, and all the people shall say with a cheerful heart, Amen. Hallelujah. The end of the fourth Book of the Psalms, according to the Hebrews. PSAL. CVII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE Title of this Psalm is Allelujah, because in it are set forth the praises of God, for delivering, such as are oppressed, from four common miseries; after every of which, is expressed those intercalary verses, Oh that men would praise the Lord for his goodness, etc. Then they cried unto the Lord in their trouble. As also for the effects of his Providence, who only by his power orders and governs the change and vicissitudes we see in the World. There be four especial Points handled in this Psalm. 1. A Preface, in which he exhorts all to praise God, especially the Redeemed, ver. 1, 2. 2. A Declaration of his goodness in particular. 1. To the banished and strangers, famished, from ver. 3. to 9 2. To the prisoners and captives, from ver. 10. to 16. 3. To the sick, from ver. 16. to 23. 4. To the Mariners, from ver. 23. to 32. 3. A praise of God's Power and Providence, which is evidently seen, in the changes and varieties of the World, of which he gives several instances, by which it is proved, That he is the sole Disposer and Governor of the Universe, from ver. 33. to 42. 4. The Conclusion, which sets forth the use we are to make of it, ver. 42, 43. 1. The first part. He incites all to praise God. This Psalm gins, as did the former, and the intention in it is the same, viz. That we celebrate and set forth God's praise; yea, and for the same Reasons. O give thanks unto the Lord: Ver. 1 1. For he is good: 2. And merciful; For his mercy endureth for ever. 2. And those who he invites to perform this Duty, are indeed all who are sensible that they have received any mercy or goodness from him any way, Especially the redeemed. in Soul, or Body, whom he calls the Redeemed of the Lord, that men may know when they are freed from any evil, that it is only by chance, or by their wisdom, etc. God's hand is in it, he is the first and chief cause of it, the rest, inferior instruments to bring to pass his Providence. 1. Let the Redeemed of the Lord say so; i. e. that he is good, that he is merciful. 2. Ver. 2 They say so, whom he hath redeemed from the hand of the enemy. If the Holy Ghost by the enemy means the Devil, than he speaks of our Redemption by Christ; if by the enemy, some Tyrant, Tribulation, etc. then a corporal and temporal Redemption; but the last is generally understood, and especially is referred to the first afflicting misery, Banishment; and the next verse intimates so much. 3. And gathered them out of the Lands, from the East, and from the West; from the North, and from the South; which is yet as true of our spiritual Redemption, and Christ's collection of his Church from all parts of the World, Mat. 8.11. John. 10.16. & 11.52. 2. Most Expositors therefore begin the second part at the second verse: But some at the fourth; The second part. but the matter is not much material. In those two there was mention made of God's goodness in their deliverance, in their collection from all lands: But in the following, is an evident Declaration of what they suffered, during their absence from their Country; which is the first misery described here by the Prophet, to which a man's life is subject. And it is the heavier Cross, when a man is forced to it by Banishment, as is apparent by the complaints that have been made of it, by those that have suffered; they are sine foco, sine lare. Curate nemo vagos, & laedere nemo veretur. Exul non curae creditur esse Deos. Omnes exhausti jam casibus, omnium egeni. And this is the misery which the Prophet first instanceth in this place, which first he describes, then shows the course the Banished took, and lastly, acquaints us with the manner of their deliverance, which is the method in the rest. 1. The first kind of misery, Banishment. Their misery was: 1. That they wandered, no small discomfort to an ingenuous nature, to be a Vagrant, to walk from place to place, and not have a certain House to put his head in. In which they, 1. Wandered. 2. In solitary places. God's people were for a time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pilgrims and strangers, and all that time, few and evil were their days. 2. The place adds to the misery; Banished men are not confined to solitary places always, though that they have not the company they desire, yet company they may have; but the case of these Banished was, That they wandered in the Wilderness in a solitary place, they sound no City to dwell in: Literally it was fulfilled in the Israelites, while they traveled through the Wilderness. 3. Hungry and thirsty, omnium egeni. Men may wander, and be in solitary places, 3 Suffered hunger and thirst. but yet have a supply of necessary food: To this pass sometimes God's people come, that they have nor meat, nor drink, as Eliah, the Israelites, David, etc. 4. 4 Even to fainting. And the Famine may be so great, that their souls; that is, their life is ready to faint in them. This is the Incrementum that the Prophet useth, to aggravate the misery of Banished men, and are the several steps by which it riseth. 2. The course they took. Next the Prophet shows us the Course that these banished and hungry souls took for ease and help, and that it failed them not; no, nor the rest following that took the same Course, and therefore he four times repeats it, versu intercalari. The way was, That when all humane helps failed, they implored the aid and help of God Almighty. 1. Then in their trouble. When no other Course will work, this will do it, Ve. 6 and therefore God lets his be brought into trouble. In prosperity, They cried to God. the heart of the best man is often too secure, and thinks not on God; but let such a one be brought into some extremity and straight, and he will cry: They did so here. 2. They cried. In their Petition they were very earnest, 'twas not a cold prayer, that might freeze in the way before it came to Heaven; but it was fervent, a Cry. 3. And they cried. Not to any false god, as did Baal's Priests; nor relied wholly on any humane help: But they cried unto the Lord; their cry was rightly directed. Now the success was answerable to their desire. 1. In general: He delivered them out of their distresses. He delivered them. 2. But in particular, the deliverance was every way fit, and accommodated to the exigence they were in, the manner being this. 1. They wandered in the Wilderness in a solitary way, they found no City to dwell in, ver. 4. But he led them forth by the right way, Ver. 7 that they might go to a City of habitation. 2. They were hungry and thirsty, and their soul fainted in them, ver. 5. But he satisfieth the longing soul, and filleth the hungry soul with goodness: Which mercies are every way correspondent to them, expressed in ver. 4, 5. And upon this he inculcates his Exhortation to praise God, For which he exhorts them to praise God. with which he began, ver. 1. But is so earnest to have it done, that he interserts between the mercies, as if he were loath to have it deferred; which Course he also perpetually takes, as may be seen after in the Psalm. Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men. 1. The Lord delivered, the Lord led them forth; let him then have the praise, 'tis his due. 2. It was out of mere goodness he did it, not out of desert: For he is good, ver. 1. 3. And the effect of his goodness was seen in his works, his wonderful works. He would then have his praise be as public as were his works, open, manifest: And it was his hearts desire it should be so; Oh that men would praise. 2. The second Corporal Misery to which men are subject, is Captivity and Imprisonment, which as before he first describes; The second misery, captivity. then shows the Course the Captives and Prisoners took, and the consequent of it; viz. Gods mercy in their deliverance, upon which he exhorts them, as he did the banished and hunger-starved, to be thankful. 1. He describes their misery. 1. Captives they were, taken by the enemy, put into Dungeons and Prisons, Ver. 10 where they were debarred of the comfort of the Sun: In which they suffer often very sorely. For they sat in darkness, and shadow of death; for such is a Dungeon, and they in it, are in daily expectation of death. 2. Besides in this place, They were fast bound with affliction and iron, the iron enters into their souls. For disobedience against God. 3. And the farther it will enter, if the cause be, as it is of the most, their rebellion against God; when they are conscious of this, their irons will be far the more afflictive: To others, as Joseph, the Apostles, Jeremy, the Dungeon will be the less troublesome. But as I said, this is the cause of few; the most come thither, Because they rebelled against the words of the Lord, Ver. 11 and contemned the counsel of the most High, as did the Israelites in the time of the Judges, and after. And therefore he brought down their heart, took down their pride, with labour; they fell down, and there was none to help. 2. But then they took the same course that the banished did. 1. The remedy as before. They cried unto the Lord in their trouble. 2. And found the same favour. And he saved them out of their distresses. 3. The manner being very suitable to their distress. 1. For they sat in darkness, and shadow of death, ver. 10. But he brought them out of darkness, When the same course is taken. and shadow of death. 2. They were bound in affliction and iron, he broke their Bands asunder; yea, and set open the Prison-doors: For he hath broken the gates of Brass; and cut the bars of iron in sunder. The Prison was not so strong, but he was stronger; and in mercy did deliver his, from the severest and sharpest Captivity. Now he interposeth, as before, his Exhortation to be thankful. Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men. 3. The third misery, some great sickness. The third Misery in which the Prophet instanceth, is, some great sickness, or pining away of the Body under some grievous disease, incurable by man, such as was that of the Israelites, when stung by fiery Serpents, or after of Hezekiah: And about this he useth his former method. 1. Describes the danger and dolour under which the sick parties languish. 2. Shows the Course they took for recovery, which was the very same with the Exiles and Captives. 3. And the Consequent upon it, their recovery; upon which, he the third time calls upon the delivered to be thankful. 1. Which God sends on foolish sinners. The appellation he fastens upon these diseased persons, is, Fools: Not but that they may be wise enough in other things; but in that they sin with a high hand against God, for which they draw some plague upon them, they are Fools. 2. For some grievous sin. Now such Fools God often smites with an incurable disease. Fools, because of their transgression, and because of their iniquity, are afflicted. Not but all sickness is from sin; but this that the Prophet here speaks of, being extraordinary, was for some general Apostasy, Rebellion, Contempt of God and his Word, some more than ordinary sin. You have the first description of their sickness from the Cause. 3. For which the sickness sharp. The next is from the Effect, which was lamentable, and double. 1. Their soul abhorred all manner of meat. Meat, with which the life of man is sustained, all manner of meat becomes loathsome to them; the disease was grievous. 2. And deadly to the eye of man. Yea, and deadly too, no Art of Physicians able to cure them; For they draw near to the gates of death, i. e. the Grave, where death exerciseth his power, as the Judges of Israel did in the gates. 2. This causeth them to cry to God. But these being but dead men in the eye of man, took the same Course as they before. 1. Then they cried unto the Lord in their trouble. 2. Ver. 19 And by God's blessing they recovered, beyond all hope and expectation, God above, and alone, was their Physician. 3. This was the manner of their Cure, He saveth them out of their distresses. 1. And he restores them to life and health. He sent his Word, and healed them. He said the word only, and they were made whole; or if any Does were applied, as put case, a Brazen Serpent, Ver. 20 or a Bunch of Figs, yet it was his Word, his Will, his Command that made them Medicinal, Wisd. 16.12, 13. And therefore the Prophet useth an apt word to put us in mind of this, He sent his Word; no otherwise than some great Prince sends forth his Ambassador to do his Command; and I little doubt but the Centurion had this in his mind, when he said to our Saviour, Say the word only, and my servant shall be whole, Mat. 8. 2. And he delivered them from their destructions; which is opposed to the danger they were in, ver. 18. They draw nigh to the gates of death. For which he calls on them to be thankful. 3. But again he remembers the delivered to acknowledge the Cure with a grateful heart. Ver. 21 Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men. And he adds: 1. And let them sacrifice their Sacrifices; their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. But yet with these conditions and limitations. Ver. 22 1. That it be with a thankful heart; they must be Sacrifices of Thanksgiving, an outward Sacrifice was nothing worth without it. 2. That with the Sacrifice there go an Annunciation; that men declare his works, publish what great things God had done for them, that the Cure was his. 3. That it be done with rejoicing; that we have an experience of God's presence, his mercy and favour; in which the heart ought more to rejoice, than for the Cure done upon the Body. 4. The fourth Misery, ariseth from the danger at Sea, of which, all Travellers, The fourth misery, Shipwreck Merchants, Mariners, have experience; which, 1. He describes. 2. Shows the course they take in a storm. 3. And the event following upon their prayers. 4. Upon which he calls upon, as upon the three before to praise God. 1. They that go down to the Sea in ships: Go down; Ver. 23 for now the Sea is lower than the Earth. The storm described, to which he prefaceth. 2. That do business in great waters. Have a Calling and Vocation to go down, as Merchants, Mariners; for, as for Pirates, they have no Vocation, they may perish, they have no promise of Protection, nor Audience. 3. These men see the works of the Lord, and his wonders in the deep. Ver. 24 Others hear of them by Relation, but these see them. They see the great Whales, innumerable kinds of strange Fishes and Monsters; they see what the vastness and depth of the Sea is; they see Islands innumerable, dispersed and safe in the Waves; they find in it many Whirle-pools, Quicksands, Rocks; they have experience of the virtue of the Loadstone; they discover many Stars that we know not; they behold the working of the Sea, the raging of it; through which, fear and horror of death invades the hearts even of the most valiant men. 4. For he commandeth. Now he gins to describe the Tempest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. From the cause. God it is that says the word, and his word is a Command. 2. And with his word, He raiseth the stormy wind. Incutit vim ventis. 3. Which, inspired with his word, lifts up the waves thereof, that is, the Sea. — Fluctus ad sidera tolli. Virgil. Aenead. 1. 4. They, that is, the passengers, mount up to heaven, they go down to the depth. Hi summo in fluctu pendent, his unda dehiscens. — Terram inter fluctus aperit. 5. Their soul is melted because of trouble. Their strength fails, and their spirit for fear and horror faints. Extemplo Aeneae solvuntur frigore membra. 6. They reel too and fro, they are tossed this way and that way. Tres curus ab alto in Brevia & Syrteses urget. 7. They stagger and totter, as a drunken man; an apt similitude. — Cui dubii stantque labantque pedes. 8. And are at their wit's end: Or, Omnis sapientia corum absorbetur. Their Judgement roves, their Art fails, their Skill is at end. Et meminisse viae media Palinuras in unda.— Denegat, Acts 27.14. Hitherto the Prophet hath Poetically described the Tempest and Storm, Then they cry to God. and now he comes to acquaint us with the Course they in this danger took for to save their lives: They all fly to the common Remedy; this they thought was safest, and might do it, when all failed. Then they cried unto the Lord in their trouble. The Course that the Mariners in Jonah took, Jonah 1. I see the old Proverb will be true, Qui nescit orare, discat navigare. And the Consequent was as before, And he quiets the Tempest. And he brings them out of their distresses: The manner this. 1. He makes the storm a calm. Dicto cirius tumida aequora placat. 2. So that the waves thereof are still. Et cunctus pelagi cecidit fragor. 3. Then are they glad, because they be quiet, which is the first Effect: No more reeling too and fro, no more at their wit's end; but taken out of the jaws of death by a sudden calm, whence ariseth much joy. — Laeto testantur gaudia plausu. 4. And sets them safe on shore. And to increase it, at last he sets them safe on shore: So he brings them to their desired Haven. Magno telluris amore Egressi, optata nautae potiuntur arenâ Et sale tabentes artus in littore ponunt. 3. For which he calls on them to praise God. And now in the last place he puts them in mind of their Duty, and wishes that they would pay their Tribute for the miracle done upon them, in saving of their lives out of so great danger. Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men. And it might be, that in their danger they had made some Vow, as was usual for men in a great danger at Sea to do. Read the life of Nazianzen, who in such a case vowed himself to God: This the Prophet would have paid, and yet openly. 1. Let them exalt him also in the Congregation of the people. In a Congregation, where all the people are assembled to praise God. 2. And that, not only before the promiscuous Multitude, but in the presence of those who excel in Authority, Wisdom, and Power, even the Princes: Let them praise him in the Assembly of the Elders. Me tabula sacer votiva paries indicat, vida suspendisse potenti vestimento Maris Deo. 3. The third part: God's Providence in the alterations of Kingdoms. After the Prophet had exalted God's mercies in freeing men from these four former Miseries and Calamities, Banishment, Captivity, Sickness, and Shipwreck; now he manifests his Power, Providence, and Wisdom, in the vicissitudes and alterations we find in things below, which proceed not from Chance and Casualty, but from his wise Dispensation. In the Earth we see strange Mutations, in Kingdoms wonderful Revolutions; and though for these, we are apt to assign inferior Causes, and fix on them, yet we must go higher, and not rest, till we acknowledge God's Hand in all, whose Wisdom order all, and whose Power hath an influence in all these Alterations and Revolutions; let Epicurus and his Scholars think what they please to the contrary. Now of these Changes the Prophet produceth some Instances, upon which Tertullian very wittily descants in his Cap. 2. de Pallio. His first Instance is in the Earth, for in that he finds a great Change; but yet so, as God is the Cause of it, that he would have remembered. 1. He turns Rivers into a Wilderness, and Water-springs into a dry ground. 1 Changes in the Earth. The fertility of any Land ariseth from the Rivers, Ver. 33 as is apparent in Egypt, which is made so fruitful by the overflow of Nilus: From fertile to barren, and è contra. And when Elisha would free the Soil from barrenness, he first healed the waters. Now when God pleaseth to bring sterility upon a Land, he can dry up these Rivers, or stay them, that they shall not overflow, as it was in Egypt in the seven years' Famine: And easy it were to produce examples of Rivers that have left their Channels, and diverted their Courses, by which, the Land that was formerly fruitful, is become barren and desolate as a Wilderness; and when there were Springs of water, now very dry ground; so that a fruitful Land is turned into barrenness; as Sodom, Gomorrah, Gen. 14. & 19 And if stories be true, the whole Land of Canaan, which was a Land flowing with milk and honey; but is now in comparison of what it was, very barren. 2. And the Cause of this is, The iniquity of them that dwell therein. Iniquity the cause. Sodom is an instance. In my ears are the cry of your sins, saith the Lord of Hosts, and therefore of a truth many houses shall be desolate, even great and fair without an Inhabitant; yea, ten Acres of Vineyard shall yield one Bath, and the seed of an Homer shall yield an Ephah, Isa. 5.9, 10. 2. And now on the contrary, 2 From barren to fruitful land. that which more yet illustrates his Mercy and Providence, is, the Change we find in barren, dry, and incultivated grounds, which at his will become fruitful, inhabited, and abundant in all necessaries, for the life of man, which must be ascribed to his Power; for no Power is able to turn Nature into a better course, but that of God: Or if it be done by man's industry, yet it is God that teacheth him the skill to do it, and gives the blessing to his labour. It was an impious Speech of Cyclops in Euripides: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now this our Prophet in this place insists on, and amplifies at large. This from God. 1. He, that is, God, turneth the Wilderness into a standing water, and dry ground into Water-springs; i e. He hath brought to pass, that in desert and dry places, there should be Pools of water; and the Earth, which had no water, should abound with Springs and Rivers; which is all one, as if he had said, They should be very fertile and fruitful; which is done for man's sake. 2. For there he makes the hungry to dwell. Upon the discovery of some new found good Land, Colonies are transported thither, He puts into men's minds to plant Colonies. and such who live in want and hunger at home, betake themselves to these Foreign Plantations, which yet is done so much upon their own choice, as Gods secret direction: For there he makes the hungry to dwell. 3. Yea, and to build houses, That they may prepare a City for habitation. Pars aptare locum tecto, Aenead. 1, etc. pars ducere muros. 4. Farther yet, the studies and endeavours of these new Colonies are: 1. To sow Fields. 2. To plant Vineyards, which may yield fruits of increase. That innocent work of Husbandry is their Profession, which was the first Trade in the World. 5. And God's blessing is upon their honest endeavours, He blesseth them also. 1. In Children: So that they are multiplied greatly. 2. In Cattle: And suffereth not their Cattle to decrease. 2. 2 But even in these changes. But there is nothing in this World perpetual and stable, which leads the way to his second Instance, even those that God sometimes had blessed, and by blessing, multiplied and enriched, continue not always at the same stay. 1. Ver. 39 These are minished and brought low. 2. These are worn out by oppression, affliction, and sorrow; by some public Calamity or other; either War, Famine, Pestilence, Invasion, Inundations, etc. Neither is this only true in common men, but even in the greatest Princes, 3 Monarchy mutable. Principalities and Monarchies, even these are subject to Changes: All the Monarchies are fallen. 1. He pours Contempt upon Princes. This, to our grief, we have lived to see and feel: And it is a heavy judgement, both to Princes and people, and a great Argument of some grievous precedent sins, that he suffer Princes, whether Civil or Ecclesiastical, to become contemptible; for then the Reins of Discipline is let lose, confusion follows, and all things grow worse; which effusion of vengeance, when it happens, is sometimes caused for the sin of the Prince, sometime of the people, sometime of both. 'Tis certainly, as he said before, For the iniquity of those that dwell in the Land. 2. Monarches brought low. And causeth them to wander in the Wilderness, where there is no way; which Clause is subject to a double Interpretation. 1. Either that he suffers Princes to err in their Counsels, in their Lives, and Examples; being destitute of the light of Wisdom and Grace, they live viciously and scandalously; or, they enact unjust Laws, favour wicked men, and oppress the good, in which there is no way of God. 2. Or else he suffers them to be Wanderers in the World, as banished Persons; which I read with tears, well knowing, That there cannot be a greater Calamity to a Noble and ingenious spirit. But yet there is some Comfort in the following verse, To whom he will look, and raise them. That it shall not be so always. 1. Yet he will look upon the poor afflicted, penitent, and raise him: Yet setteth he the poor man on high from affliction; He will give him ease and release from his temporal and spiritual affliction. 2. And make him Families like a Flock: He will yet multiply him, gather him and his Family into one Fold, become his Shepherd, feed him, and govern him by his singular Providence and Manuduction. 4. The fourth part. All this written for our meditation. He concludes the Psalm with an Epiphonema, in which he persuades all good men to consider the former Premises, and lay it to heart: To observe the whole course of God's Providence, that they impute not the Changes of the World to Chance and Fortune, nor be overmuch dejected at them, but rather bless God for all, as Job did. 1. The righteous shall see it: Consider, and seriously meditate upon it. 2. And rejoice; when they are assured, that God is their Guardian, and that therefore the Crosses which he lays upon them, are trials for their good, not for their ruin. 3. And all iniquity shall stop her mouth: By observation of the event at last, evil doers shall not have occasion to laugh, and blaspheme, and find fault with God's ways, but confess, That all was by God justly done, and wisely disposed. But this is a Consideration not for every brain, 'tis for wise men, that look afar off, and think on it. 1. Who is so wise, will observe these things: That is, vicissitudes and changes of this World. 2. And they shall understand the lovingkindness of the Lord: It shall appear unto them at last, how ineffable his mercy is toward them which truly fear him, and call upon his Name; but our life is hid with Christ in God. The Prayer collected out of the One hundred and seventh Psalm. O Omnipotent God, when we look upon the strange vicissitudes and alterations of the things of this World, our faith would waver, and our hearts would faint, were we not assured, that all things are guided by thy hand, and overruled by thy Providence, and secret Will and Counsel, Ver. 1 Who art good, and whose mercy endures for ever. Be it then, that we are brought to wander in the Wilderness in a solitary way; that we be pilgrims and strangers, and have no City to dwell in; that we are oppressed with hunger, and dried up with thirst, so that our soul is ready to faint within us; yet will we not despair. In our trouble, to thee will we cry, to thee will we make our moan, nothing doubting, but that if it shall be for thy glory, and our good, Thou wilt deal by us, as thou hast done formerly with thy servants; them thou hast delivered from their distresses, those thou hast led forth by the right way, and brought to dwell in their own Cities and Habitations. Thou hast satisfied their longing souls, and filled their hungry souls with good things; which, since thou art good, and thy mercy endureth for ever, we are in good hope, Thou wilt do for us. Redéem, O Lord, thy banished, and bring them home; So shall we praise thee for thy goodness, and declare thy wonderful works which thou dost for the Children of men. Long it is, O merciful God, That we have sat in darkness, Ver. 10 and in the shadow of death; our back is bowed down with many iron hands, that we cannot lift up our head; our heart is brought low through affliction, and we find none to help; and all this is justly come upon us, because we have rebelled against the words of our God, and contemned the Counsel of the most High. We have not done thy Will, nor kept thy Commandments; but have set up abominations, and have multiplied offences: But now, O Lord, in our trouble we cry unto thee, we how the knees of our hearts, beseeching thee of grace, forgive, forgive, O Lord, and destroy us not with our iniquities. Save us, Lord, from our distresses, bring us out of this darkness and shadow of death, and break our Bands asunder, break these gates of Brass, and cut asunder these Bands of Iron; so shall we thy redeemed praise thee, O Lord, for thy goodness, all the days of our lives, and declare the wonderful works which thou dost for the children of men. O Lord, I confess against mine own soul, that I have been seduced, and pielded to many foolish lusts of the flesh; Ver. 17 and because of this my iniquity and transgression, I am justly afflicted, and séel no whole part in my body, that thou shouldst lengthen out my days any farther, I see no hope; my disease is so grievous, That my soul abhorreth all manner of meat; and my vital spirits so far spent, That I am drawing to the gates of death. To whom, O Lord, should I fly, but to thee? To whom should I cry in this my trouble, but to thee? O God, be merciful to thy servant, and press me not beyond my strength, save me out of my distress, send out thy Word, and heal me, and deliver me from destructions. O let not thy fierce anger go beyond a fatherly correction, and in judgement remember thy mercy, that endures for ever. So shall I, whom Thou hast redeemed from the jaws of death, praise thee, my God, for thy goodness, and for thy wonderful works to the children of men. I will sacrifice the Sacrifices of Thanksgiving, and declare thy works with rejoicing. O Lord, our Vocation calls upon us to go down to the Sea in Ships, and to negotiate, Ver. 23 and do our business in great waters, where we see the works of the Lord, and his wonders in the deep. At thy Command the stormy wind ariseth, and the waves of the Sea are lifted up. Tossed we are, and mount up to Heaven, and by and by we go down to the bottom of the Sea; so that there we dwell in the shadow of death, and our soul is melted, and faints, because of the present trouble; we reel too and fro, and stagger like a drunken man, and are at our wit's end; for our wisdom and our skill then fails us, our sole refuge is in our prayers. In this instant of our trouble, as thou hast commanded, We cry unto thee, look down upon thy servants, who in the abyss of the Seas, and the abyss of our trouble, invocate the abyss of thy mercies; bring us out of these distresses. Thou which didst command the winds, and rebuke the Seas, and they obeyed thee, Make the storm a calm; Rebuke the furious winds and waves, and still them by thy power; make us glad, by rescuing us from the present danger, and quietly bring us to the desired Haven: So will we praise thee, O Lord, for thy goodness, and for thy wonderful works to the children of men. And when we come to land, We will exalt thy Name in the Congregation of thy people, and praise thee in the Assembly of the Elders. O Lord, we set our minds too much upon earthly things, and attribute too much to Nature, and second Causes; whereas, all the power that is in the Creature, is from thee; and that restraint that is upon the Creature, proceeds from thee. Remove from our hearts this heavy and gross ignorance, and impiety, and make us know and acknowledge, that it is thy hand, That turns Rivers into a Wilderness, and a land watered with pleasant Springs into a dry ground, by which a fruitful land becomes barren. But in this change, thy justice, O Lord, is exalted, by this thou showest thy hatred to sin, and incorrigible sinners; for this is caused, for the wickedness of them that dwell therein. Good God, so let us lay to heart this judgement, That our Houses be not desolate, great and fair without an Inhabitant; that ten Acres of Vineyard yield not a Bath, and the seed of an Homer yield not an Ephah. And in this vicissitude, thy Mercy is as conspicuous as thy justice; for on the contrary, Thou turnest the Wilderness into a standing water, and dry ground into Water-springs. Put into the hearts of thy hungry to dwell there, thither lead their Colonies, in them let them prepare their Cities for habitation, give life to the séed of the Fields which they sow, and water the Vineyards that they plant, That they may yield them fruits of increase. Bless them also, O Lord, so that they be multiplied greatly in the fruit of their bodies, and suffer not their Cattle to decrease. But yet if these sin against thee, and kick after they are waxed fat, visit their offences with the rod, and their sin with scourges; as thou didst multiply them, so again diminish them; as thou didst exalt them, so again bring them low, let some oppressing enemy, or sharp and afflictive disease, put them to grief and sorrow. My bowels, my bowels, I am pained at the very heart, my eyes do fail with tears, and my liver is poured out upon the Earth; for the Lord hath despised in the indignation of his anger the King and the Priest. How long shall I see thy Standard, and hear the sound of thy Trumpet? How long wilt thou pour contempt upon Princes, and cause them to wander in a strange land, where yet they can find no way, no way of relief, no way of help. In mercy return good God, and visit the séed of the righteous, cast not his Crown to the ground for ever; but set the poor man on high from affliction; build him a sure house, gather him and his family into one flock and fold; become his Shepherd, feed and govern him by thy singular Providence and Manuduction; and let thy work in it be so manifest, that all who see it, may fear, and say, This is the Lords doing, and it is marvellous in our eyes. The righteous shall see and consider it, and rejoice, and then all iniquity shall stop her mouth. Make us wise, O Lord, to observe, and in observing, to consider, and by considering, to lay to heart these things; That thou sitting in thy Throne above, yet orderest the things below; that honour and contempt are from thee, that sickness and health are thy gife; that relief in a Famine, that restitution to the Banished, that liberty to the Captive, that deliverance from any furious storm and tempest, is from thy hand; that the barrenness of the ground is from thy curse, and the fertility of the earth follows upon thy blessing; for so shall we understand the lovingkindness of the Lord. O that men would praise the Lord for his goodness, and fo● his wonderful works to the children of men. O give thanks unto the Lord, for he is good, for his mercy endureth for ever. Let the redeemed of the Lord say so, those whom he hath redeemed from the hand of the enemy, and gathered them out of all lands, and brought them into his Church, that they bow their knees at the Name of Jesus, by whom all mercies pass to us, and to whom be all praise, honour, laud and dominion this day, and for evermore. PSAL. CVIII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THIS Psalm is wholly composed and drawn into one out of two Psalms. The first part of it, until the 6th. verse, is verbatim taken out of the 57th. Psalms, beginning at the 7th. verse; the latter part, from ver. 6. to the end, is taken out of the 60th. Psalms, beginning, as it doth here, at the 6th. verse, and is continued, as here, unto the end. I shall not need therefore to Analyse and explain, or insert a Meditation upon it, since it is done already; and therefore I pass on to the next. PSAL. CIX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE later Expositors expound this Psalm, of Doeg, Achitophel, and other Persecutors of David, and so it may be understood in the Type: But the Ancient Fathers apply it to Judas the Traitor, and the Jews that put Christ to death; which opinion, because it is more probable, being occasioned by those words of Peter, Acts 1.20. which by him are applied to Judas out of this Psalm; I shall expound it of Christ, whom David doth personate; and of Judas, and the malicious Jews, very fitly understood in the persons of his wicked and slanderous enemies. There be four parts of this Psalm. 1. A short Ejaculation, ver. 1. and the Reasons of it expressed in a Complaint of the fraud and malice of his enemies, ver. 6. 2. A bitter Imprecation against them, from ver. 6. to 21. 3. A Supplication presented to God for himself, from ver. 21. and the Reasons, to ver. 30. 4. A profession of thanks, ver. 30, 31. 1. The first part. He gins with an ejaculation. He gins with an Ejaculation: Hold not thy peace, O God of my praise, ver. 1. Observe, 1. Ver. 1 The Epithet, or Title he useth, O God of my praise. In the reading Translators vary; O God. for thus they read: Deus laudis meae, Deus laus, mea, Deus laudabilis mihi; and they expound it: 1. Either actively; that is, O God, whom I praise, even in my greatest pressures or calamities. 2. Or passively, Who art my praise; the Witness and Advocate of my innocency and integrity, when I am condemned by malicious tongues; which sense seems fittest for this place, and to this the Vulgar gives more light, that thus reads it, Domine laudem meam, ne tacueres: And Bellarmine puts the words into Christ's mouth, in which he desites that God would not conceal his Charity, Innocence, and other Virtues, being very like that prayer, John 17.5. Father, glorify thy Son. 2. Hold not thy peace. Hold not thy peace. Tacere, in Scripture, when referred to God, is to connive, and rest, and seems as it were, not to regard; and the contrary, loqui, to speak, to do somewhat for revenge or deliverance: This than is that which David here asks, That when the malice of his enemies arrived at that height, that it could be no longer endured, that God would connive at them, suffer them, and hold his peace no longer, but would declare his displeasure against them. 2. The reason, the malice of his enemies. Whom he describes to be: And after by way of Complaint he describes unto us their malicious nature, and unsufferable conditions, which he aggravates by an elegant Gradation: For the mouth of the wicked, and the mouth of the deceitful, are opened against me, they have spoken against me with a lying tongue. They were, 1. Impious. 2. Deceitful. 3. Liars. Impiety, deceit, lying, were then the ingredients of their sin. Ver. 2 1. 1 Turpious. For the mouth of the wicked. Caiaphas, Judas, the Priests, the Jews, moved with envy and malice. 2. 2 Deceitful. And the mouth of the deceitful is opened against me. Deceitful those words were, Master, Thou teachest the way of God truly: Tell us whither, They sought to entrap him in his words? 3. 3 Liars. They have spoken against me with a lying tongue. He casteth out Devils, through Belzebub, the Prince of Devils. He said, he would destroy the Temple, and raise it in three days. And yet the mischief rises higher; for this deceit and lying, arose from hatred and malice. 1. Ver. 3 They compassed me about with words of hatred, manifesting in plain words the malice which they carried in their hearts, 4 Malicious. saying, This man is not of God, behold a gluttonous person, and a wine-bibber, Away with him, Crucify him. Yea now, but what evil hath he done, that would be known? why so much spoken against? why so hated? But such there was not, which aggravates their fault. 2. 5 Without cause. They hated me, gratis, without a cause. Hate, and lie, and speak ill they would, because they would, John 15. 4. Farther, They were not only wicked, deceitful, and malicious, but very ungrateful persons also. I went about doing good, healing every sickness, Ver. 4 and evely diseases among the people, and I loved them, as a Hen her Chickens, 6 Ungrateful. and would have gathered them. Now he is of a very ill nature, that being beloved, will not love again; but he of a worse, that for love will return hatred; and this they did. 1. For my love, they are my adversaries. Enough this to turn the heart of any man from them: But, 2. I give myself to prayer. I prayed for them on the Cross, Father, Ver. 5 forgive them, they know not what they do. Which base ingratitude of theirs he yet farther opens in fuller words, ver. 5. And they have rewarded me evil for good, and hatred for my love. I see that of Theognis is most true. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fluctere naturam gratia nulla potest. A Jew will ever be a Jew. 2. The Prophet having complained of the malice, hatred, spiteful usage, The second part. An Imprecation. and ingratitude of his Nation, their crafty dealing with him, the lies and slanders which they heaped upon him, proceeds to pray against them, and that in a most bitter and fearful imprecation. Enemies he foresaw they would be to the Son, God; and hinder, so much as lay in them, the flourishing estate of Christ's Church; yea, and that nothing was of force to restrain or amend them, and therefore he curses them with a curse, the most bitter that ever fell from the lips of man; and had it not been directed and inspired by the Holy Ghost, not justifiable. In particular, Judas that was guide to them, who took Jesus, is pointed at: But as Augustine observes, he represented the person of the whole Synagogue, the Imprecations then that are prayed for against him, do also involve them respectively. 1. The first is a fearful imprecation: Set thou a wicked man over him, Ver. 6 and let Satan stand at his right hand. 1 That he be under the power of the wicked. 1. Subject him to the will of some impious and wicked man, to whose lust and violence he may be no better than a slave. Others, by a wicked man, understand some false Teacher, that may seduce him by false Doctrine: But Bellarmine by Peccator here, understands the Spirit of Covetousness, which was set over Judas, when he sold Christ, to whom he unhappily served till death. 2. Let Satan stand at his right hand; have full power over him, let him stand, 2 And Satan. which signifies a perpetual, and indefatigable endeavour, to urge and press him forward, till he effect the mischief intended; and so it was in Judas, and the Jews; for after that Satan had put into his heart to betray his Master, and the Jews had taken counsel to crucify him, Satan would never permit them to give it over, till they had brought him to the Cross; the Devil was their Guide, and they followed him. 2. The second is, When he shall be judged, let him be condemned. Ver. 7 Find no mercy; no favour at the Judge's hand, 3 When judged, condemned. but have the sentence of condemnation pronounced against him at the Bar of man, and at the Bar of God. Literally it fell out in Judas, when his own conscience accused and condemned him for betraying the innocent; the very High Priests that bribed him, would not acquit him; and he went out; and became his own Executioner, He hanged himself. 3. The third, Let his prayer be turned into sin; his supplication be abominable, 4 Let his prayer be sin. Prov. 28. For he turns his ear from hearing God, why then should God hear him; no prayer can be acceptable to God, but through Christ; none; but from a heart purified by faith: Nor any impious man that lives in a constant course of sin, hath such a heart; nor the Jews, nor Judas, offer any prayer through Christ, and therefore David's curse is fallen upon them, Their prayer is become sin. 4. The fourth is, the shortening of their life and their honour. 1. Of their life: Let his days be few. Length of days is promised to the obedient, 5 His life and honour short. and is a blessing; wherefore David prays, that this man may be of a short life, which fell out in Judas, for he enjoyed not long his bargain. 2. And let another take his Office; which, without contradiction, must be applied to Judas, since St. Peter, Acts 1. so interprets it. And is at this day as true of the Jews, for they have no High Priest: Another, after the order of Melchizedech, hath succeeded into the Priesthood of Aaron. 5. Let his Children be fatherless, and his Wife a Widow; which must needs be the consequent of the former curse; 6 His children fatherless. for if his days be few, a Widow must on necessity be left behind, and fatherless children also: This curse reacheth to his Family, and he adds to it. 1. Let his children be Vagabonds, and beg. Vagabonds the Jews are to this day; Vagabonds, and beg. and upon the overthrow of Jerusalem, no better than Beggars for a longtime. Juven. Sat. 3. In qua te quaero proseuchâ. 2. Let them seek their bread also out of desolate places. Have no houses at all to dwell in, but such as ruinous, fallen, and desolate, i. e. dwell among old walls, 7 His Goods spoiled by the Extortioner. as Beggars, and thence room abroad to seek their bread. 6. The sixth Execration, is upon his Goods. 1. Let the Extortioner catch all that he hath. The Extortioner might be the Publicans, who, for their Extortions, were hateful to the Jews. 2. And the stranger spoil his labour; which was verified in Titus' Soldiers, that ripped up the Bellies of the captive Jews for gold. And to this day, in the Turkish Empire, they are used as Sponges, suffered to gather riches, as the Sponge sucks in water, for no other end, but to be squeezed. 7. 8 No pity showed to his children. But the Prophet again returns to his Children, and lays yet other curses upon them. 1. Let there be none to extend mercy unto him, neither let there be any to favour his fatherless Children. To beg, to want, is a misery; but there is some comfort in it, when the Beggar meets with some one, that will pity and relieve him. This our Prophet votes against, Let there be none to pity him and his; and probatum est, upon Judas; for he found no pity from the High Priests: What is that to us, say they, look thou to it. And the posterity of those Murders did, have, do find as little; for who pities a Jew? 2. Men, because they must die themselves, desire they do to be immortal, if possible, 9 His posterity quickly cut off. in their issue, they would have their houses to continue for ever. That such a happiness befall not these Reprobates, David prays, Let his posterity be cut off, and in the Generation following, let their name be blotted out: He would have a quick dispatch of them. 'Tis acutely observed by Bellarmine, That Judas in the place he was in, his Bishops had no seed; for Mathias that came into his place, derived not his Office from him. And for the Jews, though a posterity of them yet remain after the flesh, yet in the very next Generation, their Ecclesiastical and Civil Policy was at an end; and since their dispersion, they sit without King, without Priest, without Sacrifice, without Altar, without Ephod, without Teraphim, as it was foretold by Hosee. 3. Yet farther, the Prophet continues his Imprecation against the posterity of these Reprobates: 10 The sin of the father revenged on the child. Let the iniquity of his fathers be remembered before the Lord, and let not the sin of his mother be blotted out. This Imprecation answers Gods threat in the Commandment, I will visit the iniquity of the fathers upon the children; and the Jews have found this curse to come upon them to the uttermost, they devoted themselves, and their posterity; Let his blood be upon us, and our children: And 'tis known to the whole World, that it hath taken its effect to the full. The guilt of his blood is yet upon them, the iniquity of their fathers is remembered; and the sin of their mother, the Synagogue, is not yet done away. 4. And he repeats again, what he mentioned of the iniquity of their fathers, and the indelible Character of the Synagogues sin; for this verse is but the expolition of the former. 1. Let them be before the Lord continually: As if he had said, Let the memory of their father and mother's sin live for ever, never let God cast it behind his back. 2. That he may cut off the memory of them from the Earth: Never let there be any memory of them, except it be in contempt; which that ungrateful Nation hath found true. And so the Prophet having ended his Execrations, acquaints us with the causes of this bitterness: 2. And then prays, that they pierce far, and work effectually upon them. The causes of these Imprecations. The causes he assigns, are these. 1. The first was, their want of pity toward men in distress: Hardhearted men they were, without any bowels of compassion. 1 Their want of compassion. By the Prophet Jeremy this is complained on, Lam. 1.12. Have ye no regard all ye that pass by? Never was there sorrow like my sorrow, and yet nor Judas, Ver. 16 nor the Jews considered it: 'Tis but just then, That they find judgement without mercy, that would show no mercy, Jam. 2, Let his memory be cut off, etc. Because he remembered not to show mercy. 2. So far from that, That he persecuted the poor and needy man, 2 They persecuted the afflicted. i.e. Christ, who was: that he might even slay the broken in heart; which is the second cause, the inhumanity and cruelty of Judas, and the Jews, against Christ, who is here called: 1. Poor, because when he was rich, yet for our sakes became poor, 1 Poor. that we through his poverty might be rich, 2 Cor. 9 2. The needy man: For the Foxes have Holes, 2 Needy. and he Birds of the Air Nests, but the Son of man hath not whereon to lay his head, Luk. 9.58. 3. The broken in heart: For he was in an agony, and his soul was troubled, 3 Broken in heart. and besieged with sorrows, when he sweat drops of blood, when he cried, My God, my God; but not with Compunction, or Contrition for any fault he had committed; but out of the sense of pain, and anxiety, and solicitude, which he bore in his heart continually for the salvation of Mankind. In this verse then there is noted the extreme cruelty and inhumanity of the Jews; for they that persecute a man for his life, have some reasons that move them unto it: Either they are incensed to do it by anger for some injury received, or moved by hope of gain by spoiling some rich man; or else through envy, that grudgeth at another's felicity. But Christ was humble and low in heart, a poor man, that never did any man wrong: He contemned the World, was needy, and had not what should provoke the eye of any covetous wretch. Lastly, he was broken in heart, and wept for other men's sins; not in so happy a condition, that any man should envy him. It than aggravates their sin, that they should persecute him; and because they did it, they are justly accursed. 3. And yet there is a third cause behind, He loved cursing; 3 He loved cursing. and then 'tis but reason, that he have what he loved; he delighted not in blessing, why then should any man delight to bless him? As he loved cursing, so let it come unto him; as he delighted not in blessing, so let it be far from him. No man can love a curse, or hate a blessing, if it be proposed to the will under the form of cursing and blessing: But a man is then said to love a curse, and hate a blessing, when he is the cause, by his own choice, of a wicked course, that he be cursed, and not blessed. This Judas, and the Jews did; Judas, by loving money more than his Master; love a curse, he forsook Christ, and would not be blessed. The Jews refused him, and would have his blood upon them; as they loved then, so let them have; as they delighted not in blessing, so let it be far from them. — Neque enim lex justior ulla est, etc. Yea, Let this then sit close to him and let this curse, as our Prophet adds farther, come with effect upon them, sit as close to him, as the garment about him; let it be converted into his very substance, as is the water he drinks, and pierce his marrow and bones, as the oil, with which he anoints him; let him carry it perpetually along with him, as he doth his garment, and his girdle: For this is it which the Prophet intends by the following similitudes, who would have the curse be not only piercing and efficacious, but lasting and perpetual. 1. Ver. 18 As he clothed himself with cursing, like as with a garment; loved to have it always about him, 1 Efficaciously as a man doth the he most delights in. 2. 2 Perpetually. So let it come, as waters into his bowels; that the stomach concocts, and turns into the very flesh of the Animal; so let this curse be converted into his nature and manners. 3. But water pierceth not the bones, oil will do that, and therefore let it come as oil into his bones. The intent of the Prophet is, That it be wholly, outwardly, and inwardly accursed, deprived of all good, and filled with mischief, and all evil. And as he would have the curse to be of great efficacy, so he would have him carry it always about him. 1. Let it be unto him, as the garment that always covers him: That is, let it always stick close to him, as his garment, which he puts not off, lest his nakedness appear. 2. And for a girdle, with which he is girded continually; i. e. compass him, and go round about him, being fastened either with buckles or knots. 1. Moller, for a garment, reads Pallium, which is a Cloak that a man puts off at home, and calls for when he goes abroad: By which he conceives the Prophet desires, that God would set some external mark upon him, as a note upon him, that he may be known to be a Castaway. 'Tis noted of the Jews, that they carry an illsent about them, and their ears are grown into a Proverb; some say, their Visage betrays them. 2. If Doeg were the Type of Judas, as most agree, in this Psalm, then by the girdle also might be understood, Cingulum militare, which they cast not off while they were of that profession: And he Doeg being a misitary man, he would have the curse cleave as long to him, and encompass him, as did his girdle. And now the Prophet concludes this part of the Psalm with an Exclamation and Vote, He concludes the Imprecation with a vote. by which he shows, that he was persuaded, that his execrations were not in vain. Let this be the reward of my Adversaries from the Lord, and of them that speak evil against my soul; The third part. He prays for protection. For himself, and his Church that say I am a Deceiver, a Seducer, and deny me to be the Son of God. 3. The Prophet now turns from cursing, into prayer, and in the person of Christ directs his prayer to God for protection and deliverance, both of himself, and for the whole Church; and as before he prayed against Judas and the Synagogue, and indeed foresaw the evils that were to fall upon them; so doth in this, pray for himself, and in that for the Church, foreseeing the many good things that should be conferred on that Body, of which the Messiah was to be the Head. 1. He gins his prayer in this Form: But do thou to me, O God the Lord, Ver. 21 for thy Names sake, because thy mercy is good. Help he asks against his Persecutors, on three grounds. 1. Because his Lord was Jehovah, the Fountain of all Being, of all Power; and therefore could, if he would, Upon God's mercy. repress his Persecutors. 2. Because it would be for his honour: Do it for thy Names sake; thy Name, i. e. thy Clemency, thy Goodness, thy Faithfulness in defence of thy Church, and Justice in executing Vengeance on her enemies, will be thereby celebrated, and declared; for the Name of God imports all this. 3. Do it, because thy mercy is good; Deliverance. is easily inclined to secure such as are in misery, which animates me also to ask, being assured that out of mercy, thou wilt do it. 2. Deliver thou me; methinks this part of the Petition seems to have an eye to that hour in which Christ prayed: Father, save me from this hour, John 12.27. O my Father, if it be possible, let this cup pass from me, Mat. 26.39. For the reasons to persuade it are the same. 1. Deliver me, for I am poor and needy, destitute of humane help; And that because: the Disciples slept, fled. 2. Deliver me, for my heart is wounded within me, my soul it exceeding sorrowful, even unto death, Mat. 26.38. And to these, he adds many other Reasons; the first of which, illustrated by the two similitudes of the Evening shadow, and the Locust; Bellarmine very acutely refers to his apprehension in the Garden, 1 His life short, and he patiented and silent. and his being posted off from the High Priests to Pilate, from Pilate to Herod, and so back again. 1. I am gone like the shadow, when it declines; which passeth away in a moment silently, without the least noise: So was Christ pulled from his Disciples, and led away as a Prisoner, without any murmur, 2 Unworthily used. without any resistance, without any defence: He was led as a Lamb to the Slaughter, Isa. 53. 2. I am tossed up and down, as the Locust: Tossed from one Tribunal to another, as the Locusts, base Creatures, that the wind carries from place to place, Exod. 10.12, 19 3 Pains with trouble. And so also it fell out to the Apostles and Martyrs, who died patiently, and were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tossed up and down the World. 2. A second Reason, from his debility, or weak condition his body was now in. 1. My knees are weak through fasting: The little sustenance Christ took in the night before the Passion, his watching in prayer that night, makes this good. 2. And my flesh faileth of fatness; through the loss of much blood, 4 Opprobriously used. so faint he was, that they compelled Simon of Cyrene to carry his Cross. 3. A third Reason yet to move God to pity and deliver, is, taken from his opprobrious usage, the Sarcasms, and Scorns, and Jeers they put upon him; than which, there is no injury more grievous to a Noble and ingenious spirit: I am become also a reproach unto them; when they looked upon me, they shaked their head; He prays for the Resurrection. which needs no illustration, the four Gospels being an ample Comment upon this verse, and so he concludes the Passion. This is the first part of his prayer: A second part there is of it, which follows, for a speedy Resurrection, as he prayed before in the 22. Psalms, which was also a Psalm of the Passion, which is there set out to ver. 18. And then he prays, as here, that he might not lie long in the Grave, ver. 19.20, 21. Help me, O Lord my God, save me from the pains of death, Acts 2.24. according to thy mercy. And he backs his Petition with a strong Reason, drawn from the final cause, Help me, save me, that they may know, that this is thy hand, that thou, Lord, hast done it: That all men, especially the Jew's, may know by my rising again, in despite of their watch and seal, that it was not their malice, nor power, that brought me to this ignominious death; but the whole matter, my Passion, suffering, and death, proceeded from thy hand, Acts 2.23. & cap. 3.18. And by his Resurrection he was declared to be the Son of God, Rom. 1.4. And in the close of his prayer, His vote. he sings, as it were, a Triumph over all his enemies, the Devil, Judas, the Jews, those great enemies to him and his Church; over them he insults in a bitter Epitrope. 1. Let them curse; speak evil of me, call me a deceiver, blaspheme me, as the Jews do in a solemn manner to this day; 1 That God bless him. let them esteem my followers, as the offscouring and outcasts of the World. 2. 2 That the Jews be confounded. But bless thou: So thou return me good for their cursing, 2 Sam. 16.12. And not only to me in glorifying me, and setting me on his right hand; but for my sake, bless all Nations, that by faith in Baptism shall give up their names to me. 3. When they arise: For, 1. Arise they will, plot, endeavour, and oppose all they can, both by force and fraud the establishment of my Kingdom. 2. But let them be ashamed, confounded and astonished, that all their attempts are frustrate. 4. 3 That he rejoice. But let thy servant (for Christ took upon him the name and condition of a servant) rejoice; not only that they are saved, and their enemies confounded, but because thy Name is thereby glorified. And he continues his Imprecation, But his adversaries clothed with shame. and comes over it again by way of Expolition: Let my Adversaries be clothed with shame, and let them cover themselves with their own confusion, as with a Mantle. Confounded at the last day for their ingratitude, foolishness, and malice, before men and Angels, and wrapped about with it, as veste talari, as with a Robe, or a lined Mantle, that comes about, and covers every part of the body. 4. And at last, he closeth all with thanks, which he opposeth to the confusion of the wicked; The fourth part. For which he would praise God publicly. they, for amazement and astonishment of heart, shall be struck dumb, as the man without the wedding garment; but, 1. I will greatly praise the Lord with my mouth, with great affection, with a agreat Jubilee. 2. Ver. 30 And that not closely, among private Walls, but in open Theatre of the whole World; yea, I will praise him among the multitude. Of which praise he renders this reason. 1. He shall stand at the right hand of the poor, i. e. such poor, who are poor in spirit, God will defend and save his people. meek and humble; and being conscious of their own wants, and lack of strength, are always begging, and beating at the door of God, who is rich in mercy; at the right hand of such a poor man he will stand, as a Sword and Buckler, to keep off every blow aimed at him, for so it follows. 2. I will stand at the right hand of the poor, to save him from those that condemn his soul; from the Devil, and all his instruments. Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his Church, and he hath blotted out the hand-writing of Ordinances that was against us, and nailed it to the Cross, Col. 2.14. So that cùm à mundo damnamur, à Christo absolvimur. Tertull. The Prayer collected out of the One hundred and ninth Psalm. O Almighty, Merciful, and Gracious Father, Ver. 1 Thou art the God of whom we make our boast all the day long, and desire to magnify and praise all our life long, who art alone the Witness of the honesty and integrity of our hearts, hold not thy peace in this needful time of trouble, but be our Advocate, and plead our cause against the wicked and deceitful men, the enemies of thy Church, and Oppressors of thy Truth and people. It is not Lord, Ver. 2 unknown to thee, That the mouths of these wicked and falsehearted hypocrites are opened against thee, our Religion, and Profession. It is not unknown unto thee, That they not only load us with lies and blasphemies, but that forgetful of all humanity and piety, They have compassed us about with words of hatred. Ver. 3 They hate and malice us, and what foul aspersions their malice could invent, those they have cast upon us: But with this, their malice was not satisfied; for from words, they came to blows; our blood have they shed like water, by the fury of War, and defiled their hands with the slaughter of innocents'; our Mother's Children have risen, and sought against us without a cause. For what cause have we given them, except it were, that in charity we would have taught, and informed them in the Truth, and continued them in the bosom of thy Church? What cause, except it were, that we prayed for them, Father, forgive them, for they know not what they do? Ver. 4 but such is their ingratitude, That for our love, they are become our Adversaries; they have rewarded us evil for good, and hatred for our love: And for our goodwill, Ver. 5 repay us with oppression, and make use of their power, and lay hold of the time put into their hands, to destroy, waste, and root out thy inheritance. As for us, we have no means to resist their fury, no power to oppose against their rage, but our prayers and tears, and therefore we will give ourselves to prayer, and first pray for them, Lord, lay not this sin to their charge: Or, if they shall persist, and go on in their wickedness, against them, as thou hast taught us in this Psalm. O Lord, the Curses are bitter, the Execrations are fearful, and we know of what spirit we are, we shall then leave it to thy justice to execute them, as on whom, and when thou shalt think fit, not looking so much what these men of a reprobate mind have deserved, as what is our Duty, taught and enjoined by thee, To love our enemies, to bless them that curse us, to do good to them that hate us, to pray for them that despitefully use us, and persecute us. Afraid we are, lest we indulge too much to our humane affections of self-love, anger, hatred, and impatience, even in using this Form that thou hast taught, and therefore we will forbear to curse them, and solicit for ourselves. Conscious we are to ourselves, that we have not lived a life worthy of thy Truth and Gospel revealed unto us, which is the just cause that at this time, Ver. 21 in thy worship, there remains almost nothing which is not corrupted with Novelty, and polluted with falsehood: But, O merciful God, give us true contrition for our former ingratitude, and forgive this great sin of thy people; once more let thy light shine amongst us, and do for us, O jehovah the Lord, for thy Names sake, because thy mercy is good, deliver us. Thou art the mighty jehovah, Thou then canst, and thy mercy is great, and therefore we hope thou wilt do it for us; we plead no merit, we ask it not for any desert, but merely for thy Names sake; for we are assured, that by the doing of it, thy Name will be magnified, thy Clemency, thy Goodness, thy Faithfulness in defence of thy Church, and thy justice in executing vengeance upon the enemy, will be exalted and celebrated. Our condition, O Lord, at this time, is very low, poor we are, and men of a troubled spirit; needy we are, being robbed and outed of our worldly Goods; Ver. 22 our heart is wounded within us, in a sharp and true compunction for our rebellions against Heaven, drawing we are to our last home, as the shadow, that at Even departs, and yet we can have no rest, but are tossed up and down from Herod to Pilate, from Pilate to Herod, as the Locust; we have chastised ou● soul with fasting, till our knees are weak, and our flesh is worn away for want of fatness: And your all this we could digest with patience, were it not for the opprobrious language and usage we sustain from them; it wounds our hearts, and pierceth our souls, that we should become a reproach to them, when they, these mockers of Religion, these wolves in shéeps clothing, these monsters of men, destitute of all humanity and piety, looked upon us in our affliction, so far they were from remembering to show mercy, That they persecuted us, whom thou hadst smitten; they shaked their heads at us, and cried, Ah thou wretch! Arise, help us, O Lord our God, O save us, according to thy mercy. They blasphemously entitle thee to all their Actions, they impute all to thy Providence; ashamed they are not, to declare, That thou art pleased with all their enormities: But, O our God, arise, and in thy good time make them know, That they were but thy Rod and thy Scourge; that the blows they gave, were from thee, and so many as thou pleasest (in which they ought to take small content) that it was thy hand, thus, for their sins, to chastise thy people, and that thou, Lord, hast done it; and that being done, Thou wilt take them, and cast them into the fire. Let them, then, O Lord, curse: Let them speak evil, as they do, of us; let them ulaspheme, and account us the offscouring of the World, outcasts, and a spectacle to men and Angels: But do thou, O Lord, bless; bless thy people, bless thine inheritance. They arise against us, but let them be ashamed, and astonished, that all their plots are frustrate, and brought to naught: Let our Adversaries be clothed with shame, and cover and enwrap themselves with their own confusion, as with a Mantle. This at the last day will be certainly done, when they shall desire, if possible, to fly from the presence of the Almighty; whereas thy servants then, with great boldness, shall stand in the presence of the Almighty, and lift up their heads, and rejoice. O Gracious God, defend and help thy poor Church, stand at the right hand of every one that is poor in spirit, and of an humble heart; save him from those that would condemn his soul: So will we greatly praise the Lord with our mouths, yea, we will praise thee among the multitude, in all the Churches of the Saints, with great affections, and many Jubilees, we will honour thy Name, and sound forth thy praise, through Jesus Christ our Lord. Amen. PSAL. CX. Propheticus de Regno Christi. THIS Psalm is short in words, but copious and deep in Mysteries; the Subject of it, without doubt, is Christ, which no Christian can deny, since both St. Peter, Acts 2.34. and St. Paul, Hebr. 1.13: expounds it of Christ, and Christ applieth it to himself, Matth. 22.44. In this then Christ is described as a King, and a Priest. In it are to be considered: 1. Christ's Kingdom, in the three first verses. 2. His Priesthood, in the fourth, fifth, sixth, and seventh. 1. The first part. Christ a King. As touching his Kingdom, the Prophet first acquaints us with his Person. 2. His Power, and the Acquisition of it. 3. The Continuance of it. 4. The Execution of it; first over his enemies; and secondly, over his own people; which is the sum of the three first verses. 1. The Person that was here to reign was David's Lord, 1 His Person. his Son according to the flesh, but his Lord, as equal to God, Phil. 2.6, 7. As made flesh, Ver. 1 the Son of David, as born of a Virgin, the Son of David; but as Emmanuel, the Lord of David; which the Jew's not understanding, could not answer Christ's question, Mat. 22.45. 2. As for his Power, the Author of it was God: The Lord said to my lord 2 His Power. The Lord said; said it, that is, Decreed it from everlasting: And said it again, when he made it known, The Seed of the woman shall break the Serpent's head. 3. And of this Kingdom, as I may so say, he then took Possession, 3 His Inauguration to his Kingdom at his Ascension. when the Lord said unto him, Sat at my right hand. Christ, as the Son of God, was ever at God's right hand, equal with him in Might and Majesty; but as Man, was not exalted to this honour before his glorious Ascension, Acts 2.34. Ephes. 1.20. Phil. 2.8. This than was the day of Inauguration to his Kingdom. 4. For the continuance of it: It is to be donec, 4 The continuance of his Kingdom. which notes not a piece of time, but a perpetuity: Sat, till I make all thy enemies thy footstool. Sat he shall at God's right hand; that is, in power and glory, till he shall say to all Tyrants and Heretics, and Hypocrites, and Antichrists, Depart from me, Mat. 25. Yet not so, as if he were to be dethroned then, but till then he shall reign in a secret manner; for now though he executes his Power, yet it is not seen, Tyrants acknowledge it not: But when once all his enemies shall be made his footstool, than he shall openly and visibly Rule, Sitting at his Father's right hand for evermore. Bellarmine interprets it well, Go on to reign, neither desist to propagate and enlarge thy Kingdom, by converting men to faith and obedience, until there be not an enemy alive, not a man which will not bow his knee to thy Name, till all Opponents be beaten down. 5. The beginning of this Kingdom was in Zion: 5 The beginning of his Kingdom in Zion. The Lord shall send the Rod of thy strength out of Zion. 1. The Rod of his power and strength, was his Sceptre; and his Sceptre, is his Word, the Gospel, the Wisdom of God, 1 Thes. 2.13. Ver. 2 The Sword of the Spirit, Ephes. 6.17. The mighty power of God unto salvation, For the Gospel began to be preached in Zion. Rom. 1.16. Able to cast down, etc. 2 Cor. 10.5. 2. And this was to be sent out of Zion, Isa. 2.3. Micah 4.2. It behoved Christ to suffer, and to rise again the third day, that repentance, and remission of sins be preached in his Name to all Nations, beginning at Jerusalem, Luke 24.47. The sound of the Apostles words went into all Lands, but at Zion it was, and must be first heard, Acts 13.46. & Acts 1.8. 6. And now the Prophet comes to the execution of his power, 6 The execution of his power. which was either over his enemies, or his good Subjects. 1. As for that over his enemies, 1 Over his enemies, that converted or confounded he ushers it in with a Vote and Acclamation, Dominare, Rule thou in the midst of thy enemies; converting such enemies as appertain to God's Election, and confounding such enemies as are the sons of Perdition: Now, 1. These are the greatest number; for the Church, however it be propagated, and increased, yet is in the midst of enemies, of Jews, Turks, Infidels, Heretics, etc. 2. Dominare then, be thou Ruler, go on, and set up the standard of thy Cross in the midst of these Pagans, and will they, nill they, yet erect thy Kingdom. 2. For thy good Subjects they are easily dealt withal, Ver. 3 there needs not any harsh dealing to subdue them, and bring them to, 2 Over his good Subjects, which are a willing people. and continue them in obedience. 1. For thy people shall be willing; not enforced by compulsion, but coming in upon love: They confluunt, they will flow together as water; which runs downward, by a natural inclination, Isa. 2. and will bring freewill offerings. 2. Upon grace offered them. But yet not before thy grace hath wrought upon their hearts, Tracti sequentur, in the day of thy power; i. e. in the days of thy solemn Assemblies, in the days of thy Gospel, when thou shalt send forth thy Apostles to preach, and by preaching, to collect and constitute thy Kingdom, than they will show themselves to be a willing people, and in pure devotion, and cheerful obedience, they will do their homage to thee their King. 3. 3 And a holy people. The third quality of this good people, is, That they be holy: For some read the words thus, They shall offer freewill offerings with an holy worship; our last Translators point it somewhat otherwise, for they read, The people shall be willing in the day of thy power: There they pause, and read on thus, In the beauty of holiness from the womb of the morning: The Vulgar, in splendoribus sanctorum. Moller, in ornatibus sanctis, and stops there. Tremellius, in decoris sanctitatis: But let the reading be as it will, agreed, for aught I perceive, all Expositors are, That holiness must be an eminent and resplendent Ornament of Christ's good Subjects. 4. Which holiness is from grace. Which Sanctity yet these good people have not from themselves, it is by some secret and efficacious work of the Spirit: They shall worship in the beauties of holiness, from the womb of the morning; Thou hast the dew of thy youth. This is a very difficult place, and the rendering of it is so various, so perplexed, so altered by the several pointing of it, that it increaseth the difficulty; for full satisfaction (if it be given by any) I refer you to the Translators and Expositors: The sense of these words inquired into. Three opinions I find about the words. The Fathers expound them of Christ himself. The later Divines, of his people, that were willing to serve him, which indeed is most likely, and will best consist and cohere with the sense of the former words. But those that expound them, Expounded of Christ. and apply them to Christ, run not one way neither: Some suppose the Prophet speaks of his Godhead, some of his Manhood, some of his Gifts and Graces: Thus they open themselves. 1. The Prophet, say they, Notes out here Christ's eternal Generation before all Worlds, following the Septuagints Translation, that reads it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the womb; that is, of mine own Essence, saith the Father to the Son, before the morning Star; that is, before there was Light or Star, which was the first Creature; i. e. before the World was, I have begotten thee, or, Thou hast the dew of thy youth; that is, thy Nativity or Birth. 2. Others apply the words to Christ's Nativity of the Virgin Mary, and open thus their meaning: From the womb of the morning, that is, the Virgin, Thou hast the dew of thy youth; i. e. Thy birth, which birth is therefore compared to dew, because as a celestial dew the Son of God sent from Heaven, was at his Incarnation conceived in the Virgin's womb, without the seed of man. 3. Others, yet applying them to Christ, expound the words of the fullness of those dews, as it were of Gifts and Graces, with which his Humanity was invested and beautified, even from the womb, which is also very true; for he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that holy one from the womb, and even then received those Gifts and Graces in an abundant and plentiful manner, without measure, which he after communicated by portions to his Church: For of his Fullness it is that we receive; He was anointed with the oil of gladness above his Fellows, but yet for his Fellows. 4. Of the Church his people. Now this Interpretation, as I conceive, gave occasion to our Modern Expositors, to apply the words not to the Messiah, nor to the plenitude of Grace in him, but to our new Birth, and the Graces then bestowed upon his Subjects and people. By their Youth, they understand their Regeneration; by the Dews, the Graces then bestowed on them, which they have not from the will of man, nor from the will of the flesh, but of God; or as the Prophet phrases it, from the womb of the morning. As if the Holy Ghost had said, By the preaching of thy Word thou shalt bring forth a people, not only good, but great, whose increase shall be so plentiful and wonderful, as the drops of the morning dew: For as the dew that secretly falls from Heaven abundantly, covers and refresheth the Earth; so thy power regenerating the hearts of men by thy Gospel, and secret operation of thy Spirit, distilling as the dew, and as the showers upon the herbs, is that immortal Seed, by which an incredible number of children are begotten to God. How properly may it be said to, and of every regenerate man, from the womb of the morning; that is, not from thyself, or any other womb, but from above, from the Spirit of God, Thou hast the dew, those sweet and comfortable dews of grace which do better and beautify thy youth, thy new birth, thy youthful and lively condition in Christianity, hence is thy birth, thy vigour, thy growth. And because the Prophet in the beginning of the verse spoke of God's people, of their holiness, their willingness, methinks it is most consonant to the drift of the Text, to expound these words of their Regeneration also, of their increase, of their growth in grace, and the causes of it; the Word of God, and the operation of his Spirit, which as I said, is the dew: But I leave to every man to take for his guide in this case, either the Ancient, or Modern Divines. Now I go on with the Psalmist. 2. The Prophet having foretold Christ's Kingdom, The second part. Christ a Priest. now descends to predict his Priesthood, under which his Prophetical Office may well be implied; for the Priests lips were to preserve knowledge, Ver. 4 and the people were to require the Law at their mouth. Now that no man ever doubt that the Messiah was to be a Priest at his coming, God hath confirmed with an Oath, with an irreversible Oath. 1. The Lord swore. His Word had been enough; but for Assurance, 1 Confirmed by an Oath. he hath given his Oath: Beatos nos quorum, causa jurat Deus, sed miseros nos, sine juranti quidem credimus. It seems, that in the Priesthood of Christ lies the main weight of our Redemption, that God takes an Oath to assure us he should be a Priest, that he should be a King, that he should be a Prophet; he swears not, though he was to be both, but he secures to us this Office, because nor his being a King, nor Prophet, could have redeemed us, had he not been a Priest to offer himself to die, to intercede, to satisfy God's wrath for us. 2. Sworn he hath, and he will not repent. This is also added for our greater assurance: Sometimes we shall read in Scripture of God's Repentance, 2 Of which God reputes not. as in the case of the old World, in the case of Nineveh, than he was to do justice, and to destroy, which Isaiah calls, opus alianum: But now he was to save the World by this Priest his Son; and he takes an Oath to do in, and he reputes not, nor ever will repent of it. His sentence for judgement is ever conditional, and then he is said to repent, when he executes it not; his words have not the effect: Non affectu vertitur, sed avertitur nostra penitentia, & orationibus: But his Decree for mercy is absolute, as it was here, he will not repent, nor alter the thing gone out of his lips. 3. The matter of the Oath follows: 3 The matter of the Oath. Thou art a Priest for ever after the order of Melchizedech: Not a word here, that aught to pass without a Note. 1. Thou, is emphatical: Thou, David's Lord, art a Priest, and none such a Priest, but Thou. 1 Thou art a Priest. 2. Art: For this Priest was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am, and then it might rightly be said of him, Thou art, 3. A Priest; whose Office thus the Apostle describes, Hebr. 5.1. To be a person taken from among men, yet ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins, who can have compassion on the ignorant, and on them that are out of the way, for that he himself also is compassed with infirmity. 4. 2 For ever. For ever: They truly, viz. Aaron and his Successors, were many Priests, because they were not suffered to continue by reason of death; but this man, because he continueth for ever, hath an unchangeable Priesthood, Hebr. 7.23, 3 After the order of Melchizedech. 24. 5. After the Order; that is, the Right, the Law, the Custom, the Tradition, or Rites. 6. Of Melchizedech, which is opposed to the Order of Aaron; he was not then to be a Priest after the Order of Aaron, but by a former and higher Order; The difference betwixt the Aaronical Priesthood and Christ's. the difference lies in this. 1. In the Constitution of him to the Priesthood: He was made with an Oath, and so were not any of Aaron's Order. This Saint Paul observes, Hebr. 7.20, 21. 