affrighted me nor flattery won upon me to turn to the right hand or unto the lest But I have put my trust in thee thy loving kindness hath been before my eyes and I have been pleased in the way of Truth Be merciful therefore to me Ver. 1 O Lord that I may go on as I have begun and suffer not my féet to slip in this way nor to fall out of the way By the way side there be too too many tempters and temptations the most are destitute of thy fear having one thing in their heart another upon their tongue in whose hands is mischief and their right hand is full of bribes But thou knowest O Lord That I have not sate in counsel with these vain persons neither will I go in and converse with these dissemblers for I have hated with a perfect hatred the Congregation the Assembly the Society of these Malignants and with my whole heart have detested their Covenants and Engagements I have not I will not sit with these wicked and evil doers lest I should be infected by them or countenance and confirm them in mischief and draw on others by my example They Lord have demolished and polluted thy dwelling place but I love the habitation of thy house by their irreverence in that place they dishonour thée but I will come and fall low before thy Foot-stool well knowing that there thine honour dwelleth And when thou shalt again open those doors unto me if I contracted any soil I will wash it off with a flood of tears and being an innocent among thy innocent people and about thy Altar I will adore and with the Quire of those that sing to thy Name I will praise and exalt thy Mercy and Majesty There will I publish with Thanksgiving and tell abroad all thy wondrous works There with Hymns and Psalms composed to that end I will declare to all men that are there present how wonderfully and mercifully thou hast wrought for me and for thy people in delivering us from the hands of our blood-thirsty enemies Since then O Lord I have alwayes detested and declined the counsels and confederacies of evil-doers since I have béen ever studious of Religion and loved the communion of Saints Take not away my soul with sinners and involve not my life in that perdition which here and hereafter is due to these men of blood and oppressors of the innocent As for me I have walked innocently wronging none nor desirous to wrong any though I have séen the wicked prosper in their wickedness and some have judged them happy men yet I am not moved with their multitudes success or example I will yet walk in my integrity therefore good God destroy me not with these evil doers be merciful unto me and redéem my soul from the evils with which I am encompassed and from those evils that hang over their heads My foot hath hitherto béen kept right by thy grace and mercy therefore when thou shalt bring me back again to thy Temple I will not be unthankful but I will sing praises to thy Name in and with the great Congregation Amen PSAL. XXVII To comfort one in Danger and Adversity against Despair THERE be four general parts of it David shews 1. How free he is in danger from fear and the causes ver 1 2 3. 2. He expresses his love to Gods House and Religion ver 4 5 6. 3. He prayes ver 7 c. 4. He exhorts to depend on God ver 14. Possible it is that some Man Friend or Foe might ask David The first part David fears not because God is with him what heart he had in his miseries and persecutions all the time of Saul To whom David might return this Answer That he was never disheartned he never did despair and the Reason was because God was his Light to guide him his Rock to save him his Strength to sustain and uphold him The Lord is my Light and my Salvation of whom then should I fear Ver. 1 The Lord is the Strength of my life of whom then should I be afraid Of which he had experience And this he amplifies in the next two verses first by experience he had already found this true When the wicked Ver. 2 even mine enemies came upon me to eat up my flesh they stumbled and fell secondly he puts a case Say that an Host of men should encamp against me my heart shall not fear Ver. 3 though War should rise against me in this will I be confident The Arguments of his confidence were Gods goodness ver 1. And was therefore confident and his own experience ver 2. to which he adds three more in the 5 10 13 verses 1. That God would hide him in his Tabernacle ver 5. Ver. 5 2. That when his father and mother forsook him God took him up ver 10. 3. That he should see the goodness of the Lord in the land of the living ver 13. He expresseth his great love and desire to the Tabernacle and House of God The second part His love to Gods house One thing I have desired this one before all other things and he was constant in it That emphatically I will seek after that I may dwell in the House of the Lord all the dayes of my life and that for three ends Ver. 4 1. To behold the beauty of the Lord to taste how good and gracious the Lord is 2. To enquire in his Temple there to search the mind of God 3. To offer in his Tabernacle sacrifices of joy Ver. 6 and to sing praises to the Lord. And this was another Argument of his security For in the time of trouble he shall hide me in his pavilion in the secret of his Tabernacle shall he hide me he shall set me upon a Rock and now shall mine head be lifted up above all my enemies round about me In the last part he falls to prayer The third part 1. He prayes For Audience and an Answer Hear O Lord when I cry with my voyee have mercy upon me Ver. 7 and answer me 2. 1 The ground of his prayer obedience The ground of his prayer his obedience to Gods Command Thou hast said seek ye my face Thy face Lord will I seek 3. Ver. 8 The matter of his prayer in general Hide not thy face from me put not thy servant away in anger Ver. 9 in which he hath good hope to speed even upon former experience 2 The matter of his prayer in general that God desert him not Thou hast been my help be not now worse to me than thou hast been therefore leave me not now nor forsake me O God of my salvation when father and mother forsake me then the Lord will take me up 4. Ver. 10 The matter of his prayer in particular Teach me thy way O Lord and lead me in a plain path In particular to he taught a way to escape his enemies i. e. Teach me
revenge upon us for our disobedience Thou hadst more glorious creatures in heaven to set thy love upon those great whéels which are the work of thy fingers the Moon and the Stars Vers. 3 which thou hast ordained And these are not nor ever were disobedient to thy word they do their duties they move in a constant course and send forth their light and influences they set and rise and rise and set by that perpetual law that thou hast prescribed Whereas Man is a rebellious creature that disobeys thy word and daily provokes thée to displeasure the imaginations of his heart being evil continually What is man therefore that thou shouldst be mindful of him Vers. 4 or the son of man that thou shouldst consider him and visit him Thou art potent man is weak thou wise man foolish thou the Lord of all man poor and in want thou inhabitest eternity man is a mortal thou art glorious man base and vile from the dust and to return to the dust thou holy and man sinful and wilt thou open thy eye upon such an one wilt thou kéep him in mind wilt thou remember so vile and disobedient a wretch for good and visit him with thy grace and mercy Was it a small thing that thou shouldst create him after thine own image that thou shouldst cloath féed and sustain him in this life but that when he had wilfully defaced this thy image and was utterly lost thou shouldst send thine own Son in the similitude of sinful flesh to visit and redéem him The Angels are the most glorious of thy creatures Vers. 5 and thou hast made man little lower than those blessed Spirits He fell from this high dignity became destitute of grace subject to sin vanity misery and punishment but in this forlorn condition thou didst not forsake him but hast crowned him with glory and honour Thou honouredst him that deserv'd to lie under disgrace and ignominy thou restoredst him to life that deserv'd to dye thou madest him partaker of the Divine Nature who had blotted out the Divine Character from his soul in a word of a servant and have of sin thou framedst him anew and madest him a Lord and preparedst a Crown of glory for him To enjoy that Lord is our hope and expectation because it is thy promise Vers. 6 and that our hearts fail us not in the way thou hast in the mean time left us a pledge and a pawn Man by his fall lost his Soveraignty over the creatures but thou hast restored him in thy Son to his command Vers. 7 Thou hast made him to have dominion over the works of thy hands and hast put all things in subjection under his feet Thou hast given him Sheep to cloath him Oxen to labour for him the beasts of the field to obey and fear him the fowls of the air and fishes of the Sea and whatsoever walketh through the paths of the Seas for varieties and dainties to féed and supply him The consideration of this thy bounty to mankind that deserv'd it not enforceth from me Vers. 9 that exclamation with which I began O Lord O Lord our governour how excellent is thy Name in all the earth O our God since thou hast béen so mindful of us never suffer us to be unmindful of thée since thou hast shew'd thy mercy in visiting and redéeming us never let us shew ourselves unthankful for this thy visitation and redemption Suffer us not to abuse thy creatures which thou hast given us for food nor thy gifts bestow'd for clothing nor wantonly and cruelly to make use of our dominion But give us grace so highly to estéem of thy rich mercies and with such temperance and sobriety to use thy creatures that thy Name thereby may still be the more magnified thy bounty exalted thy providence more declared thy honour enlarged thy person glorified and our souls at last saved by the merits of our Lord and Saviour Iesus Christ Amen PSAL. IX This is a Psalm of thanksgiving for a victory over his Enemies IT consists of five chief parts 1. Davids thanksgiving or profession of praise vers 1 2. which is amplified and illustrated and continued till the tenth verse 2. An exhortation to others to do the like vers 11. and a reason given for it vers 12. 3. A Petition for himself vers 13. and the reason for it vers 14. 4. A remembrance of Gods goodness in the overthrow of his enemies for which he exults and sings a Song of Triumph from vers 15. to vers 19. 5. The conclusion which is petitory vers 19 20. 1. The first part Davids profession of praise His profession of praise is set down in the two first verses in which we may observe 1. The matter of it with the extent All the marvellous works of God 2. As if he could never express these enough how he varies the Synonima's I will praise thee I will shew forth I will be glad and rejoice in thee I will sing praise to thy name Vers. 1 I will shew forth I will be glad and rejoice in thee I will sing praise to thy name O thou most high In which words there is an Incrementum or Climax 3. The principle whence this praise flow'd Not from the lips but from the heart 2. From the whole heart I will praise thee with my whole heart This he amplifies from the cause Which he first amplifies from the causes which is double 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which outwardly moved him and gave him a just occasion to do so 1 The overthrow of his enemies The overthrow of his enemies when my enemies are turned back which were not overcome by my strength and valour but by the presence of thy power 2. Vers. 3 They shall fall and perish at thy presence Thou wert the chief and principal cause of this victory 2 That God alone did it â—â—d therefore deserv'st the thanks Of this the Prophet makes a full Narrative in the two next verses setting God as it were upon the Bench and doing the Office of a Judge 1. Vers. 4 Thou maintainest my right and my cause 2. Vers. 5 Thou satest in the Throne judging right 3. Thou hast rebuked the Heathen 4. Thou hast destroy'd the wicked thou hast put out their name for ever and ever In a word thou art a just Judge that defend'st the innocent and punishest their oppressours and therefore I will praise thee 3. Vers. 6 And then upon the confidence of Gods justice and power he insults over his enemies with this Sarcasm For this he insults over his enemies O thou enemy destructions are come to a perpetual end Thy power of hurting and destroying is taken away and the fortified Cities in which thou dwell'st are overthrown And shews the super-eminency of Gods power and their and thy memory is perish'd 4. Next to make his assertion clearer to the Enemies power he opposeth Gods his Kingdom to their Kingdom But the
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.
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
consideration of thy fear and therefore thy wrath unexpectedly overtakes them to their eternal ruine Teach us therefore O Lord so to number our dayes that we may apply our hearts to wisdom being taught by thée let us cast up the account of our lives to be short and fading that the total is labour and sorrow make us wise to falvation upon this account and laying to heart that these ouâ—eries have overtaken us by thy wrath and thy wrath provoked by our sin make us so to fear thy wrath here that we be no object of thy wrath hereafter O Lord in mercy return to us receive us once more to thy former favour How long Lord how long shall thy fury smoak against the shéep of thy pasture shall thy jealousle burn like fire for ever Let it repent thee concerning thy servants and let not thy Spirit alwayes strive with man for he is but flesh weak and sinful flesh who must perish at thy wrathful indignation adert therefore thy just anger from us and satisfie our fainting and hungry souls with thy marcy early do it defer us not lest we pine to nothing make the bones which thou hast broken to rejoyce and in our joy let us magnifie thy Name and be glad all the dayes of our life Many are the dayes that we have suffered under thy hand make us glad according to the dayes wherein thou hast afflicted us Many are the years in which we have séen evil return as good according to the number of those years it is thy own proper work to have pity and mercy let this thy work appear unto thy servants and manifest thy glory unto their children be a guide to us and a leader to our posterity that all that we and they take in hand may succéed prosperously and be blessed with a happy issue No action of our's can be beautiful except the beauty of the Lord our God be upon it idle we may not be for God blesseth not the idle work we may but except it be by thy direction it will not please bring we may our work to an end but except thou bless it it will never be established We therefore humbly beséech thée to put thy beauty upon us and all we undertake let us take our directions from thy Word and make thy glory our end in all we do so we may expect success prosperity and establishment so much happiness in what we do here that it may be a way to promote us to eternal happiness in the life to come which we beg of thée to bestow upon us for the merits of our Lord and Saviour Iesus Christ PSAL. XCI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE full intent and purpose of this Psalm is to encourage and exhort the godly in all extremities pressures troubles temptations afflictions assaults inward or outward in a word in all dangers to put their trust and confidence in God and to rely upon his protection Two parts of the Psalm 1. A general Proposition in which is given an assurance of help and protection to every godly man ver 1. Who so dwelleth c. 2. The proof of this by three witnesses 1. Of the just man in whose person David speaks ver 2. I will say to the Lord c. 2. Of the Prophet ver 3. Surely he shall deliver thee c. which he amplifies by an enumeration of the dangers Gods assistance and the Angels protection from ver 3. to 14. 3. Of God himself whom he brings in speaking to the same purpose from ver 14. to the last verse The first part or verse The first part An assurance of Gods protection is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an universal Proposition in which is contained a comfortable and excellent promise made by the Holy Ghost of security viz. That Gods help shall never be wanting to those who truly put their hope and trust in him He that dwells in tho secret place of the most High shall abide or lodge under the shadow of the Almighty Ver. 1 1. To the godly and he that puts his trust in God He be he who he will rich or poor King or people God is no Respecter of persons 2. That dwells for that he must be sure to do so constantly daily firmly rest and acquiesce in God persevere in the faith of his promise and carry that about him as the Snail doth his shell for else he cannot be assur'd by this promise 3. In the secret place for his aid and defence is not as some strong Hold or Castle which is visible 't is a secret and invisible Fortress known only to a faithful soul in that he may repose his hope as a means and secondary defence but he dwells relies rests in that help of God which is secret and is not seen except to the eye of faith 4. Who can Of the most High And upon this he relies because he is the most High Above he is and sees all nothing is hid from him and again above he is sits in the highest Throne and rules all all things are under his feet he can therefore deliver his from all troubles and dangers Yea And will defend him and he will do it for this faithful man he that relies and trusts in him shall never be frustrated of his hope protected he shall be he shall be safe 1. He dwelt therefore he shall abide he shall lodge quietly securely pernoctabit Ithlonan 2. He dwels in the secret place therefore he shall abide under the shadow in refrigerio in the cool the favour the cover from the heat 3. He dwelt in the secret place of the most High therefore he shall abide under the shadow of the Almighty i. e. of the All-powerful God of the God of Heaven of that God whose Name is Shaddai All-sufficient by which Name he made his promise to Abraham Gen. 17.1 This Proposition being most certainly true The second part This the Prophet proves by three Witnesses in the next place the Psalmist explains it and that no man doubt of it descends to prove it by three witnesses First of a just man secondly of the Prophet thirdly of God himself 1. First He brings in the just man thus speaking in his own person I will say unto the Lord He is my Refuge my Fortress my God in him will I trust Ver. 2 Is it so Shall he that dwells in the secret of the most High 1 Of the just man that applies the protection to himself abide under the shadow of the Almighty therefore I will say in the person of all just men to the Lord that hath no Superiour that hath no Peer to that Lord to whose command all things are subject and who can be commanded by none I will say to him 1. Thou art my Refuge If pursued I will flie to thee as a Sanctuary 2. Thou art my Fortress If set upon I will take my self to thee as a strong Tower 3. Thou art my
joyful noyse 1 Universally that it be done in gladness and singing 3. 2 Heartily That it be not partial and restrain'd but complete the Copia verborum in which the Exhortation is offer'd 3 Completely shews it Jubilate colite scitote Vers. 2 venite laudate benedicite 4. 4 Sincerely That it be sincere and not feined done as in his eye and presence Vers. 3 5. 5 Knowingly That it ought to be well grounded arise from knowledge Know ye that Vers. 4 6. 6 Thankfully But thanksgiving be a part of it 7. 7 Publickly That it be as oft as occasion is offer'd Publick Enter into his Courts with Thanksgiving 2. The second part The Duty being set down reasons the Prophet sets down also to perswade to it The reasons for it drawn from the Nature of God 2. The benefits he bestows on us 1. First from his Essence Know ye if you know not so much already that the Lord he is God Vers. 3 Other gods there be talk'd on but none True but he 1 He is God Which shewed by his works of And therefore none to be serv'd but he 2. And this he shews himself to be by his work of Nature and Grace upon you 1. 1 Nature or Creation By his work of Nature for he is your Maker It is he that hath made us and not we our selves Parents are said to get chilcren but that ability is from God He makes the barren to bear and to be a joyful Mother of children Thou hast fashioned me in my mothers womb What saith Elkanah Am I in the place of God when his Wife was displeased she had no child 2. 2 Of Grace By his work of Grace For we were out of the fold but he call'd us into it and ever since accounted of us as his people of his pasture He governs us feeds us And that we be yet the more cheerful and ready to perform this duty in the last verse he puts us in mind of three Attributes of God His Mercy his Goodness his Truth for which he is worthy to be praised by us because we the better for them for be cause he is good he hath mercy upon us and because he is merciful 2 He is he promiseth us aid and assistance and because he is faithful and true he will perform it 1. Vers. 5 For the Lord is good O how good to those that are true of heart He is reconcil'd to us 1 A good God pardons our sin justifies us adopts us for his children and that freely without any merit of ours 2. His Mercy is everlasting He is the Father of Mercies 2 Merciful and begets Mercies as oft as we bring forth sins It is the Mercy of the Lord that we are not consumed 3. And his Truth endureth to all generations 3 Faithful For he never made promise but either he hath or will perform it God is not as man that he should lye The Prayer collected out of the one hundred Psalm O Omnipotent and holy God Vers. 1 the excellency and transcendency of thy Nature and those infinite benefits by thy favour conferr'd upon us exact at our hands that we appear in thy presence to celebrate thy name with joy and gladness and enter into thy Gates with thanksgiving and into thy Courts with praise But being conscious to our own unworthiness which ariseth from the thoughts of our manifold transgressions afraid we are that we dust and ashes sinful dust and ashes should take upon us to speak unto our Lord we tremble at thy presence and are ready to sink under thy displeasure If thou Lord should'st be extream to mark what is done amiss O Lord who may abide it Remember yet we are thy creatures and the work of thy own hands Vers. 3 for thou hast made us and not we our selves Remember that when we were not a people worthy of love thou calledst us and madest us thy people when we were clean without the pale that wentest after us and broughtest us home to thy fold and madest us the sheep of thy pasture Give us grace then O thou great Shepherd of our souls that we may lament our unthankfulness and forgetfulness of these favours and the heinousness of our rebellions being removed be reconciled unto us and inable us that instead of a corrupt and impure life we may serve thée in righteousness and holiness all our dayes Of this we have yet some hope because thou art good Vers. 5 thy mercy is everlasting and thy truth endureth from generation to generation from thy goodness procéeds thy mercy and because thou art merciful thou hast made promises to penitent believing sinners and we are assured thou wilt perform them because thou art faithful and true O seal these promises to our disconsolate hearts by the graces of thy Holy Spirit Vers. 2 then we shall be bold to come into thy presence then will we enter into thy Gates with thanksgiving then we will be thankful unto thée and bless thy holy Name We will serve the Lord with gladness and make a joyful noyse to our Lord the God of Jacob for ever Amen Here ends the Third Book of the Psalms according to the Hebrews PSAL. CI. A Psalm of David Didascalicus DAVID being Anointed by Samuel to be King or as most conceive newly made King promiseth and vows to God to reign in Righteousness and Holiness In a word he would so govern Himself his Palace the Church the State that all wicked doers being taken away and all good men countenanc'd by him God should be honour'd and justice peace temperance piety flourish Two parts of the Psalm 1. The Syllabus or brief of the Psalm with the Dedication of it vers 1. 2. The full Explication of what he means by Mercy and Judgement and how practised 1. Toward himself For he shews what his life shall be from vers 2. to 5. 2. Toward ungodly men vers 4 5 7 8. and the end of it vers 8. 3. Toward all good men vers 6. These should be his Counsellors and Servants 1. The sum of the Psalm The first part He Summarily sets down what he will treat of in this Psalm viz. Mercy and Judgement the two great vertues of a King I will sing of mercy and judgement Ver. 1 1. Mercy Judgement which he really vowes Mercy in countenancing giving audience judging for and rewarding the good 2. Judgement in discountenancing punishing and being a terror to evil works and workers And that he would do this really not talk and seem to profess a great love to Mercy and Judgement as Princes use to do when they mean no such matter He makes a Solemn Vow to God to perform it Unto thee O Lord will I sing From thee proceed these gifts to thy honour they shall be referr'd and by me as in thy sight impartially executed This I Vow and Promise to thee 2. The
understanding quick and my judgement bettered Bless the Lord O my tongue and all that is within me bless his holy Name But what do I insist upon the Benefits which thou hast bestowed upon me in particular when thou hast béen merciful to thy whole people Ver. 6 for those also I bless thée and for those now I pray many of them suffer injuries from the hands of Tyrants many of them are in want and necessity Execute righteousness and judgment help the afflicted comfort them who are in want and deliver all that are oppressed as thou didst thy people Israel by the hand of Moses And because ignorance and errour hath brought a missy darkness over thy Truth shine forth again and make thy wayes known as thou didst to thy people by Moses direct them in the right way of a good and a happy life and by the Acts already done for thy children of Israel assure them what in all Ages thou wilt do for thy people Thou O Lord art merciful and gracious flow to anger and plenteous in mercy Be merciful then to the sins of thy children and be not alwayes chiding let it suffice that thou correct and chastise them as a Father but keep not thy anger for ever Why should thy Spirit alwayes strive with those to whom thou beatest a paternal love and affection Be gracious then and out of méer grace seal them a pardon Deal not with them after their sins neither reward them according to their iniquities Make it appear That as the Heaven is high above the Earth so great is thy mercy immense and true toward them that fear thee that as far as the East is from the West that so far thou wilt remove their transgressions from them Shew that it is not the interposition of any sin how dark how swelling soever if repented and left that can kéep off the light of thy countenance from them Thou art slow to anger let not then thy wrath be kindled against the sheep of thy pasture Pity them then O God pity them and me an undutiful Child with them Yea as a Father pitieth his own Children so pity us that fear thee Remember O Lord our frame how thou hast fashioned us Remember that we are but dust and must return to dust Remember we are but grass that suddenly shoots up or as a flower of the Field which is to day in its pride and beauty and to morrow flags and falls a nipping sharp wind passeth over it shrivels it up and it is gone so that the place thereof shall know it no more nor it the place Thus frail thus vanishing is man when the Spirit of thy indignation and thy severe sentence passeth upon him But thou art plenteous in mercy it is not so with thy mercy as with the life of man that fades and decayes But thy mercy is from everlasting toward them that fear thee O Lord we desire to live in thy fear and to kéep thy Covenant and as we are the Children of those who have dyed in and for the Truth so to remember thy Commandments and to do them Bring these desires into Acts that so kéeping thy Covenant and performing thy Commandments with a filial fear we may be partakers of thy righteousness and that mercy which had no beginning and knowes no end no more end than thou canst have no more be circumscribed than thou canst be For thou hast prepared thy Throne in Heaven and thy Kingdom ruleth over all To thée then we his as Supreme for pardon and mercy Thy mercy is above thy works and the Benefits flowing from the Fountain of thy mercy infinite as it cannot be exhausted so I desire the praise for it should not be dryed up Men are sinful and praise is not comely in the mouth of a sinner Men are frail and vanity it self and the praise would be everlasting O ye Angels of God then joyn with me Bless ye the Lord ye that excel in strength ye that do his Commandments which I to my grief kéep not and chearfully and readily hearken to the voyce of his words Ye are the multitude of the heavenly Host that sung in the Fields of Galilee Glory to God on High Bless ye then the Lord all ye his Hosts ye Ministers of his that do his pleasure And you also all ye works of his joyn with the Angels and do what you can Bless ye the Lord and sound forth his praises by your obedience and subjection to his Will in all places of his Dominion Lastly O my Soul so fréely pardoned and justified so graciously regenerated and sanctified so dearly bought and wonderfully redéemed so undeservedly to be glorified with this my body which in the mean time is satisfied by him with good things and shall at last in youth be renewed as an Eagle Bless the Lord O my Soul Bless the Lord the Lord who is merciful and gracious flow to anger and plenteous in mercy Thou never canst do enough that hast received so much Tender then unto him all laud all honour all praise all glory through Jesus Christ thy Lord thine only Saviour and Redeemer To God the Father that created us to God the Son that redeemed us to God the Holy Ghost who sanctifies us three Persons and one God be ascribed all Glory Honour Power and Dominion for ever and ever Amen PSAL. CIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE scope and intent of this Psalm is the same with the former viz. to excite men to praise God upon the consideration of his Benefits but yet upon a different ground In the former for the Benefits of Grace conferr'd upon his Elect. In this for the Gifts of Nature bestowed in general upon all Those flow immediately from his mercy these from his power wisdom goodness and depend upon his Providence which are manifest in the Creation Governance and Preservation of all things The Creature then is the Subject of this Psalm concerning which in it we have a long but very methodical Narration by the meditation of which he invites all men to sing Hallelujah The parts of the Psalm are four 1. The Exhortation proposed briefly ver 1. 2. The Exhortation perswaded by Inspection of the Fabrick the beauty the order the government of the World from ver 1. to 33. 3. The Duty practised by himself ver 33 34. 4. An Imprecation on them that neglect the Duty ver 35. 1. The first part He begins with a double Apostrophe 1. Ver. 1 To his own Soul to praise God Bless the Lord O my Soul which was the Conclusion of the former Psalm He exhorts to praise God because of his works 2. To his God O Lord my God whom he describes to be great and glorious And that he may set forth his Majesty and Glory he useth a most elegant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borrowed from the Person of some great King who presents himself very glorious to his people in his Robes in his Pavilion with a glistering
