David's harp strung and tuned, or, An easie analysis of the whole book of Psalms cast into such a method, that the summe of every Psalm may quickly be collected and remembred : with a devout meditation or prayer at the end of each 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 ... Lord Bishop of Gloucester.

David's HARP Strung and Tuned : Or , an easie ANALYSIS Of the whole BOOK of PSALMS : Cast into such a Method , that the Summe of every Psalm may quickly be collected and remembred .

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 Fleet-street , between the two Temple-Gates . 1662.

To the Right Honorable , EDWARD EARLE of CLARENDON , Viscount Combury , Baron of Hyndon , Lord High Chancellor of ENGLAND , and Chancellor of the University of OXFORD , and one of His MAJESTIES most Honorable Privy Councel . Right Honorable ,

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 bosome . The great services you perform to the one , and the great affections you bear , and real courtesies you do the other , hath embol●●ed me to present these my Meditations unto your protection , I shall lesse fear the rigid Censures of others , if in your Lordships deep judgment I have contributed the least mite that may help forward devotion . You are the great Moderator of the rigor 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 Honors name to a Work so unworthy .

This indeed I had not done , had not your Lordships favour in particular obliged me to it . 'T is by your Lordships influence upon me , that I glimmer as a little Star in the Church , and that I yield a more vigorous luster is your Lordships endeavor , for which I have little to return but thanks in this poor acknowledgment . That you are a Patron to the Muses in general , is too large ; and universal Propositions are as Catholica , Catholick 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 oile in the Lamp .

That I no sooner medled with this subject , was , because I durst not : The Mysteries herein contain'd , and the Art in the delivery were so superlative , that I always held them fit for a mature judgment , which by length of years and observation is heightned 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 , 't is 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 chiefly 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 judgment ( weak I confesse ) relish'd more of the Composers own Cenius , than of Davids spirit To remedy this , I conceived no better way , than to compose the Prayer in Davids 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 Summe of every Psalm in a brief Synopsis . This consideration produced that Analysis , which I here offer . How happily or unhappily this is perform'd , I leave it to your Lordships exacter judgment .

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 sadnesse , 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 Lordships favor enjoy a large and honorable portion in it .

Now that I might have somewhat suitable , and at hand ready to expresse both these passions . I could not find any part of Scripture so apt and pertinent , as this little Epitom of the whole . By which I have been taught to grieve and hope , to lament and joy , to complain to my God , and comfort my self 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 Davids , the Method only mine , and if it shall find a Candid interpretation from others , and a favorable 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 Catechize 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 , &c. 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 indited them ; one Blood of the Lamb sealed them ; one Spirit of Inspiration moved in the Pen-men 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 Heardsman ; 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 mans desire and necessity : Prophesies 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 , Judgments 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 Davids 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 Gods 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 , satisfie 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 fetch 't out of other Authors ; but not upon such grounds , never instill'd 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 mans 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 strengthned in our Afflictions ; if we are to call and cry to God for his help in Extremities ; if our Hope be to be under-prop'd ; 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 Physitians 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 Musick , conveyed his Precepts to the ear , that listning 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 remembred 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 voyce in singing a Psalm to his God ? Charity is the chiefest good amongst men , of which the consent of the voyce puts us in mind : A Discord we make in this heavenly Musick , so often as there is not an union of souls as well as voyces ; in this Quire 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 voyce 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 rejoyce that their God should be thus honoured with many voyces , 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 , stayes 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 Musick , 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 queasie and nauseous stomacks , and therefore hath served us our Dyet 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 , &c. A shame it is that it should be objected , but more a grief that it is not easie 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 Musick 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 Davids 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 rejoyce ; 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 spake with my tongue , Psal. 88.

Sect. David was a man of much experience this way , he had whereof to rejoyce ; 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 rejoyceth , sometimes he mourns ; one while he expresseth his Fear , at another time his Hope ; and all in such pathetical Rhetorick , 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 poures 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 Davids spirit , and Davids 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 Davids affections , we rejoyce not in God , we grieve not that he is deported from us , we fear not his Power and Majesty , nor yet hope in the stedfastness of his Promises . Quicken but your affections upon Davids 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 egge is not more like an egge , nor a man a man , than the Spirit of God is conformable to it self , in all the Elect sons of God .

Have these words united Davids 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 rejoyce ? who exult ? Is not this proper for chearful 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 Gods servants have alwayes sufficient reasons to water their Couch , and bedew their cheeks with showres of tears .

When therefore they sing , this is done out of experience , or assured hope , and both resolves them into mirth within : A tryal they have of their Fathers love , that he hath saved them from the Jaw of the Lyon , and the Paw of the Bear ; or else in the midst of their afflictions , an inward sense and perswasion of Gods good will and love to them , with which being content , they can sing even in the Prison , and rejoyce under the Whip . No man is able to express , but he that feels it , the joy and content of that soul which is fully perswaded 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 rejoyceth , 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 Gods 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 then 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 heartily sung , except by spiritual men , and such who have had experience of Gods 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 Gods 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 , then you cannot choose but prize it , as a Celler full of precious Oyle , 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 houre , 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 , Gods Word , the Word of Truth , the Word of Salvation ; the Effects , light of understanding , stableness of perswasion , 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 spake 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 testifie of Christ , and the Psalms especially , there being not any one Book out of which more Testimonies are produced , and therefore was alwayes , 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 penn'd them all , for some of them were penn'd 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 Jewes 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 shew the threefold state of Gods 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 , Judgments of God , and of that ruine 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 mixt 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 Epitom 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 referr'd 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 call'd 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 Saviours 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 Cypher , interpret every verse and sentence of Christ alone , and of Christians .

That therefore both these Rocks , as Scylla and Charibdis may be avoided , I intend ( Deo Auspice ) to go in a middle way , and as occasion shall be offered , first to explain the literal sense , and shew the truth of the words in David , because that is the Basis and Key to the Mystery ; and then this literal sense being explain'd with all possible brevity , to open unto you the spiritual , and shew 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 .

DAVIDS 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 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 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 wayes . 1. The good mans 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 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 it self , neither is wild . 2. Planted by the Rivers of waters , it wants not moisture to fructifie . 3. It doth fructifie , It brings forth fruit , it is no barren Tree . Ver. 3 4. The fruit it brings , is seasonable ; fruit in its season . 2 2 That brings forth seasonable fruit . 5. It is alwayes green , Winter and Summer ; the leaves wither not .

Clearly without any Trope : Whatsoever this good man doth , or takes in hand , 3 3 And prospers . it shall prosper .

2. He shews this good mans happiness , by comparing him with a wicked man , 2 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 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. Chaffe , a light and empty thing . Ver. 4 2. Chaffe which the wind whiffles up and down . 2 2 He is like Chaffe . 3. Chaffe 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 3 Shall not stand in judgment . in plain terms he threatens to them , 1. Damnation at the great day : They shall not stand in judgment ; though some refer this clause to this life . When he is judg'd by men , causa cadet ; he shall be condemn'd . 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 shews 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 Trée , 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 , moysten and comfort my dry soul , so I may bud and knit , and fructifi● , and in a fit season bring forth such fruits ; as may chear thee my God , and be beneficial to man ; then I may expect happy successes and prosperity upon the work of my hande .

O Lord , thou knowest my frailties , no Trée 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 devest me of my greenness . O let not then the scorching heat of any temptation wither , 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 séem 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 thée , wilt make me prosper . Prosper me therefore in my wayes , 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 my self 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 séem to men to be well rooted , and excéedingly 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 Chaffe , which the wind drives from the face of the earth ; their way shall perish , they shall never be able to stand in judgment .

But thou , O Lord , art a sure protection for thy people ; Grant therefore O Lord , Ver. 6 that when I shall appear before thy Iudgment 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 Iesus Christ . Amen .

PSAL. II. The prime Subject of this Psalm , is Christ , the Type , David .

THE persons we are chiefly 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 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 sharpned by the interrogative , Why ? Secondly , Their weakness ; 2 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. begins 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 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 2 His willing obedience . Thirdly , The reply of the Father , 3 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 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 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 potters 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 1 Know their Duty . 2. What they are here taught . 2 2 To do their Duty . First , To know their Duty ; Be wise , be learned . Secondly , To do their Duty ; Serve the Lord in fear , rejoyce with trembling , Ver. 12 kiss the Son . 3 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 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 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 : Encline thine ear and hear , open thine eyes and sée 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 joyn'd 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 thée and thy holy child Iesus whom thou hast anointed , both Herod and Pontius Pilate : with the Gentiles , and the Nation of the Jewes , have gathered themselves together , and do whatsoever thy hand and thy Counsel determined before to be done . And now O Lord behold their threatnings for thy Names sake , for thy Sons 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 wouldest the death of a sinner , but rather that he should be converted , and live ; have mercy upon all Iewes , Turks , Infidels , and Heretiques , 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 Shepheard .

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 sée , lest they should hear with their ears , and sée with their eyes , and thou shouldst heal them : These are the men , O Lord , who will not have thée reign over them , poure 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 Potters vessel ; of which being broken into smaller parcels , there is no use , nor hope or possibility of reparation .

Gracious God , Ver. 10 poure 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 thée . O so encline all our hearts , that we may serve thee in fear , rejoyce 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 féel 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 thée in fear , nor come into thy Courts , and rejoyced before thée with reverence , nor bow'd our knées and béen obedient to thy Son : Vers . 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 thée 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 erre and wander from it . Confirm our hope , it rengthen our faith , alwayes let us put our confidence in thy mercy , knowing , that they alone who put their trust in thée are blessed , for when thy wrath is kinded , they shall be gather'd under thy wings , and shall be safe under thy feathers .

Call us , O Lord , to thy truth , justifie us by thy Sons blood , sanctifie 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 Absalons rebellion .

DAVID being deserted by his subjects , rail'd 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 . Davids complaint of his enemies .

1. He begins 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 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 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 Davids confidence . The second part . Davids confidence in God . 1. To their maltitude , he opposeth one God . But thou , O Lord . 2. To their malicious insurrection , Jehovah ; who , he believ'd 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 cryed 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 prayes that God would deliver him as hitherto he had .

3. In the close or third part he Petitions and prayes , 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 Maxime , Salvation belongeth to the Lord . Which he desires may be extended to his people also . As if he had said , 'T is 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 broughtst 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 , procéeds from thy righteous hand , and that we have deserv'd 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 , rejoyce before thée with more reverence , and give kisses of love and obedience unto thy Son . So sanctifie 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 intreated ? 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 loving-kindness 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 thée , and thou didst deliver them .

With their voice they cryed unto thée , 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 desend 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 cheek-bone , and break thou the teeth of the ungodly . Repress their Serceness , and break their strength , who , more cruel than brute beasts , séek to devour us .

Whom have we in heaven but thée ? Vers. 8 and there is none we desire on earth in comparison of thée . Salvation belongs only to thée , O Lord ; Let therefore thy blessing be upon the people that fears thée , and wait for deliverance from thée . Thy people of Israel many times by their sins provoked thine anger , and thou punishedst them by thy just judgment : yet though their sinnes were never so grievous , if they once return'd 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 thée ; and whereas we cannot of our selves purchase thy pardon and blessing , yet we humbly beséech thée for Iesus Christs sake , to shew 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 shéep bring forth thousands and ten thousands in our stréets , let our oxen be strong to labour , that there be no decay , no leading into captavity , no complaining in our stréets .

O good Father , impart to us so great a share of thy blessing , that we may be fully perswaded , that our help and salvation depends upon thée alone . Vngracious children we are , and deserve it not , yet out of thy méer mercy we humbly beséech thée to bestow thy benediction upon us , for his sake , whom thou hast sent to bless us , Iesus Christ our only Lord and Saviour . Amen .

PSALM IV. 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 Gods 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 gra●ious unto me , and hear my prayer . He prayes for audience and mercy upon four grounds . And he seeks to win attention from God by an insinuation implicitely containing four Arguments .

1. Gods Covenant with man , who hath promised to hear when we call , 1 1 Gods promise . Call upon me in trouble , and I will hear thee . I call ; Hear me therefore when I call . 2. His own innocence . He suffer'd 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 3 Gods former goodness to him . than what God had done for him at other times when he was in distress . Thou hast enlarg'd me in trouble , and why not now ? 4. It was mercy and favour to answer him then , 4 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 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 turn'd his glory into shame . 1 1 That they fought against Gods decree . They went about to dishonour him , that God had call'd and anointed to the Kingdom . 2. That they lov'd vanity . A vain attempt they were in love with . 2 2 That in vain 3. That they sought after leasing . 3 3 That lyars . They pursued that which would deceive them ; they would find at last , that treachery and iniquity lyed unto it self ; for God had said he should reign , and he must reign , whatsoever they conceiv'd to the contrary , was but a lye . 4. That this his charge might have the more life , 4 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 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 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 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 Conspiratours , that they be still then , and seclude their passions and interests . Then they should rightly judge , whether they were not in an errour , their anger causless , and their prosecution vain and unjust . 3. Vers. 5 3 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 4 That they trust in God . That they put their trust in the Lord . They trust no more to their Lyes , nor love their Vanities , but relie upon Gods promises . For then they would depose all their vain attempts . 3. The third part . Vers. 6. The Question answer'd de Summo Bono . The third part of the Psalm begins at the sixth verse , with this Question of ●hose men that David reproves and counsels , There be many that say , Who will shew us any good ? And some Interpreters referre it 1. To their malice . As if they had said , Who will shew 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 shew him and his any good , any kindness , favour or assistance ? 2. Which consists in the light of Gods countenance . But Interpreters generally make it a serious question , and a disquisition de summo bono . Who will shew 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 Gods countenance ; and therefore 3. His Petition or Prayer for it . He preferres his Petition . Lord , lift thou up the light of thy countenance upon us . Gods 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 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 oyle increased . Gladness beyond the joy in harvest , and this joy is from the light of Gods countenance . For tu posuisti . Thou putt'st : Thou signally . 2. Vers. 8 2 2 Security . Security , express'd 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 drumme , nor clashing of armour rattling in his ears . 3. For this safety God assur'd 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 thée in time of trouble , Vers. 1 and promised to hear those that call , we thy poor afflicted and distressed people straitned with miseries , and beset with sorrows in obedience to thy commands , are bold to present our supplications before thée . 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 lov'd , and the lyes , which with an obstinate and malicious heart they have sought for and forg'd , and their misch●●ous 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 thy self , 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 cover'd 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 despight and hate us , may be reconcil'd 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 wayes , 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 reconcil'd , bath our souls in thy blood , purifie our hearts by faith , that through thy Son , and in thy Son , we may present unto thee our thanks for thy favours bestow'd upon us , and reserv'd 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 alwayes find thée 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 thée our heart procéeded , and restless it will be , until again it rests in thée . Lord , then lift thou up the light of thy countenance upon us , shine upon us with thy favour , beautifie 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 oyle , are but fading pleasures in comparison of thy love . Never then so let us set our hearts upon them that we forget thée , but from these gifts let us rise to love thée , which art the giver , and be better pleas'd with the light of thy countenance , in which there is solid and eternal joy , than when our corn , and oyle , and wine is inceased . So let us love these , that we live in thée .

In thée alone is rest , in thée security , in thée tranquility , Vers. 8 grant therefore O dear Father , that amidst all the storms and troubles of this life , we may lie down in peace , and sléep in peace . Thou only , O gratious God , art able to make us dwell in safety , to thée therefore we flie for protection , to thée alone for safety and succour . Frée 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 , dye in thy favour , rest and sléep in our graves in peace , rise in thy power , and remain with thée 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 prayes against them , that God would destroy them , vers. 10. 5. He prayes for the Church , that God would preserve it , vers. 11 , 12.

1. The first part . He prayes for audience . In the entrance he prayes very earnestly for audience ; And the very Congeries shews , 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 satisfie the Petitioner . This therefore David desires earnestly , that his words be understood ; his cause , suit and meditation consider'd ; 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. Vers . 2 The relation that was betwixt him and his God , Thou art my King , and my God . Vers. 2 2. 1 1 His relation to God . That he would sue to no other , To thee will I pray . Which he illustrates 1. 2 2 To him alone he would sue . From the time . A morning Petition , which the epikeuxis makes Emphatick . 2. From the composure of it , it was a well composed and order'd 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 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 , Vers . 5 he describes to the life . 1. Men that delighted in wickedness , evil , Vers. 6 foolish men , workers of iniquity , lyars , blood-thirsty , and deceitful . Now 't was not likely that God would hear such . These he describes . And shews 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 alwayes stood in awe ; a religious soul , that was alwayes ready to come into his house , Notwithstanding which , he relies on Gods 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 wayes and hope . As for me . Vers. 7 2. And shews his demeanour in Gods service . That David would come to Gods 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 . Davids Petition . and deliver'd the grounds of his confidence , he brings forth his Petition . That his life be holy and innocent .

1. Lead me forth in thy righteousness . 2. Make thy way strait before me : of which he gives this reason , Vers. 8 Because of his enemies , which dayly laid wait to intrap him , and subvert him in his goings .

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 prayes against them . Then for Gods 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 rebell'd 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 Gods people .

The Conclusion contains his Prayer for Gods 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 prayes for them , that Vers. 11 1. They may rejoyce , 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 saught 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 destroy'd : Thou that hatest all the workers of iniquity , and abhorrest both the blood-thirsty and deceitful man : We a sinful Nation press'd 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 beséech thée to give us a true sight and sense of these our heinous transgressions , that so our true repentance and amendment may move thée 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 strait before us , that we erre not in it , and fall not from it , and from thée . Thou who wast pleased to pay that dear ransome upon the Cross for us , on purpose , that thou might'st redéem us from all iniquity , and purisle unto thy self a peculiar people zealovs of good works : We beséech thée 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 rebell'd against thee .

Give ear , Ver. 1 O Lord , to our words , and consider our Meditations ; hearken 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 rejoyce at thy justice done upon the wicked , and at thy goodness and mercy shew'd 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 loving-kindness 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 thée , O Father of mercies , and with thy Son , and holy Spirit for ever .

PSAL. IV. Which is the first of the Penitentials , and is fit for a Penitent afflicted under Gods hand .

THE streins of this Psalm are two in general .

1. A Petition to God for himself contain'd in the seven first verses . ● . An insultation over his enemies contain'd in the three last .

The Petition stands upon two leggs , 1. A deprecation of evil . 2. A petition of good .

First he prayes to God to avert his wrath , The first part . He prayes that God avert his wrath . O Lord , rebuke me not in thine anger , nor chasten me in thy heavy displeasure .

Secondly , he intreats to be partaker of Gods 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 2 Shew mercy .

And this his Petition he inforceth upon divers and weighty reasons . Vers. 2

1. Vers. 4 This he inforceth 1. From the greatness of his calamity . From the quantity and degrees of his calamity , which he shews 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 lingring fickness , and no ease he found , Vers. 4 no not from his God . The pain , though great , I could the better bear , 2 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 3 From the consequence , viz. Death . From the consequence that was like to follow , death , and the event upon it . 'T is 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 shews by three apparent symptomes .

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 showres , and so continual , Ver. 6 That he made his bed to ●wim , 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 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 waxen 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 begins 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 ruine , but all in vain , and therefore now deluded of your hopes . Depart from me all ye workers of iniquity .

2. He assings 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 voyce 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 prayes may light upon them .

1. Shame and confusion : Let them be confounded , to see their hope frustrate . 1 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 2 Vexation . that their plots come to nothing . 3 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 1 Grievously .

1. That their vexation should be nor easie , 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 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 owe 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 thée : O Lord I have sinned , and multiplied my iniquities . Now therefore I vow the knées of my heart , and humbly beléech thée 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 féel 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 jealousie 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 darkned 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 judgment , and eternal death , and save him , who hath deserved to be cast away , for thy mercy sake .

I said in the cutting off my dayes , 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 sée 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 shew wonders among the dead ? or shall the dead arise , and praise thée ? shall thy wonders be known in the dark ? or thy righteousness in the land where all things are forgotten ? But unto thée have I cryed , O Lord , and in the morning shall my prayer prevent thée . Lord , why castest thou out my soul , why hidest thou thy face from me ? I am afflicted , and ready to dye , yea , from my youth up , thy terrours 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 voyce of my weeping ; Ver. 9 the Lord ( which I repeat with joy and comfort ) hath heard the voyce 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 slaunder 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 . Davids Appeal to God by way of petition ; to which he desires God to be , The Doxology , or his Thanksgiving , ver. 17.

1. He begins 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 1 Attentive . 2 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 Lyon , 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 , least he catch my soul as a Lyon , 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 Gods Justice .

1. He makes before God a protestation of his Innocency : Accused he was , 1 1 His innocency . that he lay in wait , and plotted for Saul's life and Kingdom ; but he purgeth himself , shews 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 deliver'd 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 thy self , Ver. 6 because o● the rage of mine enemies , and awake for me to the judgment that thou hast commanded . 1. The rage of my enemies is great . 2. The judgment 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 thy self , and awake for me . 3. Besides , this will be for thy Honour , and E●ification of thy Church : 3 3 Gods 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 Gods justice , He stayes upon Gods 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 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 prayes over the same thing , but not only for himself , 2 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 shews much clemency and forbearance ; 4 4 To punish . he stayes 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 5 Clemency . Marry , If they will not turn , he will whet his Sword , Ver. 12 he hath bent his Bowe , 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 shewed unto the wicked , it seems will not mend and better him ; nor Davids innocency , But forbearance mends not the wicked ; of which he complains . nor Gods forbearance , would not better Saul : He grew worse and worse ; Behold he travelleth with mischief , as a woman with child , and hath conceived iniquity , and brought forth falshood and ungodliness ; he hath made and digg'd 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 prayes , that the just God would revenge his cause , and retaliate the injury ; and he is fully perswaded 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 ruine . 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 flie so thée 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 néedful time of trouble , Ver. 2 but save me , that hopes in thée 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 Lyon , that is gréedy of his prey , bent 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 thée only have I sinned , Ver. 3 and done this evil in thy sight , and for that I beséech thée , enter not into judgment 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 , then 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 séest how they , Ver. 14 as a woman , travelleth with iniquity ; how they conceive in their hearts false and mischievous wayes 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 sléeps , defer not thy justice , nor withhold thy power ; but being conscious of my innocency , arise in thy anger , lift up thy self 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 judgment that thou hast commanded ; commanded thou didst , Samuel to make choice of me , and to anoint me King of Israel ; his judgment was thy judgment ; that judgment which thou hast decréed 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 bent thy bow , and art prepar'd to shoot them ; hast set thy arrow to the string , and art aiming to pieres them ; In a word , that thou hast prepared the instruments of death , weapons inflamed with wrath , hatred , and fury against the persecutours 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 dishonour'd with scandals and prophaneness , shall again recover its ancient lustre , by the méeting of thy people in thy house , and joyful praises sent up to thée in the great Congregation . For thy own Name-sake therefore , and for thy honour exa●t thy power , and shew thy strength , and come amongst us .

Our sole defence is in thée , 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 reve●ge upon my enemies . To his name therefore I give all honour , glory , laud , and praise , through Iesue Christ my only Lord and Saviour . Amen .

PSAL. VIII . This Hymn is a Meditation of Gods excellent goodness and glory shining in his Creatures , especially in man .

IT begins and ends with a general proposition , David admires Gads greatness , goodness , &c. figur'd by an exclamation , which contains an Admiration , for he doth admire what he cannot perfectly comprehend . O Lord our Governour , 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 Gods name doth appear ; and he gives forth three . First , Infants . Secondly , The heavens , and the Luminaries therein . Thirdly , Man himself .

1. The excellency of Gods power , divinity and goodness , appears in infants ; 1 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 Gods strength and excellent name . For who taught the babe to suck , or the dumb infant to speak , but the Lord our Governour ? 2. Or the innocent babes that dyed for him by Herods hand were Martyrs , and declared his strength . 3. Or the children that cryed 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 confessours , hath he perfected his praise , and still'd the enemy , and the avenger ; confounded the wisest Philosophers , and stopp'd the mouth of Devils .

2. The next instance , 2 2 In the heavens . in which the glory and excellency of Gods name is manifested , is , the Heavens , Moon , Stars . These are the works of his fingers : Vers. 3 call'd 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 order'd and ordain'd . When , I say , I consider this , then I think with my self ,

What is man , Vers. 4 that thou art mindful of him ? or the son of man , that thou visitest him ? 3 3 In Man . which is his third instance , to manifest the excellency of Gods 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 dyes . What then is this miserable creature , of what worth , of what value , that thou so great , so immense a Creatour 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 shew'd these wayes .

1. 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 inferiour to them . 2 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 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 4 In making him Lord of all creatures . and putt'st 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 , &c.

He closes the Psalm with that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he began , The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 O Lord our Governour , how excellent is thy Name in all the world ?

The Meditation or Prayer collected out of the eighth Psalm .

O Lord our God and governour , 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 wayes , the immensity of thy goodness , which thou hast shew'd 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 thée , 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 séen 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 séek 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 thée 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 thée 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 kéep 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 cloath , féed 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 deserv'd to lie under disgrace and ignominy ; thou restoredst him to life , that deserv'd to dye ; 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 Soveraignty 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 cloath 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 féed and supply him .

The consideration of this thy bounty to mankind , that deserv'd it , not enforceth from me , Vers. 9 that exclamation with which I began , O Lord , O Lord our governour , how excellent is thy Name in all the earth ?

O our God , since thou hast béen so mindful of us , never suffer us to be unmindful of thée : since thou hast shew'd thy mercy in visiting and redéeming us , never let us shew 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 bestow'd 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 Iesus Christ . Amen .

PSAL. IX . This is a Psalm of thanksgiving for a victory over his Enemies .

IT consists of five chief parts .

1. Davids 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 Gods 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 . Davids 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 shew forth , I will be glad and rejoice in thee , I will sing praise to thy name , Vers. 1 I will shew 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 flow'd . 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 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 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 satest in the Throne judging right . 3. Thou hast rebuked the Heathen . 4. Thou hast destroy'd 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 oppressours , and therefore I will praise thee . 3. Vers. 6 And then upon the confidence of Gods 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 dwell'st , are overthrown , And shews the super-eminency of Gods power . and their and thy memory is perish'd . 4. Next to make his assertion clearer , to the Enemies 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 describ'd 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 doings . 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 shew him mercy , 3 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 perswades God to hear him , and shew mercy , is drawn from the final cause , Vers. 14 he looks not so much upon himself as Gods honour ; it is , That he may have just cause to praise God ; which he vows .

That I may shew 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 shewing 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 hid , 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 turn'd to hell , and all the people that forget God ; Vers. 17 their breath is in their nostrils , and dye 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 Gods justice , and his goodness toward the innocent unjustly oppressed , For the needy shall not alway be forgotten , the expectation of the poor shall not perish for ever . Their hope shall not be frustrate . Vers . 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 judg'd 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 terrour : For then 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 thée 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 séek thée , but heavy judgements to those who dishonour thée , 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 thy self known by executing judgement for me ; Vers. 3 O let my enemies be turn'd 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 Abels blood that yet from the earth cryes unto thée .

O God , we have heard with our ears , and our Fathers have declared unto us the noble works that thou didst in their dayes , and in the old time before them , Vers. 5 how , thou hast destroy'd 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 puff'd 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 thée 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 turn'd 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 , shew 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 relie upon thee , because thou hast never forsaken them , who in their tribulations have sought thy help in the name of our Lord Iesus Christ .

PSAL. X. A Prayer to God to destroy the enemies of the Church , and the oppressours of his people .

THERE be three parts of this Psalm .

1. A Complaint . 2. A Narration of his enemies malice . 3. A Petition to be deliver'd from them . The first part is a Complaint 1. The Complaint is contain'd in the two first verses , Vers. 1 and it is double . 1 1 Of Gods absence . 1. Of Gods absence , which is quickned by an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vers. 2 1. Why standest thou so far off , O Lord ? 2. Why hidest thou thy self in times of trouble ? 2 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 enrich'd , Vers. 2 they become persecutours . And they do it in Pride . 1 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 gloryeth in mischief : 2 2 Boasting in wickedness . which is a sign of extream malice ; Vers. 3 The wicked boasteth of his hearts desire . 3. A third , is , that he applauds , encourageth others in their rapine , 3 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 wayes prosper , all succeeds well with him , 4 4 A contempt he never thinks to be call'd to an account . 1 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 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 5 Profane security . Major sum quam cui possit fortuna nocere . 6. The sixth Note is his falshood , His mouth is full of cursing , 6 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 7 Cruelty and Hypocrisie . Factorū rabies . where he is compared to a Thief , an Archer , a Lyon , 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. Ore , vers. 7. Opere malus , vers. 8 , 9 , 10. 8. The eighth Note upon him , is , that he is a close Atheist . 8 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 , Falshood , Security , &c.

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 perswade which , he useth two Arguments .

1. Vers. 13 That thereby God should assert his own glory . For why should the wicked be suffer'd 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 Gods glory , nature , office . 1. In punishing wicked men . 2. And defending the helpless . Surely thou hast seen it , for , &c. verse 14.

Then he returns to his prayer , 2 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 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 expell'd the Canaanites before them , The heathen are perish'd 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 ruine of the Oppressour . 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 doest sée 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 thée environ'd with cruel enemies , and ready to be swallow'd up by oppressing tyrants , do prostrate our selves before thy Throne of mercy , Vers. 1 and earnestly beséech thée to look upon our afflictions , and not for ever to hide 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 thy self , and withdrawest thy eye , thy hand , thy help in this néedful time of trouble when our present calamities are so great , that now we stand in most néed of thy ayd and succour .

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 gloryeth , Vers. 3 that he hath attain'd to what his heart and soul desired ; and the covetous wretch flyes upon other mens goods Sacred and prophane , 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 heighth , 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 enquire into , and avenge the deeds of men . There hath been hitherto success and prosperity in his wayes , and therefore his endeavours are alway 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 examin'd , 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 subtilty 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 poyson . 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 Lyon in his Den ; he lieth in wait to catch the poor harmless man , when he takes him in his net , he destroye him . He fasts , he prayes , 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 hypocrisie , 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 séemed remiss and féeble in our protection , but now , O God , declare thy power , and shew the strength of thy arm , and smite these our enemies on the cheek-bone , let it never be cast in our téeth , 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 mans heart are but vain ; for surely thou hast seen it , Vers. 14 for thou behold'st mischief and spite , thou weighest the mischievous actions and spiteful dealings of the wicked against the innocent , Vers. 15 to requite and revenge it in a season best known to thée . And therefore . O Lord , we thy poor afflicted people , as destitute of help , as poor Orphans depriv'd of their Parents , look for no humane succour , nor seek after unlawful wayes but commit our selves 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 condemn'd 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 perish'd 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 . Iudge the fatherless , who is destitute of counsel , help , and strength , frée thy oppressed people from the tyranny of the Oppressour , 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 thée due praises through Iesus 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 Counsellours that perswaded to fly to some place of safety from Sauls fury , which if he did not , he was in a desperate condition .

It hath two parts .

1. He brings in his Counsellours 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 Davids Counsellours . You my Counsellours 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 Sauls 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 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 2 The want of assistance . The Priests were slain with the Sword . His fortresses taken from him . His outward estate destroy'd . Laws subverted . If he staid , 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. Davids 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 1 That he trusts in God . 1. What say you , the foundations are cast down ? yet I despair not , for God is sufficient . 1 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 eye-lids try the children of men . 4. 2 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 begins with the wicked .

1. Vers. 6 Vpon 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 rains not alwayes . Though he defers it , yet it will rain . 3. The punishment comes to their utter subversion , as Sodoms 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 good-will , and is careful to defend him .

The Prayer collected out of the eleventh Psalm .

IT is not unknown to thée , 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 decay'd , all our strong holds taken , all outward helps fall us , the very foundations of our hope and help is perish'd , 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 null'd 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 succovr ? 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 relie 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 eye-lids sée , consider , try , Vers. 5 and judge the doings 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 doest 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 dayes , 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 frée 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 Iesus Christ our Lord . Amen .

PSAL. XII . The Summe 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. Gods answer to Davids 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 1 Because good men are few . The penury and scarsity 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 2 The bad many . The great abundance of the wicked , the licentious times , the perfidiousness , hypocrisie , and dissimulation of the men with whom he liv'd : They speak vanity every one with his neighbour : Vers . 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 shews 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 . 't is an Imprecation , Let the Lord cut off , &c.

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 Superiour .

3. The third part . For God answers , that Gods answer to Davids 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 , &c. 5. Vers. 6 And of this let no man doubt . For in Gods words there is no fallacy , experience will shew 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 tryed 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 then the answer he hath given in the former verse , he will perform .

4. The fourth part . David Prayes , 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 Davids confidence of Gods 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 , vertue , or piety , are now advanc'd to great honour and dignity , Vers. 8 exalted they are unto high places , and stere all in the Church and Common-wealth : 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 kéep up their power ; But having compassed their desires , then they swell with pride , and do what they list ; they say , With our tongues , Vers. 4 our Decrées , our Ordinances , will we prevail . Our lips are our own , power we have to decrée and command what we please , who is Lord or Superiour over us ? We are accomptable 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 déep sighs and groans which they press from the néedy , 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 fréely 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 lye . Hast thou said , and wilt thou not do it ? Thy words are pure words , farther from deceit , than silver is from dross , which is tryed in a furnace of earth , and purified seven times in the fire . Make good then thy Word , and ratifie thy promise .

Help us then now , O Lord , and save us ; kéep 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 Iesus Christs sake , our only Lord and Saviour . Amen .

PSAL. XIII . This Psalm is a fit Prayer for a soul that is sensible of Gods Desertion .

THere be three parts of this Psalm .

1. A heavy and bitter complaint for Gods absence , ver. 1 , 2. 2. An earnest Petition for Gods 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 hid his face from him : Wilt thou hide thy face ? 3. That he was distracted with many cares , what way to take , and what counsel to follow , Ver. 1 to recover Gods 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 quickned 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 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 shew me one good look . 2. 2 2 Hear him . Hear me ; Thou hast seemed to have forgotten , but now I pray thee remember me , Ver. 3 and shew , that thou dost not neglect my prayer . 3. 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 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 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 2 Insultation of the enemy . Lest my enemy say , I have prevailed against him , and those that trouble me rejoyce when I am removed : But though he were delay'd , 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 rejoyce 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 hide thy face , and turn thy countenance from me , seeming to have no care of me , or to shew me the least favorable aspect ? How long shall I be in a doubt what to do , Ver. 2 and deliberate with my self whither , or to whom to flie for succour in this my extremity : I am daily oppressed with sadness and sorrow in my heart , while nothing presents it self 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 ?

'T is enough , 't is enough , O Lord , that thou hast turned away thine eyes from me ; 't is 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 déep 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 chearful light of thy countenance dispel this thick darkness that is come over my soul ; lighten mine eyes , that I may sée some way of escape , lest being oppressed with the sense of my misery , I be swallowed up of sorrow , and surpressed by a deadly sléep of despair : Should such a thing happen , my enemy will rejoyce 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 alwayes trusted , so I will trust ; not in my merits , but thy mercy ; and my heart , when thou shalt frée me from this grief and fear , shall rejoyce and be glad in that salvation thou shalt send me : And for very joy , from a grateful heart , I will give thée 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 wayes . The first part . The practical Atheist described .

1. From his name , Nabal , a Fool , or rather a Churle ; 1 1 By his name . no natural Fool , but a sinful ; a Fool , in what he should be wise . 2. His hypocrisie or cunning ; He saith , but he will not have it known , 1 1 By his name . 't is to himself ; he saith in his heart ; he is a close politick Fool. Ver. 1 2 2 His hypocrisie . 3. His saying , or his chief and prime principle , There is no God . 3 3 His principle , No God , which is manifested : 4. From his practice , confessing God in his words , for some politick advantages , yet in his works he denies him ; for , 1. His heart is wicked and unregenerate ; They are corrupt . 1 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 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 3 Never good . Davids conviction of the Atheist .

2. David demonstrates what he said , three wayes , 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 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 enquire , Ver. 2 He looks from Heaven upon the children of men . From heaven sees all . 4. And enquires into his actions . And the end is , to enquire 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 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 2 That they are guilty . Impiety : For they call not upon God . 4. 1 1 Of injustice . Now that his testimony is true , he convinceth them , 1. 2 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 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 extream fear and horrour : Trepidarunt , trepidatione ; They are alwayes in an extream fear ; which shews , that all is not well : They said there was no God : But for all that , 3 3 The effects shew , 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 1 An extream fear and horrour . that the man ( whom they esteemed poor and contemptible ) gave them : If any man who had the fear of God before his eyes , chanc'd to say unto them , 2 2 Their desperate contempt of good counsel . O my Brethren do not so wickedly , they scoff'd 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 prayes that God would send salvation to his people : 2. And that it be , He prayes 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 rejoycing of his people for their deliverance from captivity , spiritual and temporal .

When the Lord turneth the captivity of his people , then shall Jacob rejoyce , 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 perswade our selves , 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 thée 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 thée in words , yet in déeds we deny thée ; 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 thy self in thy Word ; or séek to honour thée , to fear thée , to put his whole trust and confidence in thée ; 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 wayes of the children of men , Thou shalt not sée a wise man amongst us ; not a man that sets his heart seriously to enquire , and religiously to séek after God : For we are all gone aside , we have béen sway'd by our desires and lusts , and turned from thy wayes to our own ; Ver. 4 we are become unprofitable and filthy , and reprobate to every good work : Wo , wo 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 , gréedily : 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 digg'd to our selves Pits that will hold no water , sacrificing to our own inventions , our own arm , our own net .

For this our wickedness , thy just judgment hath overtaken us , Ver. 5 and we tremble , and are afraid , lest thou should utterly forsake us ; thy presence is indéed in the generation and company of the righteous ; these thou dost defend , and kéep 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 extreamest 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 thée after their example , we have laboured to shame them , and derided , and mocked at their counsel .

But O Iust God , Ver. 6 though thou dost poure out the vials of thy wrath upon the wicked , yet in judgment remember mercy , and deliver thy people ; be among the generation of the righteous , protect thy servants by their refuge , and hide them under the shadow of thy wings , till thy anger be over-past .

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 rejoyce , 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 . Davids 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 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 1 In general . 1. In general ; he is such a man , who is , 1 1 Upright . 1. Upright in thought , hath an honest heart : He that walketh uprightly . Ver. 2 2 2 Just. 2. Just in his deed : He works righteousness . 3 3 True . 3. True in his word : He speaks the truth in his heart . 4 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 back-bites not with his tongue . 2. A slanderer , &c. 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 , &c. 4. He is no favourer of sin ; in whose eyes a vile person is contemned . 5. 2 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 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 priviledge 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 thée in this , before we shall come to dwell with thée in those everlasting habitations .

Give us Grace , Ver. 2 that the whole old man of sin being put off , we may walk uprightly before thée , addict our selves to work righteousness , and speak the truth plainly and sincerely from our hearts ; nor by dissimulation deceiving , nor by fraud , falshood , and lies , imposing upon our Neighbour .

Suffer us not with our tongues to detract from any mans 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 mans 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 hinderance . Remove from us all covetous desires , and kéep 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 vitious habits , and adorn'd with these Robes of Iustice , Truth and Charity , and sanctified by the merits of thy dear Son ) may live with thée eternally in Glory , through Iesus Christ our Lord . Amen .

PSAL. XVI . Mictham David ; Davids precious Jewel , or Psalm of Gold , literally to be understood of David , but primarily and principally of Christ , Acts 2. whom he calls Chasid , Gods Holy One , ver. 10. and foretels 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 . Davids Petition for conservation . 2. A Thanksgiving , ver. 7.

1. The Petition begins the Psalm , 't is for preservation : Preserve me O God ; Ver. 1 keep me to the Kingdom both temporal and eternal that thou hast promised ; He perswades it . guard me , guide me , keep me : To perswade God to this , he produceth his Reasons .

1. His confidence : For in thee I trust , this is a powerful plea ; 1 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 shew my self thankful , and return thee best of my best : But what can I give , save 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . My goods , or goodness ; my benificence , or bounty , is nothing unto thee : 3 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 Davids 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 , &c. 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 shew 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 , Davids Thanksgiving ; it begins , 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 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 2 For Sanctification . For my sanctification : My reins instruct me in the night seasons , when I am most retir'd ; methinks I hear a still voyce within me , This is the way , walk in it . 3. 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 alwayes 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 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 rejoyce in appearance , And for his assurance : 1. Of the Resurrection by Christ . their joy is but skin-deep , but Davids is deeper , his heart , glory , flesh rejoyceth , 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 wilt thou suffer , Chasid , Thy Holy One , to see Corruption ; the Messiah , that is to come out of my loi●s . Christs 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 ; Fulness 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 shew me the path of life , in thy presence is the fulness of joy , and at thy right hand are pleasures for evermore .

The Prayer out of the sixteenth Psalm .

O God , thou hast béen 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 alotted 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 kéeping .

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 thée with these outward blessings , is , by doing good to the Houshold 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 vertue ; 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 joyn 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 thée , 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 alwayes before me , Ver. 8 be at my right hand , and I shall never be moved .

So shall I have cause to bless thée , and rejoyce in thée : 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 gather'd to my Fathers , Ver. 9 My flesh shall rest quietly in the grave , in hope of a joyful Resurrection ; for I am assur'd , Thou wilt not leave my soul in hell , because thou hast not suffer'd thy Holy One to see corruption . I am a Member of that Body whereof he is the Head , he the Redéemer , I one of those that he hath redéemed , and therefore I hope to sée 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 , shew 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 fulness of joy ; I shall sée thée face to face , and enjoy that happiness in a full measure , which nor eye hath séen , 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 beséech thée , for the merits of thy only Son our Saviour Iesus Christ our Lord . Amen .

PSAL. XVII . Davids 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 begins with a Petition , and it is for Audience ; The first part . He petitions for Audience . and he perswades 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 desir'd to be heard . Ver. 6

1. I am apt to slip and fall from thee , Hold up my goings , &c. 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 ; Shew 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 , &c. 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 sway'd 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 resolv'd that thou shalt find nothing ; nothing as touching that cause that my Enemies alledge 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 expresly in thy Word prohibited , That I have kept my self from the paths and wicked wayes of the Destroyer ; of him , that to satisfie his own lusts , breaks all Lawes : 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 goings 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 : Encline thine ear to me , and hear my speech . And he puts in a special Petition , which hath two parts or clauses . Ver. 7

1. Shew thy marvellous loving kindnesses : More than ordinary , which he perswades 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 , hide me under the shadow of thy wings .

And to perswade this , Ver. 9 he fetcheth his Argument from his present necessity ; he was inviron'd with enemies , And perswades it from the quality of his enemies . wicked men , deadly enemies , whom he describes .

1. Capital enemies they were , and they oppressed him , They compass'd him about . 2. Ver. 10 Powerful , proud , rich enemies they were ; Men inclosed in their own Fat , with their mouth they speak proudly : They insult and threaten him . Ver. 11 3. Their counsels were fixt , and bent to ruine him : Figentes lumine terram . 4. Ver. 12 Cruel they were as Lyons ; like a Lyon , &c. ver. 12. 5. Ver. 14 Enemies they were that prosper'd 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 fill'd . 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 . &c.

3. The Conclusion , containing the expectation of David , opposed to his enemies 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 thée , O Lord , be not deaf to my prayer , but attend to my cry , Ver. 1. & 6. Encline thine ear , and hear my speech ; be favourable to the justice of my cause , and grant my petition which I make unto thée from the bottom of my heart , and offer unto thée , not with feigned and dissembling lips .

I know that thou art a just Iudge , who art sway'd with no prejudice , to thée 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 thée ; for thou hast proved my heart , Ver. 3 whether it were sincere or no , thon 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 déep sléep 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 falshood 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 my self from the wayes 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 vertuous , I attribute it wholly to thy grace and benignity : I am a weak creature , as apt to fall and sin as any ; I beséech thée 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 goings in thy paths , that my foot-steps slip not ; that nor my desires nor actions deviate from the right way , and so I become worthy that thy talent 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 Shew 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 hide 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 showres , or the scorching Sun , or the gréedy 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 fatned with wealth , power , success and prosperity ; and being swell'● 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 hide our selves 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 Lyon is more gréedy of his prey , nor young Lyon , that lurks in secret places , dent to raven , than they are to take , tear , and devour us .

But thou , O Lord , hast séemed overlong to sléep , Ver. 13 the impunity of our enemies hath béen overlong deferr'd ; Arise now therefore O Lord , and shew 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 thée ; 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 fill'd ; 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 ill-gotten goods . And in this they place their greatest happiness .

But , Vers. 15 O Lord , let me never receive from thée 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 my self 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 perswaded , that I here , who want and hunger , neither could be satisfied with these vain and perishing goos , if I did abound in them , when I shall awake out of my bed of dust , and be renew'd 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 Iesus Christ . Amen .

PSAL. XVIII . Is Davids 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 , &c.

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 shews how he behav'd 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 call'd upon the Lord , and cryed unto my God .

3. He shews 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 , &c.

4. Vers. 6 The cause of his escape , was the immediate hand of God , who made use of his Power to deliver him , Gods 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 , hail-stones , 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 good-will . 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 Davids 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 shew thy self merciful , and with an upright man thou wilt shew thy self upright : With the pure thou wilt shew thy self pure , and with the froward thou wilt shew thy self froward . For thou wilt save the afflicted people , and bring down the high looks of the proud , &c.

The third part . Davids Victory amplified . Now follows Davids glorious victory . 2. The consequent upon it , from vers. 28. to 46.

1. His victory , he expresses and amplifies many wayes .

1. From the opposition that he conquer'd . Nor troops , Vers. 29 nor walls hinder'd . Vers. 30 , 31. 2. From Gods 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 receiv'd no wound . Vers. 36 5. From the success of the battle . He had his enemies in chase , Vers. 37 and follow'd them in pursuit . 6. From the greatness of his Victory , Vers. 38 it was a compleat 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 , &c. 7. From the cause , in which he takes nothing ●o himself , but attributes the whole to God . Thou hast girded me , &c. 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 Davids Kingdom .

1. That before these Victories there was murmuring at him by the people , but now being a Conquerour , they were all quiet . Thou hast deliver'd me from the strivings of the people . His Crown was quiet . Vers. 43 2. He was exalted to be the head of heathen , Moabites , Ammonites , &c. serv'd 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 , &c. Vers. 45 4. 'T is 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 . Davids Doxology for his Victories .

The last part contains the main Scope and intent of David in this Psalm ; which is to celebrate and extoll 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 , &c. 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 sheweth mercy to his Anointed . Uncto suo , to David : And not to David a lone , 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 wayes of the children of men , and wilt reward every man according to his doings , Vers. 25 who to the good and innocent , wilt shew thy self good and merciful , and to the perverse and froward , wilt shew thy self averse and severe . We thy afflicted people have in the depth of our sorrows cryed unto thée , 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 call'd upon the Lord , and cryed 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 wentest out against our enemies , when thou marchedst out into the field against Edom , Vers. 13 the earth trembled , and the heavens dropt , the Lord also thunder'd from heaven , and the highest gave his thunder , hail-stones , and coals of fire . From Vers. 7. to 15. He fought from Heaven , the Starres in their courses fought against Sisera . O my soul , thou hast troden 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 obey'd 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 then he reached us his hand and help from Heaven , he sent his Angels from above , he took us , he drew us , he deliver'd , he fréed 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 deliver'd us , even because he had a favour unto us . Thou , Lord , out of thy frée love and mercy hast done it . So it was , because so , Lord , it pleased thée .

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 wayes , and not depart from our God , as the wicked do . His judgements shall alway 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 then 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 eye-sight .

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 arm'd 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 Warre , 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 séemed to be inclosed and shut up in inexecrable difficulties , but thou hast enlarg'd our steps , and in these slippry places not suffered our féet to flide . In thy name and power it is , that we have pursued our enemies , Vers. 37 that our féet being not wearied in the pursuit , we have overtaken them , that we have not turn'd again , till we have destroy'd them and consum'd 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 Warre , but thy goodness . For it is thou . Lord , only , that hath girded us to battle , thou hast subdued under us those that rose 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 cryed 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 contemn'd did they cry , but he would not hear them . Then being destitute of thy help , and forsaken by thée , 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 troden to nothing by the féet of every passenger .

O Lord , deliver our King from the strivings , 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 méer 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 , kéep 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 true-hearted Israelites , that bear any good-will to Zion , celebrate thée , 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 , shew 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 begins at the twelfth verse . For since the reward to be expected proceeds from the keeping of Gods Law , and Davids heart told him he had not kept it , therefore he beggs 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 , &c. declare that there is an Omnipotent , wise , good God , and Creatour of them . Vers. 1 With this David begins , The Heavens declare the Glory of God , and the Firmament sheweth 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 sheweth knowledge , &c. 1. The Heavens then 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 Catholique 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 2 The Sun . or Tabernacle , makes the fairest and clearest evidence or declaration , and that three wayes especially . 1. Vers. 5 By his splendour , light , beauty . He riseth as gloriously as a Bridegroom coming out of his Chamber . 1 1 By his splendour . 2. Vers. 6 By his wonderful celerity and quickness of his motion , running every several hour 225. 2 2 By his motion . Germain 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 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 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 , call'd here , The Law , which is here commended ,

1. Vers. 7 From the Authour . 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 , windings , turnings . 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 dispells all ignorance , doubting of God , carnal security , diffidence , false worship . And makes us understand our own deformities , defects , &c. 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 contain'd 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 : More 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 honey-comb . 3. Yea , and besides all this , Ver. 11 he shews 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 Gods 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 wayes 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 Errours ? 2 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 erre upon ignorance , infirmity , &c. 3 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 then sin wold domineer and reign in him : and reign in his mortal body , which is inconsistent with grace : Keep back , &c. 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 prayes for his prayer , Ver. 14 and the meditations of his heart : Let the words of my mouth , 4 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 Errours , 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 thy self 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 Creatour , 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 inferiour 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 over-rules them : Neither do they speak thy glory in an unknown tongue , or whisper thy power and wisdom in a low voyce , or to some people only , but they proclaim it in every Language and Idiom , they roar it louder than the voyce of Thunder in all mens ears ; Ver. 3 there is nor speech , nor language , nor Nation , nor people , that may not hear their voyce , 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 houres 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 vertue 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 thy self without witness , for the invisible things of thée from the Creation of the World are clearly séen , 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 béen perswaded by the authority and obedience of these thy Creatures , to love , to honour , to fear thée , and to adhere unto thée alone ; but wrethes as we are , little regarding these good instructions , and instructors , we have followed the counsels of our own hearts , and béen seduced by our own vain imaginations , with the Fool , we have said privately to our selves , 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 thée , thou hast set us over a better Tutour ; from whom we might not only learn to know thée , 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 rejoyce the heart , setling 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 honey-comb : Grant good Lord , that I who desire to be thy servant , may be taught by it , Ver. 11 and from the kéeping 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 thée in those Mansions , which thou hast prepared for those who kéep 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 néeds 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 cloaths of vertue ; and Error and Falshood in the shape of Truth ? Who can tell how oft he offendeth ? Ver. 12 Therefore , O my good God , I beséech thée 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 beséech thée keep me from presumptuous sins , never suffer my will to be so over-born , that I sin against thée 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 thée 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 thée 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 alwayes pleasing and acceptable to thee : O Lord thou art my Rock , my Strength , hold me up , that through weakness I fall not from thée . Thou , O sweet Jesus , art my Redeemer , and hast bought my soul with a dear price , that of thy precious blood ; frée 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 thée 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 Davids 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 perswade that it may be granted , because it will redound to Gods glory ; for then they would shew themselves thankful , and honour him for the victory . 1. We will rejoyce in thy salvation ; or as some read it , Do this O Lord , ut exultemus , That we may rejoyce . In tua salute , referring it to God , as the Authour ; 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 obtain'd , for to their faith it was certain . Before they pray'd for Audience and Protection , Ver. 6 here they testifie 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 Souldiers , that trust more to their Arms , than to their Prayers .

1. Amd 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 thée 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 vowes and sighs , and groans sent up unto thée 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 kéep them safe , in that power which they have got by violence , blood , perjury , and hypocrisie : 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 rejoyce 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 séek 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 béen 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 Iesus , whom thou hast exalted to be Lord and King , hear us when we call . Amen .

PSAL. XXI . The Peoples 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Carmen Triumphale .