2. In the Succession. In Aaron's Priesthood, the High Priest being mortal, as he began, so also he ended; he died, and another succeeded: But this Priest after Melchizedech, had no Successor; as Melchizedech, he was without father on earth, without mother in heaven; he had neither beginning of days, nor end of life, Hebr. 7. 3. Melchizedech was King and Priest, and so was Christ; Aaron a Priest only: 4. Aaron and his sons offered up Oxen, Sheep; first for their own sins, then for the people, Levit. 16.6. But Christ being holy, blameless, undefiled, Hebr. 7.26. offered not any Sacrifice for himself, but for our sins, Isa. 53.9. 5. Aaron was a local Priest, tied to the Temple at Jerusalem, a Priest of one people; but Christ an universal Catholic Priest, a Priest for all persons, all places, John 4.21. 6. Aaron anointed with material Oil, Christ with the Holy Ghost, Luke 4.18, 21. 7. Aaron's Priesthood temporary, Christ's for ever. The difference betwixt his Priesthood, Christ a Priest, having the characters required by St. Paul. and that of Aaron, is evident; though then no such Priest, yet a Priest, and according to Saint Paul's definition, Hebr. 5.1, 2. 1. A Priest is to be a person taken from among men; a man than he must be, though a select, a choice man, every man not fit for the Office; and so was Christ a perfect man, 1 A man. 2. Ordained. yet a choice man, one of a thousand, Cant. 1. 2. A Priest must be ordained by God; For no man takes upon him that honour, who is not called by God, as was Aaron; so Christ glorified not himself, to be made an High Priest, but he that said unto him, Thou art my Son, 3 For men. this day have I begotten thee, Hebr. 5. 3. The High Priest was ordained for men in things pertaining to God; for men he is ordained, that he may plead their cause to God, to be their Advocate, Mediator, Interpreter, and Reconciler in all those things in which men make their Addresses to God, or God is to signify his Will to them: And so was Christ; for he is the Advocate, the Mediator for his people, he reconciles man to God, he interprets his Will to us, by preaching the Gospel to the poor. 4. 4 To offer sacrifice. The High Priest was ordained, that he might offer Gifts and Sacrifices for sins. Their Sacrifices were the blood of Bulls and Goats, which could not take away sins: But as a Priest, Christ offered also a Sacrifice, a Sacrifice of blood, but far more precious than that of Beasts, being himself, and his own blood, Ephes. 5.2. & Hebr. 9.26. Hebr. 10.10, 11, 12. 5. 5 Compassionate. The High Priest must have compassion on the ignorant, and on those that are out of the way: And such a Priest was Christ; For we have not an High Priest which cannot be touched with the feeling of our infirmities, Hebr. 4.15. 6. Lastly, The High Priest must be compassed with infirmities, 6 Compassed with infirmities and so was Christ, In all things like us, sin only excepted; He took our infirmities, and bore our sorrows; and in all things it behoved him to be like unto his Brethren, that he might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people, for in that he himself hath suffered; being tempted, he is able to secure them that are tempted, Hebr. 2.17, 18. 2. A Priest then, it is evident, Christ is, it remains now to show, 2 A Priest for ever. 1. How he is a Priest for ever? 2. How a Priest after the Order of Melchizedech? 1. A Priest for ever, Christ is said to be, in respect of his Person, his Office, the Effect. 1. In respect of his Person: For he succeeded no Priest, 1 In his Person. his Vocation being immediate, neither is any to succeed him in this Priesthood; for he lives for ever, and therefore needs not, as the Priests under the old Law, any Successor to continue his Priesthood to posterity; whosoever since do any service for him, are but his Under-Officers, and Authorised by him: The plenitude of his Power shall never be transferred to any other, he lives, and keeps it in his own hands; 'tis but in vain to talk of a Successor. 2. A Priest he is for ever, in respect of his Office. Not of offering, 2 In his office of intercession. for that is ended, and was, when he offered himself upon the Cross; but in respect o●● his Intercession, in that for ever he doth intercede in Heaven to his Father for his people. 3. A Priest he is for ever, in respect of the Effect; 3 In his effects 1. Redemption 2. Salvation. because by that Sacrifice which he once offered on the Cross, he becomes to all his the cause of these inestimable Effects, Redemption, and eternal Salvation; in which sense, that his Sacrifice once offered on the Cross, may well be said to be Eternal. 2. That Christ is a Priest, that he is a Priest for ever, is evident; 3 After the order of Melchizedech. it remains now to be examined, How a Priest after the Order, the Rite, the Manner, the Word, and Power given and prescribed to Melchizedech, or the similitude of Melchizedech. 1. This Melchizedech (suppose it were Sem) was King of Salem, 1 King and Priest. and Priest of the most High God, Gen. 14. So was Christ a King of Jerusalem, above Gods own City, and a Priest, offering himself a sacrifice for sin. 2. Melchizedech is by interpretation, King of righteousness; so is Christ, 2 Our righteousness. The Lord our righteousness, Jer. 23.6. 1 Cor. 1.30. 3. Melchizedech is King of Salem, i. e. peace; 3 Our peace. so Christ is the Prince of peace, Isa. 9.6. 4. Melchizedech was without father, without mother, to us so, 4 God for ever as being to us revealed by God; so was this our Priest, Having nor beginning of days, nor end of life, as touching his Godhead, Apoc. 1.11. 5. Melchizedech, blessed; Abraham ex Officio, the greater, the less; 5 He blesseth. and Christ blesseth us, In turning every one of us from our iniquities, Acts 3. ult. 6. 6 Ordains the Sacrament. Melchizedech brought forth bread and wine to refresh Abraham's Army, and Christ hath in the Sacrament set forth bread and wine to refresh hungry and thirsty souls. Thus much we can grant, and yet not admit of the Popish Sacrifice. Now I proceed in the Exposition of the Psalm. The Lord at thy right hand shall strike through Kings in the day of his wrath. Ver. 5 His Kingdom and Priesthood must continue. After that the Prophet had said, That the Messiah should be a Priest for ever after the Order of Melchizedech. He intimates in this verse, That notwithstanding all opposition that should be made against him, yet his Priesthood should be eternal; as if he had said, Many Kings of the earth shall conspire, as did Herod, Domitian, Decius, Maximinus, Dioclesian, Julian, etc. to overthrow Christ's Priesthood, and overturn Religion; but it shall never be done, his Priesthood and holy Rites shall stand and continue; for, 1. For God hath given him power to revenge the enemies of his Church. The Lord is on thy right hand: Given thee power, who sits at his right hand, which thou wilt use in defence of thy Church. 2. And this thy Lord shall strike through Kings, the greatest, the potenst enemy. 3. In the day of his wrath: For such a day there is, and that will come; and when this day of revenge and vengeance comes, the proudest Tyrant shall not escape: He will recompense the slackness of revenge, by the sharpness of the punishment; he hath leaden feet, but iron hands, he will lay on, Confringet. Which the Prophet farther explains in the following verse, This David explains. in which Christ is described as a valiant Conqueror over his enemies. 1. Ver. 6 He shall rule and judge; not only over the Jews, but the Heathen also; set up his power, and judge the people in righteousness. 2. He shall fill the places with dead bodies; make such a slaughter among his enemies, as enraged Soldiers do in the storm of a City, that fill the Trenches with the dead: The meaning is, that the execution upon his enemies will be great and furious, not one spared. 3. He shall wound the heads over many Countries: Even Kings and Monarches, those in the greatest Power and Authority. Of this, Herod, the Persecutors, Maximinus, Dioclesian, Julian, etc. are Examples. The Prophet through the whole Psalm had spoken of Christ's Exaltation; Ver. 7 How he was set on God's right hand, and made a King: How by the Oath of God he was made a Priest, and how in the defence of his Priesthood and Kingdom, he would subdue, conquer, and break to pieces his enemies. In this last verse, he acquaints us by what means he came to this honour; His Cross the way to the Crown. his Cross was the way to the Crown, his Passion and Humiliation to his Exaltation. He, saith David, shall drink of the Brook in the way, therefore shall he lift up his Head; as if he had said with the Apostle, He humbled himself, and became obedient to death, even the death of the Cross, wherefore God hath also highly exalted him, etc. Phil. 2.8, 9 Hebr. 2.9. & 12.2. Isa. 5.11, 12. 1. He shall drink: To drink, is to be afflicted, Jer. 49.12. Matth. 20.22. 2. He shall drink of the Brook, the Torrente, and that's more than of the Cup; His Passion set out by a Torrent. for a Cup contains a certain portion of sorrows, but a Torrent a whole Ocean of miseries. 2. In a Cup, that which is ●●unk may be clean and clear, but in a Torrent, a man can expect none but muddy, troubled water; that then the Prophet saith, He shall drink of the Torrent, intimates, That the drink offered him should be much, and troubled. And at his Passion, he descended into the very depth of the Torrent, and drank very deep of it. 3. In the way: That was, while he was Viator, in his Journey, all the time of his life, that preceded his Resurrection and Ascension. 2. His Ascension and Honour. But Claritas Humilitatis praemium; because he thus humbled himself, and willingly underwent his Death and Passion, for the Glory of his Father, and the Salvation of Mankind, therefore shall God lift up his Head, he shall ascend into Heaven, sit at his right hand, and be constituted the Judge of quick and dead; he shall rise from the dead, and have all power committed to him in Heaven and Earth. The Prayer out of the One hundred and tenth Psalm. O Almighty God, most gracious and merciful Lord, sinned all Mankind hath, and by it incurred thy displeasure, and by the disobedience of our first Parents, had we not since added to that disobedience, been utterly lost; it was not in the power of any creature to save us, it was not within the compass of any humane or angelical ability to make our peace, to get our pardon, and to reconcile us again unto thee. The sentence of death was passed upon us, and nothing could respite the execution, but thy own Ordinance. A Mediator was wanting to interpose and hear all differences; a Priest to step in, and make an Atonement; an Advocate to plead for thy people, and allay the anger that was gone forth. And such an one, O merciful Lord, Thou, out of thy mere love, hast in mercy provided for us. Thou saidst to thy own Son, Thou art a Priest for ever; and thy own Son said, Lo, I come to do thy Will; Ver. 4 and so by thy wonderful Decree, and his willing Obedience, we are redeemed. Who ever heard so strange a thing? who could, or would ever believe this report, hadst not thou, O God, revealed it? The zeal of the Lord hath done this for us, the zeal of the Son of God hath done this, brought to pass that which flesh and blood would never believe, were it not, That thou hast commanded it to be believed. O mystery, beyond comprehension! which when we seem to comprehend, yet we understand not, the secret so far passeth what our weak capacity can reach unto. And in this thou, O merciful Father, hast condescended to our infirmity, for that thy Decree, and thy Sons love, be never more doubted; Thou hast secured us by an Oath, an Oath of which thou wilt never repent, That he is a Priest for ever. A Priest must have something to offer, and he offered himself; a Priest must offer blood, and he offered his own; a Priest must step in, and appease thy anger, when it was at the highest; a Priest must reconcile, when the terms of difference were the greatest, And such an High Priest thou hast sworn thy Son shall be, given him for us, and to us; not only to them that lived then, and before, but to all thine that are now, and shall be hereafter; for thou hast ordained to be a Priest for ever. O holy and good Father, how much hast thou loved us, who hast not spared thine one only Son, but hast delivered him to be our Priest, and our Sacrifice; and therefore our Priest, because our Sacrifice, to Sacrifice himself upon the Altar of the Cross, that he might cancel, and nail there the Handwriting that was against us, and by death, destroy him that had the power of death, the Devil. This could not be done, till he had drank of the Brook in the way, till all thy storms and waves had gone over him; for so it behoved Christ to suffer, Ver. 7 and to enter into his Glory. But now all those indignities, that agony, those unknown sufferings are at an end, and thou hast lifted up his head. He that sacrificed himself on Earth, is an High Priest, an Advocate, a Mediator, an Intercessor for his Body in Heaven, and there applies his purchase, and continues this his Office for his Servants and Saints. O Lord, I am the meanest, the most sinful of this Society, so often as I provoke thee to anger by infirmity, or surreptitious, by enormous or presumptuous iniquities, turn thy face from me a wretched Caitiff, and behold those wounds in his hands, feet, and side, and accept of that precious Sacrifice which he made upon the Cross for me; hear the cry of those wounds that intercede for me at thy Throne of Grace; I rely upon no other Advocate, I will sue to no other Mediator; if he be not able to save me, then let me perish for ever; speak peace to my soul in his Name, be reconciled unto me in his blood, and make his intercession so powerful unto me, That I may be purged from my sins, and turned from mine iniquities. And this Supplication I do not only offer unto thee for myself, but for all thy people, Ver. 1 for whose sakes thou hast lift up his head, and said unto my Lord, Sir thou at my right hand. All power is now given unto him both in Heaven and in Earth; for he is not only a Priest, but a King also; a Sceptre he hath, and a Rod in his right hand; this is the Rod of his strength, and it came first out of Zion, Ver. 2 I mean, his Gospel, that Law which came first out of Zion, and the Word of the Lord from Jerusalem. O set thy King upon thy holy hill of Zion, give him the Heathen for his inheritance, and the uttermost parts of the earth for his possession, break them with a Rod of Iron, and dash them in pieces like a Potter's Vessel. Oppose all those that oppose the growth and enlargement of his Kingdom: Let him rule in the midst of thine enemies, and sit at thy right hand, until thou hast made all his enemies his Footstool. O Lord, let him preside, and have the Dominion over all, till there be no Adversary left, that shall dare to oppose him in his Offices. Behold, we humbly beseech thee, how in these our days, there are risen up blasphemous and wicked men, cruel and bloody Antichrists, who go about to break his Bands asunder, and dare boldly and impudently say of him, We will not have this man to reign over us? Be present then, O Lord our Saviour, at the right hand of thy people, and strike through Kings, Princes, and Potentates in the day of thy wrath: Exercise judgement against these blasphemous and heathenish Rebels, let not thy Eye pity them, nor thy Sword spare them; but fill the places with their dead bodies, and in what Country soever they remain, what Air soever they breathe, let their factious bodies, and their Machiavellian and Tyrannical heads and leaders, receive their death's wound from thy hand and fury. O Lord, pronounce a favourable sentence for thy Church, and let thy Gospel, which came out of Zion, and was planted by thy Apostles, and diffused by the impulse and power of thy good Spirit, Ver. 3 once more flourish amongst us; so visibly and extraordinarily work for us, That all men, even thine enemies may acknowledge, That this is the day of thy power. Thy power it must be, that can collect us, whom Heresy, Schism, and Tyranny hath dispersed; thy power, to cause us to meet in our solemn Assemblies; speak but the word, O Lord, and appoint the day, and thy people will be a willing people, they will meet out of love, and joy of heart, and offer thee freewill offerings in the beauties of holiness. O holy Father, we must with shame confess against our own souls, that we have profaned thy Sanctuary, by entering into it with our shoes on our feet; and when we have been in it, we have too often offered the Sacrifice of Fools; holiness is that virtue which becomes thy house for ever; and this holiness is from the womb of the morning, it comes not from the will of man, it proceeds not from the will of the flesh, it is a sweet and Virgin dew that distils from thy holy Spirit; and as by the silver drops that descend from above, the roots of the Herbs are moistened, refreshed, and cherished, so by these secret dews of grace our dry hearts are quickened, and recover life; vouchsafe, we beseech thee therefore, to descend upon us with these dews, that being regenerate, and born again, we may grow and increase in holiness, in obedience, in alacrity in thy Service; refresh us when we are weary, make us shoot when we are at a stand, ever let us retain the dew of our youth, that being lively in all the exercises of Christianity, we may at last be exalted, and set at thy right hand, as thou art seated at the right hand of thy Father, and enjoy those heavenly Mansions which our Lord is gone to prepare for us. Grant us this, O heavenly Father, for thy Son Jesus Christ's sake, to whom with thee, and the Holy Spirit, three Persons, and one God, be ascribed all Honour, Glory, and Praise, for ever and ever. Amen. PSAL. CXI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 'tIS conceived that this Hymn was set by David, to be sung at the Passeover, and that it might be the easilier learned and remembered, the Colons of it are in number as many, and digested by order of the Hebrew Alphabet. The Sum of it, is an Exhortation to praise God for his wonderful favours and benefits bestowed upon the World at large, and in special toward his people Israel, and the Church. Three parts there are of this Psalm. 1. A Protestation of David to praise God, and the manner how, and the company with whom he would do it, ver. 1. 2. An Expression of the Reasons that moved him to it, viz. his admirable benefits bestowed, both general and special, which he enumerates from ver. 2. to 10. 3. A Conclusion, or Inference upon the premises, by way of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which he commends the fear of God, ver. 10. 1. The Title of the Psalm is Allelujah, Praise ye the Lord: Allelujah. The first part. He praiseth God himself. And that this his Exhortation might pierce the deeper, and that his Subjects might the more readily follow his example, presently he vows and protests. 1. I will praise the Lord: And expresseth the manner how he would do it, and as indeed it ought to be done. Ver. 1 2. Not hypocritically, with the lips and mouth only, 1 In sincerity. but with the heart. 2 In unity, and with the Church. 3. Not with a heart and a heart, but with the whole heart. 4. Not separately, or Schismatically, but in the Assembly of the upright, and in the Congregation. 1. Both in that Assembly, where good and upright men are met. 2. And also in the company of many, even with the mixed multitude; secretly among good men, and openly in the Congregation he would praise God. 2. And having made a pious confession of his readiness to practise the Duty, The second part. next sets down the ground and matter of his praise, which contains the Reasons that moved him to it; as if he had said, Which he doing, and persuading, sets down his Reasons for it. There be great and urgent causes that may move me, and all others, to praise God. 1. The first of which is, His works of power, be it the Creation of the World, and its Conservation; or, be they the favours showed to his Church; these are his works, And these works of the Lord are great. Ver. 2 1. Great; not only for variety and beauty, 1 Because his works great. 1. Of Creation but that also in the least and most base creature, his Wisdom admirable, his Power wonderful, there is nothing that came from his hand, which is not very great, and greatly to be admired. 2. Great; 2 Of Election for it was a great work of his to take to himself a people out of another people, to make a Covenant with them, to them to reveal his promises, to give them a Law, to settle among them a policy for Church and State, etc. This was also a great and admirable work. 3. Fools and impious men indeed, little consider these works; Which fools little think of, but wise men consider. they think not of the Author, and therefore esteem them not much: But in the eyes of all wise men, they are exquisite works, and they are sought out, searched into, by all them that take pleasure therein: That are pleased both with the Author, the work, and the use, and end of them. 2. Ver. 3 The second of these, is, His work of Wisdom, in the governing of those creatures which he hath created, 2 His work of wisdom, in governing the World, his Church, which is, 1. Honourable. and his Church, which he hath collected, and this his work is. 1. Honourable; worthy of honour, worthy of praise, and therefore much more the Author. 2. And glorious: Many Princes have done very glorious works, but not to be compared to any work of God; the Glory, Magnificence, and Majesty, far exceeds them all. 2 Glorious. 3. 3 Is his work of Justice. The third work is, that of his Justice: He is a righteous God, and his righteousness endureth for ever. Men may complain, that they see wicked men exalted, and his servants under the Cross, oppressed and afflicted: But the judgements and ways of God may be secret, and hid from us, unjust they can never be; for he never departs from the exact Rule of Justice, though we cannot discern it, nor search it out. 4. 4 His work of mercy. His fourth work, is a work of mercy, of which he would have a Record kept. 1. He hath made his wonderful works to be remembered, as in the Jewish Feasts. Ver. 4 2. And these proceeded from his mere mercy: For the Lord is gracious, and full of compassion. 1 A gracious God. 1. Gracious, in doing these works; for they came from his mere grace, pity and favour, 2 Full of compassion. and not from any desert of man's. 2. And full of compassion; Rachum, affected with the bowels of a father toward his children; The instances of his mercy, are: gracious in habit, compassionate in act. Of which the Prophet now descending to particulars, gives in several instances; gracious, and full of compassion he was, in that, 1. 1 Manna given He hath given meat to them that fear him: He nourished his people for forty years in the Wilderness, and gave them Manna from Heaven; this meat he gave especially to those that feared him, and for their sakes to others; or else the whole Congregation might well be said to fear him, because at that time they took him for their God, and worshipped him. 2. 2 Keeping his Covenant. He will be ever mindful of his Covenant, which is his second instance. A mercy it was, to make a Covenant with them; but notwithstanding their high provocations, to be ever mindful of it, and keep it, is a higher degree of mercy. 3. 3 Doing miracles for them. He hath showed his people the power of his works, which is a third instance: His works were the turning of Jordan backward, the overthrow of Jericho, by the sound of Rams Horns, the staying of the Sun and Moon in the valley of Ajalon at Joshua's prayer, etc. All these were works of power, which he then showed his people. 4. 4 Giving them the land of Canaan. And these he did, That he might give them the heritage of the Heathen, which is his fourth instance: For who can deny, but it was a work of mercy to expel the Canaanites before them, and bestow upon his own people their inheritances. Now as before, he used an Acclamation, when he entered upon the works of God in the Creation of the World, Ver. 7 and the Conservation and Governance of it: The works of the Lord are great, honourable, glorious: So after these instances of his works of mercy, lest any man should suspect him unjust in this last instance, especially, viz. ejecting the Canaanites, and giving away their inheritances, he aptly interserts this Elegy of them. The Elegy of these done. 1. Ver. 7 The works of his hands are verity and judgement. 1. 1 In verity. 2. In judgement The Elgoy of the moral Law. Verity; these works had truth in them, for by it he had made good his promise made to Abraham, to give them the land. 2. And secondly, Judgement; for by it his Justice was executed upon Idolaters, and profane persons. 2. Which shows unto the whole World, that, 1. All his Commandments are sure: That his Laws, 1 It is sure. especially that which is Moral, are certainly true, and that he deceives none in the promulgation of them; but that they bring a punishment to the Transgressor's, and a reward to the Observers of them; as it appears, by the example of the Canaanites, that were ejected for the breach of them, Levit. 18.24, etc. 2. That these Commands being but the Law of Nature, stand fast for ever, Ver. 8 2 Eternal. that they are indispensable and immutable, and for this reason, because they are done and established in truth and uprightness, containing in them the most absolute Justice, Equity, Rectitude, and Truth, that is conceivable. 5. The Elegy of God's Law being ended, 5 His last instance of mercy, Redemption he at last instances in a work of mercy that exceeds all the rest; to wit, the work of Redemption of all Mankind by his Son; for however it be true of the Redemption of Israel out of Egypt, yet it is better, with the Fathers, to expound it, of that Redemption purchased by Christ, of which he saith: 1. He sent Redemption, i. e. a Redeemer, so often promised, Ver. 9 so much expected, to his people, who redeemed them from the power of darkness. 2. And with them in him, he established an eternal Covenant: For he hath commanded this his Covenant for ever, which is extant, Jer. 31.31. Hebr. 8.8. 3. Thus the Prophet having enumerated many of God's works, both of Power, The third part. For all these his Name to be accounted, Wisdom, and Mercy, concludes the Psalm with three Epiphonema's, which show us the manner how God is to be praised, holily, reverently, fearfully. Ver. 9 1. The first Epiphonema is, to the Name of God: 1 Holy. Holy and Reverend is his Name, i. e. his Service, or any thing whereby he is signified: This is, 1. Holy: It may not then be polluted with a false hypocritical Service, the Command being, Be ye holy, for I am holy. 2. Reverend: Not then rashly, carelessly, negligently to be performed, 2 Reverend, Terrible. but with the greatest Reverence that may be: Or, as some read it, Terrible; and it is a fearful thing to fall into the hands of the living God. 2. The second Epiphonemn follows upon the other; Ver. 10 for if the Name of the Lord be Holy and Reverend, than it is wisdom to fear him: Wisdom therefore to fear him. Now, 1. This fear, is the beginning of wisdom; for then men begin to be wise, when they begin to fear God, eschew evil, and do good; and it is best out of filial fear, out of love, rather than dread of punishment. 2. This fear, if it be right, will be practical, And this fear will be practical. and this practice will proceed out of science and knowledge of what is to be done; all other knowledge is but vain: For a good understanding have all they, that do his Commandments; for to him that knows what is good, and doth it not, to him it is sin, Jam. 4. 3. The third Epiphonema, or Acclamation, is, His praise endureth for ever; Hi. praise and fear will continue for ever. which some refer to God, others, to the man that fears God, and both are true. 1. For the praise of God will and must continue for ever; his power, his wisdom, his mercy is for ever, and then his praise must continue for over. 2. But if referred to the man that fears God, than the sense will be, that, 1. His praise, that is, the praise with which a man that fears God, praiseth him, will endure for ever; For they that dwell in thy house, will be always praising thee, Psal. 84.4. 2. And the praise of him that fears God. Or his praise; that is, the commendation of a good man will be had in everlasting remembrance, Psal. 112.6. The name of the wicked shall rot, but the memorial of the just is blessed, Prov. 10.7. The Lord will say to such a man, Well done, thou good and faithful servant, Matth. 25.21. His praise is in this World lasting, in the future everlasting. The Prayer collected out of the One hundred and eleventh Psalm. O Omnipotent, most wise, and merciful God, it is our Duty to praise thee, not with the lips only in an hypocritical manner, but with the whole heart, Ver. 1 sincerely and truly; yea, and to set forth thine honour, not privately only, but openly, in the Assembly of the upright, and in the Congregation of the faithful, for thy wonderful works expressed toward the children of men. I never look upon the Creature, but I admire thy Power: How great a work was it, Ver. 2 to create all things of nothing, in such variety, in such beauty? How great a work, to preserve the same, being created in so decent and constant an order? I take pleasure in the search of it, and the more I search, the more I admire, and the more I admire, the readier I am to magnify, praise, and adore the Author of it. Ver. 3 To me the work is honourable, but much more the Author of it. In my eyes the work is glorious, but much more the Lord of Glory. For their sins, O Lord, Thou oftentimes layest thy Rod heavy upon thy best servants, and for their sins, Thou exaltest the wicked, and sufferest impious Atheists to have dominion over them, at which the hearts of thy best servants have been troubled, and their tread had well nigh slipped: But when we cast our eyes upon our deserts, Ver. 3 we must needs confess, that thy judgements are just, though thy proceed are hid from us, yet we know, they are most equal in themselves, because thy righteousness endures for ever. We never call to mind thy great works which thou hast done for thy people, Ver. 4 but our hearts are raised in the greatest extremities. The memorial of them, which thou wouldst have kept upon Record, show, That thou art a gracious Lord, and full of compassion; no father's bowels can yearn more over the fruit of his own loins, than thy heart hath been pitiful to thine own children; Ver. 5 though they have been rebellious and froward sons, yet thou hast been ever mindful of thy Covenant, and showed thyself a merciful and compassionate Father. O Lord, notwithstanding our ingratitude, forsake us not in the depth of our sufferings; remember the Oath that thou swaredst to our forefathers, and established for a thousand Generations; and quench not the light of thy Gospel that once shined amongst us. This, O merciful God, is that, this is that chief which we beg at thy hands: Then send Redemption unto thy people, as thou didst to thy afflicted in Egypt; supply us that fear thy Name with necessary food, as thou didst give them meat; show thy people the power of thy work, restore to, and keep us in our inheritances, of which men, worse than the Heathen, have dispossessed us. And though we now suffer grievous things under thy hand, yet we complain not of thy justice; for we are assured, That all the works of thy hands are Verity and Judgement: Thy Truth hath been verified upon us, in bringing a judgement upon a sinful Nation; and we acknowledge thy judgements to be just, because we have broken all thy Commandments: They are sure, and the punishments which were threatened in them, is come upon us; by our abominations we had defiled the land, and therefore the land is ready to spew us out. But, O compassionate Father, turn once more the light of thy countenance toward us, teach us to know, That thy Commandments must stand fast for ever, that they are immutable and indispensable, and that they are established in truth and uprightness, containing in them an everlasting truth, and the most absolute equity that can be conceived: Quicken our hearts then with such a measure of grace, that we may never dispense with them, nor go about to change them, or bend them to our corrupt affections, making our depraved hearts the rule of our actions, and not thy eternal Law. Establish thy Covenant with us, which thou hast commanded for ever; put thy Laws in our minds, and write them in our hearts; be to us a God, and make us to be thy people; make us to know thee, from the least to the greatest; and when being compassed by infirmities, we fall from thee, then send us Redemption, and a Redeemer, thy Son, our Lord jesus Christ; and for his merits, be merciful to our unrighteousness, and remember no more our sins, and our iniquities, as thou hast promised. Thy Name, O Lord, is holy, make us a holy people. Thy Name, O Lord, is terrible, make us with reverence approach thy Hajesty. And because the fear of the Lord is the beginning of wisdom, make us so wise, that we may always begin in thy fear, and continue in thy fear, and practise and end all our actions in thy fear. Teach us to know thy Will, and thy Word, and to believe in thee, and love thee, and to trust in thee, and to give thanks unto thee, according to that good understanding which thou shalt infuse into us. So let us live, and so let us die, that whereas the name of the wicked shall rot in oblivion or ignominy, our memorial for the present may be blessed, and in the World to come, Thou with thine own mouth may'st call to us, and say, It is well done, thou good and faithful servant, enter into thy Master's joy: Which we beseech thee grant unto us, for the merits of our Lord and Saviour jesus Christ. Amen. PSAL. CXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. DAVID having put it down for an infallible Maxim in the close of the former Psalm, That the fear of the Lord is the beginning of wisdom; in this, sets down the felicity of that man in many particulars. Two parts there are of the Psalm. 1. A Proposition in general, that he is blessed, ver. 1. 2. An Enumeration of particulars, in which that blessedness doth consist, from ver. 2. to the end. 1. To the first part, he prefixeth an Allelujah, Praise the Lord, Allelujah. The first part. which is the intent and scope of the Psalm, That God be praised for those rewards of piety, which God bestows upon such as fear him; and so he enters upon the matter. 2. And delivers this one general Postulatum, or Proposition, which by divers instances he proves through the whole Psalm, that he may persuade men to piety. Blessed is the man that feareth the Lord, Ver. 1 that delights greatly in his Commandments. He that fears God, is blessed with an 1. Blessed is the man that feareth the Lord; that believes in him, honours him, serves him. 2. But because a man should not be mistaken, supposing that he fears him, when he does not, he adds these three Restrictions to his Proposition. 1. 1 Obediential fear. That it must be an obediential fear: For he must keep his Commandments. 2. 2 A filial fear. That it must be a filial, no servile fear; out of delight, not compulsion, He delights in them; is pleased with the equity of them, and loves them. 3. 3 An affectionate fear. That it must be a cheerful, ready fear, performed with all alacrity, earnestness, care and study, He delights greatly in his Commandments. Done with all the heart, with all the affection, exceedingly well-pleased to do them. 2. The second part. In the rest of the Psalm, he insists upon that in which this blessedness doth consist, and makes good St. Paul's words, That Godliness is great gain, and hath the promises both of this life, and that which is to come. 1. For temporal Goods in this, the wicked may have, but they have no promise made to them that they shall be blessings; but the righteous have a promise made to them both for these temporal Goods, and that they shall be blessings. 2. Then again, That for these temporal blessings they shall enjoy them, yet so, that they are not exempted from the Cross, 2 Tim. 3.12. 3. That God in his certain counsel distributes them in this life, not to every person equally, but as may be most profitable for him; so that the promises made unto the Church for temporal things, He shows, in what these blessings consist. are conferred upon every one, as God thinks fit for him. The promises for spiritual blessings to him that fears God, are absolute; but for temporal, conditional only. This being premised, Ver. 2 I come now to the blessings here promised. 1. 1 His seed mighty. The first felicity, is for his seed and offspring: His seed shall be mighty upon earth; the Generation of the upright shall be blessed, which was verified in Abraham and his posterity, in them God made good his promise in the second Commandment, I will show mercy to thousands in them that love me, and keep my Commandments. 2. 2 Abundance. The second felicity consists in wealth, riches, honours: Wealth and riches, that is, Ver. 3 abundance of all things shall be in his house, and remain in it: For his mind is not corrupted with these things, content he is with what God bestows, and seeks not to amplify them by ill means: And therefore his righteousness, his Goods well-gotten, endures for ever, Phil. 4.11, 12. 1 Tim. 6.6. His just dealing preserves his wealth to his posterity. 3. 3 Comfort in afflictions. The third felicity, is the comfort he finds in turbulent times, which the Prophet calls here darkness; but when this overspreads the face of the Church, yet he that fears God, will acquiesce in him, and thence receive joy and comfort: Unto the upright there ariseth light; the light of counsel, the light of consolation, in the thickest darkness, of all doubts, tribulations, and afflictions, which the Prophet ascribes here to the mercy of God; comfortable he is, because God is his light, who is gracious, full of compassion, and righteous. 4. Ver. 4 The fourth felicity is, that he hath in him bowels of compassion, of which he shows two effects. 4 Compassionate bowels. 1. Ver. 5 Hardhearted he is not, but a good man, shows favour, he easily forgives an injury, 1 Forgiving Injuries. is easily reconciled to an enemy; forgives, that he may be forgiven, Luke 6.37. 2. 2 Giving. Tenacious he is not; he thinks not that he was born for himself alone, but for the good of others, and therefore he exercises the acts of charity, and lends; and it is a part of happiness to be able to do it, Luke 6.34. 5. A fifth felicity, is in his Discretion: Ver. 5 He will guide his affairs with discretion, with prudence, with judgement. 5 Discreet in his words. Discreet he is to discern betwixt truth and falsehood, just and unjust acts; and therefore in judgement he is no accepter of persons, nor in his bargains fraudulent and injurious, nor false in his testimonies, but true and constant in word and deed; discreetly he manageth all his Affairs. 6. A sixth felicity, is h●s constancy and patience; Ve. 6 troubles and dangers may so increase, that his case may seem desperate; 6 Constant and patiented. yet in these he looks for help from Heaven, and remains firm in his principles. Justum & tenacem propositi v●rum, non civium ardor prava j●ben●um, non vultus instantis tyranni ment quatit solidâ. Surely he shall not be moved for ever. 7. A seventh felicity is, that there is a Commemoration of him with honour: 7 His Name remembered with Honour. The righteous shall be had in everlasting remembrance. His name is written in the Book of life, his Name is precious in the Church. Records are kept of his do and sufferings, as are of the Martyrs; with much honour he shall be spoken of: His memory shall not live, as doth that of Judas, Cain, Pilate, etc. that are indeed mentioned, but with detestation; whereas at the mention of his name, all men shall have a veneration of him in his Grave. At the last day good men shall be called to, Come ye blessed; wicked men dismissed with, Go ye cursed. Ver. 7 8. The eighth felicity is, that the scandals raised upon him, 8 Not much moved with Scandals. calu●●nies and false reports little move him: He shall not be afraid of evil tidings. He may be called a troubler of Israel, a seditious person, a wine-bibber, a gluttonous person, a murderer, an idolater, a superstitious person, a blasphemer; he knows that it was his Saviour's case, the condition of his servants, the Prophets and Apostles; but he is not much moved at it, he bears it patiently. And the Reasons are, 1 For his hair is fixed, confirmed. 1. Because his heart is fixed, trusting in the Lord: He hath a sure Rock to fly and trust to, God will clear up his innocence. 2. His heart is established, he shall not be afraid: Ver. 8 He knows God will take care of him, and will be propitious to him, until be see his desire upon his enemies, till God bring them to confusion, which he knows he shall either live to see now, or believes he shall see hereafter. Ver. 9 9 A ninth felicity is, 9 He distributes his Charity wisely. that God gives him a heart to put his Goods to a right use in his distribution of his charity. 1. He hath dispersed; he thinks not that he only lives to gather and reap; but he sows also, and that liberally, as men do their seed, never grudging that they commit to the earth; many, not one only, 1 To many. are the better for him. 2. And he doth it freely, without looking for any thing again: He gives; 2 Freely. and there is nothing freer than gift. 3. And he doth it wisely; for 'tis not to such as need it not, 3 To the needy. but to those that need it, 'tis to the needy; He hath given to the poor. Now for this liberality, he is a great gainer in two respects, By this Charity a great gainer. for both which he may well be called a blessed and happy man. 1. Though he hath by it lessened his money, 1 His righteousness thereby increased. yet he hath increased his righteousness, his piety and charity is more conspicuous. The good work he hath done endureth for ever, and shall in its time receive an ample reward, Prov. 28.27. & 22.9. 2. Nay by it increased his honour, and perhaps his wealth also: 2 And his Honour. His Horn, that is, his power, dignity, glory, shall be exalted with honour. 10. Ver. 10 His last felicity is, that he shall exceed and overcome all envy; for it is most true: 10 He shall overcome all Envy. 1. That the wicked shall see it; consider the prosperity and liberality of him that fears God, and be grieved with his felicity, and pine with envy. 1 For the wicked shall envy him. 2. That as a mad Dog, he shall gnash his teeth at it, and for very grief melt away, 2 But not hurt him. and seek his ruin. 3. But yet he shall not be able to harm him, all his endeavours shall be frustrate, and his labours ineffectual: The desire of the wicked shall perish. He than that fears God, is a happy man; he that fears him not, most unhappy. The Prayer collected out of the One hundred and twelfth Psalm. O On impotent God, it is thy fear alone that can make men truly happy; for where thy fear is truly rooted, Ver. 1 there piety and justice, there thy true worship, and all fruits of charity and justice will flourish; so therefore affect our bearts with a filial fear, that we may make it our delight, to run the ways of thy Commandments. Make our will conformable to thy Will, and our affection● correspondent to what thou dost affect, so shall we find no labour or difficulty in thy precepts, but be greatly pleased to be thy obedient servants. It is time of the greatest of our desires, Ver. 2 That our seed should be mighty upon earth, which cannot be expected without thy blessing; create in us then an upright he art, that so the Generation which succeed us may be blessed. We desire that wealth, Ver. 3 and riches, and honour should be in our house, let us aim to attain to these in thy fear, Ver. 3 in a just and a righteous way, that they may endure to our posterity; make us content with what thou bestowest, and know, That Piety is great gain, when the mind is satisfied with what thou givest. We now live, O Lord, in a difficult time, we know not what to do, but our eyes are to thee: Ver. 4 Thou art a gracious God, and full of compassion, and righteous, let therefore thy light arise to us in this darkness, let thy counsel direct us, and thy comforts shine unto us, Ver. 5 that we may prudently carry ourselves in these distrculties. Provocations we have had to anger and revenge, but touch our hearts with so much compassion, that we may show favour toward our enemies, forgive them, as thou for Christ's sake, hast forgiden us. And since we are compassed about with temptations, Ver. 6 every our hearts with prudence, That we may guide our Affairs with discretion, Ver. 7 discreetly putting a difference betwixt Truth and Falsehood, just, and unjust acts; and though we be violently assaulted, make us constant in thy fear, and patiented in our sufferings; O let us not be moved or seduced from the right way for ever: Fix our hearts, and make us trust in thee; establish our hearts, and never let any evil tidings make us afraid, but let us rely upon thy promises, till we see our desire upon our enemies. Let it not be our aim to heap up wealth, but give us grace to use it well, to disperse, as well as to gather, and to be content to give, as well as to receive; that so the loins of the needy may bless us, and the bellies of the poor pray for us. With this unrighteous Mammon let us make ourselves friends, that when they fall, we may be received into everlasting habitations; this is a righteousness that will endure for ever; this is a means not only to increase our reward in the life to come, Ver. 6 but also in this, to exalt our Hor●, our power and dignity with honour: For a good man always lives in the memory of good men, his name is precious, his memorial is honourable; whereas the memory of the wicked shall be buried in oblivion, or remembered with reproach, the righteous shall be had in everlasting remembrance. Writ our names, O Lord, in the Book of life, Ver. 10 and conserve them in the memorial of thy Saints, let the wicked see it, and be grieved at it; and let the adversaries of thy fear, and the blessed estate of thy servants, gnash their tooth for envy, and melt away, to find that their desires come to naught: O Lord, whosoever he be that shall desire the ruin of those that fear thee, let him never be able to fulfil it, but together with him, let his desire perish: So shall thy people, and sheep of thy pasture, that fear thee the Lord, Ver. 1 and delight greatly in thy Commandments, bless thy Name for blessing them, and call to all that love thee, and thy Church, to praise the lord Amen, Amen. PSAL. CXIII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE Scope of this Psalm is the same with those that went before, viz. to excite men to praise God. Three parts of this Psalm. 1. An Exhortation to praise him, directed to his servants, ver. 1. 2. A Form set down for it, expressing how, when, and where to praise him, ver. 2, 3. 3. The Reasons that persuade us to it; first, his infinite Power, ver. 4, 5. secondly, his Providence most conspicuous in Heaven, and in Earth, ver. 6. in Earth both in Commonwealths, ver. 7, 8. and in private Families, ver. 9 1. The Prophet exhorts men to praise the Lord: And, 1. First, He doubles and trebles his Exhortation, Praise the Lord, praise, The first part. He exhorts to praise God. praise the Name of the Lord; that it be not coldly and dully, but zealously done; or else to show, that he alone is worthy of all praise; Ver. 1 The Kingdom is his, and therefore the Glory. Especially his servants. 2. He shows us by whom he would have it done, by his servants; Praise the Lord, O ye servants; He is your Lord, you his servants, praise him then, and do it with a pure heart: For praise is not comely in the mouth of a sinner. 2. The Form in which it is to be done, is this: Say, The second part. A Form of thanksgiving. 1. Blessed be the Name of the Lord, Job 1. 2. And say it at all times: Begin it ab ipso nunc, From this time forth, and continue in it, from this time forth for evermore. In prosperity, adversity, in this life, in the future. 1 For all times. 3. And let it be said in all places, even all the World over: From the rising of the Sun, unto the going down of the same, 2 All places. the Lords Name is to be praised. 3. And now follow the Reasons, The third part. The reasons for it. by which he persuades men to praise him. 1. The first is his Majesty, his infinite Power, Glory; this extends not to men alone, but to the Heavens, and all above the Heavens: Ver. 4 The Lord is high above all Nations, and his Glory above the Heavens; above Princes, 1 God's Majesty. Heavens, Angels; therefore praise him. 2. The second is, his admirable Providence, Benignity and Bounty, 2 His. Providence, and Condescension which being joined with so great Majesty, appears the more admirable. Who is like the Lord our God, who dwells on high? None in Heaven and Earth to be compared to him; and yet, which sets forth his goodness, Ver. 5 the care he hath of all things: He, as it were, humbleth himself to behold the things that are in Heaven and in earth. He is present with the greatest Angels, and ready to help the meanest creature. Two instances of it. Now of his Providence, in humbling himself to behold the things on earth, he gives two instances; the first is, in States and Kingdoms; the second, in private Families. 1. In States: He raiseth up the poor out of the dust, and lifteth the needy out of the Dunghill: 1 In Kingdoms, in which he exalts men of low degree. The examples of it, may be Joseph, Moses, David, Daniel, Job, Mordecai; let then no man say, Non vacant exiguis rebus adesse Jovi. And the end is, That he may set him with the Princes, even with the Princes of his people. He vindicates their name, not only from contempt, but exalts them to the highest places of honour. 2. 2 In private Families, opening the womb. In private Families: As the infelicity of men is a low and despised condition, so the infelicity of women, is barrenness; as therefore he looks upon humble men, and raiseth them to a Crown; so he looks upon humble women, and makes them fruitful, in which the happiness of a Family consists; and therefore the Prophet adds this other instance of his Providence, He maketh the barren woman to keep house, and to be a joyful mother of children. A joyful mother; for that women rejoice in nothing more than in bearing of children; the examples may be Sarah, Rebeccah, Rachel, Annah, Elizabeth, Jo. 16.21. But by most Expositors, This appliable to the Church of the Gentiles. this last verse hath a higher meaning, and relates unto the Church of the Gentiles, which was the barren woman before Christ's coming, but hath now more children than she that hath a Husband, i. e. the Jewish Synagogue: Isa. 54.1. Rejoice, O barren, that didst not bear, break forth into joy, and rejoice thou that didst not travel with child, for the desolate hath more children than the married wife; and is to this purpose applied by St. Paul, Gal. 4.27. The Prayer collected out of the One hundred and thirteenth Psalm. O Omnipotent Lord, Ver. 1 whosoever are addicted in faith and fincerep●ety to thy worship and service, are bound at all times, in all places to return unto thy Name immortal praises; Ver. 2 we then, who acknowledge thee to be our Lord, and ourselves thy dassals and servants, with our whole hearts, both secretly, and in the Congregation of Saints, do sound forth with full voice, Blessed be the Name of the Lord our God, Ver. 3 from this time forth, for ●vermore; from the rising of the Sun, unto the going down of the same, our Lord's Name be praised. O Lord, thy Majesty is great, thy Glory illustrious, thy Goodness, Clemency and Providence wonderful, Ver. 4 thy Power is high above all Nations, and the greatest in those Nations; thy Glory above the Heavens, and the most glorious in those Heavens: Ver. 5 Who, O Lord our God, is like unto thee? or among men or Angels may be compared with thee? And yet, though thou dwellest on high, such is thy care, thy provision, thy clemency toward us men below, Ver. 6 that thou dost, as it were, humble thyself, and descend from thy Throne of Majesty, to behold the things that are in Heaven, to take a care for the things that are done in, and on the Earth; there is no action, no event, either in Heaven or Earth, which thou rulest not, which thou guidest not, and orders not. If the proud Angels in Heaven aspire to thy Throne, Thou beholdest it, and they shall feel thy power. If insolent men on earth shall exalt themselves against thee, they shall drink of the cup of thy wrath; when thy servants sin against thee, and yet shall humble themselves before thee, Thou wilt behold their contrition, and accept their tears, and forgive their ungracious behaviour. Look down, O Lord, at this time from thy dwelling place, and behold the afflicted slate and condition of this thy Church; Ver. 7 we have for many years been trod under foot, and lain in the dust; we have been, and are yet oppressed, and cast aside, as it were, to the Dunghill. Thy judgements, O Lord, are just, and thy ways equal, for unsavoury salt we were, and deserved no better: But thou, who raisest the poor out of the dust, and liftest the needy out of the Dunghill, vouchsafe to stretch out thy arm of power, and right hand of help to our Princes and Armies; set our King, whom thou hast hitherto dejected, once again with Princes, even the Princes of his people. O Lord, who makest the barren woman to keep house, Ver. 8 and be a joyful mother of children; take pity on the afflicted woman, thy Church, and let her not mourn and longer for her barrenness; grant, that by thy Word and Spirit, Ver. 9 she may be a mother of many children, with whom she may rejoice in thy house, and celebrate thy Name with perpetual praises, through jesus Christ our Lord. Amen. PSAL. CXIV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. DAVID in this Psalm, chants forth the wonderful works and miracles that God wrought, when he brought forth the people of Israel out of Egypt. Two parts there are of this Psalm. 1. A Narration of Israel's deliverance, amplified by the state they were in, ver. 1. The state to which they were brought, ver. 2. The miracles then done, first, at the red Sea, and Jordan, ver. 3. and at Sinai, when the Law was given, were. 4. 2. A Prosopopeia, set down by way of Dialogue; first, For the Prophet asks the Sea, and Jordan, Why they fled, turned back? ver. 5, 6. secondly, To which the answer is made by the brutish Earth, which is enough to strike a terror, a veneration and fear into all men, That it trembled at the presence of the Lord, ver. 7, 8. 1. In the Narration, Isra●ls condition is set down by way of comparison, The first part. Israel's condition in Aegype set down. that so their deliverance might make the deeper impression. First, we are to know that Israel, and the house of Jacob and Judah, in this place, signify the same thing, viz. The whole Nation of the Israelites, that descended out of jacob's loins; but of the house of Jacob there is peculiar mention, because with him they came into Egypt; and of Judah, because from him they were called Jews. This being premised, I come now to Analyse and explain the Psalm, in which is described, 1. The condition of the Jews before their deliverance, they were in Egypt; Ver. 1 all one, as if he had said in bondage, and lived among Idolators, 1 They were in bondage. nor formed into a State, nor into a Church. 2. Among a barbarous people, or a people of a strange language. 2. The condition of the Jews after their deliverance, 2 But delivered by God. they were then his Sanctuary, and his Scigniory: When Israel went art of Egypt; etc. then Judah was his Sanctuary, and Israel his Dominion. 1. Ver. 2 His Sanctuary, a people sanctified and adopted by him, a peculiar people consecrated to his Worship, 1 His Sanctuary, a holy people. as holy Temples and Sanctuaries, and having holy Priests to govern them in points of Piety. 2. 2 His Seignory, he their Lord and King. His Dominion or Seignory, in whom he reigned as a King by his Laws and spirit, and appointed godly Magistrates to rule them in matters of Policy; for the Government among them, was, first a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, till they cast it off, by choosing to themselves a King; whence God told Samuel, They have not rejected thee, but they have rejected me, that I should not reign over them, 1 Sam. 8.7. 2. 2 The manner of their deliverance, by wonders done. The Prophet sets down the manner of their deliverance, which was not by ordinary means, but extraordinary, by signs, miracles and wonders, of which he gives us these instances. 1. Ver. 3 In the red Sea: The Seasaw that, and fled: That is, the Sea seeing God's people come toward it, 1 At the red Sea. and desirous to pass through it, at the presence of the Lord turned back all night, Exod. 14. Wisd. 19.7. Where in a Poetical, st●rein he attributes sense to the Sea: The Sea saw that. 2. 2 In and at Jordan. In or at Jordan forty years after, when they were entering the Land, when Jordan was driven back, and suffered a reflux for a long time, Josh. 4. Ver. 4 3. 3 At Sinai. At Sinai, where the Law was given, where the greater parts of that Mountain, and the lesser Hillocks about it trembled and quaked: The Mountains skipped like Rams, and the little Hills like Lambs. The sum is, That all the Creatures at the Commandment of the Creator, were then turned upside down, ready to do, or not to do; to continue in, or to change their natural courses, according to his goodwill or pleasure, Wisd. 19.18. 2. The second part. The Psalm is composed after a Poetical vein, and therefore having related the wonderful deliverance, His Expostulation. and the manner of it, he expostulates with the Sea, Jordan, and the Mountains, what the matter was with them, that they so strangely altered their course, with what passion they were affected, and why? What aileth thee, Ver. 5 O thou Sea, that thou fleddest? and thou Jordan, that wast driven back? 1 With the Sea and Jordan. O ye Mountains, what ail ye, that ye skipped like Rams? and ye little Hills, like young sheep? 2 And the Mountains. To which, The answer of the Prophet. in the person of the earth, speaking to herself, the Prophet answers, so that it is both a Prosopopeia, and an Apostrophe. 1. Ver. 7 Tremble thou earth at the presence of the Lord, at the presence of the God of Jacob. That God's presence was the cause. As if it had been said, Would you know the reason why we fly, turn back, move? The cause is this, The Lord hath appeared, and shown his Force and Power, and laid his Commands upon us, and therefore not abiding his Presence, trembleth, the Mountains are moved, etc. 2. Now of his Power, let this miracle suffice for an instance; 'tis that God, Who turned the hard Rock into a standing water, Ver. 8 and the flintstone into Fountains of water. Caused not only waters to flow from thence, but turned the very substance of a flint, which is apt to yield fire than water, into that fluid Element, Numb. 20. The Prayer collected out of the One hundred and fourteenth Psalm. O Lord our Governor, how excellent is thy Name in all the World? Thou art glorious in holiness, fearful in praises, doing wonders, able to do whatsoever thou wilt, Ver. 2 and willing to do whatsoever is best for Judah, whom thou hast adopted to be thy Sanctuary, wherein thou wilt be served; and Israel thy Dominion, over whom thou wilt reign as a King by thy holy Word and Spirit. O God, Thou hast been very gracious unto us, that were Aliens from the Commonwealth of Israel; for in every Nation, every one that feareth God, and worketh righteousness, is now accepted of thee; all true believers are now become the séed of Abraham, and the house of Jacob. Thou hast brought us out of Egypt, out of that Kingdom of darkness and ignorance in which we lived, into a marvellous light; Thou hast freed us from the bondage of Pharaoh, the Prince of darkness, under whom we served and groaned. Ver. 1 Thou hast taken the burden of the Law, a yoke grievous and heavy to be born, from off our shoulders, and canceled the Handwriting that was against us, laying upon our necks an easier yoke, and upon our shoulders a lighter burden. Thou hast overturned, as it were, the Chariots and Horsemen, and destroyed the Host of our enemies, by subduing our iniquities, and casting all of them into the bottom of the Sea, that they may never appear before us again, to confound our Consetences in this World, or condemn our Souls in the next. O Lord, shall the dumb and insensible Creatures tremble at thy presence, and shall not we be moved with so great mercies? Shall they all in their kinds praise thee, and shall not we, who are endued with reason, always sing of the lovingkindness of our God? Shall the Sea flee, and the waters r etire, and the Mountains and Hills skip at the presence of the God of Jacob, Ver. 3 and shall not Jacob himself serve the Lord in fear, and rejoice before him in trembling? Shall the hard Rock be turned into a standing water, and the flintstone into a springing Well, and shall not our hard and flinty hearts, in consideration of our own miseries, Ver. 8 and Gods unspeakable mercies in delivering us from the bondage of our sins, and tyranny of Satan (if not gush forth into Fountains of tears) express so much as a little standing water in our eyes? It is a hard heart indeed, that is not rend with compunction, nor softened with kindness, nor moved with prayers, nor will yield to threats and blows. And yet, O Lord, such are our hearts, so hard, so flinty: O touch thou the Mountains, and they shall smoke; touch our lips with a Coal from the Altar, and they shall show thy praise: Smite, Lord, our flinty hearts, as hard as the nether millstone, with the hammer of thy Word, and mollify them also with the brops of thy mercies, and dew of thy Spirit; make them humble, fleshy, flexible, circumcised, soft, obedient, new, clean, broken; for we know, That a broken and contrite heart thou wilt not despise. O Lord our God, give us grace from the very bottom of our heart to desire thee, in desiring to seek thee, in seeking to find thee, in finding to love thee, in loving thee, utterly to loathe our former wickedness; never let us return in our hearts back again into Egypt, never let us long after the Léeks and Onions, and Garlic thereof: But being by thy mercy delivered and brought from thence, and from the slavery of sin and Satan, let it be our whole endeavour to walk humbly and obediently before our God, that living in thy fear, and dying in thy favour, when we have passed through the Wilderness of this World, we may possess that heavenly Canaan, and happy land of promise, prepared for all such as love thy coming, even for every Christian soul, and who is thy Dominion and Sanctuary. Grant this, O gracious God, in the Name of our Lord and Saviour jesus Christ, who lives and reigns with thee, and the Holy Spirit, one God, World without end. Amen. PSAL. CXV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THE Prophet being zealous of God's Honour, which the Heathens went about to take from him, and attribute to their Idols, is earnest with God, that it might be manifest, that Honour did belong to him alone, and might not be given to another. There be four parts of this Psalm. 1. His Vote and Petition for God's Honour, ver. 1. that did not belong to any Idols, because of their vanity, from ver. 3. to 9 2. An Exhortation to praise God, and hope in him, from ver. 10. to 12. 3. The Benefit that will accrue from it, a blessing, from ver. 12. to 16. 4. A Profession, that for the blessing they will bless God, ver. 17, 18. 1. The first part. His zeal for God's honour. Some join this Psalm to the former, conceiving, that the Prophet having expressed the goodness of God in the deliverance of his people from Egypt, would not have any part of the Glory attributed to Moses, Aaron, or any merits in them, but wholly ascribed unto God himself: And therefore he thus gins. 1. Ver. 1 Not unto us, not unto us, nor any Leader amongst us. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not to us; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to thy Name give the praise: Which he desires to assume for three Reasons. But unto thy Name give glory: We seek it not, take it wholly to thyself. And this he desires, he would always show in the protection of his people, for three Reasons. 1. For manifestation of his mercy: Give glory to thy Name, for thy mercy. 2. Ver. 2 For declaration of his faithfulness in keeping his promise: Do it, for thy Truth's sake. Of which the last is, that the Heathen do not blaspheme. 3. That there might not be given an occasion to the Heathen to blaspheme, as if they his people should be forsaken, and destitute of help: Wherefore should the Heathen say, Where is now their God? Well, say it so fall out, that the Heathen impiously ask the question, Vbieorum Deus? We have in a readiness what to answer them, To the glory of our God, but to the dishonour of their Idols, Be it they do, yet the answer is, our God is in Heaven. which he proves by an elegant Antithesis. 1. As for our God, he is in the Heavens, and his miracles wrought for his people testify as much; Ver. 3 for he hath done whatsoever pleaseth him. He hath, and can deliver his people when he pleaseth; Their gods are all Idols, as appears, and if it be his pleasure, they must suffer also. 2. But now I may better ask, Where are their gods? gods did I call them? nay, nay, they are but Idols, they deserve not the name of gods, as is evident by the matter, 1 By their matter. whereof they are, 2. the Makers of them. 3. Their vanity and inutility. 1. Their Idols are silver and gold; at the best; of no more precious stuff; Ver. 4 and yet though such, from the Earth they fetch their Original. 2. 2 Their makers. The work of men's hands. Works they are, and not Masters of the work; they made not themselves, but were made, and therefore base, than the basest Smith that made them. 3. Of no use, of no power at all; 3 Their uselessness, of no power. for they can make no use at all of those parts which they seem to have; for having the shape of men, they can do nothing as men. Ver. 5 For they have mouths, but they speak not; eyes they have, Ver. 6 but they see not. They have ears, but they hear not; noses they have, but they smell not. They have hands, but they handle not; feet they have, but they walk not; neither speak they through their throat. They cannot do that which Beasts can, send out of their mouths an inarticulate voice or found, so far they are from speaking. 4. And thus the Prophet having derided their Idols, he goes on, 4 He derides the Idol-makers: and derides, 1. The Idol-makers: They that make them, are like to them; a senseless people, that think to make a god, out of gold, silver, wood, and stone. 2. The Idol-worshippers: So is every one that puts their trust in them; And Idolaters. trust and relies on that which cannot help. In this life they are like to them; for they seem neither to see and hear, than hear and see indeed; when they will not hear and see what belongs to their good, and the Truth; whence Christ saith, out of the Prophet, of such, Having eyes, they see not, and ears, but they hear not, Mark 8. 2. And so the Prophet having passed this Sarcasme upon the Idols, The second part. and Idolaters, he leaves them, and turns his speech to the Israelites, whom he exhorts to trust in God. He exhorts Israel to trust in God. 1. In general, the whole Nation; O Israel, trust thou in the Lord: Let the Heathen trust in their Idols, but you are God's servants, trust you then in that Lord you serve. And to encourage them, he adds his Reason, 1 In general, all Israel. He is their help, and their shield; the Lord Protector of the whole Nation. 2. In particular, the Tribe of Levi; O house of Aaron trust in the Lord: 2 In particular the Levites. You are the Leaders and Guides in Religion, and God is your portion, and therefore you ought to trust especially in him: He is their help, 3 All that fear the Lord. and their shield; a shield you need, and he will be the Lord Protector of your Tribe. 3. In a word: Ye that fear the Lord, Jews or Proselytes, in what Nation soever ye live, see that ye trust in the Lord; and that for the same reason; For he will be their help, and their shield also. In every Nation those that fear him, and do righteousness, are accepted of him: He will be a Lord Protector even to these, as to Job, Naaman, etc. 3. And that his Exhortation to trust in God might take the deeper root, The third part. The blessing upon it. he tells all three that they should be no losers by it; for it was it that had, and would bring a blessing upon them: For God doth not use to forget those that trust in him; but he hath been mindful of us: Ver. 12 And by a singular and especial Providence, and care of us, he hath showed it, and he will show it to every one of you. 1. To you of the Nation: He will bless the house of Israel. 1 To the Nation. 2. To you of the Priesthood: He will bless the house of Aaron. 3. To all you that fear him: He will bless them that fear the Lord, 2 To the Priesthood. both small and great. And the Prophet taking his example from God, 3 To all that fear him. This the Prophet seconds with his prayer. pours forth his blessing upon them also; he thought it not enough to exhort them only to trust in God, and acquaint them that God would bless them, except he seconded it with his prayer, and therefore to God's blessing he adds his own, and desires the blessing may rest upon the heads of them, and their children. 1. The Lord shall increase you more and more, you and your children. 2. Let the World curse you, and speak evil of you; yet I say, Ye are the blessed of the Lord; come ye blessed, Deutr. 28. 3. That Lord which made heaven and earth; which words are added, that they be assured that their blessing is a real blessing coming from him, in whose hand is the dew of heaven, and fatness of the earth; in which form Isaac blessed Jacob, Gen. 27.28. 4. It comes from one that is able to bless. 1. For the heaven, even the heavens are the Lords. In them he especially shows his Presence, Majesty, Glory, from thence descend the dews of grace, and the drops of rain that water the earth. 2. As for the earth, he hath made a Deed of Gift for that, He hath given it to the children of men; that by his blessing upon their labour, they may be sustained with food and raiment; so that while they live in it, and enjoy the Goods thereof, they praise him. 4. The fourth part. For that is the true end of their being here, the chief, nay, the sole end, they live upon it, And that for their blessing they again bless God. the end that God gave it to them; an end, which they that are dead, cannot attain unto. This he illustrates by an Antithesis, betwixt the dead and the living. 1. Ver. 17 For the dead praise not the Lord, neither any that go down into the silence. Among them there is great silence of the dews of heaven, and the fatness of the earth, they need neither; and therefore they praise not God for them. The blessing of the City, and blessings of the Field, are nothing unto them, they have no mouths to fill, and therefore no mouths in a corporal manner to open in the praise of God. Him they praise, but it is after their manner, not ours; him they praise, but it is for other blessings than ours. 2. Ver. 18 But we as yet are upon the earth, we enjoy his protection, we enjoy besides spiritual, these temporal blessings also: this his gift we must make use of. And therefore we will do that the dead cannot, We will bloss the Lord from this time forth for evermore. By ourselves, while we live; and desire it may be done by our posterity when we are going down into silence. 3. However, ye that are alive this day, Praise ye the Lord. The Prayer collected out of the One hundred and fifteenth Psalm. O Omnipotent and Gracious God, in all Ages thou hast been merciful to thy people, and even in their greatest afflictions raised up the spirits of some one or other of thy servants, by whose hands thou hast delivered them. At this time we are in great misery, at this time we are in affliction, send us help from thy Sanctuary, raise us up some Moses to go before us, some Joshua to sight for us, Ver. 2 some Samson to deliver us; wherefore should the uncircumcised triumph over us, and say, Where is now their God? The reproach, O Lord, redounds to thee, this insultation is to thy dishonour; arise then, O Lord, and give the glory unto thy Name, show thy merciful countenance, and that thou art a God of Truth, Ver. 1 and for thy Mercy and Truth's sake, come down at last and deliver us. Merit there is none on our part, why thou shouldst do it for us, and therefore it must be mercy. Merit there is too much on our part, why thou shouldst not do it, and therefore if it be done, it must be thy Truth, thy Word passed to thy servants, that moves thee to it. We destre not that any part of this work be attributed to us, but that the honour of it be wholly thine. Not unto us, O Lord, not unto us, but unto thy Name, which is now blashemed and vilified, Ver. 3 give the Glory, for thy Mercy, and for thy Truth's sake. Make them know, that have so long trusted in lying vanities, and worshipped the imaginations of their own hearts, That our God is in Heaven, that he hath done whatsoever pleased him; that as it hath been his pleasure to humble us, so it is his pleasure to exalt us; he hath brought us very low, but he can set us again on high, when, how, and by whom he pleaseth. O Lord, heal our back-slidings, and love us freely, turn away thine anger from us; be as a dew to thy Israel, make his branches ●oread, Ver. 9 and his beauty as the Olive-trée; let him revive as the Corn, and grow as the Vine; what have we to do any more with Idols, vain men, That have hands, and cannot help; and ears, and will not hear? Thee, O Lord, will we hear, Thee will we alone observe; For thou art our help; and our shield. Thou wilt be the Lord Protector to thy Israel, Thou wilt be a shield to the house of Aaron, Thou wilt be a helper to all those that fear thee; therefore renouncing the arm of flesh, we will trust to thee alone. O Lord, be mindful of us, and bless us; bless the house of Israel, that people which thou hast chosen to thyself, and gathered from among the Nations: Bless the house of Aaron, that Tribe that thou hast chosen to thyself, and set apart to come near unto thee among this people. O Lord, bless them all that sear thy Name, in what part of the World soever they remain, of what condition soever they he, both great and small; whether thou hast raised them to a high degree of honour, or made them vessels of dishonour. Thou Lord, art that great Lord, that hath made both heaven and earth; she power in heaven, Thou hast reserved to thyself; the earth, Thou hast given to the children or men, that they may inhabit it, and be sustained by it. By thine own mouth, all those who serve thee in fear and reverence, are pronounced to be the Blessed of the Lord; give then, good God, to these the dew of heaven, and the famesses of the earth; multiply and increase them more and more, both the fathers and their children. Of this nothing can deprive us, but our abuse and unthankfulness; that may make heaven brass, and the earth iron under us: So touch our hearts then with thy grace, that we never receive a blessing, but we be as ready to return a blessing; that we use not the gift, without blessing thee the Donor; 'tis the end we live, 'tis the end we breath. The dead praise thee not; for the gifts of the earth, because they have no use of them; they that go down into the stlent places of the grave, are altogether silent for thy sweet dews and showers wherewith the earth is impregned and fattened, because they stand not in need of any of her supplies. We are the men, who yet live, and draw our breath, which must be nourished and sustained by the dugs of this good mother, which we will never praw without thankfulness. We will bless the Lord while we live upon the earth, even from this time, to the end of our life; and if we could live for ever, for evermore. Since therefore, O merciful Lord, Thou hast given the earth for a possession to the sons of men, and to that end, that there may be upon the earth some to celebrate thy Name, we beseech thee to defend thy little flock from the hands of violent men, and suffer them not by their rage and fury, to be taken from their possessions, by a violent and immature death. But much more, O Lord, preserve them from eternal death and damnation, in which no man can praise thee; and grant unto them, that while they live on earth, they may live by the life of thy Spirit, that both now, and for ever, as it is their bounden duty, they may praise and magnisle thy Name, and set forth thy mercies in jesus Christ our only Lord and Saviour. Amen. PSAL. CXVI. Didascalicus. THIS Psalm is gratulatory, for it shows some great straits to which David was brought, from which God delivering him, he vows to be thankful. The points of this Psalms are three. 1. David makes profession of his love, and shows the Reasons of it, viz. God's goodness to him in hearing him, when he was in a sad condition, and helping him, from ver. 1. to 9 2. He professeth his duty and faith, ver. 9, 10, 11. 3. He vows to be thankful, and in what manner, from ver. 12. to 19 1. Deum David diligit. He gins with the expression of his content and love, I have enough, I love the Lord; The first part. and presently sets down his Reasons. 1. Ver. 1 Because he hath heard my voice and my supplications; good reason then to love him. Ratio prima, That God heard him. 2. Because he hath inclined his ear to me; a certain evidence that he was heard. Upon which certainty and experience of Audience, Ver. 2 he infers this protestation, Therefore will I call upon him as long as I live. Secunda Ratio, Amoris auditum in suâ angustiâ. 2. Another Reason that moved him to love God, and acquiesce in him, was, That he heard him in his greatest need and extremities, which he describes in the next verse: Neither can there be any greater; for he suffered in body and soul by the sense of God's wrath, which, how great they are, those only can tell you, that have had experience of them. 1. The sorrows of death compassed me; even death itself is the King of fear. Describet angustias. 2. The pains of Hell got hold upon me: He feared the anger of God for his sin, and the consequent of that anger. 3. Both these brought him into a heavy case; many compassed about with the sorrows of death, living in prosperity, they observe it not, they consider it not, and therefore they nor fear, nor grieve: But David was sensible of his condition, he found where he was, and therefore in grief and fear he-professeth, I found trouble and sorrow; but at last faith seems to conquer them, he despairs not. For he betakes himself to his old and safe remedy, a remedy that never had failed him. 1. Then, in these sorrows, these pangs, these troubles: 2. Invocatio refugium. I called upon the Name of the Lord: Invocation was his sole Refuge. 3. And he sets down the very words of his prayer, for our use in the like case: O Lord, I beseech thee, deliver my soul, i.e. from the sorrows of death, and dangers of hell. And then, Ostendit quibus fundament is nixus ad Deum fugit, oravit. viz. that he might show that he prayed to God in faith and hope, he acquaints us upon what ground he did it, viz. those Attributes of God, of which every one that happens to be in his case, hath especial use, or else he is not like to find comfort; for then, no talking of merits of predestination, of Enthusiasms, in such a case, these are no Cordials to a soul under the sense of God's wrath: That which will then comfort any man, is to remember and believe, what David doth here. 1. That God is gracious; he inspires prayer and repentance into a man, and freely remits sin, Dei Attribute is. and receives to favour all such as by a lively faith fly to him. 2. And righteous and just, that will perform what he hath promised, and grant an induigence upon those terms that he hath promised. 3. Yea, our God is merciful; he mingles mercy with his justice, and though he scourgeth every son that he receives, yet 'tis with a father's hand, which is more prone to forgive, than to punish. 4. The Lord preserves the simple; i. e. Men, sine plicis, such simple men as Job was, these being without counsel or help, he keeps, he saves. Of which David gives an instance in himself: I was brought low, and he helped me: And the like favour others may find, that call upon him on those grounds that I did, relying on him, because he is gracious, righteous, and merciful, and preserves the simple. 