Psalm with an Epiphonema in which he perswades all good men to consider the former Premises and lay it to heart To observe the whole course of Gods Providence that they impute not the Changes of the World to Chance and Fortune nor be overmuch dejected at them but rather bless God for all as Job did 1. The righteous shall see it Consider and seriously meditate upon it 2. And rejoyce when they are assured that God is their Guardian and that therefore the Crosses which he layes upon them are trials for their good not for their ruine 3. And all iniquity shall stop her mouth By observation of the event at last evil doers shall not have occasion to laugh and blaspheme and find fault with Gods wayes but confess That all was by God justly done and wisely disposed But this is a Consideration not for every brain 't is for wise men that look afar off and think on it 1. Who is so wise will observe these things That is vicissitudes and changes of this World 2. And they shall understand the loving-kindness of the Lord It shall appear unto them at last how ineffable his mercy is toward them which truly fear him and call upon his Name but our life is hid with Christ in God The Prayer collected out of the One hundred and seventh Psalm O Omnipotent God when we look upon the strange vicissitudes and alterations of the things of this World our faith would waver and our hearts would faint were we not assured that all things are guided by thy hand and over-ruled by thy Providence and secret Will and Counsel Ver. 1 Who art good and whose mercy endures for ever Be it then that we are brought to wander in the Wilderness in a solitary way that we be pilgrims and strangers and have no City to dwell in that we are oppress'd with hunger and dryed up with thirst so that our soul is ready to faint within us yet will we not despair In our trouble to thée will we cry to thée will we make our moan nothing doubting but that if it shall be for thy glory and our good Thou wilt deal by us as thou hast done formerly with thy servants them thou hast deliver'd from their distresses those thou hast led forth by the right way and brought to dwell in their own Cities and Habitations Thou hast satisfied their longing souls and filled their hungry souls with good things which since thou art good and thy mercy endureth for ever we are in good hope Thou wilt do for us Redéem O Lord thy banished and bring them home So shall we praise thee for thy goodness and declare thy wonderful works which thou dost for the Children of men Long it is O merciful God That we have sate in darkness Ver. 10 and in the shadow of death our back is bowed down with many iron hands that we cannot lift up our head our heart is brought low through affliction and we find none to help and all this is justly come upon us because we have rebelled against the words of our God and contemned the Counsel of the most High We have not done thy Will nor kept thy Commandments but have set up abominations and have multiplied offences But now O Lord in our trouble we cry unto thée we how the knées of our hearts beséeching thée of grace forgive forgive O Lord and destroy us not with our iniquities Save us Lord from our distresses bring us out of this darkness and shadow of death and break our Bands asunder break these gates of Brass and cut asunder these Bands of Iron so shall we thy redeemed praise thee O Lord for thy goodness all the dayes of our lives and declare the wonderful works which thou dost for the children of men O Lord I confess against mine own soul that I have béen seduced and pielded to many foolish lusts of the flesh Ver. 17 and because of this my iniquity and transgression I am justly afflicted and séel no whole part in my body that thou shouldst lengthen out my dayes any farther I sée no hope my disease is so grievous That my soul abhorreth all manner of meat and my vital spirits so far spent That I am drawing to the gates of death To whom O Lord should I flie but to thée To whom should I cry in this my trouble but to thée O God be merciful to thy servant and press me not beyond my strength save me out of my distress send out thy Word and heal me and deliver me from destructions O let not thy fierce anger go beyond a fatherly correction and in judgment remember thy mercy that endures for ever So shall I whom Thou hast redeemed from the jawes of death praise thee my God for thy goodness and for thy wonderful works to the children of men I will sacrifice the Sacrifices of Thanksgiving and declare thy works with rejoycing O Lord our Vocation calls upon us to go down to the Sea in Ships and to negotiate Ver. 23 and do our business in great waters where we see the works of the Lord and his wonders in the deep At thy Command the stormy wind ariseth and the waves of the Sea are lifted up Tossed we are and mount up to Heaven and by and by we go down to the bottom of the Sea so that there we dwell in the shadow of death and our soul is melted and faints because of the present trouble we reel too and fro and stagger like a drunken man and are at our wits end for our wisdom and our skill then fails us our sole refuge is in our prayers In this instant of our trouble as thou hast commanded We cry unto thee look down upon thy servants who in the abyss of the Seas and the abyss of our trouble invocate the abyss of thy mercies bring us out of these distresses Thou which didst command the winds and rebuke the Seas and they obeyed thée Make the storm a calm Rebuke the furious winds and waves and still them by thy power make us glad by rescuing us from the present danger and quietly bring us to the desired Haven So will we praise thee O Lord for thy goodness and for thy wonderful works to the children of men And when we come to land We will exalt thy Name in the Congregation of thy people and praise thee in the Assembly of the Elders O Lord we set our minds too much upon earthly things and attribute too much to Nature and second Causes whereas all the power that is in the Creature is from thée and that restraint that is upon the Creature procéeds from thée Remove from our hearts this heavy and gross ignorance and impiety and make us know and acknowledge that it is thy hand That turns Rivers into a Wilderness and a land water'd with pleasant Springs into a dry ground by which a fruitful land becomes barren But in this change thy Iustice O Lord is exalted by this thou shewest
and full of compassion 1 A gracious God 1. Gracious in doing these works for they came from his meer grace pity and favour 2 Full of compassion and not from any desert of mans 2. And full of compassion Rachum affected with the bowels of a father toward his children The instances of his mercy are gracious in habit compassionate in act Of which the Prophet now descending to particulars gives in several instances gracious and full of compassion he was in that 1. 1 Manna given He hath given meat to them that fear him He nourished his people for forty years in the Wilderness and gave them Manna from Heaven this meat he gave especially to those that fear'd him and for their sakes to others or else the whole Congregation might well be said to fear him because at that time they took him for their God and worshipped him 2. 2 Keeping his Covenant He will be ever mindful of his Covenant which is his second instance A mercy it was to make a Covenant with them but notwithstanding their high provocations to be ever mindful of it and keep it is a higher degree of mercy 3. 3 Doing miracles for them He hath shewed his people the power of his works which is a third instance His works were the turning of Jordan backward the overthrow of Jericho by the sound of Rams Horns the staying of the Sun and Moon in the valley of Ajalon at Joshua's prayer c. All these were works of power which he then shew'd his people 4. 4 Giving them the land of Canaan And these he did That he might give them the heritage of the Heathen which is his fourth instance For who can deny but it was a work of mercy to expel the Canaanites before them and bestow upon his own people their inheritances Now as before he used an Acclamation when he entred upon the works of God in the Creation of the World Ver. 7 and the Conservation and Governance of it The works of the Lord are great honourable glorious So after these instances of his works of mercy lest any man should suspect him unjust in this last instance especially viz. ejecting the Canaanites and giving away their inheritances he aptly interserts this Elogy of them The Elogy of these done 1. Ver. 7 The works of his hands are verity and judgment 1. 1 In verity 2. In judgment The Elgoy of the moral Law Verity these works had truth in them for by it he had made good his promise made to Abraham to give them the land 2. And secondly Judgment for by it his Justice was executed upon Idolaters and profane persons 2. Which shewes unto the whole World that 1. All his Commandments are sure That his Laws 1 It is sure especially that which is Moral are certainly true and that he deceives none in the promulgation of them but that they bring a punishment to the Transgressors and a reward to the Observers of them as it appears by the example of the Canaanites that were ejected for the breach of them Levit. 18.24 c. 2. That these Commands being but the Law of Nature stand fast for ever Ver. 8 2 Eternal that they are indispensable and immutable and for this reason because they are done and established in truth and uprightness containing in them the most absolute Justice Equity Rectitude and Truth that is conceivable 5. The Elogy of Gods Law being ended 5 His last instance of mercy Redemption he at last instances in a work of mercy that exceeds all the rest to wit the work of Redemption of all Mankind by his Son for however it be true of the Redemption of Israel out of Aegypt yet it is better with the Fathers to expound it of that Redemption purchased by Christ of which he saith 1. He sent Redemption i. e. a Redeemer so often promised Ver. 9 so much expected to his people who redeemed them from the power of darkness 2. And with them in him he established an eternal Covenant For he hath commanded this his Covenant for ever which is extant Jer. 31.31 Hebr. 8.8 3. Thus the Prophet having enumerated many of Gods works both of Power The third part For all these his Name to be accounted Wisdom and Mercy concludes the Psalm with three Epiphonema's which shew us the manner how God is to be praised holily reverently fearfully Ver. 9 1. The first Epiphonema is to the Name of God 1 Holy Holy and Reverent is his Name i. e. his Service or any thing whereby he is signified This is 1. Holy It may not then be polluted with a false hypocritical Service the Command being Be ye holy for I am holy 2. Reverent Not then rashly carelesly negligently to be performed 2 Reverent Terrible but with the greatest Reverence that may be Or as some read it Terrible and it is a fearful thing to fall into the hands of the living God 2. The second Epiphonemn followes upon the other Ver. 10 for if the Name of the Lord be Holy and Reverent then it is wisdom to fear him Wisdom therefore to fear him Now 1. This fear is the beginning of wisdom for then men begin to be wise when they begin to fear God eschew evil and do good and it is best out of filial fear out of love rather than dread of punishment 2. This fear if it be right will be practical And this fear will be practical and this practice will proceed out of science and knowledge of what is to be done all other knowledge is but vain For a good understanding have all they that do his Commandments for to him that knows what is good and doth it not to him it is sin Jam. 4. 3. The third Epiphonema or Acclamation is His praise endureth for ever Hi. praise and fear will continue for ever which some refer to God others to the man that fears God and both are true 1. For the praise of God will and must continue for ever his power his wisdom his mercy is for ever and then his praise must continue for over 2. But if referr'd to the man that fears God then the sense will be that 1. His praise that is the praise with which a man that fears God praiseth him will endure for ever For they that dwell in thy house will be alwayes praising thee Psal 84.4 2. And the praise of him that fears God Or his praise that is the commendation of a good man will be had in everlasting remembrance Psal 112.6 The name of the wicked shall rot but the memorial of the just is blessed Prov. 10.7 The Lord will say to such a man Well done thou good and faithful servant Matth. 25.21 His praise is in this World lasting in the future everlasting The Prayer collected out of the One hundred and eleventh Psalm O Omnipotent most wise and merciful God it is our Duty to
the head of the corner that was rejected that it was Gods doing alone and a marvellous work that the day in which this was done was a Festival and the people to rejoyce in it that then they pray'd to God to save them by his hand and blessed their King adorned their Temple and offer'd Sacrifices with many thanks to God for his mercies Thus no question these verses may literally be understood of David But it must be confessed that in all this David was but a Type of Christ and that these words properly belong unto him we have a clear testimony first from his own mouth attested by three Evangelists Matth. 21.42 Mark 12.10 Luke 20.17 and by his Apostles St. Peter Acts 4.11 and St. Paul Rom. 9.33 These words to be applied to Christ out of Isa 28.16 Of Christ then I shall rather interpret them than of David without doubt the Prophet being wonderfully illuminated by the Holy Ghost wrote concerning Christ as followeth 1. The stone which the builders refused is become the head-stone of the corner Ver. 22 1. The Church is oftentimes in Scripture likened to a building of which the Saints are living stones of which Christ is the chief stone the head and corner stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that joins and keeps together the two walls Jewes and Gentiles 2. But the Jewes the Priests especially to whom did pertain the office of building the Church refused this stone and cast him aside We will not have this man to reign over us we have no King but Caesar They crucified him and in his Grave call'd him a Deceiver St. Peter layes it to their charge Acts 4.11 3. But God call'd for him again and he is become the head of the corner Ephes 2.20 That is he is made head of the whole Church and such a head that whosoever is not built upon him cannot be saved 2. This saith the Prophet was the Lords doing both his rejection and raising again was from him it was done by his Election and Divine Power not from any counsel or hand of man Acts 2.23 24. 3. And it is marvellous in our eyes For who can do less than wonder that a crucified man dead and butied should by his own power rise again after three dayes be immortal and have all power given to him and be made Head and Prince of all men and Angels For this mercy a day set apart and that by him there should be a way made to mortal men to the Kingdom of Heaven to the society of Angels and an immortal life For so great a work fit it is that a day be set apart and such there is saith David 1. This is the day that the Lord hath made which questionless was the day of his Resurrection and God is said to have made this day more than other as honouring it above other making it memorable to posterity in which the Son of righteousness arose from the Grave and making it an high and holy day from which every other Sunday had his Original This is the Lords day 2. And the end why this day was made for joy and gladness The duty of the day The day wherein Adam fell was a doleful day but this day wherein Christ rose from the dead is a joyful day The Redemption by Christ is a year of Jubilee the Resurrection of Christ is the chief day in the year We will therefore rejoyce for it and be glad in it 3. Yea and in the midst of our rejoycing we will pray and sound forth Osanuah to the son of David which is being interpreted Save now we beseech thee O Lord O Lord we beseech thee send now prosperity Blessed be he that comes in the Name of the Lord Which was the gratulatoâ—â— and precatory words that the people used to our Saviour when he rode in Triumph into Jerusalem Mat. 21. That we may be assured that the Form of Acclamation belongs nor so much to David as to Christ and it was the opinion of the Jewes That when their Messiah came these words should be sung before him that being the cause that the people used them then The whole Prophesie of Christs coming riding into Jerusalem in Triumph The Priests duty then to bless Rejection Passion Resurrection Benediction being thus explained the Prophet turns his speech to the people putting into the mouth of the Priests these words in which they were to do their Duty Numb 6. and to bless 1. We have blessed you as we ought to do all happiness be to you under this King 2. And all happiness be to you out of the house of the Lord from the Church and to the Church alone the blessing belongs Ye are the blessed of the Lord. 3. God is the Lord which hath shewed us light Revealed unto his Son the light of the World and removed from us the darkness of errour sin hell c. 4. Therefore be thankful unto him bind the Sacrifice with cords even to the horns of the Altar make a solemn day for it and meet in the Church to praise him 5. The fifth part Being a Doxology The Prophet concludes with a Doxology fit to be used by the people met and assembled in which he sets forth his faith and gratitude 1. Thou art my God 2. And I will praise thee which he ingeminates Thou art my God and I will exalt thee which ingemination shewes his ardent desire to be thankful 3. And so concludes with the same Exhortation that he began the Psalm and in the same words O give thanks unto the Lord for he is good for his mercy endureth for ever The Prayer collected out of the One hundred and eighteenth Psalm O Blessed and Holy Iesus King of the World and Head of the Church who hast bought us by thy blood and espoused us in mercy and loving-kindness Ver. 13 it is not unknown unto thée how the enemies of thy Truth dally oppose us and with what storms and tempests of persecutions we are daily assaulted The Devil daily thrusts sore at us that we might fall and Antichrist with his complices compass us about they compass us about they compass us about in anger and rage they swarm about us as thick as Bées to sting us even to death might they have their will upon us In these our dangers we have none to fly to but thée we have none to call upon in our distress but on thée Who art the Lord our God answer us O Lord and set our feet in a large place Be on our side and then we will not fear what man can do unto us take our part with them that help us and so shall we see our desire upon them that hate us We confess O Lord we confess before men and Angels that our sins with which we have provoked thy justice Ver. 18 have deserved far greater punishments and that for these Thou hast sorely chastned and corrected us yet in mercy Thou hast not
3 And quicken him Quicken me according to thy Word For thy promise made in thy Word concerning the reward of good men and punishment of bad quicken me put life into me by refreshing me by the life of grace and comforting me with the hope of the life of glory 2. He beleves he shall be heard because no wicked person Were I a wicked person this I could not hope from thee nor grace nor glory nor help nor deliverance I could not be perswaded that thou wouldst either consider or plead my cause or pass any judiciary sentence in my favour 1. Ver. 3 From whom salvation is far removed For salvation is far from the wicked In the former Section he said They are far from thy Law of which the consequent is That salvation is far from them Gods Law then must be kept by him that looks for salvarion If thou wilt enter into life keep the Commandments Mat. 19. Do this and live 2. And this Davids Reason confirms For they seek not thy statutes Saved they cannot be Because they seek not Gods Law for they do not so much as seek to know thy Will the way of salvation they esteem it not make no account of it and therefore no wonder if thâ—y seek it not for men seek after that they esteem this is a sin of which a good man is never guilty transgress he may and doth yet he is alwayes seeking what is the mind of God and will find it if he can and live thereafter 3. And yet he desires mercies In which notwithstanding all his seeking and finding he still fails and comes short therefore he flies to Gods mercies with David in this place Great or many Ver. 4 are thy tender mercies O Lord. Two Epithites he bestowes on Gods mercies and we need both Which are great and many 1. Great or many for our sins are great and many Great they are in continuance they endure for ever great in extension for they they are above all his works and also many they are There is his preventing mercy his sparing mercy his pardoning mercy his renewing mercy his continuing mercy his crowning mercy there is a multitude of them Psal 51.1 2. And as they are great so are they tender Racham loving mercies 2 Tender and easie to be intreated they flow from his bowels and inward affection they are miserationes as well as misericordiae pitiful mercies tender as is the Matrix of the mother to the infant 3. Quicken me according to thy judgments To quicken him David found the life of grace in him dull'd deaded hindred impugned therefore so often he desires that God would quicken him 4. And now he begins to complain 't is not without reason He complains of his persecutors that I desire to be quickned and to have new life put into me for 1. Many are my persecutors and mine enemies many Devils many men many visible more invisible that go about to mortifie me Ver. 5 2. And yet I remain constant yet I do not decline to the right hand But is yet constant to Gods Law nor to the left I swarve not from thy Testimonies It is no great matter to cleave to the Law of God when none pursues thee for it when Authority allowes it when honour and prosperity followes it When the Lord gloried of his servant Job remember Satans answer Doth Job serve God for naught c. But do this and this to him and he will blaspheme thee to thy face But he was deceived for the more Job was cross't the more he cleaved to the Lord and so must a good man endure the fiery trial resist men to blood never decline or swarve 3. And a second strein of his complaint is Ver. 6 That these men were not only violent against him and malicious The qualities of his persecutors For which he grieved And appeals to God for the Truth of it but they were injurious to his God 1. They were Transgressours not simple sinners but workers of iniquity 2. Now this was it that went near his heart that his God should be dishonoured by them and his Word contemned I beheld the Transgressours and was grieved so before ver 139. 143. He took not so heavily his own persecution as the injury done to God An admirable Argument it is of love when the Glory of God and his Word is dearer to us than our lives It was so in Eliah in the Martyrs in David that melted away for grief to see wickedness exalted and Piety and true Religion trode under foot 5. This was I say an evident Argument of his love and for probation of it he appeals to God desiring the Lord to consider it whether it were so or no. 1. Consider Vide. No man dare say to God look upon me And desires him to consider it but he that is perswaded that God will like him when he looks upon him for he that doth evil hates the light and flies as did Adam that hid himself It is an Argument of a good conscience when we dare present our heart to God 2. Consider how I love It is not consider how I perform the comfort of a Christian while he lives in this body of sin is rather in sincerity And the love he bears to Gods Law and fervency of affection than in the absolute perfection of his actions for though he may fail oftentimes in his actions yet love in his affection still remains 3. And his love is to the precept He loves the Law because it is Gods Law from a just God and just in it self To love the promises of God is no such great matter for every man out of that love he bears to himself will be in love with these but to love Gods Law which is contrary to and restrains our corrupt nature is a great denial of himself and a manifest of true love so it was in David I love thy precepts 4. Therefore he petitions again for comfort And upon this he presseth on his Petition Quicken me O Lord according to thy loving-kindness As if he said Aequum est 't is but Reason thou be kind to me and quicken me since I grieve for the Transgressors and love thy Law 6. The Encomium of Gods Law viz. Now for the confirmation of his constancy he concludes with a commendation of Gods Law and Truth But these words are read or may be translated two wayes and they will have two senses for if we read 1. Thy Word is true from the beginning then the meaning is That when in the beginning thou commandest Adam not to touch the forbiden fruit under pain of death since thou hast verified thy Word for all men are since mortal 2. But if we read The beginning of thy Word is true Caput verbi tui veritas Vatab. The sense is Thy words proceed from Truth as from their Principle and Fountain and therefore are most true the
that Attribute is made the burden of the Psalm and the close in every verse And this was a Solemn form in use in the Jewish Church as is apparent 2 Chron. 7.3 6. 20 21. The parts of this Psalm are 1. A general exhortation to praise God for his goodness Majesty vers 1 2 3. 2. A declaration of his goodness and Majesty by the effects 1. Of his Creation from vers 4. to 10. 2. Of his Providence especially in conserving his Church and exercising his judging toward her enemies from vers 10. to 25. 3. That his Providence extends to all creatures vers 25. 3. A conclusion fit for the exordium for it calls us up to praise God vers 26. 1. The first part An invitation to praise God In the three first verses the Prophet invites to praise God for his goodness and mercy 1. O give thanks unto the Lord for he is good For his Mercy endureth for ever 2. O give thanks to the God of Gods For his Mercy endureth for ever 3. O give thanks to the Lord of Lords For his Mercy endureth for ever In these verses Expositors find the Trinity 1. In the first Jehovah God the Father who is the fountain of Being 2. In the second God the Son who is the God of Gods whether Angels or Princes who are called Gods but he is over them 3. In the third the Holy Ghost who is Lord of Lords who as the wind blows where when and on whom he will Other Lords have not Free-will but as Servants must do his pleasure Bellarmine His reasons are The chief reason because good merciful for ever that we give thanks to him because he is good because merciful and his mercy endures for ever For 't is his mercy that we shall live for ever so that his mercy is extended to us both while we live on earth and when we live with him in heaven It is no improbable conjecture of Musculus that this Psalm was sung by the Quire and that the people at the end of every Versicle sung this Responsory For his Mercy endureth for ever Which was no Battology neither saith Moller for it follows and applyes every particular benefit 2. The second part The Prophet now begins to praise God for his great and wonderful works which he alone was able to do such as was the work of Creation in which he used not the power of Angels And farther for his works but his own only Give thanks to the Lord 1. Who hath done wonderful things His instance is presently in the Creation 1 Of Creation in all which he shews his mercy 2. For his Mercy endureth for ever His Mercy was conspicuous in this work for he made not any thing of necessity as if he needed the creature Ver. 4 but meerly out of his ineffable good-will and Mercy Of these wonderful things Instance first the Prophet his 1. 1 The heaven First instance in the heavens To him give thanks that by wisdom made the heavens It was his first work Gen. 1. For whether we look upon the magnitude the figure the beauty the motion the order of the Orbs the splendor the influence the effects of the celestial bodies there is a strange and wonderful evidence of wisdom and power in them not unitable by any creature 2. For his mercy endures for ever because it pleased him to create these heavens out of nothing to be an eternal habitation for Men and Angels 2. Ver. 5 His second instance is in the earth In the beginning God made heaven and earth 2 The earth Heaven to be the Palace of immortal Citizens The Earth to be the Mansion of Mortals 1. Give thanks to him that stretch'd out the earth above the waters So naturally it could not be because it is the heavier element but he furrowed the earth and let into the concavities thereof the water that men and beasts might live upon it 2. For his mercy endureth for ever In this there was a threefold mercy 1. In respect of the earth to make it something of nothing 2. In respect of the water to which he prepared a setled place 3. In respect of man to whom he gave the earth uncovered and safe from the waters yet watered with rivers that he might live in it till it and reap the fruit of it 3. Ver. 6 The third instance is the two great Luminaries and the Stars in the three following verses 3 The Sun and Moon 1. Ver. 7 Given thanks to him who made great lihts For his Mercy endureth for ever The Sun to rule by day For his Mercy endureth for ever The Moon and the Stars to rule the night For his Mercy endures for ever These do wonderfully adorn the heaven and profit the earth For these lights especially by illuminating the earth do comfort us and are over our works by night and day And he instanceth in these rather than in other works of God because these shine to all the world and therefore every man is unexcusable if by them they acknowledge not Gods wisdom 3. From the wonderful works of Gods Creation The third part 2. Of providence to Israel before he descends to speak of the works of his Providence in preservation of his Church and instanceth in his people Israel whom he delivered from Aegypt with a mighty hand as if he had been a man of War and this in respect of Israel was an act of mercy though on the Aegyptians an act of justice Ver. 10 Give thanks to him that smote Aegypt in their first-born for his mercy endureth for ever And brought out Israel from among them for his mercy endureth for ever With a strong hand and stretched-out arm for his mercy endureth for ever To him which divided the red Sea for his mercy c. And made Israel to pass through the midst of it for his mercy c. But overthrew Pharaoh and his Host in the red Sea for his mercy c. Give thanks to him which led his people through the Wilderness for his mercy c. To him which smote great Kings for his mercy c. And slew famous Kings for his mercy c. Sihon King of the Amorites for his mercy c. Ver. 20 And Og the King of Bashan for his mercy endureth for ever And gave their land for an heritage for his mercy c. Even an heritage to Israel his servant for his mercy c. He performed unto them all the Offices of a good Captain Guide Leader nay Father for he took care for food for them fed them with bread from Heaven brought for them waters out of the Rock cured their sick defended them and avenged them on their enemies c. But the whole History is so plain in Moses that it needs no explanation 4. All this was done for them before they entred the land of Canaan 2 After they entred Canaan the Prophet goes on to
it rase it even to the foundations And thou O Babylon which hast done the work as I doubt not but as my God hath begun and will in his good time take a condign punishment upon the Edomites so also he will bring thée down Thou art miserable and thou shalt be miserable Happy shall that King and people be that rewardeth thee as thou hast served us Happy shall he be that taketh and dasheth thy little ones against the stones O merciful God whatever wrath and indignation is due unto us for the breach of thy Commandments and dishonouring thée in thy Service remove it O Lord from thy people and transfer it upon them that with an implacable malice pursue thy people and séek by all means to corrupt and waste thine inheritance which was purchased by the precious blood of our Lord and Saviour Iesus Christ PSAL. CXXXVIII DAVID delivered from his enemies and troubles and advanced to the Kingdom gives thanks to God acknowledgeth Gods goodnesse in hearing his prayers foretels the conversion of Kings shews that God regards the humble rejects the proud puts his trust in God for the future and prayes that God would continue and enlarge his mercy to him More briefly 1. In the three first verses he promiseth a grateful heart and to sing forth the praises of God because God heard his cryes and prayers and in tribulations sent him comfort 2. In the three next he shews what after Kings would do when the works and truth of God should be made known to them 3. In the two last verses he professeth his confidence in God shews what he hopes for from him and in assurance that God will perfect his work prayes him not to desert and forsake him David shews his thankfulness 1. First David shews his thankfulness which he illustrates and amplifies 1. The first part And illustrates it that From the manner of the doing of it done it should be cordially sincerely ardently totally I will praise thee with my whole heart 2. From the witnesses before whom it should be done Before the Gods will I sing praise Ver. 1 Coram Elohim Not only privately but publickly before the Potentates 1 He would do it heartily 2 Before all men whether Angels or Kings of the earth Psal 111.1 Psal 107.32 3. From the place the Temple then the Tabernacle a symbol of Gods presence with his people Ver. 2 It was as it were Gods Palace and there he ruled as a King 3 In the Temple and therefore he would fall low bow worship I will worship toward thy Holy Temple Which the Jews did when absent from Jerusalem Dan. 6. 4. 4 The causes inducing him to it From the causes inwardly inducing him to it I will praise thy Name for thy loving kindnesse and for thy truth 1. 1 Gods calling him to be King For thy loving kindnesse in calling me from the sheepfold to the Kingdom 2. 2 Performing his word And for thy Truth in performing thy promise In performing which 5. Thou hast magnified thy Word above all thy Name This clause is diversly read Thou hast magnified thy Name in thy Word that is in performing thy Word above all things Or Thou hast-magnified thy Name and thy Word above all things Or Magnificas cum toâ—o nomine tuo sermonem tuum Jun. All these have the same sense But the vulgar reads it thus Quoniam magnificasti super omne nomen sanctum tuum And Bellarmine by Sanctum tuum understands Christ who Luc. 1. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom he gave a Name above every Name I suppose our English Translation should be pointed thus Thus hast thou magnified thy Word above all thy Name or and above all thy Name For Musculus by and joyns the Substantives 3 For hearing and granting his petitions Magnificasti super omnia nomen tuum eloquium 6. From Gods facility in hearing and granting his petitions which he presented to his God in the time of his banishment and affliction Ver. 3 In the day when I cryed thou answeredst me and strengthenedst me with strength in my soul Infirme creatures we are and in temptations and afflictions must faint except God strengthen us Out of all these motives David would praise God 2. David having set down what God had done for him The second part in mercy call'd him from following the Ewes great with young ones anointed him to be a King heard his prayers strengthned him in his affliction and in truth performed his promises conceives it impossible but that either the Neighbour or future Kings should take this when they heard of it into their consideration and â—cknowledge the miracle and praise God for it This certainly is the literal sense This mercy to David was like to move other Kings to magnifie God though it may have an eye to the conversion of Kings in future to the faith 1. All the Kings of the earth Hiram Toe c. or the future Kings of Israel Judah shall praise thee when they hear the words of thy mouth what thou hast said of me David and of my seed Ver. 5 2. Yea They shall sing in the wayes of the Lord that is of the wayes of the Lord Muscul of his mercy truth clemency For great is the glory of the Lord he is very glorious in all his wayes his works his proceedings 3. Of which this is one Though the Lord be high yet hath he respect to the lowly of which I David may be an instanÌ„ce But the proud he beholds afar off He removes far from him he will not have to do with them they are in remotis agendis of which Saul may be an example and the Devil 3. Because God who is high looks upon the lowly The third part With it so mov'd he was that he puts his affiance in God therefore David being conscious to himself of his own humility promiseth himself help from God in all his tribulation even for the time to come 1. If I walk in the midst of trouble that is on all sides exposed to trouble Ver. 7 2. Thou wilt revive me make me live and preserve me safe and untouch't 3. Thou shalt stretch forth thy hand against the wrath of my enemies Thou by thy power shalt restrain their fury that would devour me and hinder their endeavours and enterprises 4. And thy right hand shall save me Thy power thy virtue thy Christ who in Isa 53. is call'd the arm of the Lord shall do it The last verse depends on the former because he knew And that that God who had would yet deliver him that as yet many troubles and afflictions remained to be undergone therefore he was confident that the same God who had hitherto delivered him would be a good God to him for the future and deliver him in time to come and so make his work perfect 1. The Lord will perfect that which concernt me not for any
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
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.