THIS Psalm is the Peoples Thanksgiving after the Victory : In the former Psalm they pray'd 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 mercies 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 , shew but the rise and causes of it . The joy of the King in Gods 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 Davids person in particular , of which the severals are these following .

1. God granted to the King what he ask'd with his heart and mouth : Gods goodness to David . Thou hast given his hearts desire , and hast not witholden 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 dayes 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 Gods goodness : His glory is great , but in thy salvation , Honour and Majesty hast thou laid upon him .

All which are sum'd 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 rejoyce 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 , Davids 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 Davids person in particular ; now follows the effects of Gods 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 ruine and destruction is described , and the cause .

1. God by Davids 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 easie to do ; as easie 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 , &c. 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 judgment 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 imagin'd 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 Gods glory . and it hath two parts . 1. A Petition . 2. A Profession .

1. Be thou exalted , Lord , in thy own strength : Shew thy self 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 , shew 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 Head-stone of the Corner , that he may unite these distracted and divided Kingdoms , give him occasion to rejoyce in thy strength , and to be excéeding 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 procéed from thée ; fight for him , O Lord , and fight with him , that he may be safe ; and being saved , rejoyce ; and rejoycing , ●●ng of thy Name all the day long .

With instant and fervent prayers he , Ver. 2 and with him his true-hearted people sollicite thée to avert thy wrath , and shew 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 ravish'd and detains from him : Ver. 4 His enemies purshe him to take away his life , but do thou bestow upon him length of dayes ; 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 dishonour'd , 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 réeds , 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 thée ; Thou art his God , and the God of his Father , whose blood was shed to maintain thy Truth , through the mercy then of thée the most High God ; let him not be moved , much less removed , as he places his trust in thée , so place him again in his Fathers Seat .

As thou hast heretofore shewed thy Power against thy enemies , Ver. 8 so declare thy Might now ; let no lurking places hide them , no Fortresses secure them , find them out with thy hand , and make them féel thy just and severe revenge ; Ver. 9 pursue those that hate thée 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 devoures 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 loyns from the Earth , and root out their seed from among the children of men , make them to turn their backs , and slie 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 sée with great grief the faces of those thou hast saved , and féel their arm .

For by their Treason and Rebellion against thy King , Ver. 11 they have intended evil against thée , 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 , shew thy self more potent than all Divels 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 shewing his Passion , and the cruelty of his Enemies : Thridly , intreating 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 Saviours 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 Christs complaint of dereliction .

1. He begins 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 day-time , 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 . Martyres 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 , help'st 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 cryed unto thee , and were delivered ; they trusted in thee , and were not confounded .

But it seems my case is worse than any mans . 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 , shews his confidence in God , and prayes assistance , by three Arguments drawn from Gods goodness to him .

1. His generation and birth . Thou art he that tookest me out of my mothers womb . 2. His sustenance and nourishment ever since . That didst make me hope when I was upon my mothers breasts . I was cast upon thee from the womb , thou art my God from my mothers belly . My Saviour , Protectour , 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 , Doggs , 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 long'd 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 Ravin of the Doggs the multitude : the people , they were caetus malignantium , the assembly of the wicked ; and being stirr'd up by the chief Priests and Rulers , they compassed him , they enclosed him .

4. They Crucifie him . They Crucifie 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 accompt made of the effusion , than of water . 2. All my bones , being rack'd on the Cross , are luxated , and out of joint . 3. My heart , at the sense of Gods wrath , is dissolv'd 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 dye 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 shew 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 prayes 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 Lions mouth , for thou hast heard me from the horns of the Vnicorn .

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 conquer●d 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 Publick Profession of this benefit receiv'd from God . Vers. 22 I will declare thy Name to my brethren . In the midst of the Congregation I will praise thee . And again , Shew'd 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 , honour'd 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 Gods worship there observ'd . 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 , &c. 2. An Exhortation to his brethren , &c. to do this duty , Vers. 23 and that they be fit to do it . 2 2 To which he exhorts Gods people . For every one is not fit to take Gods name into his mouth . It is , Ye that fear the Lord , the seed of Jacob , the seed of Israel , do ye praise him , glorifie him , fear him . Serve the Lord in fear , and rejoyce before him with reverence . Exhibit external , internal worship . 3. And to perswade to this , he gives two reasons . 1. Drawn from Gods goodness , his acceptance of the Worship , 1 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 cryed to him , he heard him . 2. This is the first Reason : A second there is at the 26. verse , 2 2 By the promises made to them . which is the great good that should happen to those that believe and accept of the Gospel preach'd to them . Vers. 26 Whom he calls here , The Meek ; i. e. the humble , the broken-hearted , the penitent , the heavy-laden , those who are oppressed with the burden of their sins , and astonished at the sense of Gods wrath . Three promises of comfort are made unto them .

1. 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 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 3 Their conscience quieted . Their heart shall live for ever . Their conscience being quieted , and pacified , and freed from the sense of Gods wrath .

And now the Prophet goes on , These promises made to the Gentiles , as wel as the Jews . and sets forth unto us the extension and amplitude of these benefits , that they belong'd 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 warn'd by the preaching of the Gospel , and allured 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 , &c. 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 advanc'd 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 governour 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 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 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 quickned his own soul : Or , None can keep alive his own soul .

This clause is diversly 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 Authours .

3. 2 2 And to be a perpetual King . Lastly , He doth amplifie the greatness of this benefit , by the perpetuity of Christs 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 call'd , why justified , why sanctified , why saved . Quia ipse fecit . Ipse . God the Authour of all : This is Gods 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. Psalm , to be used by a disconsolate soul in a spiritual Desertion .

O Heavenly Father , and most Merciful God , thou séest that at this time I am a man of sorrows , and beset with heaviness , thy comforts I now most néed , and yet thou séemest to turn thy face from me . My God , Vers. 1 whom I have alwayes served , my God , whom I have alwayes trusted , why hast thou forsaken me ? why art thou so farre from my help ? why is it , that thou doest not hear the words of my complaint ? O my God , Vers. 2 I cry day and night to thée , to take away this bitter cup from me , but thou who art wont to hear those who call upon thee , yet doest 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 dye . My bones are fill'd with torture , Vers. 15 all the strength of my limbs is wasted , my vital spirits fail , my moysture is dryed up , my tongue cleaveth to my gums , and I am brought even to the very dust of death .

I looked about to sée if any would pity me , Vers. 17 but I found them all miserable comforters , they shew 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 thée . 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 doggs , they gape upon me as roaring Lyons . 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 doest thou stop thine ears at my prayers ? Thou hast perform'd thine Oath to out fore-fathers , they trusted in thée in the depth of their calamities , and thou didst comfort or deliver them . They cryed in their afflictions , and thou sentest them help ; they hoped in thée , and were not ashamed , or frustrated of their hope . But me , who have alwayes call'd upon thée , who have alwayes hoped in thée , 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 mothers womb , and being fashioned , thou art he , that brought'st me into this light , upon thée have I fastned all my hope even from my infancy , even from that time to this very hour , thou hast shew'd thy self a merciful God in nourishing , governing , and preserving me from all evil . Do not thou therefore , who hitherto hast béen present with me , whom I have acknowledged , whom I have honour'd , in whom I have hoped , Do not , O do not thou depart , be not farre 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 , deferre 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 Dogg . Save me from the Lyons mouth , from my Adversary the Devil , that goes about like a roaring Lyon seeking whom he may devour , and hear me , and frée me from the hands of Tyrants .

This if thou shalt do for me , Vers. 22 as I certainly believe thou wilt , then I will appear before thee in the great Congregation , then 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 fréely and openly profess and praise thée , Before thée , and of thée 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 ioyn 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 , glorifie 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 cryed unto him , he heard me .

O Lord , thou heardst thy Son when he pray'd for himself , hear him , we beséech thée , Vers. 16 when he prayes for us . And look nor upon us as we are in our selves wretched , polluted creatures , but look upon the face of thine anointed , behold his hands and his féet digg'd through with nayls 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 béen near some furnace , he fell into a sweat , and melted into drops of blood , when thou hidd'st thy face , affordest him no comfort , when in bitterness of soul being forsaken by thee , he complain'd and cryed , My God , my God : Remember how for us he became the reproach of men , Vers. 1 and the out-cast of the people , Vers. 7 how they laugh'd him to scorn , and shak'd their heads at him , forget not those Bulls , those Lyons , those Doggs , 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 numbred with the transgressours , and bare the sins of many , let him see his seed , let him prolong his dayes , and let the pleasure of the Lord prosper in his hand : Since he hath borne our iniquities , and made intercession for the transgressours , let him see of the travail of his soul , and be satisfied , and let this thy righteous Servant justifie 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 Creatour . 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 governour 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 méek upon earth , these are the poor in spirit , these are the contrite and broken-hearted . 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 fill'd , with joy of heart , we may praise thée , that we séek to thée , and please thée , and our consciences being quieted , and secured by this repast , we may acquiesce and live in the perswasion of thy peace and reconciliation for ever .

O let the fat on earth , the greatest , the richest , the mightyest 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 knées at the Name of Iesus , and come and eat this spiritual meat , that they may live for ever .

Thou , O Iehovah , art our righteousness , this will we declare to a people that shall be born , our childrens children shall know , that thou alone hast done this for us , that thou hast redéemed us , that thou alone art the Authour and Finisher of our justice and salvation , that thou doest justifie , thou doest sanctifie thy people , and wilt save them by the meritorious Death and Passion of our Lord Iesus Christ . And therefore for this we will declare thy Name unto our brethren , we will praise thee , we will glorifie 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 shew 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 Free-hearted 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 Gods Grace , Davids position or inference , what God would do for him , being his Shepherd . and his profession of thankfulness , vers. 6.

He begins 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 , &c. 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 't is for his Name-sake . 6. Nay Reducit , which is my Security . If I erre , and go astray , and walk through the valley of the shadow of death ( as 't is possible , for a sheep is a stragling 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 2 But as a bountiful Lord that I want nothing , but over and above , as a bountiful-minded Lord , he hath furnish'd 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 oyle . To refresh my spirits , Vers. 5 and chear my countenance . 3. And my cup runneth over with the choisest wine . He glads my heart . The last Verse , The second part . 1. Sets out Davids confidence , that it shall be no worse with him : For this David expresses Surely goodn●ss and mercy shall follow me all the dayes of my life . 2. 1 1 His confidence . Then expresseth his thankfulness : And I will dwell in the house of the Lord for ever . In thy house among the faithfull I will praise thee for ever . 2 2 Thankfulness .

The Prayer collected out of the twenty third Psalm .

O Lord , I am that lost shéep , that stray'd into the Wilderness , but thou in mercy-hast gone after me , lay'd me on thy own shoulders , and brought me back to the fold . Vers. 1 Ever since thou hast been my Shepherd , and not suffer'd 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 , féeding and cloathing my body , but refreshing more my soul with the swéet , 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 recall'd me from my erroneous wayes , and led me in the paths of righteousness , those plain , easie , strait 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 errours : 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 sée , 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 beséech thée ever supply me copiously with these . Thy Holy Word is a well-furnish'd Table of all various dainties , let that be alwayes prepared to my hand , and by meditation and rumination alwayes ready provided , that I may have whereon to féed my self , and sufficient to nourish those that néed it . There is the oyle of thy Holy Spirit , those Graces that flow from thée the God of Grace , O Lord , anoint my head with this oyle of Grace , and not my head alone , but my heart also , fortifie my understanding with truth , infuse goodness into my will , chear up my affections with charity , that chearfully I may run the way of thy Commandments . Thou hast also prepared a Cup for me , the Cup of blessing fill'd with the blood of thy Son , in which runs over a Sea of mercies to man-kind , 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 begg of thée , that thy goodness and favour may never leave nor forsake me , let it accompany , and kéep me all the dayes of my life , through all-those dangerous wayes 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 my self happy , if I may dwell in thy House , thy Church , among the company of thy faithful people here , and with them sing praises unto thée ; for that will put me in good hope , when I shall pass from hence , I shall dwell with thée 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 Christs Dominion , and the Church : and his Ascension .

THE Subject of this Psalm is Christ , calld , The King of Glory , vers . 7. And it hath two parts .

1. The first that concerns Christs 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 shews , that God is King of all the world , The first part . Christs 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 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 establish'd it upon the floods .

2. But all are not his Subjects in the same way . There are a people , 2 2 Over the Church . whom he hath call'd 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 , 't is 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 call'd 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 . 'T is 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 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. Cleanness of hands . He that hath clean hands : à cade furto , &c. Vers. 4 is free from all external wicked actions . 1 1 Clean hands For the hand is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2. Purity of heart . For external purity is not enough , except the heart , 2 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 lyes and perjuries . 3 3 A true tongue . He that hath clean hands , and a pure heart , who hath not lift up his soul unto vanity : nor sworne deceitfully . After that the Prophet had given the Character by which you may know the man , he then 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 asking 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 ruine . 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 Creatour and preserver of the whole Vniverse , Vers. 1 who art Lord of the whole earth , of whose fulness all partake , and to whom all that dwell in the world owe homage and subjection . For thou hast created the Globe of this earth upon which we tread , Vers. 2 and so immoveably 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 sustain'd 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 man-kind 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 thée .

Of these thou requirest integrity , purity , fidelity . Clean hands , a pure heart , Vers. 4 and a faithful tongue . These are the generation that séek thée , and to these thou hast promised thy blessing , thy mercy . Grant therefore , O Lord . that we may have hands clensed from all impure actions , a heart frée from all hypocrisie , and base affections : a tongue , that will never take thy Name in vain , either rashly , deceitfully , or maliciously , but that in heart , word , and déed , we may be so sincere , that we may be accompted by thée 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 séek and open to thée , I lift up my heart to thée , being destrous to approach thy presence in the right place , where thou may'st be found , and the right time , whilest 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 kéep him with me after he is entred , 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 frée passage for the King of Glory to enter ; for then 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 thée : By these we entred to offer unto thée our supplications before thée , in these houses we were want to praise thée : 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 magnifie 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 inforceth and renews his first Petition , ver. 15 , 16 , 17 , &c. with many Arguments .

5. He prayes for Gods 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 : Vnto 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 prayes . and upon this living hope he prayes .

1. For his hope , that it shame him not , as it doth , when a man hopes , 1 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 enemies triumph over me , glorying that I am deserted ; Ver. 3 and this Petition he perswades 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 prayes , 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 alwayes governed and confirmed by the Word of God , that he sink not under the Cross , but relie on Gods Promises .

1. Shew 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 quicknest ; settest the Cross before the Crown : Teach me , shew 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 prayes 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 flie 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 Gods 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 wayes of God with his people , and this course David here takes ; he saith : 1. 1 1 That he is good . Good and upright is the Lord . 1. Good ; for he receives sinners gratis . 2. Vpright ; 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 2 Favourable . The meek he will guide in judgment ; 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 3 All his wayes mercy and truth . In a word ; All the wayes 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 Gods 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 , worships 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 2 He shall dwell at ease . not molested , but quiet : His soul shall dwell at ease . 3. 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 , &c. 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 4 Gods Covenant applied to him . and he will shew 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 self-same 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 pray'd for himself , He prayes 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 thée , 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 thée , and will look up . O Lord , I am not ignorant , how uncapable I have made my self of thy favour by my transgressions multiplied against thée ; but , O Lord , Ver. 6 declare thy self mindful of thy pity and mercy which thou hast shewed 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 over-many , Ver. 11 into which the boyling of concupiscence , inconsideration , and my youthful heat and imprudence , hath cast me head-long ; but , O good God , I beséech thée , 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 shewed , in admitting sinners to Repentance ; and thy Vprightness 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 thée my Direction ; Shew me thy wayes . 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 Iudgment , 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 kéep thy Covenant and Testimonies , let therefore that great secret of Mans Redemption , by the blood of thy dear Son , be made known to me , and the mercies of thy Covenant assur'd to my soul , by which alone my heart shall dwell at ease , and my Conscience be quieted from the guilt of sinne , 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 thée ; 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 néeds 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 féel 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 méerly out of malice and envy , serving and gratifying their own lusts , not any way intending thy Glory .

O keep then my soul , which they séek 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 thée , be frustrated of their expectation ; but frustrate their counsels , and let them be ashamed of their undertakings , who without any just cause given them , Ver. 21 do plot the ruine of thy people , who endeavour to serve thée 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 my self alone : O Lord , deliver them for thy Names sake , and for thy Sons sake , out of all their afflictions and pressures . Amen .

PSAL. XXVI . Davids 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 begins 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 2 Integrity .

2. His integrity ; for I have walked in my integrity ; Ver. 1 of which he assigns the cause ; for thy loving-kindness 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 1 By his carriage to man . and intimacy with wicked men ; nay , he did abominate and hate their wayes .

I have not sate ; 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 2 To God . I will wash my hands in innocency , and so will compass thine Altar , O Lord ; Ver. 6 i. e. 1 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 voyce 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 Cods house , Ver. 8 and the Service done in it : O Lord , I have loved the habitation of thy House , 2 2 To his house . The third part . Therefore he prayes . 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 blood-thirsty ; 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 corde . 3. Caetus Malignorum , Malignants , doing all for their own ends . 4. Impious , Turbones , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 5. Peccatores , sinners , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Workers of iniquity . 6. Blood-thirsty 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 shewes 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 publickly .

The Prayer collected out of the twenty sixth Psalm .

MANY , O Lord , very many are those temptations to allurements , which the World , the Divel 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 , séeking to take away my life , as they have already taken my inheritance : But Lord , I commit my cause to thée , by whose power I have hitherto persisted in my uprightness .

Judge , Ver. 1 and discern my Cause , O Lord : They impute folly , errour , 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 allured 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 féet 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 sate 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 thée ; but I will come and fall low before thy Foot-stool , 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 Quire 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 blood-thirsty enemies .

Since then , O Lord , I have alwayes detested and declined the counsels and confederacies of evil-doers ; since I have béen 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 séen 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 béen 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 shews , 1. How free he is in danger from fear , and the causes ver. 1 , 2 , 3. 2. He expresses his love to Gods House and Religion , ver. 4 , 5 , 6. 3. He prayes , ver. 7 , &c. 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 disheartned , 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 Gods 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 hide 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 Gods 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 dayes 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 enquire 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 hide me in his pavilion , in the secret of his Tabernacle shall he hide 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 prayes . 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 1 The ground of his prayer , obedience . The ground of his prayer , his obedience to Gods Command : Thou hast said , seek ye my face ; Thy face Lord will I seek . 3. Ver. 8 The matter of his prayer in general : Hide 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 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 , then 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 ruine . Ver. 11 1. Who are , They are perjured men ; false witnesses are rise up against me . 2. Ver. 12 They are mischievously bent ; They breath out cruelty . 5. 1 1 Perjured men . And their cruelty and falshood is so great , that I had fainted , were it not for my hope in thee : 2 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 perswades others to it . that all others would take out his example , and in their greatest extremities be couragious , 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 perswaded 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 hide 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 béen 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 voyce , 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 alwayes thought upon thée , and béen 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 séek it , till I shall sée thée face to face : And since from my heart I séek it , O do not turn , and hide 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 béen thy custom ; for when I have béen destitu●e , Thou hast been my help ; when I have béen exposed , Thou hast taken me up : Forsake me not then now , O God of my salvation ; be my Helper , who without thée 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 errour in thy way , and transgression of thy Law , being forsaken of thée , 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 breath 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 Iesus 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 prayes for Audience , ver. 2. The first part . He prayes for Audience . Hear me : And his prayer is so described , that it sets forth most of the conditions requisite in one that prayes .

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 voyce of my supplication . 5. His outward gesture : I life up my hands . Ver. 2 6. According to Gods order : Towards thy holy Temple . His Argument to perswade Audience .

The Argument he useth to perswade 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 prayes for , is , that he might not partake with hypocrites .

2. Then he expresses what he prayes for , which is , that either :

First , He might not be corrupted by the fair perswasions 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 prayes 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 voyce 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 annuntiation of his Gratitude : Therefore my heart greatly rejoyceth , 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 tougue 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 Gods care and tuition . in which he commends the whole Church to Gods 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 Shepheard 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 thée , 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 voyce 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 perswasions 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 decréed , 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 : Shew 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 ruine , 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 rejoyceth , my mouth I will open to his honour , my song shall be of him all the day long , and with a chearful 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 Iesus Christ our Lord .

Another out of the same Psalm .

O Heavenly Father , we humbly beséech thy goodness , when we cry unto thée , 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 thée ; that our wayes have béen 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 insinite 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 , seven-fold into their bosome , but to us thy people be propitious .

Be unto us , O Lord , strength , and a buckler ; save us in our dangers , féed 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 Iesus Christ our Lord . Amen .

PSAL. XXIX . An Exhortation to praise God .

THERE be two parts of this Psalm .

1. The Exhortation it self , ver. 1 , 2. 2. The Reasons to perswade , 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 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 withold 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 perswade 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 perswaded to give the Lord this honour due unto him , he proposeth two Reasons to be considered . 1. 1 1 His power shewn . 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 Murmures in the Aire , will confess with David , it is Vox Jehovae , Vox Jehovae , here seven times repeated ; and this voyce hath affrighted the proudest , the mightiest Tyrants . 2. From the place whence this voyce is given , the watery Clouds : The voyce 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 terrour ; Humanas motura tonitrua mentes : The voyce of the Lord is powerful , Ver. 4 the voyce 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 voyce of the Lord breaks the Cedars , &c. 2. Ver. 5 Upon the firmest Mountains , even Lebanus and Sirion ; for sometimes the Thunder is accompanied with an Earth-quake , and the Mountains dance , Ver. 6 and skip as a Calf . 3. Upon the Aire , 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 voyce 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 voyce of the Lord shaketh the Wilderness , &c. The voyce of the Lord maketh the Hindes 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 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 voyce , 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 voyce , 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 Foot-stool , to adore , worship , and praise thée , so admirable and illustrious is thy dignity and glory , which is apparent in all thy Creatures . Thy voyce , O Lord , is heard in the Clouds above , whence thou roarest to us in Thunder , and whence being resolv'd into Rain , thou sendest many and mighty waters . In this murmur of the Aire , thy voyce is heard with so much power and Majesty , that the greatest Atheists have trembled at it , and hid themselves ; thy voyce hath béen so terrible to their ears , thy presence in that voyce so full of horrour to their guilty consciences : This thy voyce is of so great strength , that it breaks the Cedars , and splits to pieces the strongest Daks : Those mighty Trées have béen torn by the voyce of thy Thunder , and rent asunder by thy hot Thunder-bolts : The earth was also moved , and shook withall ; and the rocky mountains , and strong hills of Lebanon did tremble and quiver , and leap too and fro at thy voyce . At thy voyce 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 voyce 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 Trées , 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 decréed . 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 voyce , 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 béen thy mercy unto us , that by the voyce 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 terrour into our hearts , that we despise not so great Redemption , and let it raise in our eyes a showre of penitent tears , that our sins should crucifie the Son of God .

O let this thy voyce 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 thée ; make it of that strength , that they be never able to resist it ; and of that efficacy , that hey be willing to yield to it : As for those tall and proud Cedars , which obstinately and maliciously refuse to give thée the Honour due to thy Name , break them in pieces , and let them féel thy hand .

But for those who are moved by this thy voyce , 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 méet in thy Temple , and alwayes praise thée in the beauty of holiness : Bless them with peace of conscience while they are in this vally 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 extoll 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 rejoyce over me ; but turned their mirth to sadness . 3. Thou hast healed me , in body and mind . 4. Brought my soul from the Grave , &c. 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 cryed 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 perswade them , he gives the instance in himself ; in which he declares , Lest they have experience of Gods 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 Gods anger , as he had : Next , he shewes how he behaved himself to avert Gods wrath , How he averted Gods 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 Physitian , so did I ; this was the fruit of my chastisement ; I cryed 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 shewes 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 sack-cloth , 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 thée , beséeching thée to dwell with me ; for then 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 béen a bountiful God unto me , and bestowed upon me many blessings , which thou hast denied to many of thy better servants , but I have béen an ungrateful wretch , and in my prosperity forgot thée my God ; I forgot mine own condition , and was so secure of thy favour , that I began to be proud , and puff'd 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 kéep me safe ; for thou didst only hide thy face from me , and I was troubled : Troubled in my body , troubled in my house , troubled in my estate ; I saw my self 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 ? 'T is for thine honour then to prorogue my life , and for thine honour sake I entreat , that thou respite me , that thy servants may sée 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 cryed , 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 rejoyce over me : Thou hast turned for me my heaviness into joy ; Thou hast put off my sack-cloth with which I am cloathed , 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 extoll thy Name , and give thee thanks for ever .

And all you , who are his Saints , joyn your voyces 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 alway 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 ●lwayes send forth thy honour through the Name of Iesus Christ our Lord . Amen .

PSAL. XXXI . For one in anxiety of spirit .

THIS Psalm is composed , and mixt of diverse affections ; for David sometimes prayes , 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 prayes 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 prayes again , upon the strength of Gods goodness , from ver. 15. to 18. 5. He admires and exults , and proclaims Gods goodness , from ver. 19. to 22. 6. Lastly , He exhorts others to love God , and be couragious , ver. 23 , 24.

In the six first verses , He prayes . The first part . he prayes to God , and shews 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 : Lead 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 perswade 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 Gods 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● , &c.

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 sayes 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 trvst in thee : So he begins , 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 consider'd 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 , &c. 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 prayes again . 2. The third part . He prayes again . And complains of what he suffer'd within , and without .

1. He prayes . Have mercy upon me , O Lord . Vers. 9 2. Then he complains , Complains . and in his complaint shews 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 slaunder 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 prayes yet againn .

1. A Deprecation , for he prayes that he come not into their power . 1 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 mercies sake : Let me not be asham'd , for I have call'd upon thee , 2 2 Supplicate● 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 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 Gods goodness to his people . as it were a little carried beyond himself by a divine rapture or extasie , 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 hide 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 shew'd me his marvellous kindness , &c. 2. For which he blesseth God . And corrects his errour 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 errour . Nevertheless , thou heardst the voice of my supplication , when I cryed 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 1 Love God . 2. That he plentifully rewardeth the proud doer : That was his Mercy , this his Justice .

2. 2 2 That they be couragious . That they be of good courage . For then he shall strengthen your heart , all ye that hope in the Lord . They despair not , but keep their heart fix'd 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 dryed 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 thée 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 déeply 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 accompt 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 meer 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 redeem'd 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 mans understanding to conceive , and the eye of humane reason sées it not , which judgeth of all things by the present success : This thou hast reserv'd in secret for those which serve thée 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 thée , their tongues are sharp and contentious , and in their malice they invent many lyes and scandals against them , but thou O Lord , wilt hide 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 my self forsaken , said rashly in my hast , 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 setled my staggering soul . Notwithstanding my imperfections , thou heardst the voice of my Supplications , when I cryed 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 thée 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 lyes 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 shewed 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 , murmure not against his providence , but when ye sée 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 thée , give them constancy and perseverance in thy love , fear , and Truth , and let their hope in thée be well rooted and confirmed through the Son of thy love , Iesus 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 , hypocrisie , 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 hide 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 hid 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 hid 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 , horrours , troubles of soul , &c. My bones waxed old through my roaring all the day long . For day and night thy hand was heavy upon me , my moysture is turn'd into the drought of Summer . 3. But when he confessed it , And then he shews 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 resolv'd to open and display it before his God . 1. Vers. 5 I acknowledg'd 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 1 He obtained remission .

1. The first upon himself . He recover'd his happiness , cons●●ing in Remission : And thou forgavest the iniquity of my sin . 2. 2 2 By his example others seek for grace . The second upon the whole Church , upon every good man , that took out and follow'd 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 3 And are secure in extremities . in an inundation of calamities , the troubles shall not come nigh him , that depends upon Gods goodness and mercy , and is reconcil'd unto him by repentance . And he shews 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 alwayes 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 . Constrain'd 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 perswades 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 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 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 béen through my whole life a rebellious wretch , and with a high hand sinn'd against Heaven , and against thée , neither am I worthy to be call'd thy Son ; I have serv'd thée 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 open'd 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 dryed : Night and day thy hand is so heavy upon me , that my moysture 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 féet , and confess my errour . I do therefore now acknowledge my sin unto thee , and my iniquity do I not hide . 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 head-strong 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 procéed 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 thée , be compassed and defended by thy mercy . And let all those , who labour to serve thée with an upright and in an honest heart , though in great imperfection and weakness , rejoice in thée , and shout for joy , knowing that they serve a good Lord , who will remit their sin , hide their transgressions , and not impute their iniquiies . 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 perswade to it , from vers. 3. to 20.

3. The Confidence of Gods 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 perswades upon divers good grounds . 1. The first in general , fetcht 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 1 From Gods goodness , &c. 4. The earth is full of the goodness of the Lord . Vers. 5 2. 2 2 From his power . His second Argument is fetcht from Gods 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 3 His providence . His third Argument is fetcht from Gods providence in governing the world , which may easily be discerned by those who will diligently consider his wayes and proceedings both to other people , and to his Church . 1. 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 , 't is not possible to infringe it . 2 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 accompts his people blessed . He amplifies Gods providence ; and illustrates it , whom he hath chosen for his inheritance .

After which he returns to his discourse of Gods 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 Hoast : 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 , &c. without God are useless .

2. Hitherto he hath given a proof of Gods providence toward all men ; 2 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 begins with an Ecce .

Behold the eye of the Lord , his tender'st 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 Gods people The third part .

The three last verses contain the Acclamation of Gods 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 dependance on God , 1 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 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 3 Commend themselves to Gods 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 thée to be a bountiful God , Vers. 4 and a most Merciful Father .

Thy Word , O Lord , thy Decrée , 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 confirm'd , and all the hoast of them , that multitude of starres so orderly and beautifully disposed by the breath , the word , the Fiat of thy mouth . Thou hast gather'd 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 spake 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 renew'd 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 fulfill'd , and stand fast for ever , and the thoughts of his heart to all generations . Since then 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 , alwayes 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 séest 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 thée . Because there is no other can save besides thy self . For there is no King that can be saved by the multitude of an hoast , neither is a mighty man deliver'd 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 considence , our hope is in thée alone , on thée we relie , to thée we trust , from thée we look for help . Let thy eye , therefore , O Lord , be upon us that fear thee , who relie not upon any merits and creatures , but on thy méer 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 Sons 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 observ'd 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 dayes . 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 magnifie 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 deliver'd 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 lightned , and their faces were not ashamed . Vers. 6

But it seems this did not satisfie neither . For they rejoin , And by his Angel deliver them . This poor man cryed , 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 Maxime , 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 perswades 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 Gods goodness : 1 1 To relie 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 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 lyons lack , &c. But they that seek the Lord , shall not .

These promises , and this blessing , belongs to none but such as fear God . Vers. 10 That then 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 Auditours to be attentive , 3 3 This fear he teacheth . Come you Children , hearken 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 dayes , Vers. 11 shall satisfie 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 4 And shews 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 depart from evil . 3. Let him be charitable , ready to do good works : Do good . Vers. 14 4. Let him be a Peace-maker : 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 obloquies , scorn , injuries ? &c. and do not the wicked flourish in wealth , power , and authority ? &c. 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 patient , constant , able , cheerful in all , Superiour 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 shew'd 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 Redeem'd 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 thée , thou hast heard me , and deliver'd me from those fears with which I was surprised . For behold I a poor afflicted wretch forsaken by all , contemn'd 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 shew'd to me , raise the hearts of thy afflicted people ; let all those who are of a méek and patient spirit under the cross , heat thereof , and be glad . Let them magnifie the Lord with me , and let us exalt his name together , being fully perswaded , that that God who sent his Angel and deliver'd 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 thée ; 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 thée . Though those bruitish men , who prey and tear like Lions , may want and suffer hunger , yet let not those , who séek 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 alwayes in thy favour , and under thy care , good God instruct-us ever in thy fear . Keep , O Lord , our tongue from evil , and our lips from speaking guile . Teach us to depart 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 , sée many dayes , 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 thée 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 , frée 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 thée , and rest with thée 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 Redéemer Iesus Christ my Lord . Amen .

PSAL. XXXV . Is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

THE parts of it are ,

1. A prayer for defence against his enemies . In which he prayes , 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 prayes 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 , Prayes 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 2 He imprecates against his enemies .

Secondly , He falls to an Imprecation against his enemies .

1. Let them be confounded and put to shame , &c. vers. 4. 2. Let them be as chaff before the wind , &c. vers. 5. Vers. 4 3. Let their way be dark and slippery , &c. 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 3 The reasons of both . Without cause they have hid a net , &c. vers. 7. Vers. 7 2. Vers. 9 From his gratitude , that being deliver'd he would be thankful : And my soul shall be joyful in the Lord , &c. 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 stayes long . And he layes to their charge , 1. Perfidiousness and extream 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 pray'd for them : But they were cruel to him . 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In my adversity they rejoiced , &c. 4. Mocking , jesting , jeering : The abjects gather'd themselves against me , they rent me , and ceased not , with hypocritical mockers in feasts , they gnashed upon me with their teeth . 5. And then prayes 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 patient : Lord , how long wilt thou look on ? resoue 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 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 2 And praying God to protect him . and thus make again my prayer .

1. Keep not still silence . Neglect not alwayes my cause , or grant them impunity . 2. Stir up thy self , 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 alway . 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 pray'd for , Let them be ashamed , 3 3 And bring them to shame . and brought to confusion , that rejoice at my hurt , let them be cloathed with shame and dishonour , that magnifie themselves against me .

The conclusion is drawn from the consequent of Davids prayer , The third part . He moves the Church to give thanks . if heard , then 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 séest with how many enemies I am beset , and how maliciously they are bent against me , they set their snares , and hide their nets as in a déep pit , that I may unawares fall into the mischief that they imagined . And that their injustice and ingratitude may the sooner move thée to have pity on me : Behold , they have suborn'd 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 my self , 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 swéet 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 gather'd themselves together for my ruine ; yea , the very abjects gathered themselves together , who did dayly 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 ? Vp , 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 alwayes present with me , and shewed me thy favour , withdraw not now thy help , and be not farre from me . Thou , who to my prevalent enemies , hast seemed to sleep , now rouse up thy self , awake , and shew , that my judgement and cause is dear unto thee , O Lord my God , to whom I have alwayes committed my self , 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 , 'T is 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 ruine , 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 hid 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 cloathed with shame and dishonour , that magnifie themselves against me .

So shall my soul be joyful in thee , O Lord , it shall rejoyce 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 thée , in goodness , power , mercy and justice ? Who I say , is like unto thée , 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 Gods mercy , from ver. 1. to ver. 10. 3. He prayeth for the continuance of Gods 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 judgment 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 Davids 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 1 He calls evil good . His 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , love to himself is so great , that a great sin in his sight is no sin ; vice is vertue ; falshood , truth . 2. 2 2 He continues in it . The second , that in this he continues , and will not be perswaded out of it , untill his iniquity be found to be hateful ; till God by some heavy judgment , hath past his sentence , and dislike against it . 3. Ver. 3 The third is , his hypocrisie , aliud corde , aliud ore ; The words of his mouth are iniquity and deceit : 2 2 He is an hypocrite . He gives goodly words , but hath war in his heart . 4. 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 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 Gods 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 Gods mercy and goodness , Gods patience and mercy . from which this his long-suffering doth proceed : And two streins 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 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 , immoveable . 4. Thy judgments 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 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 ; 't is 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 1 Trust . 2. The effects of it , 2 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 Fountaine 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 prayes , that this effect may light ,

1. He prayes 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 1 On Gods people . 2. He prayes 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 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 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 it self 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 judgments , by which thou dispensest all things in the Earth , a great deep , Ver. 6 which no man can search , an abysse which no humane understanding can find out : Man and Beast have their being , life , motion from thée ; 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 loving-kindness toward them thou lovest , and them that love thée ? 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 indéed , and perpetual : Thou art the spring of light , and when we come to enjoy that light , all darkness being dispelled , we shall sée light indéed .

Till we come thither , we pass through a vally of darkness , and live a life that may rather be called a death , 't is 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 , satisfie 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 , then they fasten it upon the worst , in their Bed they devise mischief ; and so hardned 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 loving-kindness and righteousness sake , we beséech thée , 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 Iesus Christ . Amen .

PSAL. XXXVII . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

THE intent of this Psalm is , that good men be not over-much 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 patient , and put his confidence in God , when he sees the wicked prosper and flourish . The first part . That we fret not at wicked mens prosperity . 2. He gives many Reasons to perswade unto it .

1. He begins with an Interdict , and then descends to give forth some Commands .

1. His Interdict is , Fret not thy self 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 wither 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 , &c. 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 , &c. 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 thy self .

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 . Gods 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 seeth that his day , dies ultionis , is coming . Reply ; yea , they kill them .

Yea , But the wicked have drawn out their Sword , and have bent their Bowe ( which is beyond plotting and derision ) to cast down the poor and needy , Resp. They kill'd 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 Bowe shall be broken . Object . 2

The other Tentation , is beggery 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 Gods 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 dayes , 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 dayes 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 2 Out of his little he hath to give . and passeth away .

4. And yet another blessing there is upon the good mans 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 payes not . is a borrower , and hath this ill quality , that he payeth not again ; the righteous sheweth 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 lendeth , The third Reason . God upholds him . and his seed is blessed .

Another Argument of Gods 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 erre , 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 1 He repeats his Rule , to flie 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 begins 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 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 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 Gods Justice , and denies not his Providence . 2. Whose mouth talks of judgment ; 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 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 Transgressors shall be destroyed together , the end of the wicked shall be cut off .

Of which , The cause of both , Gods doing . if you shall enquire the cause , it is easie 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 remembred : 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 Psalm .

O Almighty Lord , since the weakness of thy best children hath béen such , that they have béen 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 béen 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 , séeking an occasion and opportunity to destroy him ; for they are ready with a drawn Sword in their hand , and a bended Bowe 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 procéedings of thy Providence , but with an equal and patient mind , let us resign our selves to thy will , and be content , thou do what séems 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 flie 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 wither , as the gréen herb ; let his Sword , that he hath drawn against the innocent , enter into his own heart ; let the Bowe , which he hath bent to wound the guiltless , break in his hand , and wound himself ; because he is the enemy of thy people , he is an enemy to thée , 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 patient soul delight in thée , and chearfully 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 tranquility 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 wayes ; make them content with it , enjoy it swéetly and securely , and let it alwayes be sufficient to supply their necessities ; and so bless Lord their substance , that in the dayes 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 shew mercy , and give and lend , that their seed may be blessed : Teach their mouth to speak wisdom , and their tongue to talk of judgment ; let the Law of thee their God , be in their heart , that their steps and goings may not slide ; forsake not , O Lord , thy Saints , love judgment , 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 thée , and to commit our wayes unto thée , 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 dye the death of the righteous , and let my latter end be like his ; when the Transgressours 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 . VVhich is the third of the Penitentials ; in which he doth implore Gods 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 , Gods anger , his friends , and his enemies , through the whole Psalm ; all which he useth , as Arguments to move God to pity him , and shew him mercy .

In the first verse , The first part . He deprecates Gods anger . that the fears of his heart proceeding from the sense of Gods 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 wayes .

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 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 out-cry : 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 prayes 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 2 From without . thus he suffer'd in body and in mind . But what , had he now a●●●omfort from without ? Not any .

1. None from his friends . 1 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 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 shew his behaviour in these grievous sufferings both from within and without . He murmur'd not at them , but was silent and patient , 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 1 Patient he was . Thus I was as a man that heareth not , and in whose mouth are no reproofs . He seem'd 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 Gods 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 patient , being assured , that being heard , Gods 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 accompting me a patient fool : When my foot slippeth , they magnifie themselves against me . 3. That in the greatness of his grief he was thus patient , 2 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 deserv'd also : 't is 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 patient .

Only , O Lord , I hope this shall not be imputed to my impatience , 3 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 beggs three things . He concludes with a Petition ; for , 1. Gods presence . Forsake me not , O Lord ; O my God , be not farre from me . 2. Ayd and help . 1 1 Gods favour . 3. And then that it be speedily afforded : Make haste to help me , O Lord my salvation . 2 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 inferiour 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 hid them , being committed ; I skinned them , not search't , 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 fill'd with a loathsom 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 féeble , 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 shew 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 séek 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 thée ; nevertheless before thée 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 thée I have offended , and to thée I will declare my iniquity , and be sorry for my sin .

I beséech thée 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 séem 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 alwayes say , Lord hear me , lest otherwise my enemies should rejoyce over me ; for when my foot at any time slippeth , they proudly insult , and magnifie 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 patient and silent . I was as as a deaf man , that heard not ; and as a dumb man , &c. 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 . Davids 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 wayes 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 boyled within him ; sain 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 spake 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 spake with my tongue .

Secondly , But better it had been , he had been silent still , since in a querulous manner he begins to expostulate with God ; Lord , let me know mine end , and the measure of my dayes , what it is : As if he had said , Ver. 4 Better it were my dayes 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 mans 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 1 Frail. 2. It is very short , it may be measured out by a hand-breadth , 2 2 Short . which is no long measure , nor a yard that is made of it : Behold , thou hast made my dayes as a hand-breadth . Ver. 5 3. Nay , which is yet of less reckoning : 'T is as nothing before thee , a nihil . 3 3 A Nihil . 4. 'T is full of vanity : Verily , every man at his best state , in his strength , 4 4 Vain . riches , power , is altogether vanity ; his labours promise much , satisfie little . 5. 'T is unstable and uncertain ; as a shadow , the image of a shadow ; 5 5 Uncertain . Surely every man walketh in a vain shadow . Ver. 6 6. 'T is full of trouble and disquiet ; Surely they are disquieted in vain . 6 6 Troublesome 7. His labours are for he knows not whom : He heapeth up riches , 7 7 Laborious . and knows not who shall gather them .

Thus David querulously expostulates , but presently recollecting himself , 2 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 3 And shewes God to be his stay . what wait I for ? my hope is in thee . Let others toyle 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 perswaded 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 prayes . Then upon this confidence he falls to prayer .

1. For remission of sin : Deliver me from all my transgressions . 2. 1 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 2 For defence . I opened not my mouth ; hereafter I will humble my self under thy hand , 3 3 Pardon for his impatience . and be silent ; for thou hast done it , my affliction is from thee . 4. 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 alwayes strugling 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 prayes again for mitigation of these ; and his prayer ariseth by a gradation .

1. He prayes for Audience : Hear my prayer , O Lord . 2. He inforceth 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 wayes of thy Providence , was resolved to lay my hand upon my mouth , and acquiesce in thy will and wisdom : Even so Lord it pleased thée , 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 my self , Ver. 1 I will take heed to my wayes , 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 thée my God , nothing unworthy my self .

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 spake thus unadvisedly and immodestly with my tongue ; being tyred and wearied out of my life , I desired to dye .

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 dayes , 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 easie as a hand-breadth ; 't is a moment , 't is as nothing in comparison of thée and eternity , and wilt thou not then suffer me to swallow my spettle ? 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 satisfie , 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 , néeds 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 Thieves 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 my self , and retired my heart from all things below , and fixed upon thée : 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 procéeding I will not open my mouth , because I know that thou , who wilt , 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 beséech thée make an end of beating me , and remove thy stroak , that sense of thy wrath , those terrours 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 poure out before thée .

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 séek is above , my way thither through this vally 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 stroaks , 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 séen 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 thée in this my pilgrimage ; it is not long , but I must depart from hence , and not be séen 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 cloathed and beautified by the merits of thy only Son , my Lord and only Saviour , Iesus Christ . Amen .

PSAL. XL. VVhich 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 vertues , 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 begins 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 shews 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 goings , 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 shews 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 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 3 Admires Gods 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 numbred .

2. And so having in words acknowledged his thankfulness , 4 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 Gods 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 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 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 chearfully , and with complacency : 1 1 Chearful . I delight to do thy Will , O my God . 2. That he did it heartily : Thy Law is within my heart . 2 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 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 loving-kindness 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 Gods 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 . Gods 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 Gods 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 Gods 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 loving-kindness 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 prayes 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 3 He prayes 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 aflicted people , he boasts not , I am a just man , a King , a Prophet : But I am poor and needy . 2. Shews 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 shewed , from me , and let thy loving-kindness and truth , in performing thy promises , alwayes preserve me .

For troubles , more than I can number , are come about me ; and my iniquities , which in my prosperity séemed 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 thée ; they are multiplied , and excéed 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 déep Pit , or in some miry and thick Clay ; and being delivered , set me upon a Rock and safe place , and settle and confirm my goings , 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 beséech thée therefore instruct me in thy Truth , and kéep me from putting any confidence in such lyes , and alwayes 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 , then would I give them thée ; 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 thée ; 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 cloath 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 : 'T is 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 dye : But in this thou hast commended thy love to us , in that while we were yet sinners , Christ dyed 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 thée 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 Embassadour : 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 fréely 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 .

Frée me , O Lord , from their hands , That those who with an honest heart seek thee , may see it , and rejoyce , and be glad in thee , and those who love thy salvation , expecting defence and deliverance from thée 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 shews 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 prayes for mercy , ver. 11. shews his hope and confidence in God , ver. 11 , 12. and blesseth him , ver. 13. which is the third part .

1. He begins 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 , &c. 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 dayes . 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 Gods 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 dye , and his name perish ? 2 2 Cruelty . They would have no memory left behind of me . 3. 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 it self , fraudulently searcheth my counsels ; for presently being gone abroad , he openeth and tells all to my hurt . 4. 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 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 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 prayes , The third part . He prayes 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 Traytors , That I may requite them . 2. Ver. 10 By this he should have experience of Gods favour , By this I know thou favourest me , &c. 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 shewedst compassion toward the compassionate , and hast promised mercy to those who are merciful , so stir my bowels within me , that I may rejoyce with thy servants that rejoyce , 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 chearfully afford him that help and comfort , which I would expect and desire ; my self , if it should please thée 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 my self alone , but for them also : O Lord , deliver them in this time of trouble , preserve them , and kéep them , that they fall not into evil , nor faint not under their pressures : Ver. 2 Prolong their dayes , that they may sée 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 enmies 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 thée : 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 séems good to thée , make him whole again , however soften under him his Bed , ease his pain , and let him rest swéetly 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 thée ; 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 lengthning of our dayes 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 indéed 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 falshood 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 kick't at me .

And I among others , oppressed with these evils , do here prostrate my soul before thée , 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 Jewes divide them ; and so also Junius and Tremellius , Moller . and Bellarmine .

PSAL. XLII . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

DAVID , whether by Saul or Absolon , Arg. forced from the Assembly of Gods people , complains ; and as men overwhelmed with troubles , are also oppressed with grief , so is he ; and as they surprized 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 easie 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 Gods house , ver. 1 , 2 , 4 , 6. 2. His complaints , and expressions of grief for his absence , for his affliction , and his enemies 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 Gods promises , ver. 5 , 8 , 11.

More particularly , Davids zeal to Gods House and Worship .

1. He begins 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 Gods 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 shewes 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 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 2 His banishment from Gods presence . Now that which added to his grief , was that which gave occasion to this Sarcasm , his Banishment from Gods 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 3 The remembrance of his former happiness . When I remember these things , my absence , their insultation , I poure o●t my heart by my self ; 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 voyce of joy and praise , with a multitude that kept Holy-day , 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 Gods 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 combate 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 Davids combate 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 ; 't was 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 loving-kindness in the day-time : Ver. 8 A day of deliverance there will be , when there shall be a Mandat 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 , couragious , 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 enemies 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 combate ) by a full assurance , faith , confidence of Gods 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 Gods 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 Epitom 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 . Davids 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 , inhumane 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 Gods favour . that he may be restored to Gods favour , and reduced from banishment to his Countrey , 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 courtesie 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 Musick , 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 profaness , it hath séemed 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 publick 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 méet 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 fréely appear in thy presence .

The insultations of our enemies are many and bitter , they judge us quite rejected , and cast off by thée ; 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 poure 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 voyce of joy and praise , with a multitude that kept Holy-day : 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 , 't is a trouble that I must remember thée 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 déep 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 loving-kindness in the day-time , 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 Redéemer , 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 errours , and false opinions ; dispel these thick Foggs 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 , verifie these , O Lord , in us , and to us , and let these alwayes 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 then 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 thée , but expect deliverance from thy hand , for which we will return thée thanks in the great Congregation , through Iesus 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 perswade his Petitions . 1. A Petition , from ver. 24. to the end . 2. The Arguments by which the Petition is quickned , from ver. 1. to 24.

First , He begins with the Arguments ; of which ,

1. The first part . The first is drawn from Gods goodness , of which he gives in particular ; viz. his Benefits and Miracles done for their Fathers ; 1 1 Arg. From Gods 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 dayes , 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 meer 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 streins are : 1. An open confession , Thou art my King , O God . 2. A Petition , Send help unto Jacob , ver. 4. 3. A confident perswasion of future victory ; but still with Gods 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 Bowe , 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 Gods 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 Countrey , 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 by-word 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 publick , their words and gestures are not concealed , they speak out what they please ; Asham'd I am for the voyce 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 Gods 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 falsly in thy Covenant ; we have not bogled and jugled 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 , &c. 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 then 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 begins , 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 shew 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 mercies 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 Jewes , and planted us Gentiles in their room : Thou hast called us by thy Gospel , redéemed 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 , spoile us , our habitations , our goods , and thy Temples at their pleasure ; deslined we are , like simple and harmless shéep , to be slaughtered and devoured by these gréedy woldes , scattered and dispersed whether they please , and forced out of our Countrey , to dwell among another people : As slaves , they have made merchandize 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 méet with what doth amaze and confound us ; and for shame , in every place we come , we hide and cover our faces ; for our enemies lift up their voyces 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 't is 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 patient under the Cross ; Yet we have not forgotten thee , thy Worship , thy Service , nor dealt falsly 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 strait 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 thée , 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 thée : Thou art our King , O God , command deliverance for Jacob : Give us power by thée , to push down our enemies , and through thy Name , to tread them down that rise up against us : We will not trust in our Bowe , 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 thée perpetual and eternal thanks , celebrate and extoll 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 Authour 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 Battels and Conquests : Thy right hand shall teach thee terrible things ; thine arrows are sharp in the heart of the Kings 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 Scepter of thy Kingdom is a right Scepter ; Thou lovest righteousness , and hatest iniquity . 9. For the fulness of his gifts and graces , superlatively beyond all others : Therefore God , thy God , hath anointed thee with the oyle of gladness above thy Fellows . 10. For his splendour both in his garments and buildings : All thy garments smell of Myrrhe , 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 praise-worthy in any Prince , that may not be found in this King .

2. From the Bridegroom he descends to commend the Bride , which is the Catholick Church , whom he sets forth : 1. By her Attendance : 1. No mean persons , but Kings 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 her self in the height of her honour , giving her this good counsel .

1. Ver. 10 O daughter of the most High , audi , hearken , 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 fathers house , leave all for Christ ; thy old wayes , Ver. 11 thy old opinions ; deny thy self . 5. The consequence , Gods favour and good will . Reasons to perswade 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 intreat 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 vertues and endowments : The Kings 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 cloathing ; 't is of wrought gold . 3. For her Rites and Ceremonies : They are as Needle-work , 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 Kings 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 Churches gratitude . good children , and great ; for the Fathers , the Patriarchs , 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 remembred 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 alwayes acceptable in thy sight , O Lord , my strength and my Redéemer ; Ver. 1 grant that my heart may endite 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 fréed and purified by the Holy Ghost from the stain and spots of our original corruption ; and when thou wast pleased to manifest thy self to the World , thy lips were full of grace , thy words drop'● as the honey-comb , never man spake like thée , 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 thée , and we miserable sinners to be reconciled to God ; for which , God hath blessed thee for ever , and given thée all power in Heaven and Earth ; for which we bless thée 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 thée ; 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 easie for thée to do , because the right hand of thy power , and Divine Omnipotence , shall wonderfully teach , and direct thée in this work , causing thée , 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 thée , even at thy foot-stool , yield to thy command , and be ready to do thy will , whose Throne is for ever and ever , Ver. 6 and the Scepter of whose Kingdom is a right Scepter .