3. Another Reason he had to love God, was the great rest, quiet, Tertia Ratio, Amoris acquiescentia animi, orta ex reconciliatione. peace and tranquillity he found in his soul, after this storm was over; and therefore after he had described the Tempest, and the means he used for his deliverance out of it, viz. Faith and Invocation, and found them effectual: By an Apostrophe, he speaks thus to himself. Return unto thy rest, O my soul: Ver. 7 Hitherto thou hast been tossed up and down among the waves and various winds of sorrows, doubts and despair, and for a long time thou couldst find no Port or Haven wherein to be secure: Now because those Tempests are over, and Faith hath opened to thee a Harbour, where thou mayest be safe, be merry and joyful, turn in, or rather return to that Haven, where thou hast heretofore found rest: Return to thy rest, O my soul. 1. For the Lord hath dealt bountifully with thee; Ver. 8 he hath retributed to thee good for evil; and as thou findest by experience, out of his immense goodness been present with thee, and delivered thee from the sorrows of death and hell. 2. And then he turns his speech to God, attributing to him the whole work. 1. Thou hast delivered my soul from death. The face of death and damnation was before me, but thou hast removed, and presented me with life. 2. Thou hast delivered mine eyes from tears, turned my heaviness into joy, and wiped all tears from my eyes. 3. Thou hast delivered my feet from falling. When my infirmity is great, and the Devil thrusts sore at me, that I might fall, Thou hast settled my feet, that I may stand fast, fight, resist, and not fall. And this God doth for those who call on him, and trust to him; he frees them from the sorrows of death, and raiseth them to life; he delivers from all sorrow and grief, and will at last wipe all tears from their eyes, Revel. 21. And will give them not only a happy life, but also secure, that they never shall fall, David expresseth upon the favour. or be deprived of it; they shall be possessed of joy, rest, eternal peace and quietness. 2. David having expressed his sorrows, The second part. and God's goodness unto him in delivering him from them, now professeth how ready he would be to do his Duty ever after. 1. By his obedience. 2. By a faithful confession of his mistake, and future confidence. 1. Careful he would be ever after to please God; 1 His obedience. I will walk before the Lord in the land of the living. This life is both the Region of death, and a land of the living; there be those that are dead, Ver. 9 who are yet alive, viz. which live after the flesh; they in this truly live, which live after the Spirit. David professeth that he would be one of these, live the life of grace, and serve his God in righteousness and holiness all the days of his life; walk with God, coram Domino, as in the presence and eye of God, as did Henoch and Noah. 2. 2 His faith and confidence He professeth his faith whereon he did rely, when he was humbled, whereon he will rely, if humbled again. 1. Ver. 10 I believed, and therefore have I spoken, the Lord is gracious, etc. ver. 5. Such a confidence came from the Spirit of faith, not from any humane demonstration, 2 Cor. 4.13. 2. I was greatly afflicted; that is, I therefore believed, because I relied not upon mine own thoughts, but shown myself very humble and docile to the Spirit of God, that reveals such things to Babes, Mat. 11. Or else David again comes over the struggle and doubtings he found in his soul, 3 Luctam. when he was in his agony betwixt faith and despair; those sorrows were not easily and suddenly quieted: I was greatly afflicted, even then when I spoke, and protested that I did apprehend the promises, Ver. 11 and called upon God, retaining but some sparks of faith: For I said in my haste, all men are liars; which clause is diversely expressed. 1. Moller. For some make it an amplification of his former grief; I was so amazed and overwhelmed with sorrow, that when I found no help, I was ready to despair, and if any man went about to comfort me with God's promises, I said in my haste, all men are liars; as if he should have said, Let them say what they will, I will not believe them, God hath no care of me, I am cast out of the sight of his eyes. 2. Bellarmine. Others refer these words to that clause before, the land of the living; of which, many speak great matters: They talk of happiness and felicity in this life, but whatsoever they speak of it, there is no truth in their words; every man is but a liar, that placeth felicity in these decaying and mortal things; for true happiness is not to be found, but in the land of the living after this life; in excessu mentis, in an ecstasy, or a heavenly rapture, I said this. 3. Musculus. Some refer the words to Absalon, that deceived David by his Vow at Hebron, or to Achitophel, that revolted from him; or to Ziba, that brought him a lie of Mephibosheth; of whom he might say truly that they were liars. 4. Tremellius. Junius. Some conceive, that in these words, he taxeth even Samuel himself, that he spoke not by God's Spirit, but came of his own head, and was swayed by humane passion, when he anointed him King over Israel, of which being persecuted by Saul, he saw so little hopes, and that for his pains, he was but a liar: But the first sense is most coherent with the words. Now for the truth of the Axiom, All men are liars. It is not so to be understood, as if no man could ever speak truth; for even a liar may sometimes speak that which is true: But that all men are obnoxious to lying, and may possibly erte, if they speak of themselves, and moved by humane affections; whereas God cannot lie, nor any that are moved to speak by his Spirit. 3. The third part. Henceforth to the end of the Psalm, is set down David's gratitude, or his thankfulness. What shall I render to the Lord, Ver. 12 for all his benefits toward me? As if he had said, I acknowledge the benefits that God hath bestowed upon me are many and great; Gratitudo Davidis. he hath delivered my soul from the sorrows of death and hell, 1 De modo agendi deliberate. Fig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he hath redeemed me from my iniquity, he hath quieted my heart, and hath made good his promises to me; neither is there a desire to show myself thankful wanting in me, but how now shall I do it? what shall I return unto him? And when he had cast about, and found that he had nothing that was fit to give, he professeth only that he would give thanks, this only he could, and these he would return, which he knew to God was the best payment. 1. I will take the Cup of salvation. Here Interpreters vary, Ver. 13 what is to be understood by the Cup of salvation: He would bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 definite & statuit quid acturus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. The most refer it to the Eucharistical Sacrifices of the old Law, in which, when any man offeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a Sacrifice to God out of thankfulness for so●e deliverance, he made a Feast to the people, 1 Oblat●um 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as did David, 1 Chron. 16.1, 2, 3. where he dealt to every one of the people a loaf of bread, a good piece of flesh, and a flagon of wine; in the receiving of which, with a joyful voice, they sang praise to God for his benefits. This then, they say, David here promised, and he calls it the Cup of salvation, because it was to be offered in thankfulness of the salvation obtained. 2. But Bollarmine casts this off as too light, and with the Fathers, 2 Pati, & Crucem far. understands it of the Cup of patience and affliction, and tribulation, which is often in Scriptures called a Cup, Matth. 20.22. Psal. 75.8, etc. and may well be called the ●up ●f tribulation, because through many tribulations, we must enter into the Kingdom of God. This then is it, that David saith, When I have nothing more excellent to offer to God for his many benefits, I will drink with a willing mind the Cup of the Lord, though it be a bitter Cup, full of tribulations and afflictions; for I am assured, that it will be a Cup of salvation unto me; and therefore, 2. I will call upon the Name of the Lord, 3 Invocare. that he would strengthen me to drink of it, whensoever it pleaseth him to administer it to me. Or if we follow the first Interpretation, I will call on the Name of the Lord, offer unto him an Eucharistical Sacrifice for my deliverance. 3. I will pay my vows unto the Lord, in the presence of all his people. It was usual for God's servants in their extremities to make vows; it is likely David did so, 4 Selvere vot●, & ea ratione quia mor● sanctorum preciosae and here he promiseth to pay them, and that not privately, but publicly, in the presence of all the people. Bellarmine refers the words to his open confession of his God, and his readiness to drink the Cup, although it were to Martyrdom. And in the next words, he renders a reason why he was so ready to pay his vows, or to confess his Name in the open Assembly; because he had learned, that pious men are under God's protection, that even in death itself they are his care. Precious in the sight of the Lord is the death of all his Saints. An excellent Epiphonema. The lervants of God do trouble themselves in vain, and doubt to no purpose whether they be a care to him or no while they live, for even their very death is precious unto him, or they are precious to him in their death, than he takes care of them, as a man would do of the most precious Diamonds. 4. David yet waxeth not proud upon this, nor upon any of God's favours, Non superbie David sed profiretur se servum. but in all humility, though he were a King, yet he was not too great to be a servant to his God, a son of his Handmaid, the Church; which passionately he expresses. 1. Oh Lord, truly I am thy servant, I am thy servant, and the son of thy handmaid. 2. And yet no slave, but a voluntary servant: Thou hast loofed my bonds, taken from my neck the bonds of fear, and fallen upon me with the yoke of love, Mat. 11.30. Thou hast freed me from the slavery of the Law, Eumque honestum. and wouldst have me to be thy servant out of love; Curio servire reguare est. 3. And therefore I will do what thy servants ought, and so he takes an occasion to say over again, what he said before. I will offer unto thee the Sacrifice of thanksgiving, and call on the Name of the Lord. I will pay my vows unto the Lord, now in the presence of all his people. In the Courts of God's house, in the midst of thee, O Jerusalem, praise the Lord. Within the Church he would do his service, what is without, is nothing worth. The Prayer collected out of the One hundred and sixteenth Psalm. O God most merciful, most gracious in making, and most righteous in performing thy promises, Ver. 5 who forgivest iniquity and sins, and Ver. 6 preservest the souls of them that walk with a simple and sincere heart before thee, Ver. 1 because thou hast heard my voice, and my supplications, because thou hast inclined thine ear unto me. The sorrows of death compassed me, and the pains of hell got hold upon me; I tound trouv'e and sorrow, I was brought very low; then I called upon the Name of the Lord; then I cried, O Lord, I beseech thee deliver my soul, Ver. 8 and thou wast ready at hand to help me: Thou hast delivered my soul from ceath, Ver. 2 mine eyes from tears, and my feet from falling. Thou hast dealt very bountifully with me, in pardoning my sin, hearing my petitions, and restoring me to the comforts of thy Spirit; therefore I will call upon thee as long as I live; therefore I will walk before thee in righteousness and holiness as long as I have a Being. I was greatly afflicted, Ver. 10 and all the comforts that I could receive from the lips of man were but vain; they all proved miserable, miserable comforters unto me; In my baste, I said they were all liars, till thou by thy holy Spirit didst secure me, that thou wert, and wouldst be unto me a merciful Father, and sealest unto me an unexpected pardon. This by the power of thy Spirit I have, and do believe, Ver. 10 and in it I acquiesce. I expect no more, I have enough; Return then unto thy rest, Ver. 7 O my troubled soul, for the Lord hath dealt very bountifully with thee. And now, Ver. 12 What shall I render unto the Lord for all his benefits towards me? I find by experience, that the death and afflictions of his Saints, are as precious jewels in his fight; these, for his sake, I am content, if it be his Will, to undergo; of this Cup, if it seem good to him, I am content to drink. Oh Lord, I am thy servant, truly I am thy servant, and the son of thy Handmaid. A patiented son of my mother, the Church; and if it please thee to pour out to me a full draught of this red wine, Thy Will, not mine be done. But if thou shalt take away the Cup from me, or else proportion it according to my strength; I will take the Cup of salvation with a contented mind, and I will offer the Sacrifice of thanksgiving, and will call upon the Name of the lord I have vowed myself to be thy servant, though I can be but an unproficable servant; yet I will pay my vows unto the Lord, now in the presence of all his people: Now, even now, while I remain in the land of the living, I will endeavour, That my light may so shine before men, that they may glorify my Father which is in Heaven. Thy praise I will sound forth, thy Name I will magniffe; confess I will, that thou hast been to me a gracious God, and merciful Father, even in the Courts of the Lords house, even in the midst of thee, O jerusalem; in which, I know thou wilt alone accept of thanks, and hear and grant the pelitions of thy servants, that are offered unto thee through the merits, and in the Name of thy Son jesus Christ our Lord and Saviour. PSAL. CXVII. A Hymn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THIS Psalm is short and sweet; it contains a Doxology to God for his mercy and truth; and it is also Prophetical, in reference to the calling of the Gentiles, as it appears, Rom. 15.11. Two parts there are of it. 1. An Exhortation to all Nations to praise God, The first part. 1. A Doxology. both Gentiles and Jews. 1. He speaks to the Gentiles, Praise the Lord all ye Nations; he means, after they were converted, and made sons of the Church; For how shall they call on him, in whom they have not believe●● Rom. 10. 2. He speaks to the converted Jews, whom he notes under the name of people, as they are called, Psal. 2.1. & Acts 4.25. Praise the Lord all ye people. Both now make but one Church, and therefore both now ought to join together in the praise of God. 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Reason give for it. The second part. 1. Because his merciful kindness is great; nay, confirmed toward us, 2 The reason, in sending his Son to be a Saviour both of Jews and Gentiles. His Church is built on a foundation, against which the gates of Hell shall not prevail. 2. Neither is his mercy only by this confirmed, but the truth also of his promises fulfilled; as he promised to send a Messiah, so he hath performed it; and this his truth endures for ever; for it shall never be challenged, there is no other Messiah to be expected; now for this, Praise ye the Lord. The Prayer collected out of the One hundred and seventeenth Psalm. O Omnipotent and gracious God, when all Mankind walked according to the course of this World, according to the Prince of the power of the Air, the spirit that works in the children of disobedience. When they walked according to the lusts of the flesh, and fulfilled the desires of the flesh, and were by nature the children of wrath; Thou, who art rich in mercy, for thy great love wherewith thou hast loved us, wast pleased to send thy only begotten Son Jesus Christ, and to deliver him to death, for the salvation of the World. This thy great mercy, it pleased thee to make known to us by thy Apostles, and to call us, who were Aliens from the Commonwealth of Israel, and strangers to the Covenant of Promise, to be partakers of thy merciful kindness. In Christ Jesus we, who were sometimes afar off, are made nigh by the blood of Christ, so great hath thy mercy been even toward us; therefore from us, immortal thanks are due unto thee, who find ourselves saved not for our merits, but by thy sole goodness. We therefore beseech thee, that thou wouldst so confirm our hearts by the Spirit of faith, that without any doubt adhering to thy truth, which endures for ever, we may apprehend those good things which thou hast promised, and offerest freely to us. O Lord, have mercy upon all jews, Turks, jufidels, and Heretics, and take from them all ignorance, hardness of heart, and contempt of thy Word, and so fetch them home, blessed Lord, to thy flock, that they may be saved among the remnant of thy true Israelites; let us all meet in one Fold, and have but one Shepherd, that all Nations may praise the Lord, and all people sing Hallelujah to thy holy Name, through jesus Christ our Lord. Amen. PSAL. CXVIII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. DAVID being freed from many dangers, and confirmed in his Kingdom according to God's promise, in this Psalm gives thanks. The parts of this Psalms are: 1. An Exhortation to praise God for his mercy, from ver. 1. to 5. 2. A persuasion to trust in God, and that from his own example, who called upon God in trouble, and was delivered, from ver. 5. to 15. 3. The Exultation of the Church for it, from ver. 15. to 19 4. A solemn Thanksgiving kept for it, and in what manner it was celebrated, from ver. 19 to 28. 5. David invites to praise God. The first part. A short Doxology, ver. 28, 29. 1. David invites all to praise God, O give thanks unto the Lord; and adds his Reasons. 1. For he is good, than which nothing could be said more briefly, nothing more powerfully; he is properly and absolutely good, and therefore aught to be praised, because there is nothing rightly worthy of praise, but that which is good. Ver. 1 Solum honestum laudabile. 2. His reasons are, 1. Good, Good to us, a merciful God. But secondly, He is good, and ever good to us; a merciful God, which flows from his goodness, and is then most conspicuous, when it is imparted to those in misery: Praise him, because his mercy endureth for ever. His mercy created us, his mercy redeemed us, his mercy protects us, his mercy will crown us; there is then no end of his mercy. This his mercy extends especially to his people, To his people. and therefore he puts into the mouth of all his people this song of his mercy; whom he distributes into three parts. 1. Ver. 2 Let Israel now say, the whole Nation, that his mercy endureth for ever. 2. Ver. 3 Let the house of Aaron, that whole Tribe consecrated now to him, say, that his mercy endures for ever. 3. Ver. 4 Let them now that fear the Lord, Proselytes, etc. now say, that his mercy endures for ever; that is the burden of the Hymn; so he gins, so he ends, ver. 29. 2. The second part. And so in general having given a Commendation of his mercy, he desoends to that particular in which his mercy did consist, The particulars of his mercy. viz. A great deliverance of him, when he was in a great strait, which he could impute to no other cause than his mercy. 1. Ver. 5 I was in distress: And that's the case of God's people, as well as David's. 2. I called upon the Lord: I boasted not of my merits, I complained not, that I suffered unjustly, but I fled to his mercy, and invoked; so did the Church in Peter's case, Of which he is an example. Acts. 12.5. 3. The issue was, The Lord answered, and set me in a large place; and so it fell out to Peter. Upon which experience David exults, Showing how God had been merciful to him; upon which he makes three Conclusions. as the Church in the like case may; so that all be still attributed to God, and his mercy. 1. The Lord is my helper: And the first inference upon it, is, The Lord is on my side, therefore I will not fear what man can do unto me. He saith, God is for me, therefore I shall not suffer; for he knew, that he was to suffer many things: But God is my helper, therefore I will not fear for the evils that man can bring upon me, because I know, That all things shall work together for good to those that fear God, Matth. 10.28. 2 Cor. 4.17. 2. The Lord takes my part with them that help me: And his second Inference is, Therefore I shall see my desire upon them that hate me; I shall see myself in safety, my enemies cast down, and peace restored to the Church, which last is my chief desire. Out of which, he deduceth yet a third Inference, viz. that men trust in God; for, 1. It is better to trust in the Lord, than to put any confidence in man; Ver. 8 for be it, he be willing to help, yet oftentimes man is not able. 2. And again, It is better to trust in the Lord, than to put any confidence in Princes; for say they be able to help, yet they are false, politic, and will not. David found it true in Achish King of Gath: But the Lord both can and will, and therefore it is far better to trust in him. 3. Of which being confident, he sings an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, David's Triumph for his assured victories. acquaints us in what dangers he was, and yet how God ever delivered him, and therefore proposeth himself for an example, how good it is to trust in God. 1. All Nations, Moabites, Ammonites, Edomites, Philistines, Syrians compassed me about? But to no purpose; for in the Name of the Lord will I destroy them. 2. They compassed me about, yea they compassed me about; but in the Name of the Lord I will destroy them. 3. They compassed me about like Bees; swarms there were of them, and they were angry creatures, armed with stings, but they were quenched as fire of thorns, that makes a great blaze, and a great noise, but suddenly goes out; for in the Name of the Lord will I destroy them. A multitude of enemies here were, angry and stinging enemies, and all compass, and about him; David a King (for Kings are most opposed, and subject to be stung) but in the Name of the Lord I will destroy them. The arms that I confide in, and especially prepare against them, is Nomen Domini; I fight indeed, and war against them, but my special weapons in all my War, in which I trust, is the Name, the Protection, the Tutelage of the Lord, setting upon them in his power, with his help, I will destroy them. Now he that fights in the Name of the Lord, must be sure to have, 1. A Vocation to fight. 2. A good Cause: And 3dly, He must manage the War with affections conformable to piety, he must not seek himself, nor his own ends, but God's glory, execution of justice, etc. 4. He told us of a multitude of enemies, and for the overthrow of these he sang his Triumph; now he singles out some one in particular, whether Saul, Ishbosheth, or his son Absalon, it is uncertain: But to such a one by an Apostrophe he turns his speech. 1. Thou hast thrust sore at me, that I might fall: Ver. 13 I came into some great danger, there was little hope of life, or of escape. 2. But the Lord helped me. I impute it not to my own endeavour, wit, good fortune, that I escaped, nor yet to any second causes; it was the Lord that did it for me. Which in the next verse he more fully acknowledgeth, The Lord is my strength and song, and is become my salvation. 1. My strength, that I am able to resist my enemies. 2. My salvation, that I be delivered from my enemies. 3. My song, The third part. The Triumph sung by the Church. him whom I joyfully praise and sing of after I am delivered. 3. And that this his song might be the fuller, here David calls for the whole Choir to sing with him. His delivery concerned the whole Church, and therefore he desires the praise be sung in full voice, by the whole Church; and so it fell out, for they kept a Jubilee, a day of Thanksgiving for it. 1. Ver. 15 The voice of rejoicing and salvation, is in the Tabernacles of the righteous: They congratulate their own safety in my delivery, and sing thus to God. 2. Ver. 16 The right hand of the Lord doth valiantly. The right hand of the Lord is exalted. The right hand of the Lord doth valiantly. This was the Anthem that the whole Choir of Saints and Believers sang, and they repeat it, and come over it again and again, to express their joy. Now this Anthem sung by the Church, By David again. was no sooner ended, but David takes his Harp again, and sings this Versicle by himself, and insulting over his enemies, he chants, 1. I will not die; as they desired and endeavoured, by a violent death; I will not be by these griefs and pressures, but I will take heart, and rise, as it were, out of the Grave, not to live an idle life, and spend my days in pleasure, but to declare the works of the Lord. 2. And among his works, this is one, upon which I will especially insist, that, 1. The Lord hath chastened me sore. Within I have struggled with sin, with the Devil, with the sorrows of death; without I have been assaulted by bitter enemies. 2. But in both these, I must acknowledge his fatherly affection; for these strokes were not deadly, he hath not given me over unto death. 4. The fourth part. It is conceived, that this Psalm was composed by David, that it might be sung, The Anthymn sung betwixt David and the Priests. when Priests and people were assembled together to give thanks to the Lord, for that their good King was now fully delivered from his enemies, and quietly settled in his Throne; that then which follows, may be best understood, if with Junius, we form it into a Dialogue. 1. Ver. 19 David in these words speaks to the Priests and Levites, who had the care of the Tabernacle: Open to me the gates of righteousness; that is, the gates of God's house, in which righteousness ought to dwell: For I will go in to them, and I will there publicly, and in the whole Assembly of good men, praise the Lord, and give him thanks for his mercy to me. 2. Ver. 20 To this the Priests return answer: This is the gate of the Lord, the sole gate of justice that leads to him, and the just only shall enter into it; procul este profani. 3. David replies, showing his Reason in brief, why he entered into God's house; Ver. 21 his end was to praise God, which he doth in few words, for God loveth not long prayers: I will praise thee, for thou hast heard me, and art become my salvation. And to the 28th. verse, how God had settled him in his Kingdom, made him the head of the corner, that was rejected, that it was Gods doing alone, and a marvellous work, that the day in which this was done, was a Festival, and the people to rejoice in it; that then they prayed to God to save them by his hand, and blessed their King, adorned their Temple, and offered Sacrifices with many thanks to God for his mercies. Thus no question these verses may literally be understood of David: But it must be confessed that in all this, David was but a Type of Christ; and that these words properly belong unto him, we have a clear testimony, first from his own mouth, attested by three Evangelists, Matth. 21.42. Mark. 12.10. Luke 20.17. and by his Apostles St. Peter, Acts 4.11. and St. Paul, Rom. 9.33. These words to be applied to Christ. out of Isa. 28.16. Of Christ than I shall rather interpret them, than of David; without doubt the Prophet being wonderfully illuminated by the Holy Ghost, wrote concerning Christ, as followeth. 1. The stone which the bvilders refused, is become the headstone of the corner. Ver. 22 1. The Church is oftentimes in Scripture likened to a building, of which the Saints are living stones, of which Christ is the chief stone, the head and corner stone, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that joins and keeps together the two walls, Jews and Gentiles. 2. But the Jews, the Priests especially to whom did pertain the office of building the Church, refused this stone, and cast him aside; We will not have this man to reign over us, we have no King but Caesar. They crucified him, and in his Grave called him a Deceiver; St. Peter lays it to their charge, Acts 4.11. 3. But God called for him again, and he is become the head of the corner, Ephes. 2.20. That is, he is made head of the whole Church, and such a head, that whosoever is not built upon him, cannot be saved. 2. This, saith the Prophet, was the Lords doing; both his rejection, and raising again, was from him; it was done by his Election, and Divine Power, not from any counsel or hand of man, Acts 2.23, 24. 3. And it is marvellous in our eyes: For who can do less than wonder, that a crucified man, dead and buried, should by his own power rise again after three days, be immortal, and have all power given to him, and be made Head and Prince of all men and Angels, For this mercy a day set apart. and that by him there should be a way made to mortal men to the Kingdom of Heaven, to the society of Angels, and an immortal life. For so great a work, fit it is, that a day be set apart, and such there is, saith David. 1. This is the day that the Lord hath made, which questionless was the day of his Resurrection, and God is said to have made this day more than other, as honouring it above other, making it memorable to posterity, in which the Son of righteousness arose from the Grave; and making it an high and holy day, from which every other Sunday had his Original; This is the Lords day. 2. And the end, why this day was made for joy and gladness. The duty of the day. The day wherein Adam fell, was a doleful day; but this day wherein Christ risen from the dead, is a joyful day. The Redemption by Christ is a year of Jubilee, the Resurrection of Christ is the chief day in the year. We will therefore rejoice for it, and be glad in it. 3. Yea, and in the midst of our rejoicing, we will pray, and sound forth Osanuah to the son of David, which is, being interpreted, Save now, we beseech thee, O Lord; O Lord, we beseech thee, send now prosperity. Blessed be he that comes in the Name of the Lord: Which was the gratulatory and precatory words, that the people used to our Saviour, when he road in Triumph into Jerusalem, Mat. 21. That we may be assured, that the Form of Acclamation belongs nor so much to David, as to Christ; and it was the opinion of the Jews, That when their Messiah came, these words should be sung before him; that being the cause that the people used them then. The whole Prophecy of Christ's coming, riding into Jerusalem in Triumph, The Priest's duty then to bless. Rejection, Passion, Resurrection, Benediction, being thus explained, the Prophet turns his speech to the people, putting into the mouth of the Priests these words, in which they were to do their Duty, Numb. 6. and to bless. 1. We have blessed you, as we ought to do; all happiness be to you under this King. 2. And all happiness be to you, out of the house of the Lord; from the Church, and to the Church alone, the blessing belongs: Ye are the blessed of the Lord. 3. God is the Lord, which hath showed us light. Revealed unto his Son the light of the World, and removed from us the darkness of error, sin, hell, etc. 4. Therefore be thankful unto him, bind the Sacrifice with cords, even to the horns of the Altar; make a solemn day for it, and meet in the Church to praise him. 5. The fifth part. Being a Doxology. The Prophet concludes with a Doxology, fit to be used by the people met and assembled, in which he sets forth his faith and gratitude. 1. Thou art my God. 2. And I will praise thee; which he ingeminates, Thou art my God, and I will exalt thee; which ingemination, shows his ardent desire to be thankful. 3. And so concludes with the same Exhortation that he began the Psalm, and in the same words. O give thanks unto the Lord, for he is good, for his mercy endureth for ever. The Prayer collected out of the One hundred and eighteenth Psalm. O Blessed and Holy jesus, King of the World, and Head of the Church, who hast bought us by thy blood, and espoused us in mercy and lovingkindness; Ver. 13 it is not unknown unto thee, how the enemies of thy Truth dally oppose us, and with what storms and tempests of persecutions we are daily assaulted. The Devil daily thrusts sore at us, that we might fall; and Antichrist, with his complices, compass us about, they compass us about, they compass us about, in anger and rage they swarm about us, as thick as Bees, to sting us even to death, might they have their will upon us. In these our dangers, we have none to fly to, but thee, we have none to call upon in our distress, but on thee, Who art the Lord our God; answer us, O Lord, and set our feet in a large place. Be on our side, and then we will not fear what man can do unto us; take our part with them that help us, and so shall we see our desire upon them that hate us. We confess, O Lord, we confess before men and Angels, that our sins with which we have provoked thy justice, Ver. 18 have deserved far greater punishments; and that for these, Thou hast sorely chastened and corrected us, yet in mercy, Thou hast not delivered over our souls to death; this encourageth us yet to rely upon thee, Ver. 8 and to trust to thee; and we know, It is better to trust in the Lord, than to put any confidence in man: It is better to trust in the Lord, than to put any confidence in Princes: Ver. 14 For some would, but cannot; some can, but will not help; but thou art a God of power, and if thou wilt, Thou canst become our salvation; and we believe thou wilt, because thou hast spared us hitherto, and hast not given us over to death. Save now, we beseech thee, O Lord; O Lord, we beseech thee send us now prosperity. Be our strength, that we may resist; and be our salvation, that in thy Name we may destroy them that compass us about. Let the voice of rejoicing and salvation be once more in the Tabernacles of the righteous, and let this be their song, The right hand of the Lord doth valiantly. The right hand of the Lord is exalted. The right hand of the Lord doth valiantly. We have been froward and stubborn children, and for this, the doors of thy house have been shut against us; in mercy, O Lord, open unto us once more the gates of righteousness, Ver. 19 that we may go into them, and praise the Lord: That hath befallen to us, Ver. 22 which befell our Head, thy dear Son, our Lord and Saviour; He was the Headstone of the corner, and yet the chief bvilders refused him, and cast him aside; but thou didst not forsake him in this contempt, and low condition, Thou call'ost for him again, and gavest him a Name above every name: This was the Lords doing, and it is marvellous in our eyes. Look down now, O Lord, from thy Mercy-seat, behold how the living stones in thy building are refused, and cast aside; call for them again, and set them in their places, and do it in such a way, that the whole World may say, This is the Lords doing, and it is marvellous in our eyes: Not unto us, O Lord, not unto us, but unto thy Name give the praise. In the day of thy power, thy people shall offer thee freewill offerings, they shall appear in the beauty of holiness, and sing, This is the day that the Lord hath made, we will rejoice, and be glad in it; God is the Lord, that hath showed us light. The Priests then shall bless thy people, as they ought, out of thy house, Ver. 1 and every one of thy people shall sing with a loud voice, and with his whole ●eart, Thou art my God, and I will praise thee; Thou art my God, and I will exalt thee. How joyful will be the melody of the whole Assembly, as the Seraphims, crying one to another, O give thanks unto the Lord, for he is good, because his mercy endureth for ever. Let Israel now say, that his mercy endureth for ever. Let the house of Aaron now say, that his mercy endureth for ever. Let them all now that fear the Lord, say, that his mercy endureth for ever. It is his mercy that we were not consumed, and his mere mercy that hath brought us together again into his house, to offer unto him this Sacrifice of Thanksgiving in the Name of jesus Christ our Lord: Amen. PSAL. CXIX. Est mixti generis; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. AS this Psalm is the longest of all the rest, so it is of most use, because it teacheth us in what true happiness doth consist, and by what means it may be obtained; to wit, in the keeping of God's Commandments. 1. To these David shows a singular affection, because there is not any one verse, except the 122. in which he makes not mention of God's Word, under some of these names, Law, Statutes, Precepts, Testimonies, Commandments, Promises, Ways, Word, Judgements, Name, Righteousness, Tr●th. 2. What he writes of them, he desires no doubt to be committed to memory, and to help us in that, he hath divided the whole into twenty two Sections, and comprised every Section in eight verses, and every verse in the Hebrew of each Section, gins with that letter with the Section is entitled; as if it gins with Aleph, then Aleph gins every verse; if with Beth, with Beth, and so in all the rest; for which, this Psalm may be called the A. B. C. of godliness. 3. Any other method of this Psalm cannot well be laid; only we may say, that every verse in it, either contains, 1. A Commendation of God's Word, from some excellent quality in it. 2. Promises to those that keep it. 3. Threaten against them that keep it not. 4. A prayer of David for grace to confirm him in the observation of it. 5. Protestations of his unfeigned affection toward it. The meaning of those Synonyma'es used in this Psalm, under which the Commandments of God are signified, which are ten. 1. The Law, because it is the Rule of our actions; Torah, God's Doctrine. 2. Statutes, because in them is set down what God would have us do. 3. Precepts, because God, as the great Lawgiver, prescribes the Rule for us. 4. Commandments, because God lays his Commands upon us for their observation. 5. Testimonies, because they witness his Will to us, and his , if observed by us. 6. Judgements, because they pronounce God's judgement, of our words, works, thoughts. 7. His Word, because they proceeded from his mouth. 8. The ways of God, because they show the way that God would have us walk. 9 His Righteousness, because they contain an exact righteousness and justice in them. 10. Promises, because they have the promises of life, if kept. PSAL. CXIX. ALEPH. IN this first Octonary, The Contents. the Prophet commends to us the Law of God, and persuades to the practice of it, by two Arguments. The first is happiness, ver. 1, 2. The second is, the excellency of the Lawgiver, ver. 4. 2. He shows his affection to this Law, desiring grace to keep it, ver. 5. upon which he knew there would follow a double effect. 1. Peace in Conscience: He should not be ashamed and confounded, ver. 6. David persuades to obedience. 2. Thankfulness to God for his teaching, ver. 7. 3. He acquaints us with his Resolution, if God should assist him, ver. 8. Blessed are they who are undefiled in the way, Ver. 1 who walk in the Law of the Lord. Blessed are they that keep his Testimonies, Ver. 2 and seek him with their whole heart. They also do no iniquity, they walk in his ways. 1. The first argument, Blessedness. The first Argument the Prophet useth to persuade men to obedience, is Blessedness; which is so true, that godliness hath the promise of this life, and that which is to come; eternal and temporal felicity depend upon it. He than that would be happy, must be obedient; and his obedience, if true, may be thus discerned. 1. Ver. 1 He must be undefiled in the way: Via is vita; and he must keep himself as much as may be from the dirt and filth of sin. To whom it belongs, viz. the obedient. 2. He must walk in the Law of the Lord, not after the Law of the flesh. The Law of God is the Rule of our Faith, Life, Worship, and he must not decline to the right hand, nor to the left, neither be Heretic, vicious man, superstitious, idolatrous. 3. He must keep his Testimonies: Search out what God in his Word testifies to him, and keep it. 4. Ver. 2 He must seek him with a whole heart: Not superficially, not hypocritically; search his Law to the utmost, both what it bids, and what it forbids. Inquire out the sense of the whole Law, and the mind of the Lawgiver, and then observe it in sincerity and integrity, which hypocrites do not. 5. Ver. 3 The also do no iniquity; i. e. They are no workers of iniquity with purpose of heart. 2. Delight. 3. With perseverance and continuance. 6. They walk in his way. They that work iniquity, walk a contrary way. They that through infirmity and ignorance offend, walk besides the way: But holy men walk in the ways of God, because their will is to keep God's Law, habitually they remain in it; and when they err and wander, by repentance and confession they quickly return again to it. Secunda Ratio, The Authority of the Lawgiver. 2. The Prophet's second Argument to persuade obedience, is from the Authority of the Lawgiver. All man's disobedience to God's Law, proceeds either out of Rebellion, or Oblivion; they either forget, or contemn the Lawgiver: That then our obedience may be the better fixed, David brings to our mind who is the Author of this Law, and from whom the Command came; they are not the Commands of men, but of God; and that God, who may lay what Commands he pleaseth, and exact obedience from his servants. Thou hast commanded that we keep thy Commandments diligently. 1. Thou, who knowest when we err, and wilt revenge when we do amiss. Ver. 4 2. Hast commanded: Not only counselled, but absolutely commanded. 3. That we keep thy Commandments: They may not be dispensed with, or broken at our pleasure. 4. Diligently: Not negligently, lazily; for cursed is he that doth the work of the Lord negligently; but with great care and zeal: For Satan is diligent in tempting, we are weak and infirm; and if there be not diligence used, we are like to fall; and being fallen, 'tis not so easy to rise: A wound is sooner made, than healed. 3. The blessedness promised to the keepers of God's Law, David's prayer for grace to obey. and the Authority of the Lawgiver commanding so strictly that his Law be observed, moved the Prophet to send forth this ardent prayer: Ver. 5 O that my ways were directed to keep thy statutes. 1. David was a Prince, a great King, and yet he desires to be obedient; much more others. 2. He answers God's Command with a prayer; what he commands, he seeks grace to do it. Domine da quod jubes, & jube quod vis. 3. Oh that my ways were directed; my counsels, my actions, speeches conformable to the regularity and straitness of thy Law. 4. He knew of himself he cannot be so closely united to God, as he ought; that his God and he have but one way, and therefore he prays to be directed. Ver. 6 Which prayer of his, if it pleased God to hear, Three effects. than he knew well that two excellent effects, or three rather, would follow upon it, with which he was much affected. 1. Such a quietness in soul, 1 Peace of conscience. and boldness to appear at the Throne of Grace. 1. Then shall I not be confounded, nor ashamed to appear before thee. Whereas if his ways were distorted and crooked, and not conformable to the Will of the Lawgiver, and equity of his Law, he should be strangely amazed to appear in his sight, fly from his presence, as did Adam; for that's the fruit of disobedience. 2. Whereas if God granted him his wish, and directed his ways to keep his statutes, he should not find any amazement in his conscience, while he had a care, that his obedience were universal and total, not to one Commandment, but to all. I shall not be confounded, Ver. 7 while I have respect to all thy Commandments: An eye to them, a care to keep them in all my actions, even when I weakly break them. 2. And this effect will produce another fruit yet, viz. a joyful and a thankful heart. 1. I will praise thee: Give thee thanks and praise for thy grace and assistance. 2. 2 Thankfulness. With uprightness of heart. His tongue only should not praise God, but his heart also, and it should be well-tuned, no discord in it; for it should be upright and honest. 3. But this could not be done, till God had taught him, and therefore he adds, I will praise thee when I shall have learned thy righteous judgements. Learned; not to know them only in my understanding, but learned to love them, and approve them as the most perfect rule of life; which love cannot be had, but by the infusion of thy Spirit of Grace. 3. Ver. 8 And that which follows upon this, will be a resolution, a firm purpose of heart to be obedient. 3 A Resolution to be obedient. 1. I will keep thy statutes: So I am fully resolved, so I have decreed with myself; and it is a great help to godliness, to resolve to live a godly life; for how shall that be performed, which is not first concluded. 2. And yet this conclusion he makes not without God, it had been overmuch boldness to resolve without God's assistance, and therefore he resolves conditionally, and prays, O for sake me not utterly. This I am resolved on, but then thou O God again must not leave me utterly destitute of thy grace and help; for without it, I can do nothing. And if at any time in thy just judgement thou shalt desert me, that I may know mine own weakness, and learn the better to fly to thee, and rely on thee, yet let it not be an utter desertion, For sake me not, usque minis, usquequaque, overlong. The Prayer. THOU, Ver. 4 O Lord, who solely hast over us a Legislative power, hast given us a Law in Mount Sinai, and interpreted it upon the Mountain to thy Disciples, and not counselled, but commanded us to keep thy precepts with all care and diligence. Of ourselves, how unable are we to perform it, it is thy assistance and thy grace that must make us obedient, give therefore what thou commandest, Ver. 5 and then command what thou wilt. O that our ways, our actions, speeches, and counsels, were so directed by thy Spirit, that we might keep thy statutes. Lord, Ver. 6 I am resolved to keep thy statutes, I have decreed with myself to have respect unto all thy Commandments; but then thou must be my Master to teach me; for it is from thy Spirit alone that I must learn to love and approve thy righteous judgements; for want of which love, if thou at any time dost desert me, so that acknowledging mine own weakness and inability, I may fly to thee for grace, O forsake me not overlong; because being destitute of thy grace and help, I am able to do nothing. Upon every slip and fall, then restore unto me the light of thy countenance, so shall I not be amazed and confounded in my conscience, while I have respect to all thy Commandments; so shall I praise thee for thy grace and assistance with an upright, and an honest heart, because thou hast taught me to love and approve thy righteous judgements. Make me, Ver. 1 O Lord, undefiled in thy way, and to walk in thy Law, teach me to keep thy Testimonies, Ver. 2 and to seek thee with my whole heart; never suffer me with purpose of heart to adhere to, or with content to delight, or with constancy to continue in the works of iniquity; but let my will be bend to keep thy Law, and walk in thy ways, that I may be blessed; blessed in this life, and in that which is to come. Amen. 2. BETH. IN the first Octonary, The Contents. the Prophet having commended God's Law from the Author, and the end, which was happiness, in these eight verses following, sets out to us the efficacy and utility of it, to a holy life, without which, that blessedness cannot be obtained. Secondly, And also the means and way that every one ought to take, The profit and efficacy of God's Word. who intends that the Law of God shall have that effect upon him. 1. The profit and efficacy of God's Law, he sets down in the first verse, attributing to it a cleansing power, and for it, he chooseth the most unlikely Subject, a young man; he asks: 1. Wherewithal shall a young man cleanse his way? Ver. 1 In a young man the Law of the members is most strong; he wants experience, and cannot be so wise as an old man; he knows not the way yet, for he is but newly set out, and may be mistaken. Wherewithal then, by what art or remedy, shall this Novice amend the corruptions of his depraved nature, become a sanctified person, refrain his passions, and cleanse his way of life? 2. To which the Prophet answers, That the way to amend young men, and indeed all men, is, by taking heed thereto, by a careful watch over his ways, that they be conformed according to thy Word; Remember thy Creator in the days of thy youth. It is good for a man to bear the yoke from his youth; God's Word is this yoke, and being born from our tender age, it will be operative, and produce a holy life. 2. It being granted, The means to attain to holiness. that the Word of God is of this efficacy to cleanse our way, and cause us to live a holy life; next, by his own example, he shows the means how this holiness may be obtained, which are many. 1. The first is by a diligent search, and by prayer. 1. With my whole heart, earnestly have I sought thee. Ver. 2 It seems he was sensible of his wants; for we seek for that we want, 1 D●ligent search and prayer. and would fain have. 2. And then petitions, O let me not wander from thy Commandments. As our first calling, so our continuance in the state of grace is from the Lord; David therefore prays that God would not desert him; for without his grace he must needs wander. 2. The second means of Sanctification is, Ver. 3 to keep and remember what God commands, so did David. 2 Delight in God's Word. 1. Thy words have I hid within my heart: Remembered, approved, delighted in them. 2. Yea, and reduced them to practice: The end was, that I might not sin against thee. 3. The third means of Sanctification is, to bless God for his grace, Ver. 4 and desire a further information, so doth David here. 3 To bless God for his grace, and desire more. 1. He blesseth God for what he had given: Blessed art thou, O Lord. 2. He asks more grace: Teach me thy statutes. He had Nathan, he had Priests to instruct him, himself was a Prophet; but all their teaching was nothing without God's blessing, and therefore he prays, Teach me; Paul may plant, etc. 4. The fourth means of Sanctification, 4 Ardent love to God's Law declared. the ardent love which men ought to bear to the Law of God, which is expressed in the four last verses, both outwardly and inwardly. 1. Ver. 5 His love outwardly, testified by his mouth, to the edification of others. With my lips have I declared all the judgements of thy mouth. 1 Outwardly. He was no mute about Gods Law. 2. Ver. 6 2 Inwardly, by 1. Affection. And inwardly his love was testified these ways. 1. In his affection: I have rejoiced in the way of thy testimonies, as much as in all riches. They are of great esteem with men, thy Commandments with me. Ver. 7 2. 2 Meditation. In his meditation of them, which brings the Word to the mind: I will meditate in thy precepts. 3. 3 Consideration. In his consideration; that which comes into the mind being never so good, if it be not considered, goes as it came, whence he saith, I will have respect to thy ways; look back upon them, and consider them. 4. Ver. 8 In his Delectation, which ariseth out of the other two: I will delight myself in thy statutes, 4 Delectation. I will not forget thy Word. Having meditated, considered God's statutes, he will delight in them, he will never forget them. The Prayer. O Lord, Ver. 1 thou expectest from us, that we be holy as thou art holy, and that we cleanse our polluted ways, and take heed to order them according to thy Word: But all humane endeavour is utterly vain and unprofitable to this end, Ver. 2 except thou be present, and assist us by thy holy Spirit; wherefore with our whole heart we seek unto thee, Ver. 4 that thou wouldst bestow upon us grace, Ver. 3 that we may not wander from thy Commandments. Teach us, O Lord, thy statutes; Ver. 5 and let us hid and remember thy words in our hearts, that we may never sin against thee; make it our daily exercise, to declare with our lips the judgements of thy mouth; cause us more to rejoice in the way of thy testimonies, than in all manner of riches: Never suffer us to forget thy Word, but let thy precepts be lodged in our mind by a daily meditation, and thy ways whetted upon our hearts by a continual consideration, that we may be delighted with them; so let us meditate, that we may consider, and by considering, take delight, and out of delight, perform thy Will in righteousness and holiness all the days of our life, through jesus Christ our Lord. 3. GIMEL. IN this Octonary, The Contents. The impediments of obedience David. reckoneth up the impediments that he might meet with, in the keeping of Gods Law. 2. And prays to God to remove them. 1. Ver. 1 The first impediment was, a dead soul, and a dull heart, and therefore he prays for restitution of grace, 1 A dead heart of which he had lost the sense by his sin: Ver. 2 Deal bounntifully with thy servant, that I may live again the life of grace, and keep thy Word. 2. 2 Blindness of understanding. The second impediment was, the blindness of his understanding, and the vail upon his heart, the perturbations and passions of his soul, love, fear, desire, anger, with which being disquieted, he could not judge aright, and therefore he prays, Open my eyes, that I may see the wonders, the wonderful equity, wisdom, and profit of thy Law. 3. The third impediment was, his present condition; he was but yet Viator, Ver. 3 a Traveller in his way to Heaven, and knew not well the way, he might mistake it, 3 Our imperfect state. and therefore he prays; I am a stranger upon earth, I am regenerate but in part, and know the way but in part, therefore hid not thou t●y Commandments from me. It must be conceived, that David was not such a stranger in Israel, that he knew not the two Tables; that then he craves, is, That God by the power of his Spirit would teach him the use, the necessity, the profit, the obedience of these Commandments. Ver. 4 4. The fourth impediment was, his infirmity and imperfections. 4 And will or affections. He found his desires to be too often cooled; he would, and he would not; he desired, and he did not desire; not so hearty as he should, which made his obedience imperfect, and the effect not to follow, and therefore he manifests here a stronger desire against that imperfection: My soul breaks, for the longing it hath to thy judgements at all times. As if he had said, help me, that I may perfectly and ardently desire, and that my desire may be brought to act; for my soul breaks, is contrite, and vexed that it is not so. 5. A fifth impediment, is pride of heart, Ver. 5 that suffers not men to submit their necks to the yoke of God's Law; 5 Pride of heart. which impediment David doth not acknowledge in himself, but yet useth it for an Argument that he be obedient, because God hates, and curseth them, who out of pride and contempt violate his Law. Thou hast rebuked the proud that are cursed, which do err from thy Commandments: None with a high hand breaks them, that escapes unpunished; not Lucifer, nor Adam. 6. A sixth impediment was, 6 Scoffs and scorns from the profane the mocks and scorns that were put upon him by Saul, and his Courtiers, which he expresseth in the seventh verse, which, because they might be a great disheartening to him, Ver. 6 therefore he first prays. Against all these he prays 1. Remove from me reproach and contempt; which is a grievous temptation to a generous spirit, and therefore he desires of God to clear his innocency, adding this Reason; For I have kept thy Testimonies: I cannot be then that seditious, rebellious person, that troubler of Israel I am presented to be. 2. And yet Princes did sit and speak against me; Saul, Abner, Ver. 7 Achitophel, Doeg, sat in their Counsels, at their Feasts, and laid to my charge things that I knew not. It is a hard tentation, when the godly are troubled by any wicked man; but much harder, when troubled by men in honour and authority: But yet David so assaulted by their tongues, And shows his constancy in his obedience, and delight in God's Word. keeps still close with God: But thy servant did meditate in thy statutes. He renders not reproach for reproach, nor contempt for contempt; this impediment hindered him not to obey God. 3. About which he explains himself farther, Ver. 8 showing the fruit he reaps by it. 1. Thy Testimonies also are my delight: In Adversity a Consolation. 2. And my Counsellors: In my doubts very faithful friends. Saul hath his Council, and I have mine; he his Nobles, but I no other of my Council, but the Commandments of God; from which I receive pleasure to refresh me, and Council to govern me, and all my Affairs and Business. The Prayer. O Lord, many are the impediments that are cast in our way, Ver. 1 that hinder us from doing our duty to thee; our souls are dull and heavy, O quicken them; our understandings are dark and blind, O enlighten them; we are strangers on earth, and know not the way to Heaven, O direct us, and hid not thy Commandments from us. Desires we have to do thy Will, but they are cold and imperfect; this we lament, and grieve for, it breaks our heart, that they are not more fervent, fix and heighten these, that we may have a longing desire to thy judgements at all times. These discouragements we find within, but we are not without hindrances from without; accursed proud men, that do err from thy Commandments, are become our enemies, and Princes also did sit and speak against us, because we have kept thy testimonies. O remove from us that shame and contempt they go about to cast upon us for thy sake: However we will resolve to be thy servants, we will keep thy testimonies, and meditate in thy statutes. Thy Testimonies shall be our delight and refreshment in all our adversities, and thy statutes our Counsellors in all our doubts. To thee alone we will repair for comfort and counsel in all our perplexities, and ask it in the Name of jesus Christ our Lord. Amen. 4. dale. DAVID in this Octonary, The Contents. first, sets down the state of an imperfect man; secondly, confesseth it; thirdly, asks grace and mercy; fourthly, which being granted, professeth what he would do. 1. David complains of his imperfection. David confesseth his imperfection, and petitions for grace. 1. He complains, My soul cleaveth to the dust. Whereas, he should have set his affections on things above, Ver. 1 he was overmuch pressed with earthly cogitations. 2. And prays for grace to quicken him. Then prays, Quicken thou me according to thy Word. Give me a life according to thy Law; by cleaving to the earth, I am earthly; by cleaving to the flesh, I am carnal; but if I shall live according to thy Law, which is spiritual, I shall cleave unto God, and become one Spirit with him. Now the godly esteem of life, not according to that they have in body, but in soul; when they want a heavenly disposition to spiritual things, they lament over it, as a dead soul; and therefore pray, quicken me. 2. 2 Again he confesseth them. David goes on in confession of his imperfections, and petitions for grace. 1. Ver. 2 I have declared my ways heretofore, showed unto thee my wander, wants, doubts, griefs, I have not been ashamed to open them all, and declare them, I have hid nothing. 2. And thou heardst me, sparedst me, and forgavest me out of mere mercy. And prays again for grace. 3. Do the like now; and being reconciled to me, Teach me thy statutes, give me light and grace to direct my ways. These two ought to be sought together, mercy and grace; mercy for remission, and grace for renovation. 3. In which prayer he proceeds David desires to proceed in the ways of God, and therefore he continues his prayer for farther grace and illumination. 1. Ver. 3 Make me to understand the way of thy precepts. Where the mind is darkened, the heart can never be rightly ordered, therefore he prays more instantly and diligently for the light of his mind; Teach me then how I shall walk in thy Law. 2. He that asks good things of God, should ask them for a good end; so doth David, Make me to understand, so shall I talk of thy wondrous works. Taught in thy School, I shall talk how wonderful are thy Laws. Diliges Deum & proximum, etc. Or that thy works of Creation, Providence, Redemption, etc. are marvellous. 4. And again he returns to speak of his imperfection and infirmity, Ver. 4 and asks mercy. Shows his weakness. 1. My soul melts for heaviness, as a thing melts and consumes by distillation, till nothing be left; so the life and strength of his soul was decaying by grief, and tediousness of his spiritual Combat within, the flesh lusting against the Spirit. 2. Therefore he prays for strength: Desire's strength. Strengthen thou me according to thy Word. Add the heat of grace as thou hast promised, and confirm me in this agony, and keep me from falling; which he more clearly begs in the next verse. 3. Remove from me the way of lying. Ver. 5 1. Bring to pass by thy grace, And power to avoid sin. that I may far departed from every evil way to which in my heaviness I leaned too much. 2. And grant me thy Law graciously: Which granted, the effects would be: Not so much the Book of the Law, as the matter of it printed in my heart, that may abolish the Law of corruption, vanity, and sin; which I shall account a gift graciously bestowed on me. 5. Thus by prayer having obtained grace and mercy, he tells us what the effects of it were in him, which were three: Election of, Adhesion to, and continuance in the way of truth. 1. I have chosen the way of truth, and thy judgements have I laid before me. In my infirmity I was apt to go the way of lying, but now raised by grace, 1 Election of. I have chosen the way of truth, i. e. the way of thy Commandments. 2. I have cleaved to thy Testimonies. In my imperfect state, my ●oul cleaved to the dust; but now having obtained mercy, 2 Adhesion to. I have stuck unto thy Testimonies. 3. Before my soul melted away for heaviness, but now I will run the way of thy Commandments, expeditely, cheerfully, with delight. 2. 3 Continuance in the way of truth. When or since thou hast enlarged my heart, and set it free to run by thy Spirit of grace, which, hath made my yoke easy, and my burden light. The Prayer. O Lord, with shame of face I must needs confess, Ver. 1 that my soul hath cleaved too much to the dust, my affections being set on things on the earth, and not on things above; my wander are many, my failings innumerable, my soul even dead to spiritual things; O quicken me by thy grace, and revive me by thy mercy, according to thy Word; and reach me thy statutes: Englighten my mind, and make me to understand the way of thy precepts; and strengthen me in thy Word, that I slip and fall no more, nor no more adhere to the World, and my carnal desires. every and beautify my soul with thy grace, and so for the way of lying, I shall cleave to the way of truth; as my soul hath cleaved to the dust, so shall it stick to thy Testimonies; and as in the Combat betwixt the flesh and the Spirit, I yielded to the flesh, so now I will cheerfully and readily run the way of thy Commandments, and so show myself thankful for thy grace that hath set my heart at liberty, for the merits of jesus Christ my Lord. Amen. 5. H E. THIS Octostich is wholly precatory. The Contents. 1. In which, he prays first for illumination in God's Law, and desires it may be practical. 2. That God would remove the impediments which may hinder him in doing his duty. He prays for illumination, and desires it be practical. 1. His first Petition is, Teach me, O Lord, the way of thy Statutes, and I shall keep it to the end. 2. Ver. 1 Give me understanding, and I shall keep thy Law; yea, I shall keep it with my whole heart. In these two verses, the Prophet asks, 1. Institution and illumination in the Word: Teach me, give me understanding. 2. Shows us to what end he asks it, That he may keep the Law; he desires that his knowledge may be not only speculative, but practical. 3. Promiseth perseverance, sincerity. And for it, he promiseth perseverance and sincerity, he would be not Temporizer, nor Hypocrite. 1. No Temporizer; For I shall keep it to the end. 2. No Hypocrite; For I shall keep it with my whole heart. He would avoid those two Vices, which are the bane of all true obedience, Hypocrisy and Inconstancy. 2. 2 He prays for a good will. As before he craves light to his mind, so in this verse he craves grace for his heart; it is God's Spirit that works the will and the deed: And therefore he desires the governance and direction of his Spirit, without which he should be nor sincere, nor constant; for he would ever and anon be too apt, redere ad ingenium, and therefore he begs. 1. Ver. 3 Make me to go, lead me, direct me. Naturally man is ignorant of the way to eternal life, and if he have any light of knowledge, he is too apt to be msicarried, and wander from it; whence David prays, that God would be his Guide, and that he be not left to himself; for it was a narrow, straight way, a path he was to go in. 2. That he may go in God's way, which is a path, or straight way. Make me to go in the path of thy Commandments. 1. A path is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vita trita, the old way, and not any new tract, he would go in that way the servants of God walked before him. 2. A path is a way out of the common Road, nor Beasts, nor Horse, nor Cart go in it, 'tis a way for men; he would then go the way of reasonable men, not the bestial way of the world and flesh. 3. A path is narrow, short, right, clean way; the Highway is a broad, longer, crooked, foul way; this way he declines, because it leads to Hell, and desires to go that one, clean, straight, short way of God's Commandments. 3. His affection to it. Which Petition, that it may be the easilier granted, he shows his affection and delight that he took to walk in it: For therein do I delight. Ver. 4 3. 3 He prays to God to remove all impediments. And now he prays to God to remove all impediments that might hinder him in his walk. 1. Incline my heart unto thy Testimonies. No doubt David found his heart evil inclined, and tempted to a wrong way, averse and backward to obey; and that therefore God would remove this averseness, and bend and incline his heart the right way. 2. But especially that he would avert his heart from covetousness; 1 Covetousness for that's the root of all evil. The Word in the Original may signify profit, Gen. 37.26. Psal. 30.9. These profitable sins do take away the inclination of the heart to God's Law, David prays against them. 4. The next impediment, is the lust of the eyes: By the eyes, Ver. 5 as by the windows, death too often enters into the heart. Eve saw the apple fair to the eye; 2 Lust of the eyes. Achan the wedge of gold; David himself Bathsheba from the top of his Palace. vidi, ut perit; and therefore Job. makes a Covenant with his eyes not to look upon a Maid; and David here prays: 1. Turn away mine eyes from beholding vanity. The objects of which are vain The objects are but vain and empty things, they have no solidity in them, O turn my eyes from them. He that will keep his heart with diligence, must have a care of his senses, especially his eyes; for, Qui exteriori oculo negligenter utitur, interiori non injuste caecetur. Gregory in Job. 2. Quicken me in thy Law. Man is quick enough to walk in his own way, 4 He prays for quickening. he can do it without a Teacher; but except God put life, and keep it in his soul, he hath nor knowledge, nor life, nor strength, nor pleasure to walk in the ways of God, and therefore David prays, Quicken me, raise, enliven, refresh, conserve me in life. 5. And here he inserts a Petition for perseverance, Ver. 6 he vowed and promised it in the two first verses; but being conscious to himself, 5 And for perseverance. how unable he was to perform it without God's help, he prays: 1. Establish thy Word unto thy servant: Make good thy Word, give me grace to stand. 2. And his Reason to persuade God to this, is, because he was his servant, and such a servant that was devoted to his fear, wholly dedicated to serve and fear thee. I observe the condition that thou requirest in any servant, Lord then make good thy Word, and establish me. 6. It will be a great reproach in the sight of God at the last day, For not to have persevered, a reproach and is now in the fight of Angels, not to have persevered in the keeping that Law, which is so good, and therefore David having prayed for perseverance, adds, 1. Turn away the reproach which I fear at the last day; Ver. 7 let me not be then shamed. 2. For thy judgements are good. This Reason shows he feared God's rebuke; Man's reproach comes from a corrupt judgement, he condemns where God will absolve, I pass not for it; but I know thy rebuke is always deserved: For thy judgements are good. 7. He concludes, desiring God to look upon his Petitions, Ver. 8 as proceeding from an honest heart. 6 He again prays for grace. 1. Behold I have longed after thy precepts. It appears by these ejaculations, that I desire them seriously. 2. Therefore quicken me in thy righteousness. Increase, conserve me in this spiritual life; false conceptions vanish, and come not to the birth; so the desires of man not quickened, nor conserved by the grace of God: This whole Octonary being a prayer, there needs no other. 6. VAU. THIS Octostich is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Contents. for he vows and promises in it to be thankful. 1. First, He prays for mercy at God's hands, and the Petition being granted, he promiseth to show his thankful heart two ways. 1. By a bold confession of God's Law, and the defence of it before the greatest Adversary. 2. By a holy Conversation toward God in obedience to the Law. The whole Section than consists of two Petitions, and six Promises. 1. Ver. 1 The first Petition is, Let thy mercies come also unto me, O Lord, even thy salvation according to thy Word. He prays for mercy. In his first Petition, he joins these two, mercy and salvation, as the cause and the effect; for the mercy of God ever brings salvation. 2. Which being granted. This being granted, he would be thankful, and shows it by his boldness in confession of God's Name in the presence of the proudest Adversary; he would fear nor malice, nor power of man, when he found God kind and merciful to him. 1. Ver. 2 So shall I have wherewith to answer him that reproacheth me. When thy mercy shall be extended to me, 1 He vows to confess Gods Law. I shall not fear to answer any Adversary, hitting me in the teeth, That I fear God in vain: For I shall give them a short answer, and a true one. 2. That I trust in thy Word; I put my confidence in thee, who canst make good thy promises, because thou art Omnipotent; and wilt, because thou art Merciful. 2. Ver. 3 His second Petition is, Take not the Word of Truth out of my mouth: The Reason; And desires to continue in this resolution. For I have hoped in thy judgements. 1. Take not thy Word of Truth, in which I boast and glory before my Adversaries. 2. Take not this Word out of my mouth, so that I dare not to speak, and profess it openly. 3. Take it not utterly: If for a time I conceal it, yet let it not be always so. 4. For I have hoped in thy judgements: For my hope is in thy fidelity and justice, which thou wilt so execute upon the desiders of thy Word, that I shall have no need to be ashamed, that I have taken thy Word of Truth into my mouth. 3. Ver. 4 And now he gins to show his thankfulness for God's mercy, by his profession of a holy Conversation, 2 To show himself thankful by a holy Conversation in heart, in mind, in word, in deed. 1. In keeping God's Law: So shall I keep thy Law continually, for ever and ever. 2. Ver. 5 In making the right use of his liberty: Deo servire libertas. A liberty there is of the flesh, Serving God, 1. With a free heart. taken up by men, but not given by God; but the liberty that God gives, is, That being freed from our lusts, we serve him with a willing mind, not out of fear, but love; in joy, affection, and with peace of conscience; which David professeth to do in this place: For I seek thy precepts, as a thing much to be desired and loved. 3. Ver. 6 In the service of his tongue: I will speak of thy Testimonies also, even before Kings, 2 Tongue. and will not be ashamed. This is no small thing, especially if we consider, that though no men are more bound to God, than Kings, yet to none is God's Word more ; well, yet even before them, David would speak of God's Testimonies, and not be ashamed to do it. 4. In the service of his affections: Ver. 7 And I will delight myself in thy Commandments, which I have loved. 3 Affections. It is no small progress in Piety to delight in it, and this follows upon our love; for a man will delight in that he loves. This will make that which would be other ways burdensome, a very light load; an easy yoke, and a light burden. 5. In the service of his actions: 4 Actions. My hands also I will lift up to thy Commandments, which I have loved. Ver. 8 The hand is the chief instrument of operation, when David then saith, He would lift up his hands; his meaning is, that he would labour to express Gods Will in his Works. He knew well, that not the heart without the mouth and hand, nor the mouth, nor the hand without the heart would please God, but that these must be conjoined, and that with delight, in the study of true Piety, and therefore he makes profession of all. The Prayer. WHILE we consider, O Omnipotent God, on one side, the absolute perfection of thy Law, and on the other side, our own infirmities and disabilities, we easily perceive, that our obedience must needs be very imperfect, except thou shalt assist us with thy grace, and extraordinary favour. Let then thy mercies come unto us, O Lord, even thy salvation, Ver. 1 according unto thy Word, and so shall we have wherewith to answer our Adversaries, that object unto us our slips and falls; and be bold, Ver. 2 upon the trust we have in thy Word, who canst make good thy Promise, because Thou art Omnipotent; and wilt, because Thou art a Merciful God. O take not thy Word of Truth utterly out of our mouths, Ver. 3 nor let us be so faint-hearted and dismayed, as for ever to conceal thy Word; for we rely upon thy fidelity and justice, being assured, that thou wilt pour down thy judgements upon those that deride thy Truth: Notwithstanding all their opposition, assist us with thy Spirit, Ver. 4 and we will keep thy Law continually, for ever and ever. We seek thy Commandments, free us from the bondage of sin, and the slavery of our lustful affections, that we may walk at liberty, and serve thee with a willing mind, and a loving and quiet soul. For than will we speak of thy Commandments, even before Kings, and not be ashamed. Then will we delight ourselves in thy Commandments, which we have loved. Then will we lift up our hands to thy Commandments, which we have loved, and meditate in thy statutes. Our heart being surprised with delight, we will express it with our tongue, and our tongue shall call to our hands, and set them to work: Heart, tongue and hand shall testify that we are thy servants, and that it is our whole delight to meditate in, and keep thy Commandments in the Name of jesus Christ our Lord. 7. ZAIN. IN this Octostich the Prophet first prays. The Contents. 2. Next shows his constancy to hope and trust in God, notwithstanding some discouragements. 3. Commends the Word of God, showing what effects it wrought in him. 1. 1 He prays. In the first verse, he gins with a prayer, Remember thy Word unto thy servant, in which thou hast caused me to hope. 1. Ver. 1 Remember: Not as if God could forget his Promise, or change his Will, or retract his Word; That God would remember his promise, for two reasons. but God is then said to forget, when he defers to fulfil his promise. Remember then, signifies nothing else, than accomplish and perfect thy promise made unto me thy servant. And though he will fulfil what he hath promised, yet he will be asked to fulfil; and prayer is one, and a chief of those means that draws him to fulfil it. 2. 1 Because his servant. Remember thy promise made to thy servant: Which he useth as an Argument to persuade God to remember his Word; he was his servant, and had in some measure done him sincere service, and so had performed his promise made to God; and therefore desires, that God would remember his promise made to him. It is in vain to desire God to remember his promises made to us, when we make no conscience to perform our promises made to God. 3. 2 For his Words sake. Wherein thou hast caused me to put my trust: This is another, and more forcible Argument to move the Lord to perform his Word: As if he had said, it now stands with the honour of thy Truth to do so; I hope not upon presumption, but it was thou Lord, that hast caused me to hope, and I know the true God can no more beguile me, than fail in his Truth: Hope then I do. 2. Now out of this hope and confidence, he received comfort in his greatest affliction, ver. 2. declined not from God's Law, ver. 3. pitied and lamented the case of Atheistical men, ver. 4. 1. In great afflictions and troubles he was, but this hope kept him fast to God, he despaired not. Ver. 2 1. This made him constant. This is my comfort in my affliction: This, thy Word and Promise, in which thou hast caused me to hope. 2. For thy Word, thy Promise hath quickened me, brought me life and spirit, strength and increase; the comforts of God's Word to an afflicted soul, are far beyond all Philosophical precepts or comforts. 2. Enemies he had, proud men and scoffers, that tempted me to let go my hope, and forsake thy Word. 1. Ver. 3 The proud have had me greatly in derision; which is a shrewd temptation to a generous spirit. 2. Yet have I not declined from thy Law: Thy promise put life and vigour into me. 3. For in my affliction, and their scorns and derisions: 1. Ver. 4 I remembered thy judgements of old, how thou casts down the proud, and exalt'st the humble, And comfortable in his afflictions. giving ample rewards to those that kept thy Law, as to Abraham, Job, etc. and brought'st heavy punishments upon the Transgressor's of it, as the old World, Sodom, Pharaoh, etc. 2. And in those I have comforted myself, believing, quod bonis benè, quod malis malè. 3. His assured hope of reward promised in God's Word, made him to grieve for, and commiserate the cause of those that forsook God's Law wilfully and stubbornly, because they should never be partakers of the Reward God had promised. 1. Horror hath taken hold upon me. Totus homo, contremisco. He was afraid, Ver. 5 and grieved at the sins of the wicked that scorned him, 2 He commiserates the case of the disobedient. because the Law of God was contemned by them; not for the harm they suffered, but for the harm they did thereby unto themselves. 2. For these men were Desertores, Apostates, wicked men that forsook thy Law: And sure many of this Age are guilty of it, though not in words, yet in deeds. 3. Nor his afflictions, nor the derision of profane men, no, 3 Shows the effects God's Word wrought upon him. nor the ill example of Apostates, could any way move him from his hope in God's Promise, constant he was to the Law of God still; and professeth, that though wicked men could find no savour nor sweetness in it, yet to him, that knew how great a Reward was laid up for them that kept it, it was both a sweet and an easy yoke. 1. He was as yet out of his Country, in the house of his Pilgrimage; for God's servants esteem themselves no better, they are but Pilgrims and strangers upon earth. Ver. 6 2. And yet he took such delight in God's Law, that they were his Music and his Song: 1 Delight. Thy statutes have been my songs in the house of my pilgrimage. 3. Yea, which was yet more, not in the daytime only he entertained his thoughts with them, but in the night-season also. I have remembered thy Name, O Lord, in the night, and have kept thy Law. When others snort, are secure, or meditate iniquity on their beds, than I meditate how to keep thy Law. 4. And so he concludes with this comfortable Epiphonema, This I had: 2 Obedience. This Reward from thee, that nor the scoffs of mine enemies, nor mine own afflictions, nor yet the lewd examples of wicked men have removed me from thy Law: And over and above, that the hope I had in thee, hath so comforted my heart, That thy statutes have been my songs in this my Pilgrimage; my meditations in the night-season, and that I have kept thy precepts. The Prayer. O most merciful God, I have not from any other means conceived hope of salvation and deliverance in my afflictions, than from thy most faithful promises; for from them it is, that I must fetch my sole comfort, Ver. 1 if at any time the flesh and humane reason, the Devil, and wicked men do proudly and maliciously insult over me: Remember then thy Word unto thy servant, upon which thou hast caused me to hope. Nany are the troubles of my soul, Ver. 3 but yet I despair not; many are the scoffs and scorns that proud men have cast upon me, from adhering to thee; but yet I have not declined from thy Law, Ver. 2 for thy promises have been my comfort, and thy Word hath quickened me, put life into me, and refreshed me; and lest I should die, and pine away with grief, hath kept me in life. O Lord, I have called to my memory thy most righteous judgements, which from the beginning of the World thou hast used toward just and impious men, Ver. 4 exalting the humble, and casting down the proud; rewarding the good, and bringing heavy judgements upon the wicked; and from this I comforted myself. And yet in this meditation, and the comfort that I received, Ver. 5 I was not so devaid of charity, that I did not lament and commiserate the condition of the lewdest men; a horror, a terrible trembling, even a defection of spirit overwhelmed my soul, even for the wicked. I grieved from the very soul, that they should so carelessly neglect their own salvation, and so maliciously forsake thy Law. They wilfully cast it aside, but I have born so ardent an affection to it, that in the place of my Banishment, Ver. 6 where I lived as a stranger; and in this World, where I live as a Pilgrim, thy statutes have been my hymns and my songs; with these I have eased the troubles and sorrows of my Pilgrimage, as Travellers are used to do; who, to remove the tediousness of their journey, are wont to delight themselves with some delightful song: Ver. 7 Neither have I only in the daytime been busted in the study of thy Law, but even in the night-season I have called to mind thy Name, and examined my heart, how I have honoured it in the day before. Even in the night-season, when men are most apt, Ver. 8 and procline to sin, because of the darkness, and temptations of evil spirits; I then upon the memory of thy Name, have diligently kept thy Law. O Lord, remember me for good, and let me have this reward of my obedience, that nor afflictions, nor derisions move me from my duty, nor yet I be deprived of my hope; but so encouraged and quickened by thy promises, that I may with all diligence seek, and by seeking know; and when I know, keep thy precepts. Grant this for thy Son jesus Christ's sake. 9 ch. IN this Octonary, The Contents. we have David's Protestation, that God is his portion, and his Resolution upon it, David's choice of God for his portion. to keep God's Law; to which, because he was unable of himself, he, 2. Prays for grace. 