before Psal 103.8 3. Ver. 9 The Lord is good to all For he rains upon the just and unjust Slow to execute wrath upon the reprobates 2 Tim. 2.4.2 Pet. 3.9 Prov. 1.21 Hos 14.9 Ezek. 18.31 32. 4. His mercies are over all his works There is not any work of God but hath mercy in it Psal 1.36 For whenas in rigour of justice for their sins he might destroy the world out of mercy he gives time of repentance 3. The third part He praiseth God for a new mercy The Prophet hitherto hath sung of the marvellous works of God both of Glory Terror and Mercy And adds for the close All thy works shall praise thee O Lord. But now he begins to praise him for a New matter viz. for the erection of his peculiar Kingdom in his Church viz. The choice of his Church in which he is to have for his Subjects a peculiar people a holy nation a royal Priesthood which he in this place calls Saints Now be it that profane and impious men of the world should neglect to praise God and not admire his works of Glory Terrour and Mercy yet these will not neglect their Duty Ver. 10 And thy Saints shall blesse thee They shall blesse thee for thy marvellous works before mentioned In which he erects his Kingdom but they shall not stay there consider they shall thy Kingdom in thy Church and lay to heart the Quality of that Kingdom and especially praise thee for that Ver. 11 They shall speak of the glory of thy Kingdom and talk of thy power Ver. 12 To make known to the sons of men thy mighty acts and the glorious Majesty of thy Kingdom Ver. 13 Thy Kingdom is an everlasting Kingdom and thy Dominion endureth throughout all generations Now the power and glory of Christs Kingdom 1 The amplitude of it from the Kingdoms of men may be known by this fourfold difference 1. That Kings on earth have but few subjects and small wealth and treasure being Commanders perhaps but of one or at most but of some few Provinces But God hath for his subjects Angels Men Devils and the wealth of the whole world is his 2 Independance 2. Earthly Kings so reign over their subjects that they must be servants to their people they depend upon them and are forced to yield to them yea though they abound in wealth yet they want and are forced to beg or exact Subsidies Contributions Tributes Taxes c. from them being often indebted great summes But God is so a Lord that he serves none he needs not their help so abounds that in a moment he can create of nothing much more than he hath 3. Earthly Kings glory indeed in their power 3 Security and rejoyce in their dignity and honour but their crown is but a crown of thornes for they are tormented with cares anxiety fear sorrows But God is glorious without fear or care he reigns in security tranquility peace and ease 4. Earthly Kings reign but for a time Christ for ever 4 Eternity All which differences are found in these verses 1. The first in the eleventh verse They shall speak of the glory of thy Kingdom c. They shall speak of the power and glory of it that in multitude of subjects in wealth and riches it exceeds all other Kingdoms 2. The second and third in the twelfth verse They shall make known c. that they Acts are far beyond theirs and thy magnificence no dependency no needy no thorny crown 3. The fourth in the thirteenth verse Thy Kingdom Everlasting so not theirs And so the Prophet having described the Kingdom of Christ The qualities of Christ the King begins to set down the excellent Qualities and Vertues of a good King which do most perfectly agree to Christ In this place after the thirteenth verse it is very probable that there is a verse omitted in the Hebrew Copies we now use which yet anciently were in it For the Septuagint the Arabique Copies and the Vulgar out of them retain it and so doth Kimhi It is supposed it came to pass incuria librariorum And Bellarmine Moller conceive it should be admitted because when the Psalm is disposed according to the order and number of the Hebrew Alphabet it will be imperfect without it For the verse will be wanting that begins with the letter Nun. Musculus receives it into the Text. In it are set down two excellent qualities of a good King 1. Veracity 1 Veracity and 2. Probity The verse is this 2 Holiness Faithful the Lord is in all his words and holy in all his works But I go on Ver. 14 The Lord upholdeth all that fall and raiseth up all those that be down 3 Goodness 3. This is another quality of a good King which is Veri regia Pastoralis so to govern his Subjects that they fall not and to raise them if fallen This is Mercy Goodness And it is proper to Christ who by his Grace sustains and upholds his people that they fall not into sin or if fallen raiseth them up again by a new Grace when they are down This verified in David Peter the Prodigal c. He sustains raiseth them by his Gospel and Spirit Ver. 15 The eyes of all wait upon thee and thou givest them their meat in due season Thou openest thy hand and satisfiest the desire of every living thing 4. This is Liberality and Bounty and is an excellent vertue in a King 4 Liberality and Bounty whose care for his Subjects ought to be that they want no necessaries Benefacere regjum est and most properly may be attributed to Christ who provides for his Church all manner of things that are good Temporal Spiritual 1. They are expectants Their eyes wait upon him 2. And he gives 'T is a gift not a debt 3. Their meat Variety to every one what is fit for him 4. In due season Then when fit for them to eat Wine oyle corn c. as the season fits He crowns the year Psal 65.11 He gives when fit to eat for sometimes 't is fit that the meat be taken away when men are wanton exceed and riot in it 5. Thou openest thy hand He gives not sparingly but bountifully 6. Thou satisfiest For a man may have and not be satisfied Avarui semper eget The content and satisfaction is from God 7. The desire of every living thing Giving to every living thing such meat as is sutable to his appetite all which is much more true in spiritual blessings Ver. 17 The Lord is righteous in all his wayes and holy in all his works 5. 5 Justice This is another vertue of a good King to be just which is most true of Christ for just he is in distribution of punishments and giving rewards Ver. 18 The Lord is nigh unto all them that call upon him to all that call upon him in Truth 6 Easie to
receive Petitions of those that call on him in Truth 6. This is the sixth quality of a good King to shew himself easie to receive Petitions and to them that implore his aid which God doth Deâ—â—r 4.7.2 But the Prophet corrects his works and limits them 'T is to all that call upon him in Truth which word includes all the conditions of a good prayer 1. Faith For he that prayes without faith prayes to an Idol of his own brain 2. Hope and confidence He prayes not seriously that hopes not to be heard 3. Love For no man can call on him seriously whom he hates or to whom hateful 4. Desire For no man prayes heartily that desires not to obtain 5. Attention and intention without which the prayer is babling no true prayer Ver. 19 The Lord will fulfil the desire of them that fear him he also will hear their cry and save them 7. 7 To grant Petitions This is the seventh quality of a good King to grant Petitions so that they ask such Petitions as is fit for the King to grant this will Christ do 1. He will fulfil the desires But with this limitation So they fear him 2. He will hear their cry So it must be a cry vehement earnest 3. And will save them Hear he will ad salutem semper licet non ad voluntatem Ver. 20 The Lord preserves all them that love him but all the wicked will he destroy 8 Clemency 8. This is the last quality of a good King Parcere Subjectis debellare Superbos Which Christ will do The Conclusion a Doxology he preserves his Martyrs in patience constancy faith Ver. 21 receives them to glory and takes revenge on their enemies Martyres non eripuit sed nec deseruit 4. The Conclusion is an Epiphonema and answers to the beginning of the Psalm 1. For all these things which I have said My mouth shall speak the praise of the Lord This shall be my work while I live 2. And I wish it may be done by all others also And let all flesh blest his holy Name for ever and ever A Hymn collected out of the One hundred and forty fifth Psalm I will ertol thée O my God and King and Governour of the whole World not that my words can make thée Higher who art the most Highest nor my praises make thée more Excellent Ver. 1 who art of all Excellencies the most Excellent but that I may insinuate and commend thy greatness to those that either know thée not or do not honour thée for this end I will bless thy Name through my whole life every day will I praise thée and leave upon Record a Hymn that the people that are yet unborn may magnifie thée it is my desire That thy Name may be praised for ever and ever Ver. 2 For thou Lord art truly great great in Heaven great on Earth there is no end of thy greatness it is unsearchable it is incomprehensible and therefore my desire is That there may be no end of thy praise Ver. 3 but that one Generation report it to another that the father record it to the son and the son deliver over to his séed thy works and thy mighty acts Ver. 4 for which thou art worthy to be praised Glorious O Lord are thy works terrible and yet full of mercy not any of them but beget wonder in me The Heavens above the Sun Moon and Stars speak of the glorious honour of thy Majesty Thy creation of them Ver. 5 declares thy power thy providence for their constant course thy wisdom their light motion influence and their effects in and upon these inferiour bodies thy goodness I never consider those strokes of divine vengeance which thou hast inflicted upon disobedient rebellions and incorrigible sinners Ver. 6 but they declare thée to be a terrible and a jealous God Thy hand was terrible upon the old World mighty upon Pharaoh with his Aegyptians just but full of indignation against that gain-saying Rabble that rose against the King and the Priest At the consideration of these terrible acts I tremble upon the meditation of these works of power I am horribly afraid That only which revives my heart is thy mercy and goodness for I know Thou art a gracious God and full of compassion slow to anger Ver. 8 and of great mercy That thou art good to all and thy mercy is above all thy works which Ver. 9 when I recount in my memory I can no less than abundantly utter thy great goodness Ver. 7 and sing of thy righteousness that gives thy Word and kéeps it that in justice dost administer all things inflicting severe judgments upon the rebellious and sparing thy servants dost reward their weak endeavours with thy choicest blessings Ver. 10 For which thy Saints shall bless thee they shall speak of the glory of thy Kingdom and talk of thy power They shall make known to the sons of men thy glorious Acts and commend to the ignorant the excellency of thy power that it is far beyond any Monarchy on earth in extent of place wealth time For whereas there 's is limited thine is universal there 's encumbred with troubles and wants thine is quiet peaceable and rich whereas there 's have had and shall have their periods thine shall be continual in duration Thy Kingdom is an everlasting Kingdom and thy Dominion endureth throughout all Generations And since we are assured That thy Church in which thou reignest shall continue for ever O Lord stir up thy strength and come amongst us O let thy Kingdom come O Lord uphold those who are ready to fall and raise up those who are bowed down Our eyes wait upon thee O Lord feed all thy faithful people with thy Word and Sacraments in due season open thine hand and satisfie with thy grace every hungry and thirsty soul Thou Lord art righteous in all thy wayes and holy in all thy works be nigh therefore to all that call upon thee with a pure true and honest heart fulfil the desires of them that fear thee and hear their cry and save them Preserve gracious God with a singular care all them that love thée from all evil but for the wicked which oppress them and séek to trample them under their féet bring them to a spéedy destruction So shall my mouth speak forth the praise of the Lord and I hope also That all flesh shall have just occasion to bless thy holy Name for ever and ever Amen Ver. 21 PSAL. CXLVI A Hymn Hallelujah THE Subject of this Hymn is the same with the former and it hath These four parts 1. An Exhortation to praise God ver 1. which David is resolved to do ver 2. 2. A Dehortation from confidence in man how great soever ver 3 4. 3. On the contrary he pronounceth them happy that trust in God ver 5. 4. And to this confidence in God he perswades for many Reasons from ver 6. to the last 1.
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
Harp to do all this So that of Cassiadore is true That the Book of the Psalms is a spiritual Library of most kind of Doctrines fit for Meditations c. As Ambrose Commune quoddam Medicinae promptuarium 3. Sect. The whole is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and came from one and the same Fountain One Word and Wisdom of God revealed these words to the sons of men one Holy Ghost indited them one Blood of the Lamb sealed them one Spirit of Inspiration moved in the Pen-men that set them down one Spouse of Christ hath received them and preserved them so that we may not nor dare not prefer one Prophet before another nor Evangelist before Evangelist or Apostle before Apostle In this House they are all Vessels of equal Honour and Authority Moses is no better than Samuel David a King than Amos the Heardsman not Peter than Luke or Luke than Paul 4. Sect. Notwithstanding as the parcels of this Book were published and delivered by divers Notaries in divers Ages and on divers Occasions so also may they serve for divers ends and purposes though all to make the Man of God perfect Precepts of Life and Worship we read in Moses Examples of Virtue and Piety in the Histories Predictions Promises and Threats in the Prophets the plain and true Doctrine of Salvation in the Evangelists and Epistles 5. Sect. But the Book of the Psalms is so composed that it comprehends whatsoever may be useful in all these so that it is much like the Israelites Manna which tasted and relished according to every mans desire and necessity Prophesies we find here to settle Promises to stay the wavering spirit In brief many Stories to delight a curious Reader Examples of Virtue enough and enough Rules for practice good store Dehortations from Vice Exhortations to Virtue Judgments brought on the wicked Mercies multiplied upon the righteous In a word A whole Treasury of Divine Truth 6. Sect. The Temptations and Afflictions of good men cannot be so many but in these Psalms they may find ease and remedy nor their Affections in Piety so inflamed but here they may find Forms to express them 1. Sect. For do our sins lie as a weight of Lead upon our souls or doth the heavy wrath of God sadden and molest the Conscience Here are words to be found that being sent up to God with Davids spirit may ease it Do Tyrants oppress us Doth the malice of man pursue us Do friends in this case forsake us nay which is more than all this Doth God from Heaven seem to write bitter things against us Whence can we fetch more ready and certain comfort than from this little Manual 2. Sect. Would you meditate on Gods Benefits keep a Record of his Providence Need you Exhortations to Piety Are your hearts inflamed to pray to or to praise God Not a Book of the Old or New Testament that can sooner and to more effect satisfie your desires than this What is it I pray that you may not learn out of the Psalms Here you may find ready made a Buckler of Fortitude the exact Scale of Justice a Rule for grave Temperance absolute Prudence the way of Repentance the Rules of Patience some of these may be fetch 't out of other Authors but not upon such grounds never instill'd from the like spirit 3. Sect. But I am yet too low Here you may learn the great Mysteries of Christianity and that stupendious good Will of God to all Mankind the whole work of mans Redemption the Incarnation the Passion the Resurrection the Ascension of the Son of God is so lively in divers Psalms expressed as if David had been an Eye-witness rather than a Prophet and to write a Story rather than a Prediction Sect. To collect all If our Patience be to be strengthned in our Afflictions if we are to call and cry to God for his help in Extremities if our Hope be to be under-prop'd if our Love and Piety be to be inflamed if our Faith to be confirmed about the great Mysteries of our Redemption if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be given to God in the exercise of which all the power of Religion doth consist every good and pious man ought to betake himself to this rich Treasury destined by God to these uses and yet left to us for those uses that we should not be to seek for comfort when we need nor for Forms of Thanksgiving when we have received 2. Sect. Now that all these advantages might the better be apprehended by us and have the deeper impression in us it hath pleased the Spirit of God to convey unto us in Poetry and Musical Numbers all this for God saw how hardly man would be drawn to that which is good and how prone we are to that which delights and therefore as skilful Physitians lap up their bitter Pills in sugar lest the sick Patient should be averse to what will restore and recover him so hath God by the smoothness of Musick conveyed his Precepts to the ear that listning to what we delight in we might at the same time learn what might do us good Sect. Scarce any Prophetical Prediction or Prophetical Precept is by the Vulgar remembred beyond the Church-door but the tune of the Psalms and the words too are longer lived Pueri modulantur domi vivi foro circumferunt That was the use in Basil's time and would it were in use still our Lives would be more holy and our Passions more calm For a Psalm doth calm the waves of our passions and quiet the soul it pacifies the anger of the mind and cools the flames of wantonness A Psalm unites friends reconciles enemies knits together disagreeing souls for who can think that man his enemy with whom he hath joined his voyce in singing a Psalm to his God Charity is the chiefest good amongst men of which the consent of the voyce puts us in mind A Discord we make in this heavenly Musick so often as there is not an union of souls as well as voyces in this Quire he sings out of Tune that is not in Charity Sect. This Symphony drives away evil spirits this Harmony brings the Angels to our help this is our Armour in the darkness of the night with this we ease the labour of the day A Psalm is an Ornament in the mouths of children and young men a comfort to the aged the best dress for women an honour to Virgins it is the work of the Angels the study of the Saints a spiritual sacrifice and a shadow of your future happiness this this Symphony beautifies our Festivals and graces all our Service To Beginners in Religion it is a Rudiment to Proficients an increase in grace to perfect men a foundation The voyce of the whole Church being in harmony and but one sets babes and sucklings to learn Hosanna better Scholars to go on in their praise and old Mâ—asons to rejoyce that their God should be thus honoured with many
Vers. 1 That many multiplied and increased So many they were that he could not on a sudden number them Vers. 2 For all Israel was gathered from Dan to Beersheba as the sand of the Sea for multitude 2 Sam. 17.11 2. From their malice They came together to do him a mischief 2 That malicious They rose up not for him but against him not to honour him but to trouble him not to defend him as they ought but to take away his Crown and life 2 Sam. 17.2 3. From their insultation and Sarcasm It was not Shimei only 3 That insulters scoffers but many that said it Many there be that say unto my soul Vers. 2 There is no help for him in his God 2. The second part of the Psalm sets forth Davids confidence The second part Davids confidence in God 1. To their maltitude he opposeth one God But thou O Lord. 2. To their malicious insurrection Jehovah who he believ'd 1. Would be a Buckler to receive all the arrows they shot against him Vers. 3 2. His glory to honour though they went about to dishonour him 3. The lifter up of his head which they would lay low enough 3. To their vain boast of desertion There is no help for him in his God Vers. 4 he opposeth his own experience I cryed unto the Lord and he heard me out of his holly hill 4. By whose protection being sustained and secured he deposeth all care Which quiets his soul and gives him rest and fear all anxiety and distraction 1. He sleeps with a quiet mind I laid me down and slept I awoke Vers. 5 2. He sings a Requiem I will not fear Vers. 6 I will not be afraid for ten thousands of people that have set themselves against me round about The third part He prayes that God would deliver him as hitherto he had 3. In the close or third part he Petitions and prayes notwithstanding his security Arise O Lord Save me O my God To move God to grant his request he thankfully remembers him of what he had done before 1. Arise and save me Vers. 7 for thou hast smitten all my enemies on the cheek bone For to him alone Salvation belongs thou hast broken the teeth of the ungodly Thou art the same God do then the same work be as good to thy servant as ever thou hast been 2. Vers. 8 He intersets an excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Maxime Salvation belongeth to the Lord. Which he desires may be extended to his people also As if he had said 'T is thy property and peculiar O Lord to save If thou save not I expect it from no other 3. Lastly as a good King should in his prayers he remembers his Subjects Thy blessing be upon the people The Prayer collected out of the third Psalm O Omnipotent and wise Jehovah without whose providence nothing falls out in this world that broughtst thy own people through the red Sea and Wilderness before thou gavest them rest in the land of Canaan We acknowledge that thy wrath is just and that all the punishments brought upon thy people procéeds from thy righteous hand and that we have deserv'd for our disobedience and rebellion to be cast out of thy sight and to have thy Candlestick removed from us But gracious God cast us not off as a people in whom thou hast no delight once more make trial of us whether we will not serve théé with more fear rejoyce before thée with more reverence and give kisses of love and obedience unto thy Son So sanctifie all afflictions unto us that they may be a means to bring us to rest Behold Vers. 1 Lord how they are increased that trouble thy poor Church how many they are that rise up against us Vers. 2 how many that say There is no help for us in our God Will the Lord absent himself forever and will he be no more intreated Is his mercy clean gone for ever and is his promise come utterly to an end for evermore Hath God forgotten to be gracious and will he shut up his loving-kindness in displeasure And I said It is mine own infirmity but I will remember the years of the right hand of the most high I will remember the works of the Lord and call to mind thy wonders of old time Our fathers O God our fathers trusted in thée and thou didst deliver them With their voice they cryed unto thée Vers. 4 and thou heardst them out of thy holy hill They laid them down with a quiet mind and slept without anxiety and thou sustainedst and upheldst them Vers. 5 We are the children of the same fathers sons of the same hope heirs of the same promises Be then O Lord a buckler to us to desend us Vers. 3 our glory who are despised and lift up the heads of thy people that are brought very low Secure us and we will not fear save us Vers. 6 and suffer us not to be afraid of the ten thousands of enemies that have set themselves against us round about Put them in fear that they may know themselves to be but men Vers. 7 Arise and help us and save us O our God and smite all our enemies on the cheek-bone and break thou the teeth of the ungodly Repress their Serceness and break their strength who more cruel than brute beasts séek to devour us Whom have we in heaven but thée Vers. 8 and there is none we desire on earth in comparison of thée Salvation belongs only to thée O Lord Let therefore thy blessing be upon the people that fears thée and wait for deliverance from thée Thy people of Israel many times by their sins provoked thine anger and thou punishedst them by thy just judgment yet though their sinnes were never so grievous if they once return'd from their iniquity thou receivedst them to mercy We therefore wretched sinners bewail our manifold sins and earnestly repent us of our former wickedness and ungodly behaviour toward thée and whereas we cannot of our selves purchase thy pardon and blessing yet we humbly beséech thée for Iesus Christs sake to shew thy mercy upon us and to receive us again to thy favour Let the smell of his garment ascend into thy nostrils and through him let thy blessing be upon the people Let our sons be as the young plants and our daughters as the polish'◠corners of the Temple let our garners be plenteous with all manner of store let our shéep bring forth thousands and ten thousands in our stréets let our oxen be strong to labour that there be no decay no leading into captavity no complaining in our stréets O good Father impart to us so great a share of thy blessing that we may be fully perswaded that our help and salvation depends upon thée alone Vngracious children we are and deserve it not yet out of thy méer mercy we humbly beséech thée to bestow thy benediction upon us for his
thy fear will I worship And yet not relying so much upon himself as in the goodness and mercy of God he professeth vers 7. As for me I will come into thy house upon the multitude of thy mercy and in thy fear will I worship toward thy Holy Temple In which observe 1. A difference betwixt bad and good men In their wayes and hope As for me Vers. 7 2. And shews his demeanour in Gods service That David would come to Gods house the place of prayer 3. But not presumptuously or Pharisaically Upon hope of mercy 4. There he would worship I will worship 5. But with reverence In thy fear I will worship And thus David having petitioned for audience The second part Davids Petition and deliver'd the grounds of his confidence he brings forth his Petition That his life be holy and innocent 1. Lead me forth in thy righteousness 2. Make thy way strait before me of which he gives this reason Vers. 8 Because of his enemies which dayly laid wait to intrap him and subvert him in his goings These his enemies he describes to the life The third part He farther describes his enemies By their Mouth Heart Throat Tongue 1. There is no faithfulness in his mouth 2. Their inward parts are very wickedness Vers. 9 3. Their throat is an open Sepulchre 4. They flatter with their tongue And then he falls to prayer again 1. Against his enemies 2. The fourth part He again prayes against them Then for Gods people or the Church 1. Against his enemies 1. Destroy thou them O God 2. Let them fall by their own counsels 3. Cast them out in the multitude of their transgressions Vers. 10 Of which Imprecation he gives this reason For they be Rebels For they have rebell'd against thee Rebels not against David but against God for he that resists the power resists the Ordinance of God They have not rejected thee but they have rejectect me The fifth part And for Gods people The Conclusion contains his Prayer for Gods people whom he here describes and calls The righteous 2. They that put their trust in God 3. They that love his Name And he prayes for them that Vers. 11 1. They may rejoyce that they may shout for joy 2. They may be joyful in God And he adds this reason Whom he knows God will favour Because thou defend'st them thou wilt bless them and with thy favour thou wilt compass them as with a shield The Prayer collected out of the fifth Psalm O Most Gracious and Holy God who hast saught us that thou art not a God Vers. 4 who hath pleasure in wickedness neither shall any evil dwell with thee Vers. 5 in whose sight the foolish shall not stand Vers. 6 and by whom those who speak leasing shall be destroy'd Thou that hatest all the workers of iniquity and abhorrest both the blood-thirsty and deceitful man We a sinful Nation press'd with the weight of these grievous sins and sensible of thy heavy judgements Vers. 7 yet are bold to come into thy house upon the multitude of thy mercies and in thy fear to worship toward thy holy Temple We beséech thée to give us a true sight and sense of these our heinous transgressions that so our true repentance and amendment may move thée to repent of all the evil thou hast brought upon us Vers. 8 And hereafter lead us in thy righteousness iâ— an innocent and harmless course of life and make thy way strait before us that we erre not in it and fall not from it and from thée Thou who wast pleased to pay that dear ransome upon the Cross for us on purpose that thou might'st redéem us from all iniquity and purisle unto thy self a peculiar people zealovs of good works We beséech thée write thy law which is our way in our hearts that most excellent divine law of thine that we may know it and do it and turn every one from our iniquities Enemies O good God we have too many Vers. 9 besides the devil and the flesh to turn us out of this good way Enemies in the way of truth Enemies in the way of life Enemies in whose mouth there is no faithfulness Enemies Vers. 10 whose inward parts are very wickedness Roaring enemies whose throat is an open Sepulchre to devour us Lying crafty enemies who flatter with their lips for to deceive us Frustrate Gracious God their counsels destroy their power and forces cast all those out in the multitude of their transgressions who have rebell'd against thee Give ear Ver. 1 O Lord to our words and consider our Meditations hearken to the voice of our cry Ver. 2 our King and our God For unto thee do we pray To thee alone we fly Ver. 3 Our voice shalt thou hear in the morning In the morning will we direct our prayer unto thee and will look up expecting thy comfort and help from heaven to descend upon us O let us then hear the voice of joy and deliverance beâ—ime in the morning Vers. 11 that those who love thy name may rejoyce at thy justice done upon the wicked and at thy goodness and mercy shew'd toward the righteous let them glory and make their boast that thou art a just and a merciful God just to deliver thy people from evil and merciful to reward them with the chiefest good Arise O Lord to bless us and compass us with thy loving-kindness as with a shield Confirm us in faith and hope that we may rejoice make us love thy name that we may once more shout for joy Impute unto us thy righteousness that may make us just and give us the graces of thy holy Spirit that may make us righteous in our generation so that thou may'st be moved to bless us in this valley of tears and to crown us with blessings in the life to come where we may live an everlasting blessed life of love and holiness with thée O Father of mercies and with thy Son and holy Spirit for ever PSAL. IV. Which is the first of the Penitentials and is fit for a Penitent afflicted under Gods hand THE streins of this Psalm are two in general 1. A Petition to God for himself contain'd in the seven first verses â— An insultation over his enemies contain'd in the three last The Petition stands upon two leggs 1. A deprecation of evil 2. A petition of good First he prayes to God to avert his wrath The first part He prayes that God avert his wrath O Lord rebuke me not in thine anger nor chasten me in thy heavy displeasure Secondly he intreats to be partaker of Gods favour Have mercy upon me 1. Vers. 1 To his body Heal me O Lord. 2. Then to his soul Return O Lord deliver my soul oh save me 2 Shew mercy And this his Petition he inforceth upon divers and weighty reasons Vers. 2 1. Vers. 4 This he inforceth 1. From the greatness of his calamity From
Lord. Vers. 7 The administration of his Kingdom is 1. Eternal The Lord shall endure for ever Vers. 8 2. His Office to be Judge He hath prepared his Throne for judgement 3. He is an universal Judge He shall judge the whole world 4. He is a just Judge He shall judge in righteousness Which begets a confidence in his people he shall minister judgement to the people in uprightness 5. He is a merciful Judge to his people Vers. 9 For the Lord will be a refuge for the oppressed a refuge in time of trouble 5. The effect or consequent upon this his execution of justice which is the confidence thence arising in the hearts of his people which are here describ'd by their knowledge of God 2. Seeking him Vers. 10 They that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee 2. An Exhortation to others to praise God 2 He exhorts others to praise God Sing praises to the Lord that dwells in Zion that is in the midst of his people and Church to defend them Declare among the people his doings The second part Of which he assigns the reason that he is a just God and will require their blood at the hands of those that oppressed and slew them Vers. 11 An inquisition for blood he will make And when he makes inquisition for blood For his justice he remembreth them the innocent unjustly oppressed and slain Vers. 12 and forgets not the cry of the humble The cry of their blood shall be heard 3. A Petition for himself that God would shew him mercy 3 He Petitions for favour and look upon his affliction Have mercy upon me O Lord The third part consider the trouble of them that hate me thou that lifts me up from the gates that is the power of death Vers. 13 As if he had said Do by me now as thou hast done heretofore And the Reason or Argument by which he perswades God to hear him and shew mercy is drawn from the final cause Vers. 14 he looks not so much upon himself as Gods honour it is That he may have just cause to praise God which he vows That I may shew thy praise 2. All thy praise 3. In thy Church in the gates of the daughter of Zion 4. That I may do it with joyful lips 5. Which I will do I will rejoice in thy salvation 4. And then as if he were shewing forth this praise in the Congregation The fourth part he sings forth his Song of Triumph his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over his enemies in Metaphors And performs in a Song of Triumph 1. The heathen are sunk down into the pit that they made 2. In the net which they hid is their own foot taken 3. This is the Lords doing Vers. 15 Therefore though wicked men did doubt before of his providence and justice yet Vers. 16 now the Lord is known by the judgement he executes For 4. The wicked is snared in the work of his own hands Higgaion Selah Which is a thing exceedingly to be meditated on and not forgotten 5. The wicked shall be turn'd to hell and all the people that forget God Vers. 17 their breath is in their nostrils and dye they must which is some comfort to those they oppress and if they repent not Vers. 18 suffer eternal punishment 2. But the chief comfort is The fifth part is A Petition and proceeds from Gods justice and his goodness toward the innocent unjustly oppressed For the needy shall not alway be forgotten the expectation of the poor shall not perish for ever Their hope shall not be frustrate Vers 19 5. The Conclusion is Petitory Arise O Lord. Against the enemies of the Church 1. Let not man prevail over thy people 2. Let the heathen be judg'd in thy sight Vers. 20 3. Put them in fear O Lord now they fear nothing That they may fear being in their height and prosperity they are insolent and proud manifest thy divine presence to their terrour For then 4. And know themselves to be but men They will know themselves to be but men infirm and mortal creatures and not insult over thy people and glory upon their own strength and prosperity The Prayer and Hymn out of the ninth Psalm for the Church in affliction persecuted and oppressed by enemies I Will praise thee Vers. 1 O Lord with my whole heart and I will make known to others as much as in me lies those wonderful works which thou hast done for thy people in all ages Vers. 2 I will not be glad and rejoice so much in the vain and empty things of this life as in thée the giver of them and for that I will sing praise to thy name O thou most high higher than all things in this world and far beyond all praise that I can give For thou Vers. 7 Lord who art from all eternity and shall continue the same for ever Vers. 8 hast prepared thy seat to judge the world on which being ascended thou wilt judge the world in righteousness rewarding every man according to his deserts repaying good things to those who know thy name and séek thée but heavy judgements to those who dishonour thée and oppress thy people Have mercy upon me Vers. 13 O Lord consider my trouble which I suffer of them that hate me Vers. 4 O thou that sittest in the Throne and judgest right maintain my right and my cause Vers. 16 and lift me up from the power of death Make thy self known by executing judgement for me Vers. 3 O let my enemies be turn'd back and perish at thy presence Vers. 18 Forget not the cry of the needy and let not the expectation of the poor perish for ever Vers. 12 Make inquisition for that innocent blood of thy servants which they have poured out like water that cannot be gathered up again and forget not the voice of Abels blood that yet from the earth cryes unto thée O God we have heard with our ears and our Fathers have declared unto us the noble works that thou didst in their dayes and in the old time before them Vers. 5 how thou hast destroy'd the wicked and rebuked the heathen and put out their name for ever and ever Vers. 9 Arise therefore O Lord be a refuge to the oppressed Vers. 19 a refuge in this needful time of trouble let not man prevail and let thy enemies be judged in thy sight Put them in fear O Lord that they may know themselves that they are not God but weak infirm and mortal men Now they are proud of their victories and puff'd up with their successes O break the hardness of their heart with some calamities and fearful disasters that being brought to consider their own frail condition and intolerable insolence they may cease to pride it against thée and thy Church O thou enemy Vers. 6 thou breathest nothing but
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
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