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 oyle 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 oyle , that they rejoyce 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 loving-kindness , in judgment and justice , thou hast espoused to thée , stand on thy right hand cloathed 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 swéet of their vertues and graces more odoriferous in thy Nostrils , than the perfumes of Myrrhe , 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 encline thine ear , attend , and give diligent héed what the King shall teach thée , concerning the true God , and his Service . Our eyes are heavy , and we cannot sée ; our ears are deaf , and we cannot hear ; Lord , open our eyes that we may sée , 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 fathers house , and all that is most dear unto us , the bewitching lusts of our own wills , and the vanities of our former lewd conversation . Enrich 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 .

Kéep our hearts , O Lord , in thy fear , for then the Nations round about us shall séek 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 intreat 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 , vertuous works , and Christian lives , and over and above in the vestments of outward Ceremonies , which are , as it were , the needle-work , and embroydery of Holiness . By all which the Virgin-souls of the people may be brought unto thee , and accompany us to glorifie 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 Patriarchs , Prophets , and Apostles , Apostclical men ; Bishops , Pastours , and lawful Ministers of thy Word , whom thou may'st make Princes to féed 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 remembred 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 Authour of Warre and Peace , vers. 8 , 9 , 10.

1. The first part . The Churches confidence . He begins with a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Maxime , 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 relie , a very present help to deliver us in trouble .

Upon which Gods people inferre 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 ruin'd and overwhelm'd . 3. Though the waters roar and be troubled . Vers. 3 Though a multitude of people threaten and join their forces to ruine 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 shew 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 alwayes in the Church , shall make glad the hearts of Gods 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 terrour . 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 saye 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 , &c. 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 Hymne .

O Blessed Lord God , Vers. 1 upon whom we have depended ever since we were born , forsake us not now in this néedful time of trouble , but be our refuge to whom we may flie , our strength on whom we may relie , 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 surprized 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 flie 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 setling of it in the Temple by Solomon , to foretel 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 Prophesie of Christs Kingdom , and it hath two especial parts .

First , Christs ascension typified . An invitation to sing praises to Christ .

Secondly , The reasons that perswade 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 2 The reasons to perswade 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 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 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 honoring and rewarding his Church . He shall chuse 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 , Priest-hood , and all the promises made unto Jacob and the Fathers , being theirs . 4. The cause . His love only . He chose , Vers. 7 &c. 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 , Vers . 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 Iesus Christ with great Triumph into the Kingdom of heaven , we beséech thée 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 satest 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 féet by the sharp edge of thy Word . Cause those who are yet strangers and aliens from thy worship , to fall low before thée , and perswade all those who are yet afar off , to come néer , 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 then 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 agréeable to our Psalmodie .

O Lord , infinite and wonderful are thy wayes and works toward the children of men , but the work of Redemption by the blood of thy dear Son , farre excéeds 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 prest 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 alwayes protected by Gods favour .

Three parts there are of this Psalm . 1. The excellencies and priviledges of the City of God , from vers. 1. to 4. 2. A Narration of a miraculous deliverance she obtain'd , and upon it the Terrour 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 begins 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 , govern'd 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 begins 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 , Gods 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 Gods protection of his Church , 1 1 Gratitude . Vers. 8 as he promised : As we have heard , so have we seen in the City of our God : Heard we have that he will protect this City , and we see that he hath done it , and perswaded we are , that he will alwayes 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 loving-kindness , 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 Gods people .

1. That they exult and rejoice for that which God does for them . 2 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 thy self 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 thy self 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 , shew 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 dayes 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 loving-kindness , and to magnifie 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 wonderous 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 judg'd .

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 my self . I will encline my ear . 3. 'T is a Parable , 't is 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 Rhetorique . 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 dayes 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 , &c. 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 wayes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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. 'T will save no mans life . None of them , these rich men , The reasons . can redeem his brother , nor give to God a ransome for him . God will not be brib'd to save any mans life . 2. 'T will save no mans soul . For it cost more to redeem asoul , 't is 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 dye he must . For he seeth , that wise men dye , likewise the fool and the bruitish person perish . 4. And which sufficiently shews 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 remembred 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 fore-fathers . For their posterity praise , approve , and applaud their sayings , follow their way , magnifie 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 Christs foot-stool . 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 judg'd and condemn'd . And this to their great grief , read the fifth Chapter of Wisdome . 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 then the Rich of this world , 2 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 . 'T is 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 mens souls . 2. Not from the grave , for dye 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 flatter'd by others .

1. Though while he liv'd , 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 doest well to thy self ; i. e. providest for me , heapest up Riches , and gapest after Honour . Think to be Semi-deum . 1. A mortal thou art , short-liv'd 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 remembred . 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 chuse 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 farre 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 alwayes speak of wisdom , and let the meditation of my heart be of such things which may make me judge prudently , and govern my self 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 , perswading our selves , 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 our selves 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 sayings and doings , for when we do thus well unto our selves , they stand by , flatter , and praise us .

O good God , keep under , and subdue these immoderate affections , and teach us to number our dayes , 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 . Dayly experience we have before our eyes , that wise men dye , and the fool and bruitish 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 ransome or redeem any mans life ; nor at a mans own hand , nor at a mans brothers , will God receive a recompence , that he should still live for ever , and not see corruption . Make us wise , O Lord , to consider these things , and alwayes 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 ransome paid in vain .

The wicked shall be turn'd 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 dayes 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 quench'd , shall feed on them : whereas the righteous shall enjoy everlasting life . At the general resurrection those goats shall be set on the left-hand , and the other sheep honoured with the right . While they liv'd 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 honour'd 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 begins 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 , cites 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 feined , 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 't is 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 call'd 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 testifie 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 Controversie about my Worship . 4. I will testifie against thee , and convince thee for what is amiss .

A double Worship there is . 1. Ceremonial and External . 2. 1 1 About outward worship . Spiritual and Moral , and I will speak , and testifie 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 , perform'd , and offer'd 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 think'st , that by this External service howsoever performed , 2 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 reflexion upon that obedience unto my command , and a sincere , and loving , faithful , penitent heart in the offer of them , will never think my self honour'd . 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 Forrest 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 fulness 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 detain'd . But think'st 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 begins 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 glorifie 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 denyest 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 , then thou consentest with him . In the consent is the more malice ; it shews 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 mothers son . Against thy brother , not a stranger , and that not casually neither , or in anger , but studiously , thou satest 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 thy self . A Patron , an approver of wickedness as thou thy self art .

But from any such imputation , God no Abetter of wickedness . here I purge my self before the Heaven and Earth , and the whole World . For I will not suffer this thy wickedness to go unreveng'd . 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 villany that thou hast committed , and labour'd to hide . Confess at that day thou shalt , that the sentence pronounc'd 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 lyon , 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 Gods Word directs , I will shew 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 accompt of their wayes , whether good or evil , never let that strict accompt that we must make , slip out of our memory , but let the sound of that Arch-angels Trumpet sound in our eares , Arise ye dead , and come to judgement .

God , to whom the secrets of all hearts are open , is then to be the Iudge , Vers. 6 the Mighty God , even the Lord is to sit upon the Tribunal himself . Vers. 1 Our God , that hath been patient 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 sayings 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 call'd 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 gather'd round about him . When all the workers of iniquity shall call to the Hills to cover them , and the Mountains to hide 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 dye 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 thée in déeds 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 mothers 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 glorifie 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 my self 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 oyle ? All the Beasts of the Forrest 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 thée , 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 ; 't is 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 doings ; 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 glorifie 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 extream afflictions before thy eyes , and return to us , who return to thée with fasting , wéeping , and mourning ; so shall we have just occasion to offer thée praise , and glorifie thée 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 dayes 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 Davids 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 Gods mercy , and therefore he first in general prayes 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 loving-kindness . 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 , errour and wandring .

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 threatned 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 Souldier , 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 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 threatning me by Nathan , thou art a just God , and to be justified in thy sayings , and clear in the judgment of any , who with an impartial eye shall examine my offence , and thy proceeding ; for I have deserved whatsoever thou hast threatned , and given thee just cause to speak and judge as thou hast done : Vt 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 , then 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 enquire into my state , and I find , and confess upon a diligent inquisition , that I am universally corrupted even from my mothers 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 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 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 ought ; but as if a general confession were not enough , 4 4 And lastly , names his sin . at the 14th . verse , he names in particular the sin for which he asks pardon , Blood-guiltiness ; Deliver me from Blood-guiltiness , 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 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 Christs blood ; with that it was that David desired to be sprinkled , for then he knew he should be clean ; for the blood of Christ purgeth from all sin : Justified then he would be ; for it is the blood of Christ that alone justifieth .

2. 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 Gods Spirit weakned , 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 , terrour 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 wonted peace , of this he desires a restitution : Ver. 8 Make me to hear of joy and peace , and gladness .

2. 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 moysture of his body was like the drought in Summer , vide Psal. 32. ver. 3. & 4. To be restored again to Gods favour , he desires , That even the bones which thou hast broken , may rejoyce .

3. Ver. 9 A third ill effect he found upon his sin , was , that Gods face , his favour was turned from him ; 3 3 Gods anger and displeasure he that shewed 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. Hide 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 Davids 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 it self , which is : 1. A Creation : By a new Creation . Sin had brought Davids 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 wentest 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 no 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 ; Vphold , 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 Gods Law , but perversly 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 strait way to happiness : Renew , O Lord , in me a right Spirit .

2. A holy Spirit : The profane , carnal spirit , is opposed to this , 2 2 A boly spirit and to that he hearkned ; 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 Gods 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 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 , chearfully , willingly he might run the way of Gods 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 wayes to sinners ; not my wayes of sinning , but thy methods of pardoning ; viz. That to the stubborn thou wilt shew thy self froward and stubborn ; but to the penitent , such as I am , thou wilt shew 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 shew 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 Gods special assistance , But because not fit to do this , he prayes . and therefore he prayes for a capacity to do both .

1. 1 1 For remission . Deliver me from blood-guiltiness , O God , and then my tongue shall sing . 2. 2 2 For assistance . O Lord open my lips , and then my mouth shall shew 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 meer love , that it hath offended so good a Father ; I vowe 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 prayes 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 Gods 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 numbred 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 prayes for others ; for the prayers of a righteous man prevails much , and the Apostle speaks of intercession . 2. His charity ; for we are alwayes bound to remember the afflictions of Joseph , and to pray for the peace of Jerusalem . He prayes then for her .

1. Ver. 18 That God , who out of his good pleasure did choose a Church , would out of his meer good will and love preserve it : 1 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 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 ruine : Probatum est .

3. Then Religion would flourish . For the consequence of Jerusalems 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 shewed compassion to many penitent sinners since the very beginning of the World , thou never rejectedst any that sought to thée with a penstent soul ; and therefore Lord , since thou art the same , and no shadow of change in thée , I beféech thée , cloze not that door of mercy on me that hath béen 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 judgment ; let not me , O Lord , be of that number , let not my debt stand registred 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 thée ; 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 thée , wash I beséech thée , not my féet only , but my hands and my head also : Wash my féet , 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 hide and conceal the iniquity of my bosom ; Ver. 3 I séek not to cover it , as hitherto I have done ; but behold , now I know it , I acknowledge it , I confess it to thée against my self ; therefore shew 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 séem 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 thée just Reason to procéed 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 judgments .

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 béen from the womb ; for that bitter root of sin ingraffed in my nature hath gathered strength , and shot forth new branches ; my understanding is darkned , my will perverted , and my affections bent to evil , so that I am truly abominable in thy sight , and ashamed of my self , especially being conscious to those foul and enormous actual sins that grow from this polluted féed .

Behold , Thou lovest Truth in the inward affections ; but wo 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 shéep , in the wayes 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 Iesus Christ my Lord , he hath shed his blood for me , he alone is my Iesus : Purge me then O Lord , not with hyssop , but with his blood ; nor Sope , nor Niter , nor Fullers Sope 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 voyce of a disquiet conscience , which pursues , accuseth , and terrifies me ; O Lord , let me hear the voyce 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 séem to be broken through my disconsolate condition , shall again recover their wonted strength , and my flesh upon me shall rejoyce .

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 ? Hide , O hide 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 Sun-beams , passing through some thick cloud , be refracted and mitigated ,

O Lord , by my sin I have grieved thy holy Spirit , and forced thée , who art properly my heart , and life of my heart , to forsake me ; come again , Lord , and restore life unto me ; without thée , I am dead in trespasses and sins ; I have lost my life , Ver. 10 and like a man wanting his quickning spirit ; when thou wentest away , my life went away : Return , O Lord , and come again , and create a new heart within me : Of my self 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 frée Spirit . A perverse spirit I find in my self , thy Spirit will rectifie it , and teach me to go the right way ; an unclean spirit I am possessed with , thy Spirit will sanctifie it , and purge it from pollution ; 't is the spirit of bondage to which I am subject , thy Spirit can set it at liberty , and make it frée ; 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 kéep , preserve , uphold , and confirm me in it , that I never more fall from thée , but with a frée , willing , loving , and an ingenuous soul , I may constantly kéep the strait paths of thy Commandments all the dayes of my life ; this , this will be an assurance unto me , That I am restored to the joy of thy salvation .

And being restored my self , I shall first labour to confirm my Brethren , and then also I shall praise thée : I will teach sinners in the way ; as my example hath seduced them , so shall my exemplary Repentance again reduce them , I will shew 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 first-born of my body for the sin of my soul , I would not detain it ? Hadst thou any delight in the fat of Rams , or sed 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 thée thanks and praise , he honoureth thée ; but he that brings a heart broken for his sin , he pleaseth thée ; 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 thée , this contrite spirit I bere sacrifice before thée , 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 perswaded that I am reconciled unto thée , Ver. 18 I pray not for my self 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 sée her in the dust ; my sins , as well as others , have brought upon her this ruine ; 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 thée : 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 Gods 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 Gods people should take in it , ver. 6. 3. The security and flourishing estate of those who trust in God , and Davids thanks for it , ver. 9.

1. David begins with an abrupt Apostrophe to Doeg , The first part . and figures it by an Erotesis , Why boastest thou thy self 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 Rasor , 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 Rasor , 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 lyes 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 foretels his ruine and total destruction , which he amplifies from the Author by a Congeries of words : 2 2 His ruine . 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 Gods Priests , shall be unrooted .

2. The second part . The comfort Gods people take in it . Then follows how Gods 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 strengthned himself in his wickedness : This ruine is justly hapned 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 sowre , and the leaves bare leaves only . 3. His faith is the cause of it . An Olive lasts long , two hundred years , and long liv'd 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 mans faith : I trust in the mercy of God .

Upon which his Conclusion being full of confidence , Which is accompanied with praise and hope . and expectancy 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 seperated the Tribe of Levi to come near unto thée , and hast commanded them to teach Jacob thy judgments , 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 shéep among wolves , and as wolves they fall upon us , and devour us ; counted we are , as the off-scouring 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 thée : 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 rejoyce 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 seperated 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 Iesus Christ our only Lord and Saviour .

PSAL. LIII .

THIS Psalm is the very same with the fourteenth . The Analysis then 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 preferres his Petition in the two first verses .

1. Save me , plead my cause . Hear my prayer . The first part . Davids 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 , then 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 satisfie 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 shew me no mercy ; bloody-minded , whom nothing can satisfie , 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 deliver'd 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 cryes 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 Task-Masters , 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 néed of thy strength , now we have use of thy powerful arm , since our enemies become strangers to their own blood , and shew 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 satisfie 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 thée , 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 wayes , 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 thée the Sacrifice of praise and thanksgiving fréely and chéerfully in the midst of the Congregation , for this is good before thy Saints ; It is a pleasant thing to them to hear and sée , 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 Absolon , 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 prayes to God to hear his prayer , vers. 1 , 2. 2. He complains of his trouble , from vers. 3. to 8. 3. He prayes against his enemies , and shews the causes , from vers. 8. to 15. 4. He takes heart upon assurance of Gods help : and his enemies overthrow , from vers. 15. to the end .

1. He first beggs audience . 1. Give ear , hide not thy self , attend , hear me . The first part . He prayes 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 pray'd 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 Gods help , for his enemies prosecuted him very sore . 1 1 The malice of his enemies . 1. They slander'd and calumniated him , and threatned him . Because of the voice , &c. 2. They vexed , pressed upon him , and oppressed him . Because of the oppression of the wicked . 3. They plotting his ruine , devol'd and cast iniquity upon him . Charg'd 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 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 follow'd 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 bosome friend of David , that stole out of the City of Keilah and betray'd his counsels to Saul ; or else Achitophel , that being formerly his great Favourite and Counsellour , fell to Absolon , 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 magnifie himself , that is , arise and insult against me : Then I would have hid my self from him ; Never admitted him to my bosome . 3. But , mark this Emphatical Adversative , for now he turns his speeth 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 counsellour ; 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 wrong'd 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 Abiram's wages . And he adds the reason . They are signally and incorrigibly wicked . For wickedness is in their dwelings , and among them .

4. The fourth part . Hitherto hath David pray'd , complain'd , imprecated , but now he shews how he recovered heart again , being certain of Gods 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 noon-day , 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 redeem'd my soul in peace from the battle that was against me . Even in the midst of the battel , I was as safe , as in a time of peace . Miraculously deliver'd , as if there had been no danger . 4. For there were many with me . Many enemies , say some ; other , many Angels . Those referre it to the danger , the other to the protection . Many enemies round about me , and then 't is a wonder I should be deliver'd . Many Angels press'd to help me , and then 't was no wonder that my life was saved .

But as for the ungodly , it is not so with them , 2 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 wayes : Or else they prosper , Vers. 19 they have perpetual success , and meet with no alterations , 1 1 Impenitent , secure . and this makes them secure and proud . 2. They fear not God . They ask , Who is the Lord , 2 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 3 Truce breakers . some chief Commander among them , hath put forth his hands , made war , and brued 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 smoother than butter , 4 4 Dissemblers . but Warre was in his heart : His words were softer than oyle , and yet they are drawn swords .

In the Epilogue of the Psalm he exhorts good men to relie upon God . He exhorts good men to relie on God .

Cast thy burden , the cares , troubles , &c. 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 , press'd they may be , but not oppress'd to fall finally . 2. To the Ungodly . 1. Overthrown they shall be , and utterly destroy'd . 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 dayes . They come commonly to some untimely death . As Absolon , 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 subtile wayes , 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 flie unto thee , give now ear to our prayer , and hide not thy self 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 sée and féel , that those that are enemies to thy Truth , séek 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 surpriz'd 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 then would we fly away , that we might be at rest , then 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 séek 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 publickly with a whores forehead that cannot blush . And wilt not thou , O Lord , visit for these things ? wilt thou not be aveng'd 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 rebellions 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 béen one that openly hated me , or proudly threatned my ruine , that had done me this harm , I would have withdrawn my self , 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 betray'd me , who wast my intimate and bosome friend ; Thou , who wast my familiar . Thou , to whom I intrusted my secrets : Thou , who wentest with me to the House of God ; one , who séem'd to be of the same mind with me in all prophans and divine things .

His words were smoother than butter , and softer than oyle , 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 agréement 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 dayes .

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 noon-day will I pray and cry aloud , and he shall hear my voice .

Experience I have of his merciful hand , he hath redeem'd my life miraculously in the battail that was set against me , even then 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 tost 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 , prayes , complains of his , professeth his confidence in God .

The Contents of it are , 1. Davids 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 Gods Word , vers. 3 , 4 , 9 , 10 , 11. 4. His Thankfulness , vers. 4 , 10 , 12 , 13.

1. He begins 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 prayes , 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 begins 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 , Dayly 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 wrest 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 hide 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 satisfie 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 Gods 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 pass'd 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 2 In Gods 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 2 In Gods mercy in protecting him . From his assurance of Gods 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 accompt my wanderings . My flights , Vers. 9 exile . 2. Thou putt'st my tears into thy bottle . Preserv'st them as rich Wine . 3. Thou keep'st a Record of them . Are they not in thy book ? 4. Thou putt'st my enemies to flight . When I cry unto thee , then 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 owe 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 inferiour to their malice . For every day they wrest , 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 procéeded out of thy mouth : Why should we be afraid what man can do unto us , when thou hast past 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 ; bound we are by duty , bound we have our selves 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 thée for evermore , through Iesus 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 perswaded him to it , from v. 1. to 6. His profession of thanks , ver. 5 , 7 , 8 , &c.

1. His Petition is ardent , the Epizeuxis shews 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 perswade 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 untill this Tyranny be over-past . 2. From the sufficiency and efficiency of God : I will call upon God . 1. The most High ; sufficient then he is , and able to deliver me . 2. That performeth all things for me ; and will therefore effect it . 2 2 Gods 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 3 His great danger . the extream danger he was then in by a cruel and merciless enemy .

1. My soul is among Lyons ; 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 4 Gods honour his Glory : A glory it would be to him to be merciful , to save and deliver , and therefore he prayes :

Be thou exalted , O God , above the Heavens , and let thy Glory be above all the earth ; that is , shew 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 practises of his enemies .

1. He reiterates his danger . But foretels 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 courtesie that is done him ; 1 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 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 3 An Annunciation . 'T is not enough that a man carry about with him a thankful heart , he must anunciare , tell it abroad , and make it known publickly what God hath done for him ; 1 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 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 my self will awake . 5. 3 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 4 Opportunely . He must take the first opportunity to do it , and not hang off , and delay it : I will awake early . 7. 5 5 Publickly . He must do it in such a place , and such an Assembly , as may most redound to Gods 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 , Gods 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 Poesie , 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 Lyons , they are set on fire to devoure 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 beséech thée , 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 over-past .

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 shew that thou art the Lord of the whole Earth , get thy self a Name by the punishment of these wicked men , that all things both in Heaven and Earth may exalt thy justice , and give thée 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 thée .

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 chearfully 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 Musick , which in these troublesome times have béen 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 shew thy self Lord of the Heaven , and that thou wouldst shew thy Glory in the whole Earth ; which , though thou dost eminently , when thou dost frée the innocent from the hand of the Oppressor , yet then 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 thy self .

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 subtilty 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 Iesus 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 Gods judgments 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 begins 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 layes 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 bent 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 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 2 From their malice and obstinacy . Assoon as they be born , speaking lyes , enclined from the very Birth to falshood . 2. And in this their falshood , they are malicious and obstinate . 1. Ver. 4 Malicious : The poyson of their tongue is like the poyson 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 voyce of the Charmer , charm he never so wisely .

2. The second part . He prayes against , 1. their wayes and plots . Their wickedness , malice , and obstinacy being so great , now he prayes against , and devotes them to Gods judgments ; he prayes in general for their ruine , esteeming them no better than Lyons ; Saul the old Lyon , and his counsel Lyons whelps .

1. To God he turns his speech , and he prayes 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 Lyons ; 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 Bowe 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 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 over-run for a little while the Vallies , 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 , growes cold , and dyes . 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 whirle-wind , both living , and in his wrath .

3. The benefit that from this judgment upon the wicked should redound to the Church . The third part .

1. Joyfulness : The righteous shall rejoyce when he seeth the vengeance . 2. Amendment ; being warned by their harms , he shall wash his foot-steps 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 Task-masters ; for I know their sorrows , and camest down to deliver them ; behold , we beséech thée , our sorrows and afflictions , hear our cries , and come down and deliver us ; for of a truth at this time , both Pharoah 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 judgment 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 poyson ; no Adder more venemous , no Serpent more bent 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 voyce of thy Charmers , charm they never so wisely .

O God , to whom should we make our moan , but to thée ? to whom should we appeal and flie , except to thée ; either thou must deliver us , or our condition is miserable , thou must save us , or we must perish ; for our soul is among Lyons .

Break thou the teeth of the old Lyon , O Lord , in his mouth , break out the teeth of the Lyons 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 Bowe 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 séem most living and flaming , extinguish them as in thy wrath .

When righteous men shall sée the vengeance thou takest on them , they will rej●yce ; 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 shéep of thy pasture , shall learn by their example , by our wicked wayes , not to provoke thy indignation . Good God give us the grace , to wash our foot-steps 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 prayes .

The Contents of this Psalm are four . 1. His prayer for deliverance , ver. 1 , 2. and against them , ver. 5. 2. He complains of , and expresseth his enemies 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 prayes , 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 begins with a Petition for deliverance , defence , salvation , and perswades 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 , &c.

2. He aggravates his enemies cruelty , &c. 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 mid'st 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 Transgressors : i. e. malicious , obstinate .

To this rage and implacable hatred of his enemies , The third part . Comforts himself in Gods promises . he now begins to oppose the comfort he had upon the assurance of Gods 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 shewed 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 judgment it is , let the Jewes be witness . 2. The second degree , is Humiliation : Bring them down , O Lord , our shield . 2 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 remembred 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 terrour to all lyars and blasphemers .

1. For the sins of their mouths , and the words of their lips , 1 1 Taken in their own sna●e . let them be taken in their pride : The Jewes cryed 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 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 ; &c. 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 shews 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 shewed 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 withall , 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 setled 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 satisfie them , let them be alwayes 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 Davids 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. Vnto 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 joyns 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 't is but in vain to hope for help from him . David found God to be both , and for both he extolls 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 beséech thée , 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 : Blood-thirsty 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 ruine ; 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 thée 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 Battel .

Therefore , O just God , who art a witness of our innocency , and their cruelty , be not like one that sléeps , arise to help us that séek thée , behold our miseries , and stand up for us , that stand for thée ; 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 excéeds 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 , then they arise for mischief ; mad as Dogs to bring their purposes to pass : They grinne , 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 procéed 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 séest 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 lyes 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 gotten 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 lyes , 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 sée 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 thée .

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 thée alone will I call for mercy through Iesus Christ my Lord . Amen .

PSAL. LX. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vel Triumphale .

BEfore Davids 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 , &c. Edom only was not vanquished . In this Psalm then he gives thanks for his victories . And prayes 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 shews that God was angry with Israel . 1. Of which he laments the effects of his anger . 2. And then prayes 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 shew'd 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 Sauls 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 Gods anger . All which wars , civil and external , with the calamities that flowed from them , Vers. 1 he imputes to Gods anger , vers. 1. Thou hast been displeased .

3. And prayes to God to turn to them . And upon it prayes , 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 forreign 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 receiv'd me for their sole King , the factions and parties being quieted . David being King .

2. That it may be display'd . Set up , that Israel may know under whom to fight , and whose part to take .

3. According to Gods 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 Gods 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 , harraz'd , robb'd , 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 begins 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 Gods 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 confirm'd 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 Common-Wealth of Israel .

1. I will divide Sichem , and measure out the valley of Succoth . 1 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 Souldiers , these therefore David esteemed as his Life-Guard . 4. Judah is my Law-giver . His chief Counsel was of this Tribe , in whom , with himself , was the Legislative power , according to that old Prophecy of Jacob , The Scepter shall not depart from Judah , nor a Law-giver from between his feet , till Shiloh come .

And thus having shew'd his Kingdom , and the administration of it , 2 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 Basen , and to wash my feet . 2. Over Edom I will cast my shooe . 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 conquer'd 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 . Follow 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 , &c. or any of his Worthies been by , they would have striven who should have profer'd his service . Every one would have said , I 'le 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 perswaded 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 prayes , Give us help from trouble ; and he adds his Reason , For which he prayes . that nothing can be well done without Gods 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 joyned , 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 wayes , and righteous in all thy judgments , we confess with confusion of face against our selves , that we by our crying sins have provoked thée to wrath and indignation against us , and that now we justly féel the effects of this thy displeasure ; Ver. 1 for thou hast séemed 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 béen moved and shaken , as with an Earth-quake ; no corner that hath not béen 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 shewed 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 thée with fasting , Ver. 1 wéeping 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 thée 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 thée ; for thy Truths 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 .

Rejoyce I shall , and with me all that fear thée , when we shall sée him divide Sichem , and measure out the Vally of Succoth ; let Gilead be his , and Manasseh his , bring Ephraim under his subjection , and be the strength of his Crown , and Judah his Law-giver .

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 Sampson to make thée sport , and insulted over the captivity of Israel , the Lord reward thée as thou hast dealt with us , and lead thée in Triumph , as thou hast triumphed over Gods people .

'T is 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 thée . Help us then in this our trouble ; so we that are infirm , shall be strong ; we that are of a weak heart , shall grow couragious , and do valiantly ; and with the assistance and power of thée our God , we shall tread down our enemies . In thée 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 Iesus Christ . Amen .

PSAL. LXI . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

IT is probable that this Psalm was composed by David , when he was forced from Jerusalem by Absolon : As therefore in other calamities , so now he prayes , and vowes perpetual service .

Two parts . 1. His prayer , ver. 1 , 2 , 3. 2. His vow , from ver. 3. to 8.

1. He begins 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 ; Lead me to the Rock that is higher than I : That is , 2 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 Kings 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 vertues , Mercy , i. e. Clemency and Truth , do commend a King , and make him dear to his Subjects ; for in the practice of these , 't is not possible that his Government should be harsh , unjust , or tyrannical .

Which if it please God to bestow on him , then 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 ingaged to discharge ; for in singing praise to Gods Name , he should but pay what by vow he had often undertook . I will sing praise to thy Name for ever , that I may daily perform my vowes .

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 thée I flie , upon thée I call ; and as thou art a merciful Father , Ver. 1 and a gracious God , I beséech thée , 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 voyce , 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 thée to be so still , a shelter for me , and a strong Tower against the enemy .

I have indéed broken thy Law , and polluted the holy society of thy Saints , and deserved to féel 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 prize 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 talent of the Vultur .

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 Kings life , and to His dayes , and lengthen His years from Generation to Generation ; let Him sée 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 alwayes 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 judgment 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 thée every day that Thanksgiving which I have vowed , which is due , and which I doubt not thou wilt accept through the Name of Iesus 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. Davids 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 't is 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 flie 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 shewes their mischievous attempts . and their ruine 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 ruine . Ver. 4

1. They only consult to cast him down from his excellency : Their counsels to destroy David . 2. They delight in lyes ; invent tales and lies to destroy me . 3. Flatterers and Dissemblers they are : They bless with their mouth , but curse inwardly ; no marvail then if destined to the slaughter , if they be as a broken wall , &c.

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 perswades 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 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 shews and exhorts what is to be done , that we bring our grievances and complaints to God , and with an honest heart open them : Poure 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 1 Not men . Surely men of low degree are vanity : 2. And men of high degree are a lye : 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 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 flurt 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 Gods 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 judgments , 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 sollicited 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 our selves only unto thée , our soul shall wait upon our God , being fully assured that thou art able , and perswaded 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 ruine 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 lyes , 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 perswaded 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 ruine ; 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 thée ; found we have by experience , That the man of low degree is but vanity , and the man of high degree is a lye ; when we have had occasion to make trial of them , and weigh them in the balance , they have béen found too light ; nay , lighter than vanity it self . 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 béen increased to them , and our hearts hath béen 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 thée ; to thée will we make our prayer , before thée will we poure forth our sorrows , our thoughts , the desires of our hearts ; for thou only art the defence and refuge of all that hope in thée for ever and ever . Amen .

PSAL. LXIII . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

DAVID at this time being forced to flie into the Wilderness , complains of his condition , that he was compelled to be absent from the Assembly of Gods servants , and expresseth his vehement desire to be again joyned 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 , 't is 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 Gods 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 loving-kindness 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 , then 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 , &c. 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 Gods 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 rejoyce . 3. My soul followeth hard after thee , thy right hand hath upholden me : 'T is 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 rejoyceth in it . 3. He still adheres to him , and follows hard after him for help still .

3. The third part . He foretels what should fall . And now being secure of Gods protection , he foretels what would happen to his enemies : 2. and what to himself .

1. To his enemies ruine : 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 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 rejoyce 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 lyes , 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 alwayes found propitious unto me ; therefore even before the morning light , I will awake , and séek thée ; 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 thée therefore I thirst , to thée I sigh , of thée 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 thée , 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 loving-kindness , 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 thée whil'st I live , and with the invocation of thy Name in prayer I will lift up my hands unto thée , begging help and grace of none but thée , 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 alwayes hast béen 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 rejoyce . My soul , out of the consideration of thy power and goodness , shall cleave unto thée , and follow hard after thee ; and I am perswaded , 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 , séeing the vengeance which thou wilt take of his enemies , rejoyce in thee , in thy help , in thy salvation : And let all those who religiously serve thée , and truly fear an Oath , glory in thee , and make their boast of thée , especially when they shall sée , That the mouth of all those that have spoken lyes 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 thée 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 foretels their ruine , from ver. 7. and the event , to 10.

1. He prayes in general , Hear my voyce , O God , in my prayer . The first part . He prayes .

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 practises : Hide 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 perswade God to hear him , he descends in particular to describe their villany .

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 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 Bowes to shoot their arrows , bitter words . That they may shoot in the secret at the perfect , 2 2 Obstinate . suddenly do they shoot at him , and fear not . 2. They were obstinate , and confirmed in mischief , no counsel , no perswasion could call them from it , so obdurate and hardned in it , That they incourage themselves in an evil matter : 2. They commune , and lay their heads together , of laying of snares privily ; where the Lyons Paw will not reach , they take the Foxes Tail . 3. Atheistical and impudent they are , secure and proud , contemners of divine justice : 3 3 Atheistical . They say , Who shall see them ? 4. Indefatigable they were , and carried on with an earnest desire to do mischief : 4 4 Crafty and indefatigable . They search out iniquities , they accomplish a diligent search ; They invent all crafty wayes to circumvent me . 5. And all this is done subtilly , craftily , heartily , both the inward thought , and the heart of every one of them is deep ; 't is no easie thing to find their intent .

3. The third part . Their punishment . And now he foretels their punishment : 2. And the event .

1. Their punishment was like to be hasty , sharp , deadly , and very just .

1. 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 Saviours words , 2 2 Just. With what measure you mete , with the same it shall be measured : By their tongues they did the mischief , by their tongues they should fall . The consequence .

2. 1 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 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 ; rejoyce for the revenge God hath taken . 3 3 On the righteous , 2. 1 1 Joy in God . And shall trust in him ; that he will alwayes protect , and deliver the innocent . 2 2 Confidence . 3. 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 practises of our enemies against us , from thée 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 thée our God , or careless of the law of man ; indefatigable they are in their wayes , and every day searching new devises to ruine us ; the inward thought of every one of them , and their heart , are deep and unsearchable .

But O God , thou art our God , to thée we flie for help , hear our prayers , O God , preserve our life from fear of the enemy ; hide 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 flie 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 't is the Prophets 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 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 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 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 4 For remission . thou shalt purge them away . 5. That he elects a peculiar people to himself , 5 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 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 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 Elogy 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 Elogy of God .

1. Shewing what he is peculiarly to his people , O God of our salvation . 2. 1 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 2 In general . to speak of his general Providence , in ordering and sustaining the whole World , of which he gives several instances .

1. 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 2 People . and the tumult of the people . He stills Divels , Tyrants , Armies , Seditions ; so that they that dwell in the uttermost parts , are afraid at thy tokens , viz. either the strange signs thou shewest in Heaven above , or the Earth beneath ; or else the vengeance thou bringest on tumultuous , seditious men . 3. 3 3 All in Heaven . Thou makest the out-goings of the Morning and Evening to rejoyce ; 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 4 On earth , which is full of water , &c. 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 Gods 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 , &c. 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 rejoyce , they shall laugh and sing : Redebit ager , i. e. florebit . His meaning is , that men may plow , sowe , dig , dung , &c. but it is God that gives the encrease .

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 encline thine ear , and hear the prayers of a poor afflicted people : In trouble , when man would turn away his face , and stand afar off , then thou hast commanded to call on thée , and hast promised deliverance ; in trouble therefore shall flesh , weak and sinful , but penitent and believing flesh come unto thée , 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 méer 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 excéeding 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 thée : 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 satisfie 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 rejoyce , and our mouth shall be filled with thy praise ; for thy loving-kindness is better than life it self , 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 shewed mighty signs and wonders for their deliverance ; in righteousness thou hast procéeded against their Oppressors , and answered their Petitions when they cryed unto thée ; 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-goings of the Morning , Ver. 8 they that dwell where the Sun ariseth ; and the out-goings of the Evening , that dwell where the Sun sets , may rejoyce and sing , beholding the great deliverance which thou hast given to thy people .

Vnworthy 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 pround 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 Vallies , is thy Corn ; the water that descends into the furrows thereof , is thy rain , Thou makest it soft with thy showres ; 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 thée , 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 féed ; thy Clouds empty themselves upon the little hills , that the clusters of Grapes shrink not and wither ; by the abundance of pasture the shéep are cloathed with wool ; and from thy bounty the Vallies 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 wayes , 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 thée all possible laud , praise , and honour ; O my God , I will give thanks to thée for ever . Amen .

PSAL. LXVI . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

THE occasion of this Psalm , was some great deliverance which God shew'd 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 Gods 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 heartily . 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 2 To consider his works . The effect .

Of which consideration he shews a double effect , one upon Gods enemies : 2. The other upon his people . 1. 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 2 On his people willing service . or yield feigned obedience unto thee . 2. Upon his people , who willingly should magnifie 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 begins the other part of his Invitation , in which he exhorts men to consider Gods wayes , as if the cause of their ingratitude were , as it is indeed , their inconsideration ; this idle carelesness 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 . Then not his works at large , but his terrible Works , his Wonders , his strange doings in the deliverance of his people ; of which he gives two instances . 1. 1 1 At the red Sea . The division of the red Sea ; when Pharoah 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 2 At Jordan .

Which he closeth with this Acclamation , There did we rejoyce in him ; those miracles done for our Fathers , concerned us their children , we , even we , are the better for them ; and therefore in their loyns we did , and we will ever rejoyce for it .

But being not satisfied with these instances , as being particular , 3 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 Gods 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 1 His power . 2. His eyes behold the Nations . 'T is true , 2 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 rayment . 3. Let not the Rebellious exalt themselves . 3 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 publick , 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 , then 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 deaths 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 sufferedst not our feet to slip . We murmur'd not , but were patient 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 suffer'd , it was for our probation , 1 1 Upheld them 2. Was the Author . not destruction . For thou , O God , hast proved us , thou hast tryed us . Vers. 10 5. Although that the trial was very sharp , 3 3 The end , to try and prove them . which he illustrates by five Similitudes . 1. From silver . Tryed us as silver is tryed , which is purged and refined in the fire . 4 4 Which tryal was sharp . 2. From a Net . Inclosed we were , imprisoned ; Vers. 11 without any hope of escape . 3. From a burden . In prison we were loaden with fetters . Trouble upon our loines . 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 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 recompence , for thou hast brought us to a moyst , pleasant , a mene , 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 receiv'd , for which before-hand he had vow'd thanks , The third part . For this he gives thanks . and here he payes 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 . Vow'd 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 Rammes , 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 cryed unto him with my mouth , and extoll'd 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 cryed , 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 turn'd 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 wayes , and thy works past finding out ? how terrible are thy doings , even among thy very enemies ? so that not only they which love and serve thée with an honest heart , shall submit unto thée , 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 sée the works of God , and confessed it must be , that he is terrible in his doings toward the children of men . Who was it that turn'd the red Sea into dry land ? was it not thée , 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 rejoyce 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 Scepters , 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 shew'd thy people heavy things ; Vers. 10 proved us thou hast by many tribulations , tryed us by a fiery affliction , even as silver is melted and tryed 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 loyns 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 rode over our heads . So many have been our calamities , so many our pressures , that we seem'd 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 ; sing'd , 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 foot-stool , 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 cryed aloud to him for help with my mouth , and as I cryed , my tongue exalted and extolled him , as him alone that was able , and I expected to deliver me , and because I call'd 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 turn'd away my prayer ; not that I am worthy to be heard , not that I can bring any thing of worth , that may encline 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 enlarg'd ; 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 2 A blessing . Then , Bless us . Give whatsoever is good . Temporal , spiritual blessings . 3. 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 4 That this blessing be extended to all people . the blessing of the right-hand . Let him openly shew 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 wayes , 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 Gods special providence , his governing , his moderating , his directing his people . 1. 1 1 Gods equity in judging . His equity in judging . Thou shalt judge the people righteously . 2. 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 1 An increase . the inhabitants of the earth shall increase in knowledge , thanks , &c. 2. And God shall bless this increase , for without his blessing , 2 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 3 Gods 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 beséech thée to be favourable and merciful to us , to bless unto us whatsoever is good , and make it openly and plainly appear , that thou doest 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 thée , and to our future happiness .

And this mercy we ask not for our selves alone , but for all Nations . Vers. 2 O happy day , when not in Jury alone , but all the world over thy wayes shall be made known , when there shall be but one fold and one shepherd , and thy saving health made evident , and receiv'd 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 enlarg'd , 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 thée , 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 foot-stool , and adore thée alone the Maker of all things , the Redéemer 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 oyle , 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 administred 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 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

DIverse 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 Gods 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 stay'd with Obed-Edom , near sixty years in both places . It was Davids 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 linnen Ephod , and all the house of Israel followed with shouts and instruments of Musick in a Triumphant manner . Now that the Quire might not want how to express their joyful affections , the sweet Singer of Israel scored this Antheme , 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 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 shew his power and presence , of which the consequence would be double .

1. Vers. 1 Toward his enemies 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 1 To his enemies 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 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 return'd , 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 , publickly . 2. Psallite . Sing praises to his Name . Let it be done with instruments of Musick . Vers. 4 3. Extoll him , or sternite viam ejus : as in a triumph , and was in use when our Saviour rode into Jerusalem , when they cut down branches , and strew'd 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 1 Gods Majesty . rules in heaven . Vers. 4 2. From his Essence . By his name , Jah , the contract of Jehovah , 2 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 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 expos'd 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 wentest out before thy people ; and amplifies it by many particulars . As , Vers. 7 1. Gods 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 dropt at the presence of God , even as Sinai also was moved at the presence of God , the God of Israel . Vers. 9 2. Gods provision for them after he gave them the possessionof the Land . He fed , sustain'd 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 dwelt 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 Warre , or else the matter and occasion to these songs , and then great was the company of the damosels that published it . As Miriam , Deborah , &c. 2. And in their songs , they sung , Kings with their Armies did fly apace , and they that tarried at home divided the spoile . So great was the prey . 4. The deliverance he sends from troubles , and the advance and joy he after gives them . Though ye have lien among the pots , i.e. cast aside as some useless , old , or broken crok , been 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the off-scouring 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. glistering , 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 Gods 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 preheminence of you all in two respects .

1. For Gods continual inhabitation , and more than ordinary presence in it . This is Gods 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 perswade us to praise God ; Two Arguments more to praise God . 1. The Arks ascension , which was a Type of our Saviours . 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 shadow'd 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 referr'd to our Saviours 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 captiv'd us , captive , viz. Death , the Devil , Sin , the power of Hell , the curse of the Law . 3. He receiv'd , 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 call'd . Austin a Manachaean , &c. 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 Christs 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 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 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 wayes 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 2 The salvation of his people . Gods 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 past 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 shew 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 goings , O God , even the goings 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. Jacobs posterity . 4. And he gives in the Catalogue of the Tribes that were present , all , but these especially . 1. There is little Benjamin , Jacobs 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 acknowledgment , 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 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 2 For conquest of the enemies . untill 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 Christs Kingdom , of which Davids 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 shews new Reasons for it .

1. He exhorts all Nations to perform this Duty ; before the Jewes , 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 perswade it . 1. The Majesty of God testified . 1. 1 1 The Majesty of God . By his works : To him that rides upon the Heaven of Heavens which were of old . 2. 2 2 His protection . His power , in his Thunder , in his Word : He doth send forth his voyce , and that a mighty voyce . 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 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 Psalm .

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 thée , haste from thy presence ; Why art thou absent from us ? why sléepest thou in this néedful time of trouble ?

O Lord , awake , and arise for us , and scatter our , nay , thy enemies ; they hate not us , Ver. 1 but thée , and thy Law , and Ordinances ; make them to flie 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 rejoyce , Ver. 3 they shall rejoyce 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 wayes to the sons of men : Thou ridest above upon the Heavens , when we crawle upon this Dunghill of Earth ; Thou art Jehovah , and hast a being in thy self ; 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 thée ; O let us live then , and we will praise thée ; Turn away thy wrath from us , and we will rejoyce 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 thée , bound we are with Chains , and brought into a dry Land ; hear the groans and sighs we send up unto thée , 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 wentest before thy people Israel , when thou didst lead them through the Wilderness , then 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 drop't Manna , the Clouds shot forth lightnings , even Sinai it self 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 thée to send us necessaries from above ; and let this our Land , that hath béen 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 rayment for thy people that hath béen 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 flie , 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 béen for a long time cast aside , as the off-scouring of all things , and black and inglorious by many pressures , shall yet be called for again , and set in our inheritances ; our Dove-like 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 shew thy self in glory , ascend on High , get the victory , and triumph over the enemies of thy-Church , lead them Captives that have captiv'd us , and make them bring and offer thee gifts , that have robbed 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 Pharoah , 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 inclosed us , but thou art our God , the God of our Salvation ; to thée belongs , and thou hast shewed , 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 Lyon , 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 Temples 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 , untill 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 voyce , shall sing praises to thee .

Thou ridest upon the Heavens which were of old , Thou speakest from thence in Thunder , and sendest out a mighty voyce ; 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 shews to what extream 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. Davids 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 adjoyns his Reasons , which are many .

1. The present condition in which he was in , expressed by divers Metaphors , comparing his enemies to waters , 1 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 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 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 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 prayes , 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 5 That he suffers for Gods sake . And the fifth Reason he gives , which may be most perswasive that God hear and save , viz. that what we suffer is not for his own , but for Gods 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 mothers children . And upon this cause he stayes , usque , ver. 13. and shews 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 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 2 A penitent . He was religious , a Penitent , fasted , usque ad castigationem animae ; I wept , and chastned my soul with fasting ; but when I did this , that also was turned to my reproof . 3. He humbled himself even to wear Sackloth ; I made Sackloth 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 prayes 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 , &c. And again , Hear me , O Lord , turn unto me ; Hide 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 perswade Audience : are , 1. Gods goodness , mercy , truth : In the multitude of thy mercy hear me , in the truth of thy salvation : Hear me , O Lord , for thy loving-kindness 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 , 't is for my service to thee I suffer ; therefore hide not thy face , &c. 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 inhumane : They gave me Gall to eat ; and in my thirst they gave me Vinegar to drink : Nothing more true than these four degrees in Christs Passion , such enemies he found , such Jewes .

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 prayes , 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 judgment , 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 judgment , when a man can neither see imminent dangers , nor future evils : Let their eyes be darkned that they see not . 3. That they be infeebled in their bodies and counsels , Make their loyns 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 , poure out , and that is commonly out of a full Vessel , and plentifully . 2. Speedily ; Poure out thy indignation on them ; for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Basil . 3. Perpetually ; Let thy wrathful anger take hold of them ; for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 5. That their Countrey 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 Gods Sickle , Add iniquity to iniquity ; withdraw thy grace , that they sin freely . 7. That they dye 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 Davids 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 Gods help ; Let thy salvation set me on high . And assures himself of Gods acceptance . The effects shall be , 2. Then with full voyce he sings praise : I will praise the Name of God with a Song , and will magnifie it with Thanksgiving . 3. And of this praise he promiseth himself acceptance : This also shall please the Lord better than an Oxe or Bullock , that hath Horns and Hoofs .

And the effect of this his praise for his deliverance , 1 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 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 Gods 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 thée ; O God , Ver. 13 in the multitude of thy mercy hear me . Hear me , O Lord , for thy loving-kindness is good ; Turn unto me , according to the multitude of thy tender mercies ; and hide 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 séek to destroy me wrongfully , and without any cause of mine séek to take away my life .

To thée , O Lord , all things are manifest , Thou hast known my reproach , my shame , and my dishonour , and my Adversaries are alwayes 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 mothers 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 béen 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 béen , 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 thée ; but the reproaches of them that reproached thee , are fallen upon me .

Because thy Name was dishonoured , I wept , I chastned even my soul with fasting ; and whereas I ought for this to have béen 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 Sackloth ; and for this , I became a Proverb of reproach . The Iudges , 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 inhumane 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 thée : I beséech thée 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 poure 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 féet , 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 ruine , and thy Word , the food of their souls , an occasion of errour .

In hearing , let them hear , and not understand ; and in séeing , let them sée , and not perceive ; make the heart of this people fat , and make their ears heavy , and shut their eyes , lest they sée 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 poure 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 procéed 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 wayes , that thou might'st pardon and forgive their heinous transgressions , or justifie them at thy great Tribunal , with mercy thou wilt indulge to all true penitents : And although hitherto they have béen 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 extream 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 magnifie 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 , sée 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 rejoyce at it ; and the heart of all those that seek th●● , which was even dead before , will then revive and live .

O Lord , save Sion , 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 Psalme is the same with the five last verses of the fortieth Psalm .

The Contents of this Psalm 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. Gods 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 rejoyce at my harm and downfall .

On the contrary , let all those who seek thee , who are zealous of glory , and call upon thy Name , rejoyce 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 alway , 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 Iesus 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 Absolon and his Conspirators .

The parts in general , are two . 1. A Prayer , that God would help and deliver him , to perswade 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 . Davids 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 , encline thine ear , save me . Be my strong habitation , whereunto I may alwayes resort .

2. His Arguments to perswade 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 . Vt 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 mothers 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 prayes and expects deliverance , that thereby he might sing his praises with the fuller voice . Let my mouth be fill'd 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. Prayes against them . This puts David to his prayers again . O my God , be not farre from me , make haste to help me , O my God . And he prayes , 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 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 shew forth thy righteousness and thy salvation all the day , 2 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 re-inforceth his prayer from his experience unto him from his youth . He re-inforceth his prayer by his experience of Gods 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 prayes , is , 4. Vntill I have shewed 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 ruine .

Thirdly , And yet again he returns to praise God : He again praiseth God for his goodness . and he begins 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 shewed 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 . 'T is an elegant Incrementum .

2. And thus by faith having incouraged 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 Musick . 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 séek 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 béen 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 encline thine car unto me , and save me . Thou art my Rock and my Fortress , be thou th●n my strong Habitation , whereunto I may alway 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 off-scouring 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 mothers bowels , and ever since , by thy miraculous preservation of me , hast given me just occasion to praise thee . Let then my mouth be fill'd 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 shew forth thy righteousness , thy faithfulness in kéeping 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 excéed for number , I cannot reach to them for heighth . 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 shew 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 shew'd me great and sore troubles , and yet hast quickned 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 perswaded , that thou wilt yet deliver me , nay , that thou wilt yet adde 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 alwayes be thankful . I will set forth thy praises with the Psaltery , I will sound out thy truth in performing thy promises , with instruments of Musick . 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 redéemed , 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 prayes for Solomon . David being taught by experience how hard a matter it is to govern a Kingdom well , prayes to God for assistance to his son Solomon , to whom , being to dye , he was to leave his Crown and Scepter .

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 Kings 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 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 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 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 mowen 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 shews the amplitude and greatness of this Kingdom , 2 2 The Amplitude of Solomons , or rather of Christs 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 . Croutch 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 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 Far 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 4 The gratitude of his Subjects . And as he shall be kind and loving to his Subjects , so shall his Subjects shew 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 . Dayly shall he be praised .

7. And that which in all likelyhood might move them to it , was , that besides the equity and justice , love and kindness he shew'd 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 Solomons 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 't is 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 fill'd 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 alwayes be before his face ; commit unto this son of our King , thy power of judicature , and let him alwayes bear in his mind that he is in thy place , and judgeth for thée , 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 thée with a righteous decrée .

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 . Vers . 7 Let him come to us as rain upon the mow'd 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 thée . 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 Gideons fléece of wooll , without noyse , without any alteration in the fléece : so thy Son , the man from heaven , by a new and unheard of manner , descended into the Virgins 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 swéet dews and drops of grace flow into our dry , earthy hearts , that they may mollifie 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 wayes , Vers. 7 in his dayes it shall be otherwise : O Lord , therefore raise up thy power , and come amongst us , that all iniustice being put to flight , righteousness may flourish ; and iniquity chased away , holiness may take place , and war , and contention , and strife , and hatred , being banish'd 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 inlarged ! 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 deceiv'd Princes of Arabia and Saba in a reverent 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 reverent submission to thy Scepter , 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 man-kind 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 meer 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 bewitch'd , the violences and assaults of the Prince that rules in the air , most powerful , to whom we too too often yield our selves captive . O thou Redéemer of man-kind , redéem our souls we beséech thée 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 , frée us from this tyranny , and as we have fornierly serded our lusts , so hereafter let us serve thée in righteousness and holiness all the dayes of our life .

