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 He it is that relies on God 2. Negatively trusts on no man respects not the proud men proud of their wealth 2 Not on man wit or power nor such as turn aside to lies trust on lying vanities 3 Admires 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 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 Outward and made a window in my ear made me docible and thy servant 3. And I will be obsequious a willing and voluntary servant Then said I lo I come this thy whole Law requires 3 Voluntary such in Christ in the Volume of thy Book it is written 4. He describes his singular obedience 1. That he performed it chearfully and with complacency 1 Chearful I delight to do thy Will O my God 2. That he did it heartily Thy Law is within my heart 2 Hearty The obedience of eyes hands and feet may be hypocritical and feigned that which is done with the heart cannot that the heart thou requirest and that thou shalt have to that purpose I have placed thy Law there 3. That he did it charitably to the benefit of others 3 Charitable for our good he published the Gospel 1. I have preached righteousness in the great Congregation 2. I have not refrained my lips and that thou knowest Feci sine fuco In the publication of the Gospel 3. I have not hid thy righteousness within my heart 4. I have declared thy faithfulness and thy salvation 5. I have not concealed thy 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
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 confider 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 heaâ—â— 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
brings them into the case that David here was 2. To which he adds a Doxology Who is so great a God as our God which he confirms in the following verse Thou art the God that dost wonders Thou hast declared thy strength among the people thy power thy wisdom thy protection of thy Church even to all people the Heathens themselves and strangers to Israel may see it and acknowledge it if not blind 2. 2 To Israel in particular But in particular Thou hast declared thy strength in defence of Israel Thou hast with thine arm redeemed thy people the sons of Jacob and Joseph And he amplifies this story of their deliverance from 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 hâ—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
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
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 From the continuance of it if I had any comfort from heaven But thou O Lord how long This makes me a man of sorrows that thou my Lord seems to have withdrawn thy countenance long long from thy servant Vers. 3 Lord how long 3. Vers. 3 3 From the consequence viz. Death From the consequence that was like to follow death and the event upon it '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 â—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 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 Shame 2. Vexation Let them be vexed that they suffer by the hand of justice Ver. 10 3. Eversion Let them return with shame enough 2 Vexation that their plots come to nothing 3 Eversion may befall them And these two last he aggravates by the weight and speed for he desires that their punishment might begreat and speedy 1 Grievously 1. That their vexation should be nor 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 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 vered 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
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 â—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 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 By his splendour 2. Vers. 6 By his wonderful celerity and quickness of his motion running every several hour 225. 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 By his heat The second part By his strange and miraculous heat that pierceth even to the Minerals concocts matures enlives all things Sol homo generant hominem Nothing is hid from the heat thereof 2. 2 The Declaration by his Word Which is commended But because this Declaration is not sufficient to make man happy therefore hath God made a farther Declaration and revealed himself in his Word the Scripture 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
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
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 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 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
be driven backward and put to shame that wish me evil let them be desolate for a reward of their shame that say unto me Aha Aha! 3. 3 He 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 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 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 sâ—â—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
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 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
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 â—â—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
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 A wasting of the body that my eye droops and fails For when the animal and vital spirits suffer a decay the eye will quickly by her dimness deadness and dulness discover it 2. It produced an ardent affection a continuance 2 A fervency in prayer and assiduity in prayer which is here made evident by the adjuncts 1. His voice I have 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
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 He is potent and higher than all people in Majesty Power Wisdom no fear then for this also though the earth be moved 3. His Name is great and terrible Great Ver. 3 and therefore terrible to his enemies for it is holy and therefore venerable In a word 3 His Name great and terrible holy his Regal Majesty and Regal Sanctity is such that he is a most potent and a most just King and therefore no fear yet though the earth be moved rather let them give the praise and honour due unto his Name 2. Our Prophet describes the Kingdom of Christ 4 He is a just King from the justice and equity which is 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 To â—â—alt him 2. 2 To adore before his footstool And worship at his footstool not his footstool as some read it that have a months mind to have Images worshipped In which expression David had an eye to the Ark of the Covenant for so I find it called 1 Chron. 28.2 Lam. 2.1 Toward which the Jews were bound to bow And his intention is that all our approaches and applications to the Lord our God be with the greatest reverence and submission of mind and body that may be All is too little 3. 3 For he or it is Holy For he is Holy or it is holy for the skilful in the Hebrew confess it may be read in either gender Holy the Jews 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 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