3. Which being granted, he makes a profession of his Duty, and of a holy life, showing in what it doth consist. 4. And concludes with a prayer. 1. Ver. 1 Thou art my portion, O Lord. Let other men choose as they please, make choice of honours, riches, etc. Here abrenuncio, I renounce them all in comparison of thee; Thou art my portion, my inheritance; Thou sufficient for me, I require no more. 2. Vows himself his servant. And upon it I resolve: Dixi, statui, decrevi; I have said, resolved, Ver. 2 decreed to be an obedient servant: I have said I would keep thy words. And prays God to enable him. 3. But, O Lord, Thou knowest how unable I am to do this without thy grace and help, therefore I entreated thy favour with my whole heart; and I yet entreat it, Be merciful to me according to thy Word. Three helps there are of a godly life; Determination, Supplication, Consideration; and here we meet with all three. 1. Determination; this makes a man begin well: This in the first verse, Dixi, I have said. 2. Supplication; this makes a man to continue well: This in the second verse, I entreated. 3. Consideration; this makes a man when he goes wrong, to come to the way again, which is expressed in the third verse; for David goes on. 4. Ver. 3 I have thought on my ways, and turned my feet unto thy Testimonies: 'Tis not sufficient to pray to God, And is ready to cooperate with grace. except we cooperate with his grace, which co-operation lies in two things; in Aversion from evil, and Conversion to good, without which we can never be sanctified persons, which David here aims at; both he did. 1. Take into consideration his ways; 1 In Aversion from evil. he sought not so much into other men's lives, as into his own; and examined his actions, whether they were conformable to the Law of God or no; and where he found them irregular, left them out of question. 2. But he stayed not there; 2 Conversion to good, which he declares. for he conformed his life to the Law and Will of God, which was the only right way: I turned my feet unto thy Testimonies. 5. And this his care of Sanctification, is declared many ways. Ver. 4 1. By his readiness and zeal in it, he delayed not: I made haste, 1 By his zeal. and delayed not to keep thy Commandments. 2. By his magnanimity and constancy, notwithstanding all opposition: 2 Constancy. The bands of the wicked have rob me, and plundered me for keeping thy Law; but for all that, I have not forgotten thy Law. 3. By his fervour about it; he would omit no time to perform his duty, 3 Fervour. no not the night; he would abate rather of his rest and sleep, than be defective in this necessary. At midnight will I rise to give thanks unto thee, because of thy righteous judgements. He would observe his Vigils, and his night's Psalmody. 4. And he would have a care of his company. Qui cum claudo habitat, 4 His company claudicare discet: And therefore avoiding the society of lewd men, I am a companion of all them that fear thee, and of them that keep thy precepts. 6. And lastly, he concludes with an Acclamation and Petition. 1. The earth, O Lord, is full of thy mercies: Not a Creature, Ver. 8 but is partaker of thy goodness one way or other; Concludes with a prayer for mercy and instruction. let me then have my share in it, and in this especially, that I may know and obey thy Will; for, 2. Teach me thy statutes. I account it the greatest misery not to know thy Law, let thy mercy remove this misery from me; for this is that one thing I desire, of this I am ambitious, because I account thee my portion. The Prayer. O Lord, whereas the men of this World, choose their parts and inheritances in, and of the earth, I despising these transitory good things, Ver. 1 have made choice of thee for my portion, whom I alone desire, and in whom I know all good things are reposed; and in order to the possessing of thee, I have said, I have decreed, and am fully resolved, that I would keep thy words: But, O merciful God, I know, that without thy gracious assistance, Ver. 2 all my resolutions will be frustrate, therefore I entreat thy favour with my whole heart, be merciful unto me according to thy Word, in which thou hast promised to be present with those who study to please thee, and call upon thee. Give me grace, O Lord, seriously to think upon, and consider all my ways, Ver. 3 and to cooperate with thy grace; and by a diligent examination, where I find them irregular, and no way consonant to thy Will, to conform them to thy Word, and to turn my feet unto thy Testimonies; yea, and to do this cheerfully, without murmuring; and readily, without delaying; Ver. 4 being neither deterred by the difficulty of the work, nor yet affrighted through fear of those who persecute just men, and just works: Ver. 5 Though the bands of wicked men shall rob and plunder me for continuing in that which is good, yet let me be content to leave all, and follow thee; never suffer either dangers or losses so far to prevail over me, that I forget thy Law. To this make me obedient in the day, to this in the night-season, Ver. 6 and to spare some hours from my stéep, and meditate, and give thanks to thee for thy righteous judgements, being fully persuaded, that thou dost moderate all things with a just hand, and art a just judge, even in those things which I suffer. Lord, Ver. 7 forsaking the conspiracies and societies of rebellious men, I desire to be a Companion of those that fear thee, and of them that keep thy precepts. Thou art a merciful God, Ver. 8 and the earth is full of thy mercy, I humbly then beg of thee this mercy, that by thy Spirit, Thou wouldst teach me thy statutes; that in all things I may know what I am to do, and by the power and persuasion of the same Spirit, I may be ready to do it, to the honour of thy holy Name, through jesus Christ our Lord. Amen. 9 TETH. IN this Octonary, The Contents David. being delivered from some Affliction: 1. Shows how graciously God dealt with him, both in bringing him into it, and out of it. 2. Then he prays to God for a right judgement and knowledge. 3. And expresseth his love to Gods Law. 1. Ver. 1 In this verse David gives thanks for a mercy received, and acknowledgeth it. 1. David acknowledgeth God's favour in performance of his Word to him. Thou hast dealt graciously with thy servant: Graciously in afflicting him, and graciously in delivering him. 2. According to thy Word. Natural men will not believe, that what God hath said shall come to pass, with them, the Vision is but wind; but godly men find, and confess every syllable true, and that it shall take effect; of which David had experience. 2. Ver. 2 In the next he prays, and adds the Reason, Teach me good judgement and knowledge, Prays to be taught by God. for I have believed thy Commandments. 1. Teach me a good judgement: For there is a judgement that is not good, especially in this point that David now speaks of, viz. why Gods servants should be under the Cross; for the World judges them for this miserable, and so any man would think, till he goes into the Sanctuary of God; for than he shall judge aright, and know the end why God suffers them to be afflicted; David then desires that God would teach him a good judgement in this case. 2. He asks for science and knowledge, that he may understand the mysteries of God's Law; he began to understand somewhat, but he desires to know more; he would have Tob Tagnam, the goodness of taste, a true sense and feeling of what he knew, as much as was allotted to this life; for here at most we know but in part. 3. Protesteth his faith in God. His Reason is; For I have believed thy Commandments. David brings the Reason of his Petitions sometimes from the Attributes in God, his Mercy, Power, Goodness, etc. Sometime from himself, as from his own love, his fear, his faith in God, as here, I believe in thee. It is not sufficient to ask of God in consideration what he is, but we must inquire what we are: For though he be good and gracious, etc. yet what is that to us, if we believe not in him, love him not, fear him not. 4. Observe how David asks here, first for a good judgement, then for knowledge; for knowledge, without a good judgement, doth much mischief; knowledge puffs up: 'Tis the same that St. Paul asks for the Philippians, cap. 1.9. 3. And having obtained by prayer a good judgement, Ver. 3 he judgeth rightly of his afflictions, acknowledging that God's chastisements had made him more godly and humble; for, He judgeth rightly of his afflictions. 1. Before I was afflicted, I went wrong: Prosperity is the mother of Error. 2. But now I have kept thy Word. Schola Crucis, Schola Lucis: The Rod on his back made him wiser; God then had graciously dealt with him, to afflict him; bad men are the worse for afflictions, the good better; and this sanctifies afflictions to them. 3. Upon which he acknowledgeth again what he said in the first verse, Thou hast dealt graciously; in this thou art good and gracious, Ver. 4 and repeats in effect his Petition, Teach me thy statutes; which is all one, Which proceeded from wicked men. These, with teach me knowledge. 4. Now, a great part of his affliction proceeded from wicked men that were his enemies, and oppugned him in his ways and service of God, in which yet he was constant; these he describes in the two next verses. 1. That they were proud men, the proud. It is not without cause, Ver. 5 that they are called proud; 1 Proud. for pride is the mother of all Rebellion against God and man; Grace ever works Humility; Pride, Contempt, Treason, etc. 2. How they warred against David, it was with a lie. 2 Liars. Satan's two Arms by which he wrestles against the godly, are violence and lies; where he cannot, or dare not use violence, there he will be sure not to fail to fight with lies. 3. How they trimmed up their lies: Concinnarunt mendacia, Tremell. 3 Hypocrites. Their lies were trimmed up with the cover of Truth to make them more plausible; their unrighteous deal were covered over with appearances of righteousness. 4. But I will keep thy precepts with my whole heart. David's armour against them. He would not fight against the wicked with their own Weapon, rendering a lie for a lie, or rebuke for rebuke; but he takes himself to the Truth of God's Word, and obedience to him. Ver. 6 5. Their he art is as fat as grease: Either, 1. Because they abounded in worldly wealth, 4 Obdurate in prosperity. which is well signified by grease. 2. Because they were senseless of their condition: For the fat of all Creatures is the least sensitive; Needles thrust into it will not be felt. 3. But I delight in thy Law. 5. But the condition of godly men is other; the godly are not proud, Good men are tenderhearted they are humble; afflictions make the ungodly rage, storm, and blaspheme; good men kiss the Rod, and are ready to say with David; for their heart is not senseless, as fat as grease; but they are tenderhearted, they melt at every blow God gives them, and say, 1. It is good for me that I have been afflicted: Before I was proud, Make a right use of afflictions. now humble; before stubborn and disobedient, but now soft-hearted and obedient. 2. That I might learn thy statutes: Learn them not by Rote, but by experience; learn to keep them better, lest I be whipped again; learn to be more wise, godly, religious, when the trouble is gone; and this is a sanctified Cross. 3. And by this also I might learn to put an higher price and value upon God's Commands, than hitherto I have done, to which no earthly treasure is comparable: The Law of thy mouth is better unto me, than thousands of gold and silver: For by keeping of thy Law I shall obtain eternal life, His estimate of Gods Law. which gold and silver cannot purchase. The Prayer. O Most gracious God, though thou hast brought upon us many troubles, and afflicted us with heavy judgements, Ver. 1 yet in this thou hast dealt graciously with thy servants, and even according to thy Word, that we have been bettered by thy judgements, and found comfort in the midst of our sorrows. O Lord, Thou art good in thyself, and dost good to thy servants in all that thou bringest upon them; and we must needs confess, that even those things we suffer, have been good unto us by thy mercy; for before we were afflicted, we went astray: But now being put in mind of our sins, the causes of our afflictions, we have been more attended and diligent to keep thy Law. It is good for us then that we have been afflicted, that we might learn thy statutes. Go on then gracious God, not to afflict, but still to teach us, and by thy chastisèments to make us wiser, teach us good judgement and knowledge, let us judge aright of thy judgements, and our own deserts; and let this thy Discipline make us know our duty, and perform our duty better ever hereafter, both to thee, and our Neighbour; make us by these to love thee, to fear thee, and to believe thy Word, That thou art a jealous God, that will visit the iniquity of the fathers upon the children, to the third and fourth Generation of them that hate thee, and show mercy unto thousands in them that love thee, and keep thy Commandments. And yet in these we cannot but complain unto thee of those injuries we suffer from the hands of proud and rebellious men. Ver. 5 Thou, Lord, art just, in letting them in upon us; but they most unjust and malicious, in the execution of thy wrath. Pride hath been the cause of their rebellion, and a continued pack of lies, the means they have used to bring their Treason to pass; these they forged against us, and spun with so fine a thread, and dressed up in so handsome a way, that they have been taken for Truth, and by that colour deceived the simple to our ruin, under a pretence of Piety, justice, Liberty, and Reformation, they have brought upon us this horrid confusion: And in this they still go on, in this they proceed; for their heart is swollen with pride, and fattened with success and riches, they are not sensible of thy judgements, nor fear thy wrath; Their heart is as fat as grease; and there is nothing, but some heavy judgement from thy hand that can melt it: O Lord, abate their pride, assuage their malice, and confound them in their lies. And confirm thy people in the Truth, that being no way withdrawn by their delusions, nor affrighted with their malice, they may be constant, and live in thy fear, Ver. 8 and delight in thy Law, and keep thy Commandments with their whole heart. O let the Law of thy mouth be more dear and better unto them, than thousands of gold and silver. These cannot redéem a soul from hell, or from the grave; but the observation of thy Law will deliver from eternal death, and bring a man to that life which is everlasting, through the merits of jesus Christ our Lord. 10. JOD. IN this Section, The Contents. 1. He prays for understanding. And persuades it, because his creature David. prays for understanding, comfort, mercy. 2. And useth many Arguments to persuade God unto it. 1. In the first verse, he petitions for understanding, and labours to persuade God unto it, because he was his Creature, made and fashioned by him. 1. Thy hands have made me, and fashioned me; I am thy workmanship. Ver. 1 Thy Power, thy Wisdom (which are as it were Gods two hands) made me, when I was not; made me a living soul, and fashioned all my joints, bones, ligatures, sinews, tendons, muscles, etc. in my mother's womb. 2. Therefore give me understanding: He means not the intellectual faculty, for that every man hath; but an understanding heart, a divine light, that my mind may perfectly know, learn, approve, love thy Will. 3. Give me understanding, that I may learn thy Commandments; learn the sense, and love the meaning, and practice what he learned. 2. His next Argument to persuade God to this, is, Because others better for it. the benefit that thereby would redound to others, that he ordering his life according to that understanding that God should give him, others would thereby be edified, and bettered in their lives by his example; for there is such a communion and fellowship betwixt the members of Christ's Body, that they mourn, and rejoice together; the grace given to one, is a joy to the rest. They that fear thee, will be glad when they see me, Ver. 2 because I have hoped in thy Word. 3. His third Argument is, his ingenious confession, Because his own fault, if deserted. that he himself was in the fault, and not God; if he were at any time deserted and destitute of this divine light. 1. I know, O Lord, that thy judgements are right, Ver. 3 if at any time I be void of grace. 2. And that thou, in faithfulness, in thy justice, hast afflicted me, because I have so deserved, and therefore I complain not of thy justice, but fly to thy mercy, and say. 2. And this is his second Petition, Let, I pray thee, Ver. 4 thy merciful kindness be for my comfort, according to thy Word. 2 He prays for mercy to comfort him. Upon God's promise. He had had experiment of God's justice and equity in afflicting him for not keeping his Law, and therefore to comfort him, he begs mercy; being destitute of grace, he broke the Law, this disheartened him; but if again God would bestow him so much grace, that he might keep it, this would comfort him; which, that God might be moved more readily to bestow, he puts him in mind of his promise, let it be according to thy Word. 2. And for this mercy he was so earnest and fervent, that he prays for it again, Ver. 5 Let thy tender mercies come unto me: But if we mark it, in this verse he seeks for another kind of mercy than he sought before; then he sought for mercy to comfort him in his troubles, now he seeks for mercy to live, and sin no more. 1. Let thy tender mercies come to me, that I may live, To live the life of grace. that I may live the life of grace, which is the ready way to the life of glory, Matth. 19.17. 2. For thy Law is my delight: To live according to thy Will, is that I delight in. 3. A third Petition he puts up, not against, but for his enemies; 3 He prays for his enemies. for shame is often the Corrector of sin; he that is ashamed of what he hath done, will not do it again; and therefore he prays in this Form. 1. Let the proud be ashamed; adding a Reason, Ver. 6 that shows their malice. 2. For they have dealt perversely with me, without cause, no cause at all I gave them; but they have dealt perversely, wittingly, and willingly; not by chance, nor out of ignorance, nor upon inanimadvertence, but on full purpose of heart, they have wronged me, and sought to withdraw me from the right way. 3. But I will meditate in thy precepts. I will be constant in thy Truth still, and persevere in my integrity. Ver. 7 4. 4 And that he may find comfort from the godly. A fourth Petition he yet offers, that however he found trouble and discomfort from the wicked, yet he might comfort from the godly: Let such as fear thee, turn unto me, and those that have known thy Testimonies. God's Church is a Communion of Saints, and to them God hath so distributed his graces, that one stands in need of another; where one doubts, another's light may resolve him; one grieves, another may comfort him; one tempted, another may uphold or restore him. Ver. 8 This company than David would have joined to him, and he to them, for these ends. 5. 5 He prays for grace and sincerity. Lastly, he petitions for that which he had often sought, grace and sincerity, that he may nor in this, nor another life be ashamed to appear before his God. Let my heart be sound in thy statutes, that I be not shamed. Hypocrisy and rottenness of heart, will be the mother of shame; Sincerity and uprightness will make a man bold before God and man. The righteous is as bold as a Lyon. This Section is a continued prayer, and therefore there needs no other. 11. CAPH. IN this Section, The Contents David. first laments, being grieved with some inward anguish. Secondly, Complains to God of his enemies. Thirdly, Expresses his hope and constancy. Fourthly, And prays to God for comfort and grace. 1. David complains of his heavy case. David being in distress, and deferred of help, was sore dejected and cast down, his soul fainted, his eyes failed, and his body pined, withered and shrunk away, ver. 1, 2, 3. He gins in sad words. 1. 1 Within. My soul fainteth for thy salvation. As the body wanting natural helps to refresh it, Ver. 1 becomes faint; so doth the soul, destitute of heavenly comfort, languish. This was David's case. 2. Yet he despairs not. Yet he despairs not: Yet I hope in thy Word. The delaying of thy salvation makes me faint, but the assured hope I have in thy Word and Promise, keeps my heart alive, and strengtheneth me, and comforts me. 3. Ver. 2 My eyes fail for thy Word. 1. My eyes especially, those of my mind are still looking up to Heaven for help, and they are ready to fail, because the help comes not; as the eyes do that long looks after any thing. 2. Saying, When wilt thou comfort me, how long Lord? how long dost thou delay me? when will the comfort come? God delays the prayers of his servants, and his promises, that they should be the fit to receive. 4. Ver. 3 I am become like a bottle in the smoke; That is dried up, extenuated, and worn away to nothing, shrunk into wrinkles, being destitute of the comforts of thy Spirit. 5. Yet do I not forget thy statutes. I mortify my flesh still, and therefore being obedient, 2 From without by enemies I have reason to expect comfort and ease from thee. 2. Ver. 4 This distress he found within, but he had vexation also from without, bitter enemies, And thinks the time long, till God take revenge on them. of which he complains, ask first: 1. How long he should suffer under them? How many are the days of thy servant? How long shall this affliction endure? when shall the days of this tentation and misery be at an end, this persecution be over? 2. When wilt thou execute judgement, he means temporal punishments, on them that persecute me? O let me not die comfortless, but let me see, that thou art a God of judgement, and men behold, that there is a reward for the righteous. 3. And in the next verse he describes them from their qualities. Vers. 5 1. They were proud. Men that would endure no yoke of God, Who are, 1. Proud. of man. 2. Subtle. They digged pits. For their advantage, 2 Subtle. submit to any base office, crouch and bow, Psa. 104.10. Absalon abased himself. 3. Impious men, for the courses they took against him, 3 Impious. were not according to God's Word, They digged pits for me, which were not after thy Law. 'Tis some comfort yet, that we have those men our enemies, that are enemies to God, and whose actions are displeasing to him. 4. For they are contrary to thy Law. For all thy Commandments are true, nay truth itself, and they a false generation. 5. And yet these are the men that persecute me, He prays for seasonable help. but they do it wrongfully. 6. Therefore, O Lord, help me. Help me against their treachery. 7. And it is but time. For their malicious cruelty is unsatiable, they have not only troubled me, but had almost consumed me upon earth. 8. The comfort yet is, that it is not done, because I forsook not thy precepts. 3. He shuts up all with a Petition that he makes often in this Psalm. 3 He petitions for strength. 1. Quicken me. And it may seem strange, that so often he should acknowledge himself, as it were, a dead man, and desire God to put life into him. But to a child of God every desertion and decay of strength, seems a death, so desirous they are to live to God, that when they fail in it, and are dismabled, they account themselves, as it were, dead, and pray the Lord for life. Quicken me. And promiseth obedience. 2. Quicken me after thy lovingkindness, he opposeth God's kindness to his enemy's malice, and it is comfortable, I am troubled with their malice for thy sake; and therefore I crave to be refreshed by thy kindness. In that there is comfort enough, Psa. 52.1. 3. So shall I keep the Testimonies of thy mouth. So, that is, quickened by thee, for otherwise there was in him no strength to obey, no more than a dead man doth the actions of a natural life. The Prayer. O Merciful God, while that help and salvation, Vers. 1 which we alone expect from thee, is delayed and withheld from us, our very souls have fainted within us. To thee we look day and night, and our eyes are bend toward heaven in expectation of thy promises. O Lord, when wilt thou comfort us? Our body languisheth, our skin is furrowed into wrinkles, no bottle in the smoke is more dried up, than is our flesh, while we look and long for help from thy hand. Proud men, the sons of Belial, that have shaked off the yoke, have digged pits for our life. They wrongfully persecute us; They have almost consumed us upon the earth. O Lord, how many are the days of thy servants? How long shall this affliction endure? when shall the days of this tentation and misery be at an end? when wilt thou execute judgement on them that persecute us? Help us, O Lord, for we hope in thy Word; arise and deliver us, for we have not forgotten, nor yet will forsake thy Statutes. This we have resolved on, Vers. 3.7. this we have decreed, but to perform this resolution of ourselves we are not able, no more than a dead man is to execute the actions of the living. Quicken us then with thy Grace according to thy lovingkindness, and infiniteness of thy mercy, and so will we keep thy Testimonies, which thou hast made known unto us by thine own finger, and left unto us by the mouth of thy own Son, jesus Christ our Lord. 12. LAMECH. THIS Octonary is an Encomium of the Word of God, The Contents. and of the perfection thereof, which he commends from the immutability and constancy thereof. 2. Then from the comfort he received from it in his trouble. 1. God's Word immutable, both. In the three first verses the Prophet shows, That God's Word is immutable, by an instance in the creatures. 1. Ver. 1 In the Heavens: For ever, O Lord, thy Word is settled in Heaven: For the Heavens were made by his Word, In heaven and earth. and continue in the same frame, they were made by his Word to this day. 2. In the Earth: Whose foundations are yet . Thy faithfulness is unto all Generations, Ver. 2 Thou hast established the earth, and it abideth. 3. Ver. 3 They, Heaven and Earth both continue this day according to thy Ordinance. 4. The Reason is, For all things serve thee. Thy creatures they are, and thou their Lord Creator, they then must be at thy Beck and Command. 2. 2 It brought him comfort in his trouble. Next he shows the excellent perfection of God's Word, by a rare effect it had upon himself, it gave him comfort, and kept him from despair in his trouble, he collected it from the former instances; thus, if the Word of God sustained the Heaven and the Earth, he saw no reason but it might also sustain him, and so leaning upon it, he was delighted in it, and that delight held him up, he knew it would be an Anchor of hope that would not fail him. Unless thy Law had been my delight, Ver. 4 I should have perished in my trouble. This he knew he could not do, because God had promised him the contrary; no such comfort in trouble, as God's Word and Promise; this will abide, when other fails. 3. Upon this comfort, he vows. Upon which joy and comfort, first, he makes a promise of thankfulness; he had found life in God's Word, and he resolves never to forget it. 1. Ver. 5 I will never forget thy precepts; that men forget them, is, because they find no heart in them. 2. 1 Never to let it slip out of his memory. His Reason is, For with them thou hast quickened me. He saith not, the Word quickened him, but God by his Word: For the Word quickens not, till God's Spirit come to it; Vitam gratiae augendo, & vitam gloria promittendo. 2. 2 To be God's servant. Then next he devotes himself to be God's servant, for the present, and for ever. 1. Ver. 6 I am thine: And I do, and will serve no other Lord, no base pleasure, no profit, nor the World, nor the flesh, nor the Devil; and therefore I can with a good conscience ask, 2. O save me. It is for a Lord to protect, and save his servant. 3. And that I am thine, is evident in this, that I am ready to do thy Will: For I have sought thy precepts. I am thine, because I sought nothing but that which is thine, and how I might please thee. O how few can say this, and upon this account cry to God, O save me. 4. Which to do, David had very great reason at this time; This he had reason to do, having many enemies, and those: for he had bitter enemies, from whom he could not be safe, except God saved him; two things he notes in them. 1. Diligence: To wicked have waited for me, waited for an opportunity. 2. Cruelty: Waited to destroy me. Their malice was so great, Ver. 7 that no less would satisfy them. 1 Diligent in mischief. 3. And here now in such an extremity, 2 Cruel. Amidst which Gods promise sustained him. the comfort of God's Word is very seasonable, the consideration of that is able to stay a fainting soul, Psal. 124. with which David comforts himself here: But I will consider thy Testimonies; that thou hast testified that thou art able, and wilt deliver those that trust to thy Word, Dan. 6.16. & 22. 5. He hath showed the perfection of God's Word, in establishing and upholding the frame of the World. 2. And then the excellency thereof, in bringing joy, comfort, help to an afflicted soul; but in the close of this Section, he compares it with all other things, which we esteem as excellent and perfect, be they Riches, Honours, Sceptres, Crowns, Kingdoms, etc. among which, the Word of God hath still the pre-eminence; they fail, but God's Word endures. 1. I have seen an end of all perfection. Ver. 8 Jonah 's Gourd is smitten with a worm; the golden head had feet of clay, etc. 3 The pre-eminence of God's Word. the fairest day is entered at night. 2. But thy Commandment is exceeding broad: Exceeding broad indeed; for in it are contained all other National and Municipal Laws, they being nothing else, if just, but extracts of it; or exceeding broad, because all Laws of a good life, and the rewards of those that keep the Law; and on the contrary, the prohibitions of all vices, and the punishments of Transgressor's are contained in it: Or, exceeding broad, because it is the Commandment of love, which extends to God, Angels, men, enemies: Or, exceeding broad, which is nearer David's purpose, because it extends to, and refresheth all that are in distress and affliction, it abides by them in tentations while they live, and forsakes them not in their death, but conveys them into their grave in peace, and the comfort of it abides with them for ever when they are dissolved. The Prayer. O Omnipotent God, Thou hast given us assurance of thy Faithfulness and Truth in the performance of thy Word and Promise made unto thy servants, even by that constant order and continuance which we behold in thy creatures: For why is it, that those orbs above have been so long-lived? why are they not corrupted? why do they continue in that excellent beauty, Ver. 1 and perpetual motion? but that thy Word is settled in Heaven. Why is it, that the foundations of earth do not decay and shake? Ver. 2 but that thy faithfulness is to all generations; they continue this day according to thy Ordinance; for they are thy creatures, Thou their Lord, Ver. 3 and they must serve and do their homage to thee. We alone are thy disobedient creatures, and for this thou bringest us justly into trouble, and under these we should have fainted, and utterly perished, had it not been from the comforts that we receive from thy Word, Ver. 4 it delights our souls, and confirms our hearts even in the extremities of our sorrows, when we find in it thy Word, many gracious promises made unto thy servants. I will never therefore forget thy precepts, for with them thou hast quickened me. Ver. 5 I was ready even to expire and die, till I meditated on, and called to mind thy Law, which by the power of thy Spirit hath increased grace in me, and by the promise of glory brought me again to life: Ver. 6 For which promise I am thine, and I vow myself to be thine; I will no more be a servant to the Devil, the World, and the flesh, I renounce them all, I forsake them, and betake myself wholly to thy service. And since I have given myself wholly unto thee, let me be thy care, Ver. 7 O save me, save me, O my God; for I am environed with malicious and cruel enemies, whom nothing can satisfy but my blood; they are diligent, and wait for an opportunity to destroy me, and take away my life; but thou, O Lord, hast testified, that thou wilt deliver those that trust in thee, and therefore I will consider in my troubles these thy testimonies. I see an end of all perfection, Riches, Honours, Crowns, Kings, Friends fade and fail, Ver. 8 and are but miserable comforters, but thy Commandment is exceeding broad, it extends to, and refresheth all that are in affliction, it abides by them in tentations while they live, and forsakes them not in their death; in life and death therefore I will adhere to this: Take not then the comfort of thy Word out of my mouth while I live, and never let it leave me, till it hath brought me to eternal happiness, through jesus Christ my Lord and Saviour. Amen. 13. MEM. DAVID in this Section shows his great affection to the Law of God. The Contents. David's affection to God's Word. 2. And the many benefits and fruits he reaped from it. 1. His affection is declared in the first verse, which he pathetically expresseth. 1. Ver. 1 O how I love thy Law; wherein he calls God himself to be Judge of his love, witnessing thereby, that it was no counterfeit love, but complete and sincere. 2. And he proves that which he says. The nature of true love is, to converse with, and think on the thing beloved, and it useth all means to obtain it: So David here proves his love to God, by the love he bears to his Law, and his love to his Word, by the thoughts he had on it: All the day long is my meditation in it. I think, speak, or do little else all the day. 2. 2 The Encomium of it first. And now he enters upon his Encomium, or praise of God's Word, from the admirable effects that it might have in them who will meditate in it, of which he makes himself the instance. This he amplifies, by comparing himself with three kinds of men, his Enemies, his Teachers, the Ancients, than all which he grew wiser by this meditation. 1. Ver. 2 Thou through thy Commandments hast made me wiser than mine enemies. The Law of God being well thought on, 1 It made him wiser than his enemies. teacheth a man what, how, where, and when to speak, or to be silent, to act, or desist; which wisdom David's enemies wanted; he was then wiser than they. A great controversy there is, who is the wise man, the godly man, or the Machivilian; Gods Word will easily decide it. 2. His Reason, why he was wiser, is: For they are ever with me, thy Commandments always by me, and at hand to be my Counsellors. Again, Ver. 3 secondly, I have more understanding than all my Teachers; for thy Testimonies are my meditation: 2 Than his Teachers. Which though it may seem to be arrogantly spoken, yet it is not; for it is no new thing for him that was sometimes a Scholar, to outgo and excel his Master; yea, and there be many that will take upon them to be Masters to teach others, that which they never learned themselves. It is of practical knowledge David speaks, and in this it was no hard thing to exceed his Teachers. And yet again thirdly, I understand more than the Ancients. Ver. 4 He means not Adam, Noah, Abraham, etc. or any of those Ancient Worthies; 3 Than the Ancients. but those old men with whom he lived, who were but grandaevi pueri, being grown in years, but not in knowledge and piety: He was wiser than their grey hairs, because he kept God's precepts, meditated in them, and daily practised them. 3. Another Encomium he gives to God's Word, is, 2 The second Encomium of God's Word. That it is of power to keep from sin, and for that he gives an instance in himself also. 1. I have refrained my feet. Ver. 5 David's wisdom consisted not in a bare speculation, but in practice, he refrained from evil; It keeps from sin. he took no delight in walking in wicked ways. 2. I have refrained from every evil way. He knows not what it is to resist sin, that resists not every sin; that is, fights not against, and do his utmost endeavour to refrain it, and take heed of it, and subdue it, if possible. 3. And this resistance makes us stronger, and more able to keep God's Word; whereas transgression diminisheth our spiritual light and strength, whence David saith, I have refrained from every evil way, that I might keep thy Word. Which he ascribes to God's grace. Now lest that any man should think that David ascribed this praise of godliness to himself, or that it came from any goodness in him, that he did refrain, he gives all the glory to God in the next verse; protesting, because God did teach and enable him, therefore he declined not. I have not declined, or departed from thy judgements, Ver. 6 for thou hast taught me. 4. A third Encomium of God's Law is, 3 The third Encomium of God's Word. That it brings great pleasure to those that keep it, of which David having experience, cries out, O how sweet are thy words unto my taste, yea, sweeter than honey unto my mouth. Ver. 9 I have a feeling of them, I desire to speak of them to others. From the pleasure it brings to the The words of God written in the heart, are more tasteful and pleasant to the conscience, because they quiet it, than honey can be to the palate. And in the last verse, he proves what he said, 1 Conscience. by two excellent benefits he reaped by it; the one was understanding in his mind, 2 Understanding. the other sanctification of his affections. 1. Through thy precepts I get understanding; I am by them become learned, Ver. 8 wise, prudent; he was of good understanding of himself, 3 Sanctification of the affections. but he prefers this light. 2. Therefore; because I love thy Law, I hate every false way; whether it be a false Religion, or evil manners; his affections were sanctified by it, which begot in him a strong confidence, from which did arise in his soul joy, peace, and tranquillity, which is to be preferred before all treasures and pleasures. The Prayer. O Gracious God, Ver. 1 I want words to express that love which I bear unto thy Law, O how sweet are thy words unto my taste, yea, Ver. 7 they are sweeter than honey unto my mouth; Ver. 1 and this is the reason that those hours of the day which others misspend upon banities and pleasures, Ver. 3 I spend in the meditation of thy Commandments. Ver. 2 Through thy precepts it is, that I get understanding; Ver. 8 by thy Commandments, I am become wiser than my enemies, of more understanding than my Teachers, more prudent than the Ancients, who are full of years, but not of wisdom, because they know not what to practise, or will not practise what they know. Be thou, O Lord, my Master, and perfect thy work, give me more knowledge, Ver. 6 and teach me still, so I shall not departed from thy judgements. Let thy Commandments be ever with me, always in my memory, always in my heart, Ver. 2 and so I shall not only refrain my feet, which I desire, from any one, but from every evil way; Ver. 5 so shall I carry a perfect hatred to every false way. Grant, O Lord, that I may bestow that little remainder of my time I have, to live in virtuous and religious actions to the glory of thy Name, Ver. 8 and the salvation of my own soul by thy mercy, and the merits of my Lord and Saviour, jesus Christ. 14. NUN. IN this Octonary, The Contents. The commendation of God's Word David. gives a commendation of Gods Law. 2. Obliges himself, and resolves to keep it, notwithstanding all opposition. 1. The commendation he gives God's Word, is, That it is a lamp, Ver. 1 and a light. Thy Word is a lamp to my feet, and a light to my ways: For the Law of the flesh and sin, darkens the understanding; that which is the true good, is not discerned from bad, till the Word of God is called for to be the light, to which, if men have an eye, and follow it, they will avoid all precipices, and arrive safely at the determinate end. 2. Of this David was assured, and therefore upon it he makes a protestation, and binds it with an Oath: Ver. 2 I have sworn, Ver. 2 and will perform it, that I will keep thy righteous judgements. 1. I have sworn, David ties himself by oath to keep it 'Tis not sufficient to begin well, except we end well, and David knew our humane frailty, and that we are apt to slip from our Duty, and therefore he binds himself to it by a solemn Oath or Vow, viz. To follow the lamp, or light of God's Word. 2. Which he retracts not. And secondly, It never repent him of it, he did not retract his Vow: I have sworn, and I will perform it. 3. And I will keep; yea, but this was beyond David's power: True, legally it is so; but to cooperate with God's grace, and do his best, it is not; and that is it which Daud vows. 4. I will keep thy righteous judgements; for so they are in themselves, Rules of the greatest equity, and David therefore resolves to keep them. 3. Not would, though discouraged by afflictions. Yea, but calamities, afflictions, and many dangers accompany the profession of Religion, and study of piety; for they that will live godly in Christ Jesus, must suffer persecution, 2 Tim. 3. of this David had experience. 1. Ver. 3 I am afflicted very much, outwardly, inwardly; and yet he was constant, and resolved to keep his Oath and Vow. 2. So that God did enable him He desires that God accept of his vow. And of these two, the inward affliction was the greatest, and therefore he prays, Quicken me, restore my decayed strength, as thou hast promised. This now was a free-will-offering, to swear and vow thus much, proceeded freely from him, and he expects not to merit by it, but desires of God to accept of it. Two things he asks in this verse. 1. Ver. 4 Accept, O Lord, I beseech thee, th● free-will-offerings of my mouth: Let my endeavours, vows, to keep thy Law; my invocation, giving of thanks, confession of my sin, profession of thy Truth, patience under the Cross be accepted by thee. 2. And teach me thy judgements. Without thy help I am not able to perform my vow, give me therefore strength, that I may perform what I have vowed. 4. That I am resolved to keep my vow, and thy Law appears in this, that though for it I am daily in danger of life, yet I forget it not, I erred not from thy precepts. 1. My life is in thy hand: That is, I am exposed to a present danger of life; Ver. 5 a phrase it is borrowed from War, where the Soldier's life is in his hand, And then no dangers shall affright him from his duty. and lies upon the valiant use of his Weapon; for if he be a Coward, and resist not stoutly his enemy, he is like to lose it; so Jeptha is said, Judg. 12.3. & Job 13.14. 1 Sam. 28.21. Ver. 6 2. But yet, though death be always before my eyes, yet do I not forget thy Law. 3. And he shows his danger by another similitude: They have laid snares for me. What they cannot do by force and violence, they seek to do by craft; they seek to take away my life by a snare, as they do that hunt after wild Beasts; both which were verified in Saul that fought against him, and hunted after his life, both by violence and subtlety he would have slain him. 4. Yet I erred not from thy precepts: But he would not lay violent hands on the Lords Anointed, and therefore erred not, 1 Sam. 23. & 26. 5. He kept his resolution, and vows still; Yet constant he was. and now he goes on to show his diligence and constancy in the study of piety, and shows the Reason. 1. Thy Testimonies have I taken as an heritage for ever. Ver. 7 Such is the estimation of the godly, God's Law was his, 1. Heritage. when they compare the Word of God with other things, they account them of no price. The honey, and the honeycomb hath no sweetness; gold and silver are of no worth in comparison of it: No, not all Canaan itself, Israel's heritage, all is but dung to it; they therefore David chose for his inheritance. He had but one Patrimony or Legacy left him, which he esteems and loves beyond all. 2. Yea, and delighted in above all: For they are the rejoicing of my heart. 2 His delight. Riches and wealth bring care and fear, the Word of God joy to a pious soul; for it is the Charter of salvation, sealed and confirmed by God; sealed by the Sacraments, confirmed by the Oath of God, secured and delivered to us by his Spirit, and subscribed by the blood of Christ, all which must upon necessity bring joy of heart. 3. And upon it he concludes, And he therefore adheres to it. That he would be a faithful keeper of this great Treasure, so long as he had a day to live; he would cooperate with God's Spirit. 1. I have applied my heart; or, inclined my heart; that is, when on one part the Law of sin drew me, and on the other part thy Law. I inclined my heart to thy Law, and not to the Law of sin. The counsel of the soul is like a balance; and the mind, which hath the commanding power over the affections, inclines the balance to that which is best. 2. To fulfil and perform. In purpose of heart and resolution, he ever willed and desired it; in performance he might fail, To the end. but never in his intention. 3. Even unto the end. His motions were not taken by starts, he was no Temporizer, whose goodness is like the morning dew; the seed of God's Word was rooted in his heart, and therefore as he begun well, so he would end well. The Prayer. O Gracious God, in the night of this present life I am encompassed with darkness, the Mists of ignorance do darken my understanding, and a thick cloud arising from my affections, Ver. 1 doth bewitch my will, so that I neither know my way, nor can choose that which is good: O let then thy Word be a lamp to my feet, and a light to my path; that I may not wander, stumble, and fall, as it happens to those, who adventure into dark places without a light, without a lantern. And great tentations I have to fall; Ver. 3 for behold, I am afflicted very much, my soul is always in my hand, every day my life is in danger, because I keep thy righteous judgements. Ver. 4 The wicked, for this, are become mine enemies, and what they cannot do by violence, that they labour to do by craft; for they lay snares for me: And yet, O Lord, Thou knowest the sincerity of my heart, nor their force, nor subtlety, have been able to overcome my constancy; yet I do not forget thy Law, yet I do not err from thy Precepts. And that to them my resolution may be the more fixed, Ver. 4 and my constancy the more firm, I have bound myself by oath and promise, I have sworn, and by the help of thy Spirit I will perform it; Ver. 2 tied myself I have by vow, That I keep thy righteous judgements. Accept, O Lord, I beseech thee, the free-will-offerings of my mouth, Ver. 4 those promises of obedience which I have made with a voluntary free heart; and teach me to moderate all my actions by thy rule of equity; these I prefer before gold and silver, these are sweeter unto me than the honey and the honey comb; of these I estéem as my patrimony, and my heritage, they are indeed the joy and rejoicing of my heart; be pleased then, O Lord, to quicken me in them, according to thy Word and Promise; and incline my heart to fulfil thy Statutes, so long as I have a day to live. Let me be nor Hypocrite, nor Temporizer, whose goodness is like the morning dew; but grant that the seed of thy Word may take such deep root in my heart, that it may bring forth fruit to everlasting life, through jesus Christ my Lord. 15. SAMECH. IN this Section, The Contents David,. 1. Declares his hatred to wickedness, his detestation of wicked men. 2. Expresses his love to Gods Law. 3. And prays for the grace of God to sustain him in it, that be may be quickened according to God's promise, nor frustrated of his hope, but persevere unto the end. Lastly, He insults over his enemies, and foretells their destruction. 1. 1 David shows his hatred of wickedness. David shows his dislike to all things contrary to Gods Law. 1. I hate vain inventions: Not only execution of evil, but the invention, even the very beginnings of it. New inventions in his Worship, new glosses and interpretations contrary to the Text, Ver. 1 David hates; not dislikes only, 1 His Reasons. 1 His love to Gods Law. but hates. 2. But thy Law do I love: And because I love thy Law, I hate vain inventions. 2 God a shield to him. 3. And there is great reason I should do so: For thou art my hiding place, and my shield. 1. Ver. 2 My hiding place, That public evils do not reach me. 2. My shield, to keep off blows that are nearly made at me; in both my hope is in thy Word. 2. To God then and his Law he would adhere in all extremities; 2 And to ill men, whom he avoids. but as for all wicked men, he would be sure to sunder from them, he knew he should get no good by their company, and therefore he turns to them, and bids them avaunt. 1. D part from me ye evil doers; for ye are the pests of piety. 2. And your course and mine are contrary; you go one way, and I another; you follow your own inventions, Ver. 3 but I will keep the Commandments of my God. 3. Now David being fully persuaded that he had a peculiar interest in God, He prays that God uphold him in this resolution. turns himself to prayer, and not without reason; for our intentions and resolutions are nothing, except God bless them; and therefore David prays. 1. Uphold me according to thy Word, that I may live, Ver. 4 and let me not be ashamed of my hope. Ver. 5 2. Hold thou me up, and I shall be safe, and I will have respect to thy statutes continually. There is in God's children an instability of love and obedience, apt they are to cool and fall; necessary than it is, that they pray with David, that God uphold them in life, He did well in hating them, by God's example. that they being conjoined to him in love, to hold them up when they slip and stumble, that they fall not. 4. And that he did well in hating wicked men, he now proves it, Ver. 6 in that therein he followed the example of God, in which he could not choose but do well. 1. Thou, saith he, hast trodden down, trampled under thy feet, as vile creatures, all that err from thy statutes. 2. For their deceit is falsehood: They deceive themselves in their wickedness; for either they conceive, that they need nor be subject to the Law of God, or that they look for a good in sin, which sin promiseth, but they shall never find; or else they flatter themselves with a vain hope to escape God's judgement, which yet at last shall certainly overtake them. 3. This last is certain, and David in the next verse expresseth so much: Ver. 7 Thou hast taken away all the wicked of the earth, as dross; for no better they are in God's account; they esteem Gods children for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but they are so, and for such shall be dealt with, and scoured away. 4. Therefore I love thy Testimonies; therefore, that I may avoid this judgement. 5. How by the judgements of God, he profited in the love of his Testimonies, he showed in the end of the former verse; in this he shows how he profited in his fear. My flesh trembleth for fear of thee, and I am afraid of thy judgements. Ver. 8 Happy is he, that by other men's harms, learns to be wise and godly. A ●on, Whom he fears when he sees a Slave whipped, may learn not to offend his father. The beginning of wisdom, is the fear of the Lord; and we are to work out our salvation with fear and trembling. Our love in this life is imperfect, and therefore it may, nay, must consist with fear; nay, which is more, the love of God will never be kept in our hearts, but by the fear of God; and therefore this verse is read, Confige timore tuo carnes meas. Fasten, as with Nails, my lustful affections to the Cross of Christ, that they have no liberty to move, to go lose, and wander where they please, Gal. 5.24. 'Tis then, as if David had said, because I have begun to be afraid of thy judgements that bring heavy punishments on wicked men, therefore I desire to be established in this holy and filial fear, and never to be severed from it. Overmuch familiarity breeds contempt; a true conception of God's Justice and Majesty begets Reverence. The Prayer. O most holy God, Ver. 1 and merciful Father, it is not unknown to thee, how I love thy Law; thy eyes that seest the very secrets of the heart, are conscious, that my flesh trembleth for fear of thee, and that I am afraid of thy judgements. When I behold, how thou hast trodden down all that err from thy statutes; how thou puttest away all the wicked of the earth like dross; my heart in ●he midst of my body is become like melting wax, which every moment presents unto me my sin, and what I have deserved. Let their sufferings be my instructions, and thy wrath executed on them, be an admonition to me ever hereafter, to love, to keep thy Testimonies. Lord, I desire to be established in this holy and filial fear, and to work out my salvation with fear and trembling. Which, that I may bring to good effect, Lord, up●old me according to thy Word, that I may live the life of grace. I hope in thy Word, let me not be ashamed of my hope. Thou art my God, and I will keep thy Commandments; hold thou me up, and I shall be safe; stay me in all tentations, that I fall not; hid me under the shadow of thy wings, and be my shield, to keep off those blows which Satan makes at me, either by himself, or his instruments; these press ●ard upon me, to invegle me to a false Worship, and to join with them in their new coined inventions; Ver. 1 but I hate all vain thoughts: Depart from me ye evil doers, for I will keep the Commandments of my God. By thy grace I stand, and by thy grace I am what I am; O let thy grace continue with me, and accompany me through all the changes and chances of this mortal life, till it hath brought me to rest in the bosom of my Lord and Saviour, jesus Christ. Amen. 16. AIN. DAVID in this Octonary, The Contents. David professeth his integrity. having made, 1. Profession of his Integrity. 2. Prays for protection against his enemies. 3. And also for grace to know his way upon earth, and follow it. 1. He gins with a profession of his Integrity, where we may not think that he is justifying himself before God, but only declaring how unjustly he was oppressed by men: Defensio est, non arrogantia. 1. Ver. 1 I have done judgement and justice. Judgement is the effect of justice, and by the exact Rule of Justice, And prays that God leave him not to his enemies. David had so proceeded in judging the people, that he had given to every one his own, and yet he could not live free from the calumnies and slanders of wicked men, and therefore he prays. 2. Ver. 2 Leave me not to my Oppressors: And his Petition hath equity in it; for 'tis but equal, that he who had been so just to others, should have justice done him: And by it, we may learn to commend a just cause to God, if we look for his assistance. Now in this Petition David proceeds, and useth many other Arguments to persuade it. 1. Be surety, or undertake for thy servant for good. My enemies suspect me of injustice and violence, but do thou interpose, and be surety for me, that it is not true; neither that ever they shall find any such dealing at my hand; or answer for me, when I am not by, for what they lay to my charge. 2. Let not the proud oppress me. His condition is miserable, Ver. 3 that falls into the hands of proud men; for their insultations are unsufferable, and they merciless, such he fears, and prays against them. 3. And this he doth in an ardent manner, and the reason is, because he saw he was destitute of all humane help, it was Gods help that only could secure him, which he expected, and almost fainted in the expectation of it. 1. My eyes fail. The eyes of faith, and whole intention of my soul are fixed on thee, and they are ready to fail, while thy help comes not. 2. My eyes fail for thy salvation: Not only that which is temporal, in the deliverance from mine enemies, though I vehemently desire that too; but for that salvation of God's people mentioned, Psal. 106.4. & 4.6. 3. For the Word of thy righteousness. The ground that I wait for thy salvation, is thy Promise, thy righteous Word passed to me. 4. And he proceeds in this prayer, and desires God to deal with him, But deal with him as an honest servant. as with an honest servant; not which did his Will, but yet desired to do it; and was displeased with himself, and sorrowful when he did it not; he pleads not me●●, but mercy. 1. O deal with thy servant according to thy mercy. Ver. 4 2. And teach me thy statutes, which he often asks, and is then obtained, when God infuseth so much love into our hearts, that we know, and do his Will; for knowledge without charity puffs up, but edifies not. 5. He asks the same again, renews his Petition with a Reason, and this frequent Petition of the same thing, shows his ardent desire to obtain it. I am no stranger unto thee, but a domestic servant, and therefore bound to obey thy Commands; let me want no grace that may enable me to serve thee. Ver. 5 I am thy servant, give me understanding, that I may know thy Testimonies. It is a gift of thy donation only. 6. And now he enters his complaint, and useth that as a new Argument, He complains of the ungodly, that destroyed Gods Law. that God hear him. 1. It is time for thee Lord to work; to do judgement against the wicked. To us, there is a time when God seems not to work, in that he executes not his wrath against the wicked, Ver. 6 in such a time it is no sin to pray with David, That God would arise and work; for a time it is, when his Church is in a public trouble; the sins of the Amorites full, and his people brought low. 2. For they have destroyed thy Law: Not only broken it, disgraced; but cast it aside, and destroyed it. A time than it is to work, and execute now; made it void. 7. Which David was zealous to preserve. But their malice and endeavours were not so great to evacuate and destroy God's Law, as David's zeal and affection was bend, and inflamed for the preservation of it, which he useth as another Argument, that God would not leave him in the hand of his Oppressors, ver. 1. Therefore I love. 1. Therefore. David was no Temporizer in Religion, Ver. 7 whose affections toward God's Word depended upon times and persons; but his love appears in this, That when his enemies fought to destroy it, than he loves it. They endeavour to make void, therefore I love thy Law. 2. I love thy Law. He saith not he fulfilled it, but only he loved it; it is a good progress in godliness, when we come thus far, that we can say with David, I love thy Law. 3. And shows his love to it. And that he might show the greatness of his affection, he mentions those things which are most loved; gold, fine gold, or jewels; to which his love was not so great, as to God's Commandments. I love thy Commandments above gold, yea, above fine gold. And he insists upon this point, his love to Gods Law. What, would they make it void, and cast it aside? This makes me the more esteem it, and judge that there is the more excellency in it. Ver. 8 It must needs be good, which wicked men set light by. Two things I find in me arising from hence, which are quite contrary, an esteem and hatred, but yet of contrary objects. 1. And his estimate of it. Therefore I esteem all thy precepts, concerning all things, to be right. He had an high estimate of God's precepts, he thought them just in all things; just, because they prescribe nothing but that which is exactly just; and just, because they bring a just punishment on the Transgressor's, and a reward to the righteous. 2. Therefore I hate every false way: Nor one way, but every way of sin, and the flesh; many they are, but he hates them all; and his hatred arose out of the justice and equity he perceived to be in God's Law, therefore I hate. The Prayer. O Most Omnipotent God, I can no way excuse myself before thy Tribunal for my manifold breaches of thy Law: For I have sinned against Heaven, and against thee, and am not worthy to be called thy son; but to man I have done no harm, Ver. 1 I have always born such a love to justice, that I have done that which is just and equal. Thus with a good conscience I can profess before thee, and therefore I beseech thee, leave me not in the hands of those who continually calumniate me, and seek to oppress me. Thou knowest, O Lord, Ver. 2 how they detract from me, and invent lies against me, when I am no by; do thou then interpose in my behalf, undertake to answer for me, and suffer not the proud Transgressor's of thy Law, to bring upon me that force and injury which they have endeavoured. That salvation which I expect, is from thee, Ver. 3 and my eyes have even failed for the vehemency of my desire to obtain it, Thy promise, thy righteous Word is passed unto me; deal therefore with thy servant, according to thy great mercy in making this promise; free me from these present evils, and infuse also so much love and charity into my heart, that I may learn what thou teachest; Ver. 4 and practice what I learn, and edify others in thy statutes by my practice. I am no stranger unto thee, but thy bomestique servant; and I have addicted myself to thy service, by a firm purpose of heart, let me not want that grace that may enable me to do my duty; give me then understanding, Ver. 5 that I may know thy Testimonies; for I shall never be able to do that which I know not. It is time, O Lord, to work; thy Church is oppressed, thy people are brought very low, the sins of the Amalekites are at the full; their impiety is grawn to that height. Ver. 6 That they have not only broken, but contemned; nor only cantemned, butanede vow, and by their practice, destroyed thy Law; they are not only my enemies, and seek to oppress me, but are thy enemies, and labour to evacuale thy Truth. It is now then a time to show thyself; Arise, O Lord, and take a Just revenge upon them, for this their audacious impiety and malice. Ver. 7 It must needs be good which they hate, their malice therefore hath inflamed my zeal: They would destroy, therefore I love thy Commandments: I love that Law which I break, I love it above gold, yea than much fine gold. By it I learn to do that which is just, by it I learn to hate every evil way, therefore I set an high estimate upon every particular Command in it. Lord, increase this zeal, this love, this estéem, this hatred in me, that I may direct my conversation aright, so please thee in every one of thy Commands on earth, that after this life is ended, I may live with thee in heaven for ever and ever. Amen. 17. PE. IN this Octonary David praiseth God's Word. 2. Shows his affection to it. The Contents. 3. And prays for Grace to keep it. 1. The Elegy he gives God's Word in this verse, Ver. 1 is from a new quality not mentioned before. David's Elegy of God's word: that it is wonderful. 1. Thy Testimonies are wonderful. For though the literal sense of them be easy and plain, yet wonderful are the Mysteries contained in the two Testaments. Great is the Mystery of Godliness. The whole Ceremonial Law is wonderful, because under those Ceremonies were obscurely shadowed out to us, the Mystery of our Redemption by the Blood of Christ. The Decalogue is wonderful, written in so few words, in which yet are hid all the principles of Justice and Charity, to which may and must be reduced all the just Laws that have been, or shall be made. All these are but Conclusions and Determinations of the Laws of the Decalogue. And must receive their trial by it. As for the Mysteries of the New Testament, no man can say, but they are wonderful. 2. Therefore doth my soul keep them. Learn them, love them, 2 That it illuminates. practise them. 2. The next Elegy he gives God's Law, is, that it is the Word of Illumination. Yea, the very 1. Entrance into it such, the very first declaration of it, Ver. 2 whether it be done by God by infusion of divine light, or by some skilful Doctor or Teacher. And if the first opening, as it were, of the door gives light, what will the progress and continuance do? 2. The entrance of thy Word gives light. It is a light shining in a dark place, 2 Pet. 1.19. without it then men walk in darkness. 3. It gives understanding unto the simple. The Simple. Not to such as are highminded, and double in heart, that are so wise in their own eyes, that they will examine the Mysteries of Godliness by the strength of their own reason: but to such as deny themselves, and captivate their reason, and submit it to the Word of God, and labour more to believe, than to reason. These are the simple, to whom the Word of God gives understanding, of whom our Saviour speaks, Mat. 11.25. And St. Paul, 1 Cor. 1.25, 26, etc. 4. And now, saith David, I being one of these simple ones, Ver. 3 Opened my mouth, and panted. For which David pants, and longs. 1. I opened my mouth, by prayer, as desirous of this good Spirit of light and piety. 2. I panted after it, as men do that want breath, and desire fresh air. 3. For I longed for thy Commandments; had a vehement intention to understand, to fulfil them. 3. From the praises of the Law, David turns himself to prayer. He said but now, I opened my mouth, and here he acquaints us what he said after his mouth was open. I said, 1. Ver. 4 Look thou upon me, either as unjustly oppressed, or under spiritual desertion. 2. 2 He prays for Mercy, to pardon sin. And be merciful unto me: This is well subjoined, for God looks upon some in displeasure. Show me mercy, who labour under the burden of thy precepts, that by my own strength I cannot fulfil. 3. As thou usest to do unto those that love thy Name, show me at least so much mercy as thou afford to others, let not thy custom be broken in me, but do by me, as thou usest to do by thy friends, which love thee in sincerity and truth. 2. And Grace to be kept from sin. This was his first Petition for Mercy, and to it he subjoins a second for Grace. Many seek for Mercy to forgive sin, that seek not for Grace to deliver them from the power of sin; Ver. 5 which is to abuse God's Mercy to wantonness. And therefore David prays, 1. Order my steps in thy Word, that is, my whole conversation inwardly and outwardly let me be ordered by thee, for as our director, such will be our actions. 2. And let not any iniquity have dominion over me. Let me be no slave to sin and Satan, in captivity to them, so that they domineer over me. 3. And deliverance from Calumnies. And yet he makes a third Petition. God's children have not only to wrestle against the sin that dwells in them, but with enemies from without; Oppressors, Ver. 6 Calumniators there be, that by false reports and pressures retard good men in their way, therefore David prays, 1. Deliver me from the oppressions of men, that being nor disturbed by their oppressions, nor yet dishearthed by their calumnies, I decline from the right way. 2. So will I keep thy precepts. This favour obtained, should not disoblige David, but bind him the more So will I keep. 'Tis but an ill use of a benefit obtained by prayer, when we abuse it to Licentiousness. How inexcusable are we? 4. And that he might have a sense of God's favour. A fourth Petition again he presents, that he might have a sense and feeling of God's favour. 1. Make thy face to shine upon thy Servant. For as the Sun by the intetposition of a cloud is obscured, Ver. 7 and by it we are deprived of light and heat: So when God doth not help us by his Grace, he seems to hid his face, upon which there follows a coldness and darkness upon the soul, of which David having experience, prays, Make thy face to shine, for then the contrary effects would follow, light and comfort of soul. 2. And teach me thy statutes. Illuminate me. 4. Ver. 8 These Prayers of David testify how he loved the Law, and now he witnesseth the same by his grief, He grieves for the wickedness of others. his grief for the sins of others, to that use he put his tears. Rivers of water run down from my eyes, because they keep not thy Law. The sins of other men may become ours, if we mourn not for them, 1 Cor. 5.2. Ezek. 9.8. The Prayer. O Lord, Ver. 1 I never can be satisfied in the contemplation of thy Law in which I find so great depths, Mysteries and wonders, in few words, I find most perfect wisdom and equity contained, all virtues commanded, all vices prohibited, all men of all ages and all conditions, taught their duties. The very entrance into them gives light, Ver. 2 and dispels the darkness of error and ignorance, the continuance in them gives understanding to the simple, who are of an humble spirit, and submit and captivate their reason to thy wisdom. The proud and malicious thou dost reject, and to them the Lamp of thy Law gives no more light, than a Candle hid under a Bushel. O make me then of an humble spirit, teach me to submit my natural and corrupted reason to thy divine revelations, never let me think myself so wise in my own eyes, that I need not the teaching of thy Spirit, so shall I hope to understand the wonderful things of thy Law, Ver. 1 so shall my soul keep them. That I may obtain so great a favour, Ver. 3 I have opened my mouth in prayer, never did any man that is anhelous and almost stified, more labour for breath, than I have panted for this grace, for I have exceedingly longed and desired to come to a right understanding of thy Commandments. Behold I turn my prayer unto thee, be thou converted and look upon me, Ver. 4 look upon me with the eye of that mercy, as thou usest to do upon those that love thy Name, and thy Honour; deal by me, as thou art wont to deal with thy friends and dutiful servants, for I desire to be in that number, though, O Lord, I must needs confess myself to be an unprofitable servant. That I may be better hereafter, order my steps, Ver. 5 dispose and direct all my affections and actions according to the eract rule of thy Word, and never permit any iniquity to have the dominion over me. Though to my grief it will dwell, yet never let it reign in my mortal body, or so far dominéer, that I obey it in the lusts thereof. Ver. 7 I am sensible what a darkness comes over my soul upon thy displeasure, and the withdrawing of thy countenance, make then thy face to shine upon thy servant, that all mists and darkness being dispelled, I may be again refreshed and comforted by the bright beams of thy favour; and withal, teach me thy most just Statutes, without the knowledge of which I can expect neither protection from thee, nor felicity. To withhold and deter me from my duty to thee, I find too many impediments, tentations I have from men, who scoff and mock at me, because I keep thy Law, that calumniate and detract from my good name, because I adhere to thy Truth, that oppress and undo me, because I am constant in my obedience to thee, O deliver me from the scorns and oppression of man, and so being set at liberty, I shall more readily and cheerfully keep thy precepts. These are bitter enemies to thy truth, and sons of Belial, they have broke the yoke, and cast oft thy bonds, and yet for them my soul shall mourn in secret, Rivers of water shall run down my eyes, because they keep not thy Law. Turn, Lord, even to these, if it be thy good pleasure, and turn them to thee, for they are thy creatures, and bear thy Image; true it is, that they have defaced it by rebellion, but thou canst restore it by thy Spirit, which if they shall go on to ver and grieve, to rebel and provoke while he is at his work, then number them to the sword, and bow them down to the slaughter, because when thou called'st, they would not answer, when thou spakest, they would not hear, but continued to do evil before thy eyes, and did choose that, wherein thou didst not delight. Make them know that there is a God in Israel, that will avenge his own cause, and protect his people, and get himself glory upon his enemies. But let thy servants sing for joy of heart, and rejoice in thy salvation for ever and ever. 18. TSADDI. IN this Octonary David again commends the Law of God from the Author, The Contents. from the equity contained in it, from the purity, and perpetuity of it. 2. The consideration of which wrought in him zeal and love to it, a care to remember it, and a joy and delight in it. 3. Notwithstanding all opposition. 1. Ver. 1 David being rempted to impatience and distrust at the prosperity of the wicked, David in trouble comforts himself with God's justice. comforts himself with the consideration of God's righteous Nature, Righteous art thou, O Lord; Thou alterest not with times, thou changest not with persons, thou art always unto all the one and the same Righteous God. 2. 2 He commends God's Law as just. And just are thy Judgements, in giving rewards, and distributing punishments; righteousness is so essential to thee, that thou canst no more defraud the godly of their promised comforts, Ver. 2 nor let the wicked go unpunished in their sins, than deny thyself to be God, which is impossible. 2. And from a righteous God hath proceeded a righteous Law. For God forbidden that the Judge of all the world should do unjustice. The Testimonies which thou hast commanded, are exceeding righteous, and very faithful. So that God is not only just in himself, and just in his retributions, but that very Law which he hath commanded us to keep, contains in it exact justice. The Laws of men may be unequal, but God's Law hath in it nothing but equity and Truth; it gives liberty to no injustice or iniquity. 3. Shows his zeal to it. Now the first affection that this consideration wrought in David, was an ardent zeal; it angered and grieved him, that so just a God should be dishonoured, and so just a Law forgotten. Ver. 3 1. My zeal hath even consumed me. My zeal to thy Law, and he expresses the cause. 2. Because mine enemies have forgotten thy words. I did even pine away for grief and anger that men should be so profane to forget so just and useful Laws. 4. 3 Commends it as pure, like tried gold. And now he returns to a nother commendation of God's Law, and shows another affection that from thence arose in him, to wit, love. 1. Ver. 4 Thy Word is very pure, or proved most pure. 'Tis like gold that is tried in the fire, from which all dross is by melting purged, Psal. 12.6. Upon trial God's law will be found to be far from all injustice. Unjust he is not, when he chastiseth his children, for there is sin in them; nor unjust he is not, when he suffers the wicked to flourish, for it is their portion. Luke 16.25. Righteous are thy judgements. 2. And shows his love to it. And this raised in David another affection, viz. Love. Therefore thy servant loveth it. Love in God is the fountain of all his benefits bestowed on us, and love in man is the fountain of all our service and obedience to our God. Love is such a duty, that it cannot be excused in any, without which, all that we can do in his service, is nothing. He must love God's Law, because it is his Law, and a just Law, that means to keep it: for Love is the fulfilling of the Law. 3. A third effect that this wrought in David, was, a careful remembrance of it, yea albeit he was in a mean estate, and for it despised by his enemies. 1. Ver. 5 I am small, the youngest and least among my brethren. 2. And his care not to forget it no not in sad times. And despised, and little set by, by my brethren, Saul, etc. 3. Yet do not I forget thy precepts, nor my poverty, nor contempt can bring me to that pass, that I forget my duty to thee. Many there are who will profess Religion as long as they see peace and honour followed, but rather than they will endure trouble and contempt, will utterly forsake it. Thus did not David, he kept in memory Gods Law. And indeed the first step of defection is to forget what God hath commanded, for upon this the transgression easily follows. 5. 3 He commends it from the perpetuity of it. And here he interserts a fourth commendation of God's Law, viz. The immutability, perpetulty, and eternity of it. It is immutable, and may never be dispensed with, it is a righteousness, and it is everlasting. 1. Ver. 6 Thy righteousness is an everlasting righteousness. No man may change it, no man may dispense with it, so long as the world stands, so long it must be ruled by it. 2. Thy Law is the Truth. The Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it hath the priority of all Laws in this; it contains no falsehood, the promises and threats in it shall certainly be fulfilled. 6. Upon which he makes mention of a fourth effect that it produced in him, Therefore he joys and delights in it, in his tribulation. viz. joy and delight, yea, non obstante, all his troubles and sorrows. 1. Trouble and anguish hath taken hold upon me. The righteous are often under the cross, that sin may be subdued, Ver. 7 patience and the graces of the Spirit increased, the pleasures of the world contemned, and the joys of heaven desired. 2. Yet thy Commandments are my delights: Yet, even in this great tribulation, the meditation of thy truth contained in thy Law doth delight me; it is the remedy against all my afflictions to call to mind what thou hast promised, This is it that sanctifies all afflictions to me, and makes me rejoice in them. 7. Ver. 8 That God's Word and Truth was everlasting that gave him so much comfort and joy, that he repeats it again. 1. He repeats both. And desires understanding in it. The righteousness of thy testimonies is everlasting, and adds only his accustomed Petition unto it. 2. Give me understanding and I shall live. Live and revive in all my troubles. It is no life that men have, who are destitute of this knowledge, they live uncomfortably, and therefore the Word of God is contemned by none, but such as know not the excellency thereof, and the comfort it brings. The Prayer. O Lord thou art a righteous judge, and thy justice is so essential to thee, Ver. 1 that thou canst no more defrand thy servants of thy promised comforts, nor let the wicked escape unpunished in their sins, than deny thyself to be God. Thou art upright in thy judgements, even in those stripes thy children receive, and in all those plagues the wicked receive at thy hands. O Lord we confess that for our sins we justly have deserved to receive those blows, and yet we comfort ourselves in this, that these chastisements are to be but temporal, whereas the stripes of the wicked are like to be eternal. They may escape thy anger and flourish here, but they shall never fly from the wrath to come. Now from this eternal justice which is in thee, hath proceeded thy Law, which is a Law of equity, for the testimonies which thou hast commanded, Ver. 2 are exceeding righteous, a Law of truth having no admi●tion of vanity or falsehood, a law of purity, the finest gold purged from the dross is not purer, a perpetual and eternal law, that to all men, and at all times prescribes their duty. Put then, O Lord, into my heart a zeal, a love to this Law, let me never forget it, but take my delight in it, even then when trouble and heaviness have taken hold on me. It is not unknown unto thee, how I have been consumed with grief, and inflamed with anger, because ungodly men have forgotten thy words, Ver. 3 this they laugh at, for this they despise me, but their milice doth but increase my love to thy Law, and their contempt quicken me in the memory of thy promises. O give me an understanding heart, and an inflamed soul to thy truth, and so I shall live quietly in the midst of my calamities, and cheerfully end my days in thy sear, and by thy favour be brought at last to a safe harbour in heaven by jesus Christ my only Lord and Saviour. Amen. 19 KOPH. DAVID in this Octonary fervently petitions for Audience, The Contents. David's prayer. Deliverance, increase of grace. 2. The end he desires it, is, to keep, to observe, and meditate on God's Word. 3. His main reason to persuade it, is, God's mercy, and the danger he was in, by mischievous enemies; from whom nothing could deliver him, but God's goodness, of which he had had former experience. 1. For his prayer, it was very well conditioned. 1. Ver. 1 It was earnest, a Cry, rather than a Petition, I cried; and again, ver. 2. I cried. 2. Ver. 3 It was sincere; I cried with my whole heart: Toto affectu, totis viribus. 3. Seasonable and continual, he did persevere in prayer. 1. I prevented the dawning of the morning, and cried. 2. Mine eyes prevent the night; morning and evening he prayed. 2. For audience, deliverance, increase of grace. That which he prayed for, was, 1. Audience: Hear me, O Lord: And again, Hear my voice, ver. 5. 2. Ver. 1 Deliverance: Save me, ver. 2. 3. Increase of grace: Quicken me, ver. 5. 3. Ver. 2 The end that he desires, salvation and grace. 1. That he might keep God's statutes. First is, That he might keep God's Statutes: Hear me, I will keep thy Statutes. 2. Ver. 1 Save me, that I may keep thy Testimonies, ver. 2. 3. Ver. 2 I prayed and watched, that I might meditate in thy Word, ver. 4. 4. Ver. 4 Quicken me according to thy Word, for the selfsame end, ver. 5. 