Then shall we hope for prosperity in our wayes , Vers. 16 and thy blessing upon our labours , the handfulls 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 thée , 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 thée . Let thy Temples be had in honour , and thou alone honour'd in thy Temples . There let men bow with reverence . There let prayer and intercessions be made continually to thée . 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 Fathers name be honour'd in thée as long as the Sun shall rejoice as a Gyant to run his course . And according to thy promise made unto Abraham , in thée 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 glorifie 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 fill'd with his Glory . Amen . Amen .

The end of the second book of the Psalms , according to the Hebrews .

PSAL. LXXIII . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

THE Prophet shews 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 Prophets censure and condemnation of himself for his former judgment , 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 Probleme , 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 strugled 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 slipt : 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 slipt , 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 , &c. The second part . This amplified ,

Now this prosperity of the wicked is amplified by a long Narration , and shewed in many particulars to the tenth verse , and that two wayes : Negatively . 2. Affirmatively .

1. Negatively . 1 1 Negatively .

1. There are no bands in their death , but their strength is firm ; the sense diverse . Ver. 4 1. Either not vexed with sharp diseases , so that they have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an easie death . 2. Or their death not hastned 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 dye ; 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. Incumbrances of wife , children , houshold affairs , victuals , &c. 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 shews what follows upon their prosperity , 2 2 Affirmatively . and to the life sets out unto us their manners : Vermis divitiarum superbia ; Therefore , 1. They are divellish 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 bond-slaves of pride . 2. 1 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 wrap't up in it , and hope to keep themselves warm by it . 3. 2 2 Outwardly . Pride and fierceness are their internal qualities , and now the Prophet shews how they are manifested outwardly , in their gesture , apparrel , 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 stayes . 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 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 2 Atheism . Atheism and Blasphemy , Hesitation of Gods 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 3 Extream 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 , Vt bonis benè , ut malis malè , à Deo fiat . 3. In this lies their folly , that they know not , that eternal happiness is reserv'd as a portion , an inheritance for the just ; and that the happiness which the Earth can afford , is a common commodity , alotted 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 , then all my study of Religion is in vain : 2. All my sufferings are to no purpose , 't is all folly , 't is 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 chastned every morning .

2. Then next he shews 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 wayes 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 chastned , and yet all these cleansed their hearts , 1 1 Ab absurdo . and were innocent ; 't is absurd then to affirm this . 2. If I examine this again in the balance of Reason , 2 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 , untill I wont into the Sanctuary of God , for then I understood the end of these men : By the end of life a man is to judge of any mans happiness ; for ante obitum nemo , &c. To their end then we are to look , and by that to judge ; What is their end then ? that Gods 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 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 2 They cast down . and God not only humbles them , for that sometimes befals good men ; But these thou casts down to destruction , prosternis ut intereant . 3. Their ruine 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 3 Unexpectedly , suddenly . as in a Moment ? 4. Add to this , That their destruction is terrible , and full of amazement , 4 4 Their ruine 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 terrours , as Judas , Saul , Cain , Nero , Julian , &c.

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 shew .

4. The fourth part . Upon it he confesseth his weakness that tempted . And now the Prophet begins 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 1 By animosity Thus my heart was , is not now , grieved , and I was pricked in my reins . 2. 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 3 And shews the difference of good & bad men under the Cross . He comforts himself in Gods goodness and presence , shewing , 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 Gods 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 my self 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 my self before thy Throne , intreating thée to forget , and to forgive the disorderly passions of my soul , and the secret whispers of my heart , by which I have béen tempted to doubt of thy Wisdom and Providence .

When I have séen the prosperity of wicked men , Ver. 3 I confess my heart hath grown hot within me , my soul hath béen moved with envy at their peace , and with indignation at their successes ; angry I have béen , That their strength is firm ; That they should be fréed 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 their's ( I confess it to my own shame ) prevailed so far upon me , that I forgot my self , Ver. 2 and thy Covenant of mercies made with thy servants , upon it my féet were almost gone from that confidence I had in thée my God , and my treadings had well nigh slip't from the study of vertue , 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 wayes , 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 déep 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 chastned 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 , then I shall condemn of vanity the whole Generation of thy children , who have béen studious of piety , denied themselves , and taken up their Cross , and followed thée .

Being thus tossed with these waves of discomfort , I found no assurance of rest , untill I went into the Sanctuary of God , entred thy School , and addicted my self wholly to learn thy will , and thy wayes ; for then 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 stedfast 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 terrours 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 shew 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 thée , 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 thée their Creator , to whom they ought only to adhere , and be conjoyned in a firm bond of love .

While then other men féed themselves with the shadow of these pleasing dainties , so encline 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 thée ; guide me by thy counsel , thy Spirit , thy Word , and afterward receive me to glory ; for whom have I to flie 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 weaknes ; 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 thée I am content , in thee satisfied , worldly prosperity , wealth , preferment , honour , power , are a very poor inheritance in comparison of thée .

I have learned out of the Oracles of thy Word , I have béen instructed in thy School , That it is good by faith and love for me to draw near to God , and to commit my self 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 fore-saw 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 comprized 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 , can'st 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 , &c. 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 , &c. 6. And honoured thee in Mount Zion in thy Temple , where thou hast dwelt . Remember thou , O Lord , this people , and all these ingagements , 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 thy self , 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 roare in the midst of the Congregations . Their Sacriledge especially . 2. As Conquerors . They set up their Ensigns for signs of Victory . 3. As prophane persons , what our fore-fathers 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 stayes not here . For after they have robb'd thy Temple , and taken the dedicated Vessels , not content with the spoyl , 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 stay'd not here neither . Their impiety was such , that after they had destroy'd 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 , Gods 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 enquire 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 , &c. who might promise us deliverance . 2 2 He prayes again that God would look on the enemies 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 blasphem : 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 bosome .

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 good-will he had long ago shew'd 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 dry-foot . Thou dryedst up mighty waters . And for all by his general providence . 2. Gods 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 Prophets affections being heightned , 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 Gods people be not ashamed of their hope , and expectation , and dependance 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 dayly increaseth .

1. Arise , O Lord , plead thine own cause . 2. Remember how the foolish people reproach thee dayly . 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 easie a Prayer of it self . I shall only then Paraphrase upon it .

AND why , O God , doest thou carry thy self 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 seem'd 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 destroy'd by the enemy , and that place wherein thou hast dwelt .

Therefore , that thy mercy may be answerable to thy former love , Vers. 3 with-hold not any longer the hand of thy Omnipotence and Iustice , 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 cryed with a loud voice , Vers. 4 and proudly boasted and roared as Lions in the midst of the Congregations , they have prophaned 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 prophaneness they thus triumph over us , and these confecrated places .

When they enter'd into these holy Oratories , they shew'd no more reverence ; than if they had fet footing into some thick wood ; Those beams of Cedar , which our fore-fathers 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 prophaned the Tabernacle consecrated to thy name , drawing it down to the ground , despoyling it of all glory , and the sincere worship of thy name being taken away , instead thereof they have set up , and worship'd their own indentions . Nay , their malice stay'd 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 , eiected , imprisoned , oppressed , accounted the off-scouring of the world , and made a spectacle to men and Angels , thy Word in their mouths is estéemed a lye , 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 prophane shall blaspheme thy holy Name , and by his blasphemies provoke thée to anger for ever ? Why , as a lazy man is wont toda , doest thou kéep thy right-hand in thy bosome : why doest than not pluck it from thence , and make these profane persons féel the blow , and thy people the mercy ?

It cannot be ascribed to thy want of power , that thou art thus patient . 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 past through it . Thou brakest the heads of that Dragon , Pharaoh , and all his hoast in the red Sea . Thou didst cleave the Rock , and turn'dst the flint-stone into a springing Well , that thence the thirst of thy people might be satisfied as from a fountain . And on the contrary , thou hast dryed up the swiftest current , and mest violent stream , that thy people might pass dry-foot 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 , shew thy might , and come amongst us , remember this , that the enemy hath reproached , in effect imputed weakness and impotence to thée , said in his heart , What God shall deliver them out of my hand ? O Lord , remember that the foolish people in prophaning thy Temples , and trampling thy Prophets , have blasphemed thy name , being regardless of thy Omnipotence , and secure upon thy patience .

We beséech thée suffer no longer the souls of those innocent , mournful Turtle Doves who desire to worship and praise thée , 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 considence 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 darkned , are spread over the Land , and by violence and injustice being grown rich and mighty , have not only despoyl'd us of our goods , but consin'd our bodies also in darksome dungeons , and loathsome prisons . The Iron hath entred into our souls .

Forget not the voice of the insulting enemy . The tumultuous and proud attempts of those which rise up and hate thée , 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 dayly .

O let not the oppressed , thy poor people , that humbly flées to thée for help , be ashamed , and depart out of thy presence as frustrated of their expectation . So shall these poor , and néedy , and destitute of all humane help , being delivered by thy Omnipotent hand , and Fatherly goodness , praise and magnifie 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 begins 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 Gods 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 shews which way he would shew 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 1 To judge justly . Which is the second part of a Kings duty . 1. Now , till I came to the Crown , the earth , 2 2 To rectifie disorders . and all the inhabitants are dissolved . Vers. 3 In Sauls 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 resolv'd 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 Superiour to reprehend in the Inferiour what is amiss . And he labours to rectifie in them three mistakes .

1. The first was their Pride , which caused them to do foolish , unjust , 1 1 For their pride . imous Acts. Vers. 4 1. I said to the fools , ( so David calls Sauls 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 , &c. 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 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 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 2 Positively , God . me David upon the Throne . 3. 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 mixt 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 diversly . For in the hand of the Lord there is a Cup. The Cup at his dispose . 2. And the wine is red . 'T is high colour'd , faeculent , or troubled wine , i. e. afflictions . 3. It is full of mixture . Not all sour , nor all sweet ; The strength of it is allay'd , and temper'd by God , that it intoxicate not the head , nor produce a feavour , there are some waters of comfort mixt with it . 4. And he , viz. God poureth out of the same , some of this mixt 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 Gods wrath , in which there is none of the mixt 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 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 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 Psalm 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 beséech thée , in the Throne of this Kingdom , thy faithful Servant , our bread Soveraign . 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 Subiects .

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 silenc'd , an indulgence is given to theft and rapine , Religion is trode 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 Thieves , 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 Iudges as at first , and our Counsellours as at the beginning . Religion and Iustice 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 Iustice being heard to speak , and a right order for thy worship and service being re-establishes . So shall this our Land be call'd 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 neck'd , fort'd to bow to his yoke , and made to féel that he carries not the sword in dain , 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 thée 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 entertain'd 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 indéed red , and of a high colour , but yet it is full of mixture , with the tartness of thy great displeasure , there is mixt the swéetness of thy promises , engaged thou art , that we shall taste and drink no déeper 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 déep of this Cup. There remains only the dregs behind , and as we have béen 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 , Vers . 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 sée 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 Iesus 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 Gods Majesty in his Church , from vers. 3. to 11. 3. An Exhortation to worship and serve God , vers. 11 , 12.

1. 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 Gods power and Majesty , and vindicating his people , and destroying their enemies . There , i. e. at Jerusalem , before Zion , as in the dayes of Senacherib . Or else in the Land of Judah . There brake he the arrows of the bow , By which he shew'd himself 1. Glorious . the shield , and the sword , and the battail . 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 spoyl , were spoyled . The stout-hearted are spoyled . 2. They have slept their sleep . Either dead . Or overtaken with so deep a slumber , that like men surpriz'd by a deep sleep , and suddenly awaked , they were amaz'd , 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 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 amaz'd 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 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 2 And victory . Though they body and rally again , yet thou shalt overcome and conquer their fury .

3. In the Close , he exhorts all Gods 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 our's , Ver. 1 to make thy self 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 Sion 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 thée , therefore this great Army of rebellious men is justly risen up against us , who threatned 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 Davids sake , our blessed Saviour .

There hast thou broken the strength of the Bowe , Ver. 3 and not suffered him to shoot an arrow there ; in our land thou hast made void their Shield , dull'd 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 darksom cloud of fear , and even despaired of any help and succour , then 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 excéeds 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 béen amazed , that in their hands , ( of so much wealth and plunder which they dreamed of ) they found nothing ; which hapned 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 judgment , 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 thée , 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 judgments 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 knées smote together , quiet they were , and silent , not daring to mutter against thée , 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 judgments , 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 fathers punishment taught to fear God .

And now , O all ye which are Israelites indéed , 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 shews the bitter agony which a troubled spirit undergoes upon the sense of Gods desertion , and the comfort again it receives upon the consideration of Gods 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 shews 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 cryed unto God with my voyce , even unto God with my voyce , and he gave ear unto me ; Ver. 1 in the day of my trouble , I sought the Lord , ver. 1 , 2.

Here David shews the course he took to find ease in his extream 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 Aire 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 , 't was earnest . 2. Despairs not . With his voyce , with his voyce he cryed , it was often . 3. To God he cryed , 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 then 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 , then he found no intermission ; and this his hand , as some reads it , runs and extends it self in prayer ; even in this night , when no man saw it , and so his complaint was in secret , and far from hypocrisie , 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 stomack 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 remembred God , and was troubled : A heavy affliction , Ver. 3 when the memory of Gods goodness , his example of mercy , his pardons to great sinners before us , cannot comfort us ; this was Davids case , his memory presented to him all Gods 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 cryed with his voyce , 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 Gods goodness to him before . he shews 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 dayes of old , the years of ancient times ; how merciful thou hast been to our fore-fathers 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 strugled with the wrath of God , and his own heart tempting to despair of Gods 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 shews 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 good-will , but from his own weakness ; and secondly , 1 1 He checks his foul for weakness of faith . shewes the way how he would secure himself from the like trouble for the future .

1. He begins 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 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 1 Gods wayes . I will remember the power of Gods right hand , which is able to turn the most desperate and darksom nights of trouble , into the pleasant and joyful dayes of content , according to our Saviours 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 2 His works . viz. That God calls not his people to the pleasures of this World , but to dangerous conflicts with Satan , sin , &c. 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 stayes . and speak of them ; I will meditate also of all thy works , and talk of thy doings .

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 wayes to his people in general . he that will understand the way of God to his people , must by faith enter into his Temple , and enquire of his Word , as it is , Psal. 73.17 . 't is 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 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 Aegypt , by several instances of Gods power in it .

1. In the red Sea ; The waters saw thee , O God , the waters saw thee ; not only the Aegyptians , but the sensless 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 voyce of thy Thunder was in the Heavens , thy lightnings lightned the World , Exod. 14.24 , 25. 3. In the earth , The earth trembled and shook ; 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 shew 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 .

VVITH all ardency of spirit , earnestness of soul , and contention of voyce , Ver. 1 have I cryed unto thée , O Lord , constantly and fervently have I cryed unto thée , O hear the voyce of my prayer , and let my cry come unto thée ; when I was in trouble , I expected , I called for no humane help , but I fled to thée , to thée I called for aid and comfort , with stretched-out hands and eyes bent 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 sléep , 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 remembred 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 sléep , without any rest ; and I am so troubled in my self , that I have no mind to speak . I revolved in my mind the times that were past , 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 thée , and yet so I received not comfort : I communed with my own heart , I searched out , as with a Lanthorn , my soul ; I called to mind thy clemency to thy children , thy Truth in thy Word , thy Iustice 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 patient 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 féeling of them ?

Of a truth , Lord , for my wicked life . I have deserved the fiercest of thy wrath , and all the judgments which thou hast threatned 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 béen 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 séemed to desert me , yet out of méer 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 doings ; 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 procéedings 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 thée ? which in mercy is like thée ? Thou art the God that dost wonders , Thou hast declared thy strength in our weakness , thy power in our infirmity : O shew therefore thy self to be the self-same 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 , then the waters felt thy presence , and as if they had béen 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 béen 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 Pharoah 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 voyce 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 féet . 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 béen 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 , fréed 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 broken-hearted , O Lord , come and heal me ; I am even at the point to dye , 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 Iesus might shew 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 voyce , give ear to my cry , in the day of my trouble I have sought to thee ; let me find thée , so shall my heart rejoyce , 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 Gods Command , that his works be not forgotten , but that the Fathers deliver his former doings to posterity , that they might be to them for comfort and instruction , deter them from obstinacy in sin , and perswade 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 Aegypt , to the dayes 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 Gods 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 , encline 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 Gods 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 Gods 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 sayings 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 2 The end to be shewn , not hid . which is another Argument for attention .

1. It was not to hide them , or conceal them from their children . Ver. 4 2. But to shew them to the Generations to come ; of vvhich , That God might be 1. Praised , and the ultimatus finis , vvas , 1. That God be praised for his benefits , 1 1 Praised , and shewing the praises of the Lord . 2. That his povver be celebrated in his miracles ; And his strength , 2 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 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 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 2 Faith . 2. That they might trust , and set their hope in God , and not forget the works of God . 3. 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 fore-fathers ; 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 stedfastly to God .

2. And now the Prophet begins 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 Bowes , turned back in the day of Battel ; which Moller refers to the children of Ephraim invading the land of Canaan before Moses time , 1 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 Souldiers 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 Aegypt , he means , and the wonders that he had shewed them . A larger Narration :

By which occasion the Prophet enlargeth his discourse , and shews , 1. Gods goodness : 2. Israels obstinacy : 3. Their punishment .

1. 1 1 Of Gods goodness . Gods goodness appeared , in those wonders he did for them in their eduction from Aegypt ; Marvellous did he in the sight of their Fathers in the land of Aegypt , 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 shewed his care in guiding them two wayes . 1. In the day-time 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 clave 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 2 Israels contumacy . This is Davids evidence of Gods goodness , care , love , provision for Israel ; but now the Prophet begins 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 shew'd it two wayes . 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 voyce : Yea , they spake 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 wayes . 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 non-sense 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 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 wayes .

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 rain'd down Manna for them for to ●●t . 3. From the excellency of it . He gave them of the corn of heaven . Man did eat Angels 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. Gods indulgence in giving Quails . And now the Prophet proceeds to give another instance of Gods indulgence unto them ; of his indulgence , I say ; for it cannot be well call'd 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 implicitely 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. Gods 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 rained 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 Gods justice in their punishment , 2 2 Gods 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 dropsie . 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 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 2 Incredulity . And remained incredulous . They believed not for his wonderous works .

Therefore the wrath of God pursued them still , though with a slower pace , to give that time of repentance .

1. Therefore their dayes did he cons●●●e in vanity . Hope they had , at their coming from Egypt , Gods wrath for these . to enter into Canaan , but their hope proved vain , God causing their carkasses 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 Gods wrath thus pursued them , true it is , that it wrought for the present , some remorse in them , they acknowledg'd , and sought to God for a little while . Attrite they were .

1. When he slew them , then they sought him . 2. They return'd . 3. And enquired early after God . 2. And they remembred , 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 Hypocrisie , and Inconstancy , which is the Note of a dissembler .

1. 1 1 Of Hypocrisie . Of Hypocrisie . Nevertheless they did but flatter him with their mouth , and they lyed unto him with their tongue , viz. when they call'd 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 2 Of Inconstancy . Of Inconstancy . Neither were they stedfast 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 extoll the goodness of God even toward such Rebells .

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 destroy'd them not . 3. The moderation of his anger , and continuance of his mercy . Though he were provoked often , yet many a time turn'd 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 remembred , 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 dyes and revives not . He continues the story of their Rebellions .

And after the intimation of Gods goodness , he returns back again to his story of their disobedience , and , as if he were astonish'd at it , he begins 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 doings ? 3. And that in the desert , where I shew'd my protection of them .

More particularly . They 1. Returned , i. e. Rursus ad ingenium redeunt . Or else they return'd 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 feuescit quam gratia .

6. Now upon this their deliverance from Egypt , because it was the greatest of Gods 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 remembred 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 turn'd 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 thunder-boles . In them God shew'd his Severity .

In all these plagues , and those that follow , God shewed 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 first-born 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 destroy'd their enemies with a mighty hand , that being warn'd by their examples , they took heed , that they provoked him not to wrath , which they did , because they remembred 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 overwhelm'd their enemies . 4. And he left them not so , alwayes 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 stiff-necked , gain-saying people . Ungrateful they were for all this . After they were brought into the Land , and setled 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 fore-fathers . They brake the Covenant betwixt God and them , sinning by the example of their fore-fathers ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 jealousie with their graven Images .

9. Gods 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 enemies 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 shews , 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 seem'd to sleep before , awaked , as one out of sleep , and like a mighty man that shou●s 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 Souldier . 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 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 2 But in Iudah . For it was carried to Betshemes a City of Jud●h , design'd 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 setled in the hill of Zion , which caused the Prophet to say , 3 3 And at last in Zion . The hill of Zion which he loved .

And he doth amplifie this Narration of Gods 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 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 fix'd position of it . For there is no moving , 2 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 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 sheep-folds , 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 4 To feed them , and govern them .

The Elogy 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 5 And David did his duty . Sincerely he perform'd his duty to God and man . No dissembler . 2. And guided them by the Skilfulnesse 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 .

WOnderful , O Lord , are thy wayes , infinite thy mercies , admirable thy patience and long-suffering toward the children of men : Vers. 5 that we might know thée , 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 procéedings 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 , shew 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 walkt 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 remembred 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 , then we sought thee , then we returned and enquired early after God , then we remembred , that God was our Rock , and the high God our Redeemer . Novertheless we did but flatter thee with our mouths , and lyed 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 stiffned our hard hearts . Wo 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 honey-comb to our dying souls . Israel was not right with him , nor stedfast in his Covenant : But he being full of compassion , forgave their iniquity , and destroy'd them not , yea , many a time he turn'd his anger away , and did not stir up all his wrath , For he remembred , 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 alwayes 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 meer 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 depart 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 hapned 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 Gods 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 Prophaned 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 aire , 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 decipher'd in this pathetical Complaint , next the Psalmist acknowledgeth the cause of their calamity , and expostulates with God . The cause , Gods anger .

1. The cause was , Gods anger and jealousie . 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 jealousie burn like fire ? i.e. Cessairasci .

3. The third part . And prayes , And now he begins his Prayer , which is two-fold . First , Against the enemy .

1. Pour out thy wrath upon the heathen that have not known thee , and upon the Kingdoms that have not call'd on thy name . 1 1 For vengeance to fall on the enemy , for their cruelty . Not upon us , but on them . 2. And he adds the reason , and 't is a reason of weight , in which he respects not himself , but Gods people . For they have devoured Jacob , and laid waste his dwelling place .

The other part of his Prayer , 2 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 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 2 Help . And then he prayes for help . Help us , O God , of our Salvation : using the most powerful Argument , Gods 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. Gods 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 dye . 3. And , thirdly , render unto our neighbours seven-fold into their bosomes , 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 shew 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 open'd 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 walkt unworthy of so great mercies ; and unthankful wretches as we are , have been disobedient to thy holy Will.

For this thy wrath and jealousie 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 prophaned , 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 shew'd 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 liv'd , they made no more account of their blood , than of so much water , that being spilt upon the ground , cannot be gather'd 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 bellev'd in vain .

But , O Lord , how long ? how long wilt thou be angry with us ? for ever ? shall thy jealousie and hot indignation be continually kindled , and burn against us like a mighty fire that wastes and devoures all before it . O let thy wrath cease from the shéep 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 thée , or if known , dishonour'd thée , and empty thy vials upon their heads , who have not call'd upon thy name , or if called , yet hypocritically , and so lyed unto thée . 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 beséech thée therefore for thy mercies sake , and at the intercession of thy beloved Son our Lord , that thou would'st not remember our former iniquities , which we and our fathers have committed against thée , but that passing by our demerits , thy tender mercies would spéedily prevent us , ( now that we are brought very low ) before we are utterly consumed . Help us therefore now , O God of our salvation , to thée we fly , to thée we cry , help us , and deliver us , and that not for our selves ( for we have justly deserv'd 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 enemies hands , they will not insult only over us , but thée ; 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 béen slain , from death ; And to our malicious Neighbours , Vers. 12 who have adjoyn'd themselves to our enemies , and glory at our calamity , render seven-fold unto them ; as they have reproached us , so let them be a reproach .

So we , that thou hast honour'd 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 shew 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 Gods 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. Prayes 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 , 't is to no end to pray . 1 1 For audience . 2. Vers. 2 For aid , assistance , help . Stir up thy strength , and come and save us , shine forth , 2 2 For assistance . shew 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 3 For grace to amend . angry now ) to shine , and we shall be saved . Vere faelices .

And the Argument he useth to perswade this , His Argument to perswade it , Gods love to his Church . is from the person of God , and his former administration ; 1. He shew'd 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 shew'd thy glorious presence by the Ark that the Cherubims cover . Shine forth , and shew thou hast not left us . 2. Shew thy self 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 shews 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 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 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 prayes .

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 fill'd the Land . The Vine , that is , the people grew and multiplyed . 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 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 Kings 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 havock of the Clusters . 2. The Boar out of the wood doth waste it . Some home-bred enemy in power , enters and spoils it . 3. The wild beasts of the field devoure it . Tyrants from abroad . 3. He prayes to God to have compassion , 2 2 Prayes that God would have compassion on the Vine . and look upon his Vine again . 1. Return , we beseech thee , O Lord God of hoasts . 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 prayes 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 thy self , 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 hostes . 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 enemies swords , but thy rebuke of us for our sins , that hath brought upon us this devastation . 5. And again prayes . He prayes 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 thy self . In the interpretation of this verse , Interpreters agree not . For by the son of man , 1. Some understand Christ , who is often call'd the son of man , and is the man on Gods 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 first-born , who was the man of his right-hand , because grown strong by his power . To this opinion Musculus and Moller encline .

According to the first interpretation , which is Basils , the sense is this . Let thy hand and power be shew'd 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 prayes that God would send them some strong and mighty Saviour or Deliverer . 3. According to the third , he prayes , that God would shew 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 , join'd 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 rebell 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 explain'd , vers. 3. vers. 7. now repeated .

Turn us again , O Lord God of hoasts , 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 béen accustomed to be present with thy people , and to lead them and féed them as a good Shepherd doth his flock , give ear at this time to our prayers , and graciously hear , now we call on thée . 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 séemed 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 thée , Vers. 3 we do acknowledge , that thou hast justly rejected us from thy grace and favour , and , as it were , turn'd thy back upon us ; But gracious God , turn us from our ungracious and malicious wayes , and turn us unto thée , 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 cryed unto thee , but thou séemest not to hear , nor yet to answer our Petitions , than which there cannot be a greater sign of thy displeasure . O Lord God of hoasts , 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 wéep , than to take these refreshments , for thou hast brought us to that low condition , that our Neighbours , who were wont to stand in feare 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 thée , by thy grace draw us from our evil wayes , and receive us to thy favour , which for some years thou hast with-held , which if in mercy thou shalt vouchsafe , then we shall be saved .

Thou , Lord , hast béen 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 , senced , 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 Boare out of the Wood doth unroot it , the wild beasts out of the field , crop , devour , and trample upon it , Vers. 13 cruel and prophane tyrants , more like beasts than men , do riot in , and depopulate thy Vineyard .

O thou Lord of hoasts , 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 beséech thée to restore to its former beauty , look upon that people , which thou hast call'd thy Son , thy first-born , a weak and unable people to help it self , 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 thée to turn upon our enemies , they also shall easily perish . One angry and frowning look of thy face will do it , O let them féel this rebuke and perish .

Shew thy power and might , and suffer not thy people , whom thou hast adopted , and joyned to thy self , and strengthned by thy promise and Covenant , to the ignominy of thy name , to perish by the pride of a cruel enemy .

Vpon which favour and help , O Lord , we will constantly adhere unto thee , and never more depart 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 hoasts , cause thy face to shine upon us , and we shall be saved . Grant us this mercy , good Lord , for Iesus Christs 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 conferr'd on them , and exprobates their disobedience , and shews the events that fell upon it .

The parts are , 1. An exhortation to celebrate in their Festivals , Gods name , from vers. 1. to 4. 2. The reasons he useth to perswade unto it , viz. the benefits of God conferr'd upon Israel , from vers. 4. to vers. 12. 3. An exprobation of Israels ingratitude , and the consequent , vers. 12 , 13. 4. The expression of Gods love , and call to amendment , which if they hearken 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 Musick . 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 . Signifie your joy alwayes . 3. Especially , that it be in a fit season . In the New Moon , in the time appointed , on our Solemn Feast-day . For then they were to rejoice before the Lord .

2. And now he expresseth the reasons why this was to be done .

1. Gods 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. Gods 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 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 Gods favours to them . For which they had reason to rejoice .

1. That he deliver'd them from a base servitude . 3 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 4 Done upon their cry . and cryed to him . Thou calledst in trouble , and I delivered thee . The courtesie was seasonable . 3. He did by signs and wonders in Egypt , 5 5 In a miraculous manner . shew that he had a care of them . Thou calledst upon me in trouble secretly , and I answered in the secret of thunder ; by an open sign I shew'd my presence with thee , and my care in secret for thee .

And here he interserts one particular of Israels ingratitude , 6 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 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 testifie 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 perswades obedience , for three reasons .

To perswade 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 . Redeem'd , deliver'd 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 compla●ns of Israels disobedience .

3. To this he adds the just complaint of God , for Israels disobedience . But , notwithstanding all the evidences of my might , and Arguments of my love , they were a rebellious , and stubborn people , which God layes 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 . Gods love yet , in calling them to repentance .

O that my people had hearkned to me , and Israel had walked in my wayes . Consider how ardently God desires the good of man , and not his ruine . The reward of which , would be ,

And tells them what should ensue upon it . Three very great benefits , and most desired .

1. 1 1 A depression of their enemies . A depression of their enemies . I should soon have subdued their enemies , and turn'd my hand against their adversaries . The haters of the Lord , should have been found lyars , i. e. submitted and humbled themselves , though hypocritically and falsly , as all flatterers do . But to that pass they should have been brought , that they should be glad to dissemble with , and flatter Gods people . 2. 2 2 Their peace long and lasting . The second benefit is , That their time should have continued for ever , i.e. Their peace , their tranquility , 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 3 Abundance of all things , to satisfaction . and honey . 1. I should have fed them also ( not with bran mixt with flowre , 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 liv'd ) would I have satisfied thee . 'T is a blessing to say , I have enough .

The Prayer collected out of the eighty first Psalm .

INsinite , Vers. 1 O Lord , are the causes that we have , with the greatest alacrity to praise thée . Thou art our strength , thou art the God of Jacob , we will therefore sing aloud , and make a joyful noyse 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 man-kind , 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 broughtst them to Mount Sinai , and proclaimed thy Law in their eares 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 Aegyptian 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 terrour 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 doest thou require at our hands for all these favours ? even the self-same that thou requiredst of Israel . For thus thou then spakest to them , and thus thou speakest to us . Hear , O my people , Vers. 8 and I will testifie 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 Aegypt . But my people would not hearken to my voice , and Israel would none of me .

And wo be so us miserable wretches , our ears have béen dull of hearing , and we have not hearkned 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 Aegyptian darkness of ignorance and sin , and fill'd our mouths with all good things . In a word , we have not hearkned to thy voice , we have set thée by for the vanities of our own hearts , and would none of thée . 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 lieve a lye , 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 vnées that have not vowed to the Idol , these will hearken unto thee , these will walk in thy wayes . Lord here their prayers , hearken 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 , spéedily subdue and bring under our enemies , and turn thy hand against our adversaries . let all those who by their works , and practical Atheism , séem to hate thee , bow like lerbants before thy people , and at least shew 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 thée , endure for ever , let their peace be secure , their tranquility long , their prosperity perpetual , their habitation quiet , and their health confirm'd .

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 féed upon husks , then feed them with the finest of the wheat . Let the Rocks yield them honey , the Mountains Brass and Iron , let their pastures de clothed with flocks , Vers. 1 and their valleys to codered over with corn , that they shout for ioy , 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 noyse to the God of Jacob. Grant this , O Lord , for Jesus Christs 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 ●hreatning revenge for their injustice , assuring them , that he will rise one day , and judge them .

Three parts of the Psalm . 1. The Prophets Proclamation , vers. 1 2. Gods contestation with the Judges of the earth , from vers. 2. to 8. 3. The Prophets prayer , that God would rise to judge , v. 8.

1. The first part . Gods pre●ence proclaimed in the Court. The Prophet , as a Cryer in a Court , proclaims first a very profitable Doctrine , and layes 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 President , 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 inferiour 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 1 For injustice . How long ? 3. 2 2 Obstinacy in it . Their partiality . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ye accept the persont of the wicked . 2. 3 3 Partiality . He exhorts them to do their duty , which is double . 1. 2 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 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 dye like men , ye shall dye 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 prayes 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 amplifie 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 raign , and Magistrates decrée 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 néedy 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 béen 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 Task-masters , our superiours , or who , at least , take upon them to be so , are companions of Thieves , 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 stept 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 Iustice . 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 thée , 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 dye as the meanest man , and be brought to judgement . And that it they continue in their unjust and violent wayes , 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 thée 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 male-administration of thy Laws . Render them , O Lord , seven-fold into their bosomes : 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 it self into

These parts : 1. A short Ejaculation or Prayer , vers. 1. 2. A Complaint of the enemies of Gods 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 patient at the affronts and insultations of the Churches 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 begins 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 Souldiers . 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 pecul●●r , 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 join'd with them , they have holpen the children of Lor. Selah .

3. And having discovered the men and their attempts , The third part . He prayes to God to take revenge on them . he prayes to God for revenge , which consisted in four particulars . 1. Their fall and ruine . 2. Their persecution . 3. Their terrour . 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 burnt 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 ruine and fall , he would have it total , and exemplary . That their ruine 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 our selves the houses of God in possession . 2. And this their ruine he would have sudden and violent , 2 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 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 . Terrour . 3. Shame , and Ignominy . The ends of his prayer ,

And that the Prophet might not seem uncharitable in this bitter imprecation , he now shews the ends why he thus prayed . These were two .

1. The first , That they might seek after God , in effect be converted . 1 1 That converted . Do this to them , that they may seek thy name , O Lord . 2 2 Or confounded . Or as others conceive . Seek thy name meerly out of a servile fear of Gods 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 Gods glory may be the more exalted , 3 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 . Vt cognoscatur . Junius . That thy Eternity , Majesty , Power , may be acknowledg'd 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 shew 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 Israels safety , didst shew 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 mans sword against his fellow , as when thou fought'st for Israel against Oreb and Zeeb . They have kill'd our brethren , even the sons of our mother , save them not then alive , but tear their flesh with briars and thorns of the Wilderness , as it hapned 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 , alwayes turning , restless in their consciences as a whéel ; that is , apt to motion , precipitate in their downfall as a whéel ; that is , alwayes running . Make them as the stubble or chast , which the wind fiutters up and down , and easily blows from its place . Let them be consumed as the wood burnt up by the fire , and spéedily destroyed , as heath and furrs when raised into a flame in the Mountains . Let the tempest of thy wrath persecute them , and the storm of thy indignation strike terrour 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 Gods people . In this Psalm then

The Prophet doth , 1. Set forth his love to Gods 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 prayes 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 begins with a pathetical Exclamation , as ravished with the beauty , The first part . By a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he expresses his love to Gods house . the excellency , the comforts which he once enjoyed in Gods house , which he calls Gods 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 , cryes 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 , cryes , heart , hands , eyes , tongue , all earnestly desire to be present with it .

3. He laments his absence , 3 3 He laments his absence from it . ( whether now forced to it by being present with his Armies abroad , or driven away by Absolon ) 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 her self , 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 call'd 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 1 There Gods 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 , &c. 2. 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 Gods Servants . 3 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 4 There they look for an answer to their prayers . whose strength is in thee . Who relie 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 Gods 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 wayes of them , that is , who not in hypocrisie dwell there , or that trust in their external performances , but in whose heart are fix'd 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 dayly to Gods 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 fill'd 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 vertue 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 Gods 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 Gods 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 door-keeper 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 Gods house , 1 1 Reckoning of that day , better than a thousand . to a thousand out of it . Abroad luxury , pleasure , vanity , ostentation , death . In Gods house the contrary , therefore out-doors here is beter . I had rather be a door-keeper here , than , &c. 2. Gods house , to the tents of wicked doers . 2 2 To be a door-keeper there , than a dweller elsewhere . Abroad luxury , pleasure , vanity , ostentation , death . In Gods house the contrary , therefore out-doors here is beter . I had rather be a door-keeper here , than , &c. 3. A door-keeper , a Corite , to the Noblest dwellers . Abroad luxury , pleasure , vanity , ostentation , death . In Gods house the contrary , therefore out-doors here is beter . I had rather be a door-keeper here , than , &c.

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 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 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 3 Al-sufficient . For no good thing will he with-hold .

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 with-hold no good thing from him : The Prophet very cautelously limits his words , But efficient only to the sincere . No good thing he will with-hold from them that walk uprightly . Hypocrites then , and back-sliders , 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 tacitely answers an Objection . Vers. 12 If such are blessed that dwell in the house of the Lord , then 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 relie and trust in God , though being detain'd by prisons , tyrants , exile , and Schismatiques , they enjoy not the outward communion of the Church , because by a true and solid confession of the Truth , they are still join'd 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 past 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 scatter'd and vanish'd 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 hoasts ? 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 doest protect me in battail , thou art my King , I a King over thy people , and thou a King over me . Thou art my God , whom I have alwayes served , and yet at this time I am not admitted to the place of thy service , where I may publickly 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 wayes ; and though we must pass through the Valley of tears , yet we desire to ascend to that place , which thou , Lord , hast appointed to thy self for an habitation . In the strength of the Lord God we will procéed , till we appear before God in Zion , and find that Majesty and mercy , which we so earnestly long for , and séek . 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 thée , who art our Sun , our Shield , the Father of all good gifts , and wilt deny no good thing to those who sincerely serve thée .

O Lord , be unto me a Shield and a Sun . A Sun to illuminate us : A Shield to protect us . Dispell our darkness , comfort and warm our hearts with thy light , increase us with thy swéetest 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 thée in simplicity and integrity . Inable us then , O God , to walk in thy wayes with a pure and an honest heart . For then 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 Iesus Christ our Lord .

PSAL. LXXXV . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

MYstically this whole Psalm is a Prophesie concerning the redemption of Mankind from the Tyranny of sin and Satan , by the coming of Christ , prefigured by the deliverance of the Jewes , either from Egypt , or rather from Babylon , after which they fell again into grievous troubles under Antiochus .

Three parts of the Psalm . 1. An Acknowledgment of Gods 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 wayes of God , ver. 13.

1. In the three first verses , A Commemoration of Gods mercies . the Prophet makes a Commemoration of Gods mercies to his people ; of which the Fountain , is , his good will and favour ; Lord , Thou bast 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 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 2 Spiritual . and covered all their sins . Ver. 3 2. Reconciliation ; Thou hast taken away all thy wrath , and hast turned thy self from the fierconess of thy anger .

2. And now upon the experience of these former mercies , The second part . Upon this favour , he prayes . 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 prayes .

Turn us then , O God , our Saviour , &c. 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 , &c. 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 rejoyce in thee ? 4. Thou hast forgiven the iniquity of thy people , &c. ver. 2. Shew 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 begins 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 , falshood and errour 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 vertues 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 errour and falshood . 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 , Gods justice is that which will make a people happy ; for this will teach to love thy Neighbour as thy self : 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 wayes of his Commandments all the dayes 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 béen beset with many troubles , Ver. 1 but thou out of méer 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 béen the provocations by which we have dishonoured thée , 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 béen slaves of the flesh , and Captives of the Divel , yet Thou-hast taken away thy wrath , Thou hast turned thy self 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 thée 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 thy self , as I may so say , into another nature ; so that thou who hast proclaimed thy self to be patient 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 rejoyce in thée ; let us have experience of thy mercy as thou hast promised , and grant us thy salvation .

Make us , who have béen heretofore contumacious and rebellious against thée , to hearken to what our Lord God will speak ; for then 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 béen 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 méet and kiss in our hearts , and be tyed together with such an indissoluble knot , that we may bring forth plentiful fruits of righteousness and holiness . Our land is now over-run with Errors and false Doctrine , O let thy Truth flourish again amongst us ; we measure out justire by the crooked line of mans Ordinances , O let thy righteousness look down from Heaven , and cause us to love our Naighbours as our selves , 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 encrease . Thou hast delivered us from the hands of our enemies , O stir up our minds to be thankful unto thée , and to make a conscience to serve thée in righteousness and holiness all the dayes of our life .

PSAL. LXXXVI . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

DAVID in this Psalm being in trouble , prayes unto God for continuance in grace , and in an innocent life ; and complaining of the insolence of his Persecutors , prayes for protection , and some token of Gods goodness . This Psalm then is a continued Petition , and according to the various Arguments he useth to perswade 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 quickning 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 , rejoyce the soul of thy servant , &c. 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 dayly . I cry and call without intermission . 5. Rejoyce 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 perswade 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 prayes ; 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 voyce 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 shew , 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 glorifie 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 then 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 glorifie thy Name for evermore : To which he subjoyns 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 ; 't is 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 Gods hand in his deliverance , and confounded by it .

Shew me a token for good ; i.e. shew 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 holpen 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 thée ; but since thou art a God , who lookest upon thy néedy 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 Kéep our lives , that we fall not into the hands of our enemies ; O thou , who art our God , sée'st and know'st that we desire and endeavour to serve thée in holiness , preserve therefore the souls of thy servants , who have no other hope but thée : Be merciful unto us , O Lord , who every day call and cry to thee : Rejoyce 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 voyce 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 alwayes béen , and alwayes 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 thée ; Lord , hear us , bow down thine ear , and according to thy wonted 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 thée ; 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 thée 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 magnifie and glorifie thy Name ; for thou dost great and wondrous things , Thou art God alone .

O God , at this time , because we have béen 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 thée 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 thée , and we will take delight to fear thy Name ; shew some token of thy favour at last to us , that they which hate us , may see it , and be afraid ; let them sée it openly , That thou , Lord , hast holpen us , and comforted us .

So shall we praise thee , O Lord our God , with all our heart , and we will magnifie and glorifie thy Name for evermore .

PSAL. LXXXVII . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

THIS Psalm is short , but sweet ; for it contains many excellent priviledges of the Church of God , of which every one must be a Member that hopes for salvation ; whosoever was the Authour , it was his purpose to excite men to be in love with the Assemblies of Gods 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 Authour 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 Catholick Church , and indeed the foundation of it : 2 2 From Gods love to her . For the Law was to come out of Zion . 2. Ver. 2 The second Prerogative of the Church , is taken from Gods love and favour to it , 3 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 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 Gods people , should become friends and Citizens of this City ; even the Egyptians , Babylonians , Tyrians , Aethiopians , in effect all the Gentiles , of what language , Countrey 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 , &c. 5. But now having renounced his Countrey , and his fathers house , Vers. 5 his Idols , and old wayes , it shall be said of Zion . Vir & Vir , 5 5 From her continuance for ever . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This and that man was born , regenerate , and become a new man in her ; Here he receiv'd his adoption , and the earnest of the Spirit . 6. Farther yet , the felicity of this City shall in this far exceed all other , 6 6 From her free Denizons , 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 1 Eni●ll'd . 7. A seventh Prerogative of the Church , is , That God agit Censum , Vers. 6 and does , as it were , enrole 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 priviledges and prerogatives of this City , as the natural Jew . 8. Another Prerogative of these Citizens , is , 2 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 Musick they shall sound forth Gods praises . As well the siagers , as players on instruments , shall be there . 9. Lastly , He concludes the Psalm with an excellent Epiphonema , Vers . 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 Cristal . 'T is Virgo aqua .

A Prayer collected out of the eighty seventh Psalm , for the Catholick Church .

O Lord Iesas 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 doest govern them : that by thy unspeakable goodness yet doest preserve , protect , and promote all actions and successes : who by thy mercy doest restore what is decay'd , renew what is fallen , and raisest the dead : Vouchsafe to cast thy eye upon , and view with a pleasing countenance , thy well-beloved Spouse thy Church , which thou hast purchased with thy blood , and betroth'd to thy self in righteousness , and in judgement , and in loving-kindness , 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 séest , Lord , with what winds , with what storms this thy holy City is assaulted , there be who are ready and bent 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 thée , 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 stréets of gold , the light in it beyond that of the Sun , so that the glory of it was far to excéed 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 Tire with Ethiopia , be regenerated and born again in her of water , and of the Holy Ghost .

When thou shalt enrole 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 Common-wealth 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 jarres , 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 , enrich out souls with this treasure . Affect us with some degrée 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 Iesus 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 perswade 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 cryed . 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 encline 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 wayes . The sad condition he was in .

1. From the weight and variety of his troubles , many they were , and press'd 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 seperate from them , as a dead man . 3. Yea , dead and buried . Like the slain , that lie in the grave : whom thou remembrest 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 Gods 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 no 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 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 2 A fervency in prayer . and assiduity in prayer , which is here made evident by the adjuncts . 1. His voice . I have call'd dayly upon thee . It was , 1. Clamor . 2. Assiduns . 2. By the extension of his hands . I have stretch'd 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 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 conceiv'd in his death , would suffer loss , and therefore he asks ,

1. Wilt thou shew 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 ? 'T is 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 loving-kindness 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 dye 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 cryed , O Lord , and in the morning shall my prayer prevent thee . He prayed , he cryed , 1 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 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 Gods Servants , have been brought to that strait , that they have not had a sense of Gods favour : But conceiv'd themselves neglected , deserted by him , and discountenanc'd . 3. His second instance is , his present affliction mention'd before , vers. 4 , 3 3 That he is afflicted , which he aggravates 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 5 , 6 , 7. I am afflicted , and ready to dye . 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 Gods 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 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 mans 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. Dayly like water . 3. They compassed me about , Simul , together , as if they conspired my ruine , there were many of them , All thy waves , vers. 7. 4. His third instance , which is the same , vers. 8. 3 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 cryed before thee , Vers. 9 without any intermission I have stretch'd 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 encline 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 mens 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 fréed from those cares and necessary dutyes 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 séen . For wilt thou shew 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 loving-kindness to the living ? and thy faithfulness in performance of thy promises , when he is destroyed ? shall thy wonderous 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 , wrapt up in darkness , and wilt thou also , O my God , hide thy face from me ? wilt thou also cast off my soul ? I am afflicted , and ready to dye , 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 dispair . In me there hath appeared manifest signs of thy displeasure , for thou hast laid me in the lowest pit , and imprison'd 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 dayly 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 dayly present unto thee ; Turn from thy fierce anger , and shew me again the light of thy countenance . Deliver me from these thy terrors , from the grave , from this death , and I will magnifie 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 , succour me , and pardon my sin , which hath brought this thy just indignation upon me , for the merits of thy dearly beloved Son Iesus Christ my Lord . And thou , O sweet Saviour , which thy self hast suffered , and wast for my sake tempted , be a merciful and faithful High Priest to me in things pertaining to God , make reconciliation for my sins , and succour 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 Christs 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 Loving-kindness and truth of God , vers. 1 , 2. 2. The particular instance of Gods 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 Gods people , from vers. 15. to 19. 5. A special example of Gods goodness toward his Church , exemplified in David , but truly verified in Christ , from vers. 19. to 28. 6. How Davids 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 torne 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 , Gods Mercies . Thus he begins .

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 remembred , so best deliver'd 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 alwayes , would alwayes sin : so a good man , could he live alwayes , would alwayes sing the mercies of the Lord . 2. Or if ever be join'd 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 legat .

His reason for it , is , because Gods 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 . 'T is not exhausted in one age , but as a house built on a strong foundation , it shall stand firm , and be perceiv'd 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 Gods 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 sworne . Faelices nos , quorum causâ Deus jurat . To David my servant . And the Covenant and Oath is extant , 2 Sam. 7.11 . 3. And the tenour 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 then are not to be understood of Davids temporal Kingdom , but of the seed of David ; that is , Christs 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 begins . The person is only chang'd ; 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 affirm'd . 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. Gods 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 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 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 Peere . 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 ought 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 alwayes fix'd 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 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 scatter'd 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 3 No Creator , but he alone . By his Creation of all things . As for the world and fulness 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 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 Gods honour , is taken from his Attributes summ'd 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 shews 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 Gods people , that live under this King .

Blessed are the people , In which rejoicing , his people are happy divers wayes . 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 Gods 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 Gods 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 : vers .

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 explain'd , I have found David my servant , with my holy Oyle 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 first-born Son : Also I will make him my first-born , higher than the Kings of the earth . 4. In the perpetuity of his Kingdom , which is rightly attributed to Gods 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 dayes of heaven .

6. And next the Prophet puts a Case , and answers it . The sixth part . Object . But what if Davids seed prove rebellious ? But what if Davids seed transgress Gods 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 dayes of heaven ? To this doubt God answers , from vers. 30. to 38. shewing us how Davids seed , if they transgress , shall be dealt with .

1. If his children forsake my Law . That is , my whole doctrine of Worship , Religion , Faith , &c. 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 , &c. 4. Vers. 31 And keep not my Commandments , i. e. The Decalogue , and Moral Law . In a word , if they become vitious in their Morals , and profane , and Rebels in my Worship , and Religion .

This then shall happen unto them , Resp. They shall smart for it . escape they shall not , but shall soundly 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 , &c.

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 Davids 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 loving-kindness 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 my self , who am Holy . 2. His Covenant . That I will not lye 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 Davids seed for their rebellion , is evident . So that he was tempted to charge God for breach of promise . Now that Davids 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 layes to Gods 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 ruine . 3. All that pass by the way , spoile 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 turn'd 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 dayes of his youth thou hast shortned , 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 Davids posterity , especially Jehoiakim .

These were the sad complaints , which the Prophet poures out , as despairing , so far as sense and reason could direct him of the performance of what God had promised . But he recovers , and prayes . 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 hide thy self , for ever ? Hide 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 mans 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 Gods 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 loving-kindnesses , 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 bosome , not spoken afar off , but in my hearing , and to my face , as if poured and emptyed into my bosome , 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 Gods 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 sayes or does , Quocunque se vertat . 2. Or else by footsteps , is to be understood the latter end of Davids 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 Combate 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 séen , in the gathering , féeding , amplifying , protecting , Vers. 1 and preserving thy Catholique 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 béen 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 first-born . Let then thy hand establish him , with thy arm strengthen him . Exalt the Throne of him , whom thou hast anointed with thy Holy Oyle , and make him higher than the Kings of the earth . Make his seed to endure for ever , and his Throne as the dayes 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 ruine his strong holds ; Those fortifications , which under thy protection , were wont to be a safe-guard from the enemy , are surprized , 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 spoile 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 battail . It is their glory , that thou-hast made his glory to cease , and cast his Throne down to the ground . These Tyrants boast , these sons of Belial exult , that thou hast shortned the dayes of his youth , and covered him with dishonour .

How long , Lord , wilt thou hide thy self ? 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 .

Shew then thy strength in our weakness , arise like a gyant 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 thée , we , who are men but of a short time , call to for life . To thée , Vers. 47 we , who now live , but must shortly sée 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 dayes 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 bosomes 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 loving-kindness , 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 walkt in thy Iudgements ; 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 thée , that thou wouldst not utterly take from us thy loving-kindness , nor suffer thy Truth to fail . Break not thy Covenant , nor alter the thing that is gone out of thy lips . If the irreversible decrée 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 Catholique , 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 , conceiv'd 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 prayes to God to return , and shew favour to his people .

There be four parts of this Psalm . 1. An ingenious acknowledgment of Gods 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 , mans rebellion , and Gods 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 acknowledgment of Gods protection to his people . In the beginning Moses the man of God freely acknowledgeth what God had alwayes been unto his people .

2. What he is in himself , and his own nature .

1. To his people he had been alwayes 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 dwelt 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 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 formed 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 potters 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 , &c. but to Gods 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 1 Watch. And as a watch in the night : A time of three houres 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 houres of this watch , and wise they are that observe their stations in either of them . 2. 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 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 't is certain ; there be some men that are filthy dreamers ; our life , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Pindar . 4. 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. Gods anger . the misery of our life , he next descends to examine the causes of it , which are two : 1. Gods anger ; 2. And that which brought it upon us , our own iniquities . Ver. 7

1. Gods 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 moysture , or defect of natural heat , but that which brought these defects upon us , Gods wrath . 2. Our own sin : For this anger of God was not raised without a just cause ; 2 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 our selves , 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 hypocrisie , 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 dayes , viz. the forty years in the Wilderness , are passed away in thy wrath . 2. We spend our dayes , 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 dayes 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 encumbred 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 incumbred with these three inconveniences ; labour , sorrow , brevity . 1. 'T is laborious , nay , labour it self ; one is desirous to be rich , 1 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 2 Sorrow . 3. Short : For it is soon cut off , and we flie away : Avolat umbra . 3 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. Gods 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 judgment ; 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 prayes 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 Gods 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 begins thus : 1. So teach us to number our dayes ; 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 Gods anger ; Return , O Lord , how long ? and let it repent thee concerning thy servants . Then he deprecates Gods anger : And

Thirdly , He begs restitution to Gods favour , and what will follow upon it , peace of conscience .