being this I will be thy God and the God of thy seed upon which follows Walk before me and be thou perfect 4. Upon the confidence of which Promise and Covenant David repeats his prayer Upon which he repeats his prayer For thy Name sake O Lord pardon my iniquity for it is great Multa magna And yet David proceeds in the consideration of Gods Nature his Goodness his Truth and Mercy to those that keep his Covenant And admires the happiness of him that trusts in God and by way of admiration asks Quis i. e. Quantus qualis O how happy how blessed is the man that fears the Lord worships God loves his Word and casts not away his hope and faith in the day of trouble and tentation Ver. 12 which happiness he sets forth by the fruits that follow his piety 1. The first fruit and benefit that he shall reap is instruction and direction in his Vocation and private life For God shall direct him Him shall he teach in the way that he shall choose 2. Ver. 13 The second is that his happiness shall not be momentary but firm and lasting 2 He shall dwell at ease not molested but quiet His soul shall dwell at ease 3. 3 Happy in his seed A third is that he shall be happy in his children and posterity His seed shall inherit the land 4. The fourth is that Redemption of Mankind by the blood of Christ and all the effects of it Remission Reconciliation c. which is a secret unknown to flesh and blood shall be revealed and applied to him Ver. 14 The secret of the Lord is with them that fear him 4 Gods Covenant applied to him and he will shew them his Covenant Being confirmed with these promises and cheered with these fruits he The fourth part 1. Testifies his acquiescence and faith in God for deliverance My eye◠are ever towards the Lord he shall pluck my feet out of the Net In this he acquiesceth 2. And then returns to his Prayer again being in effect the very self-same that he began with which he offereth in several Clauses 1. Turn thee unto me He renews his former prayer 2. Have mercy upon me 3. O bring thou me out of my distresses 4. Look upon my affliction and trouble and forgive me all my sins 5. Consider mine enemies 6. O keep my soul and deliver me 7. Let me not be ashamed 8. Let integrity and uprightness wait upon me Petitioners and men in misery think that they can never say enough this makes him so earnest and so often repeat the same thing in which longing there is yet an incrementum The sum is That God would hear and grant him defence and deliverance in his dangers remission of sins which caused them and protect direct and govern him in his troubles Now that he might prevail in his Suit as an excellent Orator And useth many Arguments that God be propitious to him he useth many Arguments to induce God to be propitious to him 1. His faith and trust in his promises Min◠eyes are ever towards the Lord. 2. The danger he was now in His feet were in the Net Ver. 15 3. He was oppressed and alone had none to help him I am desolate and afflicted Ver. 16 4. His inward afflictions and pain was grievous Ver. 17. 18. The troubles of my heart are enlarged by which he was distressed in pain in sorrow 5. And without his enemies powerful many merciless cruel Ver. 19 My enemies are many and they hate me with cruel hatred Ver. 21 6. And yet I am an Innocent and desire to be so thy servant Let integrity and uprightness preserve me for I wait upon thee And thus David having through the whole Psalm pray'd for himself He prayes for the Church The fifth part at last in the close he offers up a short but earnest Petition for all the People and for the whole Church which proceeded from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 22 which ought to be among the Saints Redeem Israel O God out of all their troubles The Prayer collected out of the twenty fifth Psalm UNTO thée O Lord I do lift up not only my eyes and hands Ver. 1 but my very soul and heart early in the Morning will I direct my prayer unto thée and will look up O Lord I am not ignorant how uncapable I have made my self of thy favour by my transgressions multiplied against thée but O Lord Ver. 6 declare thy self mindful of thy pity and mercy which thou hast shewed to Mankind from the beginning of the World and according to the multitude of thy mercies deal with me My sin is very great more in number than the sand heavier in weight than the greatest burden O pardon my iniquity for thy Name sake The offences of my younger years are over-many Ver. 11 into which the boyling of concupiscence inconsideration and my youthful heat and imprudence hath cast me head-long but O good God I beséech thée Remember not the sins of my youth nor the transgressions of my unruly and unbrideled Age but according to thy mercy think thou upon me blot out of thy remembrance my abominations and remit my crying exorbitances for thy goodness sake O Lord. O Lord Ver. 8 Thou art good and upright all thy paths are Mercy and Truth Thy Goodness and Mercy is shewed in admitting sinners to Repentance and thy Vprightness and Truth in pardoning them and making good thy Promises admit me then among the number of thy Penitents and seal my pardon as thou hast promised to penitent and believing sinners Thou art the God of my salvation Ver. 5 on thee do I wait all my life long from thy Mercy I look for my Instruction Ver. 4 from thée my Direction Shew me thy wayes and reach me thy paths and lead me in thy Truth I am a man of a broken and contrite spirit guide me in the day of Iudgment and suffer me not to be tempted above my strength and whatever way I choose be thou my Teacher and Monitor that I slip not and fall not in it I desire O Lord to kéep thy Covenant and Testimonies let therefore that great secret of Mans Redemption by the blood of thy dear Son be made known to me and the mercies of thy Covenant assur'd to my soul by which alone my heart shall dwell at ease and my Conscience be quieted from the guilt of sinne and sense of thy wrath These my sins have procured me many enemies and thou hast justly raised up these Rebels to revenge my Rebellions against thée with these I am so compassed that I know not what to do But mine eyes are toward thee O Lord and except thou pluck my séet out of the Net I must néeds perish in the snares that they have privily laid for me Turn thee then unto me and have mercy upon me for I am destitute of all humane help left
full of Power and Majesty powerful for the conversion of many people and so full of Majesty that all the Potentates and wife men of the World fall low and worship thée make it of that strength that they be never able to resist it and of that efficacy that hey be willing to yield to it As for those tall and proud Cedars which obstinately and maliciously refuse to give thée the Honour due to thy Name break them in pieces and let them féel thy hand But for those who are moved by this thy voyce divide unto them the flames of thy spiritual fire that may illuminate and melt and purisse their blind hard and polluted cold hearts distribute and divide unto them the gifts of thy Spirit subdue their vices by thy Grace Let them méet in thy Temple and alwayes praise thée in the beauty of holiness Bless them with peace of conscience while they are in this vally of tears and trouble and receive them at last to an eternal peace in the life to come Amen PSAL. XXX The occasion of this Psalm was some grievous sickness or danger from which David was delivered TWO parts there are of it 1. The Rendition of praise and thanks ver 1 2 3. 2. An Exhortation to others to do it by his example and Gods dealing with him from ver 4. to the last He beings with his profession of praise The first part He praiseth God I will extoll thee O Lord and adds the causes 1. Ver. 1 For thou hast lifted me up as a man out of a dark deep pit 2. And adds the causes Thou hast not made my Foes to rejoyce over me but turned their mirth to sadness 3. Thou hast healed me in body and mind 4. Brought my soul from the Grave c. Lent me life when I was dying Of all which effects he conceals not the means by which he procured them O Lord my God I cryed unto thee Ver. 2 and thou didst all I have mentioned for me 2. The second part And exhorts the Church to praise him After he had given Thanks he speaks to the whole Church and exhorts by his example to acknowledge and celebrate the goodness of God in defending and delivering those which are his Sing unto the Lord O ye his Saints and give thanks at the remembrance of his holiness Ver. 4 And to perswade them he gives the instance in himself in which he declares Lest they have experience of Gods anger as he had That God was justly angry with him but soon appeased 1. Angry he was but his anger endureth but for a moment but life and continuance of life is from his favour There may be heaviness for a night but joy cometh in the morning 2. And justly angry he was for my sin my carnal security In prosperity I was and in my prosperity I said I shall never be moved Lord by thy favour thou hast made my Mountain to stand strong 3. And the effect of his anger was my Trouble Thou didst turn away thy face and I was troubled This is the example he sets the Saints that they be not secure when the World goes well with them lest they have experience of Gods anger as he had Next he shewes how he behaved himself to avert Gods wrath How he averted Gods anger which also he proposeth as a pattern for them to follow in the like cause 1. Viz. By prayer He betook himself to prayer 2. And sets down the Form he used 1. He that is ill calls for the Physitian so did I this was the fruit of my chastisement I cryed to thee O Lord and unto the Lord I made my supplication 2. The Form he used And the Form I used was this thus pathetically I pleaded with God 1. What profit is there in my blood when I go down to the pit 2. Shall the dust praise thee shall it declare thy Truth Can a dead man praise thee or canst thou make good thy promises to the dead 3. To which I added Hear O Lord and have mercy upon me O Lord be thou my Helper 3. And then shewes the effect of his prayer that it was turned And the consequent of it was he was relieved Thou hast turned my mourning into dancing Thou hast put off my sack-cloth and girded me with gladness 4. This God did for me and he did it for this end That my glory may sing praise to thee and not be silent O Lord my God I will give thanks to thee for ever Now O ye Saints ye see my case For which he gives thanks you see what course I took you see the effect and the end why God was so good to me it was That I should praise him and therefore I propose my example to you to imitate Betake you to God in your necessities and having obtained deliverance by your prayers remember to sing praises to God The Prayer collected out of the thirtieth Psalm INTO thy hands O Lord I commend my body my soul my thoughts my affections my goods whatsoever is mine I dedicate to thée beséeching thée to dwell with me for then no uncleanspirits shall have power over me nor heinous transgressions shall pollute and profane what thou hast bestowed upon me sanctiffe to my use and to thy honour all thy Creatures Thou Lord hast béen a bountiful God unto me and bestowed upon me many blessings which thou hast denied to many of thy better servants but I have béen an ungrateful wretch and in my prosperity forgot thée my God I forgot mine own condition and was so secure of thy favour that I began to be proud and puff'd up upon the conceit of mine own wisdom and strength Ver. 6 I said in my prosperity I shall never be moved I thought thou hadst made my hill so strong that I could not be shaken or overthrown by the force or practise of any enemy But now this sottish pride and presumption is shaked off from me experience I have that it is thy favour and goodness alone that must kéep me safe for thou didst only hide thy face from me and I was troubled Troubled in my body troubled in my house troubled in my estate I saw my self frustrate in my expectation Great trouble Lord is now upon me and thy wrathful displeasure doth now for my security and pride go over me But now O Lord take away thy hand from me for I am even consumed by thy heavy hand What profit is there in my blood when I go down to the pit How shall my life be beneficial to thy honour or to men if being taken away by an untimely death I be laid up in the Grave and my body rot in the Earth Shall the dust praise thee or shall it declare thy Truth Shall a dead man resolved into ashes sing praises to thy honour among men or make boast of thy faithfulness in performing what thou hast promised 'T is for thine honour then to
prorogue my life and for thine honour sake I entreat that thou respite me that thy servants may sée that thou hast made good thy Word unto me and thy enemies may not have occasion to deride the Truth of thy promises and blaspheme For this reason especially unto thee O Lord I cry in my distress and unto the Lord do I make my supplication Hear O Lord and have mercy upon me Lord be thou my Helper And when I thus prayed Thou O Lord in mercy hast heard me I cryed and thou hast healed me I called in the pit and thou stast lifted me up Thou hast brought my soul from the Grave Thou hast kept me alive that my enemies should not rejoyce over me Thou hast turned for me my heaviness into joy Thou hast put off my sack-cloth with which I am cloathed as became a Mourner and girded and compaised me on every side with gladness For thine anger in which thou didst justly chastise me though sharp was but for a moment and in thy favour I have found life weeping hath endured with me for a night but joy came to me in the morning Therefore my tongue shall sing and praise thee I will not be silent of thee O Lord my God I will extoll thy Name and give thee thanks for ever And all you who are his Saints joyn your voyces with me and give thanks to him remember that he is a good and merciful God remember that he is a holy God and will visit the iniquities of the fathers upon the children to the third and fourth Generation Remember that he is a gracious God and will not alway be chiding nor keeps his anger for ever Appear then before him and where he is pleased to be present sing Praises to him O Lord we will â—lwayes send forth thy honour through the Name of Iesus Christ our Lord. Amen PSAL. XXXI For one in anxiety of spirit THIS Psalm is composed and mixt of diverse affections for David sometimes prayes sometimes he gives thanks now he complains now he hopes one while he fears another while he exults This vicissitude of affections is sixfold and it may very well divide the Psalm 1. With great confidence he prayes to God from ver 1. to 6. 2. He exults for mercy and help received ver 7 8. 3. He grievously complains of the misery he was in from ver 9. to 14. 4. He prayes again upon the strength of Gods goodness from ver 15. to 18. 5. He admires and exults and proclaims Gods goodness from ver 19. to 22. 6. Lastly He exhorts others to love God and be couragious ver 23 24. In the six first verses He prayes The first part he prayes to God and shews his Reasons 1. Ver. 1 That he be never shame in his hope Let me never be ashamed 2. That he be delivered speedily delivered 3. Ver. 3 That God would be his Rock and House of defence to save him 4. That God would lead him and guide him Lead me guide me 5. That God would pull his feet out of the Net that they privily laid for him In effect his Petition is the same His Reasons viz. to be delivered from his danger and his Reasons to perswade God to do this for him Ver. 1 are 1. His faith and confidence In thee O Lord I put my trust 2. The reason of his faith God a Rock Thou art my Rock and Fortress 3. That this would redound to Gods honour For thy Names sake lead me 4. Thou art my strength 5. I rely upon thee Into thy hands I commit my spirit 6. Do to me as thou hast ever Thou hast redeemed me heretofore 7. I do not as other men trust to vain helps but on thee only I have hated them that regard lying Vanities but I trust in the Lord. And in effect as his Petition was the same so are his Reasons also His confidence in God to be his Deliverer his Fortress Rock Redeemerâ— c. In which we have an example of a man in misery that thinks he can never say enough for himself and that makes him descant on the same thing which is no flat Tautology but an elegant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Expolition Then again we have a pattern for a pious soul in trouble to imitate Ver. 1 that be the pressure never so great yet he sayes to his God Thou art my Rock my Fortress my Strength Thou hast redeemed me I know I shall not be ashamed of my hope therefore I will trvst in thee So he begins so he concludes this first part of his prayer 2. Next he exults and gives thanks for some former deliverance The second part and by the experience of that doubts the less in this Perhaps the Chorus sang this He exults and gives thanks Moller 1. I will be glad and rejoice in thy mercy And his reason follows from his experience 2. For thou hast consider'd my trouble 2. Thou hast known i. e. Vers. 7 seen my soul in adversity I have seen Upon his deliverance I have seen the afflictions of my people c. 3. And hast not shut me up into the hand of the enemy 4. But hast set my feet in a large room 3. And now he prayes again 2. The third part He prayes again And complains of what he suffer'd within and without 1. He prayes Have mercy upon me O Lord. Vers. 9 2. Then he complains Complains and in his complaint shews the reason of his prayer for mercy 1. Within at home he was in a sad case For I am in trouble my eye is consumed with grief yea my soul and my belly Totus marcesco Of the sad case he was in My life is spent with grief and my years with sighing my strength faileth because of my iniquity and my bones are consumed 2. Without I have little comfort either from friends or enemies 1. I was a reproach among all my enemies 2. Then for my friends they stood afar off They especially but especially among my neighbours and I became a fear to my acquaintance They that see me without fled from me 2. And then he aggravates the greatness of his grief and scorn This he aggravates and contempt I am forgotten as a dead man out of mind u muertos y ydos no son amigos I am become as a broken vessel What more vile what more useless 3. And which is yet more the people they mock me I have beard the slaunder of the many 4. And the Consequent was mischievous Fear is on every side 2. While they conspire or took counsel together against me 3. And their counsel was they devised to take away my life What could enemies do more or friends permit And after his Complaint The fourtâ—â— part he comforts himself with his first and chief reason again But I have trusted in thee O Lord and said Thou art my God Vers. 14 Let them conspire take counsel and devise
what they can yet I know He comforts himself in God except thou permit them they are not able to do it Thou art my God in thee I trust For my time is in thy hand not in theirs i. e. My life And then he falls to prayer again which consists of three parts 1. A Deprecation 2. A Supplication 3. And an Imprecation He prayes yet againn 1. A Deprecation for he prayes that he come not into their power 1 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
as some great King in his Throne providing for all the parts of his Empire examining all Causes and doing justice to every one 1. Vers. 13 The Lord looks from heaven and beholds all the sons of men 2. That he sees all From the place of his habitation he looks upon all the inhabitants of the earth Vers. 14 3. And he is not â—â—iosus spectator neither Vers. 15 He sees and considers their hearts their works Considers in what men put their trust And he sees in what they put their confidence in their Armies in theiâ— strength in their Horse not in him But all in vain Vers. 16 For there is no King that can be saved by the multitude of an Hoast Evacuates their designs A mighty man is not delivered by much strength An horse is a vain thing for safety neither shall he deliver any man by his great strength Multitude strength c. without God are useless 2. Hitherto he hath given a proof of Gods providence toward all men 2 But defends his Church but now he descends to a particular proof of it by his care over his Church which he wonderfully guides defends protects in all dangers and assaults And that notice be taken of it he begins with an Ecce Behold the eye of the Lord his tender'st care is over them that fear him Vers. 18 upon them that hope in his mercy To deliver their soul from death and to keep them alive in famine Upon this Gods people The third part The three last verses contain the Acclamation of Gods people who believe and place all their hope and trust in God For being excited as it were by the former Arguments They do three things Vers. 20 1. They express and profess their faith and dependance on God 1 Wait on him Our soul waiteth on God he is our help and our shield Vers. 21 2. They publish upon what hope they are held up and how comforted 2 Publish his name and rejoice in it For our heart shall rejoice in him because we have trusted in his Holy Name Vers. 22 3. Upon this hope they commend themselves by prayer to God 3 Commend themselves to Gods mercy Let thy mercy O Lord be upon us according as we hope in thee The Prayer collected out of the thirty third Psalm O God thy goodness is so great thy faithfulness so constant thy power so wonderful thy providence so universal but thy care so Fatherly toward thy people that we were unworthy of the least of thy mercies should we not acknowledge them and return thee due honour and thanks For there is nothing in the whole world which doth not witness thée to be a bountiful God Vers. 4 and a most Merciful Father Thy Word O Lord thy Decrée for the Creation and Government of the World is right and equal and all thy works are done in true wisdom righteousness and judgement Vers. 5 For there is nothing that thou hast commanded which is not just Nothing that thou hast promised which thou wilt not make good and bring to pass Out of that love thou bearest to righteousness and judgement the earth is full of thy goodness there being in it nothing so minute and vile which one way or other doth not partake of thy bounty Vers. 6 and commend thy goodness and mercy to us By thy Word alone and sole Command were those incorruptible Orbs of the Heavens made and confirm'd and all the hoast of them that multitude of starres so orderly and beautifully disposed by the breath the word the Fiat of thy mouth Thou hast gather'd together those unruly waters of the Sea into one place and shut them up with bounds and limits that they return not again to cover the earth And thou hast hidden and laid up great streams of waters in the bowels of the earth as in a Treasure-house which at thy pleasure thou bring'st forth to water a thirsty Land He spake and all this was done he commanded and it stood fast For so great is thy power that without any labour without any delay without any help all this was done and that by thy Will and Word only and by thy Word and Will it is that it doth so now continue and remain without dissolution Therefore O ye righteous rejoice in the Lord Praise is not comely in the mouth of a sinner Vers. 2 praise therefore a righteous God with an upright heart Neither with your mouth only express his praise but set it forth with musical instruments Praise the Lord with the Harp sing unto him with the Psaltery and an instrument of ten strings And you who have so often sung of his honour now since he hath renew'd his mercies set forth your joy with a New Song play skilfully with a loud voice So set forth his praise his power his wisdom his mercy that all the earth may fear the Lord and the inhabitants of the world stand in awe of him For what he hath ordained by his eternal counsel shall be fulfill'd and stand fast for ever and the thoughts of his heart to all generations Since then thou O Jehovah art most just most merciful most Mighty blessed is that Nation who have chosen and worshipped thee O Lord for their God and happy is the people whom thou hast chosen for thine inheritance O make us Lord alwayes of this people that we may be happy under thy protection Dwell in the midst of us and bless us But O Lord bring the counsels of wicked men against this thy people to nought and make the devices of the people of none effect Look down from heaven and behold all the sons of men from the place of thy habitation look upon the inhabitants of the earth Thou searchest the very hearts and reins and knowest all their plots and secret counsels they take against thy people thou séest their preparations and provisions O Lord make them know and so fashion their hearts that they may perceive that all hope and confidence is in vain which is not in thée Because there is no other can save besides thy self For there is no King that can be saved by the multitude of an hoast neither is a mighty man deliver'd by much strength An Horse whether in battle or flight is a vain-deceitful thing to save a man neither shall he deliver his rider by his great strength It is not in these vain helps we put our considence our hope is in thée alone on thée we relie to thée we trust from thée we look for help Let thy eye therefore O Lord be upon us that fear thee who relie not upon any merits and creatures but on thy méer mercy let thy everlasting mercy then follow us and deliver our souls from temporal and eternal death and suffain us with a sufficient livelihood in the time of famine Upon thee O Lord our soul doth wait be our shield to protect us our help to deliver us So shall our heart
confusion together that take pleasure at my hurt and let them be cloathed with shame and dishonour that magnifie themselves against me So shall my soul be joyful in thee O Lord it shall rejoyce in thy salvation I will not be unthankful nor stupid upon the sense of thy mercy my heart shall exult and all my bones sinews strength shall join in thy praise and say O Lord Who is like unto thée in goodness power mercy and justice Who I say is like unto thée who by thy immense power and goodness deliverest the poor man who is destitute of all help from the violent hands of those who are too strong for him the indigent and afflicted from him that spoileth him As for me I will give thee thanks in the great Congregation I will praise thee among much people and my tongue shall speak of thy righteousness and of thy praise all the day long O Lord be merciful to thy poor afflicted and persecuted Church and in thy good time deliver thy people from the hand of the Oppressor Let them shout and be glad that favour and stand up in the defence of a righteous cause yea let them say continually let the Lord be magnified who hath pleasure in the prosperity of his servants Amen PSAL. XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE end of this Psalm is to implore God that out of his goodness he would deliver David and all good men from the pride and malice of the wicked To this purpose 1. He sets down a Character of a wicked man and his grievous estate from ver 1. to ver 5. 2. He makes a Narrative in the commendation of Gods mercy from ver 1. to ver 10. 3. He prayeth for the continuance of Gods goodness to his people petitions against his proud enemy and exults at his fall ver 10 11 12. 1. The first part Howsoever other men may judge of wicked men bless them while they prosper Ver. 1 and speak well of them yet my censure and judgment of them is this The transgression of the wicked saith within my heart A character of a wicked man that there is no fear of God before his eyes Sic apud me statuo sic decerno This is Davids postulatum and he first sets it down as the bitter root from which all the ill fruit following doth grow and so he enters upon an induction of particulars and by them describes a wicked man 1. Ver. 2 His first note is the pleasure the glory the boasting he takes in wickedness He flattereth himself in his own eyes 1 He calls evil good His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love to himself is so great that a great sin in his sight is no sin vice is vertue falshood truth 2. 2 He continues in it The second that in this he continues and will not be perswaded out of it untill his iniquity be found to be hateful till God by some heavy judgment hath past his sentence and dislike against it 3. Ver. 3 The third is his hypocrisie aliud corde aliud ore The words of his mouth are iniquity and deceit 2 He is an hypocrite He gives goodly words but hath war in his heart 4. 4 He is obstinate The fourth is his pertinacy in evil and his abrenunciation of good Desinit adhibere intelligentiam he hath left off to behave himself wisely or he will not understand that he may do good 5. Ver. 4 And in the fifth verse he bundles up as it were his sins 1. He plots evil and deviseth mischief upon his bed 5 He is studious in wickedness 2. He sets himself in the way that is not good 3. He abhors no evil He invents wickedness he sets about it to perfect it yea though it be of the highest strain he swallows it and nauseates it not This is the description of a wicked man which some men beholding begin to wonder at Gods patience that he will endure this a buse and affront and are apt upon it to question his providence to whom that David may return an answer he enlargeth himself upon Gods mercy and goodness Gods patience and mercy from which this his long-suffering doth proceed And two streins there are of it the first absolute and general extended to all 2. The other particular The second part which is exhibited to the faithful only First In general God is good to all which is seen in his bountifulness 1 To all even all creatures his fidelity and his justice and his preservation of all things 1. Thy mercy O Lord is in the Heavens Thou preservest them 2. Thy faithfulness reacheth unto the Clouds They water the Earth as it s promised 3. Thy righteousness is like the great Mountains immoveable 4. Thy judgments are a great deep unsearchable past finding out 5. Thou Lord preservest man and beast in thee we live move and have our being 2 But particularly to his people which he admires Secondly But of his special care and providence as it stands in relation to the faithful he gives another account 't is a precious thing he sets a price upon it and admires it O how excellent is thy loving kindness O Lord Ver. 7 Quam preciosa Of which the consequent is in the faithful hope confidence Upon which the faithful comfort in distress 1. Therefore the children of men shall put their trust under the shadow of thy wings 1 Trust 2. The effects of it 2 Are satisfied the plenty of all good things prepared for the faithful 1. They shall be abundantly satisfied with the fatness of thy House 2. Thou shalt make them drink of the Rivers of thy pleasure 3. To which he adds the cause For in thee is the Fountaine of life and in thy light we shall see light He concludes with a Prayer 1. For all Gods faithful people 2. For himself The third part He prayes that this effect may light 1. He prayes that this peculiar and precious mercy might light upon the heads of all those that serve God in sincerity O continue thy loving kindness to them that know thee Ver. 10 and thy righteousness to the upright of heart 1 On Gods people 2. He prayes for himself that he may be defended from the pride and violence of wicked men Let not the foot of pride come against me 2 On himself and let not the hand of the wicked remove me Ver. 1 3. Lastly He closes all with this exulting Epiphonema 3 His acclamation upon it There are the workers of iniquity fallen There when they promised to themselves peace and security and said tush no harm shall happen to us there and then are they fallen They are cast down and shall not be able to rise The Prayer collected out of the thirty sixth Psalm O Omnipotent God Ver. 5 such is the amplitude of thy mercy that it extends it self far and wide so that from the lowest Earth to
the highest Heaven there is not any thing which is not partaker of thy goodness Those bottles of Heaven that continually resolve and water the Earth are expresses of thy Constancy and Truth Thy way of suffice is incomprehensible and thy judgments by which thou dispensest all things in the Earth a great deep Ver. 6 which no man can search an abysse which no humane understanding can find out Man and Beast have their being life motion from thée to man and beast thou suppliest wharsoever is necessary for food or existence they are sustained by thy goodness and preserved by thy mercy But thy care O Lord and providence over thy people is far more gracious Who can Ver. 7 as it ought estéem it Who can set a sufficient price upon it O how excellent is thy loving-kindness toward them thou lovest and them that love thée These thou wilt protect as a Hen doth her Chickens under the shadow of thy wings These shall enjoy not only temporary good things common to man and beast but in this present life thou wilt give them a taste of thy heavenly treasures by the Holy Ghost diffused in their hearts which as Rivers of pleasure will refresh their thirsty souls and after receive them into a celestial mansion where they shall be satisfied with the abundance of thy House that is with the beatifical vision and full fruition of thyself for thou art the fountain of that life which is true life indéed and perpetual Thou art the spring of light and when we come to enjoy that light all darkness being dispelled we shall sée light indéed Till we come thither we pass through a vally of darkness and live a life that may rather be called a death 't is so full of cares so full of miseries so full of sin howsoever in this let us have a taste of thy mercies protect us under thy wings let us dwell in thy house satisfie us with the graces of thy Spirit let us drink of the Rivers of thy pleasure make our life comfortable and let us enjoy the light of thy countenance This will be life to us even when we sit in this shadow of death this will be light to us even while we remain in this darkness Here we are subject to many temptations and the ungodly thrust sore at us that we might fall But O never let the foot of pride come and prevail against us let not the hand of the wicked remove us We know O Lord that their malice is so great against thy Truth that they are not moved with any fear or reverence of thy Name resolved they are to please and flatter themselves in their own eyes till their iniqity be found out and made apyear to be odious before God and man whatsoever they speak is full of iniquity and fraud they are not only ignorant but they will not be taught to be wise whosoever shall advise them to do good is accounted their enemy and hateful in their sight In the night-season when the mind is retired and should meditate on the best things then they fasten it upon the worst in their Bed they devise mischief and so hardned in their sin that they will not set themselves in any good way nor abhor even the foulest evil Therefore O Lord for thy mercy and faithfulness for thy loving-kindness and righteousness sake we beséech thée suffer not our souls to be delivered over as a prey into their hands and since they will not desist from their mischievous and bloody enterprise let these worker of iniquity fall together for peace let them find war for security trouble let them be cast down from their fancied state of dignity and felicity and never be able to rise again by the power of our Lord Iesus Christ Amen PSAL. XXXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE intent of this Psalm is that good men be not over-much troubled at the prosperity of wicked men and what is here delivered may be reduced to these two general Heads 1. He sets down the Duty of a good man which is to be patient and put his confidence in God when he sees the wicked prosper and flourish The first part That we fret not at wicked mens prosperity 2. He gives many Reasons to perswade unto it 1. He begins with an Interdict and then descends to give forth some Commands 1. His Interdict is Fret not thy self because of evil doers neither be thou envious against the workers of iniquity Be nor angry not envious to which he adds this Reason That their prosperity is but short for they shall be cut down as the grass and wither as the green herb This interdict is repeated ver 7 8. and the reason ver 9 10 35 36 38. He sets down some Rules to keep from envy 2. Then he sets down some commands or rules to keep from fretting and anger 1. The first is a perpetual rule for our whole life Trust in the Lord rely not on humane helps riches friends c. trust to God 2. Do good increase not thy state by ill arts and means 3. Dwell in the land desert not thy station for verily thou shalt be fed 4. And therefore enjoy quietly what thou hast at present 5. Delight thou in the Lord be pleased with his way Ratio Dabit petitiones cordis 6. Commit thy way unto the Lord labour in an honest vocation leave the rest to him for he shall bring it to pass he shall bring forth thy righteousness c. 7. Rest and acquiesce in the Lord and wait patiently for him his time is the best and then he repeats his Interdict Fret not thy self Then he resumes his former Reason mentioned at the second verse The first Reason and amplifies it by an Antithesis viz. that bonis benè malis malè erit ver 9 10 11. The second part Evil doers cut off and so it falls out plerumque but not semper which is enough for temporal blessings 1. Evil doers shall be cut off but those that wait on the Lord shall inherit the Earth 2. Yet a little while and the wicked shall not be yea and thou shalt diligently consider his place and it shall not be But the meek shall inherit the Earth and shall delight themselves in the abundance of peace To this he adds a second Reason taken from the Providence of God 1. The second Reason Gods Providence Object 1. Bad men hate good men In protecting the righteous and confounding their enemies 2. In blessing the little they have in which he seems to remove a double objection The first about the tyranny of the wicked over just men The second that they were commonly in want and poverty The first Tentation that much troubles pious souls is the power the cruelty the implacable hatred of wicked men The wicked plotteth against the just and gnasheth upon him with his teeth To which David answereth Resp God shall revenge it The Lord shall laugh at
