vigour thy growth And because the Prophet in the beginning of the verse spoke of Gods people of their holiness their willingness methinks it is most consonant to the drist of the Text to expound these words of their Regeneration also of their increase of their growth in grace and the causes of it the Word of God and the operation of his Spirit which as I said is the dew But I leave to every man to take for his guide in this case either the Ancient or Modern Divines Now I go on with the Psalmist 2. The Prophet having foretold Christs Kingdom The second part Christ a Priest now descends to predict his Priesthood under which his Prophetical Office may well be implied for the Priests lips were to preserve knowledge Ver. 4 and the people were to require the Law at their mouth Now that no man ever doubt that the Messiah was to be a Priest at his coming God hath confirmed with an Oath with an irreversible Oath 1. The Lord sware His Word had been enough but for Assurance 1 Confirmed by an Oath he hath given his Oath Beatos nos quorum causa jurat Deus sed miseros nos sine juranti quidem credimus It seems that in the Priesthood of Christ lies the main weight of our Redemption that God takes an Oath to assure us he should be a Priest that he should be a King that he should be a Prophet he swears not though he was to be both but he secures to us this Office because nor his being a King nor Prophet could have redeemed us had he not been a Priest to offer himself to dye to intercede to satisfie Gods wrath for us 2. Sworn he hath and he will not repent This is also added for our greater assurance Sometimes we shall read in Scripture of Gods Repentance 2 Of which God repents not as in the case of the old World in the case of Nineveh then he was to do justice and to destroy which Isaiah calls opus alianum But now he was to save the World by this Priest his Son and he takes an Oath to do in and he repents not nor ever will repent of it His sentence for judgment is ever conditional and then he is said to repent when he executes it not his words have not the effect Non affectu vertitur sed avertitur nostra penitentia orationibus But his Decree for mercy is absolute as it was here he will not repent nor alter the thing gone out of his lips 3. The matter of the Oath followes 3 The matter of the Oath Thou art a Priest for ever after the order of Melchizedech Not a word here that ought to pass without a Note 1. Thou is emphatical Thou Davids Lord art a Priest and none such a Priest but Thou 1 Thou art a Priest 2. Art For this Priest was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am and then it might rightly be said of him Thou art 3. A Priest whose Office thus the Apostle describes Hebr. 5.1 To be a person taken from among men yet ordained for men in things pertaining to God that he may offer both gifts and sacrifices for sins who can have compassion on the ignorant and on them that are out of the way for that he himself also is compassed with infirmity 4. 2 For ever For ever They truly viz. Aaron and his Successors were many Priests because they were not suffered to continue by reason of death but this man because he continueth for ever hath an unchangeable Priesthood Hebr. 7.23 3 After the order of Melchizedech 24. 5. After the Order that is the Right the Law the Custom the Tradition or Rites 6. Of Melchizedech which is opposed to the Order of Aaron he was not then to be a Priest after the Order of Aaron but by a former and higher Order The difference betwixt the Aaronical Priesthood and Christs the difference lies in this 1. In the Constitution of him to the Priesthood He was made with an Oath and so were not any of Aarons Order This Saint Paul observes Hebr. 7.20 21. 2. In the Succession In Aarons Priesthood the High Priest being mortal as he began so also he ended he dyed and another succeeded But this Priest after Melchizedech had no Successor as Melchizedech he was without father on earth without mother in heaven he had neither beginning of dayes nor end of life Hebr. 7. 3. Melchizedech was King and Priest and so was Christ Aaron a Priest only 4. Aaron and his sons offered up Oxen Sheep first for their own sins then for the people Levit. 16.6 But Christ being holy blameless undefiled Hebr. 7.26 offered not any Sacrifice for himself but for our sins Isa 53.9 5. Aaron was a local Priest tyed to the Temple at Jerusalem a Priest of one people but Christ an universal Catholick Priest a Priest for all persons all places John 4.21 6. Aaron anointed with material Oyle Christ with the Holy Ghost Luke 4.18 21. 7. Aarons Priesthood temporary Christs for ever The difference betwixt his Priesthood Christ a Priest having the characters required by St. Paul and that of Aaron is evident though then no such Priest yet a Priest and according to Saint Pauls definition Hebr. 5.1 2. 1. A Priest is to be a person taken from among men a man then he must be though a select a choice man every man not fit for the Office and so was Christ a perfect man 1 A man 2. Ordained yet a choice man one of a thousand Cant. 1. 2. A Priest must be ordained by God For no man takes upon him that honour who is not called by God as was Aaron so Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son 3 For men this day have I begotten thee Hebr. 5. 