1. Begs restitution to Gods favour for himself and Gods people . O satisfie 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 , &c. 4. And with a perpetual joy of heart ; That we may be glad , and rejoyce all our dayes . 5. And let our joy bear proportion to our sorrows ; Make us glad according to the dayes thou hast afflicted us , and the years we have seen evil . 6. This is the work he calls Gods 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 2 And success in their labours Let the beauty of the Lord our God be upon us ; for no action of our's 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 prayes , 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. Gods 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 prayes , Let the beauty of the Lord our God be upon us , &c.

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 thée to be God alone , and flie unto thée alone for help , that thou wouldst be unto us , what thou hast béen to thy people in all Generations , our Sanctuary , our dwelling place , our refuge in this néedful 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 Decrée , from dust he was taken , and to dust must he return . Say his dayes 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 thrée houres continuance , involved in darkness , clouded with ignorance , discomfortable 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 sléep , or as a dream in sléep , we dream our selves 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 hastned by diseases , or brought on by time , doth approach , cut down we are by thy hand , and instantly we wither .

This is our condition , this our misery ; a consumption we have brought upon our selves , and it procéeds from thine anger , in it we are consumed , and by thy wrath we are troubled ; for we have provoked thée by our iniquitie● , which , though unknown to us , yet are known to thée ; 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 dayes 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 fore-fathers indéed were of a long life , but our dayes are contracted , thréescore 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 flie 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 dayes without a due consideration of thy fear , and therefore thy wrath unexpectedly overtakes them to their eternal ruine .

Teach us therefore , O Lord , so to number our dayes , that we may apply our hearts to wisdom ; being taught by thée , 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 ou●eries 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 smoak against the shéep of thy pasture ? shall thy jealousle burn like fire for ever ? Let it repent thee concerning thy servants ; and let not thy Spirit alwayes 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 satisfie our fainting and hungry souls with thy marcy ; early do it , defer us not , lest we pine to nothing , make the bones which thou hast broken to rejoyce ; and in our joy , let us magnifie thy Name , and be glad all the dayes of our life . Many are the dayes that we have suffered under thy hand , make us glad according to the dayes wherein thou hast afflicted us : Many are the years in which we have séen 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 succéed prosperously , and be blessed with a happy issue .

No action of our's 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 beséech thée 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 thée to bestow upon us , for the merits of our Lord and Saviour , Iesus 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 , &c. 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 , &c. 2. Of the Prophet , ver. 3. Surely he shall deliver thee , &c. which he amplifies by an enumeration of the dangers , Gods assistance , and the Angels 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 Gods 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 Gods help shall never be wanting to those who truly put their hope and trust in him : He that dwells in tho 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 assur'd by this promise . 3. In the secret place ; for his aid and defence is not as some strong Hold or Castle , which is visible ; 't is 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 dwelt , therefore he shall abide , he shall lodge quietly , securely ; pernoctabit , Ithlonan . 2. He dwels 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 dwelt 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 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 Superiour , 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 flie to thee , as a Sanctuary . 2. Thou art my Fortress : If set upon , I will take my self to thee , as a strong Tower . 3. Thou art my God : If assaulted by men or Divels , 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 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 Divels . 2. From the noysom 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 terrour 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 noon-day ; 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 Sea-shore ; Moses and Aaron , Dathan and Abiram swallowed up quick , &c. But shall be fully fulfilled at the last judgment , 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 it self , 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 ruine them ; and in this sense we may justifie 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 Thieves ? 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 wayes . 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 ministring 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 wayes , 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 wayes , not in one , but all ; for the wayes 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 wayes 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 Angels 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 Divel casts in out way to hinder us ; that we be not scandalized 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 Lyon , an old Serpent , a fierce Dragon , and all his Associates , Tyrants , Persecutors , all Hereticks and Hypocrites ; for such is the promise , Thou shalt tread upon the Lyon and Adder , the young Lyon 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 acknowledgment of Gods 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 1 The good mans love to God . 2. Because he hath known my Name , acknowledged my Power , Wisdom , Goodness , 2 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 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 glorifie him , or set him on high ; and the second , I will deliver him ; 1 1 I will deliver him . with long life I will satisfie him , and shew him my salvation .

1. I will deliver him , by the shield , by my Angels , by other wayes , mediatly , 2 2 I will glorifie him . or immediatly , yet so , that it be remembred that I do it ; Ver. 14 for these shall not deliver without me . 3 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 ; joyn my self close to him , 4 4 I will be with him in trouble . go into prison with him , as it were , suffer with him , and think my self pursued , when he is persecuted ; give him comfort even then : Martyres 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 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 glorifie him : As if it were not enough to deliver him ; 1 1 Rest . such a thing in this life may fall out , as it happened to Joseph , Job , David , 2 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 satisfie him , i. e. with eternal felicity , Ver. 16 with a continuance in bliss , which shall be eternal , for without eternity , 3 3 Eternity . even the length of dayes cannot satisfie ; as appears by old men , who yet have complained of a short life . 4. And that the Prophet speaks of this eternal felicity , 4 4 The beatifical Vision . is more than probable , because he adds , I will shew 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 shew 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 it self , 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 thée ; 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 Divel , 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 noysome pestilence . In the night we are surprized with terrours , 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 flie at us ; the pestilence , and pestilent plots of those which watch for our ruine , walk about in the darkness , and the malice of Tyrants by a perpetual destruction , labours to waste us at noon-day , 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 Divel . O Lord , we have made thée , who hast no Superiour , our Refuge , our Sanctuary to flie to ; we have made thée our habitation to rest , Ver. 9 to dwell in , who art the most High , above all , and séest 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 thée , 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 rejoyce , when we sée 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 recompence taken upon these impudent , obstinate and rebellious sinners , who have not set thée 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 ministring Spirits , the Angels , so command them to kéep thine in all their wayes , 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 Lyon in our way , that goes about , Ver. 13 seeking whom he may devoure : He is an Adder in our path , that is ready to bite 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 Lyons and Dragons to us , arm us with magnanimity and constancy to trample them under our féet .

Our love we set upon thée , 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 thée , and call upon thée , 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 thée .

And in thy good time , O Lord , take us from our miseries , and take us to thy self ; honour and glorifie 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 ; satisfie us with that , in which is length and eternity of dayes ; here we live by faith , but there we shall experimentally see and féel , what we have believed ; shew 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 shews 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 magnifie 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 , &c. 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 begins with a Maxime . The first part . The general maxime . 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 loving-kindness , Vers. 2 and his faithfulness . These must be the matter of our thanksgiving . 1 1 Good to praise God at all times for his loving-kindness . It is good to shew forth thy loving-kindness in the morning , and thy faithfulness every night , vers. 2.

3. It is good also , to add to our voices , Instruments of Musick , 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 2 Good to express it always .

4. Vers. 4 And thus the Maxime being proposed , and explained , he applyes it to himself , This he applies , and shews the reason , viz. and shews 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 Gods works . Thou hast made me glad . He was first delighted and affected with Gods 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 Gods Spirit . He must discern Gods faithfulness in his works and wayes , before he shall take any content , and exult in his works and wayes . 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 shews what these works are in which he delighted . particularly about man .

1. First he begins 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 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 bruitish man knows not , how great are his works , this fool understands not , how deep are his cogitations .

2. 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 Gods work of Governance of the world , and shews , 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 wayes . 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 iniquite : therefore cursed with a curse . 3. They shall perish , they shall be scattered , they rose , 2 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 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 oyle . Anointed to be King over Israel by Samuel with a horn of Oyle , by God with the gracious sweet Oyle of his Spirit . 3. And that which adds to my flourishing estate . My eye shall see my desire on my enemies , and my eares shall hear my desire of the wicked that rise up against me . Which he lived to see and hear in the ruine of Saul and his house . 2. And that which the Prophet said of himself , 2 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 1 Palm-tree . 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 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 , water'd 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 engraffed 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 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 3 Abound in grace . They shall be fat and flourishing : Other trees , when old , are zere and dry ; These then are fat in juice , and flourish in good works . 'T is conceiv'd , that in the end of the last dayes , the estate of Christs Church shall most flourish . 3. And the reason of this their vigour , of the continuance of this their radical and vital moysture to their old age , Which is done for that end , that they may extoll the praises of God . is , that they bring forth fruit , which is specified in the last verse . Vt annuncient : That they might shew forth Gods faithfulness , praise him for that , as it is at the second verse . 1. Vers. 15 That they might shew , 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 shew 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 it self , 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 shew forth thy loving-kindness 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 Vniverse , 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 déep and secret are thy thoughts in them , that no understanding of man is able to search them . The bruitish man , who is destitute of thy Spirit , séeks no farther into them , than to satisfie his pleasure or profit , and therefore he knows not the depth of thy counsels ; the natural man , who is the true fool , séeks only in these to satisfie his curiosity , and therefore in his understanding he is darkned , and erres . Oh therefore send down thy Spirit of wisdom into my heart , that she may labour with me in the search of thy wayes and works , that so all ignorance being removed , and all bruitishness being expell'd , I may attain to the true knowledge of them , and thée , and be moved to set forth thy loving-kindness , 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 thée , for thou , Lord , art the most High for evermore . Their raising is for their ruine , 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 Catholique Church . Vers. 10

O Lord , exalt her horn as the horn of an Vnicorn , she is depressed , raise her , she is weak , strengthen her , she is in sadness , and her ointment putrified , anoint her , O Lord , with fresh oyle . 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 thée 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 engraffed 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 Trées 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 undanted in the greatest tempest . Let them live to praise thy name , and shew 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 loving-kindness and faithfulness in Iesus Christ our Lord , and only Saviour .

PSAL. XCIII . A Doxology . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

'T IS 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 2 His Majesty . for defence of his Kingdom . 3 3 His Power .

Then for his Kingdom . 4 4 His Ammunition .

1. It is first Universal . The World . 2 2 His Kingdom universal . 2. It is fix'd , firm , and stable . The World is also stablished , and cannot be moved . Vers. 2 3. It is an everlasting Kingdom , from everlasting to everlasting . 1 1 Firm , immutable . Thy Throne is established of old : Thou art from everlasting . 2 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 foming waves .

1. The floods , i. e. Tyrants , Persecutors , &c. 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 noyse of many waters , yea than the mighty waves of the Sea . He wonderfully and strangely hath shewed his might , Vers. 4 in getting himself the Victory over all Persecutors , and propagating and inlarging 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 immoveable , so are also the Laws by which it is governed ; fixt , 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 good-will to man , and what he will have done by all his loving Subjects : which is , that they be a Holy people .

2. 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 thy self , 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 roare 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 noyse 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 glorifie thy name .

Other Lords now raign over us , Vers. 1 but thou art our King , shew thy self then thou that sitt'st 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 : Shew 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 decrées 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 relie 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 prayes , complains , inveighs against wicked men , Oppressors of the innocent ; reproves their Atheism , and informs them of Gods 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 Gods 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 Gods faithfulness , who hath promised , and will perform it , vers. 14. 2. From Davids own experience , from vers. 16. to 20. 3. From Gods 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 begins 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 perswade , he makes choice of an Attribute , and to shew 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. Shew thy self , appear , shine forth , evidently and apparently shew thy justice , vers. 1. 2. Lift up thy self , 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 begins to Complain , The second part . He complains that it is delayed : by which that by the delay of Gods vengeance , wicked men were hardned in their impiety , and gloryed in their villany .

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 ruine to thy Church , they breath 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 . 'T is 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 , seperate , 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 Countrey . 3. And murder the fatherless , all which thou hast taken into thy protection , and commanded that they be not wrong'd , 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 eares , 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 Vnderstand , ye bruitish among the people . Oh ye fools , when will ye be wise ? Shews that God 1. Understands . what will you be bruitish alwayes ? will you never have common sense in your heads ? 2. Vers . 9 He planted the ear , caused you to hear , and shall not he then hear ? 2 2 Hears . 3. 3 3 Sees . He formed 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 hear , nor see . Farther yet . Vers. 10 4. He chastiseth the heathen , as Sodom , Gomorrah , &c. 4 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 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 shews the happinness of good men , who are Blessed . and shews 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 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 whipt , 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 dayes 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 Gods 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 seperated 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 2 Confirm'd by his own example . Object . is fetcht 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 , 't is 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 dwelt in silence . I had been inter silentes , laid in the grave among the dead , saith David , vers. 17.

2. If I said , and complain'd 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 fill'd 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 , shewing 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 tryed 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 3 Confirm'd 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 pravâ 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 proceedings against innocent men . 3 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 Thieves , 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 Condemne 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 enemies 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 relie . 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 shew thy justice . Lift up thy self , 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 bruitish , 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 follish 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 shewed 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 jealousie hears all things , and that thy eyes run through the world , and tryes the children of men , that thou art present in all our wayes , 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 shewed 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 slipt , at this their oppression the treadings 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 doest 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 dayes of adversity .

Laught 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 wayes 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 devoure 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 thée , 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 perswade to it . 1. Gods mercies , ver. 3 , 4 , 5 , 7. 2. His judgments in punishing his own people Israel for their neglect of this duty , from ver. 8. to 11.

1. David begins 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 , heartily , merrily , joyfully ; Exaltemus . 1 1 To sing to God . 1. Let us make a joyful noise ; make a Jubilee of it , Jubilemus . 2. Openly , and with a loud voyce ; 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 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 perswade 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 1 Because our Rock . safe we are from the tyranny of men , from the wrath of God , from the power of the Divel , 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 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 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 marvail , for he is the Creator of both , 4 4 The Creator . which is another Argument : The Sea is his , and he made it , Ver. 5 and his hands formed the dry land . Ver. 6 5. He is our Maker , the Creator and Lord of man also . 5 5 Our Maker . 6. Our Lord God in particular ; 6 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 loving-kindness , are of strength enough to perswade us heartily , reverently , openly to sing to , and praise him , to adore , bow down , and kneel before him . 2 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 , then judgment 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 , 't is the hodie of your life . 2. In this day he speaks , he utters his voyce ; 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 't is 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 voyce . 5. Say you hear it not , the cause is , the hardness of your hearts , and take heed of it ; Harden not your hearts .

For then it will be with you , But they hardned 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 journying 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 alwayes erre in their hearts , that were lead with their own desires , and run a head their own way , which caused them to erre ; 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 wayes . 2. His Verdict upon them ; Unto whom I sware in my wrath , that they shall not enter into my rest ; 2 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 carcasses 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 , hard-hearted , 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 wayes by which thou workest upon the weak and untoward nature of man to win him to his duty , Thou remembrest him of thy loving-kindness , 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 voyce ; 't is thy desire that his service unto thée be a reasonable service , and powerful are the reasons used here by the Prophet to perswade 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 Soveraignty ? He is above all Princes of the Aire , Ver. 4 and Princes of the Earth ? Will Dominion ; the whole terrestial Glove is subject to him , the déep places of the earth , and the strength of the hills are in his hands : Ver. 5 He made the Sea , and 't is his ; He formed the dry land , and both are in his hands : Ver. 6 Nay , his hand went upon thée , 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 over-rule and depress the Spirit , come willingly , and prostrate thy self humbly , and adore reverently ; sing chearfully , and give thanks heartily 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 foot-stool , 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 tyed us unto thée in a stronger Bond , and obliged us to these duties by a nearer and more precious favour , when we were stragling in the Wilderness thou wentest 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 Redéemer requires of thée , even that thou hear his voyce , and obey his commands ; he hath given thée 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 thée , and harden not thy heart against his mercy , take héed that there be not in thée an evil heart of unbelief in departing from the living God , and thou be hardned 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 wayes : But they escaped not unpunished , vengeance , as God had sworn , overtook them , and their carcasses fell in the Wilderness , nor above two of six hundred thousand souls entred into that rest promised them , the land of Canaan .

I read and tremble , I tremble and pray ; Lord kéep me from this disobedience , this obstinacy , this hardness of heart , melt my soul with the fire of thy Spirit , and soften it with the oyle of thy grace , that when thou speakest . I may answer , and at the sound of thy voyce I may be obedient ; so that shewing not the least reluctation to thy commands , and never murmuring at thy doings , 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 Iesus 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 voyce all Christian Expositors acknowledge it a Prophesie of Christs Kingdom and Church to be enlarged by the access of all Nations , and of his coming to judgment .

Two parts of the Psalm . 1. A general Exhortation both to Jewes and Gentiles to praise God . 2. A Prophesie of Christs 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 Gods 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 Shew 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. Shew 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 self-same with salvation , which was a glorious work , and full of wonders ; and this now was to be Evangelized , as before to the Jewes 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 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 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 call'd 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 , shew 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 , Romanes , according to the number of the Cities , were there gods , three hundred Jupiters , 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 , &c. 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 , &c. 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 shews 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 mens hands . But our God is Factor , a Maker , a Creator . He made the Heavens , those great and beautiful bodies , and all that is contain'd in and under those Orbs. He then 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 , &c. 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 call'd 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 perswades 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 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 redeem'd you , and that by the strength of his right-hand , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he hath pluck'd 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 't is a debt , Vers. 8 and a debt in equity must be paid . And the honour due to his Name , 2 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 , &c. all that was proclaim'd before him , Exod. 34.5 , 6 , 7. Defraud not his Name of the least Honour . 3. 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 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 referr'd to the material Temple , consider that it is by relation a Holy place , 5 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 referr'd to the Spiritual Temple , the Temple of the Holy Ghost , that also is to be beautified with Holiness . A holy life , holy vertues . 5. 6 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 dependance 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 7 Proclaim him to be King . The Lord reigns among the Heathen . Be , as it were , Heraulds , and proclaim as with sound of Trumpet , God is King . Christus Regnat . Vive le Roy. Hosannah .

Now here the Prophet begins to set forth the Amplitude of Christs Kingdom . The Amplitude of Christs Kingdom .

1. Before it was confin'd to Judaea , but now it is enlarg'd . 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 alter'd , as were those given to and by Moses , but fix'd , 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 observ'd 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 roare , Vers. 11 and the fulness 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 Christs 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 terrifie 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 mans person , but render to every man according to his works .

The Prayer collected out of the ninty sixth Psalm .

O Merciful Lord , so déep is the Sea of thy mercies which hath from everlasting flow'd over unto us , and thy dayly favours , Vers. 1 , 2. that thou doest 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 indéed were no gods , Vers. 4 but petty and ridiculous Deities , and cast by thée 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 wayes , thou King of Saints , Vers. 2 who ought not to fear thee , and glorifie thy Name ? Warm therefore our cold hearts with thy love , that we may shew 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 our selves and our homage before thee ; Vers. 7 But since thou hast call'd for a gift from us , we do fréely give unto thée glory and strength : fluce thou doest expect , as a due debt , glory to thy name , we chéerfully give thée 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 thée , Vers. 8 yet such as we have we bring , we offer unto thée the Sacrifice of a troubled and a contrite spirit , we tender unto thée our petitions and thanks upon the Altar of a mortified and broken heart , we confess our unworthiness , and fast and wéep before thée , we come into thy Courts , and present what we are able , two poor mites , soul and body . Lord , accept of these our offerings for Iesus Christs 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 our selves 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 thée 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 , reare it out , let the fulness 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 thy self 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 mans 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 Iesus , 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 owe , 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 Gods power and glory , and being moved by the Spirit of Prophesie , foretels 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 Christs 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 Gods 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 begins with a Solemn Acclamation , The Lord reigneth : The first part . God is the Supreme King . being the self-same 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 silenc'd , and all Idols destroy'd . And he will use his Scepter 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 't is most certain , that he will make use of his Scepter for the good of his Subjects , and for the confusion and ruine of their and his enemies , which is often done in this life , but if deferr'd , 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 enlightned 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 , &c. 2 Pet. 2.10 , &c. Psal. 18.7 , &c. 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 Arch-angel , 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 Christs Soveraignty , 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 1 Imprecates . 2. 2 2 Exhorts . He exhorts . Adore him all ye gods ; ye that excell in power on earth , ye Angels that excell in power in heaven , adore , worship , invocate , submit to this King . For this was , and ought to be the practice of Gods people . 1. Vers. 8 Sion heard of it , heard that the Lord reigned , that he would come to judge the quick and dead , 3 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 ; do'st 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 Gods 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 Monarchs , 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 call'd 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 footh 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 1 They love God . O you that make God your choice , and Christ your King , not feinedly , 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 2 They hate evil . See that ye hate evil ; 't is 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 , &c. 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 alwayes their souls , 1 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 fill'd with content , 2 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 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 easie and sweet , but the sence will be the same . 1. By light then here is understood Gods favour , the light of understanding , truth , goodness , with the effect of it , or that which ariseth from it , comfort , content of soul , tranquility , peace of conscience . 2. Now this is sown , as seed , it often times lies hid under the clods , but at last it shews it self . 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 sence then 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 rose 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 alwayes , the favour of God is sow'd , and it will spring up again ; The light of comfort , of peace of conscience , though it be clouded and darkned , yet it will break forth , and rise again . 2. Again , There shall be gladness for the upright in heart . 2 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 1 Rejoice in the Lord . as do the unjust , but rejoice in the Lord , who gives you this justice , 2 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 hide 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 , hardned 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 my self , that I may not be judged of the Lord . Never let that day flip 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 Arch-angel , and the Trump of God ; when that general Summons shall be blown abroad , Arise ye dead , and come to judgement .

A day indéed 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 it self , 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 procéed 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 Iudge , 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 thée ; 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 shew us the light of thy countenance ; the comforts of our souls are buryed 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 eccho , and thus you may easily see the return .

1. O sing unto the Lord a new Song , saith David ; My soul doth magnifie the Lord , saith Mary . 2. David the voice saith , He hath done marvellous things . He hath magnified , saith the eccho . 3. With his own right-hand , and with his holy arm , hath he gotten himself the victory , saith David . He hath shewed 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 shewed , &c. saith David . His mercy is on them that fear him throughout all generations , &c. saith Mary . 5. He hath remembred his Mercy and Truth toward the house of Israel , saith David the voice . He remembring his Mercy , hath holpen his Servant Israel , saith Mary the eccho .

An Egg then 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 begins 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 Gods 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 perswade 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 , &c. And which is yet more marvellous , though he were the Lord of life , yet dyed , 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 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 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 shewed in the sight of the heathen . 4 4 And applyed 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 5 That which moved him to it , Mercy and Truth . This he hath openly shewed , 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 remembred his Mercy and Truth toward the House of Israel . 1. To the House of Israel , for to them were the Prophecyes given , and with them the promise made , which yet concerned us Gentiles . 2. His Mercy in promising . For it was out of meer mercy and grace , and not any merit of mans , that he should promise , That the seed of the woman should break the Serpents head . 3. And he remembred it , when he performed it , by sending Salvation by his Son . Then he remembred his Truth , and performed the Oath which he sware to our fore-fathers , 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 believ'd 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 perswades 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 perswades , 3. That he had performed his Covenant , and applyed 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 tonges , 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 Summe of the following verses .

1. Vers. 4 Make a joyful noyse unto the Lord , all the whole earth . Jubilate , keep a Jubilce for it ; To praise him all wayes we can . Cantate , Chant it out aloud . Exultate , Fetch , as it were , a leap for it . And Psallite , Sing praise all the wayes 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 Musick . All wayes we can , are too little to express our joy . 3. Make a joyful noyse before the Lord our King . You are in conspectu ejus , his eyes sees , and his ear hears what you do , let it be done heartily . 4. Vers. 7 And to make the Musick 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 fulness 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 heartily 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 1 Either in humility , as at his first . If to the first , then 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 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 oblique , 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 Man-kind , 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 fulness of time didst send thy beloved Son to be born , to live , to dye 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 magnifie 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 neerly 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 noyse unto the Lord , all the earth , make a loud noyse , and rejoice , and sing praise . Your voices are not swéet 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 vs illustrious , and the noyse 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 roare forth the praises of God , and the fulness thereof resound the fulness 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 eccho 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 controversie , great is the Mystery of Godliness : God was manifested in the flesh , justified in the Spirit , séen of Angels , preach'd unto the Gentiles , believ'd on in the world , receiv'd up into glory .

Marvellous , O swéet Saviour , was thy conception , marvellous thy incarnation , marvellous thy life , marvellous thy death . We cannot choose but wonder , that the Lord of life should dye , 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 justifie 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 our selves ; 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 dyed 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 thy self 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 shew'd 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 sée and know that thou wert a merciful God in promising , and a faithful God in performing thy Holy Covenant , that thou hast remembred 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 beséech thée , 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 heresie , all darkness of prophaneness being dispell'd , shew 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 spéedy confusion , all that are enemies to thy peace , through Iesus Christ our Lord .

PSAL. XCIX . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

THE Subject matter of this Psalm , is the self-same with the former , for it sets forth the Glory of Christs 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 Christs Kingdom . 1. From the Majesty and Terrour of it , against his enemies , ver. 1 , 2 , 3. 2. From the Equity of it in execution of judgment 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 begins his Hymus with this solemn Acclamation , The first part . Christ is King . The Lord reigneth , Jehovah is King : And then , as is usual in Musick , Rests , and pauseth , as it seems to me ; after , as if he had recovered breath , Ver. 1 he sings with full voyce .

1. The Terrour , 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 movd 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 then is , God is alwayes 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 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 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 4 He is a just King . from the justice and equity which is administred in it , and thereby moves his not to fear , though the earth be moved . Ver. 4

1. The Kings strength ; Hoz . heb. strength , honour , dignity , authority , holiness , &c. loveth judgment , judgeth righteously out of the love he bears to justice , not constrained by fear , passion or necessity . 2. And this he shews 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 judgment 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 , alwayes 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 Foot-stool , 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 voyce . 1 1 To ●●alt him 2. 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 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 call'd whatsoever was eminent , excellent , perfect , chast , entire , sincere . God then is holy , because he is so in himself , and his house , his Priests , his Day , &c. The Ark his footstool , is Holy in relation to him ; when then we approach to him , or any place where he ordinarily shews his presence , Holy and Reverent actions and gestures are required of us . Take heed to thy feet ; Prophane not what is holy .

3. 5 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 Christs 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 worshipp'd at his footstool , call'd upon , and were heard in their intercessions .

1. Vers. 6 Moses and Aaron among his Priests . The Hebrew word here used , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In Moses , Aaron . alwayes 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 call'd 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 spake 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 spake 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 obey'd the commands of their King . For as Christ saith , He that loves me , will keep my Commandments . He then that will be heard in his prayers , Because they were obedient servants . ought 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 Publick 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 1 He answered them . Thou answeredst them , O Lord our God . Which the Story confirms . Vers. 8 2. 2 2 He forgave them . Thou wast a God that forgavest them ; that is , the people for whom Moses , and Aaron , and Samuel pray'd . For as Moller observes in Hebrew , the Relative is often put without an Antecedent . 3. 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 follow'd 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 Gods 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 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 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 Catholique 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 ruine of thy Church ; Vers. 3 that they be not alwayes prided with their success , and thy people over-much disheartned , 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 doest establish equal Laws , and doest 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 Name-sake , 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 Iesus Christ , whose intercession is far more powerfully with thée , 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 cryes , 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 , cryes 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 dayly call upon thée , 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 shews the Scope , that it was composed for a form to praise God , yea and in the publique 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 perswade 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 noyse ; 1 1 Universally . that it be done in gladness , and singing . 3. 2 2 Heartily . That it be not partial and restrain'd , but complete , the Copia verborum in which the Exhortation is offer'd , 3 3 Completely . shews it . Jubilate , colite , scitote , Vers. 2 venite , laudate , benedicite . 4. 4 4 Sincerely . That it be sincere , and not feined ; done as in his eye , and presence . Vers. 3 5. 5 5 Knowingly . That it ought to be well grounded , arise from knowledge . Know ye that . Vers. 4 6. 6 6 Thankfully . But thanksgiving be a part of it . 7. 7 7 Publickly . That it be , as oft as occasion is offer'd , Publick . Enter into his Courts with Thanksgiving .

2. The second part . The Duty being set down ; reasons the Prophet sets down also to perswade 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 talk'd on , but none True but he . 1 1 He is God . Which shewed by his works of And therefore none to be serv'd but he . 2. And this he shews himself to be by his work of Nature and Grace upon you . 1. 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 our selves . Parents are said to get chilcren , 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 mothers womb . What saith Elkanah ? Am I in the place of God ? when his Wife was displeased she had no child . 2. 2 2 Of Grace . By his work of Grace . For we were out of the fold , but he call'd 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 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 reconcil'd to us , 1 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 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 3 Faithful . For he never made promise , but either he hath or will perform it . God is not as man , that he should lye .

The Prayer collected out of the one hundred Psalm .

O Omnipotent and holy God , Vers. 1 the excellency and transcendency of thy Nature , and those infinite benefits by thy favour conferr'd 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 , should'st be extream 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 our selves ; Remember that when we were not a people worthy of love , thou calledst 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 inable us , that instead of a corrupt and impure life , we may serve thée in righteousness and holiness all our dayes .

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 procéeds 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 , then we will be thankful unto thée , and bless thy holy Name . We will serve the Lord with gladness , and make a joyful noyse 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 countenanc'd by him , God should be honour'd , 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 shews 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 vertues of a King . I will sing of mercy and judgement . Ver. 1

1. Mercy , Judgement , which he really vowes . 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 referr'd , 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 my self , and my own house , that I may be an example to my whole Kingdom .

1. 1 1 In himself ; for he would walk wisely in his house . I will behave my self 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 then 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 my self wisely , when thou comest unto me , intimating that he was not able to do what he professed , without the aid and help of Gods 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 inable 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 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 alwayes walk with a perfect heart :

Affirmatively he hath shewed 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 shews 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 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 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 3 His hands not touch it . shall cleave to his fingers .

2. Declared he hath , what he would be in himself , 2 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 depart 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 1 To slanderers . from the Court , from my friendship , from his government , from life it self , if the flender deserves it . 2. Him that hath a high look , is proud . 2 2 To proud men . For pride is shew'd in the look and eye . 3. And a proud heart . Heb. Latus corde , 3 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 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 shews 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 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 2 To Lyars . Nor Lyars . He that telleth lyes , shall not tarry in my sight . He shall not find grace in my eyes .

And in Conclusion , 3 3 To no evil Doers . that he need not instance in more , he shews 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 Sauls 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 shew 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 my self 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 , iustice 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 depart from me ; let me never know , countenance , or shew 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 shew the pride of their heart with the rowling of their eyes ; and for such , who have a heart so full swoln with ambition and covetousness , that nothing can satisfie , 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 lyes , 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 bent 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 bosome-friend .

Iustice 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 . Write 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 shew it self in the lives of the Citizens , to the glory of thy Holy name , and the salvation of our poor souls , through Iesus 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 Gods Eternity and Immutability , and that therefore he will perform his promise , have mercy on Sion , 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 Solomons Templ● , was but a Type of that Temple , which the Messiah would build up of living stones , and inhabit by his Spirit . This then 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 formed 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. Hide not thy face from me in the day , when I am in trouble , encline thine ear to me , In which he complains , and shewes his sad condition . in the day when I call , answer me speedily .

2. And he presseth his prayer by way of complaint , shewing many wayes , what a heavy case he was in .

1. Ver. 3 By a consumption of his strength . 1. My dayes 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 dryed up , 1 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 2 Grief . my bones cleave to my skin . 3. From his Solitude . He was deserted of his friends . Clausa fides miseris . 3 3 Solitude . I am become like a Pellican in the Wilderness , I am become like an Owle in the Desert . Solitary Birds . 4. 4 4 Watching . From his continual watchings . I watch , and am as a sparrow alone on the house top . As Moller observes this kind of bird , impatientissime viduitatem ferunt . 5. 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 mans honest conversation , Wisd. 5. Mine enemies 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 6 Sadness . and tears in my eyes . I have eaten ashes like bread , my dayly food ; and mingled my drink with weeping , I drank tears with my wine : that is , I was fed with bitterness , and sustain'd with tears , which they derided .

And now behold the reason why every true penitent is thus humbled , All these increased by the sense of Gods anger . it is not for want , nor yet for want of wit , but it is out of a true sense of Gods anger , which he hopes to pacifie 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 shews it . For my dayes 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 Gods promises . Hitherto the Prophet hath petition'd and complain'd . His case was lamentable , yet he is notswallow'd up of sorrow . Heart he begins 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 Christs Church .

1. To his Church , on which he will have mercy , and had , when he restored them . True , I wither 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 remembred from father to son , Ver. 13 till the worlds 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 neer expired . Typically , by the Spirit , the Prophet foresaw , and conceiv'd 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 Gods 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 1 A desire to have it so . and favour the dust thereof . Ver. 15 2. The other upon the Heathen . 2 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 Prophesies , and obeyed them . 2. And all the Kings of the earth thy glory ; which was truly fulfill'd , in the conversion of Constantine , &c. 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 self-same 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 loose 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 , &c. 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 compleated , 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 shal 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 Gods people , but alas , who shall live , when God doth this ? Whosoever shall , I shall not certainly . For he weakned my strength in the way , and hath shortned my dayes . 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 . Perswading God to it , upon 24. The consideration of Gods eternity and immutability . that it might be the easier granted , he presseth it by a Collation of Gods 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 't is 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 , broughtst 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 alter'd from their present condition . They shall not be , what they are now , no not heaven , nor earth . As then 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 Hangings , 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 confirm'd , 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 Patriarchs 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 our selves before thee , Ver. 1 humbly confessing , that for our selves , 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 , encline 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 dayes 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 dayly repast , to eat our bread , which nature it self 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 Pellican , 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 watchings , very grief suffering us not to close our eyes , and at break of day we breath 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 enter'd 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 Gods 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 vp , 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 dayes are like a shadow , and decliues , 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 . 'T is thy promise , O Lord , we look to , 't is 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 Corner-stone , 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 loose 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 weakned my strength in the way , and so shortned my dayes , that it is not likely I shall lide to sée it ; Lord , might my eyes sée thy salvation , I would willingly sing with old Simeon , Ver. 24 Now let thy servant depart 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 wrapt 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 my self to thy Will , I submit my self to thy dispose ; if I cannot arrive to what I desire , to sée 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 shews 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 Honey-comb , 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 joyn 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 perswaded 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 Extoll 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 : Heartily 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 , &c. All joyn . 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 shew his vehement desire to have it done ; it shewes we freeze , 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 Errour , forgetfulness of a good turn ; for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Which if it happen , 't is 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 accompt them so . Let but a man well consider , how many evils we return daily to God for his good things he freely bestowes 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 begins 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 2 Regeneration . The second Benefit , is Regeneration , by which the Power of Concupiscence that dwells in us , is daily weakned 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 3 Redemption . from the Pit , from the Grave , from Death , and that which followeth it , eternal Destruction . 4. 4 4 Glorification , all out of mercy . The fourth Benefit , Glorification : Who Crowneth thee , gives a Crown of Glory ; and the cause of this , and the other Benefits , be conceals not , it is with , or out of loving-kindness 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 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 Rayment , and also conserves us in this life , and gives us health and strength ; Ver. 5 both which the Prophet teacheth us in the following words .

1. 1 1 Abundance . Who satisfieth thy mouth with good things : He gives not sparingly , and with a Niggards hand , but gives abundantly to enjoy , 1 Tim. 6. He satisfieth ; and good things they are , till we abuse them . 2. 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-liv'd , 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 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 Pen-men of Scripture to them .

1. 1 1 Deliverance . Most just God is to his , and good , in punishing their Adversaries . The Lord executes righteousness and judgment 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. Judgment , and a just revenge to his enemies , to all that are oppressed with wrong . The Israelites were preserved in Aegypt , but Pharaoh plagued . 2. 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 acknowledg'd for another favour , That he made known his Wayes 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 pate●nal 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 our's .

Of all which Attributes , the Prophet shewes the effects , and applies them singula singulis , in the following verses .

1. He is merciful , bears a paternal Affection to his Children : 1 1 Merciful . He will not alwayes 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 meer Grace he will give us a Pardon : For if he should deal with us according to our deserts , 2 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 Center . 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 repented , 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 3 Slow to anger . For no men more patient 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 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 dayes 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 our's , 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 Fathers alone , but to Childrens 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 no 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 remembred Gods Goodness and Benefits to his People , as being not able to return sufficient thanks alone , he invites all the Creatures to joyn with him in his praise , and first the Angels : Bless the Lord ye his Angels ; whom he describes : 1. 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 chearfulness in it ; That hearken to the voyce of his words , that you may shew you selves faithful Ministers and Servants .

2. 2 2 Armies of God . He invites all the Armies of God to joyn with him , by which , Bellarmine understands all the Superiour Order , Archangels , Principalities , Dominations and Powers , which is the Militia of Heaven , Luke 2. together with the Angels before-named : 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 3 All his works . He invites all the Creatures of God to joyn with him also , as if they had sense , 3 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 Crowes in feeding Eliah , the Lyons in sparing Daniel , &c. 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 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 san . I consess , 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 féel 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 loving-kindness 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 , had'st 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 rayment , 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 béen merciful to thy whole people ? Ver. 6 for those also I bless thée , 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 judgment , 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 errour hath brought a missy darkness over thy Truth , shine forth again , and make thy wayes 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 alwayes chiding ; let it suffice , that thou correct and chastise them as a Father , but keep not thy anger for ever . Why should thy Spirit alwayes strive with those to whom thou beatest a paternal love and affection ? Be gracious then , and out of méer 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 : Shew that it is not the interposition of any sin , how dark , how swelling soever , if repented , and left , that can kéep 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 decayes ; But thy mercy is from everlasting toward them that fear thee .

O Lord , we desire to live in thy fear , and to kéep thy Covenant ; and as we are the Children of those who have dyed in and for the Truth , so to remember thy Commandments , and to do them . Bring these desires into Acts , that so kéeping 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 knowes 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 thée then 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 dryed up . Men are sinful , and praise is not comely in the mouth of a sinner : Men are frail , and vanity it self , and the praise would be everlasting . O ye Angels of God , then joyn with me , Bless ye the Lord , ye that excel in strength , ye that do his Commandments ( which I to my grief kéep not ) and chearfully and readily hearken to the voyce 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 , joyn 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 fréely pardoned and justified , so graciously regenerated and sanctified , so dearly bought , and wonderfully redéemed , 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 conferr'd 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 then 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 perswaded by Inspection of the Fabrick , 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 begins 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 Gods works , viz. by the order of the dayes 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 chearful of all Gods Creatures , with this he is cloathed , as with a garment ; 1 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 2 Of the second day . the work of the second day ; these , as it were , the Hangings , 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 layes 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 dayes 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 shew , That by the power of God are brought upon the face of Heaven , and remov'd at his pleasure . Ver. 4 6. His Attendants , Angels : He maketh his Angels 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 Aire , 2 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 begins with the Earth , that Element which is best known to us , in which he shewes the power and wisdom of God many wayes .

1. In the foundation of it upon its center , that whether it have the motion of Verticity as some do teach , or else is fix'd , 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 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 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 Gods Word , and the Prophet speaks of this in the three following verses . 1. First , He shewes 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 shewes how the Earth became uncovered , it was by the voyce , 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 voyce of Thunder ; for God had no sooner spake the word , Ver. 7 But it was so : At thy rebuke they fled , at thy voyce 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 3 Confining the Sea . The Mountains and the Vallies 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 Vallies unto the place which thou hast appointed for them , still failing along to Sea . 4. Ver. 9 4 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 restrain'd by an ordinary way of Nature , it being natural for water to descend to the lower places , which by Gods power was not hollowed for them to remain in ; that they once did return , and cover the Earth , was by Gods extraordinary Command .

3. And next he comes to speak of the Rivers and Springs , and shewes Gods wonderful Providence about them .

1. Ver. 10 He sendeth the Springs ; that is , the streams of water , from the Hills into the Vallies ; 1 1 Their Springs . which yet at first run among the Hills ; for who knowes 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 2 Their Use . And the end of this infinitely declares Gods Providence , it is for the sustenance of Beasts and Fowles , 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 Fowles 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 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 1 Their use in general . In general , the satisfaction of the Earth , which being thirsty , gapes for Rain , and drinks abundantly from Gods 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 2 In particular . In particular , the effects , ends , and consequences of these dewes and showres 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 Oyle to make his face to shine : Oyle supples , comforts , Ver. 15 strengthens the nervs , and keeps the flesh and skin smooth , fresh , plump and youthful . 6. And bread , which strengthens mans heart : Where there is bread , there is no Famine , it seems it is the strength of the Feast ; for it is alwayes the chief and necessary part of the Service .

5. 4 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 Firre Trees are her house ; in them slie builds . 5 5 Hills . 3. Nay , other Creatures are not forgotten by him , not the Coats , nor the Conies : For the high Hills are a Refuge for the wild Goats , 4 4 The work of the fourth day , Sun , Moon , by them : and the Rocks for the Conies .

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 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 Forrest that durst not appear by day , do creep forth : The young Lyons roar after their prey , and seek their meat from God ; that is , seek their meat in that manner , as Gods 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 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 tire 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 Gods 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 Gods 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 judgment , 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 open-handed and liberal Bestower of thy Riches .

4. The Ordinance for the Sea . The Amplitude The Prophet hath hitherto set forth Gods wisdom in his works in the Heaven , the Aire , the Earth , and now he descends into the Sea , in which he shewes his wisdom .

1. In the Amplitude of it , It is the great and wide Sea , extended far and wide . 2. 5 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 2 Creatures in it . 4. 3 3 Navigation . In the Whale : There is that Leviathan whom thou hast made to play therein .

5. Gods goodness in Conservation of the Creature . The Conservation of the Creature now followes , from ver. 27. to 30. where their dependance is shewed 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 immediatly reflect upon the flesh , he last spake ; yet they must be referr'd to all Creatures , all having upon God the like dependance . 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 co-operate with the second causes . 4. Being the Authour 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 Husbandmans industry , and the fatness of the ground is to little purpose .

Farther , Life and Death is in thy Power .

1. 1 1 Death . Death , and the Fore-runner of it , Trouble . 1. Thou hidest thy Face , seemest to be displeased , and withdrawes thy help and assistance , and they are troubled . 2. Thou takest away their breath , they dye , and return to their Dust . 2. 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 , formed . 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 Gods 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 rejoyce 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 remembred , 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 threatning 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 Fabrique of this Universe , and therefore very little praise him ; against these he prayes , 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 cloathed 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 my self , of so repeated and continu●●● sobedience , presume to be a Petitioner unto thée , 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 thée the Lord of Nature . O my Soul , then rouze 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 Vniverse preacheth unto thée , 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 thée , had he not laid the foundations of it so strangely and strongly , that it should not be removed . Canst thou look down upon the Vallies , 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 uncover'd . Had it not béen for this great Providence of the Almighty , Thou and thy Cattle had dyed 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 barren'st 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 Oyle , that makes his face to shine ; and thy Bread , that strengthens mans heart ; the sap in our Fruit-trées is from thée , and the strength of the Cedars from thy Plantation , Ver. 27 upon thée then 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 Sea-shore , 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 it self , 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 créeping , swimming , living innumerable , of all sizes and fashions , for greatness of number , strangeness of shape , variety of fashions , nor Aire , 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 , Trées , Leaves , Séeds , Fruit ; what Beast , Worm , Fish , Bird , is there , in which we may not sée the foot-steps 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 dye , 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 swéet influences , by their light and hoat 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 dyes 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 rejoyce 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 doest only touch the Hille , 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 magnifie 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 setling 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 perswade to it , from ver. 7. to the end .

1. He that loves his Prince truly , The first part . He invites to praise God , and shewes how it is to be done . desires that others also should magnifie 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 honour'd and prais'd 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 shewes indeed how it is to be done . Ver. 1

1. By giving of thanks : O give thanks unto the Lord . 1 1 Both outwardly . 2. By Invocation : Call upon his Name . 3. By Annunciation , Make known his deeds among the people . 4. By Voyces and Instruments of Musick : 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 2 And inwardly . and to be weary of it , but to perform it with joy .

1. Let the heart of them rejoyce : Spiritus sanctus non canst nisi de laeto corde . 2. Of them that seek the Lord : For indeed they only that seek him can rejoyce heartily , 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 remembred . Seek him in his Church . 3. Seek his Face evermore : His Favour , his Grace , his Reconciliation ; seek him in his Word , in his Sacraments , &c. 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 remembred , are : 1. His marvellous works . Ver. 6 2. His wonders . 3. His judgments ; 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 . &c. 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 shew'd 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 begins 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 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 judgments are in all the Earth : He is a mighty Monarch , and hath all men under his Empire . 2 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 Serpents head , and this he forgot not : He hath remembred his Covenant for ever , the Word which he commanded to a thousand Generations .

1. 3 3 Established his Covenant with Abraham , &c. Which Covenant he made with Abraham , and confirmed it by a facrifice , 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 Patriarchs 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 Abrahams , and Abimelech for Isaac's , Gen. 26. and Esau and Laban for Jacobs 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 oyle : Nor do my Prophets no harm ; i.e. the same men , for they were Prophets . Abraham foresaw the bondage of his seed in Aegypt , &c. 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 expresly 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 extream 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 , &c. 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 brake , still it is his doing , the whole staffe of bread , which is the staffe , the stay , the upholder of our lives ; and this he brake , when he order'd , That for seven years there should be nor plowing , nor sowing , nor earing , nor harvest , Gen. 45. 3. By this occasion of the Famine which was to come , in which the Patriarchs were to suffer , God provided for their sustenance . He sent a man , By Joseph in Aegypt . 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 Aegypt . 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 , imprison'd His feet they hurt with fetters of Iron . 2. He was laid in Iron ; or as some read , the Iron entred 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 foule a Crime . 6. There he lay , Donec , Untill the time that his Word came : So long then 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. Vntill the time his Word came : His Word , i.e. Gods 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 spake . He spoke by the Spirit of God .

2. And now followes 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 Aegypt . And his Advancement followes : 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 , &c. Indeed a great Viceroy , a grand Visier . 3. Ver. 22 The Kings 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 Aegyptians excelled , was first taught them by Joseph .

4. Jacob and his Family descends thither . The fourth Benefit followes , of God toward his people , from ver. 22. to 37. which was their nourishment , their increase in Aegypt , their oppression , and deliverance thence .

1. He begins with Jacobs descent thither . 1. Israel also , Josephs father , went down into Aegypt , 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 Aegypt , 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 Bond-men . He turned the Aegyptian hearts to hate his people : i.e. He suffer'd them to be turned : For there arose another King which knew not Joseph , Exod. 1.8 . 2. Afflicted , and subtilly dealt with . And to deal subtilly 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 Task-masters 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 order'd , That all the male-children 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 subtilly 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 shewed his signs among them . 1. To the Israelites . 2. And wonders in the land of Ham ; then to the Aegyptians , of which the Caralogue followes . 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 spake , 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 Fig-trees , and brake the Trees of their Coasts . 7. He spake , 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 first-born of their Land , the chief of all their strength .

These were the wonders that God wrought in Aegypt 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 Spoiles of Aegypt ; 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 Aegyptians , can shew 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 shewn , they are Thieves and Robbers , and Sacrilegious persons . 2. Farther ; Gave them healthful bodies . whereas they left the Aegyptians afflicted with some strange disease , of which their first-born 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 terrour 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 : Aegypt 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 followes 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 shew 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 Authour 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 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 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 Aire , the Earth had nothing to do in the production of it .

8. 3 3 Waters out of the Rock . The eighth Benefit , the water he gave them to drink out of the Rock ; for they travelled 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 remembred 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 compleat , he adds a Tenth , which was , He brings them into Canaan . the Complement 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 Lawes , Hallelujah . So let your light shine before men , that they may glorifie 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 ●adest , the evil of sin , which he indéed made himself , by séeking to know it . And this in him defaced thy Image , and brought thy displeasure , and death it self upon him . In Iustice thou might'st have cast him off , as thou did'st then out of Paradise ; but thou camest to him in the cool of the day , and fréely and mercifully madest a prouise unto him , That the Seed of the woman should break the Serpents head ; Ver. 8 that the blessed fruit of the Virgins 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 fulness 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 newes 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 magnifie thy frée Grace , but I bless thy Truth ; Thou might'st 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 then out of thy frée Grace did'st 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 chosest 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 Apointed , 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 then 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 , 't is 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 poure down the plagues of Aegypt upon their heads , from ver. 27. to 33.

At this time , There is a King risen amongst us , that knowes not Joseph ; Ver. 17 he hath taken Counsel against us , and works wisely and subtilly 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 entred 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 loose him , frée 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 Senators wisdom .

But we pray not for him alone , we pray also for our selves , who groan under Aegyptian 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 rejoycing of our hearts , that we may seek the Lord. Séek thée 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 séek thy strength , and we will séek it in the place where thine honour dwelleth . Sensible we now are , what grievous afflictions have béen upon us , since thy face hath béen turned away , and therefore for the future we will séek 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 chearful and serene Countenance ; and for it , we vowe our selves to be thy Vassals and Servants : Return unto thée we will , not only the Tribute of our lips , but the Tribute of our lives ; For we will observe thy Statutes , and keep thy Lawes : And with a loud voyce , 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 exemplifie , by a long . Narration of Israels 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 Gods 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 perswades unto it .

1. Because he is good ; he is before-hand 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 offendors : 'T is but Reason then we praise him , and magnifie 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 judgment , 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 shew 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 judgment , 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 shew 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 judgments ; 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 : Alwayes they approve , and do what is right , true , and just ; condemn , hate , and punish what is unjust ; these then 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 shewed 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 prayes 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 meerly out of thy good-will : 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 rejoyce 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 : Glorifie thee with them , and glory in thy Salvation .

But observe here the three eminent Titles given to Gods Church , by which is set forth their happy condition .

1. 1 1 Gods 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 free-grace , and meer love : He chose whom he pleased ; and this foundation remains sure , God knowes who are his . 2. 2 2 His Nation . They are his Nation , his peculiar people ; chosen out of all other people , brought to be of his Houshold and Family , that they might be partakers of his Salvation , for which they were to worship and praise him . 3. 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 fore-going verses , we find the happy condition of Gods people , their Predestination in his favour , good-will , and election ; their Justification in his Salvation ; their Glorification in the Vision of Gods face , where they are to rejoyce 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 begins with that .

1. We have sinn'd with our fathers , trode in their steps , and fill'd 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 Aegypt , but they murmured and rebelled .

Our fathers understood not thy wonders in Aegypt : Ver. 7 That is , laid not to heart .

1. At the red Sea . They remembred 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 laugh'd at it : Now therefore they should know his power to their utter ruine .

And in the following verses , by a distribution , he shewes the manner of their deliverance .

1. By Gods rebuke , and drying up of the Sea : He rebuked the red Sea also , Ver. 9 and it was dryed 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 1 Faith . and the Song is extant , Exod. 15. 2 2 Praise .

2. This was their first Rebellion , which begot in them belief and thanks , 2 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 , &c.

1. Festinaverunt & obliti sunt ; They made haste to forget : Or , They soon forgot , which aggravates their sin . Ver. 13 2. They forgat his Omnipotence , his Providence ; And forgat 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 suffer'd them now to want , which was , to prove their faith , their hope , their love : But they not understanding the end of Gods Counsel , murmur'd , 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 Desart ; 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 dyed of the plague ; so that the place from the multitude there buried , was call'd , Kibrothhattaava .

3. Another rebellion yet there was , which the Prophet now toucheth , 3 3 They rebelled a third time , rose against Moses , Aaron . when they rose 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 followes , 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 burnt 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 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 withall , 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 chang'd their Glory : That is , the true God , who indeed was their glory , into the similitude of an Oxe , a brute Beast , that eats grass ; a base creature , which much aggravates their sin . A sin so great , that the Jewes 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 forgat God their Saviour , which had done great things in Aegypt , 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 shews 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 Gods Saints , servants , friends with him .