him for he seeth that his day dies ultionis is coming Reply yea they kill them Yea But the wicked have drawn out their Sword and have bent their Bowe which is beyond plotting and derision to cast down the poor and needy Resp They kill'd for it and slay such as are of an upright Conversation David answers Be it so Their Sword shall enter into their own heart and their Bowe shall be broken Object 2 The other Tentation is beggery and poverty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good men poor Resp Their little better than great Riches The ungodly swim in wealth but the godly are commonly poor and therefore exposed to contempt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To this David answers A little that the righteous hath is better than the riches of many wicked better because used better better because possessed with content better because it hath Gods blessing upon it And this David proves by many Reasons His Reasons for it his Riches durable 1. For the arms of the wicked i. e. Their arm and strength of riches shall be broken but God sustains with his blessing that little of the righteous 2. The Lord knows the dayes good or bad of the upright he loves them and they are his care and their inheritance shall be for ever firm stable Not so with wicked rich men 3. They shall not be ashamed in the evil time nor destitute nor forsaken of necessaries and in the dayes of famine they shall be satisfied But with rich wicked men it is not so though they abound in wealth yet they shall insensibly consume perish as the fat of Lambs that burnt upon the Altar vanisheth into smoke 2 Out of his little he hath to give and passeth away 4. And yet another blessing there is upon the good mans little that he hath over and above and something to spare to give whereas the wicked notwithstanding his ample fortune But the wicked a borrower and payes not is a borrower and hath this ill quality that he payeth not again the righteous sheweth mercy and giveth Of which he gives this Reason For such as God blesseth shall possess the earth and they that be cursed of him shall be cut off i. e. They shall have but not enjoy the goods of this life And thus much David proves by his own experience I have been young and now am old yet have I not seen the righteous forsaken nor his seed begging their bread his liberality was the cause of it He is ever merciful and lendeth The third Reason God upholds him and his seed is blessed Another Argument of Gods protection is that God upholds him The steps of a good man are ordered by the Lord and he delights in his way and be it that by infirmity he erre slip fall yet though he fall yet he shall not utterly be cast down for the Lord upholdeth him with his hand In the rest of the Psalm 1 He repeats his Rule to flie evil and do good David makes a repetition of all that went before he ingeminates his chief rule his promises his comforts his comminations And he begins with his Rule ver 3. Depart from evil and do good and dwell for evermore In which he exhorts to obedience and instanceth in both parts of Repentance His Reasons 1. A promise to the godly Mortification Vivification which he fortifieth with a double Reason the same before 1. A promise to the godly For the Lord loveth righteousness he forsaketh not his Saints Ver. 28 they are preserved for ever 2. 2 A commination to the wicked A commination to the wicked but the seed of the wicked shall be cut off These two Reasons he resumes amplifies and illustrates First That of the righteous The righteous shall inherit the land and dwell therein for ever 1 He illustrates the first and that you may know who he means by his righteous man he further sets down his Character he it is 1. The character of the righteous Whose mouth speaks wisdom he speaks honourably and reverently of Gods Justice and denies not his Providence 2. Whose mouth talks of judgment i. e. that only which is just and right 3. The Law of God is in his heart not in his tongue alone or his brain 4. None of his steps shall slide he keeps on his right way and will not be seduced This is the righteous man I mean but this righteous man as I said before ver 12 13 14 15. hath his enemies for the wicked watcheth the righteous And him God protects and seeks to slay him Well be it so that this righteous man hath his Protector also The Lord will not leave him in his hand nor condemn him when he is judged And therefore do what I have formerly advised ver 3 7. Wait on the Lord and keep his way and he shall exalt thee to inherit the Land when the wicked are cut off thou shalt see it Secondly 2 He illustrates the second viz his commination For they shall be cut off as I said ver 28. This I know by my own experience I have seen the wicked in great power and flourishing like a green bay Tree yet he passed by and lo he was gone I sought him but he could not be found And what I have in my time observed that you by your own experience if you be diligent and attentive ye may observe to be as true also even in both kinds both just and unjust godly and ungodly for 1. Mark the perfect man and behold the upright for the end of that man is peace 2. But the Transgressors shall be destroyed together the end of the wicked shall be cut off Of which The cause of both Gods doing if you shall enquire the cause it is easie to give it and I have said it before but I will here say it over again for it can be never too often repeated that it may be the better remembred But the salvation of the righteous is of the Lord he is their strength in the time of trouble and the Lord shall help them and deliver them from the wicked and save them because they trust in him and on the contrary the wicked shall be cut off and perish because they trust not in him The Prayer collected out of the thirty seven Psalm O Almighty Lord since the weakness of thy best children hath béen such that they have béen offended at the prosperity and repined at the successes of wicked men yea this temptation hath so far seized upon them that they have called in question thy Providence and béen staggered in the way of Truth and Piety Enable me thy servant with thy grace that I be not tempted above my strength Ver. 1 never let me murmur at the supposed happiness of evil doers nor fret at their power nor be envious because they prosper in their way and bring their devices to pass Of a truth Lord the
workers of iniquity are in great power riches and honour they are exalted like a Cedar of Lebanon and spread and flourish like a green bay Tree Expect they do all men should come and put their trust under their shadow which if any just man refuse they observe his way and mark his steps séeking an occasion and opportunity to destroy him for they are ready with a drawn Sword in their hand and a bended Bowe in their fist that they first cast down the poor and needy and then slay him that is innocent and of an upright Conversation Good God never suffer our faith and confidence to be shaken at these procéedings of thy Providence but with an equal and patient mind let us resign our selves to thy will and be content thou do what séems good in thy eyes being fully assured that all things shall work together for the best to those that love God O Lord let us rest in thee and wait patiently for thee for thou hast said it and thy Word is true That wicked doers shall be cut off and yet a little while and his person shall descend into the grave his pomp shall vanish his power come to naught his riches take the wing and flie away yea his very place shall not be and that there shall be no remainder of him in thy good time O Lord make good this thy promise and let him be cut down as the grass and wither as the gréen herb let his Sword that he hath drawn against the innocent enter into his own heart let the Bowe which he hath bent to wound the guiltless break in his hand and wound himself because he is the enemy of thy people he is an enemy to thée and therefore let him suddenly and wholly vanish away as smoke leaving no sign at all behind of his ill-purchased glory But as for the meek who with a patient soul delight in thée and chearfully undergo those affronts and injuries which the prosperity of the wicked shall lay upon them well knowing that all is done by thy wisdom and permission Give them and their posterity a sure possession in the earth and let them be delighted with abundance of peace and tranquility of conscience uphold Lord the righteous and let their inheritance be for ever Let the little they have be unto them better than the great riches of the ungodly which they have heaped together by unjust wayes make them content with it enjoy it swéetly and securely and let it alwayes be sufficient to supply their necessities and so bless Lord their substance that in the dayes of want and famine they may have enough forsake them not O Lord and suffer not their seed to beg their bread when by some misfortune they shall fall from a high estate and have experience of adversity or else if through infirmity they fall into sin yet Lord let them not be utterly cast down but even then put to thy helping hand and lift them up restore them to their former state and to thy favour This that they may the sooner recover recall them when they go astray and ever after order their steps in thy Word and delight in their way teach them to eschew evil and to do good so shall they dwell for evermore let them shew mercy and give and lend that their seed may be blessed Teach their mouth to speak wisdom and their tongue to talk of judgment let the Law of thee their God be in their heart that their steps and goings may not slide forsake not O Lord thy Saints love judgment and preserve them for ever leave them not good Lord in the hand of the wicked nor condemn them when they are judged approve not thou that unjust sentence which wicked men pass upon them O ye righteous then wait on the Lord and keep his way good God give us all grace to delight in thée and to commit our wayes unto thée well-knowing that thy servants shall be exalted when the wicked shall be cut off Mark the perfect man and behold the upright for the end of that man is peace O Lord let me dye the death of the righteous and let my latter end be like his when the Transgressours shall be destroyed and cut off together then Lord be thou a salvation to the righteous and their strength in time of trouble O Lord arise help us and deliver us deliver us from the wicked and save us because we put our trust only in thee Amen PSAL. XXXVIII VVhich is the third of the Penitentials in which he doth implore Gods mercy being grievously afflicted THE parts of it are two in general 1. A Deprecation begun in the first verse and continued in the two last 2. A grievous complaint of his sin disease misery Gods anger his friends and his enemies through the whole Psalm all which he useth as Arguments to move God to pity him and shew him mercy In the first verse The first part He deprecates Gods anger that the fears of his heart proceeding from the sense of Gods anger against his sin might be mitigated at least though rebuked yet not in wrath though corrected Ver. 1 yet not in rigour O Lord rebuke me not in thy wrath nor chasten me in thy hot displeasure And so he falls instantly upon his complaint The second part His complaint amplified which he amplifieth divers wayes 1. From the prime cause God For thine arrows stick fast in me thy hand presseth me sore Ver. 2 because of thy anger 2. Ver. 3 From the impulsive cause his sin his iniquities ver 4. his foolishness ver 1 From within 5. 3. From the weight and gravity of his afflictions which in general were The arrows of God that stuck in his flesh the hand of God with which he was pressed which was so grievous That there was no soundness in his flesh no rest in his bones 4. By an induction of particulars where he declares many effects of his disease 1. Putrefaction and stink My wounds stink and are corrupt 2. A sad posture of body I am troubled I am bowed down greatly I go mourning all the day long 3. A torment of his bowels My loins are filled with a sore disease 4. A general disaffection of parts There is no soundness in my flesh 5. A debility and grievous plague I am feeble and sore smitten 6. A pain that forced from him an out-cry I have roared 7. The disquietness of his heart I have roared for the disquietness of my heart In the midst of which that he might not be thought to have let go his hold his hope his confidence in his God he turns his speech to him Lord all my desire is before thee and my groaning is not hid from thee he hopes he prayes still 8. The palpitation and trembling of the heart My heart pants 9. The decay of his strength My strength fails 10. The defect of his sight As for the light of my eyes it is gone
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
ever and ever Amen Amen PSAL. XLVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS Psalm is wholly Gratulatory sung by the Church for some very great deliverance after the victory from confederated enemies Two especial things to be considered 1. The confidence the Church hath in God from vers 1. to 8. 2. An Exhortation to behold it and that he is the Lord of Hosts the Authour of Warre and Peace vers 8 9 10. 1. The first part The Churches confidence He begins with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Maxime which is the ground of all the confidence which the people of God can have God is our Asylum or refuge to fly to our strength Vers. 1 stay munition on which to relie a very present help to deliver us in trouble Upon which Gods people inferre this Conclusion The inference upon it boldness in persecution Therefore will we not fear no not in the greatest calamities and multitude of enemies Which he expresseth First Metaphorically then in plain proper terms Fear we will not Vers. 2 1. Though the earth be moved or removed on which the Church is seated 2. Though the Mountains be carried into the midst of the Sea i. e. the great and strongest Empires and Kingdoms should be ruin'd and overwhelm'd 3. Though the waters roar and be troubled Vers. 3 Though a multitude of people threaten and join their forces to ruine the Church 4. Though the Mountains i. e. Kingdoms shake at the tumour and swelling pride of these Compiratours For the waters are people Revel 17. More plainly for we have the interpretation of these Metaphors Vers 6. Vers. 6 Though the heathen raged the Kingdoms were moved yet will we not be afraid Justum tenacem propositi virum non civium ardor prava jubentium Non vultus instantis tyranni Mente quatet solidâ Neque Auster Dux inquietus turbidus Adriae Nec fulminantis Jovis manus Si fractus illabatur orbis Impavidum ferient ruina 2. And of this he next descends to shew the reasons 1. There is a River The reasons of this the streams whereof shall make glad the City of God the holy place of the Tabernacles of the most high Vers. 4 The City of God was Jerusalem the type of the Church and the holy place of the Tabernacles the Temple The little Siloah that ran softly did water Jerusalem and the Gospel-promises that shall flow alwayes in the Church shall make glad the hearts of Gods people Vers. 5 2. God is in the midst of her to keep to defend her therefore she shall not be moved that is utterly removed but shall remain for ever 3. God shall help her and deliver her yea and that right early in a fit season He that should come will come and will not tarry 4. He uttered his voice and the earth was melted The hearts Vers. 6 of the men of the earth that exalted themselves against his Church at the least word uttered from his mouth melted were struck with fear and terrour 5. The Lord of hosts is with us He is Dominus exercituum Vers. 7 their Armies then are at his command vers 7 11. 6. The God of Jacob is our refuge He is our Asylum and he will saye us vers 7 11. The second part contains two Exhortations 1. He calls to all to behold the works of the Lord Exhortations The second part and of two he gives instance for to behold 1. That War is his work Vers. 8 See what desolations he hath made in the earth Vers. 9 2. That Peace is his work Vers. 10 He maketh War to cease to the end of the earth c. 2. Then in the person of God he exhorts the enemies of the Church to be quiet for their endeavours are but in vain and their rage to no purpose Be still and know that I am God I will be exalted among the heathen I will be exalted in the earth The Prayer out of the forty sixth Psalm Or an Hymne O Blessed Lord God Vers. 1 upon whom we have depended ever since we were born forsake us not now in this néedful time of trouble but be our refuge to whom we may flie our strength on whom we may relie our present help in these distracted times either by fréeing us from our pressures or giving us patience to undergo them So shall we not fear in the greatest storms No Vers. 2 though the Devil raise the greatest persecutions against thy Church to remove it from the earth no not though a multitude of people conspire and swell with pride though they compass us about as a flood of waters Vers. 3 Though we behold the shaking and commotions of all other Kingdoms and Empires about us For thy rich promises will sustain our fainting hearts Vers. 4 A River of mercy there is in thee whose ever flowing streams shall make glad the City of our God the most high in which he hath set his Tabernacle to dwell and which we know he will uphold for ever Vers. 5 God is in the midst of her and she shall not be removed by any incursion help her he will in a fit season right early he hath promised to come and he will not tarry Arise Vers. 6 O God to fight for us utter thy voice to defend our cause for then the Nations will tremble the Kingdoms will be moved the hearts of our enemies shall melt like war and all that have exalled themselves against us shall lose their courage and be surprized with an astonishing fear Certainly the Lord of hosts Vers. 7 at whose command there is an Army an Army of Angels is with us The God whom Jacob worshipped and by whose power and mercy he was defended from the fury of his brother Esau will defend us when we flie to him O come then Vers. 8 and consider the works of the Lord behold what wonders he hath done for his people in all ages For their sakes he hath destroyed mighty Armies and brought strange desolations upon the mightiest Kingdoms Vers. 9 Again for their sakes he hath made Wars to cease in all the World he hath broken the Bows of the mighty cut their Spears in sunder and burnt up their Chariots with fire from Heaven giving to his people the blessing of peace All then you who are enemies to his Church Vers. 10 be still cease from your wicked plots and conspiracies for know this for certain that he is God he will get himself honour upon you Vers. 11 and he will be exalted not only in the Heaven above but he will also be exalted by what he doth for his people on Earth So that when we shall see his wonderful deliverance that he sends his people and the revenge he takes on their enemies we shall have reason to say and say again The Lord of Hosts is with us the God of Jacob is our refuge PSAL. XLVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Triumphalis THE Prophet takes occasion from the bringing up of
the Ark or else by the setling of it in the Temple by Solomon to foretel the Ascension of Christ into heaven who was the true Ark of the Covenant and the Propitiatory Then there was a Jubilee and so there must be at the remembrance of this It contains a Prophesie of Christs Kingdom and it hath two especial parts First Christs ascension typified An invitation to sing praises to Christ Secondly The reasons that perswade to it 1. Vers. 5 The Ascension of Christ is under the Arks ascension typified Verse 5. God is gone up with a shout His invitation to praise God for it the Lord with the sound of a Trumpet 2. Upon which he invites that we do that at this feast which was then done Vers. 1 viz. That we clap hands and sing praises That this be done 1. Cheerfully O clap your hands for clapping of hands is an outward sign of inward joy Nahum 3.19 2. Universally O clap hands all ye people 3. Vers. 6 Vocally Shout unto God with the voice of melody 4. Frequently Sing praises sing praises sing praises sing praises vers 6. And again sing praises vers 7. It cannot be done too often 5. Knowingly and discreetly Sing ye praises with understanding know the reason why you are to praise him 3. Now these reasons are drawn from his Greatness and his Goodness 2 The reasons to perswade to it 1. He is Great He is the Lord the most high 2. Terrible 3. A great King over all the earth All power at his Ascension 1 God great given to him in heaven and earth Vers. 2 2. He is a Good God Vers. 7 1. In collecting his Church by subduing the Nations 2 Good and that in four respects not by a Sword but by his Word and Spirit by which he would subdue their iniquities the iniquity of the Jew first Vers. 3 and then of the Gentile For the Law was to come out of Zion and the Word of the Lord from Jerusalem To the discipline of that Religion and Service which we profess both were to submit and therefore both might well be said to be subdued to us and be brought under our feet Vers. 4 2. In honoring and rewarding his Church He shall chuse out an heritage for us even the worship of Jacob whom he loved 1. His Church was his choice A chosen generation a select people 2. His heritage for he will dwell among them and provide an inheritance for them blessings on earth and an inheritance in heaven 3. This is the worship and glory of Jacob of Jacob after the Spirit the Kingdom Priest-hood and all the promises made unto Jacob and the Fathers being theirs 4. The cause His love only He chose Vers. 7 c. because he loved 3. In increasing and amplifying his Church God is the King now of all the earth not of the Jews only For he reigneth over the heathen also He sits upon a Throne of Holiness rules by his Holy Word and Spirit making them Holy who were unholy 2. Yea and a willing people also For the Princes of the people are gathered together even the people of the God of Abraham 4. In protecting his Church whether by himself Vers 9 or by the Princes he raiseth up for her defence For the shields of the earth belong unto God Princes and Prelates are shields of the Church but God is the chief He is greatly exalted The Eucharistical Prayer collected out of the forty seventh Psalm O Lord God who hast exalted thy Son Iesus Christ with great Triumph into the Kingdom of heaven we beséech thée leave us not comfortless but send to us thy Holy Spirit to comfort us and exalt us to the same place whither our Saviour is gone before And thou O blessed Saviour Vers. 5 who when thou hadst finished our Redemption on earth didst ascend to the beaven in great glory and Majesty Vers. 2 and satest down on the right-hand of thy Father and art become the Lord the most high terrible and a great King over all the earth receive the petitions of thy humble Servants present them at the Throne of Grace and make intercession for us Subdue the people by the power of thy Spirit Vers. 3 and bring the Nations under thy féet by the sharp edge of thy Word Cause those who are yet strangers and aliens from thy worship to fall low before thée and perswade all those who are yet afar off to come néer and to embrace thy Gospel and the truth and equity of thy Law The time was Vers. 4 when in Judah only God was known and thy Name was great in Israel it was the excellency of Jacob which thou didst love but now thou hast merited Vers. 7 and art ordained to be the King of all the earth since therefore thou hast chosen these also for thine inheritance Vers. 4 reign thou even over the Heathen Vers. 8 and subduing their iniquities sit upon thy Throne of Holiness among them O happy day Vers. 9 when not the meanest and lowest but the greatest and the noblest when the Princes of the people shall be gathered together and be united to the people of the God of Abraham being all worshippers of the same God professors of one and the same Faith and partakers of one and the same mercy For then should the name of our God who is truly the shield and defence of his people be greatly exalted in the earth The praises of our God should then be in our mouths Vers. 7 and with-wisdom and understanding should we sing our Psalms heart and hand affections and work being every way agréeable to our Psalmodie O Lord infinite and wonderful are thy wayes and works toward the children of men but the work of Redemption by the blood of thy dear Son farre excéeds them all For this love for this mercy O work upon our hearts to sing praises to thy honour our tongues to sing praises to thy glory our lips to shout with the voice of melody O all ye Saints of his Vers. 1 Clap your hands for joy shout for triumph sing praises to God Vers. 5 sing praises sing praises to our King sing praises Let hands and tongue and works and words be ready prest to sing praises to the God of Jacob. Amen PSAL. XLVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 UNder the Type Jerusalem is set down the happiness of the Church which is alwayes protected by Gods favour Three parts there are of this Psalm 1. The excellencies and priviledges of the City of God from vers 1. to 4. 2. A Narration of a miraculous deliverance she obtain'd and upon it the Terrour that fell on her enemies from vers 4. to 8. 3. An Exhortation to consider it and praise God from vers 8. to 15. 1. The first part He begins with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great is the Lord and greatly to be praised Great in himself Vers. 1 and greatly to be praised for all things in all
places but especially The excellencies of the Church In the City of our God in the Mountain of Holiness Then he descends to set forth the Excellencies and Ornaments of the Church 1. It is the City of God Built govern'd by him He resides there 2. It is a Holy Mountain The Religion in it Holy The people a Holy people 3. Vers. 2 It is Beautiful for Situation God had put his beauty upon it 4. The joy of the whole earth is Mount Zion The joy of all the Land of Juda then and after of the whole earth Because the Law was to come out of Zion 5. The City of the great King that is God He founded it and rules in it Vers. 3 6. God is known in her Palaces In her is the knowledge of God yea and by an experimental knowledge to be an Asylum a sure refuge 2. And well it is that it is so for Jerusalem i.e. The Church hath many The second part The enemies of the Church and great enemies which vers 5. the Prophet begins to describe and desires that notice be taken of them for he points them out with an Ecce Fâ—r Lo. 1. They are many and powerful They were Kings a plurality of them Vers. 4 2. Confederate Kings The Kings were assembled Many and Mighty But prevail nor Vis unita fortior But all the endeavours of these Kings of these Confederate Kings came to nothing 1. They passed by together Together they came and together they vanished Vers. 5 2. They saw they wondered They saw the strength of this City and wondered how it should be so strangely delivered out of their hands And troubled at it 3. And upon it they were troubled they trembled and hasted away Fear took hold upon them Which the Prophet illustrates by a double Similitude 1. By a travailing woman Fear and trembling took hold upon them Vers. 6 as upon a woman in travail 2. By the fear of Mariners at Sea Vers. 7 when an Euroclydon threatens to tear their shâ—p Their amazement was such Gods protection of her as when Thou breakest the ships of Tarshish with an East-wind 3. Now follows the third part of the Psalm The third part in which are two especial points 1. A grateful acknowledgement of Gods protection of his Church 1 Gratitude Vers. 8 as he promised As we have heard so have we seen in the City of our God Heard we have that he will protect this City and we see that he hath done it and perswaded we are that he will alwayes do it God upholds the same for ever 2. And this shall never be forgotten by us Vers. 9 We have thought upon thy Name O Lord and loving-kindness in the midst of thy Temple 3. And so thought of it as to praise thee for it According to thy Name so is thy praise O God to the ends of the earth Vers. 10 All the earth shall know that thy righ-hand is full of righteousness That thou with a powerful hand dost help thy people oppressed with injuries and dost punish their enemies by which thou dost give a manifest evidence of thy righteousness and justice The other point of the third part is an Exhortation to Gods people 1. That they exult and rejoice for that which God does for them 2 To which the Church is incited Let Mount Zion rejoice let the daughters of Judah be glad because of thy judgements in defending thy Church Vers. 11 in punishing their enemies 2. That they take especial notice of his miraculous deliverance of Jerusalem with all the particulars of it that notwithstanding the Army was great that lay against it yet no harm was done to any part of it Walk about Zion and go round about her and tell the Towers thereof Vers. 12 Mark ye well her bulwarks and consider her palaces See mark consider whether they are not all yet standing entire 3. And do it for this That you may tell it to the generation following Vers. 13 Leave it upon Record how miraculously God hath delivered you 4. Now for this there is good reason For this God Vers. 14 This God that so protects and defends his Church and takes revenge for us is our God by Covenant and promise for ever and ever and he will for ever keep this Covenant with us He will be our guide even unto death and in death Leave us he will not when all the world leaves us Therefore exult rejoice mark it and make it known to the generation to come The Prayer collected out of the forty eighth Psalm O Lord God of Israel Vers. 1 thou which dwellest betwixt the Cherubints thou art the God even thou alone of all the Kingdoms of the earth and yet amongst these thou hast erected to thy self an everlasting Kingdom and set thy King upon thy Holy Hill of Zion this thou hast chosen to be the City of our God the Mountain of Holiness This thou hast seated on a fruitful Hill ordained to be the joy of the whole earth In this City of the great king and in her Palaces thou hast hitherto made thy self known for a sure refuge Lord bow down thine ears and hear Lord now open thine eyes and see for lo the Kings of Nations are assembled they passed by together and are confederate against thee they lay their heads together with one consent and take counsel how they may lay Jerusalem in the dust O Lord let not our sins be of more power to destroy than thy mercy to save this thy City shew thy strength and come and help us let all our enemies be troubled let them hast away let fear take hold suddenly upon them as the pangs upon a woman in travail Break their power and dissipate their Armies as ships at Sea are broken to pieces by some violent and unexpected wind O Lord we have heard with our ears and our fathers have declared unto us what thou hast done in the dayes of old As we have heard so let it be seen in the City of our God make us experimentally to know that thou wilt establish this thy City thy Church for ever So shall we have just reason to think of thy loving-kindness and to magnifie thy mercy in the midst of thy Temple Vers. 13 to praise thy name to the ends of the Earth to exalt thy right-hand so full of righteousness to speak of thy judgements and to tell of all thy wonderous works to all generations to come O let Mount Zion rejoice and the daughters of Judah be glad for the bulwarks that yet stand fast and the palaces that flourish proclaim that this God is our God for ever and ever that he is a great Lord and greatly to be praised and that he will be our guide unto death Amen PSAL. XLIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND the Doctrine it teacheth is That rich men be not proud of their wealth nor poor men dejected and troubled at their mean estate since all
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
Wicked men these are corrupters of all Truth and Religion Blood-thirsty men these are that thirst after the blood of thy Saints and use all their force power and conspiracies to root them out of the Earth they lie in wait for our souls they are gathered together for our ruine O send us help from thy holy Heaven and save us from the rage of them who would eat us up Many many grievous offences we have committed against thée our God but it is not for these crimes they at this time invade us but they are haters of true Religion and implacable enemies to true Piety which because we maintain therefore they craftily take counsel and wisely they work to our destruction O Lord Thou knowest that without any fault or offence of ours they run and prepare themselves to Battel Therefore O just God who art a witness of our innocency and their cruelty be not like one that sléeps arise to help us that séek thée behold our miseries and stand up for us that stand for thée and since thou art the Lord of Hosts who hast all Armies at thy Command and the God of Israel whom thy people serve suffer not thy chosen to be thus oppressed by wicked men whose pride excéeds that of the Heathen Visit them in anger O Lord and be not merciful to them that offend of malicious wickedness they are an object of vengeance not of mercy execute then thy severe wrath upon them Are not their works altogether the symptoms of an obstinate and hard heart Earnest they are to execute their plots they run too and fro In the Evening when good men are at rest then they arise for mischief mad as Dogs to bring their purposes to pass They grinne they threaten they walk round the City observing where they may take their Prey Boldly they speak with their mouth what their heart intends and the words that procéed from thence are very Swords breathing to us nothing but death and utter extirpation Thy Majesty they regard not and as for man their pride and power is so great they care not who hears them for they know that few are able and fewer willing to help us But thou O Lord sittest in Heaven upon thy Throne and hearest and séest all things both our oppressions and their insultations frustrate their attempts evacuate their endeavours have their persons in derision and laugh all their projects to scorn Let them not be visited with the visitation of all men Slay them not lest the people forget it but scatter them among the people make them for their flagitious lyes and perjuries become Wanderers and Beggars Let them run here and there for meat and grudge if they be not satisfied Consume them O Lord consume in thy wrath bring them down from their Throne out them from their power and dignity let their unjust gotten goods perish and their great wealth come to nought that they may know that it is God that rules in Jacob and unto the end of the World The sin of their mouth is impudent the words of their lips blasphemy Ver. 12 their very preaching is cursing and lyes therefore spare them not but let them be taken by the pride of their words and fall into that snare of destruction in which they were wont to boast that they would catch other innocent men Make us so happy O our Eod that we may sée our desires upon thy enemies so shall we sing of thy power and praise thy mercy aloud in the Morning and all shall know that thou art a strong Tower of defence and a sure refuge to all that in sincerity of heart in the day of trouble call upon thée Unto thee O Lord will I sing for thou O God art my Refuge and the God of my Mercy Thou alone hast mercy on me and to thée alone will I call for mercy through Iesus Christ my Lord. Amen PSAL. LX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel Triumphale BEfore Davids time 1 Chron. 18. and in the beginning of his reign Israel was in a distressed condition He composed and quieted all And made War and conquered the Moabites c. Edom only was not vanquished In this Psalm then he gives thanks for his victories And prayes for assistance for the conquest of Edom. The parts of it in general are 1. A commemoration of the former lamentable distracted condition of the Israelites vers 1 2 3. 2. The condition of it under his reign much better from vers 4. to 9. 3. His thankfulness in ascribing all his victories to God from vers 9. to 12. 1. The first part The former condition of Israel which he laments In the first he shews that God was angry with Israel 1. Of which he laments the effects of his anger 2. And then prayes for the aversion 1. O Lord thou hast or hadst cast us off 2. Thou hast scattered us abroad thou hast been displeased 3. Vers. 1 Thou hast made the earth to tremble 4. Thou hast broken it 5. Thou hast shew'd thy people heavy things 6. Thou hast given us a drink the wine of astonishment Every syllable of which Congeries will appear to be most true to him that shall examine the story of the Israelites before Sauls reign under his government upon his death and the first entrance of David to the Kingdom The stirs he had and wars with the house of Saul until Ishbosheth was taken out of the way 2. Imputes to Gods anger All which wars civil and external with the calamities that flowed from them Vers. 1 he imputes to Gods anger vers 1. Thou hast been displeased 3. And prayes to God to turn to them And upon it prayes 1. O turn thee to us again Let us enjoy thy countenance which was averted Vers. 1 2. Vers. 2 Heal the breaches of the Land Close the wounds made by these contentions and it seems they were not yet all perfectly closed For he adds It shaketh 2. The second part But now the condition of it was much better All being brought under one King The present condition of Israel 2. And he victorious over his forreign enemies 1. Thou now hast given a Banner to them that fear thee All Israel all those that are thy servants are brought to acknowledge and fight under one standard Vers. 4 in effect have receiv'd me for their sole King the factions and parties being quieted David being King 2. That it may be display'd Set up that Israel may know under whom to fight and whose part to take 3. According to Gods promise Because of thy Truth Who by this hast made it appear that it was no fiction nor no ambition of mine to set up this standard But a Truth that I was by Samuel by thy special appointment Anointed to be King And I am now invested with the Crown for the performance of thy Truth and Promise 4. Vers. 5 And the end is especially that I should bring deliverance to thy