4. His arguments to persuade it. The Arguments he especially useth, besides the former, to move God to hear and grant his Petitions, are: 1. His faith and hope: I cried, because I waited, and hoped in thy Word and promises. 1 His faith. 2. God's mercy: Hear my voice according to thy lovingkindness. The common Argument to be used by all God's children; 2 God's goodness. for were they never so righteous and just, yet in mercy they must desire to be heard, and not for their merits. 3. The danger that he was now in by persecuting enemies. 1. Ver. 6 They draw nigh; they are at hand, the danger is near. 2. 3 The danger he was now in. His comfort, that God was near him. Yea, and great too; for they are mischievously bend, they follow after mischief, hunted after all occasions to do evil. 3. Most impious men, they are far from thy Law, they hate it, eat it, labour to make it odious in every eye. 5. But the comfort is, that they are not so near, but thou art as near; they to do mischief, but thou to defend me; let then their number, power, malice, be what it will, thy power and mercy is beyond it. 1. Thou art near, O Lord; let then these my enemies be far from thy Law, they cannot be far from thee, Ver. 7 Thou art near, and wilt reach them by thy justice, And would not desert him. and this is my comfort. 2. For all thy Commandments are Truth. Albeit the evil of wicked men follow me, because I follow thee, yet I know thy Commandments are true; and it is not possible, that thou shouldst desert thy servants, who stand to the maintenance of thy Word; their wickedness shall never escape thy hand of punishment; they may punish my body, but they cannot deprive me of my Crown of glory. 6. He concludes with an Epiphonema, Of which he is confident. being assured upon his own experience of the stability and immutability of God's Word; I know thy Commandments are Truth; for, Ver. 8 1. Concerning thy Testimonies, thy Will that thou hast testified in thy Word. 2. I have known of old, even ever since I began to look into them, study them, and practise them. 3. That thou hast founded them for ever: They are of eternal Truth, immutable and indispensable; and this is the Anchor of our souls, that we be not carried away with the winds and waves of tentations. The Prayer. OUL of a vehement desire I have cried to the Lord for help, and that not only with my tongue and voice, but with my whole heart; Ver. 1 hear me good God, which if thou wilt vouchsafe to grant, I will more studiously and freely seek to know and keep thy statutes. Ver. 2 I have called and eried to no other God but thee, therefore save me from these pressures and dangers; Ver. 3 and being by thee saved and delivered, I will more diligently keep thy Testimonies: Neither have I only called upon thee by bay, but I have prevented the bawning of the morning; with a great cry I have sought thy face, and implored thy help, because I repose my sole hope in thy promises. I have prevented also the night watches, my eyes day and night have been intent upon thee, that I might be occupied in the meditation of thy words, both in those in which thou hast promised thy mercy, and in those, in which thou hast signified thy Will, and exacted my obedience. Hear therefore my voice according to thy lovingkindness, and according to that equity by which thou usest to proceed with all those that love thee, and call upon thy Name; quicken me with the sense of thy savour, and deliver me from this imminent death and danger. And the impiety of my enemies makes me be the more instant to obtain this mercy; for they that persecute my soul, are set upon mischief, they hunt after my life; nay, they hate not me only, but thy Law; it is odious in their eyes, they look strangely upon it, and desire it should be as odious in others: From this imminent dagger it is not possible for me to be safe, but by thy hand and guidance. As than they approach near to hurt, so do thou approach near to help, and make it appear by my deliverance, that all thy promises are truth. This I have known long since, and now Lord, let me have erperience of it again, so shall I have just cause to praise thy judgements, and sing of thy mercies, and make it known, That thou hast founded them forever; nor the rage of man, nor the malice of Devils, shall be ever able to shake thy-Truth, or evacuate thy promises, which thou hast ma●● to thy Church, in jesus Christ our Lord. 20. RESH. IN this Section David petitions to God for help in his affliction. The Contents 2. Complains of the multitude of his persecutors. 3. Laments their condition. 4. And shows his constancy and love to God's Word. 1. David in his affliction prays to God. David gins with a petition. In afflictions it is some comfort to us, to have our case known, considered and examined, especially by those that love us, therefore David desires: 1. Ver. 1 That God would consider his case: Consider my afflictions; so much at least. 1 To help him. 2. Then that he would help him: Deliver me from my tempting enemies. 3. His Reason to persuade both: For I do not forget thy Law; though I perfectly keep it not, yet I have not cast it behind my back; I do not forget it, I desire to keep it: This he could plead with a good conscience, if not what he had done, yet what he would have done; therefore he could boldly make this request, Deliver me. 4. 2 To be his. Advocate. But yet he goes further, and desires God to be his Advocate; to him he appeals. 1. Plead my cause, and deliver me. At the bar of men, a just cause oftentimes miscarries for want of a good Advocate, Ver. 2 and is born down by an unjust Judge; wherefore I beseech thee, who art the just Judge of the World, take my cause in hand, plead it to their faces, and deliver me; Arise up for me in the judgement that thou hast commanded. 2. 3 And quicken him. Quicken me according to thy Word: For thy promise made in thy Word concerning the reward of good men, and punishment of bad, quicken me, put life into me, by refreshing me by the life of grace, and comforting me with the hope of the life of glory. 2. He beleves he shall be heard, because no wicked person. Were I a wicked person, this I could not hope from thee, nor grace, nor glory, nor help, nor deliverance; I could not be persuaded, that thou wouldst either consider, or plead my cause, or pass any judiciary sentence in my favour. 1. Ver. 3 From whom salvation is far removed. For salvation is far from the wicked. In the former Section, he said, They are far from thy Law; of which the consequent is, That salvation is far from them. God's Law then must be kept by him that looks for salvarion: If thou wilt enter into life, keep the Commandments, Mat. 19 Do this, and live. 2. And this David's Reason confirms; For they seek not thy statutes: Saved they cannot be; Because they seek not Gods Law. for they do not so much as seek to know thy Will, the way of salvation; they esteem it not, make no account of it, and therefore no wonder if th●y seek it not; for men seek after that they esteem; this is a sin, of which a good man is never guilty; transgress he may, and doth, yet he is always seeking what is the mind of God, and will find it if he can, and live thereafter. 3. And yet he desires mercies In which, notwithstanding all his seeking and finding he still fails, and comes short, therefore he flies to God's mercies, with David in this place, Great, or many, Ver. 4 are thy tender mercies, O Lord. Two Epithets he bestows on God's mercies, and we need both. Which are great and many. 1. Great, or many; for our sins are great and many. Great they are in continuance, they endure for ever; great in extension, for they they are above all his works; and also many they are: There is his preventing mercy, his sparing mercy, his pardoning mercy, his renewing mercy, his continuing mercy, his crowning mercy; there is a multitude of them, Psal. 51.1. 2. And as they are great, so are they tender. Racham, loving mercies, 2 Tender. and easy to be entreated; they flow from his bowels and inward affection, they are miserationes as well as misericordiae, pitiful mercies, tender, as is the Matrix of the mother to the infant. 3. Quicken me according to thy judgements. To quicken him. David found the life of grace in him dulled, deadened, hindered, impugned, therefore so often he desires that God would quicken him. 4. And now he gins to complain; 'tis not without reason, He complains of his persecutors. that I desire to be quickened, and to have new life put into me; for, 1. Many are my persecutors, and mine enemies; many Devils, many men, many visible, more invisible that go about to mortify me. Ver. 5 2. And yet I remain constant; yet I do not decline to the right hand, But is yet constant to Gods Law. nor to the left, I swarve not from thy Testimonies. It is no great matter to cleave to the Law of God, when none pursues thee for it, when Authority allows it, when honour and prosperity follows it. When the Lord gloried of his servant Job, remember Satan's answer, Doth Job serve God for naught? etc. But do this and this to him, and he will blaspheme thee to thy face: But he was deceived; for the more Job was crossed, the more he cleaved to the Lord; and so must a good man endure the fiery trial, resist men to blood, never decline or swarve. 3. And a second strain of his complaint is, Ver. 6 That these men were not only violent against him, and malicious, The qualities of his persecutors. For which he grieved And appeals to God for the Truth of it. but they were injurious to his God. 1. They were Transgressors; not simple sinners, but workers of iniquity. 2. Now this was it that went near his heart, that his God should be dishonoured by them, and his Word contemned. I beheld the Transgressors, and was grieved; so before, ver. 139. 143. He took not so heavily his own persecution, as the injury done to God. An admirable Argument it is of love, when the Glory of God, and his Word, is dearer to us than our lives. It was so in Eliah, in the Martyrs, in David, that melted away for grief to see wickedness exalted, and Piety and true Religion trod under foot. 5. This was I say an evident Argument of his love, and for probation of it, he appeals to God, desiring the Lord to consider it, whether it were so or no. 1. Consider: Vide. No man dare say to God, look upon me, And desires him to consider it. but he that is persuaded that God will like him, when he looks upon him; for he that doth evil, hates the light, and flies, as did Adam, that hid himself. It is an Argument of a good conscience, when we dare present our heart to God. 2. Consider how I love: It is not consider how I perform; the comfort of a Christian while he lives in this body of sin, is rather in sincerity, And the love he bears to Gods Law. and fervency of affection, than in the absolute perfection of his actions; for though he may fail oftentimes in his actions, yet love in his affection still remains. 3. And his love is to the precept. He loves the Law, because it is God's Law, from a just God, and just in itself. To love the promises of God, is no such great matter; for every man out of that love he bears to himself, will be in love with these; but to love God's Law, which is contrary to, and restrains our corrupt nature, is a great denial of himself, and a manifest of true love, so it was in David, I love thy precepts. 4. Therefore he petitions again for comfort. And upon this he presseth on his Petition: Quicken me, O Lord, according to thy lovingkindness: As if he said, Aequum est, 'tis but Reason thou be kind to me, and quicken me, since I grieve for the Transgressor's, and love thy Law. 6. The Encomium of God's Law; viz. Now for the confirmation of his constancy, he concludes with a commendation of God's Law and Truth: But these words are read, or may be translated two ways, and they will have two senses; for if we read: 1. Thy Word is true from the beginning, than the meaning is, That when in the beginning thou commandest Adam, not to touch the forbidden fruit under pain of death, since thou hast verified thy Word, for all men are since mortal. 2. But if we read, The beginning of thy Word is true. Caput verbi tui veritas. Vatab. The sense is, Thy words proceed from Truth, as from their Principle and Fountain, and therefore are most true; the very garland and head of them is verity. Two things he attributes to the Word of God, Truth and Righteousness, and they both serve very well to his present purpose, to confirm him in his Petitions and constancy, notwithstanding his many persecutors. 1. 1 Truth. Thy Word is true from the beginning: Which persuasion is the mother of all obedience and faith; for therefore we believe and obey it, because we are persuaded it is true; it begets such an assurance in our souls, that no temptation or trouble is able to overcome it; upon this St. Peter wisheth us to rely, because it is a most sure Word, 2 Pet. 1.19. The sure mercies of David. God will not fail his people, but according to his Word, so it shall be. 2. 2 Eternal justice. And every one of thy righteous judgements endure for ever. A reward remains for the righteous, and a punishment for the wicked; and with this assurance also David sustained himself against the delay of judgement against wicked men, viz. A meditation of the eternal righteousness of God's judgements; he collected, That for the present they might be spared, but at length they would be punished, seeing Gods judgements are everlasting. The Prayer. O Lord, our afflictions at this time are great, and our dangers are great, we humbly therefore beseech thee to look down from thy holp Heaven, and to consider our present trouble, deliver us, good Lord, from our enemies, for we do not forget thy Law; Ver. 1 though we cannot perform it, yet we have an especial regard to it, and always keep it in memory, desiring that our performances might be answerable to our desires. Thou which art a just judge, and to whom all judgement doth belong, and to whom I have committed my cause, plead my cause against mine Adversaries, Ver. 2 and redéem my life from my unjust Oppressors; according to thy promise, quicken and revive my heart, that is very much cast down by their insolences. Did my heart incline to any evil way, I durst not appear in thy presence, or expect so great a favour from thee; Ver. 3 for salvation is far from the wicked: As they are far from keeping thy Law, so also is salvation far from them; when they seek not, nor estéem thy statutes, they cannot expect to be partakers of those promises which thou hast made to them that do seek them: But thou, O Lord, knowest how I seek both them and thee, Ver. 4 and thy mercies are great, tender, and many, to those that fear thy Name, according to these than deal with me, and in equity deal with me, that the remainder of my days, which yet cannot be many, may be comfortable. The discomforts I have are infinite, men and Devils, Ver. 5 visible and invisible enemies on every side assault me; tentations I meet with on the right hand, and on the left; and yet such is my love to thy Law, Ver. 7 that hitherto I have not declined from thy Testimonies: Consider then, O Lord, how I love thy precepts, and according to thy lovingkindness deal with me, and assist me, and quicken me with thy grace, that no tentation prevail over me. Ver. 6 Let me not be seduced by any ill example, and dra●n to tread in the steps of wicked men; for whose transgressions my heart is grieved, because they keep not thy Word; Ver. 8 which is a Word of Truth and Righteousness. Never suffer me to decline from this Truth, ever cause me to rely upon this Righteousness; let me not be seduced by Errors, nor be discomforted with the prosperity of wicked men, whom, though thou sparest for this present, yet will at last pour upon them thy full Wols of vengeance, because thy righteous judgements endure for ever. O Lord, get thy honour upon thy enemies, but let the sure mercies of David never fail thy Church and people, for thy Son jesus Christ's sake, our only Lord and Saviour. Amen. 21. SCHIN. DAVID in this Section shows his love to the Law of God. 2. The Contents? David shows his love to Gods Law. And the perfection of his love. 1. The first sign of his love was, that notwithstanding he was persecuted for God's sake, yet he still was constant in his obedience to God. Ver. 1 1. Princes have persecuted me. Saul, Ishbosheth, Abner his son, The signs of it 1. His constancy to it. Absalon sought his life. It is a great tentation to sustain injuries from any man, but if from Princes, a greater; to persist and be constant then, a notable Argument of love and fortitude. 2. Without a cause. Causes indeed were pretended, but none found: He spared saul's life, when he might have slain; wept over Abner, mourned for Absalon. 3. But my heart stands in awe of thy Word. This was the sign of his love, this caused him to spare Gods Anointed, revenge Ishbosheths' death, etc. Though Princes degenerate, and become Tyrants, Touch them not, let God's Word awe thee. 2. The second sign of his love, is his joy and delight he took in Gods Law. 2 His joy and delight in it. He tells us, that his joy in it, exceeded that of men, victorious in battle, that returned loaden with spoils, Isa. 9 David a Soldier and Conqueror, could well tell, what joy that was, and yet he prefers this, because it brings better tidings: Ver. 2 I rejoice at thy Word, as one that findeth great spoils. 3. A third sign of love to it, was his hatred of all iniquity, Ver. 3 and his abhorrence of falsehood. 3 His hatred of false ways. I hate and abhor lying, but thy Law do I love. It was no light disliking of sin; for a cold hatred of evil in time will be turned to liking, no simple refusing of evil, but an indignation against it, a hatred, an abhorrence. Ye that love the Lord, hate that which is evil; for no man can serve two Masters. Ver. 4 4. A fourth sign of his love, was his fervour, earnestness, 4 His frequency to praise God. and frequency of praising God. Seven times a day do I praise thee, Ver. 5 because of thy righteous judgements. 5 The joy he took in God's Saints, and their peace and prosperity 5. A fifth sign of his love, is the content he took, that not only himself, but others also were the better for loving of it: He loved God's Saints, as well as his Law; to these was, 1. Great peace have they that love thy Law, joy, prosperity; no peace to the wicked. 2. And nothing shall offend them, or they shall have no stumbling block. Scandalise they will not actively, nor be scandalised passively; for that is offence taken by weak Christians, who upon ignorance think that unlawful, which is lawful; or of Pharisees, who interpret that to the worse part, which they ought to interpret to the better: But they which love the Law of God, know why they love it; they are perfect in charity, nor weakling, nor Pharisees, and therefore they shall have no stumbling block. 2. He shows the perfection of his love. And now he shows the perfection of his love in the three last verses. 1. Ver. 6 By his hope and confidence: Lord, I have hoped for thy salvation. 1 By his hope. 2. 2 His obedience. By his obedience, and done thy Commandments, 2 Tim. 4.7. I have fought a good fight, I have finished my course, henceforth is laid up for me, etc. 3. And this he repeats in the next verse, My soul hath kept thy Testimonies, and I loved them exceedingly. He that loves me, saith Christ, keeps my Commandments. Si amor operari renuit, amor non est. 4. And yet again. 1. I have kept thy Precepts and Testimonies. 2. But this is upon another Motive, which is proper to perfect men, viz. God's eye; for all my ways are before thee, coram te. God's presence overawed him; whatever he did, he did as in God's sight, well knowing, that he saw all. Walk before me, saith God to Abraham, and be thou perfect, Gen. 17. The Prayer. O Omnipotent God, Ver. 1 Thou hast chosen unto thee a little flock, and this flock lives among wolves, the Devil, and in his instruments, seek to devour it; Antichrists and Tyrannical Princes daily, without any cause, persecute it; their labour is to withdraw thy people from thy fear, and to violate thy command; be then present with these little ones, assist these innocents', that they fall not, that they faint not, ever keep their heart upright, and make it stand in awe of thy Word. Among these I have had my portion, less I confess than I deserve, but sufficient to try my love; and yet by thy mercy, that hath held me up, I have been awed by thy Law, and have not declined from thy fear. Go on gracious God, and assist me with thy Spirit, that I may ever rejoice in thy Word; Ver. 2 estéem myself richer in the enjoyment of it, than they that have enriched themselves by the gathering together of great spoils. Make me to hate this their iniquity, Ver. 3 and mine own; cause me to abhor all falsehood and lying: And out of a love I bear to justice, and a dislike of all injustice, to love the equity of thy Law. Seven times a day, as often as I think of it, move my heart to praise thee for all thy righteous judgements. In these thou hast showed thyself a just God, Ver. 4 that gives peace, joy, prosperity to those that love thy Law, and pursuest the Transgressor's of it with a perpetual infelicity; for there is no peace to the wicked; who, though they lay snares for me, and cast stumbling blocks in my way, yet, good Lord, let me be so confirmed by thy grace, that I be not offended at it; Ver. 5 let neither their flatteries and example, draw me to transgress, nor their threats remove me from the love of thy Truth, or a constant practice of piety and charity. O Lord, I have looked for thy salvation, and I know that I cannot be saved, except I do my duty both to thee and my neighbour, Ver. 6 which is exactly prescribed in thy Law; make me then to love exceedingly thy Word, and to do what in it thou commandest, and to keep it, because it is thy Precept, Ver. 7 a just Rule, an equal Law; and work my heart to this love and obedience, out of the consideration of thy eye and presence. I am always before thee, Thou beholdest all the secret recesses of my heart, much more my actions; make me then so sincerely to walk before thee, and be so studious to please thee in all thy Commandments, that I may glorify thy Name even before men, and be glorified by thee in the presence of Saints and Angels at the last day. Amen. 22. TAU. IN this last Section David prays, gives thanks, confesseth his errors, The Contents. and craves mercy, and promiseth obedience to God's Commandments. 1. He first prays in the two first verses; in which, David prays, 1. He prays for his prayers, desiring God to accept them, 1 For his prayers. which is a very necessary duty. 1. Let my cry come near before thee, O Lord. Ver. 1 2. Let my supplication come before thee. The ingemination shows his earnestness, fervency, importunity, or perseverance, Luke 11. 2. That which he prays for, is understanding: 2. And deliverance. 1. Give me understanding; which he limits, according to thy Word, 2 Understanding. thy promise, Psal. 32.8. That I may know, fulfil, and by my obedience, obtain life eternal. 2. Deliver me according to thy Word. The end of understanding, 3 Deliverance. is to be delivered from sin: John 8.36. If the Son shall make you free, you shall be free indeed. 2. He gives thanks; he proceeds to the other part of prayer, 2 He gives thanks. Thanksgiving. 1. My lips shall utter praise: His thanks should not be smothered, Ver. 3 nor muttered over, but uttered with a distinct and loud voice; not only his heart, but his lips also should bear a part in it. 2. And his lips should proclaim the equity of God's commands; but yet so, that he were first taught and helped by grace: My lips shall speak praise, when thou hast taught me thy statutes. Ver. 4 3. And yet again: My tongue shall speak, or entreat of thy Word, to the edification of others; and the Reason, why he would speak in their hearing, was, Because all thy Commandments are righteousness, and so most forcible to reform all unrighteousness; there is corruption in Religion, and confusion in manners, when God's Word is not heard. 3. And now he sets to prayer again; for having made promises of thankfulness, 3 He prays again for help. he seeks help of God to perform them: Our sufficiency is not of ourselves, to will and to do are of him; he therefore prays: Ver. 5 1. Let thy hand help me, thy power, thy wisdom. 2. For I have chosen thy precepts: Optima ratio; without which, His Reasons. no help from God to be looked for. Ver. 6 3. And yet he adds two more, both his desire and delight. 1. I have longed for thy salvation, O Lord: 1 Obedience. Gods children are not satisfied with the beginnings of mercy, still they wait and seek, and long, 2 His earnest desire. and sigh, and thirst, and hunger, and long for more; salvation they have but in promise, they long for the accomplishment. 2. 3 His delight in Gods Law. And thy Law is my delight; which well follows on his longing; for these two are well conjoined, salvation and God's Law: For all the hope we can have of salvation, is the promise we find in God's Word, and the delight we take in performance of it. I have chosen thy precepts, longed for thy salvation, delighted in thy Law, therefore let thy hand help me. 4. 4 He prays again for prolongation of life. And yet farther he proceeds in his Petition for prolongation of this life, say some; for eternal life, say other; both may very well stand together. 1. Ver. 7 Let my soul live; not only a natural, but a spiritual life; which is properly the life of the soul, and the way to that life which is eternal. 2. And it shall praise thee; which should be the especial work of the soul here, and shall be the great employment in Heaven. 3. And let thy judgements help me: Let thy judgements which I have kept, be a comfort unto me, and help me, when I appear before thy Tribunal; For I know thou wilt judge every man according to his works. 4. He relies not on his obedience. And yet David relies not on these; he knew his works were not perfect, and therefore in the last verse: 1. He confesseth his Errors. 2. Desire's mercy. 3. And protests his obedience. 1. 1 For he confesseth his errors. I have gone astray, like a sheep that is lost: Erravi, I learned it from Adam, his corrupt nature adheres to me, hath and doth seduce me, and I yet to my grief follow it; so much I confess against myself, notwithstanding all my sincerity, all my diligence, my seeking, purpose, resolution to keep thy Law. Erroris medicina est confessio. 1. But yet my error hath been out of infirmity and simplicity, I have erred as a sheep; not as the Devil, maliciously; nor as a roaring Lion, malapertly and presumptuously, proudly. 2. But yet my errors have carried far from the Fold, I am that lost sheep, Luke 15. 2. 2 Asks mercy. And upon it I petition for mercy: O seek thy servant. Thou which art the great Pastor, that leftest the ninty nine feeding in the Wilderness, to seek that sheep that wandered from thee; come thou Lord, and by thy grace bring me home again; seek me, for by thy grace I seek thee. 3. 3 Yet protests his service. I seek thee, where by thy grace I hope to find thee, in a sincere obedidience to thy Will: Seek me, who am thy servant; for I forget not thy Commandments. Though I have fallen, yet there remains some grace in me; transgressed I confess I have, yet I have not fallen into a full oblivion of thy Will; as David was quickened by the Word, so by it he is conserved; when he fell, the Word wakened him; when wounded, the Word cured him; if at any time he resisted, the Word armed him; it went then well with him, so long as he did not forget the Word. The Prayer. IT is thy Command, O Lord, that we ask, seek, and knock; and thy promise is to give and open to such, Ver. 1 in obedience to which thy Command, I have so often solicited thee, and with fervour of spirit, and importunity of soul, approached unto thy Throne of grace. Let my cry, O Lord, come near before thee, and my supplication be admitted in thy sight; Ver. 2 and as I often have importuned thee, make me wise; not according to the methods of worldly wisdom, but according to the rule of thy Word, deliver me from the power of sin, and malice of Satan; I have chosen thy precepts, and made thy Law my delight, as well knowing, that without the observation thereof, I cannot hope for salvation. This, Lord, I long for, let thine hand then help me, that I may fulfil thy Commandments, and by my obedience come to everlasting life. O spare me a little before I go hence, and be no more seen; but throughout that little remainder of my life, let my soul live the life of grace, than I shall praise thee, then shall my lips utter and proclaim the equity of thy commands, then shall my tongue entreat of thy Word, even to the edification of others, and make it known, That thy Commandments are righteousness, and of force to those who will take heed to them to reform all iniquity. When I shall appear before thy Tribunal, let thy judgements help me; and when every man shall be judged according to his works, let it be a comfort unto me, that I have had a regard to thy Word in all my ways. This, Lord, I plead, but not for my justification; for many are my aberrations from thy Law, I have gone astray like a lost sheep, my corrupt nature hath seduced me, and I have followed it. O miserable man that I am, who shall deliver me from this body of death? Thou which art the great Shepherd, that leftest the ninty nine in the Wilderness, to seek that sheep which wandered from thy Fold; come Lord, and by thy grace bring me home again; seek me, for by thy Spirit I seek unto thee; and however, in simplicity and 〈◊〉 I shall still err, yet by thy assistance, maliciously and presumptuously I will no● offend. O Lord, keep me in the right way, and write thy Law so 〈◊〉 in 〈◊〉 memory and heart, that I may bear a great affection to, and 〈…〉 Commandments. Reclaim me from sin, and make me obedient to thy Word, for thy mercy-sake, which thou hast freely made known, and freely given to the World in thy Son jesus Christ our Lord. Amen. Of the fifteen following Psalms called Hammahaloth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Psalms of Ascension or Degrees. WHY the fifteen Psalms following bear this Title, it is not certainly known, many conjectures there are; of which the most likely are these: 1. The first is of Rabbi, David, Kimchi, and it is most generally received, that there were fifteen steps by which the Priests ascended into the Temple, upon every one of which the Priests standing, sung one of these Psalms, ascending by degrees from the lowest step to the highest, and for this Reason these were called Psalms of Ascension or Degrees. 2. A second opinion, is that of Lyranus, which is near to the former; for he speaks not of the steps of the Temple, but of a higher and more eminent place of the Temple, where the Levites were wont to sing these fifteen Psalms daily; and for this, he conceives, they were called Ascensions, or Psalms of Degrees, because they ascended unto that place to sing them. 3. Rabbi Saadias' conceives, That Mahuloth had reference to a kind of Music or Melody; and when the word signifies an Ascent, he supposeth that the Levites were thereby admonished, that when they sang these Psalms, they should sing with a full high voice, a degree higher than usual. 4. Abenezra refers not these to the intention of the voice in singing, but to some Tune then commonly known, to which these Psalms were set. 5. Some say they were set to be sung by the Jews, when they came out of Captivity from Babylon, and ascended to Jerusalem: But this is not likely, if David was the Author of them, as is generally received. More likely it is that they were composed to be sung by the way when they went up to the Temple yearly. For they ascended with a Pipe. Bellarmine hath this Moral of it, that we ought still to ascend and be mounting upward from virtue to virtue, or from one degree of virtue to another, till we come to Jerusalem which is above, and this is Nazianzenes conceit. Junius and Tremellius prefix before these Psalms this Title, Canticum excellentissimum; it seems to me that their meaning was to affix this commendation, that they excel the rest, and by some degrees were to be preferred. For certain it is, that in qualities, the more intense the quality is, the nearer to perfection, as we say, water that hath seven or eight degrees of heat, comes nearer to the true nature of heat, than that which hath but two or three; when then usually these Psalms were called Psalms of degrees, they were pleased to translate it, a most excellent Psalm. The first Psalm of Degrees, being the 120. DAVID being oppressed by the Calumnies and flatteries of Sault Courtiers, especially of Doeg, composed this Psalm. In which he first prays. 2. Then sets forth the mischief of a foul, false tongue. 3. Complains of his banishment. 1. The first part. David flies to God David being in distress, implores not the help of man, but of God. 1. Ver. 1 When I was in distress I cried to the Lord. He took the best, Prays to be delivered. and the right way. 2. Ver. 2 And he heard me. So he had in all his distresses before, and therefore he did believe he would do so now. From a false tongue. 2. And the Prayer he offered was this. O Lord I beseech thee, deliver my soul. 1. From lying lips, for from these come detractions, calumnies defamations, etc. false testimonies, which are all against the rules of justice, and he had reason to pray against these, for he was accused for a seditious person, a disturber of the peace, a traitor to Saul. 3. And from a deceitful tongue. Which under the colour of friendship coucheth deceit, such a one will make you believe he is your friend, offer you his service, that he may search out your secrets, to do a mischif. Flattering, dissembling, fraudulent words you shall have from him. There be lying lips without a deceitful tongue. For a detractor does his mischief openly, a flatterer secretly, so that when a deceitful tongue is joined with lying lips, The second part. the mischief is intolerable. 3. Ver. 3 Which David well understanding, expostulates with a kind of indignation. 1. The mischief of it. What shall be given unto thee? Or, What shall be done unto thee, O thou false tongue? 2. To which he answers, sharp arrows of the mighty, with coals of Juniper. They that read the words thus, conceive the Prophet's meaning to be, that a false tongue is such a mischief, that there cannot be a greater, nothing can be added unto it. Lingua mali pars pessima servi. Which the Prophet amplifies by two similitudes, the first is of an arrow, sharp, and shot by a strong man. 2. The second of coals of Juniper. 1. Arrows, which wound a far off, and on such a sudden, that it is hard to void them. 2. Sharp arrows prepared by the Artificer, and such as pierce deep. 3. Sharp arrows of the mighty shot by a strong hand, and so much the more dangerous. 4. With coals, they are fiery, they burn and destroy as fire, as lightning, especially when they are instruments of the Devil, who hath his fiery darts Ephes. 6. 5. With coals of Juniper, which of all coals are hottest, and keep fire longest, they say, that they glow within, or raked up in ashes keep fire a whole year. But these words may be otherways read, and then the sense will be other. What shall the decitful tongue give unto thee? or what shall it profit thee? Ver. 3 They that calumniate, and do wrong to other, or moved to it upon some gain. The vanity and revenge of it. But detractors gain nothing by it but hatred, for they make themselves suspected and contemned by wise men, nay, even odious to them to whom they tell the tale. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What shall it profit thee? What? nothing. But this is not all, for God's vengeance will overtake thee. Thy reward is, It is the sharp arrows of the mighty man, with coals of Juniper. 1. The mighty man is God, Ver. 4 and he will pursue thee with his sharp arrows of wrath. 2. And shall consume thee with eternal fire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more hot and lasting than coals of Juniper 3. And now David falls upon his complaint, and laments his case. The third part. To this the best men subject. A case to which honest men are subject, for the more pious any man is; the more subject he is to ill tongues. Ver. 5 1. Woe is me that I sojourn in Meshech, that I dwell in the tents of Kedar. 1. He laments his banishment, when he was forced to fly from Saul, Sometimes banished to live with wicked people. Which was David's case. This he laments. and sojourn where he could get a place to abide, even among the Syrians, Ammonites, Philishims, and in the Wilderness to lodge in Tents, as did those of Kedar, the Arabians. 2. These men were inhuman, barbarous, impious, such as were the posterity of Meshech, and Ishmael. It was then all one to him to live among those he did, as to live among them. It was a Woe to him, to live among so firece a people, enemies to piety, and civility. And amplifies, showing the unquiet nature of his enemies 2. And he amplifies his complaint by the continuance of the evil, and expounds in plainer words, what he said in the former verse. My soul hath long dwelled among them that are enemies to peace. Ver. 6 By peace they could not thrive, David's disposition to peace. and therefore they hated the very name of it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. My disposition is quite contrary to theirs, 'tis not like than I live a contented life among them. 1. I am for peace. I am a man of peace. Or, Pax eram, even peace itself. 2. But when I speak unto them thereof, Ver. 7 they make themselves ready to battle; or, they are for War. As Philip of Macedon said of his Macedonians, Illis pacem esse bellum, & bellum pacem. The Prayer out of the one hundred and twentieth Psalm. MAny are the afflictions and distresses, into which for my sins, thou, Ver. 1 O Lord, hast justly brought me, but I murmur not against thy providence, I have not despaired, nor yet trusted to the arm of flesh for my deliverance, but with earnest and servant prayer I have cried unto thee, and thou hast delivered me: Of which having had experience, and now being oppressed with a heavy misery, Ver. 2 I again fly unto thee, O Lord, deliver my soul, that my enemies may not hurt me, who with slanderous calumnies, and a fraudulent tongue, seek to undo me, their words are smother than oil, but they have War in their hearts. Ver. 3 These are very swords that wound near at hand, and these are as arrows that wound afar off, these are shot by the mighty, and sharp they are, that wound my good name both deeply, and at unawares; as fire they consume my good name, as coals of juniper hoily invade, waste my reputation, and being set on fire by hell, they will not easily be quenched, deliver then, O Lord, my soul from lying lips, and from a deceitful tongue. Let the power of thy Word, and those sharp arrows, by which all the craft and subtlety of Satan is wounded and pierced through, be sent forth against their impiety, and the hot coals of thy anger burn up their malicious snares, that they may see, that no profit shall redound to them from a false tongue. It is a grief and corrasive to my soul, that I am forced to sojourn among these cruel, barbarous, impious and inhuman creatures in the shape of men, it is, as if I sojourned in Mesech, and dwelled in the Tents of Kedar, even the Scythians would be more mild to me, the Sarracens more merciful; Help me therefore with thy powerful hand, or else my pilgrimage upon earth without end will be protracted and sadned by these evils and miseries. For they are enemies to peace, and my soul hath too long dwelled among them. Thou knowest, O Lord, that I am a man of peace, nay peace itself, I seek peace and ensue it, but when I speak for peace, they reject all treaties thereof, and make them ready for battle. Since than they are for War, and I and the rest of thy Servants, must hold a continual War against spiritual wickedness in high places; do not deny, O good Father, to those who call upon thee, thy aid and assistance, and with patience let us fight a good fight, being assured, that from henceforth is laid up for us an immortal Crown of glory, which thou wilt give unto all those that resist till death, for the merits of our Lord and Saviour jesus Christ. Amen. PSAL. CXXI. THE Scope of this Psalm is, The Sum of the Psalm, The Prophet in trouble flies for help. that other helps being overweak, we put our trust in God, and in his providence, and gives divers reasons for it. 1. In the first verse, as most Interpreters conceive, we hear Vocem hominis, the voice of a man in danger, that as a watchman gets him to some high Mountain in time of War, and looks about to see who comes to aid him; 1 Not to man. or to a Mountain to hid himself; or to a man, that being out of his way, gets him up to some Mountain, and views what place is near where he may repose: It shows, that when we are in distress, we too often fly to such things that cannot help. I will lift up mine eyes to the hills, Ver. 1 from whence comes my help. 2. 2 But God. But in the next verse the Prophet checks this vain confidence, for in it we find vocem fidei. The voice of a faithful soul, that rejecting all confidence in auxiliary and secondary means, reposeth his trust in God alone. My help comes from the Lord. Ver. 2 Nor from other means, nor false gods. 3. The reasons of his confidence. 1. God's power. And next he sets forth the reasons why he would trust in him. 1. The first is his Omnipotency declared in his work of Creation. He is the Lord that made heaven and earth. Able then he is to help his creature. 2. The second from his grace and goodness. Ver. 3 He will not suffer thy foot to be moved; i. e. he will not suffer thee to fall and slide in the way, 2 Goodness. but strengthen thy feet, and make them stable. Thou shalt persevere in thy course. Willing to help. 3. From his vigilancy over thee. He that keepeth thee, will not slumber, 3 Care. so vigilant he is, that he will give his eyes no rest. Ver. 4 Which the Prophet yet insists on in the next verse. Behold he that keeps Israel, To protect his Church. shall neither slumber nor sleep, never omit his care over thee: over Israel his people. He is asleep, saith Elijah of Baal, and must be awaked, God sleeps not. Excubias agit. 4. From the end of this his care and vigilancy, it is to keep, to protect, Ver. 5 to keep off all dangers, and bad influences from Israel. 1. The Lord is thy Keeper. Israel in general, 1 To it a keeper. and thy Keeper in particular. A fiery Wall about his Church, and it needs, because his Church is continually exposed to dangers. 2. The Lord is thy shade, umbraculum, 2 A shadow. a quitoso upon thy right-hand. He may allude to the custom used in hot Countries, in which men use to carry, or have carried Quittasols above their heads, to keep off the heat of the Sun. Or else to the Israelites when travelling in the Wilderness, they had a cloud by day to cover them. Paris in Homer fight with Menelaus, was by Venus covered with a cloud. 3. So that the Sun shall not burn thee by day, as it did, Ver. 6 when it fell upon Ionas head, nor the Moon by night, To preserve from all evil. no noxious influence from the Stars. The sense of these Metaphors is, nor the day of prosperity, nor night of adversity, shall hurt thee, nor the heat of persecution, nor the coldness of indevotion do thee wrong. 5. In a word, he shall keep thee not from this, or that, but the Lord shall preserve thee from all evil. From all, but not from all that which may light upon the body, but from that which may destroy the soul. He shall preserve thy soul, that shall not perish. 6. The Prophet concludes, adding this sweet consolation. 1. The Lord shall preserve thy going out and thy coming in. He is with his in the entrance, progress, end of their actions. Via est vita, and we are going out in it, or coming in in it perpetually, beginning or ending some action, going abroad, or returning and resting at home, either we enter upon, or perfect our work to begin it, is to go in to do it, to perfect it, is to go out of it, but the Lord promiseth to preserve us in both. Or else David speaks as a soldier, who goes out to battle, when he is to fight, and goes in when he returns home, in this God promised to preserve him; or else as a Magistrate, who goes in and out before the people. In all which God promiseth to be his Conductor, and safeguard 2. From this time forth, for evermore. And ever with them And this defence of God is here promised to be perpetual. In all places, in all times, in all actions. His help is present, and efficacious, verse 4, 5. and constant, verse 6, 7, 8. The Prayer. O Almighty God, because while we live in this valley of tears, Ver. 1 we are within and without assaulted by enemies, and every day in trouble, we fly to the mountains, and cast our eyes round to see who comes to our aid, and what, and whom to trust to; But all in vain, for vain is the help of man. This is our infirmity, this is our sin. And while we are compassed with this tentation, our faith presents us thee alone, a God both able and willing to help, diffident then of all other helps, we fly to thee, we cry co thee, being fully persuaded, that our help must come from that Lord, not from the arm of flesh, Ver. 2 not from other gods, but from th' Lord alone, who hath made heaven and earth. By that power then, O Lord, that thou hast made heaven and earth, we beg from thy merciful hands, that thou wouldst come and save thy poor Church that is afflicted and persecuted by bloody and merciless enemies. Lord, Ver. 3 suffer not any of their insultations so far to prevail against us, that the feet slip or fall in the way of Truth; let not our faith be shaken, nor our hope ashamed. Thou art that good Shepherd, that kéeps Israel, seem not then any longer to these greedy wolves, to slumber and sleep, in deferring to take vengeance upon them, Ver. 4 lest they insult over us, and say, Where is now your God? Return, return, O Lord, to the ten thousands which mourn in Israel, and vouchsafe to deal with us, not as we are a sinful Nation, a people loaden with iniquity, but as thou art in thyself, immense goodness, and clemency inexhausted. Make thy promise good to us, and be our Keeper, be a shadow to us on our right hand, a refreshment, when the hottest Sun of persecution scorches our heads, and any dark tentation cools our devotion. O Lord, preserve us from all evil, if it be thy pleasure; and though some disaster may light upon our body and goods, yet preserve our soul, that being safe, and preserved by thee, we cannot miscarry. Keep us, Lord, in all our actions, in all tentatious, in all places, at all times be present with us, in out going out, and at our coming in, prosper whatsoever we take in hand, and make the end thereof be successful; never leave us in this present life, but let thy grace guide us to that which is eternal, through jesus Christ our Lord. Amen. The third Psalm of Degrees, CXXII. THE Ark was a Testimony of God's presence among his people, and a Type of the Church; this was by David brought up, and fixed at Jerusalem, when the Jebusites were by him driven out of the Fort of Zion. To the place where that was fixed, the people of Israel were bound to ascend three times a year to worship, and that with gladness of heart, to which end they went up thither with a Pipe. David then in the person of the people. The sum of this Psalm. 1. Expresseth his joy, that he might join with the Church in God's service, ver. 1, 2. 2. Commends the Church, under the name of Jerusalem, for her Unity, ver. 3. Religious Worship, ver. 4. Policy Civil, Ecclesiastical, ver. 5. 3. Exhorts all to pray for her Peace and Prosperity, ver. 6. And puts the Form of Prayer into their mouths, ver. 7. 4. Shows his own readiness, and professeth to do it, or rather performs it, ver. 8, 9 1. The first part. David congratulates, that the Ark, etc. was settled. The Proposition of this Psalm is a Congratulation, in which he doth express his joy and thanks, that so happy a time was come, in which a certain place was assigned, where he and the people might meet and worship God, in which the Ark of the Covenant, which was a Testimony of God's presence, might rest; which was not done till his time. And he took it for an assurance, that the Jewish Religion, and the Kingdom or Sceptre should not departed from Judah, till Shilo came; and for this he doth congratulate with the people. 1. I was glad. First he expresseth his own joy. 2. When they said unto me. Ver. 1 He was to hear of the unanimity of the people, mutually exhorting one and other to this Service. 3, We will go into the house of the Lord, the place of his worship, where we shall hear his Word, call upon him, give him thanks; when I hear these words from them, I am ravished with joy. 4. And I will gladly join, and bear a part with them. Ver. 2 Our feet shall stand in thy gates, O Jerusalem. Hitherto our feet have not had a certain place to stand and worship thee; the Ark being carried from place to place: But now it is fixed at Jerusalem, and we know whither from henceforth to resort, our feet are quiet, and rest, stantes, or rather constantes, we will go up to the house of the Lord, and constantly there serve thee; it is a mercy to know where the Church is fixed, to which we ought to resort. 2. And upon this he takes an occasion to commend Jerusalem three ways. The second part. 1. For the unity of it, especially in Religion, He commends Jerusalem. expressed under the Metaphor of a City, whose buildings were well compacted together; till the Jebusites were thence expelled, it was two Cities, but now it was but one; Ver. 3 guided by the same Laws, ruled by the same Religion, 1 For her Unity. in which there was a great and admirable consent among the Citizens. Jerusalem is builded as a City, that is compacted together. In such a City the Buildings are uniform, orderly disposed, handsomely erected and seated; so in Jerusalem, all things in God's worship are uniform, orderly, beautiful, and there is a wonderful harmony of minds, and consent among the Citizens. 2. He commends Jerusalem next, that it was the place constituted for God's worship. Ver. 4 1. For thither the Tribes go up; three times a year, as was ordained, Exod. 2 For God's Service, to which all Israel resort unanimously. 23. to remember their Eduction from Egypt, the Law given, his preservation of them in the Wilderness, and conservation ever since; for these were the ends of the three Feasts, the Passeover, Pentecost, that of Tabernacles. 2. The Tribes of the Lord: An honourable Title bestowed on God's people; holy men out of every Tribe. 3. Unto the Testimony of Israel; to the Ark of the Testimony: Or, as it was agreed by Covenant betwixt God and his people, concerning which he testified his Will, Exod. 23. & 34. Dent. 16. 4. The end of their ascending was, To give thanks unto the Name of the Lord; that was their work, and it must be ours, Psal. 84.4. God's Will is, that nunquam cesset à laude, qui nunquam ab amore. 3. He commends Jerusalem thirdly for the Civil Policy and Ecclesiastical; Ver. 5 it was the Metropolis. 3 For the Civil Policy, and Ecclesiastical. 1. For there do sit the Thrones of judgement; the Tribunals and Courts of Justice are there. 2. The Thrones of the house of David. The King's Court and Seat was there, which was established in David; and therefore the Prophet useth the word sitting, as if he had said, now settled there; which before this time were not: Nor in the time of the Judges, when the Judicature was in divers places; nor yet in saul's Reign. David seated his Throne at Jerusalem, and with it the Courts of Justice, which lasted till the destruction of the City. 3. The commendation being ended, he turns his speech to the Tribes that ascend thither, The third part. He exhorts the Tribes. and exhorts them for their own good to pray for the happy estate of Jerusalem. 1. Ver. 6 Pray for the peace of Jerusalem. It is our Duty to pray for the Church and Kingdom, 1 To pray for her peace. since it is the Seat of God's Sanctuary, and the Kings. 2. They shall prosper that love thee. If not then for their sakes, yet for our own, let us pray for the peace of the King and Church; for in the destruction and disturbance of these, Justice and Religion perish, King and Priest are ruined, and then our ruin must follow; as we know by miserable experience; whereas if we love, and pray for these, prosperity is promised us. 3. Ver. 7 And that we be not to seek for our prayer, the Prophet puts one into our mouths: The prayer form to our hands. Peace be within thy Walls, and prosperity within thy Palaces. Peace and prosperity, two things that are especially good, and joined ma●● happy Cities; for peace without prosperity, is but a secure possession of misery: And again, prosperity without peace, is but a dubious and uncertain selicity. 1. 1 For peace. Peace be within thy Walls. In thy walls, in which consists the strength of any City, in the multitude of people, in which consists the strength of any Kingdom, in thy Armies, in which consists the strength of War. 2. 2 For prosperity. And prosperity within thy Palaces. In the King's house peace, for Factions destroys it, and with it the Kingdom and Nation: Where the King prospers not, the people can never prosper. 4. And what the Prophet exhorts others to do, he promiseth to do himself. This prayer he commenceth. 1. I will now say, peace be within thy walls; a pious Prophet. 2. Of which he gives two reasons. I will seek to do thee good. It shall be my study to do it; a pious King. And he adds his Reason to both: I will say peace be within thy Walls. Ver. 8 1. 1 That they in Jerusalem, are his Brethren, Companions. For my Brethren and Companions sake. The King calls his Subjects, because of the same Church and Religion, his Brethren and Companions; and in his Vote, regards not so much himself, as them, peace, prosperity, abundance be within their walls; let Jerusalem flourish for their sakes. Ver. 9 2. 2 That Religion was established. But a second Reason there was, which yet moved him more, the religious Service of God there established: Because of the house of the Lord, I will stek to do thee good. Jerusalem I know is the City in which the Truth of Religion is established and professed, and in it is the house of God, where they that profess this Truth, must tender their worship, and therefore I will with all my endeavour seek out ways and means to do good to Jerusalem, knowing, that in the flourishing of that City, Religion will flourish: Nothing then shall be wanting in me for this Reason to advance Jerusalem: I wish more Kings were of David's mind, therefore they wear Crowns. The Prayer out of the One hundred and twenty second Psalm. O Lord, it was the very joy of our hearts, and the delight of our souls, when Neighbour called to his Neighbour, Ver. 1 Friend called to his Friend, and the Master to his Family, Come, let us go into the house of the Lord; but now thou hast turned our joy into mourning; debarred we are to offer up our wont and solemn supplications to our God in thy house of prayer; our solemn Feasts are cast aside, in which we met to praise thy Name for those infinite benefits of our Redemption, and receive the comfortable seals of our Salvation. O Lord, at last turn away thy wrath from us, and bring us out of this captivity, speak peace to thy people, that sigh after thy Ordinances, and long to appear in thy Assemblies before thee, Ver. 2 and let our feet stand with cheerfulness in thy gates, from which the malice and will-worship of our enemies have so long driven us. Thou, O Lord, hast adorned and beautified thy Church with most excellent gifts, the unity thereof was far beyond that of any City, Ver. 3 where the Buildings are uniform, and compacted together; the Doctrine in it was pious, the Discipline orderly, the Rites sew and decent, Ver. 4 and among the Citizens there was a wonderful consent and harmony of minds; thither the Tribes took delight to ascend, even the Tribes of the Lord, Ver. 5 that they might appear before thy presence, and give thanks to the Name of their God: And while thou wert thus served in the beauty of holiness, in Jerusalem were set the Thrones of judgement, and from the Thrones of David justice did run down as a River: But all is quite contrary, our unity is dissolved, our solemn meetings are disturbed; for justice, we reap nothing but wormwood and hemlock. Lord, restore to us our former unity, and knit all the members of this Church together in perpetual concord: Let the Tribes of thy people go up again to thy house to praise thy Name, and all Schisms and Heresies, and Blasphemies being dispelled, let thy Word alone be heard, and obeyed amongst us. Restore our Judges as at first, and our Counselors as at the beginning; set up the Thrones of judgement, the Thrones of the house of David, to whom alone Kingly and Judiciary Power doth of Right belong. In the profession of true Religion, we know our peace consists; in the prosperity of Jerusalem, we know our prosperity is involved; Jerusalem we love, Jerusalem we long for, let as many then as love Jerusalem, join with us in prayer, and say, Peace be within thy Walls, and plenteousness within thy Palaces; for peace without plenty, is but a secure possession of misery; and plenty without peace, an unsecure felicity. In Jerusalem I have many Brethren and Friends, professors of the same Faith and Religion with me, for their sakes I will now say, Peace be within thee, in Jerusalem is the house of the Lord our God, the house of prayer set apart to his Service; and for this cause also, I will seek as much as lies in me, to do thee good. Lord, accept of my poor endeavours, for the re-edification of these broken walls, and let me never farther prosper, than I seek and labour for the peace and prosperity of thy Church, and to unite all the infirm and collapsed members of this body to our Head thy Son, jesus Christ our Lord. Amen. PSAL. CXXIII. THIS Psalm is a prayer of a Church in distress, and a low condition, made unto God to have mercy upon her, and to deliver her; in which she expresseth these three things. 1. Her confidence and hope in God, for to him she flies, ver. 1. illustrated by two similitudes, ver. 2. 2. Her prayer for mercy, ver. 3. 3. A short Recapitulation of her distress, ver. 4. 1. The first part. The Church flies to God The Church shows her trust in God, and in it, directs us to whom to fly in distress. 1. Unto thee lift I up mine eyes: To thee, no other, and from thee I look for help, Ver. 1 succour, defence. 2. And depends on him, as servants to their Masters. O thou that dwellest in the Heavens; by which words she acknowledgeth his inspection and power: Out of Heaven the Lord beholds the Earth, and by his wisdom, goodness, power, governs all things; Thou canst take me out of the hand of the wicked and mighty, therefore to thee I lift mine eyes. And this the Prophet illustrates by a double similitude, of servants and handmaids; I look upon thy hand now heavy upon me, and beating me by wicked men. Behold, 1. As the eyes of servants look unto the hands of their Masters; i.e. Man-servants. Ver. 2 2. And as the eye of a Maiden to the hand of her Mistress: Both of both kinds may be beaten. Now as they are whipped, they cast back their eyes, and look to the hand that strikes them; begging even with their very heart, some favour, and an abatement of stripes. 3. When beaten by them. So our eyes wait upon the Lord our God. God's children always are expectants. 4. Until he have mercy upon us. Abate his stripes, and take off his hand. 2. The second part. For which the Church prays in the next verse, and in ardency of spirit ingeminates it. Have mercy upon us, And desires God to take off his hand. O Lord, have mercy upon us; before she lifts the eyes, but now cries. 3. Ver. 3 Of which clamour in few words she yields a Reason, the great contempt she was fallen to. The third part. 1. Ver. 4 For we are exceedingly filled with contempt: And again, Our soul is filled. To suffer contempt is much, Because she was in contempt: And filled with it. to be filled with it more, it argues that she was long under it; but to be exceedingly filled, intolerable, especially when it comes to scorn; as here, 2. Our soul is exceedingly filled with the scorning: Subsannatione, jeering derision, which to a generous spirit is very heavy, it wounds his very soul; of which Beasts and Fools have little or no sense; despised they may be, but of reproach they are not capable. And this the Prophet amplifies by the circumstances of the persons that contemned and scorned. 1. And that by Epicures. They were such as were at ease in Zion, law no Changes, had all things ●●●ceeding ex voto, as they would have it; and no greater contemners and scorners of men in misery than such. 2. And proud men. And with the contempt of the proud: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satiety breeds pride, and pride makes men injurious, apt to heap up contumelies, disgraces, scoffs, scorns, and jeers, upon that man which is brought to a low 〈◊〉. Again, proud men are for the ●●●part empty, 〈◊〉- p●ted men; and contempt and scorn from such wounds, very deep; especially if they rise, as they often do, from the Dunghill. The Prayer out of the One hundred and twenty third Psalm. O Lord, it hath pleased thee to suffer thy people to be brought to great distress, and their condition is so deplorable, that there is no comfort or help to be expected, Ver. 1 but from above; therefore unto thee we lift up our eyes, expecting salvation from thee alone. Thou sittest in the highest Heavens, and ●●est all things; Thou sittest in the highest Heavens, and over-rulest all things, to whom then should we flee for succour, but to thee? since thou hast ereated and redeemed us, by right we are thy servants, and never did servants more look to the hands of their Masters in expectation of favour from them, than our eyes are intent upon thee our Lord and our God, till thou remit off thy stripes, and have mercy upon us. Withdraw, good Lord, thy severe hand from us, and chastise us not to destruction; say unto thy destroying Angel, It is enough, it is enough; spare thy people, whom thou hast redeemed with thy precious blood, Ver. 3 and be not angry with us for ever. Have mercy upon us, O Lord, have mercy upon us; Ver. 4 for except thou be merciful unto us, we must perish, since we can expect no mercy from men. It is not unknown unto thee, with what contempt and scorn we are loaded, we are exceedingly filled with contempt, our soul is pierced with the scoffs of proud insolent men, and such, who for the abundance of spoil now live at ease. Good Lord, let not the pride and contempt of these rebellious and treacherous wretches proceed any farther, who by their successes are so pusted up, that they think they cannot be repressed by humane power. O Lord, look not upon our unworthiness, but consider the dishonour and contumely that in us is cast upon thy Name; for while they insult over us, the injury redounds to thee; while with arms and cruelty they Lord it over us, they barbarously do suppress thy Worship, thy Religion, thy Truth, thy Word. We thy servants by them thus oppressed, contemned, derided and scorned, have none to fly to, but to thee alone. O merciful Lord, do thou set an end to these contumelies and injuries; we seek not our solves in this, but thee; the desire of our soul is, That thou wouldst vindicate the honour of thy Name, and glory of thy Gospel, which these Miscreants have in contempt. O God, bring it so to pass, that at last these enemies of thy Truth may seel and confess the Truth of thy Word, and will they, nill they, acknowledge thee to be the only God, and him whom thou hast sent, jesus Christ our Lord. Amen. PSAL. CXXIV. THE people of God newly escaped from some great danger, The Sum. both acknowledge it, and that God only was the Author of their safety and victory, for which they thank him. 1. The Prophet gins abruptly, The Prophet gives the glory to God alone for their deliverance. as is usual to do in pathetical expressions, with much joy he expresseth God's protection over his people, and how by his hand merely they were delivered by some unexpected way, and he desires the people to acknowledge it with him. 1. If it had not been the Lord, who was on our side: And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ver. 1 If it had not been the Lord, who was on our side, that had stood and fought for us; so that it was not our Swords, but his hand that delivered us. Nam qui supponit▪ ponit. 2. Now may Israel say: Now after the victory, after the deliverance; and his intent is, That they thankfully acknowledge it with him. 3. On our side, when men risen up against us. Men, carnal, corrupt men, that look after nothing, but to satisfy their own Ambition, Lust, Avarice: Those arose seditiously, tumultuously, rebelliously; of such the Proverb is true, Home homini lupus. 2. Which the Prophet verifies in the next verse, expressing the danger that the Church was in from these men, or Beasts rather, by these two similitudes; of Beasts of prey, of waters. 1. Ver. 3 Then they had swallowed us up quick; that had been the consequent of their rising, The danger the Church was in, before delivered. like Wolves and Bears they had rushed upon us, and devoured us as poor sheep, eaten us even alive: Though Bellarmine refers this Clause to waters also, because Beasts tear before they devour, and so eat not their prey alive: But the Metaphor may be proper enough the other way; for he shows what they would do, if they could, and that in their fury, they spare not a living soul. By cruel enemies. 2. The cause, their wrath. Which fury of theirs, the Prophet conceals not, but illustrates it by a Metaphor, This they had done to us, when their wrath was kindled against us. Ver. 4 3. His other similitude is from waters: Then the proud waters had gone over our soul. And in the verse before, Then the waters had overwhelmed us, the stream had gone over our soul. He compares the Enemy's Army to a swelling Torrent, that carries all before it. 3. Ver. 6 Next acknowledgeth the deliverance, and gives thanks to the Author to be God alone. He gives thanks for it. Blessed be the Lord, who hath not given us over as a prey into their teeth. The deliverance was beyond expectation, which he illustrates by another similitude; of a Bird taken in, but escaping out of a snare unexpectedly. 1. Ver. 7 Our soul is escaped, as a Bird out of the snare of the Fowler; taken to be killed. 2. The snare is broken, and we are delivered; the Fowler is deceived of his prey. 4. Ver. 8 He concludes the Psalm with a gratulatory Epiphonema. 1. And relies on God. Our help is in the Name of the Lord. The Church relies in all dangers upon God, whether they be assaulted openly, as by Bears and Wolves; or secretly, as the Fowler lays wait for the Bird, yet her help is in God's protection and tutelage. 2. Who made Heaven and Earth; i. e. The Creator, who hath all things in his hand and power, and therefore is able to deliver us. The Prayer. EXcept thou, Ver. 1 O Omnipotent and Merciful God, shalt by thy power and favour assist and help us, our enemy's Swords drawn out against us, must needs dispatch and consume us; for their wrath is so kindled against us, that as Wolves and Bears devour the poor flock, so have they rushed into amongst us, and desired to swallow us quick, when they seditiously and rebelliously risen up against us; yea, the deep waters of the proud hath overwhelmed, and gone over our soul: Sought they have, to swéep us away as a mighty Torreut, and overrun us at once, as an unexpected inundation doth the lower valleys: And what they could not do by violence, that they have attempted by close and secret practices; for they have set snares for our souls, as the crafty Fowler doth for the innocent Bird. O Lord, avert thy anger from us, and take not vengeance upon us according to our deserts; be not wanting to thy own Ordinances, to thy Name, thy Truth, which with us is like to suffer: Bring to pass, that we may at last say, Blessed be the Lord, who hath not given us over for a prey unto their teeth; let their nets be broken, Ver. 6 their plots vissolved, weaken their strength, and bring to naught their counsels, and make a way for our souls to escape, as a Bird out of the snare of the Fowler; from thee alone, which hast made Heaven and Earth, we look for help; therefore we humbly beseech thee, that for thy infinite goodness and mercy, Ver. 8 thou wouldst be propitious to our prayers, and deliver us from these fierce, bloody, and subtle enemies, for the merits of jesus Christ our Lord. Amen. PSALM CXXV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. IT is the purpose of the Prophet to comfort the Church of God. 1. The Sume. By an assurance of her perpetuity both from God's presence and protection, ver. 1, 2. 2. That though God suffer them to be chastised by the wicked, yet he will not leave them under the rod, ver. 3. 3. He prays for the good. 4. Sets down the portion of the wicked, ver. 4, 5. 1. The first part. In the beginning of the Psalm the Prophet sets down a general promise of the perpetuity of the Church, because of God's continual presence with her. Ver. 1 And shows to whom it belongs. 1. They that trust in the Lord. That trust in him, The Church shall continue. not with a vain confidence and presumption, but that rely upon him by faith not feigned, out of a pure heart, and a good conscience, and aftervent love. 2. These shall be as mount Zion which cannot be moved, secure and immovable, as is Zion, not only immovable because a mountain, but because a holy mountain consecrated, and dear to God. 3. Which the Prophet farther explains, and assigns a perpetual duration to it, but abides for ever, which is a comfort to the Church, Because God protects it. of which Zion was the Type. No tempest, no storm, no persecution, no enemy shall destroy it. Of which the Prophet gives a reason in the next verse, by a Similitude, for Zion which was in Jerusalem, hath the mountains round about it for a wall of defence, 'tis not easy for an enemy to approach Jerusalem, nor to take. It was a Virgin-City never taken but twice, and then when God took away his protection from it, and delivered it to the hand and will of the Babylonians, and Romans. Which protection he will never take from his Church, and therefore the Church is unexpugnable. 1. As the mountains are round about Jerusalem. 2. So the Lord is round about his people. A wall of fire round about, Ver. 2 Zach. 2. 3. From henceforth even for ever. They that trust in the Lord shall be always safe, and secure, for though they be temporally afflicted, yet all shall work for their good; He may take from them their wealth, health, etc. yet he gives something better, patience, comfort, with hope of eternal glory. 2. Which the Prophet confirms, preventing an objection. The second part. What shall those that trust in the Lord be safe and secure? How comes it to pass then that they are oppressed? to which the Prophet by way of prevention answers. The power of the wicked shall never destroy it. He grants it may be so; but the oppression is not to continue. The power of the wicked shall be over the just for their probation, for their trial, and correction, but it shall not rest upon them, it shall be transient, not permanent, temporal, not eternal. 1. For the rod, i. e. Sceptre and power of the wicked shall not rest, i. e. Ver. 3 Stay, continue, stand, settle upon the lo●t, inheritance, part, Not prevail long. portion of the righteous. 2. The reason is, Lest the righteous put forth his hand to wickedness, That good fall not away. i. e. Lest the righteous do faint, and being discouraged, lose their perseverance in piety, justice, when they see the prosperity of wicked men to be overlong, and join with them in their villainy. 3. And because he said there was some danger to pious men, Ver. 4 lest they should be scandalised by the oppression of the wicked, He prays for them. and be seduced to fall by their prosperity, therefore he prays earnestly for them. 1. Do good O Lord, send them patience, send them comfort and a speedy deliverance. 2. I mean those who are upright in their hearts, conform their hearts to thy will, do acquiesee in thee, wait upon thee, and expect thy promises. 4. Ver. 5 Now to these men that are upright in heart he opposeth the wicked, the revolters, and shows the end of Apostatees. and Apostates, and declares what will be the end of them. 1. As for such as turn aside to their crooked ways. That decline from their uprighrnesse of heart, to some crooked way: and in persecution, and tribulation let go their patience, and revolt from the Truth, and confidence; either denying the faith, complain of God, and murmur at his providence. 2. The Lord shall lead them forth with the workers of iniquity. A terrible Commination, their portion shall be with their persecutors, the worst of men, Hypocrites, Factors for mischief. 3. Whereas the good shall have peace. But peace shall be upon Israel. The wicked being separated from the society of good men, there shall remain an eternal peace to the people of God. The Prayer out of the one hundred five and twentieth Psalm. O Most gracious God, because all humane helps, are vain, uncertain, weak and deceitful, therefore we are commanded, and according to thy command 'tis the joy of our hearts, that we can repose our sols confidence in thee. Ver. 1 For we are assured that those that can rely on thee, with a pure heart, a good conscience, servant love, and saith unseined, shall be as mount Zion, that Mountain which thou hast chosen before all the earth to set thy name there, which nor storm, nor tempest, nor enemy, nor persecution shall remove. Be, Ver. 2 O good Lord, a wall of fire about thy Church, and as the mountains were placed round about Jerusalem for her defence, so Lord stand round about thy people in this needful time of trouble, let not the gates of hell prevail against them, nor the wicked approach to hurt them, but be a strong tower of defence unto them from henceforth even for ever. Ver. 3 For our sins and heinous transgressions thou hast justly suffered the wicked to lay their severe rod upon the backs of the righteous people, but suffer not this their power and sceptre to rest, stay and continue overlong upon them: Lest that they who are infirm and weak in the saith saint and be discouraged, and by the tentation of their and thy enemy's prosperity deserting the way of piety and justice, join with them in their villainy, and put forth their hands unto iniquity. O Lord send to all thy good servants constancy, send them patience, Ver. 4 send them comfort, send them deliverance. Do good, O Lord, to them that are true of heart. But as for those, Ver. 5 who turn aside to their crooked ways, not only imagine wickedness in their hearts, but by their utmost endeavour bring it to effect, whose labour it is, that thy Word be dishonoured, sincere Religion extinguished, and the sincere invocation of thy Name obliterated, lead them forth with the workers of iniquity, and make them seel and know the hottestot thy wrath, and indignation. But restore unto thy people Israel, who serve thee with an honest heart, their former peace and tranquillity, and make them partakers of thy mercy, which thou hast promised to thy Church for thy Son's sake jesus Christ our Lord. Amen. The plainer sum of the CXXIV. Psalms, in which is described, 1. The subtlety of the adversaries of the Church in laying snares to entrap it, as fowlers do to catch birds, vers. 7. 2. Their Cruelty, in seeking to tear it in pieces, yea to swallow it up quick, as some cruel beasts of prey: or as mighty inundations, that overflow all in their way, vers. 3, 4, 5, 6. 3. The cause of their Subtlety and Cruelty. Wrath, Displeasure, vers. 3. 4. The delivery of the Church from both, by the power and goodness of God, vers. 1, 2, 6, 7. 5. The Duty performed for this deliverance, Praise to God, vers. 6. PSAL. CXXVI. THIS Psalm seems to be penned about the end of the Captivity, when Cyrus gave liberty to the Jews to return into their own Land, and to build again the Temple, and Jerusalem. For it is the purpose of the Prophet in gratitude to celebrate so great a mercy. The Contents of it are, 1. An expression of joy for the strange liberty granted them to return, which was wonderful both to Jews and Gentiles, vers. 1, 2, 3. 2. A prayer for the return of the remaining part, vers. 4. 3. An excellent Corollary or Moral collected by the Prophet from it, that there is a Vicissitude of things, that our mourning shall be turned to joy, vers. 5, 6. 1. The Prophet first celebrates their return from the Captivity, The first part. The Prophet exults for the Jews return from Captivity. and amplifies it three ways. 1. From the cause. 2. From the wonder of it. 3. From the joy at it. 1. The cause was Jehovah. Ver. 1 When the Lord turned again the Captivity of Zion; though Cyrus gave a Commission for it, 1 The Author, Jehovah. yet it was the Lord that did it. 2. So strange and wonderful, and beyond expectation it was, 2 It was beyond imagination. that the Jews were like them that dream. When they heard of it, for joy they could scarce believe it, so that they thought, that they nor heard, nor saw it, but did only dream of such a thing. That happened to them, which did to Jacob, at the news of his son joseph's exaltation in Egypto, he did scarce believe it. 3. Their joy for this wonderful deliverance, is expressed vers. 2. Ver. 2 For from their inward comfort there proceeded an external mirth, 3 Their joy for it. which they expressed by the joy of their countenance, and with the voice. 1. Then was our month filled with laughter. We had a merry look. 2. And one tongue with singing. Songs they sung to the praise of God. This God did for them, witness Now that God did this for them, he proves by a twofold attestation. 1. Of the Heathen. Then said they among the Heathen, 1 The Heathen. The Lord hath done great things for them, i.e. the Jews. They saw that it was done at the set time prefixed by Jeremy. That Cyrus named by Isaiah, did it; that they were not only set free, but sent home with rich gifts: that a Commission was given to rebuild the Temple, and the vessels of gold and silver restored; all so far beyond expectation, that they could not choose but say, This is God's doing. The Lord hath done great things for them. Yea, and Cyrus himself acknowledgeth so much, Ezra 1, 2. 2. 2 The Jews. Of the Jews. 'Tis true, saith the Jew, that you Heathen do acknowledge, 1. The Lord hath done great things for us. Far beyond our Merit, far beyond our Hope. Ver. 3 For he hath brought us out of a miserable Captivity, and seated us again in our Country. 2. Whereof we are glad. Glad at heart, that we are freed from your yoke. 2. The second part. But there were many of the Jews that stayed behind. They returned not all at once. Many Jews stayed behind. For the return of these he prays. Some of them went up with Ezra, some with Nehemiah, and some of them stayed in those Countries still, having married strange Wives, and gotten possessions in it, and for the return of these they pray to God, that there might be a plenary and total reversion. 1. Ver. 4 Turn our Captivity, O Lord. Put it into their hearts, that they may speedily and fully return, and dwell with us, leaving the Heathen. 2. As the streams in the South: Or as Junius reads it, Tanquam validissimas aquas reducens in regionem siccam. They that read it, Tanquam torrentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Austro, give this sense of it, That God by his Spirit, which is in Scripture compared to a Southwind, Cant. 4.16. would so move the hearts of the Jews that still lingered, and loitered, and remained among the Heathen, that they would unanimously and in great companies return from thence. Come down as a torrent of water, some mighty flood or stream from the hills, when the Southwind melts the Winter Snows, which runs with such violence, that it carries all along with it: and the like happens also, cum madidis Notus evolat alis. And such a reduction the Church prays for here, universal, total, that by a mighty power God would work in them, so to melt their hearts, that it should generally sweep them along before it, and not leave a man behind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the wind sits in the South. But they that read it: Tanquam valid as reducens aquas in regionem siccam, by occasion of the Hebrew word Negheb, that signifies also Australem plagam: conceive that the Prophet may allude to some desert and dry places; such as are those deserts of Arabia a Southern Country. And they give this sense of it. Turn our Captivity, O Lord, and let it be like those great rains that fall in those desert and dry places, which refresh the earth, and bring joy to the inhabitants. Make it to us a joyful day, as it is with those Southern people, when the Rivers flow in dry places. Both senses are apt, but I prefer the first, because it respects more properly the power of God in moving their hearts to an universal reduction, and the manner of it, their confluence, and coming together. 