5. 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 , &c. 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 Grashoppers .

1. They despised the pleasant Land , and had a mind to return into Aegypt , 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 , &c. 3. But murmured in their Tents , and hearkned not to the voyce 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 carkasses 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 then 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 6 Their re bellion at Baal-Peor . The Prophet joyns to that of the golden Calf , another piece of Idolatry in the Wilderness , to which there was joyned 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 joyned 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 Gods wrath , and their punishment .

1. God was angry : For they provoked him to wrath with their inventions , Gods wrath and vengeance inventing a new god . 2. And the plague brake in upon them : It rush'd in upon them , as some mighty waters ; or as an Army into a City , at a breach ; for there dyed of the plague , 24000 , Numb. 25.9 .

In the former Idolatry Gods anger was averted by Moses intercession , in this by Phinehaz execution of judgment ; for , 1. Then stood up Phinehaz , Phinehaz averts it . moved no question with the zeal of Gods honour . Ver. 30 2. And he executed judgment 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 Offendors , pacifies God .

Which zeal of his was well rewarded : This was accounted to him for righteousness unto all Generations for evermore . God that knowes 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 Common-wealth of the Jewes continued . 7 7 Another rebellion at Meribah .

7. The Prophet comes to another remarkable sin of the Jewes , extant , Numb. 20. where the people chode with Moses for want of water .

1. They anger'd 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 cholar ; He spake unadvisedly with his lips : When Moses smote the Rock , and offended God . Hear now ye Rebels , &c. and he smote the Rock . By their murmuring and grumbling , they so provoked his spirit to bitterness , that he who at other times was chearful , and ready to obey all Gods Commands , did now somewhat strike at it . 8 8 Their rebellion after they came into Canaan .

8. Hitherto the Prophet hath set down seven several rebellions of the Jewes during their abode in the Wilderness ; now he proceeds to shew 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 1 They destroy'd not the Heathen .

1. God had expresly 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 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 customes . 3 3 Learned their works . 4. But which went beyond all , they learned to be Idolaters of them , 4 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 , &c. 2. Yea , they sacrificed their sons and daughters unto Devils ; that is , to Moloch . 5 5 This polluted them , and the land . 3. With inhumane 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 judgment .

1. First , A pollution of the Land in which they dwelt : 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 punish'd , abominated . for they learned to prostitute themselves to them , neither from God , nor Moses .

The judgment or punishment now followes , and a signification whence it proceeded ; it came not by chance , nor meerly by the hand of man , it was by Gods 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 foule 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 shewes 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 Taliouis : 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 , &c. 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 , &c.

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 , Sampson , and others . Yet God deliver'd them .

But O the ingratitude of a sinful Nation ; whereas being deliver'd , they should have served ; But they provoked him again . being deliver'd , 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 deliver'd them ; could , when they revolted , bring them into the same case they were before , Yet again receiv'd 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 good-will of God to them ; though he forgave , and deliver'd 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 sway'd him , was , his word past to them , But more out of Mercy , and his Word . and his mercy . 1. His word and his promise was past to Abraham , to be their God , and he would not break it : And he remembred for them his Covenant . 2. His tender affection that he alwayes bear them ; this caused him to repent and grieve , that they should be in misery : He repented 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 turn'd to do them good , as is evident in Jeremiah , David , Daniel , Ezra , Zerubbabel , Mordecai , and indeed the whole Nation under the Babylonian , Philistian , Aegyptian , 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 mans wayes 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 wondring at it , whose Bond-slaves they were ; for beyond all hope , he freed his people from Aegypt , the Ammonites , Philistines , &c. 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 followes , the Petition , The fourth part . This consideration moves them . and the Doxology ; for if God shew'd 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 1 To pray . and to triumph in thy Praise . 2. Then to give thanks . 1. Blessed be the Lord God of Israel , 2 2 To give thanks . from Generation to Generation . 2. And for it , let the people do their Duty , viz. the solemn and necessary Formes : 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 béen unto thée . We have forgotten thy wonders , and provoked thée , 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 indéed we have not made in Horeb , nor worshipped the molten Image : But we worshipped the Calf of our own brains , and fall'n down to our own imaginations ; in Maozim we have put our trust , and to this Idol of power we have cryed , 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 Aegypt , and set our affections on the Léeks and Onions , and Garlick thereof ; though we vowed and professed to honour thée , yet we have made it apparent , that Mammon is our God , and his Command is hearkned unto , and not thy voyce . We have provoked thée to anger with our inventions , we have learned the works of the Heathen , Ver. 38 and out-done 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 fouly , and unthankfully have revolted from thée , our Lord and God ; as was the mother , so is the daughter ; we are our mothers 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 shewedst to a stiffe-necked people ; whom , though enriched by thée with many Benefits , and yet unmindful and ungrateful as they were , set thée 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 judgment , 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 cryes come unto thee , and spare thy people , whom thou hast redéemed with thy precious blood . Though they have provoked thée with their Counsels , and are brought low for their iniquity , Nevertheless , regard their affliction , and hear their cryes that they send up unto thee ; Remember for them thy Covenant , and repent according to the multitude of thy mercies : And so soften and mollifie 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 procéed 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 rejoyce in the gladness of thy Nation , that he may glory in thee , and glorifie thee with thine inheritance .

Our Fathers have sinn'd 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 remembring 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 thée with our sins , and provoked thée to bring these heavy judgments 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 troublesom , to a quiet ; from a miserable , to an easie ; from a poor and néedy , 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 béen 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 indéed as we ought , not as thou deservest ; for who can utter the mighty Acts of the Lord ? or who can shew forth all his praise ? But we will do what we can , exalt with our voyces , and honour thée with our lives . We will keep thy judgments , 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 chearful heart , Amen . Hallelujah .

The end of the fourth Book of the Psalmes , according to the Hebrewes .

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 , &c. Then they cryed 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 , famish'd , 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 Gods 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 Governour 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 begins , as did the former , and the intention in it is the same , viz. That we celebrate and set forth Gods 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 , &c. Gods hand is in it , he is the first and chief cause of it , the rest , inferiour 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 , then he speaks of our Redemption by Christ ; if by the enemy , some Tyrant , Tribulation , &c. then a corporal and temporal Redemption ; but the last is generally understood , and especially is referr'd to the first afflicting misery , Banishment ; and the next verse intimates so much . 3. And gather'd 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 Christs 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 Gods 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 Countrey ; which is the first misery described here by the Prophet , to which a mans life is subject . And it is the heavier Cross , when a man is forc'd to it by Banishment , as is apparent by the complaints that have been made of it , by those that have suffer'd ; they are sine foco , sine lare .

Curat 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 shewes 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 wander'd , 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 . Gods people were for a time , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , pilgrims and strangers , and all that time , few and evil were their dayes . 2. The place adds to the misery ; Banished men are not confined to solitary places alwayes , though that they have not the company they desire , yet company they may have ; but the case of these Banished was , That they wander'd in the Wilderness in a solitary place , they fovnd no City to dwell in : Literally it was fulfilled in the Israelites , while they travelled through the Wilderness . 3. Hungry and thirsty , omnium egeni . Men may wander , and be in solitary places , 3 3 Suffer'd hunger and thirst . but yet have a supply of necessary food : To this pass sometimes Gods people come , that they have nor meat , nor drink , as Eliah , the Israelites , David , &c. 4. 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 shewes 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 cryed 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 streight , and he will cry : They did so here . 2. They cryed . In their Petition they were very earnest , 't was not a cold prayer , that might freeze in the way before it came to Heaven ; but it was fervent , a Cry . 3. And they cryed . Not to any false god , as did Baals Priests ; nor relied wholly on any humane help : But they cryed 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 , express'd 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 loth to have it deferr'd ; 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 deliver'd , the Lord led them forth ; let him then have the praise , 't is his due . 2. It was out of meer 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 publick 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 shewes 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 banish'd and hunger-starv'd , 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 sate 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 troublesom . 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 contemn'd 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 cryed 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 sutable to their distress . 1. For they sate 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 brake 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. Shewes 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 Apostacy , 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 loathsom to them ; the disease was grievous . 2. And deadly to the eye of man . Yea , and deadly too , no Art of Physitians 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 cryed unto the Lord in their trouble . 2. Ver. 19 And by Gods blessing they recovered , beyond all hope and expectation , God above , and alone , was their Physitian . 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 Dos 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 Embassadour 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 rejoycing ; that we have an experience of Gods presence , his mercy and favour ; in which the heart ought more to rejoyce , 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 , Shipwrack Merchants , Mariners , have experience ; which , 1. He describes . 2. Shewes 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 Pyrates , 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 , Quick-sands , Rocks ; they have experience of the virtue of the Load-stone ; they discover many Stars that we know not ; they behold the working of the Sea , the raging of it ; through which , fear and horrour of death invades the hearts even of the most valiant men . 4. For he commandeth . Now he begins to describe the Tempest , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1. From the cause . God it is that sayes 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 horrour 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 & Syrtes urget . 7. They stagger and totter , as a drunken man ; an apt similitude . — Cui dubii stantque labantque pedes . 8. And are at their wits end : Or , Omnis sapientia corum absorbetur . Their Judgment 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 flie to the common Remedy ; this they thought was safest , and might do it , when all failed .

Then they cryed 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 wits end ; but taken out of the jawes 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 : Gods Providence in the alterations of Kingdoms . After the Prophet had exalted Gods mercies in freeing men from these four former Miseries and Calamities , Banishment , Captivity , Sickness , and Shipwrack ; 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 inferiour Causes , and fix on them , yet we must go higher , and not rest , till we acknowledge Gods Hand in all , whose Wisdom orders 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 remembred .

1. He turns Rivers into a Wilderness , and Water-springs into a dry ground . 1 1 Changes in the Earth . The fertility of any Land ariseth from the Rivers , Ver. 33 as is apparent in Aegypt , which is made so fruitful by the overflow of Nilus : From fertile to barren , and è contra . And when Elisha would free the Soyle 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 Aegypt in the seven years Famine : And easie 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 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 mans 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 mans 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 mens minds to plant Colonies . and such who live in want and hunger at home , betake themselves to these Forrain 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 , &c. pars ducere muros . 4. Farther yet , the studies and endeavours of these new Colonies are : 1. To sowe 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 Gods 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 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 alwayes 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 publick Calamity or other ; either War , Famine , Pestilence , Invasion , Inundations , &c. Neither is this only true in common men , but even in the greatest Princes , 3 3 Monarchy mutable . Principalities and Monarchies , even these are subject to Changes : All the Monarchies are fallen . 1. He poures Contempt upon Princes . This , to our grief , we have liv'd to see and feel : And it is a heavy judgment , 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 loose , confusion followes , 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 . 'T is certainly , as he said before , For the iniquity of those that dwell in the Land . 2. Monarchs 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 erre in their Counsels , in their Lives , and Examples ; being destitute of the light of Wisdom and Grace , they live vitiously and scandalously ; or , they enact unjust Lawes , 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 alwayes .

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 perswades all good men to consider the former Premises , and lay it to heart : To observe the whole course of Gods 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 rejoyce ; when they are assured , that God is their Guardian , and that therefore the Crosses which he layes upon them , are trials for their good , not for their ruine . 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 Gods wayes , but confess , That all was by God justly done , and wisely disposed .

But this is a Consideration not for every brain , 't is 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 loving-kindness 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 over-ruled 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 oppress'd with hunger , and dryed up with thirst , so that our soul is ready to faint within us ; yet will we not despair . In our trouble , to thée will we cry , to thée 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 deliver'd 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 sate 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 thée , we how the knées of our hearts , beséeching thée 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 dayes 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 béen 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 dayes any farther , I sée 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 flie , but to thée ? To whom should I cry in this my trouble , but to thée ? 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 judgment remember thy mercy , that endures for ever . So shall I , whom Thou hast redeemed from the jawes 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 rejoycing .

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 wits 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 thée , 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 thée ; and that restraint that is upon the Creature , procéeds from thée . 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 water'd with pleasant Springs into a dry ground , by which a fruitful land becomes barren . But in this change , thy Iustice , O Lord , is exalted , by this thou shewest 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 judgment , 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 Iustice ; 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 sowe , 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 thée , 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 sée thy Standard , and hear the sound of thy Trumpet ? How long wilt thou poure 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 , féed and govern him by thy singular Providence and Manuduction ; and let thy work in it be so manifest , that all who sée 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 rejoyce , 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 thée , that sickness and health are thy gife ; that relief in a Famine , that restitution to the Banish'd , 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 followes upon thy blessing ; for so shall we understand the loving-kindness 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 gather'd 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 , untill the 6th . verse , is verbatim taken out of the 57th . Psalm , beginning at the 7th . verse ; the latter part , from ver. 6. to the end , is taken out of the 60th . Psalm , 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 Traytor , and the Jewes 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 Jewes , 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 express'd 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 begins with an ejaculation . He begins with an Ejaculation : Hold not thy peace , O God of my praise , ver. 1. Observe , 1. Ver. 1 The Epithite , 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 Christs 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 , glorifie thy Son . 2. Hold not thy peace . Hold not thy peace . Tacere , in Scripture , when referr'd 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 then 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. Lyars . Impiety , deceit , lying , were then the ingredients of their sin . Ver. 2

1. 1 1 Turpious . For the mouth of the wicked . Caiaphas , Judas , the Priests , the Jewes , moved with envy and malice . 2. 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 3 Lyars . 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 dayes .

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 4 Malicious . saying , This man is not of God , behold a gluttonous person , and a wine-bibber , Away with him , Crucifie 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 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 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 my self to prayer . I pray'd 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 fore-saw they would be to the Son , God ; and hinder , so much as lay in them , the flourishing estate of Christs 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 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 serv'd till death . 2. Let Satan stand at his right hand ; have full power over him , let him stand , 2 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 Jewes ; for after that Satan had put into his heart to betray his Master , and the Jewes had taken counsel to crucifie 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 Judges hand , 3 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 hang'd himself .

3. The third , Let his prayer be turned into sin ; his supplication be abominable , 4 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 Jewes , nor Judas , offer any prayer through Christ , and therefore Davids curse is fallen upon them , Their prayer is become sin .

4. The fourth is , the shortning of their life and their honour .

1. Of their life : Let his dayes be few . Length of dayes is promised to the obedient , 5 5 His life and honour short . and is a blessing ; wherefore David prayes , 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 Jewes , 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 6 His children fatherless . for if his dayes 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 Jewes 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 7 His Goods spoiled by the Extortioner . as Beggars , and thence rome 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 Jewes . 2. And the stranger spoil his labour ; which was verified in Titus Souldiers , that rip 't up the Bellies of the captive Jewes for gold . And to this day , in the Turkish Empire , they are used as Spunges , suffer'd to gather riches , as the Spunge sucks in water , for no other end , but to be squeezed .

7. 8 8 No pity shew'd to his children . But the Prophet again returns to his Children , and layes 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 dye themselves , desire they do to be immortal , if possible , 9 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 prayes , 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 . 'T is acutely observed by Bellarmine , That Judas in the place he was in , his Bishops had no seed ; for Matthias that came into his place , derived not his Office from him . And for the Jewes , 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 10 The sin of the father revenged on the child . Let the iniquity of his fathers be remembred 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 Jewes 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 't is 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 remembred ; 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 mothers 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 prayes , 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 distresse : Hard-hearted men they were , without any bowels of compassion . 1 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 Jewes considered it : 'T is but just then , That they find judgment without mercy , that would shew no mercy , Jam. 2 , Let his memory be cut off , &c. Because he remembred not to shew mercy . 2. So far from that , That he persecuted the poor and needy man , 2 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 Jewes , against Christ , who is here call'd : 1. Poor , because when he was rich , yet for our sakes became poor , 1 1 Poor . that we through his poverty might be rich , 2 Cor. 9. 2. The needy man : For the Foxes have Holes , 2 2 Needy . and he Birds of the Aire 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 3 Broken in heart . and besieged with sorrowes , when he sweat drops of blood , when he cryed , 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 sollicitude , which he bore in his heart continually for the salvation of Mankind .

In this verse then there is noted the extream cruelty and inhumanity of the Jewes ; for they that persecute a man for his life , have some reasons that move them unto it : Either they are incens'd to do it by anger for some injury receiv'd , or mov'd by hope of gain by spoiling some rich man ; or else through envy , that grudgeth at anothers felicity . But Christ was humble and low in heart , a poor man , that never did any man wrong : He contemn'd 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 mens sins ; not in so happy a condition , that any man should envy him . It then 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 3 He loved cursing . and then 't is 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 Jewes did ; Judas , by loving money more than his Master ; love a curse , he forsook Christ , and would not be blessed . The Jewes 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 , &c.

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 oyle , 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 cloathed himself with cursing , like as with a garment ; lov'd to have it alwayes about him , 1 1 Efficaciously as a man doth the cloaths he most delights in . 2. 2 2 Perpetually . So let it come , as waters into his bowels ; that the stomack 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 , oyle will do that , and therefore let it come as oyle into his bones . The intent of the Prophet is , That it be wholly , outwardly , and inwardly accursed , deprived of all good , and fill'd with mischief , and all evil .

And as he would have the curse to be of great efficacy , so he would have him carry it alwayes about him .

1. Let it be unto him , as the garment that alwayes covers him : That is , let it alwayes stick close to him , as his garment , which he puts not off , least his nakedness appear . 2. And for a girdle , with which he is girded continually ; i. e. compass him , and go round about him , being fastned 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 Cast-away . 'T is noted of the Jewes , that they carry an illsent about them , and their ears are grown into a Proverb ; some say , their Visage betrayes 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 shewes , that he was perswaded , 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 prayes 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 pray'd 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 begins 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 Gods 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 succour 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 houre in which Christ prayed : Father , save me from this houre , John 12.27 . O my Father , if it be possible , let this cup pass from me , Mat. 26.39 . For the reasons to perswade 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 1 His life short , and he patient 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 pull'd from his Disciples , and led away as a Prisoner , without any murmur , 2 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 3 Pains with trouble . And so also it fell out to the Apostles and Martyrs , who dyed 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 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 prayes 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. Psalm , which was also a Psalm of the Passion , which is there set out to ver. 18. And then he prayes , 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 Jewes , 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 Jewes , 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 Jewes do in a solemn manner to this day ; 1 1 That God bless him . let them esteem my followers , as the off-scouring and out-casts of the World . 2. 2 2 That the Jewes 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 3 That he rejoyce . But let thy servant ( for Christ took upon him the name and condition of a servant ) rejoyce ; 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 cloathed with shame . and comes over it again by way of Expolition : Let my Adversaries be cloathed 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 wrapp'd 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 publickly . 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 ●great Jubilee . 2. Ver. 30 And that not closely , among private Walls , but in open Theater 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 alwayes 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 followes . 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 nail'd 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 magnifie 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 néedful 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 thée , That the mouths of these wicked and false-hearted hypocrites are opened against thée , our Religion , and Profession . It is not unknown unto thée , 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 blowes ; our blood have they shed like water , by the fury of War , and defiled their hands with the slaughter of innocents ; our Mothers 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 good-will , 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 our selves 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 Iustice 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 enjoyned by thée , 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 sollicite for our selves .

Conscious we are to our selves , 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 falshood : 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 Iehovah the Lord , for thy Names sake , because thy mercy is good , deliver us . Thou art the mighty Iehovah , 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 méerly 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 Iustice 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 ; néedy we are , being robb'd 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 tost 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 yer 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 cloathing , these monsters of men , destitute of all humanity and piety , looked upon us in our affliction , so far they were from remembring to shew mercy , That they persecuted us , whom thou hadst smitten ; they shaked their heads at us , and cryed , Ah thou wretch !

Arise , help us , O Lord our God , O save us , according to thy mercy . They blasphemously entitle thée 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 blowes 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 vlaspheme , and account us the off-scouring of the World , out-casts , 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 cloathed 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 rejoyce .

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. Christs 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 Davids Lord , 1 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 Jewes not understanding , could not answer Christs question , Mat. 22.45 . 2. As for his Power , the Authour of it was God : The Lord said to my Lord. 2 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 Serpents head . 3. And of this Kingdom , as I may so say , he then took Possession , 3 3 His Inauguration to his Kingdom at his Ascension . when the Lord said unto him , Sit at my right hand . Christ , as the Son of God , was ever at Gods 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 then was the day of Inauguration to his Kingdom . 4. For the continuance of it : It is to be donec , 4 4 The continuance of his Kingdom . which notes not a piece of time , but a perpetuity : Sit , till I make all thy enemies thy foot-stool . Sit he shall at Gods right hand ; that is , in power and glory , till he shall say to all Tyrants and Hereticks , and Hypocrites , and Antichrists , Depart from me , Mat. 25. Yet not so , as if he were to be dethron'd 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 foot-stool , then he shall openly and visibly Rule , Sitting at his Fathers 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 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 Scepter ; and his Scepter , 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 preach'd in Zion . Rom. 1.16 . Able to cast down , &c. 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 6 The execution of his power . which was either over his enemies , or his good Subjects . 1. As for that over his enemies , 1 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 Gods 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 Jewes , Turks , Infidels , Hereticks , &c. 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 withall , Ver. 3 there needs not any harsh dealing to subdue them , and bring them to , 2 2 Over his good Subjects , which are a willing people . and continue them in obedience . 1. For thy people shall be willing ; not enforc'd 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 free-will offerings . 2. Upon grace offer'd them . But yet not before thy grace hath wrought upon their hearts , Tracti sequentur , in the day of thy power ; i. e. in the dayes of thy solemn Assemblies , in the dayes of thy Gospel , when thou shalt send forth thy Apostles to preach , and by preaching , to collect and constitute thy Kingdom , then they will shew themselves to be a willing people , and in pure devotion , and chearful obedience , they will do their homage to thee their King . 3. 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 free-will 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 ought I perceive , all Expositors are , That holiness must be an eminent and resplendent Ornament of Christs 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 rendring of it is so various , so perplexed , so alter'd 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 Christs 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 Christs 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 Virgins womb , without the seed of man .

3. Others , yet applying them to Christ , expound the words of the fulness of those dewes , 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 Fulness it is that we receive ; He was anointed with the oyle of gladness above his Fellowes , but yet for his Fellowes .

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 Messias , 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 Dewes , 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 thy self , or any other womb , but from above , from the Spirit of God , Thou hast the dew , those sweet and comfortable dewes of grace which do better and beautifie 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 Gods 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 Christs 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 sware . His Word had been enough ; but for Assurance , 1 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 dye , to intercede , to satisfie Gods 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 Gods Repentance , 2 2 Of which God repents not . as in the case of the old World , in the case of Nineveh , then 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 repents not , nor ever will repent of it . His sentence for judgment 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 followes : 3 3 The matter of the Oath . Thou art a Priest for ever after the order of Melchizedech : Not a word here , that ought to pass without a Note . 1. Thou , is emphatical : Thou , Davids Lord , art a Priest , and none such a Priest , but Thou . 1 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 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 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 Christs . 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 Aarons Order . This Saint Paul observes , Hebr. 7.20 , 21.

2. In the Succession . In Aarons Priesthood , the High Priest being mortal , as he began , so also he ended ; he dyed , 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 dayes , 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 , tyed to the Temple at Jerusalem , a Priest of one people ; but Christ an universal Catholick Priest , a Priest for all persons , all places , John 4.21 .

6. Aaron anointed with material Oyle , Christ with the Holy Ghost , Luke 4.18 , 21.

7. Aarons Priesthood temporary , Christs 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 Pauls definition , Hebr. 5.1 , 2.

1. A Priest is to be a person taken from among men ; a man then he must be , though a select , a choice man , every man not fit for the Office ; and so was Christ a perfect man , 1 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 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 signifie 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 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 offer'd 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 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 touch'd with the feeling of our infirmities , Hebr. 4.15 . 6. Lastly , The High Priest must be compassed with infirmities , 6 6 Compassed with infirmities and so was Christ , In all things like us , sin only excepted ; He took our infirmities , and bare our sorrowes ; 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 succour them that are tempted , Hebr. 2.17 , 18.

2. A Priest then , it is evident , Christ is , it remains now to shew , 2 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 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 Authoriz'd by him : The plenitude of his Power shall never be transfer'd to any other , he lives , and keeps it in his own hands ; 't is but in vain to talk of a Successor . 2. A Priest he is for ever , in respect of his Office . Not of offering , 2 2 In his office of intercession . for that is ended , and was , when he offer'd 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 3 In his effects 1. Redemption 2. Salvation . because by that Sacrifice which he once offer'd 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 offer'd 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 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 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 2 Our righteousness . The Lord our righteousness , Jer. 23.6 . 1 Cor. 1.30 . 3. Melchizedech is King of Salem , i. e. peace ; 3 3 Our peace . so Christ is the Prince of peace , Isa. 9.6 . 4. Melchizedech was without father , without mother , to us so , 4 4 God for ever as being to us revealed by God ; so was this our Priest , Having nor beginning of dayes , nor end of life , as touching his Godhead , Apoc. 1.11 . 5. Melchizedech , blessed ; Abraham ex Officio , the greater , the less ; 5 5 He blesseth . and Christ blesseth us , In turning every one of us from our iniquities , Acts 3. ult. 6. 6 6 Ordains the Sacrament . Melchizedech brought forth bread and wine to refresh Abrahams 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 , &c. to overthrow Christs 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 enemies . 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 recompence 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 Jewes , 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 Souldiers 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 Monarchs , those in the greatest Power and Authority . Of this , Herod , the Persecutors , Maximinus , Dioclesian , Julian , &c. are Examples .

The Prophet through the whole Psalm had spoken of Christs Exaltation ; Ver. 7 How he was set on Gods 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 , &c. 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 , de Torrente , and that 's more than of the Cup ; His Passion set out by a Torrent . for a Cup contains a certain portion of sorrowes , 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 offer'd 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 incurr'd thy displeasure , and by the disobedience of our first Parents , had we not since added to that disobedience , béen 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 thée . 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 méer 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 Decrée , and his willing Obedience , we are redéemed .

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 séem 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 Decrée , 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 offer'd himself ; a Priest must offer blood , and he offer'd 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 deliver'd 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 Hand-writing 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 thée 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 , féet , 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 thée for my self , 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 Scepter 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 Potters 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 Foot-stool . 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 beséech thée , how in these our dayes , 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 judgment 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 Countrey soever they remain , what Aire soever they breath , let their factious bodies , and their Machivillian and Tyrannical heads and leaders , receive their deaths 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 Heresie , Schism , and Tyranny hath dispersed ; thy power , to cause us to méet in our solemn Assemblies ; speak but the word , O Lord , and appoint the day , and thy people will be a willing people , they will méet out of love , and joy of heart , and offer thee free-will 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 entring into it with our shooes on our féet ; and when we have béen in it , we have too often offer'd 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 procéeds not from the will of the flesh , it is a swéet and Virgin dew that distills from thy holy Spirit ; and as by the silver drops that descend from above , the roots of the Herbs are moistned , refreshed , and cherished , so by these secret dews of grace our dry hearts are quickned , and recover life ; vouchsafe , we beséech thée therefore , to descend upon us with these dewes , 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 Christs sake , to whom with thee , and the Holy Sprit , three Persons , and one God , be ascribed all Honour , Glory , and Praise , for ever and ever . Amen .

PSAL. CXI . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

T IS conceived that this Hymn was set by David , to be sung at the Passeover , and that it might be the easilier learned and remembred , 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 vowes 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 1 In sincerity . but with the heart . 2 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 mix't 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 perswading , 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 shewed 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 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 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 , &c. 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 Authour , 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 Authour , 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 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 Authour . 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 2 Glorious .

3. 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 judgments and wayes 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 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 remembred , as in the Jewish Feasts . Ver. 4 2. And these proceeded from his meer mercy : For the Lord is gracious , and full of compassion . 1 1 A gracious God . 1. Gracious , in doing these works ; for they came from his meer grace , pity and favour , 2 2 Full of compassion . and not from any desert of mans . 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 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 fear'd 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 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 3 Doing miracles for them . He hath shewed 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 , &c. All these were works of power , which he then shew'd his people . 4. 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 entred 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 Elogy of them . The Elogy of these done .

1. Ver. 7 The works of his hands are verity and judgment . 1. 1 1 In verity . 2. In judgment 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 , Judgment ; for by it his Justice was executed upon Idolaters , and profane persons . 2. Which shewes unto the whole World , that , 1. All his Commandments are sure : That his Laws , 1 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 Transgressors , 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 , &c. 2. That these Commands being but the Law of Nature , stand fast for ever , Ver. 8 2 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 Elogy of Gods Law being ended , 5 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 Aegypt , 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 Gods 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 shew 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 1 Holy . Holy and Reverent 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. Reverent : Not then rashly , carelesly , negligently to be performed , 2 2 Reverent , 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 followes upon the other ; Ver. 10 for if the Name of the Lord be Holy and Reverent , then 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 referr'd to the man that fears God , then 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 alwayes 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 thée , 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 express'd 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 magnifie , 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 béen troubled , and their treadings had well nigh slip't : But when we cast our eyes upon our deserts , Ver. 3 we must néeds confess , that thy judgments are just , though thy procéedings 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 memorials of them , which thou wouldst have kept upon Record , shew , That thou art a gracious Lord , and full of compassion ; no fathers bowels can yearn more over the fruit of his own loins , than thy heart hath béen pitiful to thine own children ; Ver. 5 though they have béen rebellious and froward sons , yet thou hast béen ever mindful of thy Covenant , and shew'd thy self 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 fore-fathers , and established for a thousand Generations ; and quench not the light of thy Gospel that once shin'd amongst us . This , O merciful God , is that , this is that chiefly which we beg at thy hands : Then send Redemption unto thy people , as thou didst to thy afflicted in Aegypt ; supply us that fear thy Name with necessary food , as thou didst give them meat ; shew thy people the power of thy work , restore to , and kéep us in our inheritances , of which men , worse than the Heathen , have dispossest 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 Judgment : Thy Truth hath béen verified upon us , in bringing a judgment upon a sinful Nation ; and we acknowledge thy judgments to be just , because we have broken all thy Commandments : They are sure , and the punishments which were threatned in them , is come upon us ; by our abominations we had defiled the land , and therefore the land is ready to spue 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 Lawes 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 thée , then send us Redemption , and a Redéemer , thy Son , our Lord Iesus 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 alwayes 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 thée , and love thée , and to trust in thée , and to give thanks unto thée , according to that good understanding which thou shalt infuse into us .

So let us live , and so let us dye , 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 Masters joy : Which we beséech thée grant unto us , for the merits of our Lord and Saviour Iesus 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 bestowes 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 perswade 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 1 Obediential fear . That it must be an obediential fear : For he must keep his Commandments . 2. 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 3 An affectionate fear . That it must be a chearful , 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. Pauls 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 shewes , in what these blessings consist . are confer'd 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 1 His seed mighty . The first felicity , is for his seed and off-spring : 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 shew mercy to thousands in them that love me , and keep my Commandments . 2. 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 bestowes , and seeks not to amplifie 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 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 shewes two effects . 4 4 Compassionate bowels . 1. Ver. 5 Hard-hearted he is not , but a good man , shewes favour , he easily forgives an injury , 1 1 Forgiving Injuries . is easily reconciled to an enemy ; forgives , that he may be forgiven , Luke 6.37 . 2. 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 judgment . 5 5 Discreet in his words . Discreet he is to discern betwixt truth and falshood , just and unjust acts ; and therefore in judgment 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 6 Constant and patient . 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 mente 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 7 His Name remembred 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 doings 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 , &c. 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 dismiss'd with , Go ye cursed . Ver. 7 8. The eighth felicity is , that the scandals raised upon him , 8 8 Not much moved with Scandals . calu●●nies and false reports little move him : He shall not be afraid of evil tydings . He may be call'd a troubler of Israel , a seditious person , a wine-bibber , a gluttenous person , a murderer , an idolater , a superstitious person , a blasphemer ; he knowes that it was his Saviours 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 1 For his heare is fixed , confirmed . 1. Because his heart is fixed , trusting in the Lord : He hath a sure Rock to flie and trust to , God will clear up his innocence . 2. His heart is established , he shall not be afraid : Ver. 8 He knowes 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 knowes he shall either live to see now , or believes he shall see hereafter . Ver. 9 9. A ninth felicity is , 9 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 sowes also , and that liberally , as men do their seed , never grudging that they commit to the earth ; many , not one only , 1 1 To many . are the better for him . 2. And he doth it freely , without looking for any thing again : He gives ; 2 2 Freely . and there is nothing freer than gift . 3. And he doth it wisely ; for 't is not to such as need it not , 3 3 To the needy . but to those that need it , 't is 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 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 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 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 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 2 But not hurt him . and seek his ruine . 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 then 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 wayes 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 succéed 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 thée : 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 our selves in these distrculties . Provocations we have had to anger and revenge , but touch our hearts with so much compassion , that we may shew favour toward our enemies , forgive them , as thou for Christs sake , hast forgiden us . And since we are compassed about with temptations , Ver. 6 enrich our hearts with prudence , That we may guide our Affairs with discretion , Ver. 7 discréetly putting a difference betwixt Truth and Falshood , just , and unjust acts ; and though we be violently assaulted , make us constant in thy fear , and patient 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 thée ; establish our hearts , and never let any evil tydings make us afraid , but let us rely upon thy promises , till we sée 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 receine ; that so the loins of the néedy may bless us , and the bellies of the poor pray for us . With this unrighteous Mammon let us make our selves friends , that when they fall , we may be receiv'd into everlasting habitations ; this is a righteousness that will endure for ever ; this is a means not only to encrease 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 alwayes 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 remembred with reproach , the righteous shall be had in everlasting remembrance .

Write our names , O Lord , in the Book of life , Ver. 10 and conserve them in the memorials of thy Saints , let the wicked sée it , and be grieved at it ; and let the adversaries of thy fear , and the blessed estate of thy servants , gnash their téeth for envy , and melt away , to find that their desires come to naught : O Lord , whosoever he be that shall desire the ruine of those that fear thée , 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 perswade 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 Common-wealths , 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 shew , that he alone is worthy of all praise ; Ver. 1 The Kingdom is his , and therefore the Glory . Especially his servants . 2. He shewes 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 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 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 perswades 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 1 Gods Majesty . Heavens , Angels ; therefore praise him . 2. The second is , his admirable Providence , Benignity and Bounty , 2 2 His. Providence , and Condescension which being joyned 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 Dunghil : 1 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 2 In private Familes , 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 rejoyce 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 Christs coming , but hath now more children than she that hath a Husband , i. e. the Jewish Synagogue : Isa. 54.1 . Rejoyce , O barren , that didst not bear , break forth into joy , and rejoyce 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 thée to be our Lord , and our selves thy dassals and servants , with our whole hearts , both secretly , and in the Congregation of Saints , do sound forth with full voyce , 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 thée ? or among men or Angels may be compared with thée ? 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 thy self , 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 féel thy power . If insolent men on earth shall exalt themselves against thée , they shall drink of the cup of thy wrath ; when thy servants sin against thée , and yet shall humble themselves before thée , 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 béen trod under foot , and lain in the dust ; we have béen , and are yet oppressed , and cast aside , as it were , to the Dunghil . Thy judgments , O Lord , are just , and thy wayes 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 Dunghil , 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 rejoyce in thy house , and celebrate thy Name with perpetual praises , through Iesus 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 Aegypt .

Two parts there are of this Psalm . 1. A Narration of Israels 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 , wer . 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 terrour , 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 . Israels 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 , signifie the same thing , viz. The whole Nation of the Israelites , that descended out of Jacobs loins ; but of the house of Jacob there is peculiar mention , because with him they came into Aegypt ; and of Judah , because from him they were called Jewes .

This being premised , I come now to Analyse and explain the Psalm , in which is described , 1. The condition of the Jewes before their deliverance , they were in Aegypt ; Ver. 1 all one , as if he had said in bondage , and liv'd among Idolators , 1 1 They were in bondage . nor form'd into a State , nor into a Church . 2. Among a barbarous people , or a people of a strange language . 2. The condition of the Jewes after their deliverance , 2 2 But delivered by God . they were then his Sanctuary , and his Scigniory : When Israel went art of Aegypt ; &c. 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 1 His Sanctuary , a holy people . as holy Temples and Sanctuaries , and having holy Priests to govern them in points of Piety . 2. 2 2 His Seigniory , he their Lord and King . His Dominion or Seigniory , in whom he reigned as a King by his Lawes 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 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 Gods people come toward it , 1 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 2 In and at Jordan . In or at Jordan forty years after , when they were entring the Land , when Jordan was driven back , and suffered a reflux for a long time , Josh. 4. Ver. 4 3. 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 good-will 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 alter'd 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 1 With the Sea and Jordan . O ye Mountains , what aile ye , that ye skipped like Rams ? and ye little Hills , like young sheep ? 2 2 And the Mountains .

To which , The answer of the Prophet . in the person of the earth , speaking to her self , 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 Gods presence was the cause . As if it had been said , Would you know the reason why we flie , turn back , move ? The cause is this , The Lord hath appeared , and shewed his Force and Power , and laid his Commands upon us , and therefore not abiding his Presence , trembleth , the Mountains are moved , &c. 2. Now of his Power , let this miracle suffice for an instance ; 't is that God , Who turned the hard Rock into a standing water , Ver. 8 and the flint-stone into Fountains of water . Caused not only waters to flow from thence , but turned the very substance of a flint , which is apter 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 Governour , 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 béen 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 thée ; all true believers are now become the séed of Abraham , and the house of Jacob. Thou hast brought us out of Aegypt , out of that Kingdom of darkness and ignorance in which we lived , into a marvellous light ; Thou hast fréed 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 cancelled the Hand-writing 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 Horse-men , and destroyed the Host of our enemies , by su●●uing 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 thée , and shall not we , who are endued with reason , alwayes sing of the loving-kindness of our God ? Shall the Sea flée , 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 rejoyce before him in trembling ? Shall the hard Rock be turned into a standing water , and the flint-stone 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 rent with compunction , nor softned with kindness , nor moved with prayers , nor will yield to threats and blowes .

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 shew thy praise : Smite , Lord , our flinty hearts , as hard as the nether milstone , with the hammer of thy Word , and mollifie 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 thée , in desiring to seek thée , in séeking to find thée , in finding to love thée , in loving thée , utterly to loath our former wickedness ; never let us return in our hearts back again into Aegypt , never let us long after the Léeks and Onions , and Garlick 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 Iesus Christ , who lives and reigns with thée , and the Holy Spirit , one God , World without end . Amen .

PSAL. CXV . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

THE Prophet being zealous of Gods 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 Gods 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 Gods honour . Some joyn this Psalm to the former , conceiving , that the Prophet having expressed the goodness of God in the deliverance of his people from Aegypt , 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 begins .

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 thy self .

And this he desires , he would alwayes shew 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 Truths 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 testifie 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 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 stuffe ; Ver. 4 and yet though such , from the Earth they fetch their Original . 2. 2 2 Their makers . The work of mens hands . Works they are , and not Masters of the work ; they made not themselves , but were made , and therefore baser , than the basest Smith that made them . 3. Of no use , of no power at all ; 3 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 voyce or found , so far they are from speaking . 4. And thus the Prophet having derided their Idols , he goes on , 4 4 He derides the Idol-makers : and derides , 1. The Idol-makers : They that make them , are like to them ; a sensless 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 Gods servants , trust you then in that Lord you serve . And to encourage them , he adds his Reason , 1 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 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 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 , Jewes 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 , &c.

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 shew'd it , and he will shew it to every one of you .

1. To you of the Nation : He will bless the house of Israel . 1 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 2 To the Priesthood . both small and great .

And the Prophet taking his example from God , 3 3 To all that fear him . This the Prophet seconds with his prayer . poures 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 Gods 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 shewes his Presence , Majesty , Glory , from thence descend the dewes 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 rayment ; 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 dewes 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 our selves , 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 béen 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 Sampson to deliver us ; wherefore should the uncircumcised triumph over us , and say , Where is now their God ? The reproach , O Lord , redounds to thée , this insultation is to thy dishonour ; arise then , O Lord , and give the glory unto thy Name , shew thy merciful countenance , and that thou art a God of Truth , Ver. 1 and for thy Mercy and Truths 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 pass'd to thy servants , that moves thée 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 Truths 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 béen 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 ? Thée , O Lord , will we hear , Thée 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 thée ; therefore renouncing the arm of flesh , we will trust to thée alone .

O Lord , be mindful of us , and bless us ; bless the house of Israel , that people which thou hast chosen to thy self , and gathered from among the Nations : Bless the house of Aaron , that Tribe that thou hast chosen to thy self , and set apart to come near unto thée 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 degrée 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 thy self ; 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 thée 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 famess 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 thée the Doner ; t is the end we live , 't is 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 swéet dewes and showres wherewith the earth is impregned and fatned , because they stand not in néed 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 beséech thée 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 thée ; 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 Iesus Christ our only Lord and Saviour . Amen .

PSAL. CXVI . Didascalicus .

THIS Psalm is gratulatory , for it shewes some great straits to which David was brought , from which God delivering him , he vowes to be thankful .

The points of this Psalm are three . 1. David makes profession of his love , and shews the Reasons of it , viz. Gods 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 vowes to be thankful , and in what manner , from ver. 12. to 19.

1. Deum David diligit . He begins 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 voyce 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 Gods wrath , which , how great they are , those only can tell you , that have had experience of them .

1. The sorrowes of death compassed me ; even death it self is the King of fear . Describet angustias . 2. The pains of Hell gat 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 compass'd about with the sorrowes 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 sorrowes , 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 sorrowes of death , and dangers of hell .

And then , Ostendit quibus fundament is nixus ad Deum fugit , oravit . viz. that he might shew 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 Gods 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 Attribut is . and receives to favour all such as by a lively faith flie 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 't is with a fathers 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 tranquility 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 tost up and down among the waves and various winds of sorrowes , 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 find'st by experience , out of his immense goodness been present with thee , and deliver'd thee from the sorrowes 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 setled 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 sorrowes 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 sorrowes , The second part . and Gods 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 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 dayes of his life ; walk with God , coram Domino , as in the presence and eye of God , as did Henoch and Noah . 2. 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 , &c. 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 shewed my self very humble and docile to the Spirit of God , that reveals such things to Babes , Mat. 11.

Or else David again comes over the struglings and doubtings he found in his soul , 3 3 Luctam . when he was in his agony betwixt faith and despair ; those sorrowes 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 call'd upon God , retaining but some sparks of faith : For I said in my haste , all men are lyars ; which clause is diversly 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 Gods promises , I said in my haste , all men are lyars ; 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 lyar , 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 extasie , or a heavenly rapture , I said this . 3. Musculus . Some refer the words to Absolon , that deceived David by his Vow at Hebron , or to Achitophel , that revolted from him ; or to Ziba , that brought him a lye of Mephibosheth ; of whom he might say truly that they were lyars . 4. Tremellius . Junius . Some conceive , that in these words , he taxeth even Samuel himself , that he spoke not by Gods Spirit , but came of his own head , and was sway'd 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 lyar : But the first sense is most coherent with the words .

Now for the truth of the Axiom , All men are lyars . It is not so to be understood , as if no man could ever speak truth ; for even a lyar 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 mov'd by humane affections ; whereas God cannot lye , nor any that are moved to speak by his Spirit .

3. The third part . Henceforth to the end of the Psalm , is set down Davids 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 deliver'd my soul from the sorrowes of death and hell , 1 1 De modo agendi deliberat . Fig. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . he hath redeem'd me from my iniquity , he hath quieted my heart , and hath made good his promises to me ; neither is there a desire to shew my self 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 Definit & statuit quid acturus est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

1. The most refer it to the Eucharistical Sacrifices of the old Law , in which , when any man offe'd 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , a Sacrifice to God out of thankfulness for so●e deliverance , he made a Feast to the people , 1 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 voyce , 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 offer'd in thankfulness of the salvation obtain'd . 2. But Bollarmine casts this off as too light , and with the Fathers , 2 2 Pati , & Crucem ferre . understands it of the Cup of patience and affliction , and tribulation , which is often in Scriptures call'd a Cup , Matth. 20.22 . Psal. 75.8 , &c. and may well be call'd 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 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 vowes unto the Lord , in the presence of all his people . It was usual for Gods servants in their extremities to make vowes ; it is likely David did so , 4 4 Selvere vot● , & ea ratione quia mor● sanctorum preciosae and here he promiseth to pay them , and that not privately , but publickly , 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 vowes , or to confess his Name in the open Assembly ; because he had learned , that pious men are under Gods protection , that even in death it self 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 , then 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 Gods 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 ; Cur 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 vowes unto the Lord , now in the presence of all his people . In the Courts of Gods 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 thée , Ver. 1 because thou hast heard my voyce , and my supplications , because thou hast inclined thine ear unto me .

The sorrowes of death compassed me , and the pains of hell gat hold upon me ; I tound trouv'e and sorrow , I was brought very low ; then I call'd upon the Name of the Lord ; then I cryed , O Lord , I beseech thee deliver my soul , Ver. 8 and thou wast ready at hand to help me : Thou hast deliver'd 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 lyars , 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 Iewels in his fight ; these , for his sake , I am content , if it be his Will , to undergo ; of this Cup , if it séem good to him , I am content to drink . Oh Lord , I am thy servant , truly I am thy servant , and the son of thy Hand-maid . A patient son of my mother , the Church ; and if it please thée to poure 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 my self to be thy servant , though I can be but an unproficable servant ; yet I will pay my vowes 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 glorifie 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 thée through the merits , and in the Name of thy Son Iesus 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 Jewes .

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 Jewes , whom he notes under the name of people , as they are call'd , Psal. 2.1 . & Acts 4.25 . Praise the Lord all ye people . Both now make but one Church , and therefore both now ought to joyn 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 2 The reason , in sending his Son to be a Saviour both of Jewes 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 Messias , 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 Aire , 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 thée 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 béen even toward us ; therefore from us , immortal thanks are due unto thée , who find our selves saved not for our merits , but by thy sole goodness .

We therefore beséech thée , 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 fréely to us . O Lord , have mercy upon all Iewes , Turks , Iufidels , and Hereticks , 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 méet 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 Iesus Christ our Lord . Amen .

PSAL. CXVIII . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

DAVID being freed from many dangers , and confirmed in his Kingdom according to Gods promise , in this Psalm gives thanks .

The parts of this Psalm are : 1. An Exhortation to praise God for his mercy , from ver. 1. to 5. 2. A perswasion to trust in God , and that from his own example , who call'd upon God in trouble , and was deliver'd , 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 ought 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 mercifull God . But secondly , He is good , and ever good to us ; a merciful God , which flowes 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 , &c. now say , that his mercy endures for ever ; that is the burden of the Hymn ; so he begins , 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 Gods people , as well as Davids . 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 Peters 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 , Shewing how God had been mercifull 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 my self 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 , politick , 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Davids Triumph for his assured victories . acquaints us in what dangers he was , and yet how God ever deliver'd 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 , arm'd with stings , but they were quench'd 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 compassing , 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 Gods glory , execution of justice , &c.

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 Absolon , 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 indeavour , 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 Quire to sing with him . His delivery concern'd the whole Church , and therefore he desires the praise be sung in full voyce , by the whole Church ; and so it fell out , for they kept a Jubilee , a day of Thanksgiving for it .

1. Ver. 15 The voyce of rejoycing 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 Quire 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 dye ; as they desired and indeavoured , by a violent death ; I will not be broken-hearted 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 dayes 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 chastned me sore . Within I have strugled with sin , with the Devil , with the sorrowes of death ; without I have been assaulted by bitter enemies . 2. But in both these , I must acknowledge his fatherly affection ; for these stroaks 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 setled in his Throne ; that then which followes , 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 Gods house , in which righteousness ought to dwell : For I will go in to them , and I will there publickly , 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 , shewing his Reason in brief , why he entred into Gods 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 setled 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 rejoyce in it ; that then they pray'd to God to save them by his hand , and blessed their King , adorned their Temple , and offer'd 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 then 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 builders refused , is become the head-stone 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 , Jewes and Gentiles . 2. But the Jewes , 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 call'd him a Deceiver ; St. Peter layes it to their charge , Acts 4.11 . 3. But God call'd 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 butied , should by his own power rise again after three dayes , 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 rose 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 rejoyce for it , and be glad in it . 3. Yea , and in the midst of our rejoycing , 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 gratulato●● and precatory words , that the people used to our Saviour , when he rode 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 Jewes , That when their Messiah came , these words should be sung before him ; that being the cause that the people used them then .

The whole Prophesie of Christs coming , riding into Jerusalem in Triumph , The Priests 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 shewed us light . Revealed unto his Son the light of the World , and removed from us the darkness of errour , sin , hell , &c. 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 , shewes 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 Iesus , King of the World , and Head of the Church , who hast bought us by thy blood , and espoused us in mercy and loving-kindness ; Ver. 13 it is not unknown unto thée , 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 Bées , to sting us even to death , might they have their will upon us .

In these our dangers , we have none to fly to , but thée , we have none to call upon in our distress , but on thée , 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 chastned and corrected us , yet in mercy , Thou hast not delivered over our souls to death ; this encourageth us yet to rely upon thée , Ver. 8 and to trust to thée ; 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 voyce of rejoycing 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 béen froward and stubborn children , and for this , the doors of thy house have béen 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 befel our Head , thy dear Son , our Lord and Saviour ; He was the Head-stone of the corner , and yet the chief builders 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 thée free-will offerings , they shall appear in the beauty of holiness , and sing , This is the day that the Lord hath made , we will rejoyce , and be glad in it ; God is the Lord , that hath shewed 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 voyce , 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 méer mercy that hath brought us together again into his house , to offer unto him this Sacrifice of Thanksgiving in the Name of Iesus 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 Gods Commandments .

1. To these David shewes a singular affection , because there is not any one verse , except the 122. in which he makes not mention of Gods Word , under some of these names , Law , Statutes , Precepts , Testimonies , Commandments , Promises , Wayes , Word , Judgments , 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 comprized every Section in eight verses , and every verse in the Hebrew of each Section , begins with that letter with whith the Section is intituled ; as if it begins with Aleph , then Aleph begins 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 Gods Word , from some excellent quality in it . 2. Promises to those that keep it . 3. Threatnings 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 , Gods Doctrine . 2. Statutes , because in them is set down what God would have us do . 3. Precepts , because God , as the great Law-giver , prescribes the Rule for us . 4. Commandments , because God layes his Commands upon us for their observation . 5. Testimonies , because they witness his Will to us , and his Good-will , if observed by us . 6. Judgments , because they pronounce Gods judgment , of our words , works , thoughts . 7. His Word , because they proceeded from his mouth . 8. The wayes of God , because they shew 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 perswades to the practice of it , by two Arguments . The first is happiness , ver. 1 , 2. The second is , the excellency of the Law-giver , ver. 4.

2. He shewes 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 perswades 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 wayes .

1. The first argument , Blessedness . The first Argument the Prophet useth to perswade 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 then 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 Heretick , vitious 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 . Enquire out the sense of the whole Law , and the mind of the Law-giver , 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 wayes of God , because their will is to keep Gods Law , habitually they remain in it ; and when they erre and wander , by repentance and confession they quickly return again to it . Secunda Ratio , The Authority of the Law-giver .

2. The Prophets second Argument to perswade obedience , is from the Authority of the Law-giver . All mans disobedience to Gods Law , proceeds either out of Rebellion , or Oblivion ; they either forget , or contemn the Law-giver : That then our obedience may be the better fixed , David brings to our mind who is the Authour 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 erre , 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 , 't is not so easie to rise : A wound is sooner made , than healed .

3. The blessedness promised to the keepers of Gods Law , Davids prayer for grace to obey . and the Authority of the Law-giver commanding so strictly that his Law be observed , moved the Prophet to send forth this ardent prayer : Ver. 5

O that my wayes 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 Gods Command with a prayer ; what he commands , he seeks grace to do it . Domine da quod jubes , & jube quod vis . 3. Oh that my wayes 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 prayes to be directed . Ver. 6

Which prayer of his , if it pleased God to hear , Three effects . then 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 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 wayes were distorted and crooked , and not conformable to the Will of the Law-giver , and equity of his Law , he should be strangely amazed to appear in his sight , flie from his presence , as did Adam ; for that 's the fruit of disobedience . 2. Whereas if God granted him his wish , and directed his wayes 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 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 judgments . 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 3 A Resolution to be obedient .