Generation let Him sée His séed and let His séed sit upon His Throne till the Heavens pass away with a noise the Elements melt with fervent heat and this Earth with the works that are therein be burnt up O let Him abide before thee His God for ever never let Him in His own person fall out of thy favour nor his Posterity from the light of thy countenance establish His Throne in mercy and truth and let thy loding-kindness alwayes preserve Him His heart is in thy hand melt it into clemency affect it with mercy that He may be a Father unto thy people and mourn with those that mourn and lament with those that lament yet affect Him sofar with the love of Truth that he be zealous for the Truth of Religion earnest to promote thy worship in sincerity and resolute to administer true judgment unto thy people let him bring the whéel upon the wicked and extend the bowels of compassion to the innocent and oppressed A mercy this is when we cast our eye upon the present calamities and state of things even beyond hope beyond expectation but thou our God art Almighty and All-sufficient stir up thy strength then and come and help us where the help of man is in vain then let thy power be manifest which thing if thou wilt grant us Then will I sing praise unto thy Name for ever I will return unto thée every day that Thanksgiving which I have vowed which is due and which I doubt not thou wilt accept through the Name of Iesus Christ my Lord and only Saviour Amen PSAL. LXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE intent of this Psalm is to teach men to trust in God and not to trust in wealth strength or in the power or promises of man The Contents of the Psalm 1. Davids confidence in God ver 1 2. 2. The mischievous but vain attempts of his enemies ver 3 4. 3. He encourageth himself and others to the same confidence from ver 5. to 9. 4. That no trust is to be put in men or riches ver 9 10. 5. The grounds of our confidence in God ver 11 12. 1. In the two first verses David expresseth The first part His affiance in God or rather labours to express as appears by his often repetition of the same thing in divers words his hope trust and confidence in God Ver. 1 1. Truly my soul waiteth upon God or is silent i.e. I do acquiesce in him 2. From him comes my salvation If I be safe in my greatest troubles Ver. 2 't is from him 3. He only is my Rock and my Salvation he is my Defence so that I shall not greatly be moved He is to me what a Rock or Tower of defence is to such as flie to them 2. And upon it he infers The second part He upon it insults over his enemies that the mischievous attempts of his bitterest adversaries are but vain with them he expostulates them he checks and over them he insults 1. How long will ye imagine mischief against a man i. e. me he chides their obstinacy Ver. 3 2. Ye shall be slain all of you And shewes their mischievous attempts and their ruine he declares by a double similitude Ye shall be as a bowing wall whence when some stones begin to shut out or fall the rest follow or as a tottering fence that is easily thrown down Next by the description of their manners he intimates the cause of their ruine Ver. 4 1. They only consult to cast him down from his excellency Their counsels to destroy David 2. They delight in lyes invent tales and lies to destroy me 3. Flatterers and Dissemblers they are They bless with their mouth but curse inwardly no marvail then if destined to the slaughter if they be as a broken wall c. 3. And lest his heart faint and fail through the multitude of tentations The third part He encourages 1. Himself he first encourageth himself to be confident still secondly then perswades others to it 1. He encourageth himself Ver. 5 making use of the words of the first and second verses for Reasons My soul wait thou only upon God for my expectation is from him he only is my Rock and my Salvation he is my Defence I shall not be moved In God is my Salvation and my Glory the Rock of my strength and refuge is in God 2 Others to trust in God 2. He exhorts others to do the like Trustin him ye people which he amplifies 1. By assignation of the time Trust in him at all times in prosperity that he be not secure in adversity that ye be not heartless 2. And in our saddest occasions he shews and exhorts what is to be done that we bring our grievances and complaints to God and with an honest heart open them Poure out your heart that is the griefs of your heart before him 3. The reason he our refuge Adding this Reason God is our Refuge for us 4. The fourth part So are not other things whether men secondly wealth especially unjustly gotten 1. So not other things Not men there is no credit or trust to be put in them of what degree soever 1. 1 Not men Surely men of low degree are vanity 2. And men of high degree are a lye The low are notable the high deceive and frustrate our hopes 2. Put them into the balance they are altogether lighter than vanity make trial of them as you would of things in a Scale and you shall find them so vain and light 2 Not riches But God is to be trusted for his power and mercy that they carry no proportion to what is weighty they ascend and flurt up and away as an empty Scale 2. Nor riches and wealth especially if unjustly heaped together and therefore rely not on them Trust not in oppression and become not vain in robbery if riches increase set not your heart upon them 5. The fifth paâ—t In the Close he sets down the grounds of his confidence taken upon Gods Word God hath spoken ' twice have I heard the same i. e. He hath often spoken it 1. That power belongs to God and therefore he is to be trusted 2. That mercy belongs to God and therefore also he is to be trusted The consequent of both is Thou renderest to every one according to his works bonis vera malis malè rely upon him The Prayer collected out of the sixty second Psalm O God infinite in essence terrible in judgments though thou hast commanded us in our trouble to call upon thee and to trust unto thee yet such is the infirmity of flesh and blood that we find in our distresses too many discouragements tempted we are to doubt whether thou canst but more often sollicited to doubt whether thou wilt come down and deliver us But such is thy condescension to the weakness of man Ver. 11 That thou hast spoken once Ver. 12 nay twice
13. the fertility of the Deserts Hills Valleys Meadows Pastures is from thee in all parts of the Earth thy riches are conspicuous so much That they even the little Hills shall rejoyce they shall laugh and sing Redebit ager i. e. florebit His meaning is that men may plow sowe dig dung c. but it is God that gives the encrease A Thanksgiving collected out of the sixth fifth Psalm O Heavenly Father the great the good God so many and so great are thy mercies and benefits toward the children of men that honour and praise and glory is thy due from all into whose Nostrils thou hast breathed the breath of life Ver. 1 but more especially from those whom thou hast chosen to be thy people In Zion then the Mansion that thou hast made choice to dwell in we will sound thy praises in Jerusalem the City of the great King will we perform our vows Such is thy gracious goodness Ver. 2 that thou wilt encline thine ear and hear the prayers of a poor afflicted people In trouble when man would turn away his face and stand afar off then thou hast commanded to call on thée and hast promised deliverance in trouble therefore shall flesh weak and sinful but penitent and believing flesh come unto thée being assured that thou wilt hear Is this the fashion of men O blessed Lord God nay they stop their ears they turn away their faces this thou wilt not do and for this thy Name be praised This is an act of thy méer mercy Ver. 3 not of our desert for our iniquities prevail against us many they are even a plurality of them great they are sins of a scarlet dye of a crimson colour and they prevail against us far excéeding our strength to master if either the multitude or quantity or prevalence were able to condemn our condition were miserable our case desperate But we know O Lord that thou art a merciful God and that thou hast ordained a Laver for us of thy dear Sons blood and we believe That the blood of Jesus Christ shall purge us from all our sins as for our transgressions we know thou wilt purge them away This is an inestimable favour but thy goodness stayed not here Ver. 4 as out of love Thou hast elected us before the foundation of the World so again after our submission Thou wilt again be reconciled unto us and cause us to approach unto thée O the blessed estate of that soul whom thou hast chosen for he shall dwell in thy Courts and be satisfied with the goodness of thy House even of thy holy Temple O satisfie our thirsty souls with the pleasures of this house séed us with the bread of thy heavenly Word refresh and strengthen our souls with thy holy Sacraments so shall our dying hearts rejoyce and our mouth shall be filled with thy praise for thy loving-kindness is better than life it self our lips shall praise thee O God of our salvation Thou that art the hope of all the ends of the Earth Ver. 5 and the confidence of them that remain in the broad Sea we know thou hast done terrible things for thy people and shewed mighty signs and wonders for their deliverance in righteousness thou hast procéeded against their Oppressors and answered their Petitions when they cryed unto thée Thou art the same God still hear us and answer us also and do wonders for us on Earth and signs in the Heavens above that so the out-goings of the Morning Ver. 8 they that dwell where the Sun ariseth and the out-goings of the Evening that dwell where the Sun sets may rejoyce and sing beholding the great deliverance which thou hast given to thy people Vnworthy we are of the least of thy mercies but yet thy goodness hath overflowed unto us Thou hast opened thy hand and filled us not only with these but with many temporal blessings Thou by thy strength hast set fast the Mountains Thou hast stilled the noise of the Seas and set bounds to its pround waves that they return not again to cover the Earth Thou hast quieted and stilled the tumults and madness of the people Thou hast appointed the Moon for certain seasons and the Sun knoweth his going down Thou in mercy to us hast visited the Earth when it was parched and burnt and dry and by the Bottles of thy Clouds hast watered it and greatly enriched it by thy Rivers causing that dry Element to be a kind nursing mother to all kind of fruits and herbs for the sustenance of man and beasts The Corn that stands in the Vallies is thy Corn the water that descends into the furrows thereof is thy rain Thou makest it soft with thy showres for so thou hast prepared it so thou hast provided for it that it bring forth meat for the use and service of men The séed fastens upon the root shoots into the blade knits in the ear but this spring is from thée it is thy blessing that it fills it swells it ripens for the Sickle The crown and glory of the year is thy goodness and the fatness and fertilty of the earth is from thee Paul may plant and Apollo may water but it is God that gives the increase That every part of the year yields its fruits in dus season is from the continuance in that path which thou hast ordained for every creature to walk in Thy drops descend upon the Pastures of the desert places that the wild Beasts may have whereon to féed thy Clouds empty themselves upon the little hills that the clusters of Grapes shrink not and wither by the abundance of pasture the shéep are cloathed with wool and from thy bounty the Vallies stand so thick with corn That men shall laugh and sing Great and marvellous are thy works O Lord God Almighty just and true are thy wayes Thou King of Saints thy wisdom is infinite thy mercies are glorious and we are not worthy to appear before that presence at which the Angels cover their faces yet since thou O Lord art worthy to receive glory and honour and power because thou hast made preserved redeemed us we unworthy wretches do in all humility and obedience offer thée all possible laud praise and honour O my God I will give thanks to thée for ever Amen PSAL. LXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE occasion of this Psalm was some great deliverance which God shew'd to his people for which David invites the Church to give thanks and proposeth himself for an example of Gratitude The parts are 1. An Invitation 1. To praise God from ver 1. to 5. 2. To consider his works from ver 5. to 8. 2. A Repetition of the Invitation ver 8. for the benefit and deliverance lately received from ver 9. to 12. 3. A Protestation and Vow for his own particular to serve God ver 13 14 15. 4. A Declaration of Gods goodness to himself from ver 16. to 20. 5. His Doxology ver 20. 1. An
vers 1. and the reason vers 2. 2. A double vow vers 3 4. with the reason The vow repeated vers 5. 3. The effects which were to follow vers 6 7. 1. The first part A prayer for 1. Mercy He first desires of God that he would so carry himself to his Church and people that it might appear that he hath a care of them that he loves them 1. Vers. 1 God be merciful to us favour us for his Mercy is the fountain of all our good 2. 2 A blessing Then Bless us Give whatsoever is good Temporal spiritual blessings 3. 3 The blessing of favour and grace Vers. 2 In particular Cause his face to shine upon us Clear up his countenance to us Every man desires a blessing the good man this blessing 4 That this blessing be extended to all people the blessing of the right-hand Let him openly shew that he favours us And for this he gives his reason viz. That the light may be communicative and the benefit pass over to others The second part even unto all men all Nations 1. In which he votes praise to God and desires that all may join with him That thy Way thy Will thy Word thy Works may be known on earth 2. Thy saving health not in Jury alone but among all Nations He desires that all men may come to the knowledge of the Truth and take notice of those wayes which he takes for the salvation of his people 2. And upon it he Votes honour to God for one will easily and naturally flow from the other Vers. 3 his mercy brings knowledge and his knowledge praise Let the people praise thee O God Let all the people praise thee This verse is Emphatical 1. Vers. 5 In respect of the Object Te. Thee Not other strange gods 2. Celebrent omnes All the people Not mutter thy praises but make them illustrious 3. And do it he artily And do it often Repeat them again and again as he doth this verse vers 5. 4. Vers. 4 And do it with a joyful and glad heart O let the Nations rejoice and sing for joy And of this also he gives his reason The reason the Acts that flow from Gods special providence his governing his moderating his directing his people 1. 1 Gods equity in judging His equity in judging Thou shalt judge the people righteously 2. 2 His wisdom in ordering His wisdom in governing Thou shalt govern lead and direct the Nations and that on earth that they know the way to eternal happiness Via gratia via gloriae 3. The third part The Consequences The effects of his blessing and our praise are expressed in the two last verses 1. Vers. 6 Then shall the earth yield her increase Which literally is an ample Harvest Spiritually 1 An increase the inhabitants of the earth shall increase in knowledge thanks c. 2. And God shall bless this increase for without his blessing 2 A blessing of that increase the increase will be to little purpose God even our God shall bless Which he ingeminates that it be not forgotten God shall bless Vers. 7 3. The last effect is 3 Gods worship that God shall be worshipped and honoured all the world over And all the ends of the earth shall fear him The Prayer collected out of the sixty seventh Psalm O God great in power but infinite in mercy acknowledge we do that thou art the Father of all gifts and the Fountain of all goodness Vers. 1 and from thy bounty and liberality it is that we receive whatsoever we can call ours and therefore we humbly beséech thée to be favourable and merciful to us to bless unto us whatsoever is good and make it openly and plainly appear that thou doest carry a serene aspect and a clear countenance towards us That so while we remain in this earth we may perfectly know that way that leads to thée and to our future happiness And this mercy we ask not for our selves alone but for all Nations Vers. 2 O happy day when not in Jury alone but all the world over thy wayes shall be made known when there shall be but one fold and one shepherd and thy saving health made evident and receiv'd by all Nations Bring to pass O God that many may come from the East and West and sit down with Abraham Isaac and Jacob in the Kingdom of God Vers. 3 Thy name will be glorious thy honour enlarg'd when the Gentiles with the Jews and the Jews with the Gentiles shall with one heart and one voice sing hymns to thy name O then let the people praise thee O God let all the people praise thee Thou art a just God in equity judge for us thou art a wise God in wisdom govern and direct us Deliver thy people from the tyranny of men and from the rage and fury of Devils direct and govern our hearts in the way of thy Laws and in the works of thy Commandments so shall we appear in thy presence with joyful and glad hearts and sing merrily our songs of Zion to thy name Again and again I beg of thée O Lord that all men may come to the knowledge of thy truth and confess thy name O let the people praise thee O God let all the people praise thee Let them cast away their strange gods and fall low before thy foot-stool and adore thée alone the Maker of all things the Redéemer of all men for then the Lord will hear the heavens and the heavens shall hear the earth and the earth shall hear the corn and the wine and the oyle and they shall hear Israel Out of thy mercy O God bestow upon us the light of thy countenance and grateful hearts that so all other things may be administred unto us bless our fields with increase and our houses with abundance and because all plenty is no better than poverty without thy blessing give thy blessing to that thou hast given so shall we fear thy name and adore thy Majesty and admire thy wise providence and in all reverence and humility set forth thy praise from generation to generation Amen PSAL. LXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DIverse conjectures there are of the occasion of the composure of this Psalm But the most probable is that it was composed by David when he brought up the Ark of God which was the Type of the Church and Symbol of Gods presence to Jerusalem This after it was sent home by the Philistines rested first in the obscure Lodge of Aminadab then for a while it stay'd with Obed-Edom near sixty years in both places It was Davids care to provide a fit room for it in the head of the Tribes even in his own City And to express his joy and honour the Solemnity David led the way dancing with all his might in a linnen Ephod and all the house of Israel followed with shouts and instruments of
thou hast wrought in us Bring down our enemies till they submit every one and humbly bring pieces of silver untill Princes come out of Egypt and strangers stretch forth their hands and become Homagers to thee our God O how glorious will be thy praise how excellent thy Name Ver. 32 when all the Kingdoms of the earth with one heart and one voyce shall sing praises to thee Thou ridest upon the Heavens which were of old Thou speakest from thence in Thunder and sendest out a mighty voyce therefore will we ascribe strength unto our God which is the God of Israel O God Thou art wonderful and terrible out of thy holy place when thou communicatest thy presence to thy servants Thou art the God of Israel that gives strength and power unto thy people Blessed therefore be our God Amen PSAL. LXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IN this Psalm David shews to what extream straits he was brought by malicious enemies and yet he is but the Type for the bitter passion of our Saviour are by these not obscurely set out to us The parts are 1. Davids prayer and the Reasons he useth for help from ver 1. to 23. 2. An imprecation against his enemies from ver 23. to 31. 3. His profession of thanks from ver 30. to the end 1. The first part His prayer and the occasion and reason He petitions Save me O God ver 1. and then adjoyns his Reasons which are many 1. The present condition in which he was in expressed by divers Metaphors comparing his enemies to waters 1 His present danger deep waters deep mire great floods 1. Ver. 1 Save me for the waters are come in unto my soul 2. I sink in the deep mire where there is no standing 3. I am come into the deep waters where the floods overflow me no more hope for me to escape without thy help than for a man of life who is compassed with the waves of the Sea Yea and that which adds to my grief I call to thee and thou seemest not to hear 1. I am weary of my crying 2. My throat is dry 3. My eyes fail while I wait upon my God nothing is wanting on my part and yet I have no answer and yet I will wait still for thou art my God 2. 2 From his enemies Farther yet when I consider my enemies I have reason to cry Save me for they are malicious 2. Many 3. Mighty 4. Injurious 1. Malicious They hate me without a cause 2. Many They are more than the hairs of my head 3. Mighty and injurious They that would destroy me being my enemies wrongfully are mighty Then â—restored that I took not away 3. 3 From his innocence From his innocence touching which he appeals to God O God Thou knowest how guilty I am of that which they impute to me for foolishness viz. I am not guilty and yet my faults are not hid from thee Before thee I confess that I am a sinner but not guilty of any folly done to them for that which they call folly viz. thy Service is my greatest wisdom 4. 4 From the hurt may come by it Lest if he suffer thus and be not saved others then by it will be discouraged fall away and judge it a vain thing to depend and rely upon thee and therefore he prayes Let not them who wait upon thee O Lord God of Hosts be ashamed for my cause let not them who seek thee be confounded through me O God of Israel 5. 5 That he suffers for Gods sake And the fifth Reason he gives which may be most perswasive that God hear and save viz. that what we suffer is not for his own but for Gods sake Because for thy sake have I suffered reproach shame hath covered my face for this I am become a stranger to my Brethren An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Alien to my mothers children And upon this cause he stayes usque ver 13. and shews how he was affected toward God that he might make it appear For it was for that for this cause it was he suffered 2. And then how for it they were affected to him 1. 1 His zeal He was zealous for his God The zeal of thy house hath eaten me up and for this he suffered The reproaches of them that reproached thee are fallen on me 2. 2 A penitent He was religious a Penitent fasted usque ad castigationem animae I wept and chastned my soul with fasting but when I did this that also was turned to my reproof 3. He humbled himself even to wear Sackloth I made Sackloth my garment but he could not so please neither I became a Proverb to them to them of all sorts 1. To the high and such as were in Authority Those that sit in the Gate speak against me 2. To the low common and ordinary people And I was the song of the Drunkards 2. This I suffer for thy sake and therefore he now renews again his Petition He renews his Petition and enforceth it near upon the same Arguments and first he prayes earnestly hoping that he hath chosen for this a fit season But as for me my prayer is unto thee in an acceptable time 1. Hear me ver 13. Deliver me let me not sink let me be delivered ver 14. Let not the water-flood overflow me neither let the deep swallow me c. And again Hear me O Lord turn unto me Hide not thy face from thy servant Hear me speedily Draw nigh to my soul and redeem it Deliver me 2. Thus earnest he was in his prayer and his Arguments to perswade Audience are 1. Gods goodness mercy truth In the multitude of thy mercy hear me in the truth of thy salvation Hear me O Lord for thy loving-kindness is good Turn unto me according to the multitude of thy tender mercies 2. I am in very great troubles and dangers In the mire and like to sink in deep waters that overflow and are ready to swallow me in a pit whose mouth is ready to shut upon me I am in trouble therefore hear me speedily and deliver me 3. I am thy servant 't is for my service to thee I suffer therefore hide not thy face c. 4. Do it do it because of my enemies as if he had said Though I be not worthy for whom thou shouldst do this yet mine enemies are such that they deserve no favour they deserve not that I be left in their hands 1. They are scorners and that thou knowest Thou hast known my reproach my shame and my dishonour my Adversaries are all before thee in thy sight they do it 2. And this their base usage toucheth me near and puts me into an agony Reproach hath broken my heart I am full of heaviness 3. My friends stand afar off flie and forsake me And I looked for some to take pity but there was none and for comforters but I found none 4. Lastly they
were inhumane They gave me Gall to eat and in my thirst they gave me Vinegar to drink Nothing more true than these four degrees in Christs Passion such enemies he found such Jewes 2. His prayer being ended The second part An imprecation he fitly subjoins a heavy imprecation by way of a Prophecy 1. And first he prayes That as they gave him Gall and Vinegar in his thirst that they might find the like at their Table Let their Table be made a snare to them and that for their welfare a Trap A heavy judgment The degrees are eight when that which God ordains for our necessity delight content health prosperity should be our hurt discontent sickness death 2. That they be struck blind and he means not so much in body as in mind a grievous judgment when a man can neither see imminent dangers nor future evils Let their eyes be darkned that they see not 3. That they be infeebled in their bodies and counsels Make their loyns continually to shake i. e. let them be unfit for War and action or as Saint Paul renders it Ever bow down their backs let them be in perpetual slavery and carry burdens 4. That they suffer speedily greatly and continually 1. Greatly for he prays effunde poure out and that is commonly out of a full Vessel and plentifully 2. Speedily Poure out thy indignation on them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil 3. Perpetually Let thy wrathful anger take hold of them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. That their Countrey be wasted and their posterity thrust from their inheritance and houses Let their habitation be desolate and none dwell in their Tents And here the Prophet interserts a Reason which was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or which is worse their adding affliction to affliction so far from commiseration that they help to increase the grief of those whom God hath wounded For they persecute him whom thou hast smitten and they talk to grieve those whom thou hast wounded 6. That they may fill up the measure of their iniquity and so be ripe for Gods Sickle Add iniquity to iniquity withdraw thy grace that they sin freely 7. That they dye in the state of impenitency Let them not come into thy righteousness 8. That they finally perish Let them be blotted out of the Book of the living and not be written with the righteous 3. The third part He sings praise Hitherto we have heard Davids complaints and prayers but now out of the sense of divine protection he breaks out into praises 1. Ver. 29 He confesses his own condition As for me I am poor and sorrowful and then acknowledgeth Gods help Let thy salvation set me on high And assures himself of Gods acceptance The effects shall be 2. Then with full voyce he sings praise I will praise the Name of God with a Song and will magnifie it with Thanksgiving 3. And of this praise he promiseth himself acceptance This also shall please the Lord better than an Oxe or Bullock that hath Horns and Hoofs And the effect of this his praise for his deliverance 1 Joy to the afflicted will be double First upon the godly poor afflicted people and secondly upon the whole World 1. The effect upon the poor will be joy The humble and meek shall see this and be glad and your heart shall live that seek God their sad heart shall revive 2. The Reason is For the Lord heareth the poor and despiseth not his Prisoners David and Christ he heard and this gives assurance that he will hear suos vincta those that suffer for him Then secondly 2 Thanksgiving in all men the effect it shall have upon the whole World is a general Thanksgiving 1. Let the Heaven and the Earth praise him the Seas and every thing that moveth therein 2. And the Reason he gives for it is worth noting which is his goodness to his Church and people 1. For Gods goodness to his Church In saving them from their enemies He will save Zion 2. In confirming his Kingdom among them He will build the Cities of Judah 3. In giving them security and peace That men may dwell there and have it in possession 4. In conserving it perpetually that the Cates of Hell shall not prevail against it The seed also of his servants shall inherit it and they that love his Name shall dwell therein Not Hypocrites but they who love him sincerely and worship him in Spirit and Truth The Prayer collected out of the sixty ninth Psalm O Blessed Lord God who art more ready to grant than we to ask let this be the time when my prayer shall be accepted by thée O God Ver. 13 in the multitude of thy mercy hear me Hear me O Lord for thy loving-kindness is good Turn unto me according to the multitude of thy tender mercies and hide not thy face from thy servant for I am in trouble Hear me speedily Ver. 1 and save me O my God The waters are come even unto my soul Ver. 1 O let not the water-flood overflow me neither let the deep swallow me up and let not the pit shut her mouth upon me I sink in deep mire where there is no standing deliver me out of the mire Ver. 2 and let me not sink Now in the midst of these extremities I am weary with crying unto thee my throat is dry and hoarse through my daily complaining yea and my eyes are grown weak and dim in looking upward Ver. 18 and in waiting for help from my God Draw nigh then unto my soul and redeem it and let me have an experience of the truth of thy salvation My enemies O Lord are many and mighty and malicious Ver. 4 Those that hate me are more in number than the hairs of my head Mighty they are also Ver. 5 and most injurious for they call me to an account for that I never took and punish me for that I never deserved O Lord Thou knowest my foolishness Ver. 4 and my faults are not hid from thee against thee only I have sinned but to them I have done no harm and yet such is their malice that they séek to destroy me wrongfully and without any cause of mine séek to take away my life To thée O Lord all things are manifest Thou hast known my reproach my shame and my dishonour and my Adversaries are alwayes before thee and this reproach is so great that it hath even broken my heart and I am full of heaviness and which is yet more grievous in this my distress I looked for some to take pity on me but I found none and for comsorters but I found none for not only my enemies afflicted me but even my friends ran from me Ver. 8 and forsook me I am become as it were a stranger unto my Friends and Brethren and an Alien to those who are of my own blood my mothers children and most familiar friends stand staring upon my trouble
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
they had béen strucken with fear by thy hand they fled and the depths of the Ocean being troubled forgetting to flow on the right and left hand stood up in heaps as if they had béen congealed to Mountains of ice but after thy people were passed through at thy command they relented and with an hasty and hideons reflux overwhelmed Pharoah and his Chariots by their violence Then the clouds poured out water from above there came a fearful noise which astonished his warlike Horses thy hail in manner of arrows were shot from Heaven Thou roaredst from the sky in the voyce of Thunder and thy lightning flashed in their faces from which their fear was so great that they thought the immovable Orb of the earth did shake and tremble under their féet Thy way was then in the Sea and thy path in the waters and after the parted streams came together again thy footsteps are not known no evidence there was thou hadst béen there Moses thy Prince and Aaron thy Priest were then thy Ministers who led thy people as a Shepherd his flock through the depths of the red Sea This thy miraculous redemption is written for our instruction I do remember O Lord what thou hast done fréed a distressed people delivered a broken hearted Nation saved from death those who did despair of life Lord I am distressed send from Heaven and relieve me I am broken-hearted O Lord come and heal me I am even at the point to dye save and quicken me As thou hast set me up for a mark of thy justice so make me also a monument of thy compassion let me obtain mercy that in me first Christ Iesus might shew forth all long-suffering for a pattern to them which should hereafter believe on him to everlasting life Despair I will not for I serve a good Lord hope for pardon I will for I trust in a merciful God This is a faithful saying and worthy of all acceptation That Jesus Christ came into the World to save sinners of these I am the chief the chiefest object then O Lord for thy mercy thy goodness can be no where so conspicuous as in saving me Lord then have mercy upon me Christ have mercy upon me Lord have mercy upon me hear my voyce give ear to my cry in the day of my trouble I have sought to thee let me find thée so shall my heart rejoyce my flesh rest in hope and my tongue be encouraged to sing Now unto the King Eternal Immortal Invisible the only wise God be Honour and Glory for ever and ever Amen PSAL. LXXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE Prophet considering that it is Gods Command that his works be not forgotten but that the Fathers deliver his former doings to posterity that they might be to them for comfort and instruction deter them from obstinacy in sin and perswade them to the fear of God he doth in this Psalm give in a prolix Catalogue of Gods dealing with his people even from their coming out of Aegypt to the dayes of David The parts of the Psalm are these 1. A Preface in which he exhorts to learn and declare the way of God from ver 1. to 9. 2. A continued Narrative of Gods administration among his people and their stubbornness disobedience and contumacy together with the revenge that God took upon them from ver 9. to 67. 3. His mercy yet that he did not wholly cast them off but after the rejection of Ephraim made choice of Judah Zion David from ver 67. to 72. 1. In the Exordium he labours to gain attention Give ear O my people The Exordium in which he labours for attention to my Law encline your ears to the words of my mouth and in this and the following verses useth many arguments to gain attention as 1. It is Gods Law which he is to deliver his Doctrine The first part the words of his mouth taught delivered from Heaven Ver. 1 and deposited only with the Prophet To Gods Law from the 1. Excellency of it 2. It is worth hearing for it is a Parable a dark but wise saying and it of old I will open my mouth in a Parable I will utter dark sayings of old it hath dignity wisdom antiquity to commend it Ver. 2 3. Yea and certainty of Tradition also Which we have heard and known and such as our Fathers have told us And now he acquaints them with the end 2 The end to be shewn not hid which is another Argument for attention 1. It was not to hide them or conceal them from their children Ver. 4 2. But to shew them to the Generations to come of vvhich That God might be 1. Praised and the ultimatus finis vvas 1. That God be praised for his benefits 1 Praised and shewing the praises of the Lord. 2. That his povver be celebrated in his miracles And his strength 2 His power magnified and wonderful works that he hath done But the intermedius finis was the good of his people for it was 3 His people edified that they might 1. Know God 2. Hope in God 3. And obey God not being rebellious For he that is God established a Testimony in Jacob and appointed a Law in Israel It was not a Law which our Fathers invented but taught from above Now the Duty of the Fathers was to communicate this Law to their posterity Which he commanded our Fathers that they should make known to their children And the Duties of the children follow which are the three ends before 1. That they know God and his Law and Works 1 In knowledge That the Generation to come might know them and the children that were yet unborn and their Duty is again To declare them to their children 2 Faith 2. That they might trust and set their hope in God and not forget the works of God 3. 3 Obedience and That they might be an obedient people and keep his Commandments which they could not be if they were like their fore-fathers for they were a stubborn and rebellious Generation a Generation that set not their heart aright Not rebellious as their fathers of which he gives divers instances The second part and whose spirit cleaved not stedfastly to God 2. And now the Prophet begins his Narration and proves by examples that they were a stubborn and rebellious Generation of which his 1. First example is of the Tribe of Ephraim who being armed and carrying Bowes turned back in the day of Battel which Moller refers to the children of Ephraim invading the land of Canaan before Moses time 1 In Ephraim and were overthrown 1 Chron. 17.21 and were slain because they did it without command Ephraim by a Synecdoche is put for all Israel who were disobedient and cowardly as Souldiers in War that turn their back on the enemy Bellarmine 2. These Ephraimites kept not the Covenant of God and refused to walk in his Law Jeroboam being
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