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 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 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 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 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 All his works He invites all the Creatures of God to joyn with him also as if they had sense 3 All his works and understood him Bless the Lord all his works All for that no man should think that he meant only rational Creatures in Heaven and Earth 2. He adds in all places of his Dominion which extends over the whole world All Creatures then without exception and all in all places he desires would do it and good Reason for he made all and rules over all and is in all places with all and fills all and preserves all and moves all and in their kinds they have done it the Water at the Flood the Fire at Babylon the 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 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
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 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 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 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 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 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
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 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 â—oul cleaved to the dust but now having obtained mercy 2 Adhesion to I have stuck unto thy Testimonies 3. Before my soul melted away for heaviness but now I will run the way of thy Commandments expeditely chearfully with delight 2. 3 Continuance in the way of truth When or since thou hast enlarged my heart and set it free to run by thy Spirit of grace which hath made my yoke 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 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
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 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 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 admiâ—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
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 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 maâ—â— happy Cities for peace without prosperity is but a secure possession of misery And again prosperity without peace is but a dubious and uncertain selicity 1. 1 For peace Peace be within thy Walls In thy walls in which consists the strength of any City in the multitude of people in which consists the strength of any Kingdom in thy Armies in which consists the strength of War 2. 2 For prosperity And prosperity within thy Palaces In the 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 That they in Jerusalem are his Brethren Companions For my Brethren and Companions sake The King calls his Subjects because of the same Church and Religion his Brethren and Companions and in his Vote regards not so much himself as them peace prosperity abundance be within their walls let Jerusalem flourish for their sakes Ver. 9 2. 2 That Religion was established But a second Reason there was which yet moved him more the religious Service of God there established Because of the house of the Lord I will stek to do thee good Jerusalem I know is the City in which the Truth of Religion is established and professed and in it is the house of God where they that profess this Truth must tender their worship and therefore I will with all my endeavour seek out 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
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
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 mischâ—â—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 thar 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 His relation to God That he would sue to no other To thee will I pray Which he illustrates 1. 2 To him alone he would sue From the time A morning Petition which the epikeuxis makes 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 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
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 The great danger 2. The want of aid and assistance There was no hope of help For the foundations were cast
will bless the Lord not only for those temporal blessings formerly mentioned but rather for these spiritual following Ver. 7 1. 1 For illumination For the illumination of my mind that I may understand the thing that is right I will bless the Lord who hath given me counsel 2. 2 For Sanctification For my sanctification My reins instruct me in the night seasons when I am most retir'd methinks I hear a still voyce within me This is the way walk in it 3. 3 For his perseverance For my confidence and perseverance I say the eye of my faith full upon him without irregular affections and passions 1. I have set the Lord 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 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 loiâ—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 thâ—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
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 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 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 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
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 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 goodnâ—ss and mercy shall follow me all the dayes of my life 2. 1 His confidence Then expresseth his thankfulness And I will dwell in the house of the Lord for ever In thy house among the faithfull I will praise thee for ever 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 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 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 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 Clean hands For the hand is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Purity of heart For external purity is not enough except the heart 2 A pure heart the Fountain of our actions be clean Hypocrisis est in cor consentiat 3. Truth of the tongue is not guilty of lyes and perjuries 3 A true tongue He that hath clean hands and a pure heart who hath not lift up his soul unto vanity nor 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
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 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 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 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 Love God 2. That he plentifully rewardeth the proud doer That was his Mercy this his Justice 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
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
from me All these pressures and calamities were upon David from within 2 From without thus he suffer'd in body and in mind But what had he now aâ—â—â—omfort from without Not any 1. None from his friends 1 By friends My lovers and my friends stand aloof from my sore and my kinsmen stand afar off Amici non amici 2. As for his enemies they even then added to his affliction 2 Enemies They also that seek after my life lay snares for me and they that seek my hurt speak mischievous things and imagine deceit all day long In action How he carried himself in this extremity tongue and thought they seek to undo me He next descends to 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 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 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 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 Gods favour 3. And then that it be speedily afforded Make haste to help me O Lord my salvation 2 Speedy help The Prayer collected out of the thirty eighth Psalm O Lord when I consider the multitude of my sins and grievousness of my transgressions I must confess though I suffer heavy things under thy hand yet they are far 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 soâ—â—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