3. The third part. The benefit great they should receive by it. Yea, but perhaps this their return might be grievous and troublesome to many of them, such as married strange Wives, which they were to leave● such as had gotten possessions in Babylon; such as learned the manners and Religion of the Heathen, etc. These liked not to alter their dwellings. Well, be it so, the Prophet puts them in mind of an ample recompense, Ver. 5 and illustrates it by a Metaphorical Proverb. They that sow in tears, shall reap in joy. They may mourn for their departure from thence, but when they should cast up the income, benefit and increase that should come by it, that would befall them, which happens to the poorest Husbandman, that sows his seed, perhaps in a der year, or which he hath bought, or in an ill season, with which he should sustain his family, and therefore could ill spare it. This he commits to the ground, and covers it with clods, not being sure whether ever he shall see it again, or reap any benefit by it, which puts him into a dump of sorrow. He sows in tears. But when once the harvest comes, and he finds the increase, and that the earth returns him his seed with usury, than he reaps with joy. For your comfort, the like upon your return shall happen to you. 'Twill be you● joy, that you are returned to your own Land, where you shall enjoy your former possessions, and over and above the Religion of your forefathers, and abundant recompense for all losses you can sustain. And this the Prophet amplifies or declares more fully in the next verse. 1. He that goes forth and weeps, viz. the poor husbandman, for the reasons expressed, bearing precious seed. Semen acquisitionis: or Semen acquisitum. Seed bought with a price, which augments his grief, being so poor, that he had none of his own. Or else it may be read, the Seed-basket, but to the samesense. 2. He shall doubtless come again with joy, with joy at time of harvest, and bring his sheaves with him. For every grain he sowed, full ears of corn. The general collection from this is, That no man shall be a loser in obeying the voice of God; if he part with any thing for him, he shall be sure of an ample recompense. There will be a turn, extrema luctus gaudium occupat. For the Cross, they shall have a Crown. Some refer these two last verses to the time of the Israelites carrying into Captivity, and their return thence. Thus. Then when they were carried away Captive, they sowed in tears, they went forth weeping. But at their return they reaped in joy, they brought their sheaves with them, in that they were enriched by many gifts and favours. But I conceive the former sense more coherent with the Text, and closer to the Prophet's purpose, being a strong argument to the Jews, that were over-backward to return. The Prayer collected out of the one hundred and twenty sixth Psalm. O Lord our God, for our disobedience to thy holy Laws, Ver. 1 and our ingratitude for that great light of thy Gospel, which thou in mercy hadst caused to shine amongst us, thou, Lord, hast brought us under a heavy Captivity. Tyrant's have had their wills upon us, and have loaded our necks with a grievous yoke. It is thy mercy alone that can relieve us, Ver. 4 thy hand alone that is able to redéem us. To thee therefore we fly; Turn our Captivity, O Lord, and bring back our banished, let it be so universal and unexpected, that it may put all into admiration that behold it, yea, Ver. 2 that even those that now hold us in bondage, may say, Ver. 3 The Lord hath done great things for his people. Yea, and we also in thankfulness, and in a just acknowledgement of thy favour, will echo back unto them, The Lord hath done great things for us, whereof we will be glad: So great, that we even in the enjoyment of it could scarce believe it, or think it possible to be done, we were even like unto those that dream. But since we have experience of it, our mouth shall be filled with laughter, and our tongue with joy. O Lord, long it is that we have sowed in tears, Ver. 5 O let us reap in j●y; for many years we have gone on our way weeping, Ver. 6 and eaten the bread of carefulness, O let us come again with joy, and gather the full fruits of our Piety and Religion, for the Merits of jesus Christ our Lord. PSAL. CXXVII. THE Jews were at this time very busy in building their Temple, their Houses, and the Walls of their City, and that in all, they should be sure to take God along with them; the Prophet teacheth them, That without his assistance, all their labour would be in vain; for that nothing can be gotten and conserved without his blessing: That inheritances are from him, and children, the props of Houses, are his blessing also. This the Prophet shows by these words repeated, Nisi, nisi, frustra, frustra; and proves it by an Induction. 1. Nothing can prosper without God's help. In Civil Affairs, whether in House or City. 1. Except the Lord build the house, they labour in vain that build it. God must be the chief Builder in the Family, his blessing and help by prayer called for, 1 In the family. to the sustentation and nourishment of Wife, Children, Ver. 1 Servants, Corn, Cattle, etc. else all labour and industry is in vain. 2. 2 Or City. Except the Lord keep the City, the Watchman wakes but in vain: And 'tis so in Kingdoms and Commonwealths also. The Jews had now a Trowel in one hand, and a Sword in the other, watchful they were against their enemies: But the Prophet tells them, that the Lord must be their Protector and Keeper, otherwise the Watch would be to sittle purpose: Magistrates, Judges, Officers, their great Council of little value. And this he declares and illustrates, Without his blessing all labour, care is in vain. by an elegant Hypotyposis of an industrious man, that does all that may be to be rich, great and safe; but not calling for God's blessing upon his labours, 'tis all in vain: Such a man omits nothing that may be thought on, or is to be done, that he may thrive. 1. He riseth early: No man up before him, he prevents the Sun. Ver. 2 2. He sits up late: No man goes later to Bed, or takes less rest. 3. He eats the bread of sorrows. He defrauds himself of necessary food, fares very hard; his mind is so taken up with labour, care and fear, that a pleasant morsel comes not into his mouth: But all this without God is in vain: It is in vain for you to rise up early, etc. Whereas with God it is far otherwise; With it all goes well. for to what before he said briefly and obscurely, he subjoins this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For so he gives his Beloved sleep: So in his blessing, in his help, he gives to all those he loves, who call upon him for assistance after the honest labours, he gives a quiet and contented mind, and sound sleep at night; nor cares, nor fears distract them. 2. Children are a blessing from him. After the Prophet had set down, that nor in the House, nor in the State, nor in a man's private goods not man can prosper, except God be with him; he proceeds to show, Ver. 3 that children, the stay, props and continuance of a man's house, are from him also; about which, he sets down their Generation, Education, and the Benefit that comes by them. 1. For their Generation, Their Generation. that from the Lord: Lo, children are an heritage of the Lord, and the fruit of the womb is his reward. He hath the key of the womb, opens and shuts. Rachel said to Jacob, Give me children, or else I die. What, saith he, am I in God's stead? Gen. 30.1, 2. Children are inheritances that come of God, and they are rura relicta, non labore parta. 2. For their Education, being well brought up, and in the fear of God, and virtue, they become to be of generous spirits, Ver. 4 Education. which is a blessing of God also; for we see many that are brought up with great care and cost, often degenerate: But with God's blessing they become brave men. As Arrows are in the hand of a mighty man, so are the children of thy youth, enabled to great Actions, to defend themselves and others. 3. And the Benefit will redound to the father in his old age. Ver. 5 1. Happy is the man that hath his Quiver full of them, full of such arrows, 3 From them the parents receive comfort in their old age. full of such children. 2. He shall not be ashamed, but they shall speak with the enemies in the Gate; able enough he shall be to defend himself, and keep off all injuries, being fortified by his children; and if it happen, that he hath a Cause depending in the gate, and to be tried before the Judges, he shall have the Patronage of his children, and not suffer in his plea for want of Advocates; his sons will stand up in a just cause for him. The Prayer out of the One hundred and twenty seventh Psalm. O Lord, I know that the way of man is not in himself; It is not in man that walks, to direct his steps; Thou art our sirength, and all our sufficiency is in thee; vouchsafe therefore so to preserve, Ver. 1 and direct us through the whole course of our lives, that whatsoever we do may prosper: Prosper thou the work of our hands, O prosper thou our handiwork, build thou our Houses and Families for us; let our wives, our children, our servants, our corn and Cattle be watered with the dew of heaven. Watch thou upon the Walls of our Cities, and assist and bless the Watchmen, our Princes, Prelates, Ver. 2 Counsellors, Magistrates, and Soldiers, with thy favour; for we know without thy help, except thou build with us, and watch over us, our building and waking is but vain. It is vain for us to rise early, to sit up late, and to eat the bread of sorrows, anxiety and carefulness; all our early labour, and late endeavours, accompansed with thirst, and trouble of mind, to come forward in our vocations, are to no purpose, if thou shalt blow upon it. Prevent us then, O Lord, with thy gracious favour, and further us with thy continual help, that in all our works, begun, continued, and ended in thee, Ver. 2 we may ever gloriole thy holy Name, attributing the success to thy mercy only. Never suffer us to be distracted with anxiety for the things of this life, or be over-solicitous for to morrow; but having used those means which thou hast ordained, honest labour, and a competent thirst, let us rely upon thy Providence, and compose our minds to rest and sleep in it; for this is the acquiescence thou givest to those thou lovest. We know, O Lord, that children are the props of our Families, Ver. 3 and that these are thy blessings also: For children are an heritage of the Lord, and the f●●it of the womb are thy Reward. Thou, O God, hast the Keys of Heaven and Hell, of Rain and Providence, of the Grave, and of the womb; let not then thy servants feel the curse of dry breasts, and a barren womb; but make us joyful parents of children, that may increase the number of thy redeemed. Give us thy grace and favour, that we may instruct them with diligence and méekness, govern them with prudence and holiness, and bring them up in the nurture and admonition of the Lord; provide for them such useful employments, That they may be as Arrows in the hand of a mighty man, Ver. 4 defences and succours to our old age. If it he thy blessed Will, let them live to a full age, and make us happy, that we have our quivers full of them, from whose powerful arm may be shot quick and sharp arrows into the very hearts of those, Ver. 5 who are enemies to all Piety, thy Gospel, and thy Truth; fill, O Lord, thy Church with such children of youth, who while they oppose the Adversary, and maintain the sincerity of Religion in word and deed, may never be ashamed, nor yield, when they speak with the enemies in the gate. Grant us these things, O gracious Father, for thy Son, our Lord jesus Christ's sake. PSAL. CXXVIII. IN this Psalm, the Prophet persuades to fear God, upon the several Rewards that attend upon Piety. The Contents are these. 1. He describes the pious man, and pronounceth him blessed, ver. 1. 2. He proposeth the particulars of his blessing, ver. 2, 3, 5, 6. 3. He gives his Acclamation to it, ver. 4. 1. The first part. That man that fears God. He describes the man, who is to expect the blessing; two qualities be must have. 1. He must fear the Lord: Fear to offend him, not decline from him. Ver. 1 2. Is Blessed. He must walk in his ways: For this is the true character of his fear. 3. This man shall be blessed; yea, every such man, high or low, rich, or poor, there is no exception, Blessed is every one. In a happy condition. 2. The second part. And the blessedness and happiness consists in these particulars. 1. He shall enjoy those Goods which he hath honestly gotten with the labour of his hands: Ver. 2 For thou shalt eat the labour of thy hands. His happiness is not in having much, 1 In his goods. but enjoying it, Eccles. 6.1, 2. 2. Happy shalt thou be, and it shall be well with thee: So well, that he shall have enough for himself, and be able to relieve others, and leave somewhat to his children. 3. 2 In his wife. Happy he shall be in his marriage; too often, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But he that fears the Lord, and marries in the Lord, shall be happy in his match. 1. Ver. 3 His wife shall be as a fruitful Vine: Fatifera, non sterili●. 2. Upon the walls of thy house: Domi porta, modest and shamefaced, staying at home, and caring for the things of the house, while her Husband is taking care abroad: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4. 3 In his children. Happy in his children. 1. Thy childre● like the Olive-branches: Fresh, green, spreading, fruitful, and pledges of peace; not like sharp Thorns, and a pricking Hedge. 2. Round about thy Table. It will be a comfort to see them, sit with them, eat with them, and hear their pretty Discourse. Now these temporal happinesses the Prophet concludes with an Acclamation: Lo, 〈…〉 the man be blest, that fears the Lord. Thus in his goods, Ver. 4 wi●●, ●●ildren. The third part. 3. But there is a blessing attends him far beyond all this, The Acclamation. the sum of which is, Ver. 5 1. God's blessing: The Lord shall bless thee out of Zion; God shall-bless him. by a federal blessing, a Church-blessing. 2. Thou shalt see the good of Jerusalem, 1 With a Church-blessing. the peace and prosperity of the Church, all thy days. 3. Yea, thou shalt see thy children's children. Ver. 6 Et natos natorum, & qui nascuntur ab illis. 2 With grandchildren. 4. And peace upon Israel: 3 With a peaceable life. And a flourishing Commonwealth and Kingdom; for by peace is understood all prosperity. The Prayer out of the One hundred and twenty eighth Psalm. O Holy and just God, if no blessing or happiness can befall any, Ver. 1 but those which fear thee, and walk in thy ways, we must needs acknowledge the cause to be just, why we are brought into these straits, and woeful afflictions: For when thou hadst opened unto us a full Sea of mercies, and beyond our deserts conferred upon us infinite and unspeakable benesits, we have neglected thy fear, and gone a whoring after our own inventions; and thy Commandments being cast aside, we have walked after our own ways. O Lord, pardon our iniquities, and be merciful to our sins, Ver. 2 put thy fear into our hearts, and obedience to thy Laws, Ver. 3 so shall we yet hope to eat the labour of our hands, that we may yet be happy, that our wives may be as the fruitful Vines upon the walls of our houses; and our children, as the Olive-branches round about our Tables. Good God, however thou please to deal with us, yet remember thy afflicted Church, and bless her out of thy high and holy place of Zion; Ver. 5 she is thy Spouse, let her then flourish as a fruitful Vine, Ver. 6 and bring forth children unto thee; let her see her children's children; and enjoy a perpetual, and a settled peace. After our great troubles and afflictions, it would be the rejoicing of our hearts, might we but see the good of Jerusalem all the days of our life, and behold thy people Israel, that are now divided by Factions and Schisms, united in a Christian peace. O thou, who art the God of peace, grant us this for his sake, who made our peace, thy only Son, our Saviour, jesus Christ. PSAL. CXXIX. THE intent of the Prophet in this Psalm, is to comfort the Church in affliction, and to stir her up to glorify God, for his Providence over her, always over her for her good, and bringing her enemies to confusion, and a sudden ruin. The Contents are. 1. The indefatigable malice of the enemies of the Church, ver. 1, 2, 3. 2. That their malice is in vain, for they p●●●ail not, from ver. 2. to 4. God saves them, 3. For they are accursed, and cut off, from ver. 4. to 8. 1. The first part. God puts into the mouth of his people what they may comfortably say to their enemies, The indefatigable malice of the enemies of the Church. even in their greatest extremities, when their malice is at the highest. 1. Many a time have they afflicted me from my youth, may Israel now say. Ver. 1 Many a time have they afflicted me from my youth. In which observe: Ver. 2 1. Her afflictions many, etc. That afflictions do attend Israel, and must be expected by all that will live righteously in Christ Jesus. 2. That these afflictions are many; for sape, Many a time have they afflicted me. 3. That this affliction began with the Church; even from the righteous Abel, and hath continued ever since the Patriarches, Prophets, Apostles, Martyrs felt it. It is from my youth. 4. This affliction was a fore affliction, which the Prophet by an elegant Metaphor illustrates, Ver. 3 of a Blow and Plowers, and Furrows drawn out at length. The Plo●●●s ploughed upon my back, and made long Furrows. They dealt unmercifully with me, as the Husbandman doth with his ground, tears it up with his share, and spares not the green gundon, till be hath turned it all up. 2. The second part. But all this their malice, all their fight is to no purpose; oppugn●runt, non expugnaru●●. 1. They prevail not. Yet they have not prevailed against us, they have not prevailed to extinguish the Church; Ver. 2 prevailed they have, to reduce h●r to a low and sad condition, but they have not destroyed her, nor never shall; for the gates of hell shall not prevail against her. ●●●rabit ut palma. 2. The Reason is, The Lord is righteous. A righteous, a good, a just Lord; and out of his Justice he protects all those that he hath under his Tuition, and punisheth their Adversaries. Ver. 4 3. For God delivers her. For this righteous Lord hath cut asunder the cords of the wicked, hath cut asunder their Tackle, Chains, Repes, with which they ploughed, and made their Furrows. He hath delivered Israel from their oppressors. 3. The third part. In the following verses to the end, the Prophet either by way of in●●●●●ion or prediction, And takes revenge on her enemies. sets down the vengeance that God would bring upon the en●mies of his Church for their malice, which hath three degrees. 1. Ver. 5 The first of which is, That they fail of their hopes, and their attempts frustrated. Let them all be confounded, ashamed, and turned back, that hate Zion; that are Osores, Persecutors. 2. The next is, That their persons prove useless, and quickly perish. Let thou be as grass growing on the housetops; grass in a Meadow is good for somewhat, on housetops for no use: It withereth, before it groweth up. Mowed it is never: Wherewith the Mower fills not his hand, nor he that binds up the sheaves, that rakes it together, fills his bosom. 3. The last is a want of a blessing from God or man: No man saith so much as God speed, as is usual to do to Workmen in Harvest: Neither do they which go by, say, Bendithy ch●y. The blessing of the Lord be upon you, we bless you in the Name of the Lord. They were about an ill work, Who durst say, God bless, or prosper you in it? The Prayer out of the one hundred and twenty ninth Psalm. O Omnipotent and merciful God, it is not unknown to thee, how that people whom thou hast chosen unto thee for thy heritage, hath been in all Ages afflicted and vexed by cruel Tyrants, Ver. 1 even from that time that thou madest a Covenant with our fathers to this very day. They have fet their Ploughs to work upon our backs, wounded us with afflictions, and ●nrrowed us with sorrows. The escape out of one danger, hath but been the entrance into another; and of these, there hath been a continuance, as in a plow'd land, in which furrow is added to furrow, and ridge to ridge, till the whole be turned up. But thou, whom we serve, hast showed thyself unto us a good Master, a righteous and a just God, Thou hast cut asunder all the cords of the wicked, in which they trusted, the snare is broken, and we are delivered, their hopes and expectation is eluded, their endeavours brought to naught: Though they had plotted our vestruction, Ver. 2 Yet they have not prevailed against us. This is the Lords doing, and it is marvellous in our eyes; especially when we call to mind our ingratitude toward thee, and our unexcusable disobedience: But now we humbly beseech thee, look not upon our merits, but upon the glory of thy Name; for we deserve not only these, but far greater punishments: Ver. 5 But of thine infinite mercy, pour not upon us the hottest of thine indignation, but let it rest upon those that are enemies to thy Truth; let them all be confounded and turned back, that date, and seek to extirpate Zion; let them quickly whither away as the grass, that grass that grows upon the housetop, as an unprositable, and an unuseful thing; let them perish, and never be harvested, or brought into thy Barn; make it appear, That the séed of their frauds and deceits cannot fill the hand, much less the bosom and heart of any one, that hoped to carry in heavy sheaves from them. O Lord, preserve thy people in their integrity, and keep them from joining their counsels with them; let none of thine that go by, and see what is done, say, The blessing of the Lord be upon you, we bless you in the Name of the Lord: But let thy blessing rest upon thy people, and upon thine inheritance, whom thou hast chosen; keep them from all evil, increase them in all goodness, for the merits of jesus Christ our Lord. Amen. PSAL. CXXX. Being one of the Penitentials. IN this Psalm the Spirit of God proposeth to us the case of a person oppressed with the wrath of God against sin, yet flies to God for mercy, and trusts to receive from him comfort, remission and pardon. The Contents are these. 1. Acknowledging his miserable condition, he prays to be beard, ver. 1, 2. 2. He desires remission of sin, ver. 2, 4. 3. He makes mention of his hope and confidence, ver. 5, 6. 4. He exhorts God's people to trust in him, ver. 7, 8. 1. The first part. David begging with an ardent affection and desire, pathetically he prays that he may be heard, David's cry to be heard. he likens himself to a man in the bottom of a Pit or that must cry aloud to be heard. 1. Ver. 1 Out of the depths have I cried to thee, O Lord. De profundis, non de profundo. Because a true penitent, cries out of two depths; the depth of his misery, and the depth of his heart sensible of that misery. 2. Ver. 2 Lord hear my voice. Although I be in these depths, and thou dwellest on high, yet thou canst hear me, and therefore I cry, O Lord hear. 3. Let thine ears be attentive to the voice of my supplications. 'Tis to no purpose to cry for audience, except he will be attentive to whom we cry. And therefore begs of God, that he would vouchsafe to hear, to attend. 2. The second part. Yea, but there was great reason, why God should nor hear, nor yet incline his ear to his cry. He was a grievous sinner, and God hears not such. Well, be it so, yet his case was but the same with other men. All men involved in sin, as well as he, and therefore if this should be a sufficient impediment that he should not be heard, the like lay against other men, and so God attentive to no prayer. He desires therefore to remit his sin, and that this might not be charged upon him. 1. Ver. 3 If thou Lord shouldst mark iniquity, O Lord, who shall stand? mirabilis rhetorica, 2 He cries for Remission of Sin. I, nor no other man can bring into thy sight any thing else but filth, sin, shame, and therefore if thou shouldst deal with us in rigour of justice, and execute thy anger, necessary it is that all be condemned, not a man stand in thy sight. 1 Acknowledging his own misery. But it becomes not thy infinite goodness to destroy all men, and therefore I need not seem overbold, if I cry out of my depths and ask a pardon. 2. Ver. 4 But there is m●rcy with thee, or forgiveness with thee, that thou mayst be feared. 2 God's mercy. True repentance requires two things, the recognition of our own misery, and the persuasion of God's mercy. Both are needful, for he that knows not his own misery, seeks not for help, and he that knows not God's mercy, despairs. In the three former verses David acknowledgeth himself in a pitiful case for he was in the depths, and cries from thence, that if God should deal with him in rigour of justice he were undone, never able to abide it. In this verse he comforts himself with God's mercy, and that notwithstanding the greatness and multitude of his sins, he hoped for pardon, as if he had said, Though no man can abide it, if thou shalt mark our iniquities, yet I know that by nature thou art merciful, and forgivest fin. 2. 3 The end of remission that God be feared. That thou mayst be feared, not with a servile, but with a filial fear, which comprehends, invocation, faith, hope, love, adoration, confession, giving of thanks, and all the duties of the first Table. With this fear I fear thee, in this I fly to the throne of grace, and because thou art a Merciful God, I hope for pardon. 3. The third part. The method of God's Servants in their addresses to heaven is, that they Believe, 4 He hopes and expects favour. Hope, Pray, Expect. This course David took, he prayed, believed, he hopes in God's mercy, and now he expects to find favour in the fifth and sixth verses: Ver. 5 Every word of which is able to inform, confirm, and comfort a distressed soul. 1. I expect the Lord. Upon him only he relies, and prescribes nor time, nor manner, leaves to him to secure him at what season he pleaseth. For his part he would be still an Expectant. 2. For which he will wait. My soul doth wait. His expectation was not formal, but real, an expectation that proceeded from the fervency of his heart. He hungered and thirsted after righteousness. 3. His expectation was no presumption, Upon God's word. but well grounded upon God's Word and Promises. Dent. 4.29, 30. And in his Word is my hope. 4. And that we may know his expectation was earnest, Ver. 6 full of faith and hope, he repeats it, My soul waits for the Lord: He ingeminates his hope. which he declares by a Similitude of men set upon a watch in the night, that long for the morning. 5. I wait for the Lord, more than they that watch for the morning; I say, more than they that watch for the morning. It was now night with him, darkness and misery was upon his soul, the morning he expected was remission, which must come from God's mercy, for this he waited, this he expected more greedily, than watchmen look for the morning light, that they may be freed from their station. Which, though it be not in their power, yet they expect it. He proposeth his example to God's people. 4. This his example he proposeth to God's people, and exhorts them to do the like, and to animate and encourage them in it, adds his reasons. 1. Let Israel hope in the Lord. Take out my example, Ver. 7 and do thereafter. Let them cry è profundis, expect upon his word and promise, wait his leisure. For which God is mercy. 2. For with the Lord there is Mercy. Not only a Merciful God, but Mercy itself. With him it is, and from him it flows to us. And our Misery is a fit object for his Mercy. No other creature can help, because miserable. And plenteous redemption. 3. And with him is Redemption. That we needed, being sold under sin, and that we found; a price given for us to redeem us, the precious blood of his dear Son. 4. And this his Redemption was Copiosa redemptio, plentiful, abundant, for by it he redeemed the whole world, 1 Joh. 1.2. Ver. 8 and bequeathed to his an inheritance in heaven, Rom. 8.17. Which he will apply to Israel only. 5. But this is to take effect upon Israel, his people only. For he shall redeem Israel from all his sins. It is not as the Jews expect a temporal redemption, but a spiritual, as the Angel told Joseph. His name shall be Jesus, for he shall save his people from their sins, which is begun in this life, and shall be perfected in the other, where we shall be delivered not only from sin, but the punishment, and danger of sinning. The Prayer out of the one hundred and thirtieth Psalm. O Most just and holy God, whose eyes cannot approve iniquity, no not in thy best and dearest servants, we must needs confess, that for our rebellion and ingratitude against thee, we are justly brought to this abyss of troubles, from which, without thy help, we cannot escape. Ver. 1 Being then oppressed and overwhelmed with these depths of sin and misery, Ver. 2 from the bottom of our hearts we cry unto thee, O Lord, Lord, hear our voice, and let thine ears be attentive to our supplications, lest if thou make as though thou hearest not, we become like them that descend into the pit. Pity our infirmities, and remember thy mercy, for which our misery is a fit object, be not unto us a severe judge, but a merciful Father, and take not that revenge upon us, which we deserve, for if thou shalt observe and punish according to the rigour of justice, Ver. 3 what man amongst us is so holy and pure in thy eyes, that he may stand before thee, and abide thy sentence? We flee then from thy feat of justice, to thy throne of Grace. Ver. 4 With thee there is forgiveness, Mercy is so genuine and natural unto thee, that thou canst no more be, than not be Merciful: Therefore out of this thy inclination and facility to remit iniquities, and pass by transgressions, in fear and reverence, in faith and hope, we opproach thy presence, and beg a pardon. It is at the gate of thy mercy we lie, Ver. 5 there we expect and wait for our Lord, our soul doth wait for the accomplishment of thy Word and promise, who hast said, that if in our tribulation we shall turn unto thee, and seek thee with all our heart, and with all our soul, thou wilt be found by us. Remember then thy Word, in which thou hast caused thy servants to put their trust, for in this night of misery we rely upon it, Ver. 6 and our souls wait for it, more than they that watch for the morning, yea, I say, more than they that wait for the morning. Thou art the hope and fear of Israel, Ver. 7 and with thee is plenteous redemption, a price thou wast pleased to accept for our ransom, and thy beloved Son was pleased to lay down the price, for the merit then of that price, being the blood of thy dear Son, Ver. 8 accept us into thy favour, pardon our iniquities, and redéem us from the guilt, from the power, from the punishment of our sins, and bring us to thine everlasting Kingdom, where we may reign with our belssed Redeemer for evermore. PSAL. CXXXI. DAvid being accused by saul's servants, that he aspired to the Kingdom, protests his innocency, his humble thoughts, and meek deportment. 2. That his confidence was upon God's promise, to that he trusted, and therefore was far from any ambition. And by his example calls on Israel to trust in God, as he did. 1. David protesteth his humility. He professeth he was far from pride, in his heart, in his carriage, in his undertake. 1. 1 Far from pride. No pride there was in heart, Lord, my heart is not haughty: and calls God to witness of it. 2. Ver. 1 No arrogance in his gesture, carriage, brow. Nor my eyes lofty. 3. Nor in his undertake. Neither do I exercise myself in great matters, which are too high for me. He kept himself within his bounds, and vocation, attempted not to meddle with matters of State, when out of his employment, and beyond his strength. 2. Ver. 2 Now that which kept from pride, was the contrary virtue, Humility, to which he brought down, 2 Humble as a weaned child. and composed his soul, made it as submissive, as is a new weaned child. 1. Surely I have behaved and quieted myself. Calmed all high thoughts that might arise in me. 2. As a child that is weaned of his mother; My soul is even as a weaned child; which modestly expects what the mother will give it, depends on her, and her care, and carves not for itself. Nor do or will I, for I depend on God, and shall expect and receive gratefully what he shall bestow. 3. Which he confirms by an Oath, as some conceive. For it is to be read, Si non composui & seclavi animum. If I have not composed and quieted my soul as a weaned child, then let this and this befall me. Which clause is to be supplied. 3. Ver. 3 Lastly, he proposeth his own example of humility for all Israel to follow. Let Israel hope in the Lord from henceforth, He proposeth his example to Israel. even for ever. The Prophet's intention was not then to boast of himself, as did the proud Pharisee, or to be puffed with pride because he was not proud, but to admonish the people, how little they ought to presume of themselves, The they trust not on themselves, but God. and how much to repose their confidence in God. For if a King and a Prophet dare neither boast of his wisdom and power, nor presume upon himself, but trust upon God: fit it is that the people depose their high thoughts, that they think not too well of themselves, and think themselves to be something, when they are indeed nothing, that they trust not to their wit, strength, arms, but that they trust in God, both for the present time, and hereafter also. The Prayer collected out of the one hundred and thirty first Psalm. O Almighty God, who gives grace to the humble, and resists the proud, suffer not haughtiness and arrogance to puff up our rebellious hearts; Ver. 1 or pride and loftiness to take up its feat in our eyes; or bold and arrogant actions too high for us to be attempted by our hands: But we humbly beseech thee to give us a modest heart, a composed and quiet spirit, regulated and moderate desires, Ver. 2 that may never exceed or attempt matters, which are beyond the Bounds of our Vocation. O God, so subdue our affections, that our soul may be as a weaned child, that depends only upon the hand of the mother, and receives with thanks that nourishment and nurture which she is pleased to give; Ver. 3 so let our souls depend upon thy bounty, and take thankfully what thou art pleased to bestow. We know thy Church can never be happy, except despairing of her own strength, she take thee for her Resuge; we beseech thee therefore give her grace, that renouncing her own merits, she may humbly pur all her confidence in thee. Let Israel hope in the Lord, from henceforth, and for ever. Amen. PSAL. CXXXII. THE intention of this Psalm may easily be collected out of 2 Sam. 7. and 1 Chron. 17. For when David purposed in his heart to build a house to God, where the Ark should rest, and God perpetually be served, he was commanded to forbear the work by Nathan, and leave it to his son, the place being showed where the Temple was to be erected; which pious intention of David was much approved by God, so that he promiseth to him and his posterity a perpetuity in the Throne, and very great prosperity; which promises are mentioned and inculcated in this Psalm. Either then Solomon composed this Psalm, when the Temple being built, he brought the Ark of God, and settled it in the place prepared for it: Or else, which is more likely, it was composed by David himself, and left to his son to be sung at the Dedication of the Temple: That Solomon then made use of some part of it, is apparent, 2 Chron. 6.16, 41, 42. The parts of this Psalms are three. 1. A Petition, before which is expressed David's care and vow to settle the Ark, mentioning the place where it was before, and with what reverence they would settle it in the Temple; and then sets down the solemn prayer then used, from ver. 1. to 11. 2. An Explication of the promises made unto David for the continuance of his Kingdom in his posterity, ver. 11, 12. and God's love to his Church, ver. 13. 3. A Prophecy spoken in the person of God for the stability of Christ's Church, and the blessings upon the people, the Priests, and the house of David, from ver. 14. to the end. 1. The first part. David reflects on God's promise. In all prayer a man must reflect upon God's promise, otherwise he cannot pray in faith; whether then it were David or Solomon that commenced this prayer, they put God in mind of his promise; nor that he can forget it, but that till it be performed to us, he seems not to remember it, and he loves to be called upon for performance; and therefore the Prophet gins. 1. And upon it prays, remember David. Lord remember David; that is, thy promises made to David. In this Psalm he prays first for the King, then for the State Ecclesiastical, Ver. 1 ver. 8, 9 Lastly, for the Commonwealth and people, ver. 8. 2. And all his afflictions. Many he had before, after he attained the Kingdom, and among these one, and that an especial one was, the care he had of settling the Ark, and place of God's worship; he reckoned this among his afflictions, That it could not be brought to pass according to his mind, which was a sign of his integrity, and this he desires might be remembered also. Now this his ardent and sincere desire, And remembers his Vow to build God a house. appeared by his oath and vow, which is expressed in the three following verses: Remember, 1. How he swore unto the Lord, and vowed a vow unto the mighty God of Jacob; Ver. 2 in this imitating Jacob, that erected Bethel: But when he made this vow, it appears not; probable it is, that it was, when he opened his mind to Nathan, 2 Sam. 7. 2. The matter of his vow and oath follows: Surely I will not come into the Tabernacle of my house, Ver. 3 nor go up into my bed. I will not give sleep to my eyes, or slumber to my eyelids; until I find out a place for the Lord, an habitation for the mighty God of Jacob. Now the words of this oath are hyperbolical; for we must not conceive that David came not into his, or went not into his bed, or slept not, till he found out this place to build God's house; in it he shows only his great care and solicitude he had about it, that it was chief in his head, always in his thoughts. 1. I swear that I will not enter into the Tabernacle of my house, so that I forget to build Gods. 2. I will not climb up to my bed, that I think not of God's Temple, where the Ark may rest. 3. I will not give sleep to my eyes, nor slumber to my eyelids, so that I cease from the care of preparing God's house; which oath and vow he as much as lay in him fulfilled, as appears by his provision for building the Temple, 1 Chron. 26.26, 27, etc. & 1 Chron. 29. from ver. 2. to 10. 2. He finds the place to build it, and to settle the Ark. And here the Prophet interserts two verses by way of gratitude. 1. In the first he exults for the news they heard of the Ark. Lo, we heard of it at Epratah, we found it in the fields of the wood. This verse hath much obscurity in it, Ver. 6 and Expositors vary about it. By Epratah some understood the land of Ephraim, in which the Ark remained at Shilo in samuel's days, 1 Sam. 4. After this, being sent home by the Philistines, it was found in the field of Joshua the Bethshemite, and thence conveyed to the house of Aminadab that dwelled in Kirjath-jearim, that signifies a woody City, where it abode twenty years; whence David might well say, We heard of it at Epratah; that is, Shilo in Ephraim; and found it in the fields of the wood; that is, in Kirjath-jearim, a City compassed about with woods. From Kirjath-jearim David fetched it, and because Vzzah was smitten for his rashness, he left it in the house of Obededom, whence after three months he fetched it, brought it up to Jerusalem, and placed it in the City of David with gladness, 2 Sam. 6. By Epratah others understand David that was born at Bethlehem, Epratah, and they sense it thus: We knew not the place where the Temple was to be built, and the Ark to rest till this day, only we heard of the same in Epratah our City, that it should come to pass, that a resting place should be chosen for it; for nor Silo, nor Nob, nor Kirjath-jearim, were the places for it to rest; only we heard out of the mouths of old men, that the place was yet to be revealed: And behold, now we have found it in the fields of the wood; that is, in Jerusalem, which is compassed about with Olive-yards; and the place is the threshing floor of Araunah the Jebusite, on which ground the Temple was after built, and found out by David, because God answered him there by fire from Heaven, that descended upon the Altar of burnt-offering, 1 Chron. 21.26. 2. And the place being found, The form used at the Translation of the Ark. suppose now that the Ark being to be translated thither, he calls to all Israel, saying, 1. We will go into his Tabernacles, 2. Chron. 5. from 2. to 10. As if they had said, Hitherto the Lord hath, as it were a stranger, Ver. 7 dwelled in divers places, but now he shall have a stable house, and to that house built in Mount Zion will we go. 2. And we will worship at his footstool. Not make rash approaches to the Ark, as some before us have done, and suffered for it; but come with reverence and bowing, into his presence. The Ark we will not worship, but him who shows his presence by the Ark, Psal. 99.5. And when Splomon brought it into the Temple. And now Solomon being about to bring the Ark into the Temple, useth this solemn form of words, 2 Chron. 6.41. 1. He prays to God, and invites him to enter and dwell in the Temple. Arise, O Lord, Ver. 8 from the place where thou hast hitherto dwelled as a stranger. 2. Into thy rest; enter and rest here, and pass no more from place to place, as hitherto. 3. Thou, and the Ark of thy strength: Thou with thy Throne, Soloman prays in which thou hast showed thy strength at Jordan, Josh. 3. at Jericho, Josh. 6: in the Temple of Dagon, 1 Sam. 5. at Bethshemes upon Uzzah, 2 Sam. 6. And the Ark being brought into the Temple, he prays, Ver. 9 1. For the Priests: Let thy Priests be clothed with righteousness. 1 For the Priests. Inwardly in heart and soul, and outwardly in life, words and works, let them be holy, adorned and beautified with it, as with a garment, that hides all deformities. 2. For the people: Let thy Saint's shout for joy, praise thee with a cheerful voice, that the Ark hath found a place to rest in. 2 For the people. Spare all thy people that appear before thee, and let not that happen to them, that fell to the Bethshemites, 1 Sam. 6. 3. He prays for the King, that is, himself: For thy servant David's sake, 3 For the King. turn not away the face of thine Auointed. Ver. 10 1. For thy servant David's sake. David is not here to be taken absolutely for his person only, but as having the Covenant and Promise made to him; and God could not be better put in mind of the promise, than by mention of the person to whom it was made: He prays not then to be heard for David's merits, but for the promise made to David. 2. Turn not away the face of thine Anointed: That is, suffer me not, who am Anointed in my father's stead, and sit upon his Throne, to departed from thy presence ashamed and confounded, rejecting my prayer. In this Form Bathsheba petitioned to Solomon for Adonijah, 1 Kings 2.20. I desire one small Petition of thee, ne avertas faciem meam; which we translate, Say me not nay: Or else this phrase imports, That we turn our face from God when we sin, and he turns away his face from us; and so long as we continue in that state, our faces are turned from God: Solomon then might pray, That when at any time he turned his face from God, that God would not continue his face from him, but look back upon him, as Christ did on Peter, that so he might repent, and amend, and not always stand with his face from God; for though we freely sin, and turn our face from God, yet if God be pleased with a merciful eye to look upon us, and pity us, that so by his mercy and pity we desire and endeavour to sin no more, than he does not turn away our face, shame and confound us for ever. Solomon in this sense prays, Suffer not my face to be turned from thee; which will be done, If thou suffer not thy face to be turned from me. 2. The second part. Gods promise made to David. The Prophet now proceeds to reckon up the promises made to his father David, which were confirmed by an Oath from God, that these being remembered, he might the easilier prevail in his Petitions, ask of God, as it were, a due debt; in which we are to observe: 1. Ver. 11 The manner of the promise he confirmed by his own Oath, The Lord hath sworn in truth to David, 1 Confirmed by oath. having no greater to swear by, he swear by himsel, 2 The matter of his oath. 2 Sam. 12.13. Isa. 55.3. Psal. 89.34. It was mercy to promise, but greater for assurance, to bind himself by a faithful Oath, and irreversible Oath: He will not turn from it, he will not repent of it, Psal. 110.4. 2. 1 As it relates to Christ absolute. The matter of his Oath, expressed in the end of the eleventh, and in ver. 12, 13, 14. 1. For the seed of David, as it concerns Christ, is categorical and absolute: Of the fruit of thy body I will set upon thy Seat; which words are referred by St. Peter unto Christ, Acts 2.30. According to the flesh he was from David's seed; Ver. 12 and it is observable, that the Prophet speaks reservedly, De fructu ventris, not the fructu femoris; for by the mother's side Christ was to be of David's seed, not by the fathers. 2. Again, I will set upon thy Seat, Luke 1.32. David's Seat was Zion, and Zion typically, 2 As it relates to David's seed hypothetical. Isa. 2. is the Church, over that Christ was to reign, as David in Zion. 2. For the seed of David, as it relates to his poster●y, the Oath is hypotherical and conditional: If thy children will keep my Covenant, and my Testimonies that I shall teach them, their children shall 〈◊〉 upon thy Throne for evermore, 1 Chron. 28.9. Psal. 89.28. to 37. Ezek. 21.26. For if his posterity observed not the Law, 3 And to Zion. i e. the Church eternal. but worshipped their own inventions, the promise was at an end. 3. As the external Kingdom was by this Oath annexed to one Family, so by the same Oath and Covenant, Ver. 13 the external worship was assigned to one place. 1. Ver. 14 For the Lord hath chosen Zion, he hath desired it for his habitation. 2. This my rest for ever, here will I dwell, for I have desired it. From the time of the promise performed, Zion was the Seat of the Sanctuary, and so continued to the coming of the Messiah; so long Zion was Civitas Regia & Sacerdotalis: But Zion was but a Type of Christ's Church, The promise which God makes to his Church. The third part. of which these words are more truly verified; for this Christ hath truly chosen, and it shall be his rest for ever; with it he will be for ever present, efficacious in the hearts of Believers, and approve their works and worship to the world's end. 3. In the last part of the Psalm, the Prophet brings in God, promising to his Church many good things. 1. Ver. 15 First, He promiseth such abundance of temporal things, that the poor shall not want: I will abundantly bless her provision, I will satisfy her poor with bread: Godliness hath the promise of this life, as well as that which is to come. Ver. 16 2. Ver. 17 He promiseth for a second blessing, That her Priests should be endued with holiness, and her Saints shout for joy; which answers to the Petition in the ninth verse. 3. The third Benefit is, That there the Kingdom of David to arise; viz. The Kingdom of the Messiah. There will I make the horn of a David, to flourish, that is, the power, Luke 1.69. I have ordained a Lamp for mine Anointed, 1 Kings 11.36. & 15.4. John 5.35. 4. The fourth Benefit, is the confusion of their enemies, Ver. 18 and eternal Authority in this Kingdom. His enemies will I with shame; but upon himself shall his Crown flourish. The Prayer out of the One hundred and thirty second Psalm. Ver. 1 O Lord, merciful and gracious, declare thyself mindful of the séed of our David; be ●uindful, O Lord, of all his mildness, charity and patience, Ver. 2 in which he suffered with a constant and invincible fortitude, many and great afflictions. Remember, O Lord, his dove's; remember how mindful he was of his oath given unto thee, for the proservation of thy Church and Truth, He gave his eyes no sleep, nor slumber to his eye lids, that he might uphold the places deckcated to the Lord, the habitations of the mighty God of Jacob. These, O Lord, for our sins, Thou hast suffered to be demolished and profaned; wicked men are come into thine inheritance, and made thy house of proper, a den of Thiefs: Arise, O Lord, and reward the proud after their deservings, Then will we go into thy Tabernacle, we will worship at thy footstool. Arise, O Lord, into thy rest, and come with us into that place that thou hast peculiarly chose unto thyself, and sanctified for thy honour and service, show in this thy strength and prosence; and that thou may'st be worthily honoured in this place, Let thy Priests be clothed with righteousness, as with a garment, and let thy Saints, whom thou hast especially ponsecrated to thy service, exult and shout for joy. For thy servant David's sake, our Lord and Saviour jesus Christ, hear the sighs and groans, and turn not away the face of thine Anointed; let him not for ever suffer a repulse in his Petitions, and with shame avert his face from thee; But grant him his hearts desire, and deny him not the request of his lips. Thou swaredst unto David in thy Truth, and didst never turn from it; Of the fruit of thy body will I set upon thy Seat: Set once more upon the Seat, the son of our David, and make his children keep thy Testimonies which thou shalt teach them; and let his children also so upon thy Throne for evermore. Thy Throne is in Zion, and Zion is thy Church which thou hast chos● to thyself, and desired for thy habitation. O Lord, let it be thy rest for ever, dwell here, because thou hast defited it; abundantly bless her provision, and satisfy her poor with bread; cloth her Priests with salvation, and make her Saints to shout aloud for joy. In the midst of her make the horn and power of David to bu●, ordain a bearning and a shining lamp out of the loins of thy Anointed; cloth his enemies with shame and infamy, but upon his head let the Crown flourish, and in his posterity to perpetual generations. PSAL. CXXXIII. IN this Psalm the amability of peace, and the blessings of unity are described and commended, whether in the Church, Family and Commonwealth. 1. It is, saith the Prophet, a good and pleasant thing, ver. 1. 2. He declares both by similitudes. 1. The pleasantness, by the ointment with which the High Priest was anointed. 2. The goodness or profit of it, by the dew that falls upon the Mountains, viz. Hermon and Zion. 3. But in plainer terms, from the blessing commanded by God, to fall upon the head of the peaceful, ver. 3. It is probable this Psalm was written by David, when all the Tribes were united, and agreed to anoint him King in Hebron; for then all Factions were ceased, and it was a good and a pleasant thing to behold their concord and unity under one King, and in one Religion. 1. An Elegy of peace, and concord. The Prophet gins with a general Encomium of peace, unity, concord. Behold, how gold and pleasant a thing it is, for Brethren to dwell together in unity. Ver. 1 1. Behold, take notice of it, for it is the speech of him who did now taste it, and had the experience of the difference of dissension, and the profit of a settled peace. 2. How good aid pleasant: He admires it, being not well able to express it. 3. The Encomium itself in expressed by two Epithers: It is good and pleasant. 1. 1 It is good. It is good, and brings much profit with it: Concordia parvae res crescunt. 2. 2 Pleasant. It is pleasant, and brings much content with it: Vis virta fortior, & amaenior. 4. The concord itself thus expressed, Brethren, either in a Family, Church, or Commonwealth, to dwell together in unity, to be of one heart, one mind, one soul, and intent the common good. This is a good and pleasant thing. 2. Like the perfume on Aaron's head. The pleasantness and content that is to be received from it, he opens by a similitude, comparing it to the ointment which was very precious and sweet, that was poured upon the head of the High Priest. Ver. 2 It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garment; concord was like this halm. 1. All sorts were the better for it, Princes, Nobles, people; the head, the beard, the skirts. 2. It sends forth a sweet and pleasant savour, rejoiceth all, as did that ointment. 3. It heals bruises, wounds, ulcers, made by War, as that balsom did, 1 Cor. 13. 3. 3 Profitable. The profit and commodities that flow from unity, peace and concord, he expresseth, Ver. 3 by comparing it to the dew that falls upon the Mountains, which makes them fruitful; for when the rains that falls upon them, dry up, or run away, the dews remain, and refreshes the grass; peace, he saith, is like this dew. It is as the dew of Hermon, Like the dew of Hermon of Zion which is accompanied with a blessing and as the dew that descended on the Mountains of Zion,; it gently descends, and insensibly fructifies, and benefits the ground, and peace enricheth. 4. And this he sets down without any Metaphor, viz. That peace hath a promise of a blessing, a perpetual blessing from God; for there the Lord commanded his blessing, even life for evermore. God declares by the abundance of all things, which he gives to those that live in peace, how acceptable concord and unity of Brethren is unto him. 1. He commands his blessing, commands all creatures to be useful unto them, and serve them. 2. His blessing is prosperity, good success, etc. Benedicere ejus est benefacere. 3. This he calls life; for non est vivere, sed valere vita; with troubles, grief, etc. a man's life is non vitales, no life: A quiet life those then that live in peace shall have, which is not interrupted with grievances. On the contrary, where there are dissensions in Religion, or in the Civil State, there is malediction and death. The Prayer out of the One hundred and thirty third Psalm. O God, who art the Author of peace, and lover of concord, and hast adopted us to be thy children in Christ jesus, Ver. 1 grant that we may be all of one heart, and one soul; and as we are Brethren, so as Brethren we may dwell together in unity; make us to know the good and sweet of peace, and no longer by Schisms, Wars and Dissensions, withhold good things from us. O refresh the head and skirts of the garment, Ver. 2 Prince and people with this precious ointment; let it descend upon thy people, as the dew upon the Mountains, by which they are moistened, and bring forth much fruit. Ver. 3 After our long experience of the evils that arise from division and dissension, command thy blessing of peace to light upon us, so shall our life, that hath been hitherto full of troubles, be sweet and comfortable, prosperous and happy, and we will always live in unity, peace and concord, and praise thy Name for thy mercy in jesus Christ our Lord. Amen. PSAL. CXXXIV. IN this Psalm the Prophet exhorts the Levites and Ministers of Religion to attend to their appointed hours of prayers: 2. The Levites exhorted to bless God. Brings in the Minister's blessing the people, ver. 3. 1. Behold, bless ye the Lord. Ver. 1 2. Yea principally, and before all others; for ye are the servants of the Lord, chose out of the people to this service. 3. Ye are those which by night stand in the house of the Lord; ye are appointed, Levit. 8. Numb. 18. and must therefore stand upon your watch. In the Temple you ought not to be sleepy and idle, for you were set for another purpose. Therefore, 4. Lift up your hands by prayer in the Sanctuary, before the Ark of the Covenant, which was the symbol of his presence. And to bless the people. 5. Bless the Lord, laud and magnify his Name. The other part of your office is to bless the people, let not that be forgotten neither, but say in this Form of words: 1. Which they do The Lord bless thee. Let them know from whom the blessing comes. 2. Out of Zion. So long as they remained in the unity of the Church, no blessing to be expected, The form of blessing. when Zion was left. 3. That Lord who hath made heaven and earth. He that hath power to bless, and hath given, and must give his blessing to all creatures, without which, they will not be blessed to thee. The Prayer collected out of the one hundred and thirty fourth Psalm. O Merciful God, that hast chosen the Tribe of Levi, and taker us near unto thyself, give us grace and abilities to perform our duties to thee. We are thy chosen servants, we are to stand in the house of the Lord, cause us therefore night and day to stand consciovably upon our watch, to lift up our hands in thy Sanctuary, to offer up our prayers continually unto thee, and to intercede for thy people, and never let us forget to bless thee our Lord, and thy people in thy name, And moreover we entreat of thee dear Father, that thou wouldst ever do good to thy people out of Zion, who fly unto thee for a blessing. Thou art the Lord who hast made heaven and earth, deliver us from our present difficulties and dangers, and since thou hast vouchsafed to call us to the knowledge of thy truth, give us a hoart to land and praise thy holy Name for ever and ever. Amen. Here endeth the Psalms of Degrees. PSAL. CXXXV. IN this Psalm the Prophet invites the servants of God to praise him, and Ministers especially, vers. 1, 2. by arguments drawn, 1. From his goodness, especially in his election of Israel, vers. 3, 4. 2. From his greatness and power shown in his works, from vers. 5. to 8. 3. From his justice showed upon the enemies of Israel, from vers. 8. to 13. 4. From his loving kindness extended, and to be extended, to his servants, vers. 13, 14. 5. He invites the Levites to praise God. The first part. Having derided the vanity of Idols, from vers. 15. to 19 he returns to his exhortation, calling upon all to bless God, from vers. 19 to 21. 1. He calls upon the Ministers of Religion especially to attend to the recitation of divine praises, and in the same words of the former Psalm. 1. Ver. 1 Praise ye the Lord, praise ye the Name of the Lord, praise Him, O ye servants of the Lord. 2. Ver. 2 Ye that stand in the house of the Lord, in the Courts of the house of our God. 2. The second part. The reasons. And now ingeminating his words again, he produces his reasons to persuade it. 1. Ver. 3 Because the Lord is worthy of all praise. Praise the Lord, for he is good. What is good is worthy of praise, 1 Because he is good. what is bad worthy of dispraise. But God is absolutely good, not comparatively, nor by participation, from himself good, not from any other, and therefore praise the Lord, because he is good. 2. 2 It is a pleasant work. Sing praises to his Name, because it is pleasant, it is no troublesome work, or laborious, but full of delight, sweetness, content. The Hebrew word Nahim, may be referred to the Lord, to his Name, or to the praise, so that the sense may be, sing unto the Lord, because the Lord is sweet, or sing to his name for it is sweet, or sing unto the Lords Name, for it is a pleasant and an action of content that delights the soul. Ver. 4 3. Praise the Lord for his love to Israel, which imposeth a debt and obligation to praise him. 3 They tied to do it because God chose Jacob. 1. For the Lord hath chosen Jacob unto himself, to be his inheritance, portion. 2. And Israel to be his peculiar treasure. Rom. 9 Malach 1. I have l●ved Jacob and hated Esau. And this obligation lies upon Christians now. The third part. 3. The next Argument which the Prophet useth to persuade to the praise of God, is from his greatness, of which he was assured. For I know, first, that the Lord is great; secondly, Ver. 5 that our Lord is above all gods. 4 Because God is great. And first that the Lord is great, and of great power, he proves by many instances. 1. From his Empire, and universal dominion, in heaven, the earth, the seas, etc. Ver. 6 1. Whatsoever the Lord pleased, that he did. In his works Nothing is impossible to him. We would do many things, but cannot. He does all by his free will, not out of any need: but we work for the most part, because we want, necessity compels us. 'Tis but't fithen we give to him the praise, not to ourselves. 2. He doth all things what he pleaseth in all places, in heaven, earth, seas, hell. And these last words the Prophet amplifies, by setting down some especial places, in which his works are most apparent. 1. In the earth. 1 In the earth. He causeth the vapours to ascend from the ends of the earth from all parts, East, West, North, South, Ver. 7 which are endued with several qualities. 2. In the air, and clouds above. He maketh lightning for the rain. 2 Aire. A wonder, that fire should be mixed with water, and not distinguished. 3. In the water. For he brings the winds out of his treasures. 3 The water. A third wonder, for nothing is more obscure than the generation of the winds, out of his treasures they come, from his rich and secret power. John 3. 4. The third argument the Prophet useth to persuade us to praise God, The fourth part. is from his justice in taking vengeance of the enemies of his people: as, 5 Because just 1. Upon the Egyptians. Ver. 8 1. Who smote the firstborn of Egypt both of man and beast, For instance on Egypt. and it was evident that it was his hand, because the firstborn only were smitten, and of the Egyptians only, and not of Israel. 2. Who sent tokens, and wonders into the midst of thee O Egypt, upon Pharaoh, and all his servants, Exod. 7.8, 9, 10, 11, 12. in brief, he minds us of all the signs and plagues of Egypt. 2. On the Amoritish Kings, Sihon and Og, 2 On the Amoritish Kings. and the thirty one Kings of Canaan. He smote great Nations, and slew mighty Kings, as for example, Ver. 10 Sihon King of the Amorites, and Og the King of Bashan. Ver. 11 And gave away their land for an heritage; Ver. 12 an heritage unto Israel his people. All which is evident out of the books of Numb. Deut. Joshua. 5. The fifth part. For this he extols God. To the commemoration of the revenge that God took upon the enemies of his people, and the benefits he bestowed on them, he adds a conclusion form into an Epiphonimas, in which he first extols God's name, and then shows his mercy to his people. 1. Thy Name O Lord endures for ever, i. e. for these thy wonderful works. 2. And thy memorial throughout all generations. Thy memory, thy fame, the remembrance of thy Acts shall flourish and remain to all posterity. 2. And the reason is drawn from his mercy, which excites us also to praise him. 1. And shows his mercy to his people For the Lord will judge his people. The world judgeth them forsaken, but he is their keeper and defender, and will judge their cause, and at last take revenge on their persecutors, and deliver them. 2. And he will repent himself concerning his servants, Though he punisheth his dearest children, yet he will be at last entreated, be propitious and kind, and remove his heavy hand, Psal. 136.23. 6. The sixth part. 2. God above all gods. The Prophet hath proved that God is absolutely great in himself, which he proposed vers. 5. And now he proves the second part of his proposition, that our Lord is above all gods. For being compared to the Idols of the Heathen, he far exceeds them. They were Devils, not gods, they the work of men's hands, made of earthy materials, they could not infuse life, sense, reason into their images, as God did into his image man, they nor saw, nor heard, nor moved. For he shows their vanity divers ways. And shows the vanity of Idols. 1. From their matter, whereof they were made. The Idols of the beathen are silver and gold. Ver. 15 2. From the efficient cause, their maker's men. The work of men's bands. 3. From their impotence, from performing any act of life. They have mouths, but they speak not, turns they have, but they see not: They have ears, but they hear not, neither is there any breath in their mouths. 4. From the sortishness and misery of those that worship them. They that make them are like unto them, Ver. 18 so is every one that trusteth in them. The makers are blind, mute, deaf, understand nothing at all, who suppose, that they can make gods. And they that trust in them more sotrish, that think a stone can help them. 7. The seventh part. In the last part he invites all the true worshippers of God to praise him, because they are lively images of the living God, they see, they hear, they speak, they understand, That therefore all praise God. and therefore they praise that God, from whom they the faculty of living, hearing, speaking, seeing, and understanding. To this he invites, 1. All Israel. Bless the Lord O house of Israel. 2. Ver. 19 Then the Priests. Bless the Lord O house of Aaron. 3. The Levites. Bless the Lord, O house of Levi. 4. Lastly, of all the Laity. Ye that fear the Lord, bless the Lord. To which he adds his own vote, concluding with this Epiphonimas. 1. Blessed be the Lord out of Zion, where he shows his presence by the Ark. 2. Which dwelleth at Jerusalem; who though he be every where by his Essence and presence, yet peculiarly dwells in his Church by his inhabiting Spirit. Let the Citizens of Zion and Jerusalem never cease to bless him. The Hymn and Prayer collected from the One hundred and thirty fifth Psalm. O Omnipotent God, all we thy servants now gathered together in thy Spirit to bless thy name, and here met in the Courts of the house of our God to praise thee, Ver. 1 do acknowledge that we have instnite reasons to pay this debt to thy divine Majesty. For we know, O Lord, that thou art good, good absolutely in thyself, and gracious unto us, and that all our goodness is as nothing in comparison of thee. We know again that to sing praises unto thee is a pleasant thing, and therefore our heart shall be glad, when we send forth praises unto thee with joyful lips. We know also that thou art great, and far above all Gods. Thy benefits are innumerable, not only which thou hast conferred upon thy chosen people, thy Israel, who is thy pecultar treasure, but even which with a full hand, thou hast poured forth upon all mankind. For in heaven, the earth, the seas, and in all deep places, thou hast done whatsoever thou pleasedst. Thou so orderest the clouds, the vapours, the lightning, winds, and rain that they may be obedient to thee, and serviceable for the use and sustenance of man. And when thou hast in thy power the hearts of all Kings and Princes, thou so bendest them, as may make most for the good and saidation of thy people, upon them thou revengest their wrongs, and deliverest in due time thy chosen people from their power and oppression. Egypt, the Amorites, and Canaanites felt thy power, whom thou smotest in thy anger, plaguest, and slew in thy wrath, and gavest away their Land for an heritage, even for an heritage to Israel thy people. Thy Name, O Lord, endureth for ever, Ver. 13 and thy memorial through all generations, and therefore our hope, which is grounded upon thy promises, is thereby confirmed and increased, that though thou art risen up in judgement against thy people, yet at last it will repent thee concerning thy servants. O merciful God, arise we beseech thee, and behold the miseries and calamities of thy poor servants, and deal not with us according to the merit of our iniquities. Pardon our offences, and let it repent thee of the evil thou hast brought upon us. We have lived unworthy of thy Name, unworthy of our Vocation, yet at last break the force of the Devil, and his instruments, and repress their pride and boldness, that we be not compelled to fall down and worship the imaginations of their own brains, which are little better than the Idols of the Heathens, that nor saw, nor spoke, nor heard, nor understood. Which mercy if thou will grant us, than all that fear the Lord, both Priest and people, the whole house of Aaron, of Levi, and all Israel shall have just occasion to bless the Lord, and say, Blessed be the Lord out of Zion, which dwelleth at Jerusalem. Allelujah. PSAL. CXXXVI. THIS Psalm is of the same Argument that the former. For in it all men are called upon to praise God for his greatness and goodness, his providence and mercy in creating; governing, and ordering the world, but especially his love showed to his people the Church. All which works, because they proceeded from his Mercy, therefore that Attribute is made the burden of the Psalm, and the close in every verse. And this was a Solemn form in use in the Jewish Church, as is apparent, 2 Chron. 7.3, 6. & 20, 21. The parts of this Psalms are, 1. A general exhortation to praise God for his goodness, Majesty, vers. 1, 2, 3. 2. A declaration of his goodness and Majesty by the effects. 1. Of his Creation, from vers. 4. to 10. 2. Of his Providence especially in conserving his Church, and exercising his judging toward her enemies, from vers. 10. to 25. 3. That his Providence extends to all creatures, vers. 25. 3. A conclusion fit for the exordium, for it calls us up to praise God, vers. 26. 1. The first part. An invitation to praise God. In the three first verses the Prophet invites to praise God for his goodness and mercy. 1. O give thanks unto the Lord, for he is good; For his Mercy endureth for ever. 2. O give thanks to the God of Gods; For his Mercy endureth for ever. 3. O give thanks to the Lord of Lords. For his Mercy endureth for ever. In these verses Expositors find the Trinity. 1. In the first, Jehovah. God the Father, who is the fountain of Being. 2. In the second, God the Son, who is the God of Gods, whether Angels or Princes, who are called Gods, but he is over them. 3. In the third, the Holy Ghost, who is Lord of Lords, who, as the wind, blows where, when, and on whom he will. Other Lords have not , but, as Servants, must do his pleasure. Bellarmine. His reasons are, The chief reason, because good, merciful for ever. that we give thanks to him, because he is good, because merciful, and his mercy endures for ever. For 'tis his mercy, that we shall live for ever; so that his mercy is extended to us both while we live on earth, and when we live with him in heaven. It is no improbable conjecture of Musculus, that this Psalm was sung by the Choir, and that the people at the end of every Versicle, sung this Responsory. For his Mercy endureth for ever. Which was no Battology neither, saith Moller, for it follows and applies every particular benefit. 2. The second part. The Prophet now gins to praise God for his great and wonderful works, which he alone was able to do, such as was the work of Creation, in which he used not the power of Angels, And farther, for his works. but his own only. Give thanks to the Lord, 1. Who hath done wonderful things. His instance is presently in the Creation. 1 Of Creation, in all which he shows his mercy. 2. For his Mercy endureth for ever. His Mercy was conspicuous in this work, for he made not any thing of necessity, as if he needed the creature, Ver. 4 but merely out of his ineffable goodwill, and Mercy. Of these wonderful things, Instance first. the Prophet his 1. 1 The heaven. First instance in the heavens. To him, give thanks, that by wisdom made the heavens. It was his first work, Gen. 1. For whether we look upon the magnitude, the figure, the beauty, the motion, the order of the Orbs, the splendour, the influence, the effects of the celestial bodies, there is a strange and wonderful evidence of wisdom and power in them, not unitable by any creature. 2. For his mercy endures for ever, because it pleased him to create these heavens out of nothing, to be an eternal habitation for Men and Angels. 2. Ver. 5 His second instance is in the earth. In the beginning God made heaven and earth; 2 The earth. Heaven to be the Palace of immortal Citizens: The Earth to be the Mansion of Mortals. 1. Give thanks to him, that stretched out the earth above the waters: So naturally it could not be, because it is the heavier element: but he furrowed the earth, and let into the concavities thereof, the water, that men and beasts might live upon it. 2. For his mercy endureth for ever. In this there was a threefold mercy. 1. In respect of the earth, to make it something of nothing. 2. In respect of the water, to which he prepared a settled place. 3. In respect of man, to whom he gave the earth uncovered, and safe from the waters, yet watered with rivers, that he might live in it, till it, and reap the fruit of it. 3. Ver. 6 The third instance is the two great Luminaries, and the Stars, in the three following verses. 3 The Sun and Moon. 1. Ver. 7 Given thanks to him, who made great lihts. For his Mercy endureth for ever. The Sun to rule by day. For his Mercy endureth for ever. The Moon and the Stars to rule the night. For his Mercy endures for ever. These do wonderfully adorn the heaven, and profit the earth. For these lights especially, by illuminating the earth, do comfort us, and are over our works by night and day. And he instanceth in these, rather than in other works of God, because these shine to all the world, and therefore every man is unexcusable, if by them they acknowledge not God's wisdom. 3. From the wonderful works of God's Creation, The third part. 2. Of providence to Israel before. he descends to speak of the works of his Providence, in preservation of his Church, and instanceth in his people Israel, whom he delivered from Egypt with a mighty hand, as if he had been a man of War; and this, in respect of Israel was an act of mercy, though on the Egyptians an act of justice. Ver. 10 Give thanks to him that smote Egypt in their firstborn: for his mercy endureth for ever. And brought out Israel from among them: for his mercy endureth for ever. With a strong hand, and stretched-out arm: for his mercy endureth for ever. To him which divided the red Sea: for his mercy, etc. And made Israel to pass through the midst of it: for his mercy, etc. But overthrew Pharaoh and his Host in the red Sea: for his mercy, etc. Give thanks to him which led his people through the Wilderness: for his mercy, etc. To him which smote great Kings: for his mercy, etc. And slew famous Kings: for his mercy, etc. Sihon King of the Amorites: for his mercy, etc. Ver. 20 And Og the King of Bashan: for his mercy endureth for ever. And gave their land for an heritage: for his mercy, etc. Even an heritage to Israel his servant: for his mercy, etc. He performed unto them all the Offices of a good Captain, Guide, Leader, nay, Father; for he took care for food for them, fed them with bread from Heaven, brought for them waters out of the Rock, cured their sick, defended them, and avenged them on their enemies, etc. But the whole History is so plain in Moses, that it needs no explanation. 4. All this was done for them before they entered the land of Canaan; 2 After they entered Canaan. the Prophet goes on to remember what was done for them after: They proved a rebellious people, for which God humbled them, and brought the Philistines, and the Babylonian Kings against them, who conquered them, and kept them under, and in subjection: But God in this their oppression, when they cried and turned to him, forsook them not, but raised up some Judge, King, or other, to deliver them, as Gideon, Samson, David, Cyrus, etc. which the Prophet mentioneth in the next verses. Ver. 23 Who remembered us when we were in our low estate: for his mercy, etc. And hath redeemed us from our enemies: for his mercy, Psal. 135.14. 5. Lastly, That this goodness is not extended only to his people, 3 And his providence to all creatures. but even to all Creatures, is manifest, in that he provides for, nourishes and conserveses every living creature; for Caro, here signifies every thing that hath life, and bread, all kind of nourishment by which the life is sustained. Ver. 25 Who gives food to all flesh: for his mercy endures for ever. 6. He concludes as he begun, O give thanks unto the God of Heaven, The conclusion that we praise him. for his mercy endureth for ever. And he calls him the God of Heaven, because he only made the Heaven, and hath his Throne in Heaven, Ver. 26 having the whole World under him, and in his power, that preserves, moderates, governs all things by his wisdom power, mercy. The Hymn collected out of the One hundred and thirty sixth Psalm. O Omnipotent God, so great is thy goodness, so infinite is thy mercy to the sons of men, that we are not able to express it, because we cannot comprehend it: Whatever we enjoy is from thy mercy, whatever we hope to enjoy is thy mercy; Thy mercy endures for ever, and therefore we will sing of thy mercies from everlasting to everlasting. Ver. 5 Whethersoever we cast our eyes, we find objects of thy mercy; whether we behold the Heavens, framed by thy wisdom, and adorned with great lights, the Sun to rule the day, or the Moon and Stars to govern the night; or whether we look down upon the earth, stretched out above the waters, that it might be the habitation, and yield food for all creatures, in both these, nay, in all places they occur unto us ample Testimonies of thy bounty and mercy; all which, should we consider with a pious and serious mind, we must needs with an inflamed heart, and free tongue, never cease to sing with the Prophet, Ver. 25 Thy mercy endureth for ever. In the Creation of all things, From Ver. 10. To Ver. 22. in giving food to all flesh, thy mercy hath been wonderful: But in the choosing, gathering, conserving, revenging the wrongs, and pardoning the sins of thy people more wonderful; our hearts were as hard and as cold as a stone, should we not consider what thou didst for thy people Israel, which is an engagement to us, what thou wilt do for thy Church: For thy mercy endures for ever; Thou smotest Egypt, and slew mighty Kings for their sakes; Thou didst lead them as a Captain, and provide Manna and Quails, and waier for them, as a father; defend them from their enemies, and never cease to prosecute them with mercy, till thou givest them the heritage of the Heathen; yea, when they were brought to any low estate, Thou redeemest them from their enemies: for thy mercy endures for ever. Thou therefore who art rich in bounty, clemency and mercy, that never can have an end, behold, we beseech thee, thy Church, and remember it now in a low estate; remit our sins, pardon our transgressions, repent concerning thy servants, and redeem us from our enemies: for thy mercy endures for ever. Thou which givest food to all flesh, Ver. 25 feed our souls with the celestial Manna, thy Word and thy Sacraments: for thy mercy endures for ever. So shall we give thanks to thee, O Lord, because thou art good, and thy mercy endureth for ever. Ver. 1 So shall we give thanks to the God of gods: for his mercy endureth for ever. So shall we give thanks to the Lord of lords: for his mercy endureth for ever. We will give thanks to the God of Heaven: for his mercy endureth for ever. Ver. 26 PSAL. CXXXVII. AT the composure of this Psalm, the Jews were in captivity at Babylon, under the heavy yoke of the Assyrian Tyrant, far from their own Country, banished from the Temple of God, deprived of all public Exercises of Religion, scoffed and scorned by the pride and insultation of an enemy, and now they begin to complain and pray; remember what they were, and what they are; what they enjoyed, and what they want; that at Jerusalem they could sing songs of Zion, but now at the Rivers of Babylon, they must sit down, and hang up their Harps. The Psalm hath two parts. 1. A complaint of Israel, because of the insultation of the Babylonians, in which they deplore their sad condition, remember the pleasures of Jerusalem, and the Religion of the Temple, and long to be there, from ver. 1. to 7. 2. An imprecation, for they pray for Divine vengeance to descend upon their Persecutors, ver. 7.8, 9 Israel's complaint in their captivity. 1. Their complaint ariseth from the sense of their captivity, which is aggravated: The first part. 1. From the place, Babylon; By the waters of Babylon, 1 From the place. a place far from their own Country, where they served a cruel and barbarous people; a people that were Aliens from the Covenant God made with Abraham, Ver. 1 and scorners of their Religion, that had wasted their City, consumed with fire, defiled, rob their Temple; by them they were disposed to the Banks of the Rivers, where in their fields they were forced to base and servile works. 2. From the continuance of their captivity and misery: There we sat down, 2 From the continuance and misery. took up the seats they allotted us, and durst not remove for seventy years, exposed to wind and weather, and injuries of wild Beasts. 3. From the effect it produced in them, tears, mourning; yea, 3 The effect, tears. we wept, so we spent our time; but our enemy's cruelty was such, that our tears wrought not any compassion on their hard hearts. 4. From the cause that drew these tears from them; 4 The cause, the remembrance of Zion. not so much their present calamities, as the remembrance of what they enjoyed before; but now were deprived of the Religion and Service of their God. We wept, when we remembered thee, O Zion. Toties, quoties, so often as they remembered the Temple, the Feasts, the Sacrifices, the Songs, the Hymns they sung to God in Zion, so often they sat and wept. 5. From the intensiveness of their grief; so great it was, 5 Their grief intensive. that they laid aside whatever should provoke mirth; they had more mind to weep, than sing; their Harps were unstrung, Ver. 2 and their Instruments of Music laid aside: As for our Harps, we hanged them upon the Willows in the midst thereof: They now had no use of them, for their soul within them refused to be comforted. 2. Now that which also increased their grief, was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The insultation of the Babylonians. the joy of the enemy at this their grief, and the scoff and scorn they put upon them, in an insulting manner they to us in our greatest sorrow. 