hypocritically and falsly as all flatterers do But to that pass they should have been brought that they should be glad to dissemble with and flatter Gods people 2. 2 Their peace long and lasting The second benefit is That their time should have continued for ever i.e. Their peace their tranquility their health their quiet habitation should have been very long and not interrupted with War Sedition Tumults 3. The third benefit is The abundance of all things Expressed by wheat 3 Abundance of all things to satisfaction and honey 1. I should have fed them also not with bran mixt with flowre as poor folks use and is usual in time of famine with the finest of the wheat 2. And with honey out of the Rock in which in Judaea Bees commonly liv'd would I have satisfied thee 'T is a blessing to say I have enough The Prayer collected out of the eighty first Psalm INsinite Vers. 1 O Lord are the causes that we have with the greatest alacrity to praise thée Thou art our strength thou art the God of Jacob we will therefore sing aloud and make a joyful noyse unto thee and because our breath is too short and low to resound thy praises we will call in the assistance of musical instruments the Nary the Lute and Psaltery and when those Feasts and Solemn Festivals shall come which are set forth for to celebrate thy mercies to man-kind we will blow abroad thy honour with shrill sounding Trumpets In which we yet shall but do our duty for this was made a Statute for Israel and a Law of the God of Jacob. Thou wert merciful to thy people Israel when in trouble they called upon thee thou deliveredst them thou broughtst them to Mount Sinai and proclaimed thy Law in their eares with the sound of a Trumpet when they heard a voice never heard before Thou easest his shoulder from the burden of carrying earth tiles bricks and straw and his hands were delivered from making the pots Thou hast been to us no less merciful than to them when in our afflictions and troubles we have called upon thee thou hast come down and delivered us thou hast freed us from our Aegyptian darkness of ignorance thou hast loused us from the slavery of the devil and from the drudgery and service of sin which laid a heavy burden upon our consciences and instead of thy Law proclaimed with so much terrour in Mount Sinai thou hast spoken to us from heaven by thy only begotten Son and sounded in our ears the glad-tidings of the Gospel And now Lord what doest thou require at our hands for all these favours even the self-same that thou requiredst of Israel For thus thou then spakest to them and thus thou speakest to us Hear O my people Vers. 8 and I will testifie unto thee O Israel if thou wilt hearken unto me there shall be no strange god in thee neither shalt thou worship any other god I am the Lord thy God that brought thee out of the Land of Aegypt But my people would not hearken to my voice and Israel would none of me And wo be so us miserable wretches our ears have béen dull of hearing and we have not hearkned to thy command though we have not set up strange gods yet we have worshipped our own imaginations and adored our own inventions We have forgotten that thou brought'st us out of our more than Aegyptian darkness of ignorance and sin and fill'd our mouths with all good things In a word we have not hearkned to thy voice we have set thée by for the vanities of our own hearts and would none of thée In justice therefore thou hast given us up to our hearts lusts and we have walked in our own counsels and because we would not receive the love of the truth that we might be saved for this cause hath God sent us a strong delusion that we should be lieve a lye and take pleasure in unrighteousness But O Lord though Israel hath transgressed yet let not Judah sin in Sodom thou hadst a Lot in Ur of the Chaldees an Abraham in the Land of Uz a Job though the four hundred Prophets have followed Baal yet there is one Micajah left nay seven thousand vnées that have not vowed to the Idol these will hearken unto thee these will walk in thy wayes Lord here their prayers hearken unto their groans for the remnant that are left And thou who wouldst have spared that sinful City at the request of Abraham could ten righteous men have been found in it return in mercy to the thousands of Israel which day and night cry unto thee to spare thy people O Lord for their fakes rather for thine own sake spéedily subdue and bring under our enemies and turn thy hand against our adversaries let all those who by their works and practical Atheism séem to hate thee bow like lerbants before thy people and at least shew and sein a voluntary subjection not daring to carry themselves proudly and stubbornly before thy servants nor to manifest their secret rancour But let the time of those who in sincerity of heart in truth and in spirit worship thée endure for ever let their peace be secure their tranquility long their prosperity perpetual their habitation quiet and their health confirm'd When they shall open their mouths wide in prayer fulfil their requests whatsoever they shall ask in thy name according to thy promise give it Because they first seek the glory and prosperity of thy Kingdom and the righteousness thereof let all other things be added unto them Supply them with the dew of heaven and the fatness of the earth when other Prodigals féed upon husks then feed them with the finest of the wheat Let the Rocks yield them honey the Mountains Brass and Iron let their pastures de clothed with flocks Vers. 1 and their valleys to codered over with corn that they shout for ioy and sing that they take a Psalm and bring forth the Tabret the merry Harp with the Lute and on thy great and appointed Solemnities sing aloud to the God of their strength and make a cheerful noyse to the God of Jacob. Grant this O Lord for Jesus Christs sake our only Lord and Saviour Amen PSAL. LXXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THAT the Prophet might admonish and check the Judges of the earth about their duty he sets God in the midst of them commanding that they do justice and â—hreatning revenge for their injustice assuring them that he will rise one day and judge them Three parts of the Psalm 1. The Prophets Proclamation vers 1 2. Gods contestation with the Judges of the earth from vers 2. to 8. 3. The Prophets prayer that God would rise to judge v. 8. 1. The first part Gods preâ—ence proclaimed in the Court. The Prophet as a Cryer in a Court proclaims first a very profitable Doctrine and layes a solid foundation for all justice viz. That all Judges remember that as at
hear I say for he speaks upon a condition that they be not Backsliders the Prophet puts in a Caveat for that But let them not turn again to folly And this the Prophet confirms in the next verse by a vehement asseveration 1. Surely his salvation i. e. freedom from all dangers is nigh them that fear him 2. And the end is That glory may dwell in our land i.e. That our Land may be in a happy condition enjoying peace and the fruits of peace plenty laws liberty and quietness for glory here is opposed to devastation And this the Prophet amplifies by an enumeration of the consequences of peace The consequences of peace Inter arma silent leges silent virtutes Cruelty the opposite to mercy falshood and errour which is opposed to Truth Injustice the opposite to righteousness bears all the sway but when God shall speak peace to his people all will be contrary 1. Mercy and Truth are met together righteousness and peace have kissed each other A combination of mercy truth justice peace These vertues shall be in great honour viz. Mercy and Truth Righteousness and the study of peace and concord Justice and peace kiss for there is such a league betwixt these two that where peace is made without justice it is not like long to continue and Mercy and Truth must meet for it is no mercy to spare errour and falshood 2. Truth shall flourish out of the Earth i. e. Because men shall be lovers and observers of Truth in their bargains contracts leagues words and promises they shall make the earth flourishing and the land where peace dwells happy 3. And righteousness hath looked down from Heaven For as the rain that descends from Heaven doth make the earth fruitful so the justice that comes from Heaven Gods justice is that which will make a people happy for this will teach to love thy Neighbour as thy self Quod tibi hoc alteri which the statutes of Omri will not do 4. In a word which is the sum of all the promises 1 Tim. 4.8 1. They shall enjoy spiritual blessings For the Lord shall give that which is good 2. And temporal And our Land shall yield her increase 4. The last part Our duties for this blessing In the last verse for these mercies he sets down our Duty 1. Righteousness shall go before him i.e. God His Saints shall walk before him in holiness and righteousness 2. And shall set us in the way of his steps that is shall teach us to walk constantly and happily in the wayes of his Commandments all the dayes of our life Luk. 1.72 How this Psalm is aptly applied to Christ and his Kingdom both by all Ancient and Modern Expositors I leave it to be searched in the Authors themselves because the Application would be tedious and is not so consonant to my intent The Prayer collected out of the eighty fifth Psalm O Blessed Lord God we have béen beset with many troubles Ver. 1 but thou out of méer love hast delivered us from them Thou hast delivered thy people into captivity but hast again brought them from the house of bondage great have béen the provocations by which we have dishonoured thée and yet in mercy Thou hast forgiven the iniquity of thy people infinite are our transgressions and yet Thou hast covered all our sins Though we have béen slaves of the flesh and Captives of the Divel yet Thou-hast taken away thy wrath Thou hast turned thy self from the fierceness of thy anger These experiences we have had of thy love these pawns and pledges of thy mercy therefore O merciful God we are bold to approach thy Throne and beg of thée with an humble heart that thou who art the God of our salvation wouldst turn us unto thee and wouldst also be turned unto us and cause thine anger which we have justly kindled against us to cease What hast thou changed thy self as I may so say into another nature so that thou who hast proclaimed thy self to be patient and long-suffering passing by sins and forgiving transgressions wilt thou be angry with us for ever wilt thou draw out thine anger to all Generations Return return O Lord receive us again to thy favour revive us again by the favour of thy countenance that thy people may rejoyce in thée let us have experience of thy mercy as thou hast promised and grant us thy salvation Make us who have béen heretofore contumacious and rebellious against thée to hearken to what our Lord God will speak for then we are assured that salvation would be near unto us and our land would be glorious for plenty liberty and peace O Lord speak peace once more unto us thy people who have béen miserably torn and wasted by the fury of war and we will never being assisted by thy grace turn back again to our former folly Put into us the bowels of thy mercy and make us studious of Truth let justice and peace méet and kiss in our hearts and be tyed together with such an indissoluble knot that we may bring forth plentiful fruits of righteousness and holiness Our land is now over-run with Errors and false Doctrine O let thy Truth flourish again amongst us we measure out justire by the crooked line of mans Ordinances O let thy righteousness look down from Heaven and cause us to love our Naighbours as our selves and do to others as we desire and expect they should do to us Godliness hath the promise of this life and that which is to come teach us then to deny ungodliness and worldly lusts and to live righteously soberly and godly in this present World That thou Lord may'st give us what is good and our land may yield her encrease Thou hast delivered us from the hands of our enemies O stir up our minds to be thankful unto thée and to make a conscience to serve thée in righteousness and holiness all the dayes of our life PSAL. LXXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DAVID in this Psalm being in trouble prayes unto God for continuance in grace and in an innocent life and complaining of the insolence of his Persecutors prayes for protection and some token of Gods goodness This Psalm then is a continued Petition and according to the various Arguments he useth to perswade it it may be divided into These four parts 1. The first is a Petition for safety drawn from his own person the Petitioner from ver 1. to 5. 2. The second a quickning of the same Petition from the Person and Nature of God from ver 5. to 14. 3. The third taken from the quality of his Adversaries ver 14. 4. A conjunction of all these three The first ver 15. The second ver 16. The third ver 17. 1. His Petition The first part The reasons from himself His prayer is varied by many forms Bow down thine ear hear me preserve my soul be merciful unto me rejoyce the soul of thy servant c. and
each form hath a reason annexed 1. Ver. 1 Bow down thy ear hear me Ratio For I am poor and needy i. e. destitute of other help 2. Ver. 2 Preserve my soul Ratio For I am holy i.e. pious and studious of holiness ready to serve thee 3. Ver. 3 O thou my God save thy servant Ratio That trusteth in thee relies on thy help and for that exposed to dangers 4. Be merciful unto me O Lord Ratio For I cry unto thee dayly I cry and call without intermission 5. Rejoyce the soul of thy servant comfort me with thy presence and sense of thy favour Ratio For unto thee O Lord I life up my soul i. e. with great desire I long after thee And all these Reasons perswade to Audience from the person of the Supplicant who because he was in distress and yet studious to please his God did rely upon God and daily cry and earnestly desire the sense of his favour therefore he did lift up his soul to him The second part A continuance in his Petition from the nature of God 2. And yet he continues his Petition from the consideration of the Nature and Person of God to whom he prayes Hear me and turn away thy wrath 1. For thou O Lord art good and ready to forgive and plenteous in mercy to all that call upon thee Ver. 5 give ear therefore unto my prayer and attend to the voyce of my supplications 2. In the day of my trouble I will call upon thee Ratio For thou wilt answer me it runs thus Thou art merciful to them that call upon thee ver 5. I call None like to him in his works therefore thou wilt answer 3. There is none among the gods like unto thee O Lord neither are there any of their works like thy works None like in goodness wisdom power in thy works which thou dost to save thy people and therefore I call and cry to thee for help And this the Prophet amplifies in the two next verses as if he had said the event doth shew That there is none like thee no works like thy works for 1. All Nations which now worship Idols she ll come i. e. be converted and worship thee O Lord and shall glorifie thy Name 2. For thou dost great and wondrous things of which the conversion of the Gentiles is one Thou art God alone And upon this Reason Therefore he begs to be governed by his Word and Spirit that none is like God none comparable to him in his works 1. He falls to prayer again and first begs of God that he may be governed by his Word and Spirit for then he would be an obedient servant Teach me thy way O Lord and I will walk in thy Truth unite my heart to fear thy Name For which he professeth to be thankful 2. And secondly professeth he would be a thankful servant I will praise thee O Lord my God with all my heart and I will glorifie thy Name for evermore To which he subjoyns his Reason For great is thy mercy toward me and thou hast delivered my soul from the lowest Hell i. e. from the greatest troubles And upon both these his obedience and thankfulness he pleads to be heard 3. And yet he presseth another Argument viz. The third part He presseth his prayer from the nature of his enemies The person and quality of his Adversaries 't is but Reason that God hear him for he was beset with enemies and these were proud men 2. Potent men 3. Ungodly men 1. Proud they were The proud have risen up against me 2. Potent they were and many of them The Assemblies of violent men have sought after my soul 3. Ungodly men Atheists Scorners They have not set thee before them 4 And now he hath recourse again to his former Arguments The fourth part He amplifies his former Argument but amplifies them 1. First drawn from the Nature of God ver 5. But thou O Lord art a God full of compassion and gracious long-suffering and plenteous in mercy and truth 2. The second from his own condition ver 1 2. O turn unto me and have mercy upon me give thy strength unto thy servant and help the son of thy Handmaid i.e. one born within thy Covenant and of a poor humble mother 3. The third from the quality of his Adversaries that they which were Atheists might see Gods hand in his deliverance and confounded by it Shew me a token for good i.e. shew by some evident sign that thou art not angry with me but that thou hast received me into thy favour That they which hate me may see it and be ashamed because thou Lord hast holpen me and comforted me The Prayer collected out of the eighty sixth Psalm O Lord great in Power infinite in Majesty so great is our misery and poverty and so destitute we are of help Ver. 1 that we are unworthy of any gracious aspect from thée but since thou art a God who lookest upon thy néedy and poor servants vouchsafe us one good look let our humility bend thy Majesty Bow down thine ear to our prayers and condescend to our requests Ver. 2 Kéep our lives that we fall not into the hands of our enemies O thou who art our God sée'st and know'st that we desire and endeavour to serve thée in holiness preserve therefore the souls of thy servants who have no other hope but thée Be merciful unto us O Lord who every day call and cry to thee Rejoyce the grieved and sad souls of thy servants who renouncing all worldly helps do lift up their souls unto thee Give ear O Lord to our prayer and attend to the voyce of our supplications if not for our sake if not out of the consideration of our present miseries yet for thine own be to us now what thou hast alwayes béen and alwayes wilt be Thou Lord art good and ready to forgive and plenteous in mercy toward all that call upon thee This Lord is the day of our trouble a day of darkness and gloominess and in this we call upon thée Lord hear us bow down thine ear and according to thy wonted mercy receive our Petitions O good God be propitious for if thou wilt thou canst relieve us among men some would but cannot some can but will not help And among the Angels there is none of what order soever like unto thée their power though great is not to be compared to thy power their works though marvellous are nothing to thy works which are so full of wonder that even those Nations who yet know thée not and are out of the Covenant upon whom thou hast together with us set thine own image even these being moved by the greatness of thy works shall at last come and bow and worship before thee and magnifie and glorifie thy Name for thou dost great and wondrous things Thou art God alone O God at this time because we have béen ungrateful
to dye even from my youth up thy terrors I have suffered with a troubled soul yea I have been so amazed and astonished with them that I have been even distracted and ready to dispair In me there hath appeared manifest signs of thy displeasure for thou hast laid me in the lowest pit and imprison'd me in darkness and in the depth of calamities As wave sacreeds wave so thy fierce wrath goeth over me it lies hard upon me and I am afflicted with all thy storms these billows came round about me dayly like water and not one after another set upon me but they engirt me all together My eye mourns Vers. 8 and grows dim by reason of affliction Lord then hear my err that I dayly present unto thee Turn from thy fierce anger and shew me again the light of thy countenance Deliver me from these thy terrors from the grave from this death and I will magnifie thy name and mercy among the living O Lord give a gracious answer to these my sighs and prayers stand not far off for ever Forsake me not in my distress but make haste to help For thou alone art the God of my salvation if thou leave me I must perish Wherefore good Father succour me and pardon my sin which hath brought this thy just indignation upon me for the merits of thy dearly beloved Son Iesus Christ my Lord. And thou O sweet Saviour which thy self hast suffered and wast for my sake tempted be a merciful and faithful High Priest to me in things pertaining to God make reconciliation for my sins and succour me that am tempted Amen PSAL. LXXXIX IN this Psalm the Prophet praiseth God and sets forth his goodness and faithfulness particularly that he made an everlasting Covenant with David and his seed In which the stability and perpetuity of Christs Kingdom of which the Kingdom of David was but a Type is excellently described and foretold The parts of this Psalm are these 1. The Sum Pith and Argument of the whole Psalm viz. the Loving-kindness and truth of God vers 1 2. 2. The particular instance of Gods goodness and truth in making a Covenant with David vers 3 4. 3. A Doxology containing the praise of God for his wonders faithfulness power providence justice judgement mercy truth from vers 5. to 15. 4. The Happy estate of Gods people from vers 15. to 19. 5. A special example of Gods goodness toward his Church exemplified in David but truly verified in Christ from vers 19. to 28. 6. How Davids posterity should be dealt with upon their disobedience from vers 28. to 38. 7. A Complaint or Expostulation upon the contrary events where he doth deplore the torne estate of the Judaical Kingdom from vers 38. to 47. 8. A Petition for mercy and restauration from vers 47. to 51. 9. An Epiphonematical conclusion vers 52. blessing God for the hope he hath in his favour and help in all estates 1. The Breviary of the Psalm is set down in the first verse and amplified by the reason in the second The first part The Sum of the Psalm Gods Mercies Thus he begins 1. I will sing Chant set forth in a Song The fittest way to express our joy for any thing so best inculcated so best remembred so best deliver'd to others to remember Vers. 1 2. Of which David will sing Of the mercies plurally for they are many And his Song should be of all 3. For ever Intentionally though not actually for as a wicked man could he live alwayes would alwayes sin so a good man could he live alwayes would alwayes sing the mercies of the Lord. 2. Or if ever be join'd to Mercies it is his everlasting Mercies 4. With my mouth I will make known thy faithfulness from generation to generation With my mouth while I have a being I will make known and when I have no being I will commit them to writing Ut sciat haec aetas posteritasque legat His reason for it is because Gods mercy is everlasting Because his mercy is everlasting and therefore fit to be the subject of an everlasting Song 1. For I have said Set down this for a certain position Vers. 2 an undoubted truth 2. Mercy shall be built up for ever 'T is not exhausted in one age but as a house built on a strong foundation it shall stand firm and be perceiv'd age after age 3. Thy faithfulness shalt thou establish in the very heavens As is thy mercy so is thy faithfulness perpetual as the heavens in which is found no change 2. And for the proof of Gods goodness and truth The second part The instance the Covenant he produceth an instance in his Covenant made with David Where by a Prosopopeia he brings in God speaking 1. I have made a Covenant with my chosen It was not Merit then Vers. 3 it was free Election 2. I have sworne Faelices nos quorum causâ Deus jurat To David my servant And the Covenant and Oath is extant 2 Sam. 7.11 3. And the tenour of the Covenant is Thy seed will I establish for ever and build up thy Throne to all generations Thy seed signally which is true of Christ only who was of the seed of David to whom the Lord gave the Throne of his father David Luke 1.32 33. who was to reign over the house of Jacob for ever and of his Kingdom there shall be no end The words then are not to be understood of Davids temporal Kingdom but of the seed of David that is Christs spiritual Kingdom for that was to be established for ever 3. And now what the Prophet undertook in the first verse he performs The third part Of this all good men will sing for at the fifth verse his Doxology begins The person is only chang'd and that to advantage For there he spoke of himself I will sing Here he saith it shall be done by others The heavens shall praise Vers. 5 1. Some by the heavens understand the Church and the Preachers in the Church Heavens Angels 2. Others the Angels and blessed spirits in heaven Both are true and of both it may be well affirm'd O Lord the heavens shall praise thy wondrous works Thy faithfulness also in the Congregation of Saints 2. The Subject of the Heavens and the Angels and Saints praise are The Subject of their Song 1. Gods wondrous works and his Truth In general Vers. 5 all his miracles but in particular this wondrous work viz. his making a Covenant with David in taking an Oath to perform it 1 His Works his Truth and his faithfulness in keeping it For it is a wonder that so great a Majesty should so far condescend And now he sings praise to this Majesty setting forth the power of it 2 His Majesty to whom none to be compared and that in three respects 1. By way of comparison in the 6 7 8 verses viz. That there is nor Angel
the next verse sadly complains Who knows the power of thy anger Thy anger is great for sin the power of it fearful and terrible Thou canst and wilt bring man to judgment Thou canst and wilt cast sinners into Hell-fire but who regards it Thy threats to men seem to be aniles fabulae 2. Even according to thy fear so is thy wrath But be it that this stupidity possess men yet this is certain that thy wrath is great and it shall be executed according to thy fear And therefore in such proportion as men have stood in fear of thee they that have in a reverential fear stood in awe of thee shall escape it they that have contemned and slighted thy wrath shall feel it to the uttermost The fourth part He prayes that God would move our hearts to consider it 4. Upon all the former considerations Moses converts his words to a prayer in which he implores Gods mercy that he would turn the stupidity of men into wisdom 2. Our calamity into felicity 3. His wrath into compassion and 4. Our sorrow into joy for the first he begins thus 1. So teach us to number our dayes to cast up the labour the sorrow the brevity the fugacity thy anger our sin that caused it 2. That we may apply our hearts to wisdom be no more stupid and secure but wise wise to avoid thy anger wise to set a true estimate on this life and wise in time to provide for another 3. So teach us for God must teach it or it will not be learned this wisdom comes from above Secondly He deprecates Gods anger Return O Lord how long and let it repent thee concerning thy servants Then he deprecates Gods anger And Thirdly He begs restitution to Gods favour and what will follow upon it peace of conscience 1. Begs restitution to Gods favour for himself and Gods people O satisfie us with thy mercy we hunger for it as men do for meat 2. Early let it be done quickly before our sorrows grow too high and overwhelm us 3. With thy mercy not with wealth delights c. 4. And with a perpetual joy of heart That we may be glad and rejoyce all our dayes 5. And let our joy bear proportion to our sorrows Make us glad according to the dayes thou hast afflicted us and the years we have seen evil 6. This is the work he calls Gods work for as to punish is his strange work Isa 28. so to have pity and mercy is his own proper work and this he desires that it should be made manifest Let thy work appear to thy servants and thy glory to their children Fourthly He begs for success in all their work and labours 1. 2 And success in their labours Let the beauty of the Lord our God be upon us for no action of our's is beautiful except the beauty of God be stamped upon it done by his Direction his Rule his Word and to his Glory 2. And therefore he prayes and ingeminates his prayer Establish thou the work of our hands upon us How many things required to make our labours successful yea the work of our hands establish thou it There must be opus our work for God blesseth not the idle 2. And opus manuum a laborious work 3. Gods direction his Word the Rule 4. A good end in it for that is his beauty upon it 5. So it will be established confirmed ratified 6. And lastly know that there is no blessing to be expected without prayer and therefore he prayes Let the beauty of the Lord our God be upon us c. The Prayer out of the ninety Psalm O Lord Ver. 1 whose being is eternal and beginning without beginning who alone art what thou art and wilt be the same for ever we mutable creatures of a short life and full of miseries adore thy eternity and humbly béséech thy Majesty that thou wouldst be to us who acknowledge thée to be God alone and flie unto thée alone for help that thou wouldst be unto us what thou hast béen to thy people in all Generations our Sanctuary our dwelling place our refuge in this néedful time of trouble Man of all thy creatures here below is most glorious but his glory thou turnest to shame Thou madest him little lower than the Angels to crown him with glory and worship but before he can attain that Crown that honour Thou turnest him to destruction Thou hast said it and by the power of this Decrée from dust he was taken and to dust must he return Say his dayes were a thousand years to which yet no man hath attained yet were they as nothing compared with eternity they were in thy sight but as yesterday a time that is past and comes not again but what speak I of a day it is far shorter it is but as a watch in the night a time of thrée houres continuance involved in darkness clouded with ignorance discomfortable with miseries in his youth in his strength in his old age Thou carriest us away as with a flood a violent torrent whose streams quickly arise and quickly fall all our happiness is but as a sléep or as a dream in sléep we dream our selves to be happy men but when we awake we find nothing In the morning of our age we are like grass by thy light and heat of thy favour is it were the Saâ—â—â—dme we come up and grow and increase to a perfect stature but when the evening of our life whether hastned by diseases or brought on by time doth approach cut down we are by thy hand and instantly we wither This is our condition this our misery a consumption we have brought upon our selves and it procéeds from thine anger in it we are consumed and by thy wrath we are troubled for we have provoked thée by our iniquitieâ— which though unknown to us yet are known to thée these Thou hast let before thinâ— eyes yea and the most secret of our sins past or present in the light of thy countenance Hence it is That our dayes are passed away in thy wrath and we spend our years as a Tale that is told which being brought to an end vanisheth and no more words made of it Many of our fore-fathers indéed were of a long life but our dayes are contracted thréescore and ten with us is a long time and if any among us be so vigorous that he attain to fourscore yet his strength then is accompanied with labour and attended with much sorrow and at the end of that length soon cut off and we flie away This effect and experience we daily have of thy wrath and displeasure and yet what man is there amongst us that regards it nor the labour nor sorrow nor brevity nor fugacity of our lives is sufficient to make us wise Some few there be that lay it to heart and by it escape the wrath to come but the greatest part of men pass their dayes without a due
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
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
it to the Magnificat for what is here foretold by David is there chanted forth plainly suppose then David to be the voice and Mary the eccho and thus you may easily see the return 1. O sing unto the Lord a new Song saith David My soul doth magnifie the Lord saith Mary 2. David the voice saith He hath done marvellous things He hath magnified saith the eccho 3. With his own right-hand and with his holy arm hath he gotten himself the victory saith David He hath shewed strength with his arm and scattered the proud in the imagination of their hearts saith Mary 4. The Lord hath made known his salvation his righteousness hath he openly shewed c. saith David His mercy is on them that fear him throughout all generations c. saith Mary 5. He hath remembred his Mercy and Truth toward the house of Israel saith David the voice He remembring his Mercy hath holpen his Servant Israel saith Mary the eccho An Egg then cannot be more like an Egg than this Hymn is like the Magnificat and both sung for the same end viz. To praise God for the Salvation of the world by Christ Two parts of the Psalm 1. An exhortation to sing to the Lord and the reasons of it vers 1 2 3. 2. A new invitation to praise him and that it be universal from vers 4. to 9. 1. He begins with a very fervent and earnest exhortation it hath an O. The first part He incites to praise God before it 1. O sing Cantate not canite 2. A Song a Hymn it would be 3. To the Lord not men Vers. 1 2. A new Song because a new occasion is given for a Song it is not for your Creation or Preservation you are now to sing but for your Redemption Nova res novum Canticum No common no ordinary Song will now serve turn but as Gods Mercy in this Work was extraordinary so our thanks ought to be more than ordinary And that men may yield to this motion and put it in practice the more readily and cheerfully the Prophet subjoins his reasons The reasons to perswade it 1. His Miraculous work of Redemption 1. For he hath done marvellous things he hath opened his greatness and goodness in this great work of Redemption especially In this work there be marvellous things indeed He was conceived by the Holy Ghost he was born of the Virgin Mary he cured the blind healed the lame raised the dead c. And which is yet more marvellous though he were the Lord of life yet dyed raised himself ascended into heaven sent down the Holy Ghost and by unlearned men converted the world Domuit orbem non ferro sed ligno A marvellous thing that men should believe in a Crucified God 2. His right-hand and his holy arm hath gotten him the victory 2 A work of power and holiness It was his own work he had no Coadjutors in it And it was a work of his right-hand and of his arm that is of his Son who in Scripture is called the arm of God 2. Of his holy arm for the work was not done by Swords and Warlike Weapons but by his Holiness manifested by his Humility Patience Obedience Submission to the Will of God and a Holy life and an undeserved death 3. He hath gotten himself the victory to himself first then to all his over Sin Death Hell 3. The Lord hath made known his Salvation First 3 This work made known by himself to the Jews after by his Apostles to all Nations His Salvation that is Vers. 2 A Salvation of his people from their sins which had been of no use had he not in mercy made it known 4. His righteousness hath he openly shewed in the sight of the heathen 4 And applyed to us 1. His righteousness by which he makes us just by remission of sin and imputation of his justice by which we are alone justified at the Bar of God 2. 5 That which moved him to it Mercy and Truth This he hath openly shewed plainly revealed in his Gospel 3. In the sight of the heathen for it is now made known to them as well as the Jews 5. Vers. 3 He hath remembred his Mercy and Truth toward the House of Israel 1. To the House of Israel for to them were the Prophecyes given and with them the promise made which yet concerned us Gentiles 2. His Mercy in promising For it was out of meer mercy and grace and not any merit of mans that he should promise That the seed of the woman should break the Serpents head 3. And he remembred it when he performed it by sending Salvation by his Son Then he remembred his Truth and performed the Oath which he sware to our fore-fathers by visiting and Redeeming his people 4. Which now all Nations have seen For all the ends of the earth have seen the Salvation of our God The Nations have heard the Apostles and their Successors they have believ'd the Gospel and so by a heart purified by Faith and experiment of Grace they have actually seen the Salvation of our God By the eye of faith they embrace it love it and labour by a holy life to be partakers of it 2. The second part Upon these reasons he perswades us to sing unto the Lord a new Song that Salvation was by him alone wrought for us 2. Proclaimed and made known to us For this again he perswades 3. That he had performed his Covenant and applyed it making all the ends of the earth partakers of it And now he returns to exhort us to do that with which he began and as if he could never sufficiently express his desires he runs descant upon it Praise him with a loud voice sing with your tonges exult with your hearts take in the help of all Instruments and call to all creatures to accompany you and complete your mirth This is the Summe of the following verses 1. Vers. 4 Make a joyful noyse unto the Lord all the whole earth Jubilate keep a Jubilce for it To praise him all wayes we can Cantate Chant it out aloud Exultate Fetch as it were a leap for it And Psallite Sing praise all the wayes you can 2. And let all the earth do it because all the earth is partaker of the Saviour and Salvation 2. Vers. 5 Sing unto the Lord with a harp with the harp and the voice of a Psalm Vers. 6 with Trumpets and sound of a Cornet With Vocal with Cordal with Pneumatical Musick All wayes we can are too little to express our joy 3. Make a joyful noyse before the Lord our King You are in conspectu ejus his eyes sees and his ear hears what you do let it be done heartily 4. Vers. 7 And to make the Musick the fuller as if the senseless creatures had ears and hands to give an applause at the relation And call all creatures to join with us and
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
they might not be touched they were thy Prophets and they might not be harmed touched harmed they might not be no no not when they were few in number yea very few and these few strangers in the land They then went from one Nation to another from one Kingdom to another people yet the Charge was Nolite tangere And in them Thou hast given us a pledge and pown what thou wilt do for thy Church in comparison of the great multitude of profane men and unbelievers 't is but a little flock few in number yea very few In the World these are strangers and they used as strangers they wander up and down in many Kingdoms Repress their wrongs suffer not the Devil and his Imâ—â—ments for ever to pursue them reprove the prondest Kings for their 〈◊〉 Give forth thy Command as once thou didst and let the Tyrants tremble 〈◊〉 it Touch not my Anointed and do my Prophets no harm And he unto those who will not hear it what thou wast unto Pharaoh and poure down the plagues of Aegypt upon their heads from ver 27. to 33. At this time There is a King risen amongst us that knowes not Joseph Ver. 17 he hath taken Counsel against us and works wisely and subtilly with thy servants as he thinks to root us out Joseph is sold for a Bond-servant his feet are hurt with fetters and the iron hath entred into his Soul This we hope is but thy are to try him to purge out his dross and not to consume him and now after so long a trial raise up the Spirits of Princes to loose him frée him from his Exile and unsufferable injuries by their hands Make him O Lord the Ruler of thy House and bless his substance Put power in his hands To bind Princes at his pleasure and give unto him so wise a heart That he may teach his Senators wisdom But we pray not for him alone we pray also for our selves who groan under Aegyptian bondage and a darkness that may be felt Hear our cries and ease our sorrows Send Moses thy servant to be our Deliverer and Aaron whom thou hast chosen to be our Teacher that so Truth and Peace may be restored at once to thy poor afflicted people The mercy is great we ask and far beyond our desert to crave and we except not to receive it upon any other Score than upon thy Holy Promise made with thy servant Abraham We are the seed of Abraham according to the Spirit we are the children of Jacob thy chosen O remember thy holy Covenant which thou madest for ever Thou art the Lord our God and thy judgements are in all the Earth Judge and revenge our cause O Lord so will we remember the marvellous works that thou hast done and the wonders and the judgements of thy mouth Then We will give thanks unto thee Ver. 1 O Lord and call upon thy Name we will make known thy deeds among the people we will sing unto thee yea we will sing Psalms unto thee we will talk of all thy wondrous works we will glory in thy Holy Name and it shall be the very joy and rejoycing of our hearts that we may seek the Lord. Séek thée we will hereafter with an honest and sincere heart and denying all ungodliness and worldly lusts our endeavour shall be to live righteously soberly and godlily in this present world being conscious to our own infirmities we will séek thy strength and we will séek it in the place where thine honour dwelleth Sensible we now are what grievous afflictions have béen upon us since thy face hath béen turned away and therefore for the future we will séek thy face thy grace thy favour evermore Be merciful O Lord look down from Heaven remove thy angry Brow Ver. 45 and look upon us with a chearful and serene Countenance and for it we vowe our selves to be thy Vassals and Servants Return unto thée we will not only the Tribute of our lips but the Tribute of our lives For we will observe thy Statutes and keep thy Lawes And with a loud voyce sing we will Allelujah Allelujah for evermore PSAL. CVI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE Intention of the Prophet in this Psalm is To express Gods Long-suffering in bearing with rebellious sinners and yet his Mercy in pardoning them upon the Confession of their sins and turning to him both which he doth exemplifie by a long Narration of Israels Rebellions Repentance Turning to God and Gods dealing with them which gave him just occasion both to praise God and to pray for his Church and People The Contents of this Psalm are these 1. An Exhortation to praise God with the Reasons in general ver 1. and who are fit to perform this Duty ver 2 3. 2. A Petition and Prayer directed to God in his own person for the whole Church and the end of it ver 4 5. 3. A Confession of fin particularly of the Israelites together with Gods patience to them and his healing them upon their Repentance Toties quoties from ver 6. to 46. 4. His Prayer that God would collect his Church out of all Nations that they might meet and praise him ver 47 48. 1. Allelujah Praise ye the Lord O give thanks unto the Lord. The first part He incites to praise God To this the Prophet invites and that we stick the less at the performance by two Reasons he perswades unto it 1. Because he is good he is before-hand with us Ver. 1 and prevents men with many Benefits 2. Because his mercy endures for ever his mercy is everlasting and far exceeds our sins and miseries for after men have offended him and deserve no mercy yet his mercy is unconquerable for he receives to mercy penitent offendors 'T is but Reason then we praise him and magnifie his mercy Yea but now it may be said Quis idoneus ad haec Ver. 2 Who is sufficient for these things who fit to praise him and set forth his mercies Those fit to do it who keep judgment and do righteousness Who can utter the mighty Acts of the Lord that is the infinite Benefits in mercy exhibited to his people Or Who can shew forth all his Praise in conserving pardoning defending propagating his Church This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or right answer should be Who can none can Ver. 3 for we are all sinners and therefore all unworthy Praise being not comely in the mouth of a sinner But the Prophet gives in his answer another way They are only happy men who keep judgment and do righteousness at all times and by consequent fit to do this Duty they may speak of the mighty Acts of God with comfort and shew forth all his praise 1. They are happy in prosperity and adversity they dwell in the house of God under his protection 2. They keep his judgments follow in their lives the strict Rule of Divine Law by