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 The insultation of enemies And the cause was not only his absence but this bitter Sarcasm of his enemies namely while they insult and continually say in scorn unto me Where is now thy God Ver. 4 where is thy Protector where he in whom thou trustest 3. 2 His banishment from 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 The remembrance of his former happiness When I remember these things my absence their insultation I poure oâ—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 setcheth 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
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
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-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
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
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 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 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 thâ—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 Justice He shall judge thy people with righteousness and thy poor with judgement Vers. 2 2. And peace also and prosperity The Mountains i. e. 2 Peace The chief Magistrates and the little hills the lesser officers Vers. 3 shall bring peace to the people 2. But by righteousness For justice upholds the world Opus justitiae pax 3. And now he proceeds to unfold himself upon the two former generals The third part The effects of justice first of justice then of peace 1. Of justice he assigns two effects 1. The defence of good men He shall judge the poor of the people he shall save the children of the needy Vers. 4 2. The revenge of the ill He shall break in pieces the oppressor 2 Of peace The Consequents of peace are 1. Fear and reverence and the service of God They shall fear thee Vers. 5 as long as the Sun and Moon endures throughout all generations 2. Plenty and abundance Vers. 6 He shall come down as the rain upon 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 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
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
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.
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 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 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 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 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
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 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
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 mâ—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 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 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 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 commorandâ— 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 There perform their Duties of piety They will offer to God Invocation Thanksgiving Confession they will vow to propagate his Truth and other duties of love and piety 4. Vers. 5 The fourth is That their trust is in God Blessed is the man 4 There they look for an answer to their prayers whose strength is in thee Who 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 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 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 God the Lord Protector and a Shield 1. A Sun he dispels darkness illuminates comforts heats gives life increase 2. A Shield he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord Protector of his people 2. The second from his Bounty he gives the best gifts Grace 2 A bountiful God and Glory 1. Grace for freely he adopts us for his Sons and makes us heirs of eternal life 2. Glory in this life for he raiseth to dignities here and glory in heaven 3. From his Al-sufficiency or rather Efficiency 3 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
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
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 Hears 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 Chastiseth or he chastises them by the checks of their own conscience the Synderesis being set in their souls to that purpose their thoughts accusing them or excusing and shall not he then correct you who go under the name of his people and yet so impiously blaspheme 5. 5 Knows the vain thoughts of man He that teacheth man knowledge hath endued him with a reasonable soul and made him capable of all Arts and Sciences is he stupid is he without understanding Shall not he know Nay nay say or think what you will it is not so so far he is from being deaf that he cannot hear your words or blind that he cannot see your actions that he looks into your hearts and knows your thoughts counsels and judgeth them all vain Vers. 11 The Lord knows the thoughts of man that they are but vanity With which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he concludes his reprehension 4. And so from them he comes to the Good man The fourth part David 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 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 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 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 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 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 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 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 A great God and King for his Essence is from himself and immutable all other derivative and mutable and the great Jehovah great in Power Majesty Glory and greater than all other Nuncupative gods Idols Kings for he is above them all above all gods 3. The whole orb of the earth is under his power and dominion Ver. 4 3 Under his Dominion the whole World In his hands are the deep places of the earth the strength of the hills is his also The globe of the earth in all its extensions is subject to him 4. And no marvail for he is the Creator of both 4 The Creator which is another Argument The Sea is his and he made it Ver. 5 and his hands formed the dry land Ver. 6 5. He is our Maker the Creator and Lord of man also 5 Our Maker 6. Our Lord God in particular 6 Our Lord God for he hath called us to be his inheritance For we are the people of his pasture and the sheep of his hand Now all these laid together and well weighed being wonderful expressions of his mercy and 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 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
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 secute 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 Worthy of all praise He is greatly to be praised or worthy of all praise for his innumerable benefits he bestows spiritual temporal his Creation Redemption Preservation of the world What can be found praise worthy in any King may be found superlatively in him 3 To be feared above all gods Moller Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non dii Bellarm. Muscul Supreme not so any of those gods They Deastri 3. He is to be feared above all gods For he can cast body and soul into hell They though 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 â—â—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