1. I will keep thy statutes : So I am fully resolved , so I have decreed with my self ; 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 over-much boldness to resolve without Gods assistance , and therefore he resolves conditionally , and prayes , 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 judgment thou shalt desert me , that I may know mine own weakness , and learn the better to flie to thee , and rely on thee , yet let it not be an utter desertion , For sake me not , usque minis , usque-quaque , over-long .

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 kéep thy precepts with all care and diligence . Of our selves , 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 wayes , our actions , spéeches , and counsels , were so directed by thy Spirit , that we might keep thy statutes .

Lord , Ver. 6 I am resolv'd to keep thy statutes , I have decréed with my self 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 judgments ; for want of which love , if thou at any time dost desert me , so that acknowledging mine own weakness and inability , I may flie to thée for grace , O forsake me not over-long ; because being destitute of thy grace and help , I am able to do nothing . Vpon 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 thée for thy grace and assistance with an upright , and an honest heart , because thou hast taught me to love and approve thy righteous judgments .

Make me , Ver. 1 O Lord , undefiled in thy way , and to walk in thy Law , teach me to kéep thy Testimonies , Ver. 2 and to séek thée 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 bent to kéep thy Law , and walk in thy wayes , 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 Gods Law from the Authour , 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 Gods Word . who intends that the Law of God shall have that effect upon him .

1. The profit and efficacy of Gods 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. Wherewithall 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 knowes not the way yet , for he is but newly set out , and may be mistaken . Wherewithall 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 wayes , that they be conformed according to thy Word ; Remember thy Creatour in the dayes of thy youth . It is good for a man to bear the yoke from his youth ; Gods 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 shewes 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 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 prayes 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 2 Delight in Gods Word .

1. Thy words have I hid within my heart : Remembred , 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 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 Gods blessing , and therefore he prayes , Teach me ; Paul may plant , &c.

4. The fourth means of Sanctification , 4 4 Ardent love to Gods 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 judgments of thy mouth . 1 1 Outwardly . He was no mute about Gods Law .

2. Ver. 6 2 2 Inwardly , by 1. Affection . And inwardly his love was testified these wayes .

1. In his affection : I have rejoyced 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 2 Meditation . In his meditation of them , which brings the Word to the mind : I will meditate in thy precepts . 3. 3 3 Consideration . In his consideration ; that which comes into the mind being never so good , if it be not consider'd , goes as it came , whence he saith , I will have respect to thy wayes ; look back upon them , and consider them . 4. Ver. 8 In his Delectation , which ariseth out of the other two : I will delight my self in thy statutes , 4 4 Delectation . I will not forget thy Word . Having meditated , considered Gods 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 wayes , and take héed 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 séek unto thée , 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 hide and remember thy words in our hearts , that we may never sin against thée ; make it our daily exercise , to declare with our lips the judgments of thy mouth ; cause us more to rejoyce 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 wayes 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 dayes of our life , through Iesus 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 prayes to God to remove them .

1. Ver. 1 The first impediment was , a dead soul , and a dull heart , and therefore he prayes for restitution of grace , 1 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 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 prayes , 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 3 Our imperfect state . and therefore he prayes ; I am a stranger upon earth , I am regenerate but in part , and know the way but in part , therefore hide 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 4 And will or affections . He found his desires to be too often cool'd ; he would , and he would not ; he desired , and he did not desire ; not so heartily 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 judgments 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 Gods Law ; 5 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 erre from thy Commandments : None with a high hand breaks them , that escapes unpunished ; not Lucifer , nor Adam .

6. A sixth impediment was , 6 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 disheartning to him , Ver. 6 therefore he first prayes . Against all these he prayes

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 , sate in their Councels , 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 shews his constancy in his obedience , and delight in Gods 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 hinder'd him not to obey God . 3. About which he explains himself farther , Ver. 8 shewing 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 Councel , and I have mine ; he his Nobles , but I no other of my Councel , but the Commandments of God ; from which I receive pleasure to refresh me , and Councel 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 thée ; 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 hide 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 judgments at all times .

These discouragements we find within , but we are not without hindrances from without ; accursed proud men , that do erre 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 thée alone we will repair for comfort and counsel in all our perplexities , and ask it in the Name of Iesus Christ our Lord . Amen .

4. DALETH .

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 over-much press'd with earthly cogitations . 2. And prayes for grace to quicken him . Then prayes , 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 2 Again he confesseth them . David goes on in confession of his imperfections , and petitions for grace .

1. Ver. 2 I have declared my wayes heretofore , shewed unto thee my wandrings , 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 meer mercy . And prayes 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 wayes . 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 wayes 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 darkned , the heart can never be rightly ordered , therefore he prayes 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 Lawes . Diliges Deum & proximum , &c. Or that thy works of Creation , Providence , Redemption , &c. are marvellous .

4. And again he returns to speak of his imperfection and infirmity , Ver. 4 and asks mercy . Shewes 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 Combate within , the flesh lusting against the Spirit . 2. Therefore he prayes for strength : Desires 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 depart 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 judgments have I laid before me . In my infirmity I was apt to go the way of lying , but now raised by grace , 1 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 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 , chearfully , with delight . 2. 3 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 easie , and my burden light .

The Prayer .

O Lord , with shame of face I must néeds 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 wandrings 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 .

Enrich and beautifie 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 Combate betwixt the flesh and the Spirit , I yielded to the flesh , so now I will chearfully and readily run the way of thy Commandments , and so shew my self thankful for thy grace that hath set my heart at liberty , for the merits of Iesus Christ my Lord . Amen .

5. H E.

THIS Octostich is wholly precatory . The Contents .

1. In which , he prayes first for illumination in Gods Law , and desires it may be practical .

2. That God would remove the impediments which may hinder him in doing his duty . He prayes 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. Shewes 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 , Hypocrisie and Inconstancy .

2. 2 2 He prayes for a good will . As before he craves light to his mind , so in this verse he craves grace for his heart ; it is Gods 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 prayes , that God would be his Guide , and that he be not left to himself ; for it was a narrow , strait way , a path he was to go in . 2. That he may go in Gods way , which is a path , or strait way . Make me to go in the path of thy Commandments . 1. A path is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vita trita , the old way , and not any new track , 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 , 't is 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 High-way is a broad , longer , crooked , foul way ; this way he declines , because it leads to Hell , and desires to go that one , clean , strait , short way of Gods Commandments . 3. His affection to it . Which Petition , that it may be the easilier granted , he shewes his affection and delight that he took to walk in it : For therein do I delight . Ver. 4

3. 3 3 He prayes to God to remove all impediments . And now he prayes 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 1 Covetousnes for that 's the root of all evil . The Word in the Original may signifie profit , Gen. 37.26 . Psal. 30.9 . These profitable sins do take away the inclination of the heart to Gods Law , David prayes against them .

4. The next impediment , is the lust of the eyes : By the eyes , Ver. 5 as by the windowes , death too often enters into the heart . Eve saw the apple fair to the eye ; 2 2 Lust of the eyes . Achan the wedge of gold ; David himself Bathsheba from the top of his Palace . Vt vidi , ut perit ; and therefore Job . makes a Covenant with his eyes not to look upon a Maid ; and David here prayes : 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 4 He prayes for quickning . 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 wayes of God , and therefore David prayes , 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 5 And for perseverance . how unable he was to perform it without Gods help , he prayes : 1. Stablish thy Word unto thy servant : Make good thy Word , give me grace to stand . 2. And his Reason to perswade 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 stablish 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 judgments are good . This Reason shewes he fear'd Gods rebuke ; Mans reproach comes from a corrupt judgment , he condemns where God will absolve , I pass not for it ; but I know thy rebuke is alway deserved : For thy judgments are good .

7. He concludes , desiring God to look upon his Petitions , Ver. 8 as proceeding from an honest heart . 6 6 He again prayes 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 . Encrease , conserve me in this spiritual life ; false conceptions vanish , and come not to the birth ; so the desires of man not quickned , 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 vowes and promises in it to be thankful .

1. First , He prayes for mercy at Gods hands , and the Petition being granted , he promiseth to shew his thankful heart two wayes .

1. By a bold confession of Gods 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 then 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 prayes for mercy . In his first Petition , he joyns 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 shews it by his boldness in confession of Gods 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 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 judgments .

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 alway so . 4. For I have hoped in thy judgments : 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 begins to shew his thankfulness for Gods mercy , by his profession of a holy Conversation , 2 2 To shew himself thankful by a holy Conversation in heart , in mind , in word , in deed .

1. In keeping Gods 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 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 Gods Word more unwelcom ; well , yet even before them , David would speak of Gods Testimonies , and not be ashamed to do it . 4. In the service of his affections : Ver. 7 And I will delight my self in thy Commandments , which I have loved . 3 3 Affections . It is no small progress in Piety to delight in it , and this followes upon our love ; for a man will delight in that he loves . This will make that which would be other wayes burdensom , a very light load ; an easie yoke , and a light burden . 5. In the service of his actions : 4 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 conjoyned , 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 néeds 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 poure down thy judgments 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 séek thy Commandments , frée us from the bondage of sin , and the slavery of our lustful affections , that we may walk at liberty , and serve thée with a willing mind , and a loving and quiet soul .

For then will we speak of thy Commandments , even before Kings , and not be ashamed . Then will we delight our selves 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 surprized 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 testifie that we are thy servants , and that it is our whole delight to meditate in , and kéep thy Commandments in the Name of Iesus Christ our Lord .

7. ZAIN .

IN this Octostich the Prophet first prayes . The Contents . 2. Next shewes his constancy to hope and trust in God , notwithstanding some discouragements . 3. Commends the Word of God , shewing what effects it wrought in him .

1. 1 1 He prayes . In the first verse , he begins 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 1 Because his servant . Remember thy promise made to thy servant : Which he useth as an Argument to perswade 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 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 Gods 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 quickned me , brought me life and spirit , strength and increase ; the comforts of Gods 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 remembred thy judgments 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 , &c. and brought'st heavy punishments upon the Transgressors of it , as the old World , Sodom , Pharaoh , &c. 2. And in those I have comforted my self , believing , quod bonis benè , quod malis malè .

3. His assured hope of reward promised in Gods Word , made him to grieve for , and commiserate the cause of those that forsook Gods Law wilfully and stubbornly , because they should never be partakers of the Reward God had promised .

1. Horrour 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 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 3 Shewes the effects Gods Word wrought upon him . nor the ill example of Apostates , could any way move him from his hope in Gods 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 easie yoke .

1. He was as yet out of his Countrey , in the house of his Pilgrimage ; for Gods servants esteem themselves no better , they are but Pilgrims and strangers upon earth . Ver. 6 2. And yet he took such delight in Gods Law , that they were his Musick and his Song : 1 1 Delight . Thy statutes have been my songs in the house of my pilgrimage . 3. Yea , which was yet more , not in the day-time only he entertained his thoughts with them , but in the night-season also . I have remembred thy Name , O Lord , in the night , and have kept thy Law . When others snort , are secure , or meditate iniquity on their beds , then I meditate how to keep thy Law .

4. And so he concludes with this comfortable Epiphonema , This I had : 2 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 thée ; but yet I have not declined from thy Law , Ver. 2 for thy promises have been my comfort , and thy Word hath quickned me , put life into me , and refreshed me ; and lest I should dye , and pine away with grief , hath kept me in life .

O Lord , I have called to my memory thy most righteous judgments , 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 judgments upon the wicked ; and from this I comforted my self . 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 horrour , 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 carelesly 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 liv'd as a stranger ; and in this World , where I live as a Pilgrim , thy statutes have béen my hymns and my songs ; with these I have eased the troubles and sorrowes 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 day-time béen 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 quickned by thy promises , that I may with all diligence séek , and by séeking know ; and when I know , kéep thy precepts . Grant this for thy Son Iesus Christs sake .

9. CHETH .

IN this Octonary , The Contents . we have Davids Protestation , that God is his portion , and his Resolution upon it , Davids choice of God for his portion . to keep Gods Law ; to which , because he was unable of himself , he , 2. Prayes for grace . 3. Which being granted , he makes a profession of his Duty , and of a holy life , shewing 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 , &c. 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 prayes God to enable him .

3. But , O Lord , Thou knowest how unable I am to do this without thy grace and help , therefore I intreated thy favour with my whole heart ; and I yet intreat 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 intreated . 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 wayes , and turned my feet unto thy Testimonies : 'T is not sufficient to pray to God , And is ready to co-operate with grace . except we co-operate 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 wayes ; 1 1 In Aversion from evil . he sought not so much into other mens 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 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 wayes . Ver. 4

1. By his readiness and zeal in it , he delayed not : I made haste , 1 1 By his zeal . and delayed not to keep thy Commandments . 2. By his magnanimity and constancy , notwithstanding all opposition : 2 2 Constancy . The bands of the wicked have robbed me , and plunder'd 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 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 judgments . He would observe his Vigils , and his nights Psalmody . 4. And he would have a care of his company . Qui cum claudo habitat , 4 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 thée for my portion , whom I alone desire , and in whom I know all good things are reposed ; and in order to the possessing of thée , I have said , I have decréed , and am fully resolv'd , 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 intreat 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 thée , and call upon thée .

Give me grace , O Lord , seriously to think upon , and consider all my wayes , Ver. 3 and to co-operate 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 chearfully , 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 thée ; 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 houres from my stéep , and meditate , and give thanks to thée for thy righteous judgments , being fully perswaded , that thou dost moderate all things with a just hand , and art a just Iudge , 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 thée 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 perswasion of the same Spirit , I may be ready to do it , to the honour of thy holy Name , through Iesus Christ our Lord . Amen .

9. TETH .

IN this Octonary , The Contents David . being delivered from some Affliction :

1. Shewes how graciously God dealt with him , both in bringing him into it , and out of it .

2. Then he prayes to God for a right judgment 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 Gods 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 prayes , and adds the Reason , Teach me good judgment and knowledge , Prayes to be taught by God . for I have believed thy Commandments .

1. Teach me a good judgment : For there is a judgment 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 then 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 judgment in this case . 2. He asks for science and knowledge , that he may understand the mysteries of Gods 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 alotted 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 , &c. 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 enquire what we are : For though he be good and gracious , &c. 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 judgment , then for knowledge ; for knowledge , without a good judgment , doth much mischief ; knowledge puffs up : 'T is the same that St. Paul asks for the Philippians , cap. 1.9 .

3. And having obtained by prayer a good judgment , Ver. 3 he judgeth rightly of his afflictions , acknowledging that Gods 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 Errour . 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 wayes 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 1 Proud . for pride is the mother of all Rebellion against God and man ; Grace ever works Humility ; Pride , Contempt , Treason , &c. 2. How they warr'd against David , it was with a lye . 2 2 Lyars . Satans 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 lyes . 3. How they trimmed up their lyes : Concinnarunt mendacia , Tremell . 3 3 Hypocrites . Their lyes were trimmed up with the coverings of Truth to make them more plausible ; their unrighteous dealings were covered over with appearances of righteousness . 4. But I will keep thy precepts with my whole heart . Davids armour against them . He would not fight against the wicked with their own Weapon , rendring a lye for a lye , or rebuke for rebuke ; but he takes himself to the Truth of Gods 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 4 Obdurate in prosperity . which is well signified by grease . 2. Because they were sensless 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 tender-hearted 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 sensless , as fat as grease ; but they are tender-hearted , 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 whip'd 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 Gods 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 judgments , Ver. 1 yet in this thou hast dealt graciously with thy servants , and even according to thy Word , that we have béen better'd by thy judgments , and found comfort in the midst of our sorrowes . O Lord , Thou art good in thy self , and dost good to thy servants in all that thou bringest upon them ; and we must néeds confess , that even those things we suffer , have béen 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 béen more attent and diligent to kéep 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 judgment and knowledge , let us judge aright of thy judgments , and our own deserts ; and let this thy Discipline make us know our duty , and perform our duty better ever hereafter , both to thée , and our Neighbour ; make us by these to love thée , to fear thée , 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 shew mercy unto thousands in them that love thee , and keep thy Commandments .

And yet in these we cannot but complain unto thée 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 béen 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 handsom a way , that they have béen taken for Truth , and by that colour deceived the simple to our ruine , under a pretence of Piety , Iustice , Liberty , and Reformation , they have brought upon us this horrid confusion : And in this they still go on , in this they procéed ; for their heart is swollen with pride , and fatned with success and riches , they are not sensible of thy judgments , nor fear thy wrath ; Their heart is as fat as grease ; and there is nothing , but some heavy judgment from thy hand that can melt it : O Lord , abate their pride , asswage 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 Iesus Christ our Lord .

10. JOD .

IN this Section , The Contents . 1. He prayes for understanding . And perswades it , because his creature David . prayes for understanding , comfort , mercy . 2. And useth many Arguments to perswade God unto it .

1. In the first verse , he petitions for understanding , and labours to perswade 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 joynts , bones , ligatures , sinewes , tendons , muscles , &c. in my mothers 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 perswade 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 better'd in their lives by his example ; for there is such a communion and fellowship betwixt the members of Christs Body , that they mourn , and rejoyce 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 ingenous 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 judgments 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 flie 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 2 He prayes for mercy to comfort him . Upon Gods promise . He had had experiment of Gods 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 disheartned 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 prayes 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 3 He prayes 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 prayes in this Form .

1. Let the proud be ashamed ; adding a Reason , Ver. 6 that shewes their malice . 2. For they have dealt perversly with me , without cause , no cause at all I gave them ; but they have dealt perversly , wittingly , and willingly ; not by chance , nor out of ignorance , nor upon inanimadvertence , but on full purpose of heart , they have wrong'd 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 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 . Gods 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 , anothers light may resolve him ; one grieves , another may comfort him ; one tempted , another may uphold or restore him . Ver. 8 This company then David would have joyned to him , and he to them , for these ends .

5. 5 5 He prayes 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 . Hypocrisie 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 prayes to God for comfort and grace .

1. David complains of his heavy case . David being in distress , and deferr'd 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 begins in sad words .

1. 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 Davids 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 strengthneth 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 delayes the prayers of his servants , and his promises , that they should be the fitter 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 mortifie my flesh still , and therefore being obedient , 2 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 , asking first : 1. How long he should suffer under them ? How many are the dayes of thy servant ? How long shall this affliction endure ? when shall the dayes 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 dye 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. Subtile . They digg'd pits . For their advantage , 2 2 Subtile . submit to any base office , crouch and bow , Psa. 104.10 . Absolon abased himself . 3. Impious men , for the courses they took against him , 3 3 Impious . were not according to Gods Word , They digg'd pits for me , which were not after thy Law . 'T is 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 it self , and they a false generation . 5. And yet these are the men that persecute me , He prayes 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 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 loving-kindness , he opposeth Gods kindness to his enemies 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 , quickned 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 thée , is delayed and with-held from us , our very souls have fainted within us . To thée we look day and night , and our eyes are bent 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 dryed 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 digg'd pits for our life . They wrongfully persecute us ; They have almost consumed us upon the earth . O Lord , how many are the dayes of thy servants ? How long shall this affliction endure ? when shall the dayes of this tentation and misery be at an end ? when wilt thou execute jugement 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 decréed , but to perform this resolution of our selves 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 loving-kindness , and infiniteness of thy mercy , and so will we kéep thy Testimonies , which thou hast made known unto us by thine own finger , and left unto us by the mouth of thy own Son , Iesus 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. Gods Word immutable , both . In the three first verses the Prophet shewes , That Gods Word is immutable , by an instance in the creatures .

1. Ver. 1 In the Heavens : For ever , O Lord , thy Word is setled 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 immoveable . 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 2 It brought him comfort in his trouble . Next he shewes the excellent perfection of Gods 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 .

Vnless 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 Gods Word and Promise ; this will abide , when other fails .

3. Upon this comfort , he vowes . Upon which joy and comfort , first , he makes a promise of thankfulness ; he had found life in Gods 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 1 Never to let it slip out of his memory . His Reason is , For with them thou hast quickned me . He saith not , the Word quickned him , but God by his Word : For the Word quickens not , till Gods Spirit come to it ; Vitam gratiae augendo , & vitam gloria promittendo .

2. 2 2 To be Gods servant . Then next he devotes himself to be Gods 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 : Te 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 satisfie them . 1 1 Diligent in mischief . 3. And here now in such an extremity , 2 2 Cruel . Amidst which Gods promise sustained him . the comfort of Gods 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 shewed the perfection of Gods 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 , Scepters , Crowns , Kingdoms , &c. among which , the Word of God hath still the preheminence ; they fail , but Gods 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 , &c. 3 3 The preheminence of Gods Word . the fairest day is enter'd at night . 2. But thy Commandment is exceeding broad : Exceeding broad indeed ; for in it are contain'd all other National and Municipal Lawes , they being nothing else , if just , but extracts of it ; or exceeding broad , because all Lawes 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 Transgressors 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 Davids 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 conveyes 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 béen so long-liv'd ? why are they not corrupted ? why do they continue in that excellent beauty , Ver. 1 and perpetual motion ? but that thy Word is setled 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 thée .

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 béen 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 sorrowes , 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 quickned me . Ver. 5 I was ready even to expire and dye , till I meditated on , and called to mind thy Law , which by the power of thy Spirit hath encreased 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 my self 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 my self wholly to thy service . And since I have given my self wholly unto thée , let me be thy care , Ver. 7 O save me , save me , O my God ; for I am invironed with malicious and cruel enemies , whom nothing can satisfie 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 thée , and therefore I will consider in my troubles these thy testimonies .

I sée 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 Iesus Christ my Lord and Saviour . Amen .

13. MEM.

DAVID in this Section shewes his great affection to the Law of God . The Contents . Davids affection to Gods 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 compleat and sincere . 2. And he proves that which he sayes . 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 2 The Encomium of it first . And now he enters upon his Encomium , or praise of Gods 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 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 Davids enemies wanted ; he was then wiser than they . A great controversie 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 alwayes 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 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 out-go 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 , &c. or any of those Ancient Worthies ; 3 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 gray hairs , because he kept Gods precepts , meditated in them , and daily practised them .

3. Another Encomium he gives to Gods Word , is , 2 2 The second Encomium of Gods 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 Davids 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 wayes . 2. I have refrained from every evil way . He knowes 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 Gods 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 Gods 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 judgments , Ver. 6 for thou hast taught me .

4. A third Encomium of Gods Law is , 3 3 The third Encomium of Gods 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 1 Conscience . by two excellent benefits he reaped by it ; the one was understanding in his mind , 2 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 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 tranquility , which is to be preferr'd 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 houres of the day which others mispend 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 depart from thy judgments . Let thy Commandments be ever with me , alwayes in my memory , alwayes in my heart , Ver. 2 and so I shall not only refrain my féet , 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 vertuous 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 , Iesus Christ .

14. NUN .

IN this Octonary , The Contents . The commendation of Gods Word David . gives a commendation of Gods Law . 2. Obliges himself , and resolves to keep it , notwithstanding all opposition .

1. The commendation he gives Gods 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 wayes : 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 judgments .

1. I have sworn , David tyes himself by oath to keep it 'T is 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 Gods Word . 2. Which he retracts not . And secondly , It never repented 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 Davids power : True , legally it is so ; but to co-operate with Gods grace , and do his best , it is not ; and that is it which Davd vowes . 4. I will keep thy righteous judgments ; 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 prayes , Quicken me , restore my decay'd 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 , vowes , 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 judgments . 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 Souldiers 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 alwayes before my eyes , yet do I not forget thy Law . 3. And he shewes 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 subtilty 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 vowes still ; Yet constant he was . and now he goes on to shew his diligence and constancy in the study of piety , and shewes the Reason .

1. Thy Testimonies have I taken as an heritage for ever . Ver. 7 Such is the estimation of the godly , Gods 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 honey-comb hath no sweetness ; gold and silver are of no worth in comparison of it : No , not all Canaan it self , Israels 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 rejoycing of my heart . 2 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 co-operate with Gods 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 Gods 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 lanthorn .

And great tentations I have to fall ; Ver. 3 for behold , I am afflicted very much , my soul is alway in my hand , every day my life is in danger , because I kéep thy righteous judgments . Ver. 4 The wicked , for this , are become mine enemies , and what they cannot do by violence , that they labor 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 subtilty , have béen able to overcome my constancy ; yet I do not forget thy Law , yet I do not erre 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 my self by oath and promise , I have sworn , and by the help of thy Spirit I will perform it ; Ver. 2 tyed my self I have by vow , That I keep thy righteous judgments . 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 frée heart ; and teach me to moderate all my actions by thy rule of equity ; these I prefer before gold and silver , these are swéeter unto me than the honey and the honey comb ; of these I estéem as my patrimony , and my heritage , they are indéed the joy and rejoycing 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 déep root in my heart , that it may bring forth fruit to everlasting life , through Iesus 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 prayes for the grace of God to sustain him in it , that be may be quickned according to Gods promise , nor frustrated of his hope , but persevere unto the end .

Lastly , He insults over his enemies , and foretells their destruction .

1. 1 1 David shews his hatred of wickedness . David shewes 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 1 His Reasons . 1 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 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 publick evils do not reach me . 2. My shield , to keep off blowes 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 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 perswaded that he had a peculiar interest in God , He prayes 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 prayes .

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 Gods children an instability of love and obedience , apt they are to cool and fall ; necessary then it is , that they pray with David , that God uphold them in life , He did well in hating them , by Gods example . that they being conjoyned 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 erre from thy statutes . 2. For their deceit is falshood : 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 Gods judgment , 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 Gods account ; they esteem Gods children for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but they are so , and for such shall be dealt with , and scowred away . 4. Therefore I love thy Testimonies ; therefore , that I may avoid this judgment .

5. How by the judgments of God , he profited in the love of his Testimonies , he shew'd in the end of the former verse ; in this he shewes how he profited in his fear .

My flesh trembleth for fear of thee , and I am afraid of thy judgments . Ver. 8

Happy is he , that by other mens harms , learns to be wise and godly . A ●on , Whom he fears when he sees a Slave whip't , 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 loose , and wander where they please , Gal. 5.24 . 'T is then , as if David had said , because I have begun to be afraid of thy judgments 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 . Over-much familiarity breeds contempt ; a true conception of Gods Justice and Majesty begets Reverence .

The Prayer .

O most holy God , Ver. 1 and merciful Father , it is not unknown to thée , how I love thy Law ; thy eyes that séest the very secrets of the heart , are conscious , that my flesh trembleth for fear of thée , and that I am afraid of thy judgments . When I behold , how thou hast trodden down all that erre 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 ; hide me under the shadow of thy wings , and be my shield , to kéep off those blowes 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 joyn 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 , Iesus Christ . Amen .

16. AIN .

DAVID in this Octonary , The Contents . David professeth his integrity . having made , 1. Profession of his Integrity . 2. Prayes for protection against his enemies . 3. And also for grace to know his way upon earth , and follow it .

1. He begins 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 judgment and justice . Judgment is the effect of justice , and by the exact Rule of Justice , And prayes 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 prayes . 2. Ver. 2 Leave me not to my Oppressours : And his Petition hath equity in it ; for 't is 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 perswade 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 prayes 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 Gods 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 , renewes his Petition with a Reason , and this frequent Petition of the same thing , shewes his ardent desire to obtain it . I am no stranger unto thee , but a domestick 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 judgment 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 publick 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 then 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 Gods Law , as Davids zeal and affection was bent , and inflamed for the preservation of it , which he useth as another Argument , that God would not leave him in the hand of his Oppressours , ver. 1. Therefore I love .

1. Therefore . David was no Temporizer in Religion , Ver. 7 whose affections toward Gods Word depended upon times and persons ; but his love appears in this , That when his enemies fought to destroy it , then 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 shews his love to it . And that he might shew 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 Gods 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 lite 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 Gods 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 Transgressors , 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 Gods Law , therefore I hate .

The Prayer .

O Most Omnipotent God , I can no way excuse my self before thy Tribunal for my manifold breaches of thy Law : For I have sin'd against Heaven , and against thee , and am not worthy to be call'd thy son ; but to man I have done no harm , Ver. 1 I have alwayes 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 thée , and therefore I beséech thée , leave me not in the hands of those who continually calumniate me , and séek 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 Transgressors of thy Law , to bring upon me that force and injury which they have endeavoured . That salvation which I expect , is from thée , 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 ; frée 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 edifie others in thy statutes by my practice . I am no stranger unto thée , but thy bomestique servant ; and I have addicted my self 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 , destroy'd thy Law ; they are not only my enemies , and séek to oppress me , but are thy enemies , and labour to evacuale thy Truth .

It is now then a time to shew thy self ; Arise , O Lord , and take a Just revenge upon them , for this their audacious impiety and malice . Ver. 7

It must néeds 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 thée in every one of thy Commands on earth , that after this life is ended , I may live with thée in heaven for ever and ever . Amen .

17. PE.

IN this Octonary David praiseth Gods Word . 2. Shews his affection to it . The Contents . 3. And prayes for Grace to keep it .

1. The Elogy he gives Gods Word in this verse , Ver. 1 is from a new quality not mentioned before . Davids Elogie of Gods word : that it is wonderfull .

1. Thy Testimonies are wonderful . For though the literal sense of them be easie and plain , yet wonderful are the Mysteries contain'd 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 2 That it illuminates . practise them .

2. The next Elogy he gives Gods 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 high-minded , 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 , &c. 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 defire fresh aire . 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 prayes for Mercy , to pardon sin . And be merciful unto me : This is well subjoyned , for God looks upon some in displeasure . Shew 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 , shew me at least so much mercy as thou affordest 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 Gods Mercy to wantonness . And therefore David prayes , 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 . Gods 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 prayes , 1. Deliver me from the oppressions of men , that being nor disturb'd 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 . 'T is 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 Gods favour . A fourth Petition again he presents , that he might have a sence and feeling of Gods 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 hide his face , upon which there follows a coldness and darkness upon the soul , of which David having experience , prayes , 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 testifie 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 contain'd , all vertues 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 my self so wise in my own eyes , that I néed not the teaching of thy Spirit , so shall I hope to understand the wonderful things of thy Law , Ver. 1 so shall my soul kéep 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 excéedingly longed and desired to come to a right understanding of thy Commandments .

Behold I turn my prayer unto thée , 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 néeds confess my self 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 thée , nor felicity .

To with-hold and deter me from my duty to thée , 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 thée , O deliver me from the scorns and oppression of man , and so being set at liberty , I shall more readily and chéerfully 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 thée , 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 rebell and provoke while he is at his work , then number them to the sword , and bow them down to the slaughter , because when thou calledst , 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 contain'd 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 Gods justice . comforts himself with the consideration of Gods righteous Nature , Righteous art thou , O Lord ; Thou alterest not with times , thou changest not with persons , thou art alwayes unto all the one and the same Righteous God .

2. 2 2 He commends Gods 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 thy self to be God , which is impossible .

2. And from a righteous God hath proceeded a righteous Law . For God forbid 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 Gods Law hath in it nothing but equity and Truth ; it gives liberty to no injustice or iniquity .

3. Shews his zeal to it . Now the first affection that this consideration wrought in David , was an ardent zeal ; it anger'd and griev'd him , that so just a God should be dishonored , 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 prophane to forget so just and useful Laws .

4. 3 3 Commends it as pure , like tryed gold . And now he returns to a nother commendation of Gods Law , and shewes another affection that from thence arose in him , to wit , love .

1. Ver. 4 Thy Word is very pure , or proved most pure . 'T is like gold that is tried in the fire , from which all drosse is by melting purged , Psal. 12.6 . Upon trial Gods 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 judgments . 2. And shews 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 Gods 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 , &c. 3. Yet do not I forget thy precepts , nor my poverty , nor contempt can bring me to that passe , that I forget my duty to thee . Many there are who will professe Religion as long as they see peace and honour followit , 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 3 He commends it from the perpetuity of it . And here he interserts a fourth commendation of Gods Law , viz. The immutability , perpetulty , and eternity of it . It is immutable , and may never be dispensed with , it is a righteousnesse , and it is everlasting .

1. Ver. 6 Thy righteousnesse is an everlasting righteousnesse . No man may change it , no man may dispense with it , so long as the world stands , so long it must be rul'd by it . 2. Thy Law is the Truth . The Truth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it hath the priority of all Lawes in this ; it contains no falshood , 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 joyes 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 crosse , that sin may be subdued , Ver. 7 patience and the graces of the Spirit increased , the pleasures of the world contemned , and the joyes 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 rejoyce in them .

7. Ver. 8 That Gods 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 righteousnesse 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 Iudge , and thy justice is so essential to thée , 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 thy self to be God . Thou art upright in thy judgments , even in those stripes thy children receive , and in all those plagues the wicked receive at thy hands . O Lord we confesse that for our sins we justly have deserved to receive those blowes , and yet we comfort our selves 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 flye from the wrath to come .

Now from this eternal justice which is in thée , hath procéeded 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 falshood , a law of purity , the finest gold purged from the drosse 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 heavinesse have taken hold on me .

It is not unknown unto thée , how I have béen 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 chearfully end my dayes in thy sear , and by thy favour be brought at last to a safe harbour in heaven by Iesus Christ my only Lord and Saviour . Amen .

19. KOPH .

DAVID in this Octonary fervently petitions for Audience , The Contents . Davids prayer . Deliverance , increase of grace .

2. The end he desires it , is , to keep , to observe , and meditate on Gods Word .

3. His main reason to perswade it , is , Gods mercy , and the danger he was in , by mischievous enemies ; from whom nothing could deliver him , but Gods 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 pray'd for , was , 1. Audience : Hear me , O Lord : And again , Hear my voyce , 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 Gods statutes . First is , That he might keep Gods 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 self-same end , ver. 5.

4. His arguments to perswade 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 1 His faith . 2. Gods mercy : Hear my voyce according to thy loving-kindness . The common Argument to be used by all Gods children ; 2 2 Gods 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 3 The danger he was now in . His comfort , that God was near him . Yea , and great too ; for they are mischievously bent , they follow after mischief , hunted after all occasions to do evil . 3. Most impious men , they are far from thy Law , they hate it , shun 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 Gods 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 .

OVL of a vehement desire I have cried to the Lord for help , and that not only with my tongue and voyce , but with my whole heart ; Ver. 1 hear me good God , which if thou wilt vouchsafe to grant , I will more studiously and fréely séek to know and kéep thy statutes . Ver. 2 I have called and eried to no other God but thée , therefore save me from these pressures and dangers ; Ver. 3 and being by thée saved and delivered , I will more diligently kéep thy Testimonies : Neither have I only called upon thée 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 promisses . I have prevented also the night watches , my eyes day and night have béen intent upon thée , 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 voyce according to thy loving-kindness , and according to that equity by which thou usest to procéed with all those that love thée , 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 then 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 judgments , 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 Iesus 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 shewes his constancy and love to Gods Word .

1. David in his affliction prayes to God . David begins with a petition . In afflictions it is some comfort to us , to have our case known , consider'd 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 1 To help him . 2. Then that he would help him : Deliver me from my tempting enemies . 3. His Reason to perswade 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 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 judgment that thou hast commanded . 2. 3 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 perswaded , 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 . Gods 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 Davids 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 alwayes 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 Gods mercies , with David in this place , Great , or many , Ver. 4 are thy tender mercies , O Lord . Two Epithites he bestowes on Gods 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 2 Tender . and easie to be intreated ; 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 judgments . To quicken him . David found the life of grace in him dull'd , deaded , hindred , impugned , therefore so often he desires that God would quicken him .

4. And now he begins to complain ; 't is not without reason , He complains of his persecutors . that I desire to be quickned , 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 mortifie 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 allowes it , when honour and prosperity followes it . When the Lord gloried of his servant Job , remember Satans answer , Doth Job serve God for naught ? &c. But do this and this to him , and he will blaspheme thee to thy face : But he was deceived ; for the more Job was cross't , 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 strein 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 Transgressours ; 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 Transgressours , 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 trode 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 perswaded 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 Gods Law , from a just God , and just in it self . 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 Gods 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 loving-kindness : As if he said , Aequum est , 't is but Reason thou be kind to me , and quicken me , since I grieve for the Transgressors , and love thy Law .

6. The Encomium of Gods Law ; viz. Now for the confirmation of his constancy , he concludes with a commendation of Gods Law and Truth : But these words are read , or may be translated two wayes , and they will have two senses ; for if we read : 1. Thy Word is true from the beginning , then the meaning is , That when in the beginning thou commandest Adam , not to touch the forbiden 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 1 Truth . Thy Word is true from the beginning : Which perswasion is the mother of all obedience and faith ; for therefore we believe and obey it , because we are perswaded 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 2 Eternal justice . And every one of thy righteous judgments 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 judgment against wicked men , viz. A meditation of the eternal righteousness of Gods judgments ; he collected , That for the present they might be spared , but at length they would be punished , seeing Gods judgments are everlasting .

The Prayer .

O Lord , our afflictions at this time are great , and our dangers are great , we humbly therefore beséech thée 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 alwayes kéep it in memory , desiring that our performances might be answerable to our desires . Thou which art a just Iudge , and to whom all judgment 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 insolencies .

Did my heart incline to any evil way , I durst not appear in thy presence , or expect so great a favour from thée ; Ver. 3 for salvation is far from the wicked : As they are far from kéeping thy Law , so also is salvation far from them ; when they séek not , nor estéem thy statutes , they cannot expect to be partakers of those promises which thou hast made to them that do séek them : But thou , O Lord , knowest how I séek both them and thée , Ver. 4 and thy mercies are great , tender , and many , to those that fear thy Name , according to these then deal with me , and in equity deal with me , that the remainder of my dayes , 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 méet 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 loving-kindness 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 poure upon them thy full Wols of vengeance , because thy righteous judgments 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 Iesus Christs sake , our only Lord and Saviour . Amen .

21. SCHIN .

DAVID in this Section shewes his love to the Law of God . 2. The Contents ? David shewes 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 Gods 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 . Absolon 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 Sauls life , when he might have slain ; wept over Abner , mourned for Absolon . 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 , &c. Though Princes degenerate , and become Tyrants , Touch them not , let Gods Word awe thee .

2. The second sign of his love , is his joy and delight he took in Gods Law . 2 2 His joy and delight in it . He tells us , that his joy in it , exceeded that of men , victorious in battel , that returned loaden with spoiles , Isa. 9. David a Souldier and Conqueror , could well tell , what joy that was , and yet he prefers this , because it brings better tydings : Ver. 2 I rejoyce at thy Word , as one that findeth great spoiles .

3. A third sign of love to it , was his hatred of all iniquity , Ver. 3 and his abhorrence of falshood . 3 3 His hatred of false wayes .

I hate and abhor lying , but thy Law do I love .

It was no lite 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 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 judgments . 5 5 The joy he took in Gods 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 Gods 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 . Scandalize they will not actively , nor be scandalized 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 shewes the perfection of his love . And now he shewes 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 1 By his hope . 2. 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 , &c. 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. Gods eye ; for all my wayes are before thee , coram te . Gods presence over-aw'd him ; whatever he did , he did as in Gods 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 thée a little flock , and this flock lives among wolves , the Devil , and in his instruments , séek to devoure 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 kéep 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 béen 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 rejoyce 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 spoiles . Make me to hate this their iniquity , Ver. 3 and mine own ; cause me to abhor all falshood 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 thée for all thy righteous judgments . In these thou hast shewed thy self a just God , Ver. 4 that gives peace , joy , prosperity to those that love thy Law , and pursuest the Transgressors 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 thée and my neighbour , Ver. 6 which is exactly prescribed in thy Law ; make me then to love excéedingly thy Word , and to do what in it thou commandest , and to kéep 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 alwayes before thée , 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 thée in all thy Commandments , that I may glorifie thy Name even before men , and be glorified by thée in the presence of Saints and Angels at the last day . Amen .

22. TAU.

IN this last Section David prayes , gives thanks , confesseth his errours , The Contents . and craves mercy , and promiseth obedience to Gods Commandments .

1. He first prayes in the two first verses ; in which , David prayes , 1. He prayes for his prayers , desiring God to accept them , 1 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 shews his earnestness , fervency , importunity , or perseverance , Luke 11. 2. That which he prayes for , is understanding : 2. And deliverance . 1. Give me understanding ; which he limits , according to thy Word , 2 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 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 2 He gives thanks . Thanksgiving .

1. My lips shall utter praise : His thanks should not be smother'd , Ver. 3 nor mutter'd over , but utter'd with a distinct and loud voyce ; not only his heart , but his lips also should bear a part in it . 2. And his lips should proclaim the equity of Gods 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 intreat 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 Gods Word is not heard .

3. And now he sets to prayer again ; for having made promises of thankfulness , 3 3 He prayes again for help . he seeks help of God to perform them : Our sufficiency is not of our selves , to will and to do are of him ; he therefore prayes : 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 1 Obedience . Gods children are not satisfied with the beginnings of mercy , still they wait and seek , and long , 2 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 3 His delight in Gods Law . And thy Law is my delight ; which well followes on his longing ; for these two are well conjoined , salvation and Gods Law : For all the hope we can have of salvation , is the promise we find in Gods 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 4 He prayes 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 judgments help me : Let thy judgments 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 Errours . 2. Desires mercy . 3. And protests his obedience . 1. 1 1 For he confesseth his errours . 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 my self , notwithstanding all my sincerity , all my diligence , my seeking , purpose , resolution to keep thy Law . Erroris medicina est confessio . 1. But yet my errour hath been out of infirmity and simplicity , I have erred as a sheep ; not as the Devil , maliciously ; nor as a roaring Lyon , malapertly and presumptuously , proudly . 2. But yet my errours have carried far from the Fold , I am that lost sheep , Luke 15. 2. 2 2 Asks mercy . And upon it I petition for mercy : O seek thy servant . Thou which art the great Pastour , that leftest the ninty nine feeding in the Wilderness , to seek that sheep that wander'd from thee ; come thou Lord , and by thy grace bring me home again ; seek me , for by thy grace I seek thee . 3. 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 quickned 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 , séek , and knock ; and thy promise is to give and open to such , Ver. 1 in obedience to which thy Command , I have so often sollicited thée , 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 thée , 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 , then I shall praise thée , then shall my lips utter and proclaim the equity of thy commands , then shall my tongue intreat 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 héed to them to reform all iniquity . When I shall appear before thy Tribunal , let thy judgments 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 wayes .

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 séek that shéep which wander'd from thy Fold ; come Lord , and by thy grace bring me home again ; séek me , for by thy Spirit I séek unto thée ; and however , in simplicity and 〈◊〉 I shall still erre , yet by thy assistance , maliciously and presumptiously I will no● offend . O Lord , kéep 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 fréely made known , and fréely given to the World in thy Son Iesus Christ our Lord . Amen .

Of the fifteen following Psalmes called Hammahaloth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Psalmes of Ascension or Degrees .

WHY the fifteen Psalmes 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 Musick 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 voyce , a degree higher than usual .

4. Abenezra refers not these to the intention of the voyce in singing , but to some Tune then commonly known , to which these Psalmes 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 vertue to vertue , or from one degree of vertue 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 prefer'd . 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 prayes . 2. Then sets forth the mischief of a foul , false tongue . 3. Complains of his banishment .

1. The first part . David flyes to God David being in distresse , 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 , Prayes 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 , &c. 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 traytor 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 joyn'd 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 miscief 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 coales of Juniper .

They that read the words thus , conceive the Prophets 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 otherwayes 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 Gods 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. Wo 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 Davids case . This he laments . and sojourn where he could get a place to abide , even among the Syrians , Ammonites , Philishims , and in the Wildernesse to lodge in Tents , as did those of Kedar , the Arabians . 2. These men were inhumane , 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 Wo to him , to live among so firece a people , enemies to piety , and civility . And amplifies , shewing 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 dwelt among them that are enemies to peace . Ver. 6 By peace they could not thrive , Davids disposition to peace . and therefore they hated the very name of it ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

3. My disposition is quite contrary to theirs , 't is not like then I live a contented life among them . 1. I am for peace . I am a man of peace . Or , Pax eram , even peace it self . 2. But when I speak unto them thereof , Ver. 7 they make themselves ready to battel ; 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 servent prayer I have cryed 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 smoother than oyle , 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 déeply , and at unawares ; as fire they consume my good name , as coals of Iuniper hoily invade , waste my reputation , and being set on fire by hell , they will not easily be quench'd , 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 subtility 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 sée , 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 inhumane creatures in the shape of men , it is , as if I sojourned in Mesech , and dwelt 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 dwelt among them . Thou knowest , O Lord , that I am a man of peace , nay peace it self , I seek peace and ensue it , but when I speak for peace , they reject all treaties thereof , and make them ready for battel . Since then 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 thée , 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 Iesus Christ . Amen .

PSAL. CXXI .

THE Scope of this Psalm is , The Sum of the Psalme , The Prophet in trouble flyes 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 1 Not to man . or to a Mountain to hide 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 shews , 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 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. Gods 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 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 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 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 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 fighting 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 Jonas head , nor the Moon by night , To preserve from all evill . 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 souldier , 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 Conducter , and safe-guard 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 sée who comes to our aide , 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 thée alone , a God both able and willing to help , diffident then of all other helps , we fly to thée , we cry co thée , being fully perswaded , that our help must come from that Lord , not from the arme 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 mercilesse enemies .

Lord , Ver. 3 suffer not any of their insultations so far to prevail against us , that the féet 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 , séem not then any longer to these gréedy wolves , to slumber and sléep , 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 thy self , immense goodness , and clemency inexhausted .

Make thy promise good to us , and be our Kéeper , 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 lite upon our body and goods , yet preserve our soul , that being safe , and preserved by thée , we cannot miscarry .

Kéep 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 Iesus Christ our Lord . Amen .

The third Psalm of Degrees , CXXII .

THE Ark was a Testimony of Gods presence among his people , and a Type of the Church ; this was by David brought up , and fix't 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 Gods 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. Shewes his own readiness , and professeth to do it , or rather performs it , ver. 8 , 9.

1. The first part . David congratulates , that the Ark , &c. was setled . 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 assign'd , where he and the people might meet and worship God , in which the Ark of the Covenant , which was a Testimony of Gods 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 Scepter should not depart 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 fix't , to which we ought to resort .

2. And upon this he takes an occasion to commend Jerusalem three wayes . 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 expel'd , it was two Cities , but now it was but one ; Ver. 3 guided by the same Lawes , ruled by the same Religion , 1 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 Gods 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 Gods worship . Ver. 4

1. For thither the Tribes go up ; three times a year , as was ordained , Exod. 2 2 For Gods Service , to which all Israel resort unanimously . 23. to remember their Eduction from Aegypt , 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 Gods people ; holy men out of every Tribe . 3. Vnto 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 . Gods 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 3 For the Civil Policy , and Ecclesiastical .

1. For there do sit the Thrones of judgment ; the Tribunals and Courts of Justice are there . 2. The Thrones of the house of David . The Kings Court and Seat was there , which was established in David ; and therefore the Prophet useth the word sitting , as if he had said , now setled there ; which before this time were not : Nor in the time of the Judges , when the Judicature was in divers places ; nor yet in Sauls 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 1 1 1 1 1 1 To pray for her peace . since it is the Seat of Gods 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 ruine 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 formed 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 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 2 For prosperity . And prosperity within thy Palaces . In the Kings house peace , for Factions destroyes 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 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 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 wayes 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 Davids 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 call'd to his Neighbour , Ver. 1 Friend call'd 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 wonted 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 thée , Ver. 2 and let our féet stand with chearfulness 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 serv'd in the beauty of holiness , in Jerusalem were set the Thrones of judgment , and from the Thrones of David justice did run down as a River : But all is quite contrary , our unity is dissolved , our solemn méetings 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 Counsellours as at the beginning ; set up the Thrones of judgment , 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 séek 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 , then I séek 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 , Iesus 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 shewes her trust in God , and in it , directs us to whom to flie in distress .

1. Vnto 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. Men-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 whip't , 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 . Gods children alwayes 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 prayes 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 cryes .

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 fill'd with contempt : And again , Our soul is fill'd . To suffer contempt is much , Because she was in contempt : And fill'd with it . to be fill'd with it more , it argues that she was long under it ; but to be exceedingly fill'd , intolerable , especially when it comes to scorn ; as here , 2. Our soul is exceedingly fill'd with the scorning : Subsannatione , geering 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 ●●ntemned 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 geers , 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 Dunghil .

The Prayer out of the One hundred and twenty third Psalm .

O Lord , it hath pleased thée 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 thée we lift up our eyes , expecting salvation from thée 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 flée for succour , but to thée ? since thou hast ereated and redéemed 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 thée 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 redéemed 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 thée , with what contempt and scorn we are loaded , we are excéedingly fill'd 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 procéed any farther , who by their successes are so pust'd 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 thée ; 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 flie to , but to thée alone . O merciful Lord , do thou set an end to these contumelies and injuries ; we séek 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 consess the Truth of thy Word , and will they , nill they , acknowledge thée to be the only God , and him whom thou hast sent , Iesus 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 Authour of their safety and victory , for which they thank him .

1. The Prophet begins 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 Gods protection over his people , and how by his hand meerly 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 rose up against us . Men , carnal , corrupt men , that look after nothing , but to satisfie 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 rush'd 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 shewes 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 Enemies Army to a swelling Torrent , that carries all before it .

3. Ver. 6 Next acknowledgeth the deliverance , and gives thanks to the Authour 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 layes wait for the Bird , yet her help is in Gods protection and tutelage . 2. Who made Heaven and Earth ; i. e. The Creatour , 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 enemies Swords drawn out against us , must néeds dispatch and consume us ; for their wrath is so kindled against us , that as Wolves and Bears devour the poor flock , so have they rush'd into amongst us , and desired to swallow us quick , when they seditiously and rebelliously rose up against us ; yea , the déep waters of the proud hath overwhelmed , and gone over our soul : Sought they have , to swéep us away as a mighty Torreut , and over-run us at once , as an unexpected inundation doth the lower vallies : 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 thée alone , which hast made Heaven and Earth , we look for help ; therefore we humbly beséech thée , that for thy infinite goodness and mercy , Ver. 8 thou wouldst be propitious to our prayers , and deliver us from these fierce , bloody , and subtile enemies , for the merits of Iesus 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 Gods 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 prayes 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 Gods continual presence with her . Ver. 1 And shews 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 fained , 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 , 't is not easie 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 alwayes safe , and secure , for though they be temporally afflicted , yet all shall work for their good ; He may take from them their wealth , health , &c. 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 passe then that they are oppressed ? to which the Prophet by way of prevention answers . The power of the wicked shal 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. Scepter 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 wickednesse , 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 joyn with them in their villany .

3. And because he said there was some danger to pious men , Ver. 4 lest they should be scandalized by the oppression of the wicked , He prayes for them . and be seduced to fall by their prosperity , therefore he prayes 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 shews 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 wayes . 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 't is the joy of our hearts , that we can repose our sols considence in thée . Ver. 1 For we are assured that those that can rely on thée , with a pure heart , a good conscience , servent 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 néedful time of trouble , let not the gates of hell prevaile 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 hainous 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 scepter to rest , stay and continue overlong upon them : Lest that they who are infirme and weak in the saith saint and be discouraged , and by the tentation of their and thy enemies prosperity deserting the way of piety and justice , joyn with them in their villany , and put forth their hands unto iniquity . O Lord send to all thy good servants constancie , 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 wayes , not only imagine wickednesse 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 séele and know the hottestot thy wrath , and indignation . But restore unto thy people Israel , who serve thée with an honest heart , their former peace and tranquility , and make them partakers of thy mercy , which thou hast promised to thy Church for thy Sons sake Iesus Christ our Lord . Amen .

The plainer summe of the CXXIV . Psalm , in which is described ,

1. The subtilty 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 Subtilty 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 perform'd for this deliverance , Praise to God , vers. 6.

PSAL. CXXVI .