3. The High Priest was ordained for men in things pertaining to God for men he is ordained that he may plead their cause to God to be their Advocate Mediator Interpreter and Reconciler in all those things in which men make their Addresses to God or God is to signifie his Will to them And so was Christ for he is the Advocate the Mediator for his people he reconciles man to God he interprets his Will to us by preaching the Gospel to the poor 4. 4 To offer sacrifice The High Priest was ordained that he might offer Gifts and Sacrifices for sins Their Sacrifices were the blood of Bulls and Goats which could not take away sins But as a Priest Christ offer'd also a Sacrifice a Sacrifice of blood but far more precious than that of Beasts being himself and his own blood Ephes 5.2 Hebr. 9.26 Hebr. 10.10 11 12. 5. 5 Compassionate The High Priest must have compassion on the ignorant and on those that are out of the way And such a Priest was Christ For we have not an High Priest which
before the Jewes but now all universally Sing unto God ye Kingdoms of the Earth O sing praises to the Lord. Selah And that all Nations do it His Reasons 2. His Reasons to perswade it 1. The Majesty of God testified 1. 1 The Majesty of God By his works To him that rides upon the Heaven of Heavens which were of old 2. 2 His protection His power in his Thunder in his Word He doth send forth his voyce and that a mighty voyce 2. His wise protection and providence to his people Ascribe ye the power to God his excellency is over Israel and his strength is in the Cloud 3. 3 His goodness to his Church His communication of himself to his Church in particular 1. O Lord thou art terrible out of thy holy places 2. The God of Israel is he that gives strength and power to his people 3. Blessed be God with that Epiphonema he concludes The Prayer collected out of the sixty eight Psalm O God in Majesty terrible in thy protection of thy people most merciful since thy power is so great thy presence so powerful that at the blasting of the breath of thy Nostrils thy enemies vanish as a vapour when it is raised to the highest and those that hate thée haste from thy presence Why art thou absent from us why sléepest thou in this néedful time of trouble O Lord awake and arise for us and scatter our nay thy enemies they hate not us Ver. 1 but thée and thy Law and Ordinances make them to flie from thy face drive them away as smoke as wax consumes and melts before the fire Ver. 2 so let the wicked perish at thy presence O God so shall the righteous have just occasion to rejoyce Ver. 3 they shall rejoyce before thee their God they shall be exceedingly joyful O God Thou art infinite in thy Essence wonderful in thy works most merciful in thy wayes to the sons of men Thou ridest above upon the Heavens when we crawle upon this Dunghill of Earth Thou art Jehovah and hast a being in thy self a time there was when we were not and the time will come when we shall not be and what we are at present we have from thée O let us live then and we will praise thée Turn away thy wrath from us and we will rejoyce before thee and sing praises to thy Name As Orphans we are in this World be thou our Father as Widows be thou our Husband Ver. 5 destitute we are without any humane help left alone and solitary O gather us into Families and Societies for our rebellions against thée bound we are with Chains and brought into a dry Land hear the groans and sighs we send up unto thée and out of thy holy habitation make it appear that thou art present with us look upon the humble consider thy dispersed and distracted people have pity on the Widows and Orphans and let us dwell once more together in peace unity and plenty O God Ver. 7 when thou wentest before thy people Israel when thou didst lead them through the Wilderness then thou didst march before them in a cool Cloud by day and in a Pillar of fire by night the dull and heavy earth was moved at thy presence the Heavens drop't Manna the Clouds shot forth lightnings even Sinai it self trembled when thou gavest thy Law unto thy people and after thou brought'st them into a wealthy Land O Lord thy power is yet the same and thy goodness immutable go out before us a sinful Nation and yet thy people as thou didst rain down Manna for them so also we beg of thée to send us necessaries from above and let this our Land that hath béen long afflicted with many evils enjoy a quiet peace and her inhabitants the fruits of peace confirm us Lord in that inheritance which thou hast given us let thy Congregation dwell therein and of thy goodness not for our merits prepare and provide meat and rayment for thy people that hath béen long oppressed by Tyrants We have heard with our ears O God and our Fathers have told us what thou hast done in their time of old great is the company that have published in our hearing that by thy mighty power Kings with their Armies did flie and haste away and that thou hast given the spoil to be divided among thy Houshold-servants This puts us in hope that we even we that have béen for a long time cast aside as the off-scouring of all things and black and inglorious by many pressures shall yet be called for again and set in our inheritances our Dove-like and innocent faces shine as silver