néedy to an opulent and a voluptuous life which the many aim at in their prayers but the end of this our Request is That thanks may be given to thy holy Name and that we may triumph in thy praise that the purity of that Religion which thou hast delivered and committed unto us may be conserved and propagated and thy worship now intermitted may be restored and thy praises which by the sadness of these times have béen silenced may again with triumph be heard in the Congregation Then with joyful lips we shall give thanks unto the Lord and by experience make it known That thou art good and that thy mercy endureth for ever Ver. 1 Not indéed as we ought not as thou deservest for who can utter the mighty Acts of the Lord or who can shew forth all his praise But we will do what we can exalt with our voyces and honour thée with our lives We will keep thy judgments and do righteousness at all times that thy praises may be comely in our mouths and our lives become thy Gospel Grant us this mercy O Lord and then the Priests shall sound forth at thine Altar Blessed be the Lord God of Israel and all the people shall say with a chearful heart Amen Hallelujah The end of the fourth Book of the Psalmes according to the Hebrewes PSAL. CVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE Title of this Psalm is Allelujah because in it are set forth the praises of God for delivering such as are oppressed from four common miseries after every of which is expressed those intercalary verses Oh that men would praise the Lord for his goodness c. Then they cryed unto the Lord in their trouble As also for the effects of his Providence who only by his power orders and governs the change and vicissitudes we see in the World There be four especial Points handled in this Psalm 1. A Preface in which he exhorts all to praise God especially the Redeemed ver 1 2. 2. A Declaration of his goodness in particular 1. To the banished and strangers famish'd from ver 3. to 9. 2. To the prisoners and captives from ver 10. to 16. 3. To the sick from ver 16. to 23. 4. To the Mariners from ver 23. to 32. 3. A praise of Gods Power and Providence which is evidently seen in the changes and varieties of the World of which he gives several instances by which it is proved That he is the sole Disposer and Governour of the Universe from ver 33. to 42. 4. The Conclusion which sets forth the use we are to make of it ver 42 43. 1. The first part He incites all to praise God This Psalm begins as did the former and the intention in it is the same viz. That we celebrate and set forth Gods praise yea and for the same Reasons O give thanks unto the Lord Ver. 1 1. For he is good 2. And merciful For his mercy endureth for ever 2. And those who he invites to perform this Duty are indeed all who are sensible that they have received any mercy or goodness from him any way Especially the redeemed in Soul or Body whom he calls the Redeemed of the Lord that men may know when they are freed from any evil that it is only by chance or by their wisdom c. Gods hand is in it he is the first and chief cause of it the rest inferiour instruments to bring to pass his Providence 1. Let the Redeemed of the Lord say so i. e. that he is good that he is merciful 2. Ver. 2 They say so whom he hath redeemed from the hand of the enemy If the Holy Ghost by the enemy means the Devil then he speaks of our Redemption by Christ if by the enemy some Tyrant Tribulation c. then a corporal and temporal Redemption but the last is generally understood and especially is referr'd to the first afflicting misery Banishment and the next verse intimates so much 3. And gather'd them out of the Lands from the East and from the West from the North and from the South which is yet as true of our spiritual Redemption and Christs collection of his Church from all parts of the World Mat. 8.11 John 10.16 11.52 2. Most Expositors therefore begin the second part at the second verse But some at the fourth The second part but the matter is not much material In those two there was mention made of Gods goodness in their deliverance in their collection from all lands But in the following is an evident Declaration of what they suffered during their absence from their Countrey which is the first misery described here by the Prophet to which a mans life is subject And it is the heavier Cross when a man is forc'd to it by Banishment as is apparent by the complaints that have been made of it by those that have suffer'd they are sine foco sine lare Curat nemo vagos laedere nemo veretur Exul non curae creditur esse Deos. Omnes exhausti jam casibus omnium egeni And this is the misery which the Prophet first instanceth in this place which first he describes then shewes the course the Banished took and lastly acquaints us with the manner of their deliverance which is the method in the rest 1. The first kind of misery Banishment Their misery was 1. That they wander'd no small discomfort to an ingenuous nature to be a Vagrant to walk from place to place and not have a certain House to put his head in In which they 1. Wandered 2. In solitary places Gods people were for a time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pilgrims and strangers and all that time few and evil were their dayes 2. The place adds to the misery Banished men are not confined to solitary places alwayes though that they have not the company they desire yet company they may have but the case of these Banished was That they wander'd in the Wilderness in a solitary place they fovnd no City to dwell in Literally it was fulfilled in the Israelites while they travelled through the Wilderness 3. Hungry and thirsty omnium egeni Men may wander and be in solitary places 3 Suffer'd hunger and thirst but yet have a supply of necessary food To this pass sometimes Gods people come that they have nor meat nor drink as Eliah the Israelites David c. 4. 4 Even to fainting And the Famine may be so great that their souls that is their life is ready to faint in them This is the Incrementum that the Prophet useth to aggravate the misery of Banished men and are the several steps by which it riseth 2. The course they took Next the Prophet shewes us the Course that these banished and hungry souls took for ease and help and that it failed them not no nor the rest following that took the same Course and therefore he four times repeats it versu intercalari The way was
That when all humane helps failed they implored the aid and help of God Almighty 1. Then in their trouble When no other Course will work this will do it Ve. 6 and therefore God lets his be brought into trouble In prosperity They cryed to God the heart of the best man is often too secure and thinks not on God but let such a one be brought into some extremity and streight and he will cry They did so here 2. They cryed In their Petition they were very earnest 't was not a cold prayer that might freeze in the way before it came to Heaven but it was fervent a Cry 3. And they cryed Not to any false god as did Baals Priests nor relied wholly on any humane help But they cryed unto the Lord their cry was rightly directed Now the success was answerable to their desire 1. In general He delivered them out of their distresses He delivered them 2. But in particular the deliverance was every way fit and accommodated to the exigence they were in the manner being this 1. They wandered in the Wilderness in a solitary way they found no City to dwell in ver 4. But he led them forth by the right way Ver. 7 that they might go to a City of habitation 2. They were hungry and thirsty and their soul fainted in them ver 5. But he satisfieth the longing soul and filleth the hungry soul with goodness Which mercies are every way correspondent to them express'd in ver 4 5. And upon this he inculcates his Exhortation to praise God For which he exhorts them to praise God with which he began ver 1. But is so earnest to have it done that he interserts between the mercies as if he were loth to have it deferr'd which Course he also perpetually takes as may be seen after in the Psalm Oh that men would praise the Lord for his goodness and for his wonderful works to the children of men 1. The Lord deliver'd the Lord led them forth let him then have the praise 't is his due 2. It was out of meer goodness he did it not out of desert For he is good ver 1. 3. And the effect of his goodness was seen in his works his wonderful works He would then have his praise be as publick as were his works open manifest And it was his hearts desire it should be so Oh that men would praise 2. The second Corporal Misery to which men are subject is Captivity and Imprisonment which as before he first describes The second misery captivity then shewes the Course the Captives and Prisoners took and the consequent of it viz. Gods mercy in their deliverance upon which he exhorts them as he did the banish'd and hunger-starv'd to be thankful 1. He describes their misery 1. Captives they were taken by the enemy put into Dungeons and Prisons Ver. 10 where they were debarred of the comfort of the Sun In which they suffer often very sorely For they sate in darkness and shadow of death for such is a Dungeon and they in it are in daily expectation of death 2. Besides in this place They were fast bound with affliction and iron the iron enters into their souls For disobedience against God 3. And the farther it will enter if the cause be as it is of the most their rebellion against God when they are conscious of this their irons will be far the more afflictive To others as Joseph the Apostles Jeremy the Dungeon will be the less troublesom But as I said this is the cause of few the most come thither Because they rebelled against the words of the Lord Ver. 11 and contemn'd the counsel of the most High as did the Israelites in the time of the Judges and after And therefore he brought down their heart took down their pride with labour they fell down and there was none to help 2. But then they took the same course that the banished did 1. The remedy as before They cryed unto the Lord in their trouble 2. And found the same favour And he saved them out of their distresses 3. The manner being very sutable to their distress 1. For they sate in darkness and shadow of death ver 10. But he brought them out of darkness When the same course is taken and shadow of death 2. They were bound in affliction and iron he brake their Bands asunder yea and set open the Prison-doors For he hath broken the gates of Brass and cut the bars of iron in sunder The Prison was not so strong but he was stronger and in mercy did deliver his from the severest and sharpest Captivity Now he interposeth as before his Exhortation to be thankful Oh that men would praise the Lord for his goodness and for his wonderful works to the children of men 3. The third misery some great sickness The third Misery in which the Prophet instanceth is some great sickness or pining away of the Body under some grievous disease incurable by man such as was that of the Israelites when stung by fiery Serpents or after of Hezekiah And about this he useth his former method 1. Describes the danger and dolour under which the sick parties languish 2. Shewes the Course they took for recovery which was the very same with the Exiles and Captives 3. And the Consequent upon it their recovery upon which he the third time calls upon the delivered to be thankful 1. Which God sends on foolish sinners The appellation he fastens upon these diseased persons is Fools Not but that they may be wise enough in other things but in that they sin with a high hand against God for which they draw some plague upon them they are Fools 2. For some grievous sin Now such Fools God often smites with an incurable disease Fools because of their transgression and because of their iniquity are afflicted Not but all sickness is from sin but this that the Prophet here speaks of being extraordinary was for some general Apostacy Rebellion Contempt of God and his Word some more than ordinary sin You have the first description of their sickness from the Cause 3. For which the sickness sharp The next is from the Effect which was lamentable and double 1. Their soul abhorred all manner of meat Meat with which the life of man is sustained all manner of meat becomes loathsom to them the disease was grievous 2. And deadly to the eye of man Yea and deadly too no Art of Physitians able to cure them For they draw near to the gates of death i. e. the Grave where death exerciseth his power as the Judges of Israel did in the gates 2. This causeth them to cry to God But these being but dead men in the eye of man took the same Course as they before 1. Then they cryed unto the Lord in their trouble 2. Ver. 19 And by Gods blessing they recovered beyond all hope and expectation God
thy hatred to sin and incorrigible sinners for this is caused for the wickedness of them that dwell therein Good God so let us lay to heart this judgment That our Houses be not desolate great and fair without an Inhabitant that ten Acres of Vineyard yield not a Bath and the seed of an Homer yield not an Ephah And in this vicissitude thy Mercy is as conspicuous as thy Iustice for on the contrary Thou turnest the Wilderness into a standing water and dry ground into Water-springs Put into the hearts of thy hungry to dwell there thither lead their Colonies in them let them prepare their Cities for habitation give life to the séed of the Fields which they sowe and water the Vineyards that they plant That they may yield them fruits of increase Bless them also O Lord so that they be multiplied greatly in the fruit of their bodies and suffer not their Cattle to decrease But yet if these sin against thée and kick after they are waxed fat visit their offences with the rod and their sin with scourges as thou didst multiply them so again diminish them as thou didst exalt them so again bring them low let some oppressing enemy or sharp and afflictive disease put them to grief and sorrow My bowels my bowels I am pained at the very heart my eyes do fail with tears and my liver is poured out upon the Earth for the Lord hath despised in the indignation of his anger the King and the Priest How long shall I sée thy Standard and hear the sound of thy Trumpet How long wilt thou poure contempt upon Princes and cause them to wander in a strange land where yet they can find no way no way of relief no way of help In mercy return good God and visit the séed of the righteous cast not his Crown to the ground for ever but set the poor man on high from affliction build him a sure house gather him and his family into one flock and fold become his Shepherd féed and govern him by thy singular Providence and Manuduction and let thy work in it be so manifest that all who sée it may fear and say This is the Lords doing and it is marvellous in our eyes The righteous shall see and consider it and rejoyce and then all iniquity shall stop her mouth Make us wise O Lord to observe and in observing to consider and by considering to lay to heart these things That thou sitting in thy Throne above yet orderest the things below that honour and contempt are from thée that sickness and health are thy gife that relief in a Famine that restitution to the Banish'd that liberty to the Captive that deliverance from any furious storm and tempest is from thy hand that the barrenness of the ground is from thy curse and the fertility of the earth followes upon thy blessing for so shall we understand the loving-kindness of the Lord. O that men would praise the Lord for his goodness and fo◠his wonderful works to the children of men O give thanks unto the Lord for he is good for his mercy endureth for ever Let the redeemed of the Lord say so those whom he hath redeemed from the hand of the enemy and gather'd them out of all lands and brought them into his Church that they bow their knees at the Name of Jesus by whom all mercies pass to us and to whom be all praise honour laud and dominion this day and for evermore PSAL. CVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS Psalm is wholly composed and drawn into one out of two Psalms The first part of it untill the 6th verse is verbatim taken out of the 57th Psalm beginning at the 7th verse the latter part from ver 6. to the end is taken out of the 60th Psalm beginning as it doth here at the 6th verse and is continued as here unto the end I shall not need therefore to Analyse and explain or insert a Meditation upon it since it is done already and therefore I pass on to the next PSAL. CIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE later Expositors expound this Psalm of Doeg Achitophel and other Persecutors of David and so it may be understood in the Type But the Ancient Fathers apply it to Judas the Traytor and the Jewes that put Christ to death which opinion because it is more probable being occasioned by those words of Peter Acts 1.20 which by him are applied to Judas out of this Psalm I shall expound it of Christ whom David doth personate and of Judas and the malicious Jewes very fitly understood in the persons of his wicked and slanderous enemies There be four parts of this Psalm 1. A short Ejaculation ver 1. and the Reasons of it express'd in a Complaint of the fraud and malice of his enemies ver 6. 2. A bitter Imprecation against them from ver 6. to 21. 3. A Supplication presented to God for himself from ver 21. and the Reasons to ver 30. 4. A profession of thanks ver 30 31. 1. The first part He begins with an ejaculation He begins with an Ejaculation Hold not thy peace O God of my praise ver 1. Observe 1. Ver. 1 The Epithite or Title he useth O God of my praise In the reading Translators vary O God for thus they read Deus laudis meae Deus laus mea Deus laudabilis mihi and they expound it 1. Either actively that is O God whom I praise even in my greatest pressures or calamities 2. Or passively Who art my praise the Witness and Advocate of my innocency and integrity when I am condemned by malicious tongues which sense seems fittest for this place and to this the Vulgar gives more light that thus reads it Domine laudem meam ne tacueres And Bellarmine puts the words into Christs mouth in which he desites that God would not conceal his Charity Innocence and other Virtues being very like that prayer John 17.5 Father glorifie thy Son 2. Hold not thy peace Hold not thy peace Tacere in Scripture when referr'd to God is to connive and rest and seems as it were not to regard and the contrary loqui to speak to do somewhat for revenge or deliverance This then is that which David here asks That when the malice of his enemies arrived at that height that it could be no longer endured that God would connive at them suffer them and hold his peace no longer but would declare his displeasure against them 2. The reason the malice of his enemies Whom he describes to be And after by way of Complaint he describes unto us their malicious nature and unsufferable conditions which he aggravates by an elegant Gradation For the mouth of the wicked and the mouth of the deceitful are opened against me they have spoken against me with a lying tongue They were 1. Impious 2. Deceitful 3. Lyars Impiety deceit lying were then the ingredients of their sin Ver. 2 1. 1 Turpious For the
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
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
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
greatly in his Commandments Done with all the heart with all the affection exceedingly well-pleased to do them 2. The second part In the rest of the Psalm he insists upon that in which this blessedness doth consist and makes good St. Pauls words That Godliness is great gain and hath the promises both of this life and that which is to come 1. For temporal Goods in this the wicked may have but they have no promise made to them that they shall be blessings but the righteous have a promise made to them both for these temporal Goods and that they shall be blessings 2. Then again That for these temporal blessings they shall enjoy them yet so that they are not exempted from the Cross 2 Tim. 3.12 3. That God in his certain counsel distributes them in this life not to every person equally but as may be most profitable for him so that the promises made unto the Church for temporal things He shewes in what these blessings consist are confer'd upon every one as God thinks fit for him The promises for spiritual blessings to him that fears God are absolute but for temporal conditional only This being premised Ver. 2 I come now to the blessings here promised 1. 1 His seed mighty The first felicity is for his seed and off-spring His seed shall be mighty upon earth the Generation of the upright shall be blessed which was verified in Abraham and his posterity in them God made good his promise in the second Commandment I will shew mercy to thousands in them that love me and keep my Commandments 2. 2 Abundance The second felicity consists in wealth riches honours Wealth and riches that is Ver. 3 abundance of all things shall be in his house and remain in it For his mind is not corrupted with these things content he is with what God bestowes and seeks not to amplifie them by ill means And therefore his righteousness his Goods well-gotten endures for ever Phil. 4.11 12. 1 Tim. 6.6 His just dealing preserves his wealth to his posterity 3. 3 Comfort in afflictions The third felicity is the comfort he finds in turbulent times which the Prophet calls here darkness but when this overspreads the face of the Church yet he that fears God will acquiesce in him and thence receive joy and comfort Unto the upright there ariseth light the light of counsel the light of consolation in the thickest darkness of all doubts tribulations and afflictions which the Prophet ascribes here to the mercy of God comfortable he is because God is his light who is gracious full of compassion and righteous 4. Ver. 4 The fourth felicity is that he hath in him bowels of compassion of which he shewes two effects 4 Compassionate bowels 1. Ver. 5 Hard-hearted he is not but a good man shewes favour he easily forgives an injury 1 Forgiving Injuries is easily reconciled to an enemy forgives that he may be forgiven Luke 6.37 2. 2 Giving Tenacious he is not he thinks not that he was born for himself alone but for the good of others and therefore he exercises the acts of charity and lends and it is a part of happiness to be able to do it Luke 6.34 5. A fifth felicity is in his Discretion Ver. 5 He will guide his affairs with discretion with prudence with judgment 5 Discreet in his words Discreet he is to discern betwixt truth and falshood just and unjust acts and therefore in judgment he is no accepter of persons nor in his bargains fraudulent and injurious nor false in his testimonies but true and constant in word and deed discreetly he manageth all his Affairs 6. A sixth felicity is hâ—s constancy and patience Ve. 6 troubles and dangers may so increase that his case may seem desperate 6 Constant and patient yet in these he looks for help from Heaven and remains firm in his principles Justum tenacem propositi vâ—rum non civium ardor prava jâ—benâ—um non vultus instantis tyranni mente quatit solidâ Surely he shall not be moved for ever 7. A seventh felicity is that there is a Commemoration of him with honour 7 His Name remembred with Honour The righteous shall be had in everlasting remembrance His name is written in the Book of life his Name is precious in the Church Records are kept of his doings and sufferings as are of the Martyrs with much honour he shall be spoken of His memory shall not live as doth that of Judas Cain Pilate c. that are indeed mentioned but with detestation whereas at the mention of his name all men shall have a veneration of him in his Grave At the last day good men shall be called to Come ye blessed wicked men dismiss'd with Go ye cursed Ver. 7 8. The eighth felicity is that the scandals raised upon him 8 Not much moved with Scandals caluâ—â—nies and false reports little move him He shall not be afraid of evil tydings He may be call'd a troubler of Israel a seditious person a wine-bibber a gluttenous person a murderer an idolater a superstitious person a blasphemer he knowes that it was his Saviours case the condition of his servants the Prophets and Apostles but he is not much moved at it he bears it patiently And the Reasons are 1 For his heare is fixed confirmed 1. Because his heart is fixed trusting in the Lord He hath a sure Rock to flie and trust to God will clear up his innocence 2. His heart is established he shall not be afraid Ver. 8 He knowes God will take care of him and will be propitious to him until be see his desire upon his enemies till God bring them to confusion which he knowes he shall either live to see now or believes he shall see hereafter Ver. 9 9. A ninth felicity is 9 He distributes his Charity wisely that God gives him a heart to put his Goods to a right use in his distribution of his charity 1. He hath dispersed he thinks not that he only lives to gather and reap but he sowes also and that liberally as men do their seed never grudging that they commit to the earth many not one only 1 To many are the better for him 2. And he doth it freely without looking for any thing again He gives 2 Freely and there is nothing freer than gift 3. And he doth it wisely for 't is not to such as need it not 3 To the needy but to those that need it 't is to the needy He hath given to the poor Now for this liberality he is a great gainer in two respects By this Charity a great gainer for both which he may well be called a blessed and happy man 1. Though he hath by it lessened his money 1 His righteousness thereby increased yet he hath increased his righteousness his piety and charity is more conspicuous The good work
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
that they may glorifie my Father which is in Heaven Thy praise I will sound forth thy Name I will magniffe confess I will that thou hast been to me a gracious God and merciful Father even in the Courts of the Lords house even in the midst of thee O jerusalem in which I know thou wilt alone accept of thanks and hear and grant the pelitions of thy servants that are offered unto thée through the merits and in the Name of thy Son Iesus Christ our Lord and Saviour PSAL. CXVII A Hymn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS Psalm is short and sweet it contains a Doxology to God for his mercy and truth and it is also Prophetical in reference to the calling of the Gentiles as it appears Rom. 15.11 Two parts there are of it 1. An Exhortation to all Nations to praise God The first part 1. A Doxology both Gentiles and Jewes 1. He speaks to the Gentiles Praise the Lord all ye Nations he means after they were converted and made sons of the Church For how shall they call on him in whom they have not believeâ—â— Rom. 10. 2. He speaks to the converted Jewes whom he notes under the name of people as they are call'd Psal 2.1 Acts 4.25 Praise the Lord all ye people Both now make but one Church and therefore both now ought to joyn together in the praise of God 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Reason give for it The second part 1. Because his merciful kindness is great nay confirmed toward us 2 The reason in sending his Son to be a Saviour both of Jewes and Gentiles His Church is built on a foundation against which the gates of Hell shall not prevail 2. Neither is his mercy only by this confirmed but the truth also of his promises fulfilled as he promised to send a Messias so he hath performed it and this his truth endures for ever for it shall never be challenged there is no other Messiah to be expected now for this Praise ye the Lord. The Prayer collected out of the One hundred and seventeenth Psalm O Omnipotent and gracious God when all Mankind walked according to the course of this World according to the Prince of the power of the Aire the spirit that works in the children of disobedience When they walked according to the lusts of the flesh and fulfilled the desires of the flesh and were by nature the children of wrath Thou who art rich in mercy for thy great love wherewith thou hast loved us wast pleased to send thy only begotten Son Jesus Christ and to deliver him to death for the salvation of the World This thy great mercy it pleased thée to make known to us by thy Apostles and to call us who were Aliens from the Commonwealth of Israel and strangers to the Covenant of Promise to be partakers of thy merciful kindness In Christ Jesus we who were sometimes afar off are made nigh by the blood of Christ so great hath thy mercy béen even toward us therefore from us immortal thanks are due unto thée who find our selves saved not for our merits but by thy sole goodness We therefore beséech thée that thou wouldst so confirm our hearts by the Spirit of faith that without any doubt adhering to thy truth which endures for ever we may apprehend those good things which thou hast promised and offerest fréely to us O Lord have mercy upon all Iewes Turks Iufidels and Hereticks and take from them all ignorance hardness of heart and contempt of thy Word and so fetch them home blessed Lord to thy flock that they may be saved among the remnant of thy true Israelites let us all méet in one Fold and have but one Shepherd that all Nations may praise the Lord and all people sing Hallelujah to thy holy Name through Iesus Christ our Lord. Amen PSAL. CXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DAVID being freed from many dangers and confirmed in his Kingdom according to Gods promise in this Psalm gives thanks The parts of this Psalm are 1. An Exhortation to praise God for his mercy from ver 1. to 5. 2. A perswasion to trust in God and that from his own example who call'd upon God in trouble and was deliver'd from ver 5. to 15. 3. The Exultation of the Church for it from ver 15. to 19. 4. A solemn Thanksgiving kept for it and in what manner it was celebrated from ver 19. to 28. 5. David invites to praise God The first part A short Doxology ver 28 29. 1. David invites all to praise God O give thanks unto the Lord and adds his Reasons 1. For he is good than which nothing could be said more briefly nothing more powerfully he is properly and absolutely good and therefore ought to be praised because there is nothing rightly worthy of praise but that which is good Ver. 1 Solum honestum laudabile 2. His reasons are 1. Good Good to us a mercifull God But secondly He is good and ever good to us a merciful God which flowes from his goodness and is then most conspicuous when it is imparted to those in misery Praise him because his mercy endureth for ever His mercy created us his mercy redeemed us his mercy protects us his mercy will crown us there is then no end of his mercy This his mercy extends especially to his people To his people and therefore he puts into the mouth of all his people this song of his mercy whom he distributes into three parts 1. Ver. 2 Let Israel now say the whole Nation that his mercy endureth for ever 2. Ver. 3 Let the house of Aaron that whole Tribe consecrated now to him say that his mercy endures for ever 3. Ver. 4 Let them now that fear the Lord Proselytes c. now say that his mercy endures for ever that is the burden of the Hymn so he begins so he ends ver 29. 2. The second part And so in general having given a Commendation of his mercy he desoends to that particular in which his mercy did consist The particulars of his mercy viz. A great deliverance of him when he was in a great strait which he could impute to no other cause than his mercy 1. Ver. 5 I was in distress And that 's the case of Gods people as well as Davids 2. I called upon the Lord I boasted not of my merits I complained not that I suffered unjustly but I fled to his mercy and invoked so did the Church in Peters case Of which he is an example Acts. 12.5 3. The issue was The Lord answered and set me in a large place and so it fell out to Peter Upon which experience David exults Shewing how God had been mercifull to him upon which he makes three Conclusions as the Church in the like case may so that all be still attributed to God and his mercy 1. The Lord is my helper And the first inference upon it
is The Lord is on my side therefore I will not fear what man can do unto me He saith God is for me therefore I shall not suffer for he knew that he was to suffer many things But God is my helper therefore I will not fear for the evils that man can bring upon me because I know That all things shall work together for good to those that fear God Matth. 10.28 2 Cor. 4.17 2. The Lord takes my part with them that help me And his second Inference is Therefore I shall see my desire upon them that hate me I shall see my self in safety my enemies cast down and peace restored to the Church which last is my chief desire Out of which he deduceth yet a third Inference viz. that men trust in God for 1. It is better to trust in the Lord than to put any confidence in man Ver. 8 for be it he be willing to help yet oftentimes man is not able 2. And again It is better to trust in the Lord than to put any confidence in Princes for say they be able to help yet they are false politick and will not David found it true in Achish King of Gath But the Lord both can and will and therefore it is far better to trust in him 3. Of which being confident he sings an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Davids Triumph for his assured victories acquaints us in what dangers he was and yet how God ever deliver'd him and therefore proposeth himself for an example how good it is to trust in God 1. All Nations Moabites Ammonites Edomites Philistines Syrians compassed me about But to no purpose for in the Name of the Lord will I destroy them 2. They compassed me about yea they compassed me about but in the Name of the Lord I will destroy them 3. They compassed me about like Bees swarms there were of them and they were angry creatures arm'd with stings but they were quench'd as fire of thorns that makes a great blaze and a great noise but suddenly goes out for in the Name of the Lord will I destroy them A multitude of enemies here were angry and stinging enemies and all compassing and about him David a King for Kings are most opposed and subject to be stung but in the Name of the Lord I will destroy them The arms that I confide in and especially prepare against them is Nomen Domini I fight indeed and war against them but my special weapons in all my War in which I trust is the Name the Protection the Tutelage of the Lord setting upon them in his power with his help I will destroy them Now he that fights in the Name of the Lord must be sure to have 1. A Vocation to fight 2. A good Cause And 3dly He must manage the War with affections conformable to piety he must not seek himself nor his own ends but Gods glory execution of justice c. 4. He told us of a multitude of enemies and for the overthrow of these he sang his Triumph now he singles out some one in particular whether Saul Ishbosheth or his son Absolon it is uncertain But to such a one by an Apostrophe he turns his speech 1. Thou hast thrust sore at me that I might fall Ver. 13 I came into some great danger there was little hope of life or of escape 2. But the Lord helped me I impute it not to my own indeavour wit good fortune that I escaped nor yet to any second causes it was the Lord that did it for me Which in the next verse he more fully acknowledgeth The Lord is my strength and song and is become my salvation 1. My strength that I am able to resist my enemies 2. My salvation that I be delivered from my enemies 3. My song The third part The Triumph sung by the Church him whom I joyfully praise and sing of after I am delivered 3. And that this his song might be the fuller here David calls for the whole Quire to sing with him His delivery concern'd the whole Church and therefore he desires the praise be sung in full voyce by the whole Church and so it fell out for they kept a Jubilee a day of Thanksgiving for it 1. Ver. 15 The voyce of rejoycing and salvation is in the Tabernacles of the righteous They congratulate their own safety in my delivery and sing thus to God 2. Ver. 16 The right hand of the Lord doth valiantly The right hand of the Lord is exalted The right hand of the Lord doth valiantly This was the Anthem that the whole Quire of Saints and Believers sang and they repeat it and come over it again and again to express their joy Now this Anthem sung by the Church By David again was no sooner ended but David takes his Harp again and sings this Versicle by himself and insulting over his enemies he chants 1. I will not dye as they desired and indeavoured by a violent death I will not be broken-hearted by these griefs and pressures but I will