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 Gladness of heart For uprightness doth direct and establish the heart whence there ariseth an ineffable joy in the conscience when a man is a Witness to himself that his will is conformable to Gods Will and all those things and only those things please him which please his God Which is the second reward or fruit that he reaps who loves God and hates evil 3. He concludes Therefore And out of these premises the Prophet draws his inference and conclusion which he forms into an advice Vers. 12 Since light and joy doth arise to those who are upright in heart and that joy is from God Then 1. You that are just rejoice not in the vanities of this world 1 Rejoice in the Lord. as do the unjust but rejoice in the Lord who gives you this justice 2 Be thankful and rewards it with this joy 2. Then again be thankful for it Give thanks at the remembrance of his holiness It is his holiness his righteousness not your own that you carry in your hearts and so often as this comes to your remembrance bless and thank him for it The Prayer collected out of the ninty seventh Psalm O Omnipotent Lord I never think of that great day when I must stand before thy Tribunal and render an account of my words thoughts and actions but my heart trembles for fear and my knees are ready to smite one against another Terrible thou wert upon Mount Sinai when thou gavest and terrible thou wilt be when thou wilt exact an answer for the breach of thy Law The clouds and thick darkness then round about thee amaze my sinful soul the fire that shall go before thee Vers. 2 and burn up thine enemies round about thee flasheth in my eyes the lightning darting out of the clouds Vers. 3 and the earth trembling under me makes me tremble Methinks I hear men call to the Mountains to cover them and the Hills to 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
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 Templâ— 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 A Consumption as it were an hearth or the stones of the hearth which the fire by continuance burns out 3. My heart is smitten and withered like grass that either cut down withers to hay or standing is burnt up by the scorching heat of the Sun 4. To this pass I am come that I can take no sustenance I forget to eat my bread 2. From his continual weeping and pining away By reason of the voice of my groaning 2 Grief my bones cleave to my skin 3. From his Solitude He was deserted of his friends Clausa fides miseris 3 Solitude I am become like a Pellican in the Wilderness I am become like an Owle in the Desert Solitary Birds 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.
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
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 â—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 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 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
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 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 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 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 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 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 Poor that we through his poverty might be rich 2 Cor. 9. 2. The needy man For the Foxes have Holes 2 Needy and he Birds of the 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 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 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 Efficaciously as a man doth the cloaths he most delights in 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 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 Unworthily used without any resistance without any defence He was led as a Lamb to the Slaughter Isa 53. 2. I am tossed up and down as the Locust Tossed from one Tribunal to another as the Locusts base Creatures that the wind carries from place to place Exod. 10.12 19. 3 Pains with trouble And so also it fell out to the Apostles and Martyrs who 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 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
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 In sincerity but with the heart 2 In unity and with the Church 3. Not with a heart and a heart but with the whole heart 4. Not separately or Schismatically but in the Assembly of the upright and in the Congregation 1. Both in that Assembly where good and upright men are met 2. And also in the company of many even with the 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 Because his works great 1. Of Creation but that also in the least and most base creature his Wisdom admirable his Power wonderful there is nothing that came from his hand which is not very great and greatly to be admired 2. Great 2 Of Election for it was a great work of his to take to himself a people out of another people to make a Covenant with them to them to reveal his promises to give them a Law to settle among them a policy for Church and State 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 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 Glorious 3. 3 Is his work of Justice The third work is that of his Justice He is a righteous God and his righteousness endureth for ever Men may complain that they see wicked men exalted and his servants under the Cross oppressed and afflicted But the 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 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
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 A dead heart of which he had lost the sense by his sin Ver. 2 Deal bounntifully with thy servant that I may live again the life of grace and keep thy Word 2. 2 Blindness of understanding The second impediment was the blindness of his understanding and the vail upon his heart the perturbations and passions of his soul love fear desire anger with which being disquieted he could not judge aright and therefore he 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 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 tâ—y Commandments from me It must be conceived that David was not such a stranger in Israel that he knew not the two Tables that then he craves is That God by the power of his Spirit would teach him the use the necessity the profit the obedience of these Commandments Ver. 4 4. The fourth impediment was his infirmity and imperfections 4 And will or affections He found his desires to be too often 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 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 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 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
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 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 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 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 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.