and glister as gold the Snow upon the top of Salmon shall not be so white as shall our innocence when thou by these afflictions hast purged away out dross and melted away our tin Such a mercy we cannot expect for our own sakes for we are a sinful people but Lord remember Zion and be gracious to Jerusalem This is the Hill of God in this thou desirest to dwell this thou hast chosen to dwell in for ever Shall then the other Hills insult over it shall the Kings of the Nations and pride of Tyrants trample it to the dust Thy Chariots O God are twenty thousands even thousands of Angels and thou Lord art among them as in Sinai Now Lord shew thy self in glory ascend on High get the victory and triumph over the enemies of thy-Church lead them Captives that have captiv'd us and make them bring and offer thee gifts that have robbed thy Temples and so change the hearts of the rebellious That thou Lord may'st dwell among them and be acknowledged and worshipped by them Bring thy people O Lord out of their troubles as thou of old didst deliver thy chosen from the fury of Og the King of Bashan or thy people Israel from the hands of Pharoah that pursued them to the depths of the red Sea Wound the head of thy enemies and the hairy scalp of such a one as goeth on still in his wickedness let thy Beloved wash their feet in the blood of their enemies and let the very Dogs lick their blood wisely they wrought against us conceiving they had inclosed us but thou art our God the God of our Salvation to thée belongs and thou hast shewed that there be in thy power many issues from death for where the help of man hath failed Thou hast reached forth thy hand and delivered us from the jaw of the Lyon and the paw of the Boar Blessed then be the Lord which daily loads us with benefits even the God of our salvation Make thy Word perfect O our God rebuke the multitude of the Spear-men restrain the fury of those whose rage and anger against us is no less than that of enraged Bulls still the tumults of the people scatter all those that delight in War for thy Temples sake at Jerusalem be propitious unto us and strengthen that O God which
of that Tribe who set up the Calves in Dan and Bethel 3. And they forgot his works in Aegypt he means and the wonders that he had shewed them A larger Narration By which occasion the Prophet enlargeth his discourse and shews 1. Gods goodness 2. Israels obstinacy 3. Their punishment 1. 1 Of Gods goodness Gods goodness appeared in those wonders he did for them in their eduction from Aegypt Marvellous did he in the sight of their Fathers in the land of Aegypt in the field of Zoan The story is extant in Exodus from chap. In many particulars 7. to 12. 2. It appeared upon their departure from thence when in the red Sea he wrought a double miracle 1. He divided the red Sea and caused them to pass through Exod. 14. 2. He made the waters to stand on an heap contrary to the nature of water which is fluid 3. After he shewed his care in guiding them two wayes 1. In the day-time also he led them with a cloud by which they were shadowed from the scorching Sun 2. And all the night by a light of fire that they should be terrified and wander in the dark 4. Farther his love in providing water miraculously to quench their thirst 1. He clave the Rocks in the Wilderness for it was done in Rephidim Exod. 17. and in the desert of Zin Numb 20. 2. That the water flowed in such plenty He gave them drink out of the great depths 3. That this last as is conceived followed them as a River all along the way they went He brought streams also out of the Rock and caused waters to run down like Rivers 2. 2 Israels contumacy This is Davids evidence of Gods goodness care love provision for Israel but now the Prophet begins to relate their untowardness ingratitude infidelity impatience 1. They were not so thankful as they ought to have been for they sinned and that which 1. Amplifies their sin is First That it was yet more more and more pertinaciously against him 2. That they left not off sinning till they exasperated and provoked the most High in the Wilderness 2. Incredulous they were and they shew'd it two wayes 1. By tempting God that is by correcting his Ordinance for whereas he had provided Manna for their daily food they in their heart asked meat for their lusts 2. By calling in question his power impudently and with open voyce Yea they spake against God they said Vers. 19 Can God furnish a Table in the Wilderness 3. And they were foolishly impatient as if God must work miracles as often as they were pleased or else they would be discontented This appears both wayes 1. Their folly by their Concession Behold he smote the Rock and the waters gushed out and the streams flowed withal 2. Their impatience by their non-sense question But can he give bread also can he prâ—â—â—de flesh for his people Sots that confess he can do one and not the other 3. And upon the heels of their sin the punishment treads 3 The punishment Ab ira Dei pracedit 1. Therefore the Lord heard this and was wroth 2. So a fire was kindled against Jacob and anger also came against Israel Numb 11. 