1. There, in a strange land, in the land of our captivity. 2. They, that carried us away captive, they that wasted us, they did it. Ver. 3 3. They required of us a song, they required of us mirth, saying, 4. O thou Jew, our Captive, our Slave, Come now, sing us one of the Songs of Zion. O they are sweet songs, your God will be pleased with them, they, we know, will ease your grief, Come now, The Jews answer to the Babylonians insulting request 3. To this Sarcasm of the insulting Babylonian, the captive Jew returns a double answer. 1. A● impossibili, This was a thing that could not be done, might not be done. Ver. 4 How shall we sing the Lords Song in a strange land? The land is strange, 1 Impossible for them to sing. the people Aliens, the Song the Lords, destined to his honour, to his service, and therefore how can we sing it, without giving offence to our God, and to you? Holy Hymns and Psalms were not composed to please carnal ears. 2. 2 They are constant in their profession of Religion Next they answer by a protestation of their hope and constancy in Religion, and devote and accurse themselves, if they do not continue in it. 1. Ver. 5 If I forget thee, O Jerusalem; forget the Feasts I kept there, the worship I used to God, there, which would be done, if I should sing the Lords Song in a strange land, as you desire: No, Jerusalem is the place we ought to worship: Then let my right hand forget her cunning; let my right hand whither, dry up, and never touch Harp more. 2. Ver. 6 If I do not remember thee; if I do not make mention of thee Jerusalem, And if not, devote themselves to a curse. and prefer thee; make thee the beginning, middle, end of my mirth, then let my tongue cleave to the roof of my mouth, never let me speak more, or have any use of that excellent Organ of God's glory: Let me never have use of hand or tongue, if I prefer not Jerusalem above my chief joy: Which I could not do, should I, to please you, sing the Songs of Zion; for by that I should do what were unworthy of my Religion, dishonour my God, Their faith, that God will deliver them. scandalise his people, satisfy and confirm you in your profaneness and impiety: But I know the day will come, when exhilarb caput, I shall lift up my head; and when that day comes, I will sing one of the Songs of Zion; for it will be a merry day. 2. The second part. This is the sense of the first part of this Psalm; the other is an imprecation against Edom and Babylon both enemies and persecutors of God's people: The Babylonians carrive them away captive, An imprecation. and overturned Jerusalem; and the Edomites did persecute his brother with the Sword, and cast off all pity; read Amos 1.11. Obadiah, from ver. 10. to 17. Ezek. 35.5. Against both the Prophet prays. 1. 1 Against Edom. Against Edom. 1. Remember, O Lord, the children of Edom, in the day of Jerusalem: Remember how they carried themselves toward thy people on that day, when thy anger did smoke against them, Ver. 7 and the walls of Jerusalem was destroyed by the Babylonians. 2. Remember how they helped on the affliction, and encouraged our enemies, crying, Raze it, raze it even to the foundations; Root and Branch, down with it to the ground. 2. 2 Against Babylon. Against Babylon; to her he turns his speech by an Apostrophe, but foretells her ruin. 1. Ver. 8 O daughter of Babylon, which art to be destroyed. Thou seemest to thyself to be now most happy, Blesseth the man that destroys it, or takes the revenge. but thy ruin approaches, which shortly fell out by Cyrus and the Medes, whom he blesseth. 1. Blessed shall he be, that rewardeth thee, as thou hast rewarded us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Ver. 9 Blessed shall he be, that takes and dasheth thy little ones against the stones. The Prayer collected out of the One hundred and thirty seventh Psalm. O God, to whom the secrets of all hearts are open, Thou knowest it is the desires of us thy poor servants to adore and praise thee, and with Hymns and Songs of Zion to magnify thy holy Name: But for many years we have sat at the waters of Babylon, we live with a strange people of a divided tongue, who have banished us from thy Temple, and destroyed thy houses of prayer, and abolished thy Service: So that hanging up our Harps, Ver. 2 and musical Instruments with which we were wont with joyful hearts to appear before thee, we sit down and weep, and give ourselves wholly to grief and complaints, and mourning, deploring not so much our own miseries, as the devastigation brought upon thy Church, and the scorn and contempt cast upon Religion. They that carried us away captive, insult over us; they that have spoiled and wasted us, deride us, as if they had been aliens and strangers, Ver. 3 and never any of our mother's children; they revile and blaspheme, and géer at thy Service, and at those Songs of Zion with which we were wont to praise thee. But the melody of them is yet in our ears, and the efficacy of them is in our hearts: If I forget thee, O Jerusalem; forget thy Solemnities, Ver. 5 and not remember thy Songs, then let my right hand forget her cunning, and never touch the strings of Instrument any more; if I do not with sighs and groans remember thee, and the pleasure I took in thy religious and pious Devotions, then let my tongue cleave to the roof of my mouth; yea, if I prefer not Jerusalem above my chiefest joy. Turn our captivity, O Lord, as the Rivers in the South, let not thy Church for ever be deprived of her holy and spiritual joy; suffer not the mouths of those that bring glad tidings of peace, to be stopped; let not this lawful and sincere Worship always be laid aside; nor the Hymns, sung to thy praise and honour, for ever be banished from thy house; remember those that have done it, Edom and Babylon, take revenge on both for thy Name sake. Remember our brother Edom that helped on the affliction, and in the day that thou wert angry with Jerusalem, encouraged and made strong the hand of the Babylonian against us; when born of the same flesh, and regenerated by the same Spirit, they should have been moved with pity; They, without mercy, hastened our Ruin, cried to the Rooters, Root and Branch, Raze it, raze it, even to the foundations. And thou, O Babylon, which hast done the work; as I doubt not, but as my God hath begun, and will in his good time take a condign punishment upon the Edomites, so also he will bring thee down. Thou art miserable, and thou shalt be miserable. Happy shall that King and people be, that rewardeth thee, as thou hast served us. Happy shall he be, that taketh and dasheth thy little ones against the stones. O merciful God, whatever wrath and indignation is due unto us for the breach of thy Commandments, and dishonouring thee in thy Service, remove it, O Lord, from thy people, and transfer it upon them, that with an implacable malice pursue thy people, and seek by all means to corrupt and waste thine inheritance, which was purchased by the precious blood of our Lord and Saviour, jesus Christ. PSAL. CXXXVIII. DAVID delivered from his enemies and troubles, and advanced to the Kingdom, gives thanks to God, acknowledgeth God's goodness in hearing his prayers; foretells the conversion of Kings, shows that God regards the humble, rejects the proud, puts his trust in God for the future, and prays that God would continue and enlarge his mercy to him. More briefly. 1. In the three first verses he promiseth a grateful heart, and to sing forth the praises of God, because God heard his cries and prayers, and in tribulations sent him comfort. 2. In the three next, he shows what after Kings would do, when the works and truth of God should be made known to them. 3. In the two last verses he professeth his confidence in God, shows what he hopes for from him, and in assurance that God will perfect his work, prays him not to desert and forsake him. David shows his thankfulness. 1. First, David shows his thankfulness, which he illustrates and amplifies. 1. The first part. And illustrates it, that, From the manner of the doing of it, done it should be cordially, sincerely, ardently, totally, I will praise thee with my whole heart. 2. From the witnesses before whom it should be done, Before the Gods will I sing praise. Ver. 1 Coram Elohim. Not only privately, but publicly, before the Potentates, 1 He would do it hearty. 2 Before all men. whether Angels or Kings of the earth, Psal. 111.1. Psal. 107.32. 3. From the place, the Temple, than the Tabernacle, a symbol of God's presence with his people. Ver. 2 It was as it were God's Palace and there he ruled as a King, 3 In the Temple. and therefore he would fall low, bow, worship, I will worship toward thy Holy Temple. Which the Jews did when absent from Jerusalem, Dan. 6. 4. 4 The causes inducing him to it. From the causes inwardly inducing him to it, I will praise thy Name for thy loving kindness, and for thy truth. 1. 1 God's calling him to be King. For thy loving kindness, in calling me from the sheepfold to the Kingdom. 2. 2 Performing his word. And for thy Truth, in performing thy promise. In performing which 5. Thou hast magnified thy Word above all thy Name. This clause is diversely read: Thou hast magnified thy Name in thy Word, that is, in performing thy Word above all things. Or, Thou hast-magnified thy Name and thy Word above all things. Or, Magnificas cum to●o nomine tuo sermonem tuum. Jun. All these have the same sense. But the vulgar reads it thus, Quoniam magnificasti super omne nomen sanctum tuum. And Bellarmine by Sanctum tuum, understands Christ, who Luc. 1. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to whom he gave a Name above every Name. I suppose our English Translation should be pointed thus. Thus hast thou magnified thy Word above all thy Name, or, and above all thy Name. For Musculus by and joins the Substantives. 3 For hearing and granting his petitions. Magnificasti super omnia nomen tuum & eloquium. 6. From God's facility in hearing and granting his petitions, which he presented to his God in the time of his banishment and affliction. Ver. 3 In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul. Infirm creatures we are, and in temptations and afflictions must faint, except God strengthen us. Out of all these motives David would praise God. 2. David having set down what God had done for him, The second part. in mercy called him from following the Ewes great with young ones, anointed him to be a King, heard his prayers, strengthened him in his affliction, and in truth performed his promises; conceives it impossible, but that either the Neighbour, or future Kings, should take this, when they heard of it, into their consideration, and acknowledge the miracle, and praise God for it. This certainly is the literal sense, This mercy to David, was like to move other Kings to magnify God. though it may have an eye to the conversion of Kings in future to the faith. 1. All the Kings of the earth; Hiram, Toe, etc. or the future Kings of Israel, Judah shall praise thee, when they hear the words of thy mouth, what thou hast said of me, David, and of my seed. Ver. 5 2. Yea, They shall sing in the ways of the Lord; that is, of the ways of the Lord: Muscul. of his mercy, truth, clemency: For great is the glory of the Lord; he is very glorious in all his ways, his works, his proceed. 3. Of which this is one: Though the Lord be high, yet hath he respect to the lowly, of which, I David may be an instance: But the proud he beholds afar off. He removes far from him, he will not have to do with them, they are in remotis agendis; of which Saul may be an example, and the Devil. 3. Because God, who is high, looks upon the lowly, The third part. With it so moved he was, that he puts his affiance in God. therefore David being conscious to himself of his own humility, promiseth himself help from God in all his tribulation, even for the time to come. 1. If I walk in the midst of trouble, that is, on all sides exposed to trouble. Ver. 7 2. Thou wilt revive me, make me live, and preserve me safe, and untouched. 3. Thou shalt stretch forth thy hand against the wrath of my enemies: Thou, by thy power, shalt restrain their fury, that would devour me; and hinder their endeavours and enterprises. 4. And thy right hand shall save me: Thy power, thy virtue, thy Christ, who in Isa. 53. is called the arm of the Lord, shall do it. The last verse depends on the former, because he knew, And that that God who had, would yet deliver him. that as yet many troubles and afflictions remained to be undergone, therefore he was confident, that the same God who had hitherto delivered him, would be a good God to him for the future, and deliver him in time to come, and so make his work perfect. 1. The Lord will perfect that which concernt me; not for any merit, but mercy. 2. Of which he gives the Reason: Thy mercy, O Lord, endureth 〈◊〉 ●ver. Ver. 8 It is not for a moment, it vanisheth not with one benefit; For his mercy. but 〈◊〉 is eternal, so is it eternal, and the resote I know that God will pers●● in me what he hath begun. 3. And to that end he concludes with a prayer, And for this he prays. Forsake not the work of thy own hands. Thou which in mercy hast begun this work, conserve, increase, perfect it, because it is thine own work only, and none of mine. If we desire that God should perfect any work in us, we must be sure that it is his work. Absalon's work had no blessing, for it was none of Gods. The Prayer out of the One hundred and thirty eighth Psalm. O Lord, I will praise thee with my whole heart; neither will I do this privately, and within the walls of my house, but in public, and in the Assembly of thy Saints, even before Angels, and the greatest Princes, who are Terrestrial gods; Ver. 1 I will sing Psalms to the honour of thy Name; I will bow myself, and fall low, and worship towards thy holy Temple, and there praise thy Name for thy lovingkindness, in making unto me many gracious promises; and for thy Truth, in performing what thou hast promised, in both which, Thou hast magnified thy Name, Ver. 2 and thy Word, above all things that are in heaven and earth. Thou hast commanded me to call on thee in time of trouble, and I, in obedience to thy Word, have called: And in the day when I cried, Thou answer'dst me, by which, Thou hast magnified thy Word; and in my weakest estate, Ver. 3 Thou hast strengthened me with strength and consolation in my soul, by which, Thou hast magnified thy Name. So many have been thy mercies, so wonderful thy Providence, so strange thy protection toward me through my whole life, so beyond expectation thy salvation sent unto me in my greatest dangers, Ver. 4 That whosoever shall hear the words of thy mouth spoken of me, and fulfilled in me, will be ready to praise thee, yea, Ver. 5 they shall sing of the ways of the Lord; of thy wisdom, thy power, thy justice, thy goodness, and confess, upon the consideration of thy works, That great is the Majesty and Glory of our God. For though thou art high, most high in nature, most high in power, most high in command and empire, Ver. 6 yet thou humblest thyself, and hast respect to the lowly; for whose sake thou humbledst thyself in thy Son, didst vouchsafe to descend from Heaven, and converse with them: As for the proud, Thou beholdest them afar off, as no way approving their haughty thoughts. O Lord, remove far from me all pride of heart, and create in me an humble spirit, that thou may'st cast one, good look toward me, descend into my heart by grace; and that I may from this low estate ascend unto thee. Thou, O Lord, hast hitherto been merciful unto me, and delivered me from many troubles, Ver. 7 but yet I carry about me a body of flesh, and my sorrows are not at an end, I must look for afflictions, and I expect them; that which alone can arm me against these calamities, is the experience of thy former mercies; hitherto thou hast, and I am assured, that hereafter thou wilt deliver me: Though then I walk in the midst of trouble, I know thou wilt revive me; Thou shalt stretch forth thy hand against the wrath of mine enemies, quell their fury, and allay their rage, and thy right hand shall save me. O Lord, perfect thy work in me that thou hast begun; It proceeds not from my mer●● but thy mercy; Ver. 8 and this thy mercy is not for a moment, but endures for ever; 〈◊〉 vanisheth not with one benefit, but is eternal, as thou art eternal: And all the works that flow from me, whether within me, or done upon me, are thy works; forsake not then, but protect and cherish the works of thine own hands; nor leave me, who am thy workmanship, created after thine own image. Good God, renew in me what is decayed by the fraud and malice of the Devil, or my own frailty; let thy grace pursue me, and thy right hand uphold me, that I may attain to that perfection of thy Saints in glory, through jesus Christ our Lord. Amen. PSAL. CXXXIX. IN this Psalm, David having aspersions laid upon him by his enemies, appeals to God in justification of his innocency, and he desires of God to be his Witness and Compurgator, ver. 23. Now that this his Appeal be not thought unreasonable, he presents God in his two especial Attributes, Omniscience, and Omnipresonce: Then he shows how free he was like to be from the faults with which he was charged, in that he loved goodness, and good men, and hated the ways of wickedness, and wicked men: This is the Sum. The parts are: 1. A Description of God's Omniscience, from ver. 1. to 7. 2. The Description of his Omnipresence, from ver. 7. to 18. 3. David's hatred of evil and wicked men, from ver. 19 to 23. 4. The Protestation of his own innocency, which he offers to the Test and Trial of God, ver. 23, 24. 1. He gins with God's Omniscience, The first part. God's Omniscience. He, and takes upon him the person of mankind; for what he saith of himself, is as true of all men; for we are all known to God. Ver. 1 1. O Lord, Thou hast searched me out, proved, examined, Knows: tried me by an exact search or scrutiny; it needed not, but he would have us know, that God most accurately searcheth into all our ways, not the least thing we do is hid from him. Thou searchest me out, and knowest me: Now what he said in general, he opens in particulars. Ver. 2 2. As first for our Actions, he searches and knows them. 1 Our actions. 1. Thou knowest my down-sitting, and my uprising; when, where, and for what cause I sit down or rise. 2. For our thoughts, he searches them also: 2 Our thoughts. Thou understandest my thoughts afar off, from all eternity; Thou knowest my counsels, my cogitations, even before I began to think them. Ver. 3 3. The intents and purposes of our thoughts and actions, 3 Our intents. the ends we aim at: Thou compassest my path, and my lying down, and art acquainted with all my ways. 4. Yea, and our words too: There is not a word in my tongue, but, Ver. 4 O Lord, Thou knowest it altogether. 4 Our words. And of this, he gives this Reason, because God is our Maker, Ver. 5 toti quanti quanti sumus, we are his work: Thou hast beset me behind and before, The Reason is, because he is our Maker. and laid thy hand up●● me. The Vulgar reads this verse thus, Ecce Domine, tu cognovisti omnia, novissima & antiqua mea, tu formasti me, & posuisti super me manum tuam; where Bellarmine saith, there be two Arguments to prove that God knows all things that belong to us. 1. Because God knows all things past and future; antiqua, novissima, before, behind us, and therefore no wonder, if he know all the actions of men. 2. Because he hath made man, he governs him: Thou, O Lord, madest man, and after hast put thy hand upon him, to order him; Thou bearest him, as it were, in thy hands, and must therefore of necessity know his ways. The Prophet concludes this Attribute of God's Omniscience with an Epiphonema: Such knowledge is not in man. Such knowledge; to know the hearts, thoughts, actions, words of all men, is too wonderful for me, it is a property that belongs to God alone; It is high, Ver. 6 I cannot attain unto it; it passeth my Reach and Capacity. 2. The second part. His Omnipresence. From God's Omniscience, David descends to speak of his Omnipresence, and by it shows, That no man can hid himself from the eye and knowledge of God, because he is present in every place. 1. Ver. 7 Whither shall I go from thy Spirit? i.e. That I may be hid from thy knowledge. No place can hid us from his presence. 2. Or whither shall I go from thy presence? i. e. From thy eye, face. Say, I should think of some lurking place to hid myself in, it must be in Heaven, Hell, the Sea, the utmost part of the earth; or else I must be hid from thee by some dark night: But none of these will do it; For thou art present in all these places, and beholdest in the thickest darkness. 1. Ver. 8 If I ascend up to heaven thou art there. 2. Ver. 9 If I make my bed in hest, thou art there. 3. If I take the wings of the morning, and remain in the uttermost parts of the Sea, even there shall thy hand lead me; ut custos captivum, and thy right hand shall hold, arrest me, and keep me under restraint. 4. If I say, Surely the darkness shall cover me, even the light shall be about me; yea, the darkness hides not from thee, but the night shineth as the day, the darkness and light are both alike to thee. 3. His instance to prove both, is man's formation in the womb, And among many instances that might be given to declare God's Omniscience and Omnipresence, omitting other, he makes choice of one only, viz. the formation of a child in the womb. God, saith he, forms the child in the belly of the mother, makes the seminal vessels, which are destined for generation, sees how to work, and how to join all parts together, in that dark Cell; and therefore night, day, darkness and light are all one to him: He is present in that abstruse and secret place, and sees how to knit bones and sinews, and nerves together; to form the vital parts, endue them with faculties, cause flesh to come upon them, and till all be perfected, to wrap up the Embryo in it Secundine. But to the words. 1. The excellency of the Author is commended. Thou hast possessed my Reins: Ver. 13 The Reins are Organs ordained for generation; the Reins are again, the most secret and hidden parts of the body, Psal. 26.2. The sense than is, Thou hast undertaken wholly to frame me, as I lay hid in the womb, and there hast cherished me, being form. 2. Thou hast covered me in my mother's womb, clothed me with flesh, skin, bones, and enclosed me with a Secundine. And here the Prophet, Which the Prophet admires. before he proceeds in his description of the child's formation in the womb, breaks off the course, and falls in admiration of God's work, and sings praise for it. 1. I will praise thee, and extol thee my Maker. 2. Ver. 14 For I am fearfully and wonderfully made. It is enough to strike any man into a reverential fear of thee, and a wonder, that shall consider seriously this work. 3. Marvellous are thy works, all are marvellous, and that my soul knoweth right well, but none beyond this. And now he goes on, He continues his Narration of a child's formation in the womb. and continues his Narration of the formation of the Embryo, and descends to speak of some parts. 1. My substance, (Vis mea, robur meum, ossatio mea, ossium & artuum compages, essentia mea; for Interpreters differ in the reading) is not hid from thee. Ver. 15 2. When I was made in secret, in the dark and secret Cell of my mother's womb. 3. And curiously wrought. The word in the Hebrew, as Moller observes, signifies, aca pingere, vestes auro, & variis filis diversorum colorum intexere. Man indeed is a curious piece, and the variety of faculties; Organs, parts, show him to be so. 4. In the lowest parts of the earth. Not that man was made in infinis terrae, but in his mother's belly, in which yet the work is as secret and remote from us, as if God did it in the lower parts of the earth, 2 Maccab. 7.22, 23. 5. Thy eyes didst see my substance being yet imperfect. When I was an Embryo, in which there appeared no form, or distinction of parts. Thy eyes saw what all would come to, that from that imperfection time would produce a perfect child, and also caused it to be so. 6. And in thy book of prescience and providence were all my Members written: The Idea of them was with thee. pictura in ment pictoris. 7. Which in continuance were fashioned, mora tempores, He again admires God's works. when as yet there was none of them perfect. He closeth this part with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which he doth admire the wisdom of God in his counsels, and in his works. Two things he saith of them. 1. That they are dear, and of esteem to him. How precious also are thy thoughts to me, O God. Not only in the formation of man, but in other things. 2. That they are infinite, as indeed they are to any man that shall reflect upon the kinds, the Species, the Individuas in the world. David might well say, O how great is the Sum of them? If I should count them, they are more in number than the sand. For they are indeed innumerable. 3. For this cause, When I awake, I am present with thee. I never awake, and rise, but some new matter or other of thy providence, wisdom, is offered to my mind to meditate on, which puts me into an admiration of thy power, which should be the use that every man ought to make of Gods: works, from the consideration of them arise to consider the Creator This is to be present with God. 3. The third part. David purgeth himself from ambition and blood. And so David having ended his These of the Omniscience and Omnipresence of God, comes up closer to that, for which he said all this, which was to justify himself before God's Tribunal. It is objected against me, that I am a bloody man, a man of Belial, and that out of ambition I have invaded the Kingdom. But thou, Lord, art Omniscient, and knowest all things; thou art Omnipresent, and at all my actions; if therefore I be such a man, execute justice upon me. For, 1. Surely thou wilt slay the wicked, thou wilt execute vengeance upon them: I dare not then be of their society, Will not have to do with such men. or embrace their friendship. 2. Depart therefore from me, ye bloody men. Joab, Doeg, Shimei, Saul, avaunt. 3. Besides, I desire none of their company and acquaintance, for they are not only enemies to me, but thee also; they speak not only ill of me, but they blaspheme; For they speak against thee wickedly, and thy enemies take thy name in vain. 4. And yet he deals more roundly with them, that he was so far from showing them any love, and giving them the right-hand of fellowship, that he hated them, Which hatred arose from their hatred of God, their impiety was the cause of it, and to that he opposeth himself, even with a perfect hatred. 1. Do not I hate them, O Lord, that hate thee? Such he hates. and am not I grieved with those that rise up against thee? The interrogatory makes it the more quick. 2. And to himself he returns this answer, Yea, I hate them with a perfect hatred, I count them my enemies. I cannot then be the man they would make me: so far I am from the imputed crimes, that no man condemns them more than myself. 4. The last part. And sets himself before God's Tribunal Lastly, for his more full purgation, and sets himself before God's Tribunal. It seems his conscience was very clear, and his heart sincere, that he durst abide that Trial. If I be such as they say, I refuse no punishment, but if otherwise, show some testimony of my innocency in this matter. 1. Search me, O God, and know my heart. What in the beginning of the Psalm, he said, God did, now he entreats him to do, and to do it with effect. 2. Try me, and know my thoughts; examine my heart, my ways, my thoughts, my progess, my actions. 3. And see if there be any wicked way in me; i.e. any malicious, bloody, presumptuous way. Prays for God's direction. 4. And lead me in the way everlasting. This, this, was the end he proposed of his trial, That if God saw any way of wickedness in him, that might seduce him, he would withdraw him from that way, and lead him to think, desire, and do those things which would bring him to eternal life. The Prayer collected out of the One hundred and thirty ninth Psalm. SO great is thy knowledge, Ver. 1 providence, and perspicality, O Almighty God, Ver. 2 that nothing can be hid from thy eye, Thou hast searched and known my actions, my thoughts, my motions, and my intentious: There is not a word in my tongue, but thou knowst it altogether. Whither then shall I go from thy Spirit? Ver. 7 or whither shall I go from thy presence? Can I ascend to Heaven, Thou art there? should I make my bed in Hell, Thou art there also? Nor East, nor West, nor Sea, nor Land, nor Night, nor Day, are able to conceal us from thee; for thou knowest all, and art present at all our secrets: So awe us then, O God, nay, over-awe us by the presence of thy eye, that in fear and reverence we may walk before thee, as wary to offend the eye of holiness, and to provoke the ear of jealousy. I never cast my eye seriously upon myself, but I find matter of wonder and fear; for I am fearfully and wonderfully made. Thou wert present with those seminal vessels, when I was framed in secret, and fashioned in my mother's womb. Thy work then was curious, the formation strange, the symmetry wonderful, the harmony admirable, the proportions suitable; in thy Book, were all my members written, which in continuance were fashioned; from an imperfect Embryo, Thou brought'st me to the shape of a perfect child, and gavest me life and being. O how precious are all thy thoughts unto me, O God? how great is the sum of them? If I should go about to count them, they pass my capacity; for they are more in number than the Sand; and therefore so often as I take thy ways and works into consideration, I awake out of the lethargy of a secure and careless mind, and am present with thee in my thoughts and meditations, as desirous only to live to thee, and to please thee alone. Thy wisdom, thy knowledge, thy presence doth over-awe me in all my ways; for I am assured, that thou looksst into the very secret recesses of the heart, and that thou wilt slay the wicked, and all them that speak against thee wickedly, and who take thy Name in vain: These thou countest for thy enemies, and they never shall be esteemed for my friends: Depart therefore from me you bloody men. Thou, Lord, which knowest all things, and searchest the secrets of all hearts, art my witness, That I hate them that hate thee, and that I am grieved with those that rise up against thee; yea, I hate them with a perfect hatred; because they are enemies to thee, therefore I count them my enemies. They lay to my charge many grievous crimes, for I am a man of contentions, they charge me as a pestilent Fellow, a son of Belial, a troubler of Israel: But ' Lord, Thou knowest my Innocency, and integrity of my heart; to thee there fore I appeal, who art an infallible Witness and judge of my Conversation. Search me then, O my God, and know my heart; try me, and examine my thoughts; and see if there be any wicked way, any action, or progress of any wickedness in me: And if (as by the testimony of a good conscience I am firmly persuaded) not such guilt can be found upon me, leave we not then to perish with wicked men, but lead me constantly in the way of Virtue and Religion (in which, without thy conduct, I cannot walk) lead me, I say, in that way, by thy Word and Spirit, which will bring me to everlasting life, through the merits of jesus Christ our Lord. Amen. PSAL. CXL. DAVID being persecuted by Saul, Doeg, and the men of Ziph, prays to God for his safety and defence from their evil tongues: But the Fathers apply it more largely, and make it a prayer of the Church in persecution, against the Devil, and wicked men, which are his instruments to persecute God's people. The parts of the Psalm are: 1. A Petition to be delivered from his enemies, whom he describes, from ver. 1. to 6. 2. A Protestation of his confidence in God, ver. 6, 7. 3. A prayer against them, ver. 8, 9, 10, 11. 4. A manifestation of his hope, that God will uphold him in a just Cause, ver. 12, 13. 1. He first summarily proposeth his Petition. 1. Deliver me, O Lord, from the evil man; Doeg, or the Devil; The first part. David prays for deliverance from wicked men. qui inimious home, Mat. 13. 2. Preserve me from the violent man. Two qualities he had, Malice and Violence. And the effects were consonant to these qualities; of which, Ver. 1 1. The first was, evil counsels, meditations of deceitfulness, 1 Who plotted mischief. and wicked stratagems. Which imagine mischief in their heart; it is their study. Ver. 2 Continually are they gathered together for War. There was no Truce with them, no peace to be had without any intermission, they fought against me. The Prince of darkness thus molests us continually, offering to us unchaste desires, tentations to infidelity, scruples and perplexities, etc. 2. The second, was the evil of their words; 2 And calumniated him. for their words were correspondent to their thoughts. 1. They have sharpened their tongues, with calumnies, de tractions, Ver. 3 reproaches, frauds, etc. 2. Likea Serpent, Adder's poison is under their lips. They shoot out their Arrows, even bitter words, as the Viper and Adder doth his poison, which, without pain, extinguisheth life, which causeth a dead sleep to fall on the man, and the senses to fail. Sycophants wound and kill insensibly. The tongues of Heretics do the like, distil, by fair words poison, and so kill. 2. He repeats his petition and adds. To be delivered. He repeats his petition, and desires a protection, as before from their thoughts and words, so now from their actions also. 1. Keep me, O Lord, from the hands of the wicked, preserve me from the violent man. 2. Ver. 4 And that he might move God the easier to grant his desire, he shows their intentions. From their hands. For 1. They supplant him in his ways. 1. They have purposed to overthrow my go. They supplant, precipitate me, which is the Devil's work, who labours to supplant us in our ways, that we should not walk at all, or walk slowly, or fall in the ways of God, or else forsake, or turn back from them. Ver. 5 2. 2 They lay snares. The way they took to compass their ends. The proud have laid a snare for me, and cords, they have spread a net by the wayside, they have set 'gins for me. Selah. As hunters and fowlers do for birds and beasts. So the Devil shows the bait, but conceals the hook. He shows us pleasure, or profit, but conceals the bitterness of sin, and loss of God's favour and eternal life. These are his snares in our way. 2. The second part. He flies to God. Against the evil and danger he protests his confidence in God, and implores his aid. 1. Constant he is to his principles, notwithstanding all their malice, violence, machinations, pride, impiety. I said unto the Lord: Thou art my God. I do not cast away my confidence, I fly to thee. Thou art my Lord, I am thy servant, and therefore, 2. Hear the voice of my supplications, O God. 3. And that he might the better show the ground of his Constancy, he shows, 1. What esteem he had of his God. Thou art the strength of my salvation; the virtue, power, fortification, by which I may be safe from my enemies. 2. What he had formerly done for him, and therefore he doubted not, but he would do it again. Thou hast covered my head in the day of battle; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God always does good. 3. The third part. Prays against them. This is the other part of his Petition. For as before he desired to be delivered and defended from his enemies, so now he gins to pray, that their plots and conspiracies might never have any good success, but both they and their counsel● perish together. 1. Ver. 8 Grant not, O Lord, the desires of the wicked, let them not have their wishes. 2. Further not his wicked device. Give no prosperity to what they undertake. 3. Lest they exalt themselves. Lest they triumph, glory, and exult, that they have not conquered me, but with thy help. And so their fury, rage, and blasphemy fall upon thy people, and prove destructive to them. And after in plain terms he prays against them, He proceeds in his prayer. and predicts their punishment. As for the head of those that compass me about, 1. Ver. 9 Deal with them, Lege talionis, Let the mischief of their own lips cover them. Meo arbitratu delatores linguis, auscultatores auribus pendeant. Let them perish by their own counsels and lies. Let them be taken in their own Craftiness. 2. Deal severely with them. Let hot burning coals fall upon them, let them be cast into the fire. Let them suffer extreme punishment. Let them fall from above, from thy justice. Let them be cast into the pits, that they never rise up again: without any hope of recovery. 3. Let not an evil speaker, a liar, a flatterer, a detractor, be established, prosper, or his house continue in the earth. 4. Evil shall hunt, give no rest, but pursue till he take, the violent man, those who writ their counsels and decrees in blood, and by force and arms persecute God's Church: To overthrow him, to his utter ruin. The last part. He promises safety to the righteous. 4. To the Commination of punishment to the wicked, he subjoins by an Antithesis the promise of God for the defence and safety of the righteous, and so concludes. 1. I know, and am certainly persuaded, both my own experience, and the example of my forefathers whom thou hast delivered in their trials and tentations. 2. That the Lord will maintain the cause of the afflicted, and the right of the poor; he may defer his help, and their deliverance, but he will not take it from them. For he is a just Judge, and therefore no doubt he will be an encouragement to the good, and a terror to the evil doer; he will defend the poor afflicted innocent, and will revenge their wrongs upon their persecutors. 3. And this he confirms and amplifies from the final cause, which is double. 1. That they praise him. The end of it. 1. That they praise him. Surely the righteous shall give thanks to thy Name: being delivered, they attribute the honour not to themselves, or their own innocency or merits, but give the glory to his grace, love and good will. 2. That they remain before him in his Church militant, and triumphant. 2 That they dwell in his presence. Delivered they shall be, that they may dwell in his presence, or, coram vultu ejus, be in his favour, dwell in his house, walk before his face here, and enjoy the beatifical vision hereafter. By the face a man is known fully, not so by other parts; & vultus animi index, the favour a man bears to another, is known by his countenance very often. In that then the upright shall dwell coram fancy, it is an argument they shall enjoy his favour in this life; and that they shall fully enjoy his countenance, and know him, as they are known in the life to come. The Prayer collected out of the One hundred and fortieth Psalm. O Merciful Father, it is not unknown to thee, with how many evils, tentations, and pressures thy poor children are beset, by the malice of the Devil, the pride and violence of men, and the impetuous incursions of their own carnal hearts. We therefore humbly beseech thee good Father, Ver. 1 deliver us from the evil man, that enemy of our happiness, Ver. 2 and preserve us from the plots and conspiracies of the violent man. Which imagine mischief in their heart, Ver. 3 and without intermission continually have and do yet gather themselves together to oppose and make war against us. Flatterers, dissemblers, and detractors these are; and as the Serpent by shooting out his tongue, whets it, that it may the farther pierce and hurt, so their serpentine malice hath sharpened their tongues to speak most pernicious lies and falsehoods to our ruin. For with a sharp sting they have sent forth poison, Adder's poison out of their lips, by which they might kill those that are true of heart. Thou therefore, O Lord, who art a lover of truth and equity, Ver. 4 and a hater of lies and injustice, keep me, Ver. 5 that I fall not into the hands of these wicked men, preserve me from their fraud and violence. Many are the snares, the cords, the nets, the gins which these proud men have hid, have spread, have set for me. Their purpose is to supplant, or precipitate me in my way, that either I may not walk in thy Commands, or walk slowly, or fall in them, or turn back from them. Be therefore, O Lord, my strength, and my salvation, and in that day when the assaults of tentation are most furious, be my shield, my umbrage, and cover my head, that I take no harm. O Lord, grant not the desires of the wicked, further not his wicked devices, let them not be masters of their own wishes, lest they boast, glory, and blasphemously triumph that they have not conquered thy Church, but thee also which art the Protector of it. O Lord, deal with them, as they have dealt with us. Let the mischief of their own lips fall upon the head of them, let the hot burning coals of thy anger fall from heaven upon them, let them be cast into a fiery furnace of troubles, and into a deep pit of dangers, that they never rise again to trouble thy Church. Let not a man, who hath a tongue prepared to detract, and issue forth lies against his neighbour prosper, or be established on the earth: Let his own wickedness hunt and pursue the violent man, till it hath overthrown him. Which if thou shalt do, thou wilt show thyself merciful as ever thou hast been in maintaining the cause of the afflicted, and the right of the poor, for which the righteous shall give thanks to thy Name, and with an upright heart shall dwell in thy presence in this life, and hereafter appear before thee, and enjoy the contemplation of thy face for ever and ever. Amen. PSAL. CXLI. WHether this Psalm was composed by David in his flight from Saul, or else when he was in the Court of Saul, and by flatterers traduced unto him, is not certain. For that he desires his prayer might be set forth before God as incense, and be accepted as the evening Sacrifice, gives occasion to think he was in banishment, for otherwise he might have been present at it. But then again that he prays against their detractions, and flatter, may argue a present danger, and that he was in the Court. But be either true, in it he prays. The Contents and Sum of the Psalm. 1. For his prayer, ver. 1, 2. 2. That God would so restrain his tongue, and compose his mind, that through anger or impatience he may not offend, ver. 3, 4. 3. He prays, that if he must be reproved, that his censure may proceed from just, not from unjust men, ver. 5. whose judgement he declines, ver. 5, 6. and will have no part or society with them. 4. He shows the malice and hatred of the wicked to good men, ver. 6, 7. 5. He puts his trust in God, and prays to be delivered from their snares, ver. 8, 9, 10. 1. The first part. David prays that God. This Psalm consists for the main, of petitions; of which, 1. The first is, that his prayer may be accepted. Lord, I cry unto thee, make haste unto me, Ver. 1 give ear to my voice when I cry unto thee; speedily, now, Would accept his prayer. and hereafter hear my prayer, which is fervent, affectionate, for it is a cry. 2. Ver. 2 Let my prayer be set before thee at the incense, which was offered with the sacrifice, and the lifting up of my hands, a gesture used in prayer, 1 Tim. 2.8. as the evening sacrifice, Exod. 30.7, 8. Revel. 5.8. The qualities of a good prayer are very well set out by that incense. Prayer, and the incense, compared. 1. The incense was made of four sweet Odours, Exod. 30.34. which insinuate the four virtues requisite to sweeten our prayers, Faith, Assurance, Charity, Humility. 2. This incense was offered in the inner part of the Temple, Bellarmine. where was the Tables of the Testimony, and the golden Altar. We are the Temples of the Holy Ghost, the inner part is the soul in which is the Law of God written with his finger: The Will is the golden Altar, to wit, a clean heart adorned with grace; from such the incense of prayer must come. 3. The High Priest only was to offer this incense: The High Priest is Christ, and by him, as our Advocate, we must have access to God, and conclude all our prayers, per Jesum Christum Dominum nostrum. 4. The incense was put on the fire morning and evening, and thence arose a smoke, which ascended upward directly: This fire, which sends the sweet smoke and perfume of our prayers directly upward, is the fervour of our desire: Moreover, in the right ascension, is to be noted the right intention, and the careful attention in our prayers: If made to be seen of men, the incense is distorted by some temporal respect, it ascends not right upwards: If we wander in our devotions, it is not directed as it ought; and because it is hard to avoid this evagation in prayer, David prays, Dirigatur oratio mea sicut incensum. 5. To this may be added, That the incense was offered morning and evening, and so our prayers should be at least. But why doth David pray, That his prayer might be accepted rather as the evening Sacrifice, and not as that of the morning? Perhaps this might be, because the evening Sacrifice might be more noble, as a figure of Christ's Sacrifice on the Cross, which was to be at the evening. 2. His second Petition is, The second part. His prayer for his tongue. That God would restrain his tongue, that he might know when to speak, and when to be silent; for he that offends not in his tongue, is perfect, James 3.2. There is a time to keep silence, and a time to speak, Eccles. 3.7. He prays therefore, Set a watch, O Lord, Ver. 3 before my mouth, and keep the door of my lips. The Vulgar read it, Pone ostium circumstantiae labiis meis. Circumstances v●ry things much, and therefore men ought to desire of God to know when, where, how to speak, as well as what to speak. Note here again, That the Metaphor is borrowed from the Watch and Gate of a City, which, if it be safely kept, necessary it is, that it have both a Watch and a Gate, that those be suffered to go our, who ought, and those be not suffered to go out, that ought not: The Gate will not suffice to do this without the Watch; for it will be always shut, or always open: And the Watch without the Gate shall not easily do it; both together will keep all in safety. and therefore David desires both; a watch to his gate, his mouth, that might diligently observe what word went out, and with his words, what thoughts of his heart, leut he be taken by them. Now this Watchman is Prudence; and also a constant, strong, and continual gate for his watch, that might be shut and opened at pleasure, or as occasion required; which gate, is Charity. Farther yet, this watch and gate may signify the two faculties of the Soul, the Understanding and Will: The understanding to be as the warch, that a man may know when, and how, and what to speak, and also to be silent: The Will the gate, that a man open, and be bold to speak what he ought, and fear to speak what he ought not. 3. His third Petition is for his heart, because it is deceitful above all things, Ver. 4 and man is weak, and falls often; therefore he prays for grace and assistance from God. 3 For his heart 1. Incline not my heart; that is, suffer not my heart to be inclined, bend, set to any evil thing; or as the Vulgar, In verba malitiae, to malicious wickedness. 2. Let it not come however to practice: Incline not my heart to practise wicked works, with men that work iniquity, being invited by their example, familiarity and custom. The Vulgar reads it, Ad excusandas excusationes in peccatis, to excuse, defend, or frame pretences to sin. 3. And let me not eat of their dainties: Let me not partake with them in their Feasts, their Doctrines, their feigned Sanctity, their Hypocrisy, or Power, Dignities, Riches, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vulgar, Non communicabo cum electis corum, with those things which they make choice of, as they would of dainties. 4. The third part. He prays that he may meet with a true friend to reprove him. His fourth Petition is, That if occasion of Reproof, and brotherly Admonition be given, that he may meet with a true friend, that may reprehend him out of love, and in a charitable manner; not with flatterers, that may soothe him up in his wicked way, and deceive him. 1. Let the Righteous smite me, smite with a Reproof, able to heal my sin. Ver. 5 2. It shall be a kindness; I shall reckon it is an act of mercy and charity from him, I know he will not do it in the gall of bitterness, to disgorge his spleen, or revenge an injury; but to save a soul: Neither will I verify the Proverb, Obsequium amicos, veritas odium parit; for I will love him for it; It shall be a kindness to me: He verified it in Nathan. 3. And let him reprove me, it shall be an excellent oil: An excellent oil to heal my wounds of sin; and the blow of Reproof he gave me, which shall not break my head, but being broken, cures it. Ver. 5 5. The Preface to the next Petition. His fifth Petition, is set down in the next verse, to which he premits this Preface, Yet my prayer shall be in their calamities; and both the Petition and Preface to it are very difficult; it is diversely read. Vulgar, Quoniam adhuc & oratio mea in beneplacitis corum. And the sense this, I am so far from communicating with them, that my prayer shall be to God, in beneplacitis corum; i. e. against those vices and wickedness in which they please themselves. And Moller to the same purpose reads it, Quia adhuc oratio mea contra malitiam corum. Hierom. Pro malitiis eorum. Faelix. Inter mala corum. Pagnin. Ut eruat me à malis corum. Musculus. Nam adhuc oratio mea adversum eorum mala dirigitur. Junius. Quo amplius fecerit, eo amplius ratio mea erit in malis eorum: And he expounds his meaning thus, What evil soever they shall do me, it shall not embitter my mind, but they shall rather cause me that I commend them to God by grateful prayers. The Petition, Ver. 6 if it be a Petition, is set down in ver. 6. But it is read so many ways, He prays against their. Magistrates. that I know not well what to say of it. Musculus reads it thus, Praecipites dentur velut de rupe judices corum: Audissent verba mea, si dulcia fuissent. And so 'tis a plain Petition. Let their Nobles, great men, Magistrates be cast down headlong, and perish, as Malefactors thrown off a Rock; for they would have heard my words and counsels I gave them, had they been pleasing, flattering, smoothed them in their ways, and sweet to them; but because they displeased, they would not hear; therefore let them perish, as they deserve. Moller reads, Dejecti, or precipita sunt ad manus pene. The Vulgar, 2 Another sense of this verse. Absorpti sunt juncti pene judices corum, & audient sermones meos, quia suaves sunt. The Vulgar, Andient verba, quoniam potuerunt: But it is probable the Latin Translator reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our English Version, When their Judges are overthrown in stony places, they shall hear my words for they are sweet. All these Translations will carry this sense; i.e. When their Judges, that is, those to whom the chief Judicature is committed, shall be cast from their Seats, Authority, Dignity, and punished, and split, and swallowed up, as men are by the Sea, when the Ship is dashed against a Rock. They, saith Moller, that is, the people, who seduced by them, took part against David, being terrified by their punishment, shall hereafter hearken to my words; leave Saul and his party, and cleave to me in their hearts; for my words are sweet: or, potuerunt, powerful, efficacious to convert their hearts, and pleasant and delightful to the minds of them over whom they prevail. Junius reads the verse, 3 And yet a third. At dimovent se per latera petrarum judi●●s islorum, quamvis intelligant sermones meos amoenos esse: And makes this sense of it, Although that their own conscience doth sufficiently check these my persecutors, and teach them the equity of my cause, yet they wait and beset all the sides of the Mountains, or Rocks, in which I am forced to pitch my Tents, that they may lie in Ambush for me; and that not only the Vulgar, the Ziphits, Mahanites, with others; but also the chiefest of saul's Followers and Captains; yea, although they know that my words have been mild to them, Which the words following justify. and I have not offended them in the least matter. And this sense the verse following will justify: Our bones are scattered at the Graves mouth, as when one cuts and cleaves wood upon the earth: That is, Ver. 7 They beset me and my company with such violence, that we despair of life, and must lay our bones unburied in the Wilderness, to be scattered here and there, The last part. as Chips, except thou, O Lord, shalt secure us, and send us present help; and therefore he goes on, and presents, Ver. 8 6. A sixth Petition, which hath two parts. 6 The last petition for his own safety. 1. But my eyes are unto thee, O God the Lord, in thee is my trust. 2. Leave not my soul destitute. 1. For his own safety and deliverance: Leave not my soul destitute; suffer me not to fall into then hands, to the loss of my life. 2. Which is grounded upon his hope and confidence in God: My eyes are unto thee, I depend on thee, I look for help from thee; O God, the Lord, in thee is my trust. The other part of his Petition is, 3. Keep me from the snare which they have laid for me, Ver. 9 and the gins of the workers of iniquity: Keep me from their Frauds, Deceits, Ambushes, which as Fowlers and Hunters they set for me. 4. And lastly, He imprecates confusion to fall upon his enemy's heads, and reiterates his Petition for his own safety. 1. Let the wicked fall into their own Nets: Neque. n. Ver. 10 lex justior ulla. And imprecates vengeance on the wicked. 2. But let me ever escape them, pass by, or through them, unhurt. A Prayer collected out of the One hundred and forty one Psalms. O LORD, Ver. 1 being beset with many sorrows and dangers, I cry unto thee, make haste to help me, O my God, and send me some speedy deliverance, lest if thou make as if thou hearest not; I become like them that go down into the pit. Give ear therefore now unto my voice, when my soul being heavy unto the death, with fervour and affectionate sighs I cry unto thee. O let my prayer which I present to thee on the Altar of a sincere heart, by the intercession of jesus Christ my Lord, Ver. 2 he a sweet perfume in thy nostrils, accepted and set before thee as was that Incense, which as offered unto thee upon the golden Altar by the High Priest in the Holy of Holiests, and let this lifting up my hands be as grateful and pleasing to thee, as was the evening sacrifice. And first of all, Ver. 3 O Lord, because I am prone to offend in my tongue. I beseech thee, set a watch before my mouth, that I may observe what words are fit to go forth, and what fit to be kept in, and keep the door of my lips, that it may not open or shut but by prudence and charity. Suffer me not to speak, but what I ought, and as I ought, and when I ought, and where I ought. Let my words be ever gracious, Ver. 4 and seasoned with salt. And because the errors of the tongue proceeds from the vanity and corruption of the heart, suffer not my heart to be inclined to any malicious wickedness; or if such a conception be form within, let it never come into act and practise. O let me never be so destitute of thy grace, to practise wicked works with men that work iniquity, and so far be seduced by their example, familiarity, and society, as to eat of their dainties, and communicate with them in their hypocrisy, their feigned sanctity, their specious doctrines, their ill acquired riches and power, or with them seek for excuses to defend what to satisfy andplease their own lusts they have greedily made choice of. If at any time being overcome by the weakness and frailty of my flesh, Ver. 5 I shall indulge overmuch to my desires, and be overtaken in an offence, send some spiritual guide who may smite me friendly, and restore me in the spirit of meekness. This I shall reckon as a mercy to my soul. Let such a man reprove me and it shall be as an excellent oil to cure my ulcerous soul. But never permit the smooth balm and oily words of the wicked to fall on my head, nor their flatteries and sothing applauses so please my heart, that thereby I be cherished, and nuzzled up in my grossest sins. For so far I am from seeking the favour of the wicked, that I shall always pray against their malice and wickedness. At this time they set and besiege the rocky hills, Ver. 6 and stoy the passages to take away my life. They hunt for my soul as a Partridge upon the mountains. O Lord, let their chief conductors and leaders be overthrown and dashed to pieces, as a ship against the rocks. So shall it come to pass, that the people who have followed them in simplicity of heart, and whom these Princes have seduced, shall hereafter give better heed to my words which I sounded in their ears of piety and justice, and mine own innocence. For these were and are in themselves able to work in them a penitent and obedient heart, and to the penitent and obedient they will be very ●●éet and delightful. Ver. 7 For, till this be effected, and their conversion wrought, I, and all my followers and adherents are in very great danger, that our lives shall be taken away in these mountainous places, and our dead bodies lie unburied in this wilderness, and consequently our bones scattered at the graves mouth, as when one cuts and cleaves wood upon the earth. But O thou my Lord God, because my eyes are always intent on thee, and all my hope and trust is placed in thee, Ver. 8 leave not my soul destitute, suffer me not to fall into their hands, who seek to take away my life. Ver. 9 Keep me that I be not taken in their snares, which they have laid for me, and those gins which these workers of iniquity have twisted and cunningly disposed for my ruin. But let the wicked fall into their nets, Ver. 10 and be taken in the crafty wiliness which they have imagined, but let me and the people which serve thee in sincerity and truth, for ever escape them by the merits of jesus Christ our Lord. Amen. PSAL. CXLII. The Title, a Maschil of David. A Prayer when he was in the Cave. THE Cave was that of Engaddi, or more probably, that of Odullam, when he was more destitute. The occasion, the persecution of Saul, and his danger by Achish king of Gath. The matter of it, an earnest Prayer to God, in which he begs deliverance from danger. The parts are 1. An Exordium, in which he 1. First shows what he did in his trouble, took himself to prayer, ver. 1, 2. 2. Then his consternation and anxiety of heart, which arose from the malice and craft of his enemies, and the defect of help from his friends, ver. 3, 4. 2. His address to God, and Petition, ver. 5, 6, 7. 1. The two first verses show David's intention in this Psalm, viz. David in trouble flies to prayer. by Prayer in his trouble to make his Address to God. 1. I cried unto the Lord with my voice, with my voice unto the Lord did I make my supplication. 2. I poured out my supplication before him, and shown him all my trouble. The first part: This is amplified 1. From the vehemence, instance, fervour. I cried, I supplicated, Ver. 1 I poured out, I shown. 2. From the Object, unto the Lord, him and no other I invocated. The conditions of his prayer. I poured out before him. Ver. 1 3. From the Instrument. With my voice. Which doth not exclude vocem cordis. For no question he understood, and attended what he said. 4. From the humility in Prayer. It was a supplication. Ver. 2 I made my supplication. 5. From his free and full expression, fully and at large he opened his griefs and desires, he left nothing behind, unsaid, that should be. I poured out my complaint, vented all from my heart as water poured out of a vessel. Showed and declared my trouble. 6. From his sincerity and confidence in God. That he durst do this before him, in his eye, in his sight, argues an honest heart. The cause anxiety of mind. That which caused him to do this: was, 1. The consternation and anxiety of mind in which he was. This I did, Ver. 3 when my spirit was overwhelmed within me. When my breath was as it were gone, and my life, for aught I saw, almost at an end, and I in the confines of death. There being then no sufficiency in me, I betook myself unto thee, who art All-sufficient. 2. Then I addressed myself to thee. For thou knewest my path, my actions, my intentions, the secret of my ways, my path, 2 The fly dealing of his enemies. and that without any just cause I suffer these things, being forced and hunted into this Cave. 3. The craft and sly dealing of his enemies. Especially Saul. 2. In the way wherein I walked: In my Vocation, in that way wherein thou settest me. 2. Have they privily laid a snare for me. Saul gave him his caughter Mical to be a snare to him; and a Dowry he must have of an hundred foreskins of the Philistines, that he might fall by their hands. 4. Ver. 4 His destitution at this time of trouble, all forsook him, deserted him; even his friends. 3 The desertion of his friends. 1. I looked on my right hand for the help of my friends, and behold, if any man would be an assistant to me, and take my part, stand by me, as Soldiers in War to their Captain; but there was no man that would know me; they were as strange to me, as if they had never seen me: Not a man durst own me; the miserable have few friends. 2. Refuge failed me: With Achish at Ziglag, I have no place to fly for safety. 3. No man cared for my soul, regarded my life, cared whither I perished or not. 2. The second part. He makes his address to God david being excluded of all humane help, now makes his Address to God: I cried unto thee, O Lord, and said, 1. Thou art my refuge, my stay, my hope, my Tower of defence to fly to, my Sanctuary. 2. Thou art my portion, my inheritance in the land of the living, while I live in this world. And upon it he sends up his prayer to God, And prays as before. fortified from a double Argument. 1. 1 Because depressed. From the lamentable condition to which he was brought. 2. From the fury, malice, and power of his enemies. 1. His condition at this time was very pitiful: Attend unto my cry, for I am brought very low, afflicted, depressed, have none to help me. Ver. 6 2. 2 And that by too strong enemies. The power and malice of his enemies was very great: Deliver me from my persecutors, for they are too strong for me. He renews his prayer, and presseth it from the final cause: Bring my soul out of Prison; But if saved. upon which follow two effects: 1. Ver. 7 The first in myself, Gratitude: That I may praise thy Name. 1 He thankful. 2. 2 Others would fall to him. The second in others, Assistance and encouragement to defend me, and my Cause: The righteous shall compass me about, come and flow from all parts unto me. 3. The Reason: For thou shalt deal bountifully with me. Bestow favours upon me, after thou hast freed me from my former miseries; which men seeing, who are commonly the friends of prosperity, will magnify me, and resort unto me. The Prayer collected out of the One hundred and forty second Psalm. WHEN, O Omnipotent and Merciful God, we are in this life besieged with continual dangers, and impetuous enemies, to whom should we fly, Ver. 1 or to whom we should make our moan, but to thee, O Lord, who art able and ready, because thou art merciful, to deliver us? In my present distress therefore I file to thee, and I cry unto thee with my voice, with my voice unto thee, O Lord, I make my supplication; I open at large, and pour out before thee my just complaint, Ver. 2 the sadness and anxiety of my soul; to thee I show my trouble, who alone knowest the way to deliver thine in their extremest afflictions. My Spirit is overwhelmed within me, when I behold the present state of things, my life, for aught I see, was in the confines of death; Ver. 3 but how undeservedly, Thou knowest, to whom all my acts, and secretest path of my ways is best known: Even in the very way wherein thou settest me, and in which I walked with an honest and an upright heart, have they my enemies closely and privily laid a snare to take me: And in the midst of these dangers and treacheries, to the greater discomfort of my soul, I found nor friend to help me, Ver. 4 nor any Sanctuary to which I might retire. I looked on my right hand, to see who would take my part, and stand up for me, and with me, but behold, there was no man that would own me, or know me; I became as a stranger to my brethren, and as an alien to my own mother's sons: I thought with myself to take Sanctuary, but a place of refuge failed me; not a man there was that cared, or regarded what became of me, or of my life. In this distress and dereliction whither should I go, to whom should I fly? Ver. 5 from whom should I look for help, but from thee, O Lord? Men will not, but thou art ready; men cannot, or dare not, but thou art able, and ready pressed to secure thy poor afflicted people. To thee therefore, O Lord, I cry, and profess before the whole World, Thou art my refuge, my stay, my hope, Ver. 6 my strong Tower of defence; Thou alone, while I remain in this land of the living, art my portion and heritage. I have chosen thee for my shield and buckler, my affections are to thee, and I will rely only on thee. Therefore, good God, attend unto my cry, for I am brought very low, weakened and humbled, and depressed, and brought to a forlorn condition: Ver. 7 Deliver me from those that persecute me, and thirst after my blood, for they are grown far too strong for me. Bring my soul out of this affliction, with which I am straitened, as in a Prison, and I will praise and magnify thy Name: Nay, the righteous and sincere-hearted Israelites, that expect the performance of thy promises, and long for it, upon this mercy extended to me, shall then compass me about, adhere unto me, and congratulate my deliverance and restitution: Sing they will in the house of the Lord, that thou hast dealt bountifully with me. Get thyself honour then upon Pharaoh and all his Army, deliver out of this Egyptian bondage, thy poor afflicted Israel, bring them into the promised Land; expel the Canaanites before them, and exalt the Kingdom of thy Son, jesus Christ our Lord: To whom with thee, and the Holy Ghost, be all Glory, Dominion and Power, now and for ever. Amen. PSAL. CXLIII. Being the last of the Penitentials. DAVID being driven from Jerusalem by his son Absalon, wisely calls to mind his sin, as being the cause of it; which, in this Psalm he deplores, and desires grace and mercy of God. The parts of this Psalms are. 1. A Prayer to God for remission of sin, grounded upon God's promise and goodness, ver. 1. not upon his own worthiness, ver. 2. 2. A Narration of the sad state of his Affairs, ver. 3, 4. 3. The Comfort he received in his sad condition, and whence, ver. 5, 6. 4. His Petition, containing divers particulars, to which are annexed particular Reasons, from ver. 7. to the last. 1. The first part. In the beginning he petitions for Audience; Hear my prayer, O Lord, give car to my supplication; Ver. 1 but expresses not the matter he prayed for, which yet out of the following words may well be collected to be remission of sin, David begs on for which he was thus punished; and this he begs of God to grant, both in regard of his promise and mercy. 1. 1 God's promise. In faithfulness answer me. Thou art a faithful God, that hast promised pardon to penitents; a penitent I am, make then thy Word good to me, and pardon me. 2. 2 And mercy, a pardon. And in thy righteousness, which here signifies, mercy and lovingkindness. In thy mercy then answer me, and seal my pardon, justify me, because I confess my iniquities, Isa. 43.26. Men call for confession from the guilty to condemn, God to pardon. And that this is the sense, appears more clearly by the next verse. 1. Ver. 2 And enter not into judgement with thy servant. Call me not to a strict and rigorous account at thy Bar of Justice. And not for his merit. This he deprecates, so that justitia in the former verse could not be taken for that justice which punisheth sin, and rewards righteous deeds; for that he pleads not here, but declines it, yea, and assigns the Reason. 2. For in thy sight shall no man living be justified. Not I, nor any man that ever did, doth, or shall live: Let me then have my pardon upon thy promise and mercy, and not for my merits. It is not then the most commendable work that can justify any man at the Bar of God, but his mercy in Christ, which he hath promised to accept: Taught he hath us daily to pray, Remit debita. 2. The second part. And now he enters upon the Narration of his sad condition, which he urgeth as another Reason to persuade God to remit his offence, Ver. 3 and it is taken from the grievousness of tentation, His sad condition to which the enemy brought him. and the consequent of it. 1. For the enemy hath persecuted my soul. I look not so much upon my son Absalon, that seeks my life, as upon the enemy of Mankind, Satan, who enticed me to Adultery, and tempted me to Homicide. 2. He hath smitten my life down to the ground: He hath humbled me, made me vile and contemptible in thy sight; made me a lover of the earth, and earthly pleasures, who before had my Conversation in Heaven. 3. He hath made me dwell in darkness, as those that have been long dead: For after that he had entangled my soul with earthly pleasures, he made me dwell in spiritual darkness, that I saw not the way to life, but was indeed dead in trespasses and sins; I knew no more of what belonged to the life of the Spirit, than those that have been long dead, Eph. 4.18, 19 & 2.5. And the effect that it wrought upon me, For which he was ready to faint and despair. was fear, consternation, and horror of mind out of the sense of thy wrath against my sin. 1. Ver. 4 Therefore my spirit was overwhelmed within me: I suffered a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my soul, I was ready to faint, when I considered thy holiness, and my impurity; thy severe justice, and my inability to satisfy it. 2. And my heart within me is desolate, far from all comfort. Troubled I was not lightly, not superficially, but seriously and inwardly; my soul was heavy to the death. 3. The third part. But recovers. In this sadness I cast about what to do: Though I felt thy hand heavy upon me, yet despair I durst not; even from this miserable state I began to fetch my remedy, I found it was thy grace to bring me to this astonishment for my sin; that my heart was not hardened in sin, but astonished for sin, mollified, when it was thus troubled; and à dolore parturivi salutem. That than which came into my head, were thy ways that thou hadst taken with penitent sinners before me. 1. I remember the days of old. The days of Adam, Noah, Abraham, Moses, etc. who all being thy servants, yet sinning grievously, Upon the remembrance of God's mercies to others. and repenting, Thou admit'st to mercy, whose examples I applied, and they kept me from despair, read Psal. 77.5, 6, 7, etc. for all these were Testimonies of thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of thy love to man. And meditation of them. 2. I meditate on all thy works, I muse upon the works of thy hands. I did not slightly run them over, but I meditate, I muse upon them; for in this combat betwixt hope and despair, comfort is not obtained, but by a long and serious meditation of God's works; his works, in making a second Covenant with us, and purchasing and applying Redemption. The profit admirable. 3. And the profit that came from this my meditation, was admirable: For, Ver. 6 1. I stretch forth my hands unto thee. I began earnestly to pray, 1 Prayer. and to put forth my hand unto thee, as a child doth to his father, from whom he hopes to receive what he asks, and what he wants; some help, some Boon. 2. My soul thirsteth after thee, as a thirsty Land. 2 A thirst after grace. A thirsty soul I have that hungers and thirsts after righteousness; and as the earth in a drought chaps and gapes till the rain falls, and closes it; so doth my soul open for want of thy dews of grace, and nothing can close it till this comfortable water descend. Farther, as the earth without rain hath no consistence, but is pulverised; neither is it clad with flowers, nor mantled with grass, nor loaden with fruits, but presents itself to the eye with a , withered, bare face: So the soul, not moistened with the grace of God, becomes lose, and falls asunder on this and that side to vice and wickedness, tossed it is by tentations, as dust by the wind; it wants the Robe of Justice to it, and the garment of wisdom to adorn it, it is unprofitable and barren, and brings forth no fruit of good works; all which a penitent by experience finds true in himself, and therefore he thirsts the more for grace, the more sensible he is of the want of it. 4. The sad case in which David was, upon the sense of God's indignation, The fourth part. makes him seek out speedily for a remedy, as the sick in haste seeks to the Physician; and he that is thirsty, seeks for drink: Quiet he could not be, 3 An earnest desire of reconciliation. nor his thirst be satisfied, before he had some assurance that God was reconciled to him, which is an evident Argument of a true contrite soul, never to be at rest, till he have an assurance that his peace is made, being impatient of all delays of reconciliation: And to this purpose he puts up a Petition, which consists of many parts, and many reasons. 1. His first petition is for speedy audience, Ver. 7 as being impatient to be deferred, Hear me speedily, O Lord: and his reason for this, 1 For this he petitions, and gives his reason. is the sad condition in which he was, and was like to be, till he was assured, that God was pacified for his sin. He said it before, but now repeats it. My spirit fails, I am in extremity, I scarce can draw my breath. 2. This petition he enforceth in other words. Hid not thy face from me, 2 He enforceth it on another reason. thy presence, thy favour, thy help. But not averse, inexorable, but look up once more in mercy on me. His reason for this is, That if God hid his face still from him, He be like unto a dead man; or which is worse, like to them that go down into the pit of hell. For those whom God pardons not, not gives the life of grace, they must perish for ever. 2. His next Petition is near the same with the former, 3 He sues yet again, and gives his reasons. but enforced upon another reason. 1. Cause me to hear thy loving kindness. Thy pardoning mercy, which must proceed out of mere clemency and pity. Cause me to hear it out of thy Word, or else I may hear thy Word, and never hear my pardon. It is thy Spirit that must work with it. 2. In the morning. Betime, speedily, quickly. Or in the morning, when the light of grace shines. I have been long enough in the darkness, and night of sin, let the day of grace at last rise upon me. 3. His reason. For in thee do I trust. I let not my hold go in all this my extremity. In the spiritual combat then, we must not look to the beginnings of it, as to the end. In the beginning is nothing but matter of discomfort, horror, despair. But the end hath comfort in it, hope, and confidence. He that can say, in thee is my trust, despairs not. 3. 4 He fears a relapse, and prays against it. His third Petition. 1. 'Cause thou me to know the way in which I should walk. David being a true penitent, and being now assured of pardon, is fearful of a relapse, and therefore prays to God to work in his heart so powerfully, that he might know his way, and hereafter walk in it, as it becomes a friend and a son. 2. His reason. His reason. For I lift up my soul unto thee. My course, the intent of my heart is to that purpose. I have now bid adieu to all secular desires, and therefore I desire the Lamp and light of thy Word to direct me in my walk. 4. 5 He prays for deliverance from his enemies. His fourth Petition. 1. Deliver me, O Lord, from mine enemies. From the Devil, and all his instruments; from ill concupiscences, and the effects, which fight against the soul. 2. His reason. His reason: For I fly unto thee to hid me; i. e. from them: I lie, Ver. 9 as it were, under the umbrage and shadow of thy wings. 5. Ver. 10 His fifth Petition is near the same with the third. 1. 6 He petitions for instruction in Gods Law. Teach me to do thy Will, both by an active and passive obedience. Instruct me to know thy good, perfect, and acceptable Will; and in adversity to submit to it, and bear my Cross with patience; and in prosperity to do it, and not to be proud, arrogant, secure, obstinate, and presumptuous. 2. His reason. His reason: For thou art my God, who hast promised me help, and whom I have promised and bound myself to serve; Thou art the beginning and end of all my good, from whom I have received my being, my soul, my body, and from whom I expect beatitude and glory; to do thy Will, is the way to attain it; teach me then to do it, as thou art my God. 6. 7 He petitions to be guided by God's Spirit His sixth Petition, Thy Spirit is good: Not mine, not the evil spirit; it is thy Spirit which is the Author of goodness, love, obedience, etc. Let this Spirit then lead me in the right, plain way, that I may walk wisely, knowingly, uprightly, constantly. 7. Ver. 11 His seventh Petition. 1. 8 A summary petition for all before. Quicken me, O Lord; comfort, restore me to life, remit my sin, justify me, free me from this fear. 2. For thy Names sake: Not for my merits, but for thy mercy, and the glory that will thereby accrue to thy Name, in acquitting a penitent, and restoring him to thy favour, and as it were, to life. Muscular well observes, That they only can pray this prayer: 1. Who are brought into a sad condition, and oppressed with the sense of death. 2. Who belong to God, and whose life and quickening brings honour to his Name. 3. Who seek the honour of God's Name, and not their own honour. 2. He goes on: For thy righteousness sake bring my soul out of trouble: And that upon mercy. Freedom he desires, but still upon mercy. 8. His last Petition, is for the destruction of Satan's Kingdom. 1. Of thy mercies cut off my enemies, 9 He petitions for the destruction of Satan's Kingdom. His reason. and destroy all them that afflict my soul. 2. His reason: For I am thy servant; a Client, a Follower, one under thy Protection and Patronage; one of thy Family, honoured with the dignity of thy servant; and well contented to do my Duty, and serve thee honestly, therefore defend me, and destroy my enemies; for these, in being mine, are thy enemies. The Prayer collected out of the One hundred and forty third Psalms, being penitential. O God, Thou God of mercy and compassion, Ver. 1 hear the prayer of an afflicted penitent soul, and give ear to my humble supplications; answer me, O Lord, in thy faithfulness, and remit my sin in thy righteousness; many promises I find thou hast made to a grieved spirit, and to blot out the transgression of a returning sinner, to which now in anguish of my spirit I lay claim: Ver. 2 I believe thy promises, I rely upon thy equity in performance of them, as thou art then both faithful and just, remit my sin. Merits, good God, before thee I have none to plead, I could produce a Bill loaden with a Mass of corruptions and rebellions; these make me unworthy to approach thy presence, and appear in thy sight; O my God, pity me for thy Names sake 〈…〉 thy own goodness sake, and enter not into a severe account and reckoning with thy servant; be not my adversary, contend not in judgement with me; for if thou shouldst call me to the Bar, Ver. 3 I have nothing to put in against the dreadful sentence, nothing of my own that can appease thy anger, or abate the fury of one stroke of thy severe arm. My case is the same with other men, with all men, when thou shalt call us to an account of our steward's place, silent we must be, as having nothing to say for ourselves, because in thy sight shall no man living be justified. That enemy of Mankind hath persecuted my soul, pursued me he hath with a whole storm of tentations, and by these he hath smitten and wounded me, and made me vile and contemptible in thy sight: He hath so far prevailed, Ver. 4 that I have fastened my affections on earth and earthly things. Walked I have in the vanity of my mind; my understanding hath been darkened, I have been alienated from the life of God; by ignorance and blindness of heart I became past seeling, and gave myself over unto all lasciviousness, working uncleanness with greediness; and this hath brought me to the sad condition in which I am: Therefore is my spirit overwhelmed within me, and my heart within me is desolate; shame and sorrow is upon me, for so offending so gracious a God; a stonishment and amazement possess my soul, because I am destitute of thy comfort: I put my mouth in the dust, and my face in darkness, and hate myself, because I have yielded to that sin which I am sure that thou hatest; just cause I have, but yet I will not despair; methinks, as in thy servants, from the beginning of the World, Thou hast set me a pattern of repentance, so thou hast prescribed me a remedy against desperation. I remember then the days of old, that Adam transgressed, Ver. 5 and that thou graciously madest a promise unto him, for the woman's Seed to break the Serpent's head; that Noah was drunken and incestuous, Moses refractery and disobedient, Aaron idolatrous, and perverted by the people to sin, to all which, with infinite others, when they turned unto thee by hearty repentance, Thou gavest a pardon; upon these monuments of thy mercy, I will meditate upon these examples, of thy grace I will muse; and when I see thy works of goodness in them, and upon them, encouraged I am to stretch forth my hands unto thee, as hoping to receive the like savour; and as a thirsly Land doth gape for the latter rain, Ver. 6 so doth my soul hunger and thirst after thy righteousness, as knowing well, that without it, my soul can neither be beautiful in thy eye, nor yet fruitful in the works of piety or charity. Hear me then, gracious God, speedily, and without delay; for till thy grace descend, Ver. 7 my spirit faints and fails; hid not thy loving countenance from me any longer, lest my heart become as cold as a stone within me, and I be wholly comfortless, and like them that go down into the pit; cause me to hear of thy loving kindness, and let the morning of thy grace comfortably shine upon me, who have too long sat in the darkness of sorrow; Ver. 8 for in thee alone is my confidence, in thee my trust. Cause me to know the way wherein I should walk; Ver. 10 and teach me to do thy Will, and let thy good Spirit lead me into the Land of righteousness; Ver. 11 quicken me, O Lord, for thy Names sake, and for thy righteousness sake bring my soul out of this agony and trouble. Thou art my God, and I lift up my soul unto thee; deliver me, O Lord, from my enemies, for I fly unto thee to hid me; and of thy mercies cut off mine enemies, and destroy all them that afflict my soul: For thou art my Lord, my Patron, and I am thy Client and servant. The seven following Psalms are Eucharists, or Thanksgivings: Hymns properly they are. PSALM CXLIV. An ode of David. THis Psalm is of a mixed kind, for in it is contained a thanksgiving. A prayer. And doctrine. Interpreters are not agreed upon the occasion and time of the writing of it. For some think, being moved thereto by the Title, that it was composed by David upon his victory over Goliath: Others, upon his victories after over the Philistines, Ammonites, etc. Some again, in the beginning of his reign, before he was fully settled. But be it as it will, The parts of the Psalm are, 1. A thanksgiving, from vers. 1. to 5. 