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 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.
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 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 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 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 For the people Spare all thy people that
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 destred 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 It is good It is good and brings much profit with it Concordia parvae res crescunt 2. 2 Pleasant It is pleasant and brings much content with it Vis virta fortior amaenior 4. The concord 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 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
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 vâ—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 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 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 And yet a third At dimovent se per latera petrarum judiâ—â—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 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 â—â—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 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 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 Because depressed From the lamentable condition to which he was brought 2. From the fury malice and power of his enemies 1. His condition at this time was very pitiful Attend unto my cry for I am brought very low afflicted depressed have none to help me Ver. 6 2. 2 And that by too strong enemies The power and malice of his enemies was very great Deliver me from my persecutors for they are too strong for me He renews his prayer and presseth it from the final cause Bring my soul out of Prison But if saved upon which follow two effects 1. Ver. 7 The first in my self Gratitude That I may praise thy Name 1 He thankful 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 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 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 Prayer and to put forth my hand unto thee as a child doth to his father from whom he hopes to receive what he asks and what he wants some help some Boon 2. My soul thirsteth after thee as a thirsty Land 2 A thirst after grace A thirsty soul I have that hungers and thirsts after righteousness and as the earth in a drought 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 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 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 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 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 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 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 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 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 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 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 â—â—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 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 Because his strength his goodness c.
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 Their impotency First Their Impotency There is no help in them They may seem potent but they cannot save themselves much less other men Ver. 4 2. 2 Mortality Their Fragility and Mortality Their breath goeth forth they return to the earth in that very day their thoughts perish 3. The third part But happy he that relies on God Those men cannot be happy that trust to them but now on the contrary If a man will be happy the Prophet 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 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 Faithful From his Veracity Who keeps Truth for ever His word is passed for our protection and he will perform it Potest vult quia promisit Ver. 7 3. 3 Just From his Justice He executeth judgment for the oppressed He defends the innocent and punisheth the unjust Good trusting then to him 4. Ver. 8 4 Merciful From his Mercy 1. He giveth food to the hungry Relieves men in their wants 2. The Lord looseth the Prisoners Another Act of grace and the rest follow 3. The Lord openeth the eyes of the blind Whether spiritually or corporally 4. The Lord raiseth them that are bowed down By sin wrath misery 5. From his Love The Lord loveth the righteous Ver. 9 5 Loving Of which the effects are 1. The Lord preserveth the strangers 2. He relieveth the fatherless and widow 3. But the ungodly find a quite contrary effect because they are noâ—â—ons of love but wrath But the way of the wicked he turns upside down Their glory perisheth and with it the hope of those fools that trusted to them 6. From the Eternity of his Kingdom therefore to be praised 6 Eternal and trusted to for ever 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 Seâ— 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 mâ—n Turn O Lord the counsel of Achitophel into foolishness An which since we know to be thy wondrous wâ—â—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 miâ—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
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
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 To judge justly Which is the second part of a Kings duty 1. Now till I came to the Crown the earth 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 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 For ignorance that they knew not the true fountain of honour their wit their good parts and not from God which was indeed the cause of their pride To remove this David tells them who is the fountain of Honour 1. Negatively Not any man in the whole world no Prince in the East none in the West none in the North none in the South 1 Negatively Not man or else the wind blows no man to any high place Vers. 6 No not David himself 2. Positively God is the Judge He humbles he exalts Vers. 7 He puts down one put case Saul and sets up another 2 Positively God me David upon the Throne 3. 3 For their mistake in imputing afflictions to a wrong cause Whereas they are from God The third mistake was about the calamities and afflictions that befall men in this life Impute them they usually do to wrong causes whereas these even these come from God Is there evil in the City and hath not God done it To prove this the Prophet useth an Elegant comparison or Hypotyposis for he likens God to a Master of a Feast who invites and entertains all kind of men at his Table and that hath a Cup of 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 With thanks 2. His Duty as King he would do in both kinds 1. Vers. 10 De bellabo superbos All the horns also of the wicked will I cut off 2 With a manifest of his Duty 2. Parcam subjectis bonis favebo But the horns i. e. power dignity honour of the righteous shall be exalted An intercession out of the
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 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