3. And the cause was their incredulity Because they believed not in God and trusted not in his salvation Would be provided for their own way and not trust to that way he provided for them and meant to sustain them He provided Manna And of this the Prophet gives in for instance the Manna That being the food which God provided them Which the Prophet commends divers wayes 1. From the place it came He commanded the clouds from above and opened the doors of heaven 2. From the abundance of it He rain'd down Manna for them for to â—â—t 3. From the excellency of it He gave them of the corn of heaven Man did eat Angels food 4. From the sweet taste it had and the satisfaction it might give For he fed them to the full All which amplifies their incredulity for this food was sent them from heaven and in this abundance able to give content yet they believed not 4. Gods indulgence in giving Quails And now the Prophet proceeds to give another instance of Gods indulgence unto them of his indulgence I say for it cannot be well call'd a mercy because it came à Deo irato non propitio Weary they were of their Manna and they longed for flesh Numb 11. To this their desire God yielded and sent them Quails but it was in wrath which the Prophet intimates in this place from the 26. verse to the 31. In which is set down implicitely their sin viz. Lusting for Flesh and that also when they had it and eat till it came out of their nostrils they were not satisfied with it 2. Gods justice and their punishment This indulgence of God the Prophet amplifies in divers respects His indulgence amplified 1. From the Author that it was God that brought them Vers. 26 they came not by chance 2. That he brought them by a wind that brings no Quails The North wind does that nor the East nor South He caused an East wind to blow in the heaven and by his power he brought in the South wind 3. From the plenty of them He rained flesh upon them as thick as dust and feathered fowls as the sand of the Sea 4. From the facility of this food and easiness to be had they need not go far to fetch it For he let it fall in the midst of the Camp even round about their habitation 5. From the content they took in it So they did eat and were well filled for he gave them their own desire But now follows Gods justice in their punishment 2 Gods justice in their punishment which hath its degrees also 1. They were not estranged from their lust Though they had flesh enough yet they lusted still their appetite was still sharp set they laboured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is a heavy judgement with plenty not to be satisfied But as in a dropsie Quo plus sunt potae plus sitiuntur aquae 2. The suddenness of the revenge It was while the meat was yet in their mouths 3. That it came from an angry God The wrath of God ascendit or came upon them 4. It slew them The wrath ascended to that height Vsque ad occisionem 5. And it fell upon the best the chiefest the choicest the most Warlike men He slew the fattest of them those that were fatted with the Quails and smote down the chosen men in Israel 5. Their sin notwithstanding A man would have thought that such an exemplary punishment should have affrighted them and easily have brought them to their duty But it had a quite contrary effect For they first persisted to be contumaciously wicked 2. And added dissimulation to their contumacy 1. 1 Contumacy Contumacious stubborn and incurably wicked they
both great and small whether thou hast raised them to a high degrée of honour or made them vessels of dishonour Thou Lord art that great Lord that hath made both heaven and earth she power in heaven Thou hast reserved to thy self the earth Thou hast given to the children or men that they may inhabit it and be sustained by it By thine own mouth all those who serve thée in fear and reverence are pronounced to be the Blessed of the Lord give then good God to these the dew of heaven and the famess of the earth multiply and increase them more and more both the fathers and their children Of this nothing can deprive us but our abuse and unthankfulness that may make heaven brass and the earth iron under us So touch our hearts then with thy grace that we never receive a blessing but we be as ready to return a blessing that we use not the gift without blessing thée the Doner t is the end we live 't is the end we breath The dead praise thee not for the gifts of the earth because they have no use of them they that go down into the stlent places of the grave are altogether silent for thy swéet dewes and showres wherewith the earth is impregned and fatned because they stand not in néed of any of her supplies We are the men who yet live and draw our breath which must be nourished and sustained by the dugs of this good mother which we will never praw without thankfulness We will bless the Lord while we live upon the earth even from this time to the end of our life and if we could live for ever for evermore Since therefore O merciful Lord Thou hast given the earth for a possession to the sons of men and to that end that there may be upon the earth some to celebrate thy Name we beséech thée to defend thy little flock from the hands of violent men and suffer them not by their rage and fury to be taken from their possessions by a violent and immature death But much more O Lord preserve them from eternal death and damnation in which no man can praise thée and grant unto them that while they live on earth they may live by the life of thy Spirit that both now and for ever as it is their bounden duty they may praise and magnisle thy Name and set forth thy mercies in Iesus Christ our only Lord and Saviour Amen PSAL. CXVI Didascalicus THIS Psalm is gratulatory for it shewes some great straits to which David was brought from which God delivering him he vowes to be thankful The points of this Psalm are three 1. David makes profession of his love and shews the Reasons of it viz. Gods goodness to him in hearing him when he was in a sad condition and helping him from ver 1. to 9. 