THIS Psalm seems to be penn'd 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 Corallary or Moral collected by the Prophet from it , that there is a Vicissitude of things , that our mourning shall be turn'd 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 wayes . 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 turn'd again the Captivity of Zion ; though Cyrus gave a Commission for it , 1 1 The Author , Jehovah . yet it was the Lord that did it . 2. So strange and wonderful , and beyond expectation it was , 2 2 It was beyond imagination . that the Jews were like them that dream . When they heard of it , for joy they could scarse believe it , so that they thought , that they nor heard , nor saw it , but did only dream of such a thing . That hapned to them , which did to Jacob , at the news of his son Josephs exaltation in Egypto , he did scarse 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 3 Their joy for it . which they expressed by the joy of their countenance , and with the voice . 1. Then was our month fill'd 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 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 prefix'd 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 Gods doing . The Lord hath done great things for them . Yea , and Cyrus himself acknowledgeth so much , Ezra 1 , 2. 2. 2 2 The Jews . Of the Jews . 'T is 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 Countrey . 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 stay'd behind . They returned not all at once . Many Jews stayed behind . For the return of these he prayes . Some of them went up with Ezra , some with Nehemiah , and some of them stay'd 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 South-wind , Cant. 4.16 . would so move the hearts of the Jews that still lingred , and loytered , 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 South-wind 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 prayes 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 Countrey . 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 , &c. These liked not to alter their dwellings . Well , be it so , the Prophet puts them in mind of an ample recompence , 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 , then he reaps with joy . For your comfort , the like upon your return shall happen to you . 'T will be you● joy , that you are return'd to your own Land , where you shall enjoy your former possessions , and over and above the Religion of your forefathers , and abundant recompence 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 same-sense . 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 recompence . 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 inrich'd by many gifts and favours . But I conceive the former sense more coherent with the Text , and closer to the Prophets 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 . Tyrants 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 thée 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 acknowledgment of thy favour , will eccho 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 scarse 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 Iesus Christ our Lord .

PSAL. CXXVII .

THE Jewes were at this time very busie 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 shewes by these words repeated , Nisi , nisi , frustra , frustra ; and proves it by an Induction .

1. Nothing can prosper without Gods 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 call'd for , 1 1 In the family . to the sustentation and nourishment of Wife , Children , Ver. 1 Servants , Corn , Cattle , &c. else all labour and industry is in vain . 2. 2 2 Or City . Except the Lord keep the City , the Watchman wakes but in vain : And 't is so in Kingdoms and Commonwealths also . The Jewes 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 Councel 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 Gods blessing upon his labours , 't is 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 sorrowes . 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 , &c.

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 mans private goods no man can prosper , except God be with him ; he proceeds to shew , Ver. 3 that children , the stay , props and continuance of a mans 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 dye . What , saith he , am I in Gods 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 vertue , 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 Gods blessing they become brave men . As Arrowes 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 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 tryed 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 thée ; 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 handy-work , 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 Watch-men , our Princes , Prelates , Ver. 2 Counsellors , Magistrates , and Souldiers , 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 sorrowes , anxiety and carefulness ; all our early labour , and late endeavours , accompansed with thrist , 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 thée , Ver. 2 we may ever glori●●e 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-sollicitous for to morrow ; but having used those means which thou hast ordained , honest labour , and a competent thrist , let us rely upon thy Providence , and compose our minds to rest and sléep 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 Keyes of Heaven and Hell , of Rain and Providence , of the Grave , and of the womb ; let not then thy servants féel the curse of dry breasts , and a barren womb ; but make us joyful parents of children , that may increase the number of thy redéemed .

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 imployments , That they may be as Arrowes 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 arrowes 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 déed , 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 Iesus Christs sake .

PSAL. CXXVIII .

IN this Psalm , the Prophet perswades 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 wayes : 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 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 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 shamefac't , staying at home , and caring for the things of the house , while her Husband is taking care abroad : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 4. 3 3 In his children . Happy in his children . 1. Thy childre● like the Olive-branches : Fresh , green , spredding , 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 summe of which is , Ver. 5 1. Gods 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 1 With a Church-blessing . the peace and prosperity of the Church , all thy dayes . 3. Yea , thou shalt see thy childrens children . Ver. 6 Et natos natorum , & qui nascuntur ab illis . 2 2 With grand-children . 4. And peace upon Israel : 3 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 thée , and walk in thy wayes , we must needes acknowledge the cause to be just , why we are brought into these straits , and woful afflictions : For when thou hadst opened unto us a full Sea of mercies , and beyond our deserts confer'd 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 wayes .

O Lord , pardon our iniquities , and be merciful to our sins , Ver. 2 put thy fear into our hearts , and obedience to thy Lawes , 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 thée ; let her sée her childrens children ; and enjoy a perpetual , and a setled peace . After our great troubles and afflictions , it would be the rejoycing of our hearts , might we but sée the good of Jerusalem all the dayes 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 , Iesus Christ .

PSAL. CXXIX .

THE intent of the Prophet in this Psalm , is to comfort the Church in affliction , and to stir her up to glorifie God , for his Providence over her , alwayes over her for her good , and bringing her enemies to confusion , and a sudden ruine .

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 , &c. 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 Patriarchs , 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 Plow and Plowers , and Furrows drawn out at length . The Plo●●●s plowed upon my back , and made long Furrowes . 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 turn'd it all up .

2. The second part . But all this their malice , all their fighting 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 Tacklings , Chains , Repes , with which they plowed , and made their Furrowes . 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 turn'd 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 house-tops ; grass in a Medow is good for somewhat , on house-tops 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 Omnip●tent and merciful God , it is not unknown to thée , how that people whom thou hast chosen unto thée for thy heritage , hath béen 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 Plowes to work upon our backs , wounded us with afflictions , and ●nrrowed us with sorrowes . The escape out of one danger , hath but béen the entrance into another ; and of these , there hath béen 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 shewed thy self 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 thée , and our unexcusable disobedience : But now we humbly beséech thée , 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 séek to extirpate Zion ; let them quickly wither away as the grass , that grass that growes upon the house-top , 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 kéep them from joining their counsels with them ; let none of thine that go by , and sée 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 ; kéep them from all evil , increase them in all goodness , for the merits of Iesus 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 prayes 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 Gods people to trust in him , ver. 7 , 8.

1. The first part . David begging with an ardent affection and desire , pathetically he prayes that he may be heard , Davids 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 cryed to thee , O Lord . De profundis , non de profundo . Because a true penitent , cryes 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 voyce . 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 . 'T is 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 encline 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 involv'd 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 2 He cryes for Remission of Sin . I , nor no other man can bring into thy sight any thing else but filth , sinne , shame , and therefore if thou shouldst deal with us in rigour of justice , and execute thy anger , necessary it is that all be condemn'd , not a man stand in thy sight . 1 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 feard . 2 2 Gods mercy . True repentance requires two things , the recognition of our own misery , and the perswasion of Gods mercy . Both are needful , for he that knows not his own misery , seeks not for help , and he that knows not Gods mercy , despairs . In the three former verses David acknowledgeth himself in a pitiful case for he was in the depths , and cryes 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 Gods 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 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 Gods Servants in their addresses to heaven is , that they Believe , 4 4 He hopes and expects favour . Hope , Pray , Expect . This course David took , he prayed , believed , he hopes in Gods 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 succour 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 hungred and thirsted after righteousness . 3. His expectation was no presumption , Upon Gods word . but well grounded upon Gods 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 Gods 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 Gods people .

4. This his example he proposeth to Gods 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 leasure . For which God is mercy . 2. For with the Lord there is Mercy . Not only a Merciful God , but Mercy it self . 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 plentious 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 néeds confess , that for our rebellion and ingratitude against thée , 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 thée , 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 Iudge , 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 thée , and abide thy sentence ? We flée 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 thée , 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 thée , and séek thée 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 relie 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 ransome , 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 Redéemer for evermore .

PSAL. CXXXI .

DAvid being accused by Sauls servants , that he aspired to the Kingdom , protests his innocency , his humble thoughts , and meek deportment . 2. That his confidence was upon Gods 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 undertakings .

1. 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 undertakings . Neither do I exercise my self 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 vertue , Humility , to which he brought down , 2 2 Humble as a weined child . and composed his soul , made it as submissive , as is a new weaned child .

1. Surely I have behaved and quieted my self . Calm'd 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 it self . 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 supplyed .

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 Prophets 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 beséech thée to give us a modest heart , a composed and quiet spirit , regulated and moderate desires , Ver. 2 that may never excéed 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 thée for her Resuge ; we beséech thée therefore give her grace , that renouncing her own merits , she may humbly pur all her confidence in thée . 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 shew'd 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 setled 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 Psalm are three . 1. A Petition , before which is express'd Davids 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 Gods love to his Church , ver. 13. 3. A Prophecy spoken in the person of God for the stability of Christs 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 Gods promise . In all prayer a man must reflect upon Gods promise , otherwise he cannot pray in faith ; whether then it were David or Solomon that commenc'd 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 begins .

1. And upon it prayes , remember David . Lord remember David ; that is , thy promises made to David . In this Psalm he prayes 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 setling the Ark , and place of Gods 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 remembred 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 sware 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 followes : 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 eye-lids ; 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 Gods house ; in it he shewes only his great care and sollicitude he had about it , that it was chiefly in his head , alwayes 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 Gods Temple , where the Ark may rest . 3. I will not give sleep to my eyes , nor slumber to my eye-lids , so that I cease from the care of preparing Gods 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 , &c. & 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 newes 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 Samuels dayes , 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 dwelt 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 fetch 't it , and because Vzzah was smitten for his rashness , he left it in the house of Obed-edom , whence after three months he fetch'd 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 answer'd 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 dwelt 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 foot-stool . Not make rash approaches to the Ark , as some before us have done , and suffer'd for it ; but come with reverence and bowing , into his presence . The Ark we will not worship , but him who shewes 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 prayes to God , and invites him to enter and dwell in the Temple . Arise , O Lord , Ver. 8 from the place where thou hast hitherto dwelt 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 prayes in which thou hast shewed 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 prayes , Ver. 9 1. For the Priests : Let thy Priests be cloathed with righteousness . 1 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 Saints shout for joy , praise thee with a chearful voyce , that the Ark hath found a place to rest in . 2 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 prayes for the King , that is , himself : For thy servant Davids sake , 3 3 For the King . turn not away the face of thine Auointed . Ver. 10 1. For thy servant Davids 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 prayes not then to be heard for Davids 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 fathers stead , and sit upon his Throne , to depart 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 alwayes 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 , then he does not turn away our face , shame and confound us for ever . Solomon in this sense prayes , 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 remembred , he might the easilier prevail in his Petitions , asking 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 1 Confirmed by oath . having no greater to swear by , he swear by himsel , 2 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 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 refer'd by St. Peter unto Christ , Acts 2.30 . According to the flesh he was from Davids seed ; Ver. 12 and it is observable , that the Prophet speaks reservedly , De fructu ventris , not de fructu femoris ; for by the mothers side Christ was to be of Davids seed , not by the fathers . 2. Again , I will set upon thy Seat , Luke 1.32 . Davids Seat was Zion , and Zion typically , 2 2 As it relates to Davids 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 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 Christs 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 worlds 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 satisfie 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 cloath 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 thy self 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 dowes ; remember how mindful he was of his oath given unto thée , 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 Thieves : 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 thy self , and sanctified for thy honour and service , shew in this thy strength and prosence ; and that thou may'st be worthily honour'd in this place , Let thy Priests be cloathed 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 Davids sake , our Lord and Saviour Iesus 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 thée ; 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 kéep 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 thy self , 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 satisfie her poor with bread ; cloath 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 ; cloath 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 Common-wealth .

1. It is , saith the Prophet , a good and pleasant thing , ver. 1. 2. He declares both by similitudes .

1. The pleasantness , by the oyntment 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 Elogy of peace , and concord . The Prophet begins 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 dissention , and the profit of a setled peace . 2. How good aid pleasant : He admires it , being not well able to express it . 3. The Encomium it self in expressed by two Epithers : It is good and pleasant . 1. 1 1 It is good . It is good , and brings much profit with it : Concordia parvae res crescunt . 2. 2 2 Pleasant . It is pleasant , and brings much content with it : Vis virta fortior , & amaenior . 4. The concord it self thus express'd , Brethren , either in a Family , Church , or Commonwealth , to dwell together in unity , to be of one heart , one mind , one soul , and intend the common good . This is a good and pleasant thing .

2. Like the perfume on Aarons head . The pleasantness and content that is to be received from it , he opens by a similitude , comparing it to the oyntment which was very precious and sweet , that was poured upon the head of the High Priest . Ver. 2

It is like the precious oyntment upon the head , that ran down upon the beard , even Aarons 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 , rejoyceth all , as did that oyntment . 3. It heals bruises , wounds , ulcers , made by War , as that balsom did , 1 Cor. 13.

3. 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 dewes 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 , &c. Benedicere ejus est benefacere . 3. This he calls life ; for non est vivere , sed valere vita ; with troubles , grief , &c. a mans 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 dissentions 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 Authour of peace , and lover of concord , and hast adopted us to be thy children in Christ Iesus , 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 swéet of peace , and no longer by Schisms , Wars and Dissentions , with-hold good things from us . O refresh the head and skirts of the garment , Ver. 2 Prince and people with this precious oyntment ; let it descend upon thy people , as the dew upon the Mountains , by which they are moistned , and bring forth much fruit . Ver. 3

After our long experience of the evils that arise from division and dissention , command thy blessing of peace to lite upon us , so shall our life , that hath béen hitherto full of troubles , be swéet and comfortable , prosperous and happy , and we will alwayes live in unity , peace and concord , and praise thy Name for thy mercy in Iesus Christ our Lord . Amen .

PSAL. CXXXIV .

IN this Psalm the Prophet exhorts the Levites and Ministers of Religion to attend to their appointed houres of prayers : 2. The Levites exhorted to bless God . Brings in the Ministers 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 magnifie 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 blesse thee . Let them know from whom the blessing comes . 2. Out of Zion . So long as they remain'd 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 neere unto thy self , 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 consciouably 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 intreat of thee dear Father , that thou wouldst ever do good to thy people out of Zion , who fly unto thée 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 shewed in his works , from vers. 5. to 8. 3. From his justice shewed 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 blesse 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 perswade 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 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 2 It is a pleasent 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 3 They tyed 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 perswade 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 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 , &c. 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 . 'T is but 't fithen we give to him the praise , not to our selves . 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 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 2 Aire . A wonder , that fire should be mixt with water , and not distinguished . 3. In the water . For he brings the winds out of his treasures . 3 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 perswade us to praise God , The fourth part . is from his justice in taking vengeance of the enemies of his people : as , 5 5 Because just 1. Upon the Aegyptians . Ver. 8 1. Who smote the first-born of Aegypt both of man and beast , For instance on Egypt . and it was evident that it was his hand , because the first-born only were smitten , and of the Aegyptians onely , and not of Israel . 2. Who sent tokens , and wonders into the midst of thee O Aegypt , 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 Aegypt . 2. On the Amoritish Kings , Sihon and Og , 2 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 formed into an Epiphonima , in which he first extols Gods name , and then shews 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 shews 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 Divels , not gods , they the work of mens 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 shews their vanity divers ways . And shews the vanity of Idols .

1. From their matter , wherof they were made . The Idols of the beathen are silver and gold . Ver. 15 2. From the efficient cause , their makers men . The work of mens bands . 3. From their impotence , from performing any act of life . They have mouths , but they speak not , eyes 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 Epiphonima .

1. Blessed be the Lord out of Zion , where he shews 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 blesse 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 thy self , and gracious unto us , and that all our goodnesse 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 prayses unto thee with joyful lips . Wee know also that thou art great , and far above all Gods . Thy benefits are innumerable , not only which thou hast conferd 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 judgment against thy people , yet at last it will repent thée concerning thy servants . O merciful God , arise we beséech thée , 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 thée of the evil thou hast brought upon us . We have liv'd 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 spake , nor heard , nor understood .

Which mercy if thou will grant us , then 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 call'd upon to praise God for his greatness and goodness , his providence and mercy in creating ; governing , and ordering the world , but especially his love shew'd 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 Psalm 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 Free-will , 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 't is 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 Quire , 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 applyes every particular benefit .

2. The second part . The Prophet now begins 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 1 Of Creation , in all which he shews 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 meerly out of his ineffable good-will , and Mercy .

Of these wonderful things , Instance first . the Prophet his 1. 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 splendor , 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 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 stretch'd 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 setled 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 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 Gods wisdom .

3. From the wonderful works of Gods 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 Aegypt 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 Aegyptians an act of justice .

Ver. 10 Give thanks to him that smote Aegypt in their first-born : 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 , &c. And made Israel to pass through the midst of it : for his mercy , &c. But overthrew Pharaoh and his Host in the red Sea : for his mercy , &c. Give thanks to him which led his people through the Wilderness : for his mercy , &c. To him which smote great Kings : for his mercy , &c. And slew famous Kings : for his mercy , &c. Sihon King of the Amorites : for his mercy , &c. Ver. 20 And Og the King of Bashan : for his mercy endureth for ever . And gave their land for an heritage : for his mercy , &c. Even an heritage to Israel his servant : for his mercy , &c.

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 , &c. But the whole History is so plain in Moses , that it needs no explanation .

4. All this was done for them before they entred the land of Canaan ; 2 2 After they entred 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 Philistins , and the Babylonian Kings against them , who conquered them , and kept them under , and in subjection : But God in this their oppression , when they cryed and turned to him , forsook them not , but raised up some Judge , King , or other , to deliver them , as Gideon , Sampson , David , Cyrus , &c. which the Prophet mentioneth in the next verses .

Ver. 23 Who remembred us when we were in our low estate : for his mercy , &c. 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 3 And his providence to all creatures . but even to all Creatures , is manifest , in that he provides for , nourishes and conserves 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 néeds 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 Aegypt , 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 beséech thée , 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 féed 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 Jewes were in captivity at Babylon , under the heavy yoke of the Assyrian Tyrant , far from their own Countrey , banished from the Temple of God , deprived of all publick 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. Israels 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 1 From the place . a place far from their own Countrey , 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 , robbed 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 sate down , 2 2 From the continuance and misery . took up the seats they alotted 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 3 The effect , tears . we wept , so we spent our time ; but our enemies 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 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 remembred thee , O Zion . Toties , quoties , so often as they remembred the Temple , the Feasts , the Sacrifices , the Songs , the Hymns they sung to God in Zion , so often they sate and wept . 5. From the intensiveness of their grief ; so great it was , 5 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 Musick laid aside : As for our Harps , we hang'd 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 Jewes 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 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 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 wither , 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 Gods 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 . scandalize his people , satisfie 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 Gods 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 prayes .

1. 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 , Rase it , rase it even to the foundations ; Root and Branch , down with it to the ground .

2. 2 2 Against Babylon . Against Babylon ; to her he turns his speech by an Apostrophe , but foretels her ruine .

1. Ver. 8 O daughter of Babylon , which art to be destroyed . Thou seemest to thy self to be now most happy , Blesseth the man that destroyes it , or takes the revenge . but thy ruine 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 thée , and with Hymns and Songs of Zion to magnifie thy holy Name : But for many years we have sate 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 thée , we sit down and wéep , and give our selves 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 béen aliens and strangers , Ver. 3 and never any of our mothers children ; they revile and blaspheme , and géer at thy Service , and at those Songs of Zion with which we were wont to praise thée .

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 thée , 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 tydings of peace , to be stop't ; let not this lawful and sincere Worship alway 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 béen moved with pity ; They , without mercy , hastned our Ruine , cryed to the Rooters , Root and Branch , Rase it , rase 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 thée 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 thée in thy Service , remove it , O Lord , from thy people , and transfer it upon them , that with an implacable malice pursue thy people , and séek by all means to corrupt and waste thine inheritance , which was purchased by the precious blood of our Lord and Saviour , Iesus Christ .

PSAL. CXXXVIII .

DAVID delivered from his enemies and troubles , and advanced to the Kingdom , gives thanks to God , acknowledgeth Gods goodnesse in hearing his prayers ; foretels the conversion of Kings , shews that God regards the humble , rejects the proud , puts his trust in God for the future , and prayes 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 cryes and prayers , and in tribulations sent him comfort . 2. In the three next , he shews 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 , shews what he hopes for from him , and in assurance that God will perfect his work , prayes him not to desert and forsake him . David shews his thankfulness .

1. First , David shews 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 publickly , before the Potentates , 1 1 He would do it heartily . 2 Before all men . whether Angels or Kings of the earth , Psal. 111.1 . Psal. 107.32 . 3. From the place , the Temple , then the Tabernacle , a symbol of Gods presence with his people . Ver. 2 It was as it were Gods Palace and there he ruled as a King , 3 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 4 The causes inducing him to it . From the causes inwardly inducing him to it , I will praise thy Name for thy loving kindnesse , and for thy truth . 1. 1 1 Gods calling him to be King . For thy loving kindnesse , in calling me from the sheepfold to the Kingdom . 2. 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 diversly 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 joyns the Substantives . 3 3 For hearing and granting his petitions . Magnificasti super omnia nomen tuum & eloquium . 6. From Gods 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 cryed thou answeredst me , and strengthenedst me with strength in my soul . Infirme 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 call'd him from following the Ewes great with young ones , anointed him to be a King , heard his prayers , strengthned 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 ●cknowledge the miracle , and praise God for it . This certainly is the literal sense , This mercy to David , was like to move other Kings to magnifie 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 , &c. 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 wayes of the Lord ; that is , of the wayes of the Lord : Muscul . of his mercy , truth , clemency : For great is the glory of the Lord ; he is very glorious in all his wayes , his works , his proceedings . 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 instan̄ce : 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 mov'd 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 untouch't . 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 call'd 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 prayes . 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 . Absolons 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 publick , 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 my self , and fall low , and worship towards thy holy Temple , and there praise thy Name for thy loving-kindness , 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 thée in time of trouble , and I , in obedience to thy Word , have call'd : And in the day when I cryed , Thou answer'dst me , by which , Thou hast magnified thy Word ; and in my weakest estate , Ver. 3 Thou hast strengthned me with strength and consolation in my soul , by which , Thou hast magnified thy Name .

So many have béen 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 wayes 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 thy self , and hast respect to the lowly ; for whose sake thou humbledst thy self 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 thée .

Thou , O Lord , hast hitherto béen merciful unto me , and deliver'd me from many troubles , Ver. 7 but yet I carry about me a body of flesh , and my sorrowes 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 procéeds 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 decay'd 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 Iesus 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 shewes how free he was like to be from the faults with which he was charg'd , in that he loved goodness , and good men , and hated the wayes of wickedness , and wicked men : This is the Sum.

The parts are : 1. A Description of Gods Omniscience , from ver. 1. to 7. 2. The Description of his Omnipresence , from ver. 7. to 18. 3. Davids 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 Tryal of God , ver. 23 , 24.

1. He begins with Gods Omniscience , The first part . Gods 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 , Knowes : tryed me by an exact search or scrutiny ; it needed not , but he would have us know , that God most accurately searcheth into all our wayes , 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 knowes them . 1 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 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 3 Our intents . the ends we aim at : Thou compassest my path , and my lying down , and art acquainted with all my wayes . 4. Yea , and our words too : There is not a word in my tongue , but , Ver. 4 O Lord , Thou knowest it altogether . 4 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 knowes all things that belong to us .

1. Because God knowes 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 wayes .

The Prophet concludes this Attribute of Gods 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 Gods Omniscience , David descends to speak of his Omnipresence , and by it shewes , That no man can hide 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 hide 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 hide my self 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 mans formation in the womb , And among many instances that might be given to declare Gods 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 sinewes , 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 Embrio in it Secundine . But to the words .

1. The excellency of the Authour 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 then is , Thou hast undertaken wholly to frame me , as I lay hid in the womb , and there hast cherished me , being formed . 2. Thou hast covered me in my mothers womb , cloathed me with flesh , skin , bones , and inclosed me with a Secundine .

And here the Prophet , Which the Prophet admires . before he proceeds in his description of the childs formation in the womb , breaks off the course , and falls in admiration of Gods work , and sings praise for it .

1. I will praise thee , and extoll 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 se●●ously 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 childs formation in the womb . and continues his Narration of the formation of the Embrio , 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 mothers 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 , shew him to be so . 4. In the lowest parts of the earth . Not that man was made in infinis terrae , but in his mothers 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 Embrio , 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 . Vt pictura in mente pictoris . 7. Which in continuance were fashioned , mora tempores , He again admires Gods 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 Individua's in the world . David might well say , O how great is the Summe 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 offer'd 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 Theis of the Omniscience and Omnipresence of God , comes up closer to that , for which he said all this , which was to justifie himself before Gods 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 shewing 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 my self .

4. The last part . And sets himself before Gods Tribunal Lastly , for his more full purgation , and sets himself before Gods 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 , shew 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 intreats him to do , and to do it with effect . 2. Try me , and know my thoughts ; examine my heart , my wayes , my thoughts , my progess , my actions . 3. And see if there be any wicked way in me ; i.e. any malicious , bloody , presumptuous way . Prayes for Gods 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 know'st it altogether . Whither then shall I go from thy Spirit ? Ver. 7 or whither shall I go from thy presence ? Could 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 thée ; 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 thée , as wary to offend the eye of holiness , and to provoke the ear of jealousie .

I never cast my eye seriously upon my self , 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 mothers womb . Thy work then was curious , the formation strange , the symmetry wonderful , the harmony admirable , the proportions sutable ; in thy Book , were all my members written , which in continuance were fashioned ; from an imperfect Embrio , 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 wayes and works into consideration , I awake out of the lethargy of a secure and careless mind , and am present with thée in my thoughts and meditations , as desirous only to live to thée , and to please thée alone .

Thy wisdom , thy knowledge , thy presence doth over-awe me in all my wayes ; 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 estéemed 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 thée , 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 thée there fore I appeal , who art an infallible Witness and Iudge 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 perswaded ) no 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 Iesus Christ our Lord . Amen .

PSAL. CXL .

DAVID being persecuted by Saul , Doeg , and the men of Ziph , prayes 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 Gods 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 prayes 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 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 , &c. 2. The second , was the evil of their words ; 2 2 And calumniated him . for their words were correspondent to their thoughts . 1. They have sharpned their tongues , with calumnies , de tractions , Ver. 3 reproaches , frauds , &c. 2. Likea Serpent , Adders poyson is under their lips . They shoot out their Arrowes , even bitter words , as the Viper and Adder doth his poyson , 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 Hereticks do the like , distil , by fair words poyson , 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 shews their intentions . From their hands . For 1. They supplant him in his wayes . 1. They have purposed to overthrow my goings . They supplant , precipitate me , which is the Divels work , who labours to supplant us in our wayes , that we should not walk at all , or walk slowly , or fall in the wayes of God , or else forsake , or turn back from them . Ver. 5 2. 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 way-side , they have set gins for me . Selah . As hunters and fowlers do for birds and beasts . So the Divel shews the bait , but conceals the hook . He shews us pleasure , or profit , but conceals the bitterness of sin , and loss of Gods favour and eternal life . These are his snares in our way .

2. The second part . He flyes 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 shew the ground of his Constancy , he shews , 1. What esteem he had of his God . Thou art the strength of my salvation ; the vertue , 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 battel ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . God alwayes does good .

3. The third part . Prayes 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 begins 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 prayes 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 Craftinesse . 2. Deal severely with them . Let hot burning coles 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 lyar , 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 write their counsels and decrees in blood , and by force and armes persecute Gods Church : To overthrow him , to his utter ruine . The last part . He promises safety to the righteous .

4. To the Commination of punishment to the wicked , he subjoyns by an Antithesis the promise of God for the defence and safety of the righteous , and so concludes .

1. I know , and am certainly perswaded , 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 2 That they dwel 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 facie , 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 thée , 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 beséech thée good Father , Ver. 1 deliver us from the evil man , that enemy of our happinesse , 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 sharpned their tongues to speak most pernicious lies and falshoods to our ruine . For with a sharp sting they have sent forth poyson , Adders poyson 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 thée 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 coles 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 wickednesse hunt and pursue the violent man , till it hath overthrown him .

Which if thou shalt do , thou wilt shew thy self merciful as ever thou hast béen 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 thée , 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 prayes against their detractions , and flatterings , may argue a present danger , and that he was in the Court . But be either true , in it he prayes .

The Contents and Summe 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 prayes , that if he must be reproved , that his censure may proceed from just , not from unjust men , ver. 5. whose judgment he declines , ver. 5 , 6. and will have no part or society with them . 4. He shews the malice and hatred of the wicked to good men , ver. 6 , 7. 5. He puts his trust in God , and prayes to be delivered from their snares , ver. 8 , 9 , 10.

1. The first part . David prayes 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 eare 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 offer'd 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 vertues requisite to sweeten our prayers , Faith , Assurance , Charity , Humility . 2. This incense was offer'd 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 prayes , 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 Christs 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 prayes 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 alwayes shut , or alwayes 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 worde went out , and with his words , what thoughts of his heart , levt he be taken by them . Now this Watch-man 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 signifie 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 prayes for grace and assistance from God . 3 3 For his heart

1. Incline not my heart ; that is , suffer not my heart to be inclined , bent , 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 Hypocrisie , 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 prayes 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 sooth 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 verifie 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 oyle : An excellent oyle 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 diversly 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 wickednesse 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 imbitter 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 wayes , He prayes 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 't is a plain Petition . Let their Nobles , great men , Magistrates be cast down head-long , 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 wayes , 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 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 Latine 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 punish'd , and split , and swallow'd up , as men are by the Sea , when the Ship is dash'd 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 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 Sauls Followers and Captains ; yea , although they know that my words have been mild to them , Which the words following justifie . and I have not offended them in the least matter .

And this sense the verse following will justifie : 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 succour us , and send us present help ; and therefore he goes on , and presents , Ver. 8

6. A sixth Petition , which hath two parts . 6 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 enemies 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 Psalm .

O LORD , Ver. 1 being beset with many sorrows and dangers , I cry unto thée , 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 eare therefore now unto my voice , when my soul being heavie unto the death , with fervor and affectionate sighs I cry unto thée . O let my prayer which I present to thée on the Altar of a sincere heart , by the intercession of Iesus Christ my Lord , Ver. 2 he a swéet perfume in thy nostrils , accepted and set before thée as was that Incense , which as offered unto thée 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 thée , as was the evening sacrifice .

And first of all , Ver. 3 O Lord , because I am prone to offend in my tongue . I beséech thée , 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 procéeds from the vanity and corruption of the heart , suffer not my heart to be enclined to any malicious wickednesse ; or if such a conception be formed 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 eate of their dainties , and communicate with them in their hypocrisie , their fained sanctity , their specious doctrines , their ill acquired riches and power , or with them seek for excuses to defend what to satisfie andplease their own lusts they have gréedily made choice of .

If at any time being overcome by the weaknesse 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 méeknesse . This I shall reckon as a mercy to my soul . Let such a man reprove me and it shall be as an excellent oyl to cure my ulcerous soul . But never permit the smooth balm and oyly 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 séeking the favor of the wicked , that I shall alway pray against their malice and wickednesse .

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 passe , that the people who have followed them in simplicity of heart , and whom these Princes have seduced , shall hereafter give better héed to my words which I sounded in their eares of piety and iustice , 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 mountanous places , and our dead bodies ly unburied in this wildernesse , 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 alway intent on thée , and all my hope and trust is placed in thée , Ver. 8 leave not my soul destitute , suffer me not to fall into their hands , who séek to take away my life . Ver. 9 Kéep 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 ruine . But let the wicked fall into their nets , Ver. 10 and be taken in the crafty wilinesse which they have imagined , but let me and the people which serve thée in sincerity and truth , for ever escape them by the merits of Iesus 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 shews 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 addresse to God , and Petition , ver. 5 , 6 , 7.

1. The two first verses shew Davids intention in this Psalm , viz. David in trouble flyes to prayer . by Prayer in his trouble to make his Addresse 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 shewed him all my trouble . The first part : This is amplified 1. From the vehemence , instance , fervour . I cryed , I supplicated , Ver. 1 I poured out , I shewed . 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 . Shew'd 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 minde .

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 ought I saw , almost at an end , and I in the confines of death . There being then no sufficiency in me , I betook my self unto thee , who art All-sufficient . 2. Then I addressed my self to thee . For thou knewest my path , my actions , my intentions , the secret of my wayes , my path , 2 2 The flie 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 fore-skins 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 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 Souldiers 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 flie 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 cryed unto thee , O Lord , and said , 1. Thou art my refuge , my stay , my hope , my Tower of defence to flie 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 prayes as before . fortified from a double Argument .

1. 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 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 my self , Gratitude : That I may praise thy Name . 1 1 He thankful . 2. 2 2 Others would fall to him . The second in others , Assistance and incouragement 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 magnifie 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 flie , 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 thée , and I cry unto thee with my voyce , with my voyce unto thee , O Lord , I make my supplication ; I open at large , and pour out before thée my just complaint , Ver. 2 the sadness and anxiety of my soul ; to thée I shew my trouble , who alone knowest the way to deliver thine in their extreamest afflictions .

My Spirit is overwhelmed within me , when I behold the present state of things , my life , for ought I sée , was in the confines of death ; Ver. 3 but how undeservedly , Thou knowest , to whom all my acts , and secret'st path of my wayes 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 sée 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 mothers sons : I thought with my self 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 flie ? Ver. 5 from whom should I look for help , but from thée , O Lord ? Men will not , but thou art ready ; men cannot , or dare not , but thou art able , and ready prest to succour 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 thée for my shield and buckler , my affections are to thée , and I will rely only on thée .

Therefore , good God , attend unto my cry , for I am brought very low , weakned 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 straitned , as in a Prison , and I will praise and magnifie 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 thy self honour then upon Pharaoh and all his Army , deliver out of this Aegyptian bondage , thy poor afflicted Israel , bring them into the promised Land ; expel the Canaanites before them , and exalt the Kingdom of thy Son , Iesus Christ our Lord : To whom with thée , 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 Absolon , 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 Psalm are . 1. A Prayer to God for remission of sin , grounded upon Gods 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 pray'd 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 1 Gods 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 2 And mercy , a pardon . And in thy righteousness , which here signifies , mercy and loving-kindness . In thy mercy then answer me , and seal my pardon , justifie 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 judgment 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 justifie 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 , Remitte debita .

2. The second part . And now he enters upon the Narration of his sad condition , which he urgeth as another Reason to perswade 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 Absolon , that seeks my life , as upon the enemy of Mankind , Satan , who entic'd 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 intangled 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 horrour 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 consider'd thy holiness , and my impurity ; thy severe justice , and my inability to satisfie 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 hardned in sin , but astonished for sin , mollified , when it was thus troubled ; and à dolore parturivi salutem . That then which came into my head , were thy wayes that thou hadst taken with penitent sinners before me .

1. I remember the dayes of old . The dayes of Adam , Noah , Abraham , Moses , &c. who all being thy servants , yet sinning grievously , Upon the remembrance of Gods 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 , &c. 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 combate betwixt hope and despair , comfort is not obtained , but by a long and serious meditation of Gods 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 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 2 A thirst after grace . A thirsty soul I have that hungers and thirsts after righteousness ; and as the earth in a drought chops and gapes till the rain falls , and closes it ; so doth my soul open for want of thy dewes of grace , and nothing can close it till this comfortable water descend . Farther , as the earth without rain hath no consistence , but is pulverized ; neither is it clad with flowers , nor mantled with grass , nor loaden with fruits , but presents it self to the eye with a burnt , wither'd , bare face : So the soul , not moistned with the grace of God , becomes loose , and falls asunder on this and that side to vice and wickedness , tost it is by tentations , as dust by the wind ; it wants the Robe of Justice to cloath 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 Gods indignation , The fourth part . makes him seek out speedily for a remedy , as the sick in haste seeks to the Physitian ; and he that is thirsty , seeks for drink : Quiet he could not be , 3 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 delayes 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 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 scarse can draw my breath . 2. This petition he enforceth in other words . Hide not thy face from me , 2 2 He inforceth 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 hide 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 3 He sues yet again , and gives his reasons . but inforced upon another reason . 1. Cause me to hear thy loving kindnesse . Thy pardoning mercy , which must proceed out of meer 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 darknesse , 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 combate 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 4 He fears a relapse , and prayes 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 prayes 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 adiew to all secular desires , and therefore I desire the Lamp and light of thy Word to direct me in my walk . 4. 5 5 He prayes 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 flie unto thee to hide 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 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 my self 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 7 He petitions to be guided by Gods Spirit His sixth Petition , Thy Spirit is good : Not mine , not the evil spirit ; it is thy Spirit which is the Authour of goodness , love , obedience , &c. 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 8 A summary petition for all before . Quicken me , O Lord ; comfort , restore me to life , remit my sin , justifie 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 quickning brings honour to his Name . 3. Who seek the honour of Gods 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 Satans Kingdom . 1. Of thy mercies cut off my enemies , 9 9 He petitions for the destruction of Satans 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 Psalm , 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 thée 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 judgment 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 stroak 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 stewards place , silent we must be , as having nothing to say for our selves , 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 fastned my affections on earth and earthly things . Walked I have in the vanity of my mind ; my understanding hath béen darkned , I have béen alienated from the life of God ; by ignorance and blindness of heart I became past séeling , and gave my self 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 my self , 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 dayes of old , that Adam transgressed , Ver. 5 and that thou graciously madest a promise unto him , for the womans Seed to break the Serpents head ; that Noah was dronken and incestuous , Moses refractery and disobedient , Aaron ●●olatrous , and perverted by the people to sin , to all which , with infinite others , when they turned unto thée 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 sée thy works of goodness in them , and upon them , encouraged I am to stretch forth my hands unto thée , 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 , spéedily , and without delay ; for till thy grace descend , Ver. 7 my spirit faints and fails ; hide 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 sate in the darkness of sorrow ; Ver. 8 for in thée alone is my confidence , in thée 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 flie unto thee to hide 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 mixt kind , for in it is contain'd 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 Goliah : Others , upon his victories after over the Philistines , Ammonites , &c. Some again , in the beginning of his reign , before he was fully setled . 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 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 Goliah . 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 2 Because his strength , his goodness , &c. 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 call'd 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 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 battel . Therefore I will Trust in him , and relie 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 Goliah , 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 Goliah , 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 amaz'd therefore and astonished , he asks , Lord , what is man ? Ver. 3 what am I , and my fathers 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 fill'd by God , like a vain and empty vessel , that hath nothing but aire in it . 2. His dayes are as a shadow that passeth away . God is alway the same , he changeth not , but man is but for a moment , like a shadow that is alwayes 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 Gods creatures .

2. David , though he had the people subdued unto him , The second part . He prayes for Gods assistance to perfect his victories . yet was not as yet freed from enemies , the Philistins , Ammonites , &c. did molest him , and therefore he prayes to God to assist him in the conquest of these , and shew 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 , shew thy presence by dark clouds , by fire sent from heaven , by thunder and lightniog , &c. that they may be terrified , and forced to acknowledge thee . 2 2 And makes his address for himselfe .

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 Philistins , &c.

Upon whom he sets these two Characters .

1. Their mouth speaks vanity . Lyes , no truth , flatteries , no sincere words . 2. And their right-hand , is a right-hand of falshood . Ver. 8 Their power they use to oppress , to deceive , to rapine , homicide , &c. Interserting an Hymn .

But before he proceeds and ends his Petition , Intercerting an Hymn . he breaks out , as it were , in an extasie , 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 Goliah .

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 falshood .

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 shews 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 , &c. vers. 12 , 13 , 14. And David denies not , but the people are happy that are in such a case , vers. 14. But alwayes 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 Translatour reads the words thus .

Quorum filij . Ver. 12 Whose sons may be as plants , &c. 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 conceiv'd , 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 prayes , 1. Ver. 12 Vt , 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. Vt , That our daughters may be as Corner-stones . Antarij lapides . Stones that joyn and knit the buildings , Polished after the similitude of a Palace , i. e. very beautiful , specious , hansome , for upon such stones there is commonly most Art shew'd . 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 , &c. Referta est cella vinaria , olearea , mellarea , &c. 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. Vt , 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. Vt , That there be no complaining in our streets . No screetches of women , tumults of people , cryes , and clamours in our Cities , as is usual in insurrections , and irruptions of enemies .

This is a part of Davids 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 , &c. 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 perswaded 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 hoasts , Ver. 1 we acknowledge that all military skill and power 〈◊〉 from thée , for thou teachest our hands to War , and our fingers to fight , thou art our strength in the battel , 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 kéep off all blows , therefore we have and will ever hereafter relie and trust on thée . The success which we have had at this time , and the victory over our enemies , is from thée , 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 thée therefore we attribute the honour of this conquest , and not to our own arm : To thée , 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 indéed of great things , but till thou fill him , like an empty vessel only full of thin aire , vain studies he follows , empty things he desires . He is of a short life , and of no continuance , for his Dayes are as a shadow , which alwayes 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 shéep , 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 falshood .

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 , successeful and peaceable . Let the sons of my subjects be as young plants , well rooted , gréen 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 , blesse 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 inrode 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 stréets 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 . Sanctifie these unto them , and let these be used as arguments to draw them nearer unto thée . 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 relie upon him to de 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 Iesus 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 Makers 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 greatnesse 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 goodnesse , 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. Davids 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 extoll , 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 vertues by which thou art known . 3. Every day will I praise thee : No day shall passe 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 it self : 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 followes 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 refer'd 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 , over-rules 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 2 For his works in generall . 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 dayes , so shall they succeed in duty . The father shall declare them to the son , and the son again to his son , &c. 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 2 His works of justice and terrour . which are full of Terrour and Justice , these are terrible Acts , and they speak out his Might and Greatness ; such were the universal Deluge in Noahs dayes , the fire of Sodom , Pharaphs overthrow in the red Sea , Ver. 6 the opening of the earth to swallow Corah , Dathan , Abiram , &c. And these he points at in ver. 6. 3. Other works are marvellous , as being full of his abundant kindness , 3 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 fill'd 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 remembred . 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 , &c. But these are light , if compared to the gifts of Grace . The incarnation , Death , Passion , Resurrection , Ascention 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 Gods goodnesse . 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 rains 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 begins 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 , Terrour , and Mercy , yet these will not neglect their Duty . Ver. 10 And thy Saints shall blesse thee . They shall blesse 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 Christs Kingdom , 1 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 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 , &c. from them , being often indebted great summes . 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 Kings glory indeed in their power , 3 3 Security . and rejoyce in their dignity and honour , but their crown is but a crown of thornes , for they are tormented with cares , anxiety , fear , sorrows : But God is glorious without fear or care , he reigns in security , tranquility , peace and ease . 4. Earthly Kings reign but for a time . Christ for ever . 4 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 , &c. 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 , &c. 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 . begins to set down the excellent Qualities and Vertues 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 Arabique 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 begins 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 1 Veracity . and 2. Probity . The verse is this . 2 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 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 , &c. 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 vertue in a King , 4 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 . 'T is 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 oyle , corn , &c. as the season fits . He crowns the year , Psal. 65.11 . He gives when fit to eat : for sometimes 't is 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 sutable to his appetite ; all which is much more true in spiritual blessings .

Ver. 17 The Lord is righteous in all his wayes , and holy in all his works .

5. 5 5 Justice . This is another vertue 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 6 Easie to receive Petitions of those that call on him in Truth .

6. This is the sixth quality of a good King , to shew himself easie 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 ; 'T is to all that call upon him in Truth ; which word includes all the conditions of a good prayer . 1. Faith : For he that prayes without faith , prayes to an Idol of his own brain . 2. Hope and confidence : He prayes 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 prayes heartily , that desires not to obtain . 5. Attention and intention ; without which , the prayer is babling , 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 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 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 . Martyres 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 thée , O my God , and King , and Governour of the whole World ; not that my words can make thée Higher , who art the most Highest ; nor my praises make thée 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 thée not , or do not honour thée ; for this end I will bless thy Name through my whole life , every day will I praise thée , and leave upon Record a Hymn , that the people that are yet unborn , may magnifie thée ; 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 inferiour 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 thée to be a terrible and a jealous God . Thy hand was terrible upon the old World , mighty upon Pharaoh with his Aegyptians ; just , but full of indignation against that gain-saying Rabble , that rose 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 judgments 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 is limited , thine is universal , there 's encumbred 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 satisfie with thy grace every hungry and thirsty soul . Thou , Lord , art righteous in all thy wayes , 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 thée , from all evil ; but for the wicked , which oppress them , and séek to trample them under their féet , bring them to a spéedy 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 perswades for many Reasons , from ver. 6. to the last .

1. David exhorts to praise God . The first part . He begins 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 over-much , 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 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 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 shewes 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-liv'd men .

And this he confirms by divers Reasons . The fourth part . Because he is ,

1. 1 1 Omnipotent First , From his Omnipotence : He is God the Creatour , he made Heaven and Earth , the Sea , and all that is therein . Able then to protect . Ver. 6 2. 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 3 Just. From his Justice : He executeth judgment for the oppressed . He defends the innocent , and punisheth the unjust : Good trusting then to him . 4. Ver. 8 4 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 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 6 Eternal . and trusted to for ever . Kings 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 staffe to trust to , my sole confidence , and my hape ; 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 réeds ? Ver. 5 that trusts to such brittle earthen vessels ? Leaving then all earthly dependances , 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 judgment for the oppressed , give food to the hungry , loose thy prisoners from their bonds and chains , open the eyes , and illuminate the understandings of those who are blinded in sin and errour . 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 mi●st of our present troubles and calamities : Wherefore being encouraged by this hope , we humbly beséech thée , 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 Iesus 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 Jewes from the captivity of Babylon , and therefore it is supposed that Haggai and Zechariah the Prophets were the Authours 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 perswade to it , Gods 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 Quire , begins ; 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 Arabique , Greek , and Latine Translators begin a new Psalm ; but in the Hebrew they are conjoyned , 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 it self ; His reasons to perswade 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 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 prayes 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 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 our selves 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 vertues which are in us , Faith , Hope , Charity , Religion , Devotion , Humility , &c. of all which , our praises are a manifest . 3. It is comely : For there is no greater stain than Ingratitude ; 3 3 Comely and decent . it is made up of a lye 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 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 out-casts , 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 Chyrurgion , Ver. 3 Luke 10.34 .

2. The second Argument is taken from his Wisdom , 3 3 His wisdom . in numbring 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 shew'd 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 , &c. 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 Christs 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 banish'd 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 't is no difficult thing to him to tell the number of his Elect , and call them by nomination .

3. 4 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 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 wayes are not like mens wayes , 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 Gods Providence , 1 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 co-operate 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 Gods Providence , Mat. 6. Luke 12.

Yea , Object . But how shall we be deliver'd , 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 , goodnesse 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 begins 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 1 For her Security . For he hath strengthened the barrs of thy gates . Gates and barrs 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 Gods defence . Arms , Lawes , wealth , &c. are the barrs . 2. Jerusalem is a happy City . For he hath blessed thy children within hee , 2 2 Benediction . thy Kings , Princes , Magistrates , &c. with Wisdom , Religion , Piety , &c. 3. Jerusalem is a peaceable City . He maketh peace in thy borders . 3 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 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 : 'T is 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 wooll . Ver. 16 Sometimes great flakes of it like locks of wooll , 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 aire 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 , furrs , fire against the violence and rigor of it .

Described he hath the vehemency of the cold in the snow , frost , ice ; Annd dissolves and melts it . next he shews 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 resolv'd 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 , &c.

4. This is an act of Gods providence in common to all Nations , 2 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 perswades 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 shews his word unto Jacob , his statutes and judgments unto Israel . To them he spake 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 judgments . The Evangelical Preceps , 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 goodnesse is incomprehensible , and thy mercy above all thy works , when I consider thy greatnesse , I tremble ; when I look upon thy wisdom I admire , but as often as I look back upon thy goodnesse and mercy I am animated to approach thy throne , and to pay that debt of thankfulnesse 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 aire , nor a fowle 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 Wooll , 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 hardnesse is dissolved , thou causest thy wind to blow , and the waters flow .

Who , Ver. 1 Lord , can consider these thy wayes without admiration , and admiring , Ver. 7 praise , and in praising sing unto thée 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 néeds become us , which becomes thy Angels and Saints in heaven , whose joy it is day and night to sing prayses to thy holy name , for thy wondrous works of providence , wisdome , goodnesse , Ver. 11 and mercy toward the sons of men , but especially for thy love and protection over that people that fear thée , and hope in thy mercy .

Gracious God consider their afflictions , and how that at this time a principal member groans under the Crosse , thy Temples are cast down , thy houses of prayer destroyed , thy people scattered on the mountains as shéep that have no shepherd . Ver. 2 O then build , restore , and confirme once more Jerusalem , Ver. 3 and gather together unto her the outcasts of Israel . Heal those that are broken in heart , and binde up , as a good Physitian 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 méek 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 blesse her children within her . Make peace in her borders , and fill her with the finest of the wheat .

But above all , shew thy word unto Jacob , Ver. 19 and thy statutes and judgments 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 magnifie 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 shews , 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 testifie 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 1 The Angels . Praise ye the Lord from the heavens ; Ye . 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 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 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 aire , which in the Scripture is called heaven ; as volucres coeli nubes coeli , &c. For he established them .

And in the two next verses he gives the reason , why the heavens 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 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 5 All mankind . In the last place he cites all mankind to praise God .

1. 1 1 Of all degrees . The Highest Kings and all people . They who command , who obey . 2. 2 2 Sexes . Princes and all Judges of the earth . All inferiour Magistrates . 3. 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 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 Gods greatness , are nothing , for what excellency soever they have , they have from him , whose Name is alone excellent . 2. 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 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 mans sake thou hast created . For which all thy creatures in heaven above , and in earth beneath , sing praises to thy Name . The Angels land thée , the Sun , Moon , and Stars , magnifie thée , the heaven of heavens exalt thée . 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 decrée thou hast appointed for them .

All which when we consider , we must néeds 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 thée , and praise thy Name alone , because thy Name is excellent , and thy glory above heaven and earth .

O Lord , we humbly beséeth thée , 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 thée , by the merits of Iesus 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 Priviledges 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 wayes . Let Israel rejoice , let the children of Zion praise . Which is amplified 1. From the persons who are to perform it , Saints , call'd 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 publick in the Church , in a full Congregation of the Saints . 4. From the manner in which it is to be done , in all allacrity , 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 Creatour , 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 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 meer good-will , 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 glorifie , because it was his good-pleasure so to do , he takes pleasure in his people , Luk. 12.32 . 2. He will beautifie the meek with Salvation . What was his good-pleasure , he will fulfill . 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 begins to describe the future glory , The second part . with which he will beautifie 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 Judges 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 , &c. 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 , Herods , Julians , when they shall be bound in chains of darkness , and crushed by Christs iron Scepter . 3. Vers. 9 To execute upon them the judgement written . The judgement against wicked doers , and persecutors of Gods Church , written in Gods 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 mens fancies , been applyed 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 applyed 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 , &c. 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 , &c. This sence then 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 Messias , for then they shall be Lords of the world , and bind all Kings they please in chains , and Nobles with f●tters of Iron , &c. 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 then 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 Lawes 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 themsel●es , for their former wayes 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 Lawes of Christ , and Precepts of the Gospel , as fast , as if they were bound with Chains of Brass , and Fetters of Iron : And 't is known how the greatest Princes have submitted their necks to the yoke and Doctrine of Christ . To execute upon them the judgment written : Not that any of Christs 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 judgment 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 Embassadors and Heraulds .

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 .

THOV 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 indéed how can it he otherwise , that that people , Ver. 2 who acknowledge thée the God that made them , and the King who rules and governs them , should do less than rejoyce in thée their Creator , and be joyful in their Soveraign ? Ver. 3 To this end we tune our hearts , and conform our voyces ; 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 our selves , but nothing to deserve thy love ; Ver. 4 and yet thou in mercy hast béen pleased to take pleasure in us , to redéem , to justifie , to sanctifie us , and to beautifie all such as are méek 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 wayes , Thou King of Saints , Who shall not fear thee , O Lord , and glorifie 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 thée , That thou canst bind their Kings in Chains , and their Nobles with Links of Iron . Therefore we pray thée , that either by the two-edged Sword of thy Word thou wouldst convert them , or else execute thy judgment 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 thée , 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 shewes 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 shew our zeal , alacrity and ardency in praising him , With zeal , and all kind of Musick . and to that end he makes mention of all sorts of Instruments , which either make Musick , being touch'd with the hand , or forc'd 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 Musick was made by hand and voyce . 3. Praise him with the Tymbrel , and dance . Tympano & Choro . Vulg. in the Quire , where , with the consent and harmony of many voyces . 4. Praise him with stringed Instruments ; Lutes , Viols , &c. 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 breaths ; 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 Prophets 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 Governour 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 thée 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 redéemed us . We unworthy wretches do in all humility and obedience offer thée 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 chearful hearts , and warmer affections , let us choose to our selves 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 swéet 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 , voyces and instruments of Musick , 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 .