2. A petition, from vers. 5. to 12. 3. A discussion of happiness, and wherein it consists, from vers. 12. to the end. 1. The first part. He gives thanks. In the beginning the Prophet gives thanks, and praiseth God. 1. He gives him thanks. Blessed be the Lord. And he expresseth his reason. Ver. 1 Which teacheth my hands to war, and my fingers to fight. In general, 1 For the Art of War God taught him. Who hath taught me the Art of War. In particular, That taught my hands to use the sling, and my fingers to choose the stones, and direct them to the forehead of Goliath. For this was Artis opus, non virtutis. Skill, not strength, which he taught me. 2. Ver. 2 He praiseth God, and that for many Titles. He is my strength, my goodness, 2 Because his strength, his goodness, etc. and my fortress, my high tower, and my deliverer, my shield, and he in whom I trust, in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is an Incrementum, and a Gradation. As it is before, Psalm 18.1, 2. To which Psalm this is very like, so that it is thought to be made on the same occasion. 1. He is my Strength, or my Rock. The strength I have, is from him. 2. My Goodness, benignity, or mercy. That is, original of all my good. In mercy he called me from the sheepfold: And in mercy he hath hitherto prevented and sustained me. 3. He is my Fortress, to him I fly as to a strong hold, 3 Subdued the people under him. or an high Tower of defence. 4. And when I fly to him, he deserts me not, he is my deliverer from danger and captivity, and he is my shield to protect me, and cover my head in the day of battle. Therefore I will Trust in him, and rely upon him. 3. He praiseth God, that he had done more for him, than he could wish or expect, for he had not only freed him from the hand of Goliath, but had subdued the people unto him. He admires that God so great should do so much for man so vile. Put it unto their hearts to yield obedience to him, as their General, after his victory over Goliath, 1 Sam. 18.5. or when they made a league with him in Hebron, 2 Sam. 5. It is a favour of God, when the people are subdued, and yield quiet obedience to their King. Now out of the consideration of so many benefits, David breaks forth into an admiration. He wonders that when God is so great, and man so vain, vile, and base, that he should look upon him, esteem him at so high a rate, to love him, to advance him. Of which he was an example above other men. Which acknowledgement tends very much to the praise of God. 1. As amazed therefore and astonished, he asks, Lord, what is man? Ver. 3 what am I, and my father's house? 2 Sam. 7.18. What is man, that thou takest knowledge of him? or the son of man, that thou makest account of him? 2. To which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he returns this answer, which tends to the exaltation of God, and debasement of man. 1. Man is like to vanity. Capable indeed of great things, Ver. 4 if God fill him, but till he be filled by God, like a vain and empty vessel, that hath nothing but air in it. 2. His days are as a shadow that passeth away. God is always the same, he changeth not, but man is but for a moment, like a shadow that is always moving, and shifts the place, till the night coming on, it vanisheth. In comparison of God, this is the condition of man, who otherwise is the glory of God's creatures. 2. David, though he had the people subdued unto him, The second part. He prays for God's assistance to perfect his victories. yet was not as yet freed from enemies, the Philistines, Ammonites, etc. did molest him, and therefore he prays to God to assist him in the conquest of these, and show some evident tokens from heaven, that he did assist him in their Conquest. He speaks after the manner of men, as before, Psal. 18. from vers. 7. to 16. Ver. 5 Incline the heavens and come down, touch the Mountains and they shall smoke. Cast forth lightnings and scatter them, shoot out arrows and consume them. Send thine hand from above. Since the pride of man is such, that it will not acknowledge thee, nor fear thee for thy mercies, show thy presence by dark clouds, by fire sent from heaven, by thunder and lightniog, etc. that they may be terrified, and forced to acknowledge thee. 2 And makes his address for himself. This is the first part of his Petition against his enemies. 2. And now he commenceth a second, and makes his Address to God for himself. 1. Rid me and deliver me out of great waters, i. e. from dangers of men. 2. From the hands of strange Children. Moabites, Ammonites, Ver. 7 Philistines, etc. Upon whom he sets these two Characters. 1. Their mouth speaks vanity. Lies, no truth, flatteries, no sincere words. 2. And their right-hand, is a right-hand of falsehood. Ver. 8 Their power they use to oppress, to deceive, to rapine, homicide, etc. Interserting an Hymn. But before he proceeds and ends his Petition, Intercerting an Hymn. he breaks out, as it were, in an ecstasy, and falls back to that he began with, the praise of God, interserting this short Hymn. 1. Ver. 9 I will sing a new song unto thee, O God, upon a Psaltery, and an instrument of ten strings, will I sing praises to thee, Psal. 33.3. And this I will do, because Thou givest victory unto Kings. To Saul by my hand and service, but especially because, Thou hast delivered me David thy servant from the hurtful sword. From that sharp and deadly sword of the great Goliath. And then he returns, Repeats his petition. repeats, and concludes his Petition in the same words he began. Rid me and deliver me from the hand of strange children. Ver. 11 2. Whose mouth speaks vanity. 3. And their right-hand, is a right-hand of falsehood. 3. The third part. Who is a happy man. His Benedictus and Petition being ended, he falls upon a discourse of the Happy man, and shows that happiness is of two kinds; one in the eye of the world, and that it ariseth from Temporal felicities. The other in the sight of God, and it ariseth from Piety and Religion, where both these are conjoined, the Man is happy, but the first without the last, will never make a happy man. The first are the things that the greatest part of the world aim at. That their sons may be as plants, etc. vers. 12, 13, 14. And David denies not, but the people are happy that are in such a case, vers. 14. But always with this condition and limitation, that God be not left out and forgotten. For, Happy is that people, whose God is the Lord, vers. 14. The addition of Temporal blessings will be a great comfort to our lives, and God promiseth them to the obedient, Deut. 28. But there is another thing Necessary, the fear of God, which will make a Man happy. Without which, men talk in vain, when they speak of felicity, and therefore the old Translator reads the words thus. Quorum filij. Ver. 12 Whose sons may be as plants, etc. vers. 12. And then the Antecedent to Quorum must be. An acute sense of these words. They whose mouth speaks vanity. And then the sense will be. It is the desires of vain men, that their sons may be as plants, their daughters beautiful, that their sheep multiply, their Oxen strong, no decay of any thing. Upon which they are apt to sing to themselves. Happy are the people that are in such estate. But David checks this vanity, this false opinion. What, they happy? No, no. They are happy, who have the Lord for their God. This is an acute sense of this whole clause; But if I mistake not, David in earnest intends it as a blessing, when men enjoy even Temporal blessings, so it be with God. For Godliness hath the promises of this life, as well as that which is to come. And it may not be conceived, that God created so many excellent things in this world only for fools and disobedient persons. Temporal blessings the rewards of piety. Besides, many of his best Servants have enjoyed the particulars here mentioned, let no man think then, but they may be rewards of piety. David therefore prays, 1. Ver. 12 , That our sons may be as plants grown in their youth. Well planted, well rooted, green and flourishing. Which is the first happiness of any family. For sons are the pillars of any house. They first desired, and for them other things. 2. , That our daughters may be as Corner-stones. Antarij lapides. Stones that join and knit the buildings, Polished after the similitude of a Palace, i. e. very beautiful, specious, handsome, for upon such stones there is commonly most Art showed. 3. Ver. 13 Ut, That our garners may be full, affording all manner of store. Semper domus tota boni & assidui Domini lccuples, abundat haedo, lacte, caseo, gallina, etc. Referta est cella vinaria, olearea, mellarea, etc. It hath in it newand old. 4. Ver. 14 Ut, That our sheep may bring forth thousands, and ten thousands in our streets. Our flocks increase. 5. Ut, That our Oxen may be strong to labour. Healthy, not sickly. 6. , That there be no breaking, nor going out. No plundering among us, nor inroads made upon us, as Job 1. But that we live in peace, and enjoy our own. 7. , That there be no complaining in our streets. No screetches of women, tumults of people, cries, and clamours in our Cities, as is usual in insurrections, and eruptions of enemies. This is a part of David's prayer, and it hath coherence with the tenth verse, where he thanks God for delivering him from the sword. This he desires God to continue, that under his reign his people might be happy, and enjoy the fruits of peace, viz. that their sons might grow up as plants in their youth, etc. Which if it happen, so they take in the last clause of the Psalm, They make happy. he pronounceth them a Happy people. For he concludes all with this Epiphonema, 1. Happy is that people that are in such a case. Ver. 15 Such as he formerly named. 2. Yea, Happy is that people, whose God is the Lord. With God. That hath for his God the True God: that is persuaded he is loved by him, adopted to be his son, and that he takes care of him. For if they be happy, who possess those outward blessings, They must needs be much more happy, who possess the fountain of those blessings and all other. The Prayer collected out of the one hundred and forty fourth Psalm. O Lord God of hosts, Ver. 1 we acknowledge that all military skill and power 〈◊〉 from thee, for thou teachest our hands to War, and our fingers to fight, thou art our strength in the battle, our fortress to fly to, our tower to defend us, the fountain and original of all our good, our deliverer from danger and captivity, our shield to protect us, and keep off all blows, therefore we have and will ever hereafter rely and trust on thee. The success which we have had at this time, and the victory over our enemies, is from thee, and for it we bless and praise thy Holy Name. Thou hast put into the hearts of the whole Army to be subdued and obedient to the conduct of their Leaders, and valiantly to oppose themselves to the fury of the enemy, to thee therefore we attribute the honour of this conquest, and not to our own arm: To thee, this ready obedience and courage in this people, and not to our own wisdom or directions. Amazed, Lord, and astonished I am, when I consider this mercy, for what is man, that man should obey him? Or what is man in comparison of thy glory, that thou shouldst set him over others to be obeyed? Ver. 3 What is any son of man, that thou takest notice of him? or that thou shouldst make account of him? Ma●●s like to vanity, capable indeed of great things, but till thou fill him, like an empty vessel only full of thin air, vain studies he follows, empty things he desires. He is of a short life, and of no continuance, for his Days are as a shadow, which always shifts the place, till night coming on, it passeth away. And wilt thou open thine eyes, and look upon such an one? and wilt thou take him from the shéepco●e, from following the sheep, to be a Ruler over thy people, thy people Israel? O Lord, establish this house, and confirm this throne for ever. But thou seest, O Lord, how thine own work is opposed, Ver. 5 rebellious men there are that rise up against it, and furious men who seek to destroy it. Bow the heavens, O Lord, and come down, and declare thy power from above to their confusion. Send forth thy hand, and rid and deliver me out of these great waters, from these troubles, and free me from the hand of them who are strangers to thy worship and true piety, whose counsels are mischievous, and their works profane, for their mouth speaks vanity, and their right-hand, is a right-hand of falsehood. Rid me, O Lord, and deliver me from the violence and conspiracies of these men, so will I sing a new song unto thee, O God; upon a Psaltery and instrument of ten strings will I sing praises unto thee. Experience hath taught me by my wonderful escape from an imminent death, that it is thou that givest salvation unto Kings, and hast delivered David thy servant from the hurtful and unjust sword. Good God, as thou hast hitherto protected and sustained me, so restore me again to my people, and let my government over them be prosperous, successful and peaceable. Let the sons of my subjects be as young plants, well rooted, green and flourishing, full of strength, sap, and youth, and let their daughters be as corner-stones, well composed and well beautified, fair as the polished works of a Palace. Lord, bless their substance, and make them to abound in riches, and plenty of all good things, let their garners and storehouses be full, afording all manner of store: let their sheep bring forth thousands, and ten thousands in our streets. Let their Oxen be strong and healthy to labour. Suffer not any inroad from enemies abroad to be made upon them, nor sequestrations at home to molest them, let there be no tumults or complaints, lamentation or mourning heard in the streets of our Cities. Give them, O Lord, these outward symbols of happiness, and the rewards of godliness and obedience. Ver. 15 For happy are the people that are in such a case. But never suffer them to place their felicity in these temporal blessings. Sanctify these unto them, and let these be used as arguments to draw them nearer unto thee. For I know, that they only are truly happy, whose God is the Lord; those whom he hath chosen and adopted to be h●● people, and they who have chosen him to be their God; they who rely upon him to the their Protector, and they who acknowledge and worship him, that they may be protected. For God alone is the chiefest good, he alone can give good things, not only those which are external, but those which are internal and eternal, even eternal life to those, who are his Servants through jesus Christ our Lord. PSAL. CXLV. Hallelujah, or an Hymn. THis Hymn containeth excellent matter, and is penned after an excellent manner. The matter of it is Gods holy praise, which is the Alpha and Omega of all our actions. The manner of it, that of the Hebrew Alphabet, which is done to help our memory, in recording those things which concerns our Maker's praise. Of which there be, These three parts. 1. A Proem, or a protestation to praise God, ver. 1, 2. 2. And a celebration of divine praises through the whole Psalm, and to that end, he produceth many arguments, which are reduced to these heads. 1. From the greatness of God, ver. 3. 2. From his works of wonder, ver. 4. which works he distinguishes into three kinds; 1. Glorious and beautiful, of Majesty, and therefore wonderful, ver. 5. 2. Marvellous, and full of terror, ver. 6. 3. Amiable, and full of goodness, ver. 7, 8, 9 But all wonderful. 3. From his Kingdom and government of it and in it, from ver. 10. to. 21. 3. A conclusion, ver. 21. In which be performs his protestation praising God 1. David's protestation to praise God. The first part. In the two first verses David proposeth what he will do through the whole Psalm, acquaints us fully with his intention. 1. I will extol, I will bless, I will praise. 2. Thee my God, my King. A King above me, Ver. 1 in comparison of whom I am a servant, a subject: I will bless, I will praise thy Name, all virtues by which thou art known. 3. Every day will I praise thee: No day shall pass without a Hymn. 4. For ever and ever will I do it: It shall now begin and continue by a succession of men, who shall sing this and the like Hymns made to thy honour, to the consummation of all things. 2. And so he sets upon the praise itself: The second part. He praiseth God for his greatness. And the first thing he praiseth God for, is for his Essense, set forth under this word Great. 1. Great is the Lord, and greatly to be praised: This follows on the other; for if great, greatly to be praised. 2. And his greatness is unsearchable, Ver. 3 past our weak capacity it is to comprehend it; search we may, but we shall never find it: Higher it is than the Heavens, as being higher than the Highest; deeper than Hell, as passing the depth of our understandings, Job 11.8, 9 Broador than the Sea, as measuring the waters thereof in his fist, Isaiah 40.12. And longer than the earth, as having no end; there it no end of his greatness. Or if Great, here to be referred to him as a King: Then a great King he is in respect of extension, for all creatures, from the highest Angel to the poorest worm are under him; great for length, for his Kingdom is an everlasting Kingdom. Great for depth; for he rules even in the hearts of Kings, of all men, overrules their thoughts, affections, nothing is hid from him. And great again for height, being a great King over other gods, ruling by his own absolute Power and Authority; whereas all other have their Sword from him, and Rule by a delegated and Vicarious power. 2. From the Essence of God, David passeth to his works and effects, Ver. 4 which set forth his praise; which, because no one man is able to do, 2 For his works in general. therefore David saith, One Generation shall praise thy works unto another, and shall declare thy mighty Acts. Every several Age is an eye-witness of several acts of wonder, and therefore as one succeedeth another in days, so shall they succeed in duty. The father shall declare them to the son, and the son again to his son, etc. So that no Generation that considers thy mighty Acts, but shall have just occasion to admire them, and praise thee. And so from the works in general, all which are mighty, he descends to the particulars, which he ranks into three sorts. In particular. 1. His works of glory. 1. The first are those which are marvellous, and full of glory, splendour, and beauty, such as are his works in Heaven: For the Heavens declare his glory. The Sun, Moon, Stars, their variety, multitude, splendour, Ver. 5 constant and perpetual motions; their influences and effects, are all wondrous works, and they speak of the glorious honour of his Majesty: Why else did the Heathen take and worship these for gods? and these works David means in ver. 5. 2. A second kind of works there are of God, 2 His works of justice and terror. which are full of Terror and Justice, these are terrible Acts, and they speak out his Might and Greatness; such were the universal Deluge in Noah's days, the fire of Sodom, Pharaphs overthrow in the red Sea, Ver. 6 the opening of the earth to swallow Corah, Dathan, Abiram, etc. And these he points at in ver. 6. 3. Other works are marvellous, as being full of his abundant kindness, 3 His works of love and mercy. love, mercy: And because he would have us take more special notice of these, as those which bring to us more comfort, and concern us more to know, therefore he in more words insists upon these, spending three whole verses in the explication of them; of which, pag. sequents. 1. Ver. 7 They, i. e. Thy great works shall abundantly utter. Eructabun. Vulgar, The memory of thy great goodness. All Generations filled with the abundance of thy bounty, they shall be eloquent, and without any intermission collect them in their memory, and commit them to posterity to be remembered. 2. And sing of thy righteousness, in exhibiting thy promised blessings. Of this kind are all temporal benefits, night and day, the seasons of the year, fertility, abundance of Fish, Fowle, Cattle, Rivers, Seas, Orchards, Gardens, Groves, etc. But these are light, if compared to the gifts of Grace. The incarnation, Death, Passion, Resurrection, Ascension of Christ, mission of the holy Ghost, calling of the Gentiles, Justification, Sanctification, eternal life. All which being brought to memory by a pious meditation, Eructubunt, scaturient, eloquentur, canent, men must abundantly utter God's goodness. And sing here with David in the next verse, 2. Ver. 8 The Lord is gracious, and full of compassion, slow to anger, and of great mercy; of which before, Psal. 103.8. 3. Ver. 9 The Lord is good to all. For he reins upon the just and unjust. Slow to execute wrath upon the reprobates, 2 Tim. 2.4.2. Pet. 3.9. Prov. 1.21. Hos. 14.9. Ezek. 18.31, 32. 4. His mercies are over all his works. There is not any work of God but hath mercy in it, Psal. 1.36. For whenas in rigour of justice for their sins he might destroy the world, out of mercy he gives time of repentance. 3. The third part. He praiseth God for a new mercy. The Prophet hitherto hath sung of the marvellous works of God, both of Glory, Terror, and Mercy. And adds for the close, All thy works shall praise thee, O Lord. But now he gins to praise him for a New matter, viz. for the erection of his peculiar Kingdom in his Church, viz. The choice of his Church. in which he is to have for his Subjects a peculiar people, a holy nation, a royal Priesthood, which he in this place calls Saints. Now be it that profane and impious men of the world should neglect to praise God, and not admire his works of Glory, Terror, and Mercy, yet these will not neglect their Duty. Ver. 10 And thy Saints shall bless thee. They shall bless thee for thy marvellous works before mentioned, In which he erects his Kingdom. but they shall not stay there, consider they shall thy Kingdom in thy Church, and lay to heart the Quality of that Kingdom, and especially praise thee for that. Ver. 11 They shall speak of the glory of thy Kingdom, and talk of thy power. Ver. 12 To make known to the sons of men thy mighty acts, and the glorious Majesty of thy Kingdom. Ver. 13 Thy Kingdom is an everlasting Kingdom, and thy Dominion endureth throughout all generations. Now the power and glory of Christ's Kingdom, 1 The amplitude of it. from the Kingdoms of men may be known by this fourfold difference. 1. That Kings on earth have but few subjects, and small wealth and treasure, being Commanders perhaps but of one, or at most but of some few Provinces. But God hath for his subjects, Angels, Men, Devils, and the wealth of the whole world is his. 2 Independance. 2. Earthly Kings so reign over their subjects, that they must be servants to their people, they depend upon them, and are forced to yield to them: yea, though they abound in wealth, yet they want, and are forced to beg, or exact Subsidies, Contributions, Tributes, Taxes, etc. from them, being often indebted great sums. But God is so a Lord, that he serves none, he needs not their help, so abounds, that in a moment he can create of nothing much more than he hath. 3. Earthly King's glory indeed in their power, 3 Security. and rejoice in their dignity and honour, but their crown is but a crown of thorns, for they are tormented with cares, anxiety, fear, sorrows: But God is glorious without fear or care, he reigns in security, tranquillity, peace and ease. 4. Earthly Kings reign but for a time. Christ for ever. 4 Eternity. All which differences are found in these verses. 1. The first in the eleventh verse. They shall speak of the glory of thy Kingdom, etc. They shall speak of the power and glory of it, that in multitude of subjects, in wealth and riches it exceeds all other Kingdoms. 2. The second and third in the twelfth verse, They shall make known, etc. that they Acts are far beyond theirs, and thy magnificence no dependency, no needy, no thorny crown. 3. The fourth in the thirteenth verse. Thy Kingdom Everlasting, so not theirs. And so the Prophet having described the Kingdom of Christ, The qualities of Christ the King. gins to set down the excellent Qualities and Virtues of a good King, which do most perfectly agree to Christ. In this place after the thirteenth verse, it is very probable that there is a verse omitted in the Hebrew Copies we now use, which yet anciently were in it. For the Septuagint, the Arabic Copies, and the Vulgar out of them retain it: and so doth Kimhi. It is supposed it came to pass incuria librariorum. And Bellarmine, Moller conceive it should be admitted, because when the Psalm is disposed according to the order and number of the Hebrew Alphabet, it will be imperfect without it. For the verse will be wanting, that gins with the letter Nun. Musculus receives it into the Text. In it are set down two excellent qualities of a good King, 1. Veracity, 1 Veracity. and 2. Probity. The verse is this. 2 Holiness. Faithful the Lord is in all his words, and holy in all his works. But I go on, Ver. 14 The Lord upholdeth all that fall, and raiseth up all those that be down. 3 Goodness. 3. This is another quality of a good King, which is Veri regia & Pastoralis, so to govern his Subjects, that they fall not, and to raise them if fallen. This is Mercy, Goodness. And it is proper to Christ, who by his Grace sustains and upholds his people that they fall not into sin, or if fallen, raiseth them up again, by a new Grace, when they are down. This verified in David, Peter, the Prodigal, etc. He sustains, raiseth them by his Gospel and Spirit. Ver. 15 The eyes of all wait upon thee, and thou givest them their meat in due season. Thou openest thy hand, and satisfiest the desire of every living thing. 4. This is Liberality and Bounty, and is an excellent virtue in a King, 4 Liberality. and Bounty. whose care for his Subjects ought to be, that they want no necessaries. Benefacere regjum est, and most properly may be attributed to Christ, who provides for his Church all manner of things that are good. Temporal, Spiritual. 1. They are expectants. Their eyes wait upon him. 2. And he gives. 'Tis a gift, not a debt. 3. Their meat. Variety, to every one what is fit for him. 4. In due season. Then when fit for them to eat. Wine oil, corn, etc. as the season fits. He crowns the year, Psal. 65.11. He gives when fit to eat: for sometimes 'tis fit that the meat be taken away, when men are wanton, exceed and riot in it. 5. Thou openest thy hand: He gives not sparingly, but bountifully. 6. Thou satisfiest: For a man may have, and not be satisfied; Avarui semper eget. The content and satisfaction is from God. 7. The desire of every living thing: Giving to every living thing such meat as is suitable to his appetite; all which is much more true in spiritual blessings. Ver. 17 The Lord is righteous in all his ways, and holy in all his works. 5. 5 Justice. This is another virtue of a good King to be just, which is most true of Christ; for just he is in distribution of punishments, and giving rewards. Ver. 18 The Lord is nigh unto all them that call upon him, to all that call upon him in Truth. 6 Easy to receive Petitions of those that call on him in Truth. 6. This is the sixth quality of a good King, to show himself easy to receive Petitions, and to them that implore his aid, which God doth, De●●r. 4.7.2. But the Prophet corrects his works, and limits them; 'Tis to all that call upon him in Truth; which word includes all the conditions of a good prayer. 1. Faith: For he that prays without faith, prays to an Idol of his own brain. 2. Hope and confidence: He prays not seriously, that hopes not to be heard. 3. Love: For no man can call on him seriously, whom he hates, or to whom hateful. 4. Desire: For no man prays hearty, that desires not to obtain. 5. Attention and intention; without which, the prayer is babbling, no true prayer. Ver. 19 The Lord will fulfil the desire of them that fear him, he also will hear their cry, and save them. 7. 7 To grant Petitions. This is the seventh quality of a good King, to grant Petitions, so that they ask such Petitions as is fit for the King to grant; this will Christ do. 1. He will fulfil the desires: But with this limitation, So they fear him. 2. He will hear their cry: So it must be, a cry, vehement, earnest. 3. And will save them: Hear he will, ad salutem semper, licet non ad voluntatem. Ver. 20 The Lord preserves all them that love him, but all the wicked will he destroy. 8 Clemency. 8. This is the last quality of a good King: Parcere Subjectis, & debellare Superbos. Which Christ will do; The Conclusion, a Doxology he preserves his Martyrs in patience, constancy, faith, Ver. 21 receives them to glory, and takes revenge on their enemies. Martyrs non eripuit, sed nec deseruit. 4. The Conclusion is an Epiphonema, and answers to the beginning of the Psalm. 1. For all these things which I have said, My mouth shall speak the praise of the Lord: This shall be my work while I live. 2. And I wish it may be done by all others also. And let all flesh blest his holy Name for ever and ever. A Hymn collected out of the One hundred and forty fifth Psalm. I will ertol thee, O my God, and King, and Governor of the whole World; not that my words can make thee Higher, who art the most Highest; nor my praises make thee more Excellent, Ver. 1 who art of all Excellencies the most Excellent; but that I may insinuate, and commend thy greatness to those, that either know thee not, or do not honour thee; for this end I will bless thy Name through my whole life, every day will I praise thee, and leave upon Record a Hymn, that the people that are yet unborn, may magnify thee; it is my desire, That thy Name may be praised for ever and ever. Ver. 2 For thou, Lord, art truly great, great in Heaven, great on Earth, there is no end of thy greatness, it is unsearchable, it is incomprehensible, and therefore my desire is, That there may be no end of thy praise, Ver. 3 but that one Generation report it to another; that the father record it to the son, and the son deliver over to his séed thy works, and thy mighty acts, Ver. 4 for which thou art worthy to be praised. Glorious, O Lord, are thy works; terrible, and yet full of mercy; not any of them but beget wonder in me. The Heavens above, the Sun, Moon, and Stars, speak of the glorious honour of thy Majesty. Thy creation of them, Ver. 5 declares thy power, thy providence for their constant course, thy wisdom, their light, motion, influence, and their effects in and upon these inferior bodies thy goodness. I never consider those strokes of divine vengeance which thou hast inflicted upon disobedient, rebellions, and incorrigible sinners, Ver. 6 but they declare thee to be a terrible and a jealous God. Thy hand was terrible upon the old World, mighty upon Pharaoh with his Egyptians; just, but full of indignation against that gainsaying Rabble, that risen against the King and the Priest. At the consideration of these terrible acts I tremble, upon the meditation of these works of power I am horribly afraid. That only which revives my heart, is thy mercy and goodness; for I know, Thou art a gracious God, and full of compassion, slow to anger, Ver. 8 and of great mercy; That thou art good to all, and thy mercy is above all thy works; which, Ver. 9 when I recount in my memory, I can no less than abundantly utter thy great goodness, Ver. 7 and sing of thy righteousness, that gives thy Word, and kéeps it, that in justice dost administer all things, inflicting severe judgements upon the rebellious, and sparing thy servants, dost reward their weak endeavours with thy choicest blessings. Ver. 10 For which, thy Saints shall bless thee, they shall speak of the glory of thy Kingdom, and talk of thy power: They shall make known to the sons of men thy glorious Acts, and commend to the ignorant the excellency of thy power, that it is far beyond any Monarchy on earth in extent of place, wealth, time. For whereas there's limited, thine is universal, there's encumbered with troubles and wants, thine is quiet, peaceable and rich; whereas there's have had, and shall have their periods, thine shall be continual in duration. Thy Kingdom is an everlasting Kingdom, and thy Dominion endureth throughout all Generations. And since we are assured, That thy Church, in which thou reignest, shall continue for ever, O Lord, stir up thy strength, and come amongst us, O let thy Kingdom come. O Lord, uphold those who are ready to fall, and raise up those who are bowed down; Our eyes wait upon thee, O Lord, feed all thy faithful people with thy Word and Sacraments, in due season; open thine hand, and satisfy with thy grace every hungry and thirsty soul. Thou, Lord, art righteous in all thy ways, and holy in all thy works, be nigh therefore to all that call upon thee with a pure, true and honest heart, fulfil the desires of them that fear thee, and hear their cry, and save them. Preserve, gracious God, with a singular care, all them that love thee, from all evil; but for the wicked, which oppress them, and seek to trample them under their feet, bring them to a speedy destruction. So shall my mouth speak forth the praise of the Lord; and I hope also, That all flesh shall have just occasion to bless thy holy Name for ever and ever. Amen. Ver. 21 PSAL. CXLVI. A Hymn, Hallelujah. THE Subject of this Hymn is the same with the former, and it hath, These four parts. 1. An Exhortation to praise God, ver. 1. which David is resolved to do, ver. 2. 2. A Dehortation from confidence in man, how great soever, ver. 3, 4. 3. On the contrary, he pronounceth them happy that trust in God, ver. 5. 4. And to this confidence in God he persuades for many Reasons, from ver. 6. to the last. 1. David exhorts to praise God. The first part. He gins with a Dialogism. 1. He speaks to all, Praise ye the Lord. 2. Ver. 1 Then by an Apostrophe he turns to himself, Praise the Lord, O my soul. 3. And his soul answers, While I live will I praise the Lord, I will sing praises to my God while I have my being; while I am, and shall be. 2. The second part. But because the foundation of this praise is the trust and confidence which men have in God, Dehorts from confidence in Princes; for, from which they are retarded, by admiring overmuch, and relying upon the power and help of Kings and Princes; the Prophet therefore subjoins his Dehortation, and gives his Reasons for it. 1. Ver. 3 Put not your trust in Princes, nor in the son of man. 2. His Reasons for it are: 1. 1 Their impotency. First, Their Impotency: There is no help in them. They may seem potent, but they cannot save themselves, much less other men. Ver. 4 2. 2 Mortality. Their Fragility and Mortality: Their breath goeth forth, they return to the earth, in that very day their thoughts perish. 3. The third part. But happy he that relies on God. Those men cannot be happy that trust to them; but now on the contrary. If a man will be happy, the Prophet shows upon whom he must trust and rely, which is on God; for, 1. Ver. 5 Happy is he that hath the God of Jacob for his help; him to whom Jacob trusted. 2. And whose hope is in the Lord his God: Not in impotent, and short-lived men. And this he confirms by divers Reasons. The fourth part. Because he is, 1. 1 Omnipotent First, From his Omnipotence: He is God the Creator, he made Heaven and Earth, the Sea, and all that is therein. Able then to protect. Ver. 6 2. 2 Faithful. From his Veracity: Who keeps Truth for ever. His word is passed for our protection, and he will perform it. Potest & vult, quia promisit. Ver. 7 3. 3 Just. From his Justice: He executeth judgement for the oppressed. He defends the innocent, and punisheth the unjust: Good trusting then to him. 4. Ver. 8 4 Merciful. From his Mercy. 1. He giveth food to the hungry: Relieves men in their wants. 2. The Lord looseth the Prisoners. Another Act of grace, and the rest follow. 3. The Lord openeth the eyes of the blind: Whether spiritually, or corporally. 4. The Lord raiseth them that are bowed down: By sin, wrath, misery. 5. From his Love: The Lord loveth the righteous. Ver. 9 5 Loving. Of which the effects are. 1. The Lord preserveth the strangers. 2. He relieveth the fatherless and widow. 3. But the ungodly find a quite contrary effect, because they are no●●ons of love, but wrath: But the way of the wicked he turns upside down. Their glory perisheth, and with it the hope of those fools that trusted to them. 6. From the Eternity of his Kingdom; therefore to be praised, 6 Eternal. and trusted to for ever. King's dye and perish, but he is a King for ever in Zion, i.e. Ver. 10 in his Church. The Lord shall reign for ever, even thy God, O Zion, unto all Generations, Praise ye the Lord. The Hymn and Prayer collected out of the One hundred and forty sixth Psalm. O Omnipotent and most Merciful God, Ver. 1 Thou art worthy to receive honour and glory, and therefore with all my heart and soul, while I live, I will praise thee; while I have any being, I will sing praises to my God. Thou art my staff to trust to, my sole confidence, and my hap; as for the greatest and most potent of the sons of men, I dare not rely on them; Ver. 3 for they are unable in their greatest exigence to help themselves, much less to relieve others: Their breath goeth forth, and they return to the earth whence they came; and in that very day all their high thoughts, and proud attempts, perish, and vanish together with them. Who then can be happy, that relies upon such empty broken reeds? Ver. 5 that trusts to such brittle earthen vessels? Leaving then all earthly dependences, as weak and miserable comforters, To thee will I trust, who art the God of Jacob, the Lord of thy Church and people, being assured, That he is only happy, whose hope is in the Lord his God. Thou, O Lord, hast made Heaven and Earth, the Se●, and all that is in it. Ver. 6 Thou dost confirm the Truth of thy promises, by an exact performance; Ver. 7 Execute then judgement for the oppressed, give food to the hungry, lose thy prisoners from their bonds and chains, open the eyes, and illuminate the understandings of those who are blinded in sin and error. Raise, O Lord, the hearts of such as are contrite and bowed down, prosecute the righteous and innocent with thy love and favour, preserve the stranger, relieve the fatherless and widow, and turn-upside down the way, the plots, devices and frauds of wicked m●n; Turn, O Lord, the counsel of Achitophel into foolishness. An which, since we know to be thy wondrous w●●ks, and have experience of the performance of them to thy faithful servants in all Ages, our faith is thereby confirmed, Ver. 10 and our hope sustained in the midst of our present troubles and calamities: Wherefore being encouraged by this hope, we humbly beseech thee, look upon the sad condition of thy Church, Thou, O God, reignest in Zion; build then the decayed and ruined walls of Jerusalem, and preserve and provide for this widow, and her fatherless children, amidst the storms and fury of her merciless oppressors, for the merits of jesus Christ our Lord. Amen. PSAL. CXLVII. A Hymn. THE Scope and intent of the Prophet in this Psalm, is, to stir up men to praise God, for which he produceth many Arguments. The occasion of the composing of it, was the reduction of the Jews from the captivity of Babylon, and therefore it is supposed that Haggai and Zechariah the Prophets were the Authors of it; and therefore some Interpreters put their names in the Title of it. The parts are. 1. An Exhortation to praise God, ver. 1. which is repeated, ver. 7. & 12. 2. The Arguments to persuade to it, God's bounty, wisdom, power, providence, justice and mercy, through the whole Psalm. 1. He invites to praise God. The first part. The Exhortation is briefly proposed, Praise the Lord, ver. 1. which the Prophet, as the Chanter of the Choir, gins; and after some reasons given, repeats in more words, Ver. 1 Sing unto the Lord with Thanksgiving, sing praises upon the Harp unto our God, ver. 7. And yet again at ver. 12. Praise the Lord, O Jerusalem, praise thy God, O Zion; where the Arabic, Greek, and Latin Translators begin a new Psalm; but in the Hebrew they are conjoined, and but one Hymn. 2. The second part. Now the Prophet hath no sooner ended his Exhortations, but to every one of them singly he annexeth his Reasons. To praise God, he exhorts upon two grounds. 1. Ab utili, jucundo, decoro, ver. 1. 2. For his bounty to Jerusalem, in building it, and bringing back the dispersed, ver. 2. in comforting the sad and contrite in soul, ver. 3. 2. For his wisdom, ver. 4. For his power, ver. 5. For his mercy and justice, ver. 6. His first Arguments are taken from the thing itself; His reasons to persuade it, because it is, for to praise God, is, 1. Ver. 1 Good: For it is good to sing praises to our God: Good, for divers Reasons. 1 Good, for four reasons. 1. That is good which God commands, Micah 6.8. So that Thanksgiving is no indifferent Action, no Will-worship, but it is cultus institutus, not to be neglected. 2. It raiseth the heart from Earth to Heaven; and being the work of Angels and Saints in Heaven, joins us with that Quite above. 3. Good again, because by it we pay a debt, in which is justice: Lift up your hearts unto the Lord: Resp. It is meet and right so to do. 3. Good, because for it we are like to receive a good and a great reward; for if he that prays to God is like to be rewarded, Matth. 6. much more that man that sings praises to him; for in prayer we consult with our own necessities, in our praises we honour God, and bless him for his gifts. 2. 2 Pleasant in divers respects. To praise God is pleasant. 1. Because it proceeds out of love; for nothing is more pleasant to him that loves, than to make Sonnets in the praise of that party he loves. 2. Because it must needs please a man to perform that Duty for which he was created; for to that end God created men and 〈…〉 that they should praise him, Isa. 43.7. A check this is to that slowness and backwardness we find in ourselves to praise God; or when we feel it tedious unto us. 3. Because God is delighted with it, as the sweetest Sacrifice: He that offereth me praise and thanks, he honoureth me, Psal. 50. 4. It is pleasant to God, because he is delighted with those virtues which are in us, Faith, Hope, Charity, Religion, Devotion, Humility, etc. of all which, our praises are a manifest. 3. It is comely: For there is no greater stain than Ingratitude; 3 Comely and decent. it is made up of a lie and injustice; for either it insinuates and denies, that the benefit is not received, or that if received, a man will not pay for it, no not thanks. There is then all the decency in the World in it, that man be thankful to his God, that freely gives him all things. 2. These are the first Arguments the Prophet useth, and they are drawn, 2 For his goodness to Jerusalem. à natura rei. Those that follow are more particular, and as the case then stood, respect Israel; but may well be applied in all Ages to the Church of God. 1. The first taken from the reduction of the people from Captivity, and the building of Jerusalem, in which appeared the goodness of God to them; for it was the mercies of God that they were not consumed. 1. The Lord doth build up Jerusalem; his Church, Ver. 2 the Head of the Kingdom, and Seat of the Sanctuary; he restored their Polity and Religion. 2. He gathereth together the outcasts, or dispersed of Israel, or banished; collected them which were scattered; so he collected his Church of dispersed Gentiles, John 10.16. 3. He healeth the broken in heart, the sad, the calamitous, whether oppressed with captivity or sin, Luke 4.18. 4. And bindeth up their wounds; as if he were a good Chirurgeon, Ver. 3 Luke 10.34. 2. The second Argument is taken from his Wisdom, 3 His wisdom. in numbering the stars. 1. He tells the number of the stars. A thing it seems impossible for man, Gen. 15.5. For there be many of them, immersae orbi, which then being showed to Abraham, he could not number; but God hath them upon account. 2. And calls them all by their names: They are his Army, Isa. 40.26. He knows their power, properties, efficacy of every one of them, and calls them forth by their names, and they answer, Here we are, Baruch 3. But by these stars some understand Gods Elect, The servants of God like stars. whose number is to us without number, and whose names are written in his Book. Now these are well-likened to the Stars. 1. The stars are infinite in number: So are his Elect to us, not to him. 2. Among the stars some are Planets, Erratica: His Elect sometimes wander up and down. 3. The stars shine by night clearest: His Elect in the darkness of persecutions. 4. One star differs from another in glory: The Elect excel each other in grace, in piety, etc. 5. The stars are above, far from impurity: The Conversation of the Elect in Heaven. 6. The stars are obscured with clouds, but they being dispersed, they shine again: So the Church is sometime obscured, Matth. 25. But at Christ's appearing, they shall appear in glory, 1 John 3.2. For there is not one of these stars how obscure, how dark, how little, or abject soever, but Christ will call him by his name; and this the Prophet intends. What, shall God ever tell the number of his banished people, and gather together the dispersed into one Church? why not? He that can tell the number of the stars, and call them by their names; I hope 'tis no difficult thing to him to tell the number of his Elect, and call them by nomination. 3. 4 From his power. His third Argument to praise God, is drawn from his power: Great is our Lord, Ver. 4 and of great power, and his understanding is infinite: Let no man despair of his power, though the thing expected be great and difficult; for his understanding is infinite: And though we cannot find out a way, yet he knows how to bring his Will to pass. 4. 5 From his Mercy, and His fourth Argument to praise God, is taken from his Justice and Mercy. 1. Ver. 5 His Mercy: The Lord lifts up the meek, His ways are not like men's ways, with whom the meek are despised; but these are the men whom he sustains, defends, exalts. 2. Justice. His Justice: He casts the wicked down to the ground. Wicked men shall not reign for ever, God will laugh them to scorn, and cast them from the highest step of dignity and power, to contempt and scorn to the ground. 2. The second part of the second Section. He repeats his Exhortation to praise God. But before the Prophet goes on, he repeats his Exhortation, as if he meant to rub up our memories, and that we call to mind to what purpose he used the former, and will yet use the following Arguments. Sing unto the Lord with Thanksgiving: Do it in words. Sing praises upon the Harp unto our God: Do it in works. And presently he falls upon his Arguments, Ver. 7 which are drawn from God's Providence, 1 From his Providence. of which he gives divers instances. 1. Ver. 8 Who covereth the heaven with clouds, and prepareth rain for the earth: When he brings clouds over the face of heaven, The instances of it four. it is not in his purpose to obscure or darken the beauty of it, but to water and moisten the earth, without which it will not be fruitful, Psal. 104.13, 14. Jer. 14.22. 2. Who makes grass to grow on the Mountains, in the most barren places, to which the rain will not suffice, except God cooperate with it. 3. He giveth to the Beast his food. He giveth it them, they gather it. 4. Ver. 9 And to the young Ravens which cry. Naturalists tell us, That the Raven seeds not his Chickens, till they be plumed, not owning them, till they be like them, all which time, God sustains them: But others, that no Bird so soon suffers his young to prey for themselves, as the Raven, being then deserted by the Dam, cro●itant, invocant, and God hears and sends them meat, Job 38.41. Christ useth this Argument, that we rely on God's Providence, Mat. 6. Luke 12. Yea, Object. But how shall we be delivered, we see no means? but here the infirm and distrustful Jew may argue, Alas, we see no means for our deliverance, we have no Strength, no Ammunition, nor Horse, nor Armour for War, no, nor yet hearts to fight: How shall we be delivered? The Prophet prevents and answers this objection; viz. That God who is to gather them, needs no help at all, he can do it without means, as well as means. 1. Ver. 10 He delights not in the strength of an horse; which is a warlike creature. Resp. God can do it without means and will 2. He takes not pleasure in the legs; i e. nimbleness, agility, valour of a man; that is, in any military preparation or power, so far forth, as if they were necessary means, and he could not do his work without them; these he will have in ordinary use, but not trusted to, he delights not in that. But he placeth his delight in his servants, and those some way or other he will deliver. 1. The Lord takes pleasure in those that fear him, not in the Majesty, rich, noble, or superficial Pharisee, but in those that fear him, and trembles at his words. 2. And in those that hope in his mercy. That put their confidence, that out of mercy, love, goodness he will deliver them. 3. He again repeats this proposition, and calls to the Church to perform it, The third part. of the second Section. where in the Greek and Vulgar gins a new Psalm. Praise the Lord, O Jerusalem, praise thy God O Zion. He again exhorts to praise God. Though others be negligent to praise God, yet be not thou. Not Jerusalem, not Zion. And then recites four arguments for which he would have Zion sing praises. Ver. 12 1. Security and defence. 2. Benediction. 3. Peace. 4. Jerusalem especially. Sustenance or provision. 1. Jerusalem is a City secure, being defended by God. 1 For her Security. For he hath strengthened the bars of thy gates. Gates and bars do well to a City, Ver. 13 but then alone the City is secure, when God makes them strong. The true ammunition of a City is God's defence. Arms, Laws, wealth, etc. are the bars. 2. Jerusalem is a happy City. For he hath blessed thy children within he, 2 Benediction. thy Kings, Princes, Magistrates, etc. with Wisdom, Religion, Piety, etc. 3. Jerusalem is a peaceable City. He maketh peace in thy borders. 3 Peace. The very name intimates so much. For Jerusalem interpreted, is Visio pacis. 4. Jerusalem is a City provided by God with necessary food and provision. Ver. 14 For, He filleth thee with the finest of the wheat. 4 Abundance. Now that it is God that doth all this for Jerusalem, the Prophet makes good by other things that he doth for the whole world, The Prophet proves this by his general providence. for which he needs not any instruments and under-officers to do it by, but only his word and his command: 'Tis but for him to say the word, and what he will, is done. He sends forth his command upon earth, and his word runs very swiftly, it pierceth all things, Ver. 15 and presently execution follows upon it, Heb. 1.3. & Wisd. 7.22, 24. & 8.1. For instance. 1. He giveth snow like wool. Ver. 16 Sometimes great flakes of it like locks of wool, or else to cover the earth, as a winter-garment a man, He brings frost, snow, ice. and keep it warm from the nipping of the cold winds, as is evident in Northern Countries. 2. He scattereth the hoar-frost like ashes. That thickens the air as if ashes were cast into it. For I have observed, that with a hoar-frost commonly there is a mist, which resolves into rain within twenty four hours. 3. He casteth forth his ice like morsels. That is, fragments of ice. 4. Who can stand before his cold? That is, able to endure it, had not he provided clothes, furs, fire against the violence and rigour of it. Described he hath the vehemency of the cold in the snow, frost, ice; And dissolves and melts it. next he shows with what facility and celerity he dissolves and removes it. Only by his Word. 1. He sends out his word and melts them. 2. He causeth his wind to blow. His South wind, and the waters flow, Ice and Snow are resolved into water. But note here that the Prophet calls it His ice, His cold, His word, His wind, that we may know that the constipation and resolution is from him, and therefore we depend upon his providence for out food and raiment, etc. 4. This is an act of God's providence in common to all Nations, 2 The special Act of his providence to his people. and by it he teacheth all Nations to acknowledge their Creator. But there is a peculiar Act of his providence extended to his people in which other Nations did not, nor do not yet communicate with them, viz. The knowledge of his word, and manifestation of his Will, and this is a new argument by which he persuades them to praise God. The knowledge of his word and will. What Israel might, that now the Christian Church may say, and that with advantage. 1. He shows his word unto Jacob, his statutes and judgements unto Israel. To them he spoke by Moses and the Prophets. To us by his own Son, his Apostles and their successors. 2. He hath not dealt so with any Nation, with none at that time; And now to none, who belong not to the spiritual Jerusalem, which is the Church. 3. For all these benefits praise the Lord. And as for his judgements. The Evangelical Precepts, and Rules of life, and salvation, they have not known them. Now for all these benefits, and for all these reasons. Hallelujah. Praise ye the Lord. The Hymn or Prayer Collected out of the One hundred forty and seventh Psalm. O Thou great Lord of heaven and earth, Ver. 5 thy power is great, and thy understanding infinite, thy goodness is incomprehensible, and thy mercy above all thy works, when I consider thy greatness, I tremble; when I look upon thy wisdom I admire, but as often as I look back upon thy goodness and mercy I am animated to approach thy throne, and to pay that debt of thankfulness unto thee for thy providence over the whole world, and peculiarly thy care and love extended to thy poor Church. When the thirsty earth gasps for rain, thou coverest the heaven with clouds, Ver. 8 and preparest to moisten it, thou clothest the mountains with grass, and blessest the valleys with plenty. There's not a beast to which thou givest not food, Ver. 9 nor a bird of the air, nor a fowl of heaven, no nor a young Raven that thou hearest not when they cry for want. Ver. 15 Thy command is a Law, and thy word runs very swiftly. When thou sayest the word in winter the Snow descends like Wool, and the hoar-frost covers the earth like ashes, the waters cake into ice, and the rivers become stiff and run not. But thou again no sooner sends forth thy word in the Spring, but their hardness is dissolved, thou causest thy wind to blow, and the waters flow. Who, Ver. 1 Lord, can consider these thy ways without admiration, and admiring, Ver. 7 praise, and in praising sing unto thee with thanksgiving. O Lord, make it our work, for it is good; make it our delight, for it is pleasant; make it our labour, for it is comely; that must needs become us, which becomes thy Angels and Saints in heaven, whose joy it is day and night to sing praises to thy holy name, for thy wondrous works of providence, wisdom, goodness, Ver. 11 and mercy toward the sons of men, but especially for thy love and protection over that people that fear thee, and hope in thy mercy. Gracious God consider their afflictions, and how that at this time a principal member groans under the Cross, thy Temples are cast down, thy houses of prayer destroyed, thy people scattered on the mountains as sheep that have no shepherd. Ver. 2 O then build, restore, and confirm once more Jerusalem, Ver. 3 and gather together unto her the outcasts of Israel. Heal those that are broken in heart, and bind up, as a good Physician the merciless wounds they have received; Ver. 4 these are stars in the firmament of thy Church, let them not wander up and down in shéeps skins and goats skins, being destitute, afflicted, and tormented for ever, their number thou knowest, call them all then by their names, and though now obscured, yet let them shine again in thy Church. Ver. 6 These are meek in heart, and poor in spirit, look to them. O Lord, and lift them up; and execute thy just wrath against their oppressors, and cast the wicked who with a proud hand insult over them, down even to the ground. Take pleasure, Ver. 11 O Lord, in them that fear thee, and tremble at thy word, bring back thy banished, and build them a sure house, provide for them a City to dwell in, and strengthen the bars of the gates thereof, Ver. 13 bless her children within her. Make peace in her borders, and fill her with the finest of the wheat. But above all, show thy word unto Jacob, Ver. 19 and thy statutes and judgements unto Israel. And where thou hast not dealt so with other Nations, Ver. 20 to reveal unto them the secret Mysteries of thy Gospel, open to us these glad-tydings, and inflame our hearts with the love of them, and give us grace to conform our lives unto them. For so shall Jerusalem praise thee, Ver. 12 and Zion magnify thy Name for ever and ever. Hallelujah, Hallelujah. Praise the Lord. PSAL. CXLVIII. A Hymn. Or Hallelujah. THE Prophet in this Psalm calls upon the whole Creation to be instrumental in the praises of God. By which he shows, David calls upon all creatures to praise God. 1. His ardent desire that God be praised in that, as if Creatures endued with reason, were too few to praise God, he calls even to inanimate things, that they would join with him, and be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. 2. His intention, what he would have done, then what could be done. 3. That what could be, should be done: that they by our mouths praise God; That is, we seeing in them God power, wisdom, goodness, be ready to praise. 4. That in their kinds they really do praise him, because being made in a wonderful beauty and order, which they transgress, proclaim to the world, and testify of God even without a voice, that he must needs be a wise, intelligent understanding, that so made them. The Psalm is disposed by an excellent Distribution. 1. He calls to the celestial creatures in General. 2. In special. 1. The Angels. Praise ye the Lord. 1. 1 The Angels. Praise ye the Lord from the heavens; The. Of the celestial Order. Or ut caeles, i. e. Ver. 1 de habitaculo vestro; and this is no command, 〈◊〉 exhortation, as if the Angels were negligent in their duty, but an invitation to continue in doing what they do already. 2. Praise him in the heights, i. e. the heavens above. 3. And yet more plainly. For the second verse is but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or declaration of the first. 1. Praise him all his Angels. 2. Praise him all his hosts. Which in St. Luke are Militia caeli. Ver. 2 2. The Sun and Moon, Stars. Praise ye him Sun and Moon. 2 Sun, Moon, stars. Praise him all ye Stars of light. Though not with voice, which ye want, yet praise him by your greatness, motion, beauty, light, efficacy. Ver. 3 3. He comes to the body of the heaven, the Orbs. 3 The Orbs. 1. Praise him ye heaven of heavens, that is, the Coelum Empyraum. Ver. 4 2. And ye waters that be above the heavens, that is, all the Orbs above the air, which in the Scripture is called heaven; as volucres coeli nubes coeli, etc. For he established them. And in the two next verses he gives the reason, why the heaven's praise God. 1. He commanded, and they were created. They are his creatures; Ver. 5 therefore, 2. He hath established them for ever, Ver. 6 he hath made a decree which shall not pass. They are incorruptible, they must keep the Order he made. 2. From heaven he descends to the earth, and all sublunary bodies, as the earth, 4 All sublunary Bodies. Air, water, and creatures that live in these, or are in these. Praise the Lord from the earth. All that are from the earth, Ver. 7 all made of an elementary substance. As, 1. Ye Dragons. Ye Whales. Muse. Greater fishes. Bellar. 2. All Deeps. All kind of waters. Lakes, Ponds, Rivers, Seas. 3. Fire and hail, snow and vapours, stormy wind fulfilling his word. Meteors. 4. Mountains and all hills. Campi patentes & Valles. 5. Fruitful trees and all Cedars. All trees fit to build with. 6. Beasts and all Cattle, both wild and tame. 7. Greeping things. Worms, Serpents. 8. And all flying fowls. 3. 5 All mankind. In the last place he citys all mankind to praise God. 1. 1 Of all degrees. The Highest Kings and all people. They who command, who obey. 2. 2 Sexes. Princes and all Judges of the earth. All inferior Magistrates. 3. 3 Ages. Of all Sexes. Both young men and maidens. 4. Of all Ages. Old men and children. Let them praise the Name of the Lord. For which he gives this reason, 1. 1 For his Name is excellent. For his Name is excellent alone. There is no Name so sublime, so high, and worthy of all praise. For all created things, although great, if compared to God's greatness, are nothing, for what excellency soever they have, they have from him, whose Name is alone excellent. 2. 2 His glory above. His Glory is above the earth and heaven. Their glory being from him. 4. He concludes the Psalm with his goodness to his Church; which is another reason. 1. He also exalts the horn, that is, the power and glory of his people. 2. 3 He is good to his Church. He is the Praise of his Saints. The Pride of Israel, viz. 3. Even of the children of Israel, a people near to him, a people dedicated, consecrated to God. And near unto him in true knowledge, faith, true worship, adoration, Trust, and filial love. All which is to be understood not of Israel according to the flesh, but of Israel according to the Spirit. For all are not Israel, that are of Israel, Rom. 9 There were among them Generations of Vipers, Mat. 3. and such as resisted the 〈…〉 ●host, Act. 7. Now those that are true Israelites, And therefore praise him. and those especially he excites to sing Hallelujah. Praise ye the Lord. The Prayer out of the one hundred and forty eighth Psalm. O Omnipotent Lord, Ver. 1 thy wonderful bounty, admirable power and wisdom hath sufficiently declared thy Majesty in all those things which for man's sake thou hast created. For which all thy creatures in heaven above, and in earth beneath, sing praises to thy Name. The Angel's land thee, the Sun, Moon, and Stars, magnify thee, the heaven of heavens exalt thee. There is not a creature on the earth, in the air or water, that doth not set forth thy glory. By thy command they were created, by thy word established as they are, and they observe strictly the Law thou hast made, and transgress not in the least that decree thou hast appointed for them. All which when we consider, we must needs lament our own backwardness in setting forth thy glory. Lamentable it is to think that man alone, for whom all these things were made, should be the ungrateful creature. This we confess, this we bewail. Henceforth therefore we of all sorts, of all sexes, of all ages will fly to thee, and praise thy Name alone, because thy Name is excellent, and thy glory above heaven and earth. O Lord, we humbly beseeth thee, exalt the horn, the power and glory of thy people, those whom thou hast taken near unto thee, and who worship thee in Spirit and Truth, let not the gares of hell ever prevail against them, and though Satan sift them like wheat, yet let it be the praise of all thy Saints, that still they adhere unto thee, and come nearer unto thee, by the merits of jesus Christ our Lord. Amen. PSAL. CXLIX. Hallelujah. A Hymn. IN this Psalm the Saints of God are excited to give him due thanks, The Prophes excites Gods Saints to praise him. The first part. for For two reasons: 1. For the Grace and Favour received from him, from vers. 1. to 5. 2. For the Glory and Privileges they shall receive, Ver. 1 from vers. 5. to 9 1. The Prophet first excites the Saints to a return of thanks. And amplifies it divers ways. Let Israel rejoice, let the children of Zion praise. Which is amplified 1. From the persons who are to perform it, Saints, called here Israel, the children of Zion. For praise is not comely in the mouth of sinners. 2. From the Quality of the Song, it must be Canticum novum, a New Song, it was an old Song the Creatures sung in the former Psalm for their Creation. It must be a New Song the Saints must sing for their Renovation and Glorification. A new matter to be sung by new men. 3. From the place, in which it is to be sung, not in private, but in public in the Church, in a full Congregation of the Saints. 4. From the manner in which it is to be done, in all alacrity, with all the affection that may be, with a Song, with joy, with praise. Cantate, psallite, jubilate. And, as if all we could do were too little, to take the help of all Musical instruments. Let us praise his Name in the dance, let us sing praises unto him with Timbrel and Harp. 5. From the object, God, who was their Creator, and their King. Ver. 2 Let Israel rejoice in him that made him, let the children of Zion be joyful in their King. And this part he concludes, with a strong reason for a New Song. 1 For his love and favour to them. 1. For the Lord takes pleasure in his people. He loved them from everlasting, and that out of mere goodwill, and this his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the root and foundation of all our good, therefore he predestinated, therefore he called, therefore he justified, therefore he sanctified, Ver. 4 therefore he will glorify, because it was his good-pleasure so to do, he takes pleasure in his people, Luk. 12.32. 2. He will beautify the meek with Salvation. What was his good-pleasure, he will fulfil. That people, who hath learned of him to be meek and humble, he will exalt, he will save, he will honour with beauty and glory. 2. And now he gins to describe the future glory, The second part. with which he will beautify them. 1. Let the Saints be joyful in glory. To which they shall never come, He describes their future glory. except Saints. 2. Let them rejoice in their beds, i. e. Ver. 5 Their Mansions prepared for them in heaven, where they instantly rest from their labours, Rev. 14. But not from their praising God, that's no labour. They sing aloud, they sleep not then. Their work there is twofold, Their work in heaven for present, to praise God. one for the present, the other for the future. 1. For the present. The high praises, the greatest and highest that can be thought on, let these be in their mouths. Exaltant Deum, & exultant. Vers. 6 2. Hereafter to exercise judiciary power. For the future; when Christ shall come to judgement; Let a two-edged sword be in their hand. The sword is in a Judge's hand, for he is an avenger of all that do ill. By the sword then, Judiciary power may well be understood, Deut. 32.41. Rom. 13.4. And the Saints at the last day are to be Judges, 1 Cor. 6.2. Mat. 19.28. Then the exercise of this judiciary power shall be, The end of that power. 1. Vers. 7 To execute vengeance upon the heathen, to reprove them, and to pronounce a condemnatory sentence against them, to exprobate to them their former life, Wisd. 5.1, etc. and to pronounce punishment on the people. To judge them to punishment. 2. Vers. 8 To bind even the greatest, their Kings in chains, and their Nobles with fetters of iron. The phrase is Metaphorical, as is that of the Gospel, Mat. 22. Bind him hand and foot, and cast him into utter darkness. The meaning of it is, that at the day of Judgement, the Saints shall approve the sentence passed by Christ against all Nero's, Diocletians, Herod's, julian's, when they shall be bound in chains of darkness, and crushed by Christ's iron Sceptre. 3. Vers. 9 To execute upon them the judgement written. The judgement against wicked doers, and persecutors of God's Church, written in God's Book, and as certain, as if engraven in a pillar. His immutable judgement. 3. This is the glory of all his Saints. He concludes with an Epiphonema. This glory of sitting with Christ in the clouds, and judging the world, is the Glory of all his Saints. Allelujah. An Appendix to the four last Verses in this Psalm. BEcause these last verses have, according to men's fancies, been applied to several purposes, as they might suit best with their interests, therefore I thought good to say a little more of them. 1. The Jews first applied them to the time succeeding their Captivity, and fancied to themselves, that the promise was made to them, that they should have a two-edged sword in their hand, that is, power, to execute vengeance on the heathen, etc. But he that shall read the story of the Maccabees, and Josephus, shall find, that such a time never came, that so far they were from binding Kings in chains, that Kings held them in bondage, as Antiochus, Seleucus, Tryphon, Pompey, etc. This sense than can have no foundation in these words. 2. Which the Jews that now live, perceiving, tell us, that these words shall have the accomplishment at the coming of their yet expected Messiah, for than they shall be Lords of the world, and bind all Kings they please in chains, and Nobles with f●tters of Iron, etc. But never any such temporal Messiah shall come, and therefore this is but a fiction of their own brain. 3. The Anabaptists, Millenaries, Fifth-Monarchy-Men, dream also of such a golden age, they tell us of a thousand years, that Christ shall come, and with his Apostles reign upon the earth, in which time his Laws only must take place, and that his Saints shall have a two-edged sword in their hands, execute vengeance, and punish who they please, binds Kings and Nobles in chains, punish who they please, and execute the judgement written. And the consequent of this Doctrine is destructive and dangerous, as experience hath taught us in Muncer, John of L●yden, our new Sectaries, who upon it labour to unroot all Monarchies, and destroy all that wear a Crown. But this is but an illusion, for of Christ it is said, That him the Heavens must contain, till the consummation of all things, when Christ will come, and take his Elect to him, that where he is, they may be also; and that is into Heaven, not on Earth. Here than we may not expect to reign with him. 4. A fourth opinion there is, which is the most received, and by very judicious Divines, that these words are to be taken in a spiritual sense, That by the Saints, are to be understood Christ, his Apostles and Successors; that by the two edged Sword, is to be understood the Word of God; by Chains and Fetters, the Laws and Precepts of the Gospel; by punishments, the sharp rebukes used by the Ministers of the Word to stubborn sinners, by the revenge taken on them, Repentance, which is a revenge taken for a former sin, 2 Cor. 7.11. which being admitted, the sense will run thus: Let the hi●gh praises of God be in the mouth of his Ministers, and the two-edged Sword of the Gospel, Hebr. 4.12. in their hand, to execute vengeance upon the Heathen, to bring them to repentance, and make them take revenge upon themselves, for their former ways and punishments, to utter sharp rebukes upon the people; to bind, not the people only, and Plebians, but even the most mighty Kings and Princes, Nobles and great men with the Laws of Christ, and Precepts of the Gospel, as fast, as if they were bound with Chains of Brass, and Fetters of Iron: And 'tis known how the greatest Princes have submitted their necks to the yoke and Doctrine of Christ. To execute upon them the judgement written: Not that any of Christ's Ministers usurp Authority over Kings and Princes in temporal matters; for they are only to proceed according to the letter of their Commission: Go and teach all Nations, and acquaint the greatest Princes, That if they obey and believe the Gospel, they shall be saved; but if they believe not, they shall be damned: This is the judgement written; and it is executed, when proclaimed and preached to them; which, if it take no place, it is beyond their Commission to raise Arms against them: This is no where written. Now this is the honour of all his Saints, of all those whom he hath entrusted with his Commission. And indeed an honour it is unto them to be his Ambassadors and Heralds. 5. The fifth interpretation, is that which I mentioned before in the Analysis, who apply the Text to the Judiciary power, that the Saints receive at the last day, and I rather embrace it than the former: But I leave every one to his choice. The Prayer collected out of the One hundred and forty ninth Psalm. THOU art worthy, O Lord God of Heaven and Earth, Ver. 1 to whom a new Song should be sung in the Congregation of thy Saints; and indeed how can it he otherwise, that that people, Ver. 2 who acknowledge thee the God that made them, and the King who rules and governs them, should do less than rejoice in thee their Creator, and be joyful in their Sovereign? Ver. 3 To this end we tune our hearts, and conform our voices; and because they are too little, call for the assistance we do of all Musical Instruments, Praise thee we will with Timbrel and Harp. There is no merit at all in us, why thou shouldst look upon us, a mass of corruption and sin we find in ourselves, but nothing to deserve thy love; Ver. 4 and yet thou in mercy hast been pleased to take pleasure in us, to redéem, to justify, to sanctify us, and to beautify all such as are meek in heart with salvation. In thy good time, O Lord, bring us to glory, Ver. 5 where we may be joyful with thy Saints; let us rest in those Mansions which thou hast prepared for us, as in our beds, and exercised with no other labour, but in singing perpetual Allelujahs: O let the high praises of thee our God, be in our mouth; let us sing the Song of Moses, and the Lamb, saying, Great and marvellous are thy works, Lord God Almighty, just and true are thy ways, Thou King of Saints, Who shall not fear thee, O Lord, and glorify thy Name, for thou only art holy? We do not doubt, Ver. 7 but thou art able to take revenge of the Nations and people who do blaspheme thee, That thou canst bind their Kings in Chains, and their Nobles with Links of Iron. Therefore we pray thee, that either by the two-edged Sword of thy Word thou wouldst convert them, or else execute thy judgement written upon them; Lord, let thy Kingdom come: Thy Kingdom of Grace, by which thou dost reign in the hearts of all thy Elect: Thy Kingdom of power, by which thou wilt subdue all thy enemies; and thy Kingdom of glory, when thy Saints shall be called to sit upon their Thrones, and with thee, judge the World, When vengeance shall be executed on the Heathen, that have not known thy Name; and an inheritance given to the Saints, whom thou wilt honour for ever and ever. PSAL. CL. A Hymn. THIS Psalm is of the same Subject that the former. In the 148. All creatures are invited to praise God. In the 149. Men especially, and those that are in the Church: But in this, that they praise him, and that with all kind of Instruments. The parts are. 1. An Invitation to praise God, which word is ingeminated thirteen times, according to the number of the thirteen Attributes of God, as the Rabbins reckon them. 2. That this be done with all sorts of Instruments, intending thereby that it be performed with all the zeal, care, alacrity, ardency of affections that may be. 1. The first part. In the beginning, and all along the Psalm, he calls on men to praise God. Ver. 1 1. He invites to praise God. Praise, praise, praise, praise. 2. Praise God in his Sanctuary: In his Temple; or in your hearts, which are the Temples of the Holy Ghost: Or praise him, that dwells in Sanctis; that is, in his holy Heaven. 3. Praise him in the firmament of his power: For his power, magnificence, which is firm: Or, who shows his power in the Firmament, when he sits as in his Throne or Palace. Some understand the Church by it, in which his Saints shine as Stats in the Firmament. 4. Ver. 2 Praise him for his mighty Acts; the works of power he doth. 5. Praise him according to his excellent greatness. That greatness whereby he excels all other things; he being absolutely great, they only comparatively. 2. The second part He desires that no kind of way be omitted, by which we may show our zeal, alacrity and ardency in praising him, With zeal, and all kind of Music. and to that end he makes mention of all sorts of Instruments, which either make Music, being touched with the hand, or forced to sound with wind. 1. Praise him with the sound of Trumpet: An Instrument then used in their solemn Feasts. Tuba flatu sonitum reddet. 2. Praise him with the Psaltery and Harp: Pulsu chordarum resonant: Ver. 3 And to these they sung; so that the Music was made by hand and voice. 3. Praise him with the Tymbrel, and dance. Tympano & Choro. Vulg. in the Choir, where, with the consent and harmony of many voices. 4. Praise him with stringed Instruments; Lutes, Viols, etc. and Organs. Ver. 5 5. Praise him upon the loud Cymbals. They are round, and being shaken, make a tinkling noise. 6. Praise him upon the high sounding Cymbals: An Instrument that yielded a great sound, as Bells do amongst Christians. Bellar. That he be praised by all. His Conclusion is universal: Let every thing that hath breath, praise the Lord. Praise ye the Lord. Allelujah. 1. Every thing that breathes; whatever hath strength or faculty to do it. 2. Every thing that hath life; whether spiritual, as Angels, or animal, as Beasts, or both as men: Or Metaphorically, all other things; which, though they be inanimate, yet may be said to live to God, because they obey his Order and Decree. The Prophet's intent may be, that all things praise God, because all things that have life or being, have it from him. A Thanksgiving occasioned by the last Psalm. O Eternal God, Lord and Creator, Ver. 1 Governor and Disposer of all things both in the firmament of thy power, and in the earth, which is thy footstool, who loadest us with blessings, and only expects our Tribute of thanks; we thy obliged creatures and servants in all humility appear before thee to pay that reverence and worship, and devotion, which is thy due, and our duty. Ver. 2 We praise thee for thy mighty Acts, and we desire to praise thee according to thy excellent greatness. Thy wisdom is infinite, thy mercies are glorious, and we are not worthy, O Lord, to appear before that presence at which the Angels cover their faces; yet since thou, O Lord, art worthy to receive glory, and honour, and power, Ver. 6 since thou art to be praised in thy Sanctuary, because thou hast made, preserved, and redeemed us. We unworthy wretches do in all humility and obedience offer thee all possible land and honour; while we have breath, we will praise the Lord. And that we do it with the greater alacrity, and more attentive zeal, Ver. 3 with more cheerful hearts, and warmer affections, let us choose to ourselves such apt and melodious instruments, that may raise our souls in this Service, and that the unity and melody of our devotions may be as sweet and pleasing in thy ears, as the harmony is delightful to ours. We cannot be too joyful in the presence of our God, we cannot be too thankful to our Salvation, and therefore we will sing Hallelujah after Hallelujah, and call for Hymn after Hymn, with Psalms and spiritual Songs, voices and instruments of Music, we will praise the Lord; praise thy power, praise thy wisdom, praise thy goodness, praise thy mercy, thy bounty, thy love to us for ever and ever. And here I in particular thank thee for thy assistance in this work, which I wholly attribute to thy Grace, and dedicate to thy Honour. And if I have done well, and truly expressed the sense of the Spirit of God, who inspired into the Prophet these Psalms and Hymns, it is that I desired: But if slenderly and meanly, it is that which I could attain to. Analyticam hanc Psalmorum explicationem per gratiam Dei absolvi, & devotiones inde collectas Anno. 1658. Octob. 22. Hallelujah. FINIS.