2. He professeth his duty and faith ver 9 10 11. 3. He vowes to be thankful and in what manner from ver 12. to 19. 1. Deum David diligit He begins with the expression of his content and love I have enough I love the Lord The first part and presently sets down his Reasons 1. Ver. 1 Because he hath heard my voyce and my supplications good reason then to love him Ratio prima That God heard him 2. Because he hath inclined his ear to me a certain evidence that he was heard Upon which certainty and experience of Audience Ver. 2 he infers this protestation Therefore will I call upon him as long as I live Secunda Ratio Amoris auditum in suâ angustiâ 2. Another Reason that moved him to love God and acquiesce in him was That he heard him in his greatest need and extremities which he describes in the next verse Neither can there be any greater for he suffered in body and soul by the sense of Gods wrath which how great they are those only can tell you that have had experience of them 1. The sorrowes of death compassed me even death it self is the King of fear Describet angustias 2. The pains of Hell gat hold upon me He feared the anger of God for his sin and the consequent of that anger 3. Both these brought him into a heavy case many compass'd about with the sorrowes of death living in prosperity they observe it not they consider it not and therefore they nor fear nor grieve But David was sensible of his condition he found where he was and therefore in grief and fear he-professeth I found trouble and sorrow but at last faith seems to conquer them he despairs not For he betakes himself to his old and safe remedy a remedy that never had failed him 1. Then in these sorrowes these pangs these troubles 2. Invocatio refugium I called upon the Name of the Lord Invocation was his sole Refuge 3. And he sets down the very words of his prayer for our use in the like case O Lord I beseech thee deliver my soul i.e. from the sorrowes of death and dangers of hell And then Ostendit quibus fundament is nixus ad Deum fugit oravit viz. that he might shew that he prayed to God in faith and hope he acquaints us upon what ground he did it viz. those Attributes of God of which every one that happens to be in his case hath especial use or else he is not like to find comfort for then no talking of merits of predestination of Enthusiasms in such a case these are no Cordials to a soul under the sense of Gods wrath That which will then comfort any man is to remember and believe what David doth here 1. That God is gracious he inspires prayer and repentance into a man and freely remits sin Dei Attribut is and receives to favour all such as by a lively faith flie to him 2. And righteous and just that will perform what he hath promised and grant an induigence upon those terms that he hath promised 3. Yea our God is merciful he mingles mercy with his justice and though he scourgeth every son that he receives yet 't is with a fathers hand which is more prone to forgive than to punish 4. The Lord preserves the simple i. e. Men sine plicis such simple men as Job was these being without counsel or help he keeps he saves Of which David gives an instance in himself I was brought low and he helped me And the like favour others may find that call upon him on those grounds that I did relying on him because he is gracious righteous and merciful and preserves the simple 3. Another Reason he had to love God was the great rest quiet Tertia Ratio Amoris acquiescentia animi orta ex reconciliatione peace and tranquility he found in his soul after this storm was over and therefore after he had described the Tempest and the means he used for his deliverance out of it viz. Faith and Invocation and found them effectual
soever ye live see that ye trust in the Lord and that for the same reason For he will be their help and their shield also In every Nation those that fear him and do righteousness are accepted of him He will be a Lord Protector even to these as to Job Naaman c. 3. And that his Exhortation to trust in God might take the deeper root The third part The blessing upon it he tells all three that they should be no losers by it for it was it that had and would bring a blessing upon them For God doth not use to forget those that trust in him but he hath been mindful of us Ver. 12 And by a singular and especial Providence and care of us he hath shew'd it and he will shew it to every one of you 1. To you of the Nation He will bless the house of Israel 1 To the Nation 2. To you of the Priesthood He will bless the house of Aaron 3. To all you that fear him He will bless them that fear the Lord 2 To the Priesthood both small and great And the Prophet taking his example from God 3 To all that fear him This the Prophet seconds with his prayer poures forth his blessing upon them also he thought it not enough to exhort them only to trust in God and acquaint them that God would bless them except he seconded it with his prayer and therefore to Gods blessing he adds his own and desires the blessing may rest upon the heads of them and their children 1. The Lord shall increase you more and more you and your children 2. Let the World curse you and speak evil of you yet I say Ye are the blessed of the Lord come ye blessed Deutr. 28. 3. That Lord which made heaven and earth which words are added that they be assured that their blessing is a real blessing coming from him in whose hand is the dew of heaven and fatness of the earth in which form Isaac blessed Jacob Gen. 27.28 4. It comes from one that is able to bless 1. For the heaven even the heavens are the Lords In them he especially shewes his Presence Majesty Glory from thence descend the dewes of grace and the drops of rain that water the earth 2. As for the earth he hath made a Deed of Gift for that He hath given it to the children of men that by his blessing upon their labour they may be sustained with food and rayment so that while they live in it and enjoy the Goods thereof they praise him 4. The fourth part For that is the true end of their being here the chief nay the sole end they live upon it And that for their blessing they again bless God the end that God gave it to them an end which they that are dead cannot attain unto This he illustrates by an Antithesis betwixt the dead and the living 1. Ver. 17 For the dead praise not the Lord neither any that go down into the silence Among them there is great silence of the dewes of heaven and the fatness of the earth they need neither and therefore they praise not God for them The blessing of the City and blessings of the Field are nothing unto them they have no mouths to fill and therefore no mouths in a corporal manner to open in the praise of God Him they praise but it is after their manner not ours him they praise but it is for other blessings than ours 2. Ver. 18 But we as yet are upon the earth we enjoy his protection we enjoy besides spiritual these temporal blessings also this his gift we must make use of And therefore we will do that the dead cannot We will bloss the Lord from this time forth for evermore By our selves while we live and desire it may be done by our posterity when we are going down into silence 3. However ye that are alive this day Praise ye the Lord. The Prayer collected out of the One hundred and fifteenth Psalm O Omnipotent and Gracious God in all Ages thou hast béen merciful to thy people and even in their greatest afflictions raised up the spirits of some one or other of thy servants by whose hands thou hast delivered them At this time we are in great misery at this time we are in affliction send us help from thy Sanctuary raise us up some Moses to go before us some Joshua to sight for us Ver. 2 some Sampson to deliver us wherefore should the uncircumcised triumph over us and say Where is now their God The reproach O Lord redounds to thée this insultation is to thy dishonour arise then O Lord and give the glory unto thy Name shew thy merciful countenance and that thou art a God of Truth Ver. 1 and for thy Mercy and Truths sake come down at last and deliver us Merit there is none on our part why thou shouldst do it for us and therefore it must be mercy Merit there is too much on our part why thou shouldst not do it and therefore if it be done it must be thy Truth thy Word pass'd to thy servants that moves thée to it We destre not that any part of this work be attributed to us but that the honour of it be wholly thine Not unto us O Lord not unto us but unto thy Name which is now blashemed and vilified Ver. 3 give the Glory for thy Mercy and for thy Truths sake Make them know that have so long trusted in lying vanities and worshipped the imaginations of their own hearts That our God is in Heaven that he hath done whatsoever pleased him that as it hath béen his pleasure to humble us so it is his pleasure to exalt us he hath brought us very low but he can set us again on high when how and by whom he pleaseth O Lord heal our back-slidings and love us freely turn away thine anger from us be as a dew to thy Israel make his branches â—oread Ver. 9 and his beauty as the Olive-trée let him revive as the Corn and grow as the Vine what have we to do any more with Idols vain men That have hands and cannot help and ears and will not hear Thée O Lord will we hear Thée will we alone observe For thou art our help and our shield Thou wilt be the Lord Protector to thy Israel Thou wilt be a shield to the house of Aaron Thou wilt be a helper to all those that fear thée therefore renouncing the arm of flesh we will trust to thée alone O Lord be mindful of us and bless us bless the house of Israel that people which thou hast chosen to thy self and gathered from among the Nations Bless the house of Aaron that Tribe that thou hast chosen to thy self and set apart to come near unto thée among this people O Lord bless them all that sear thy Name in what part of the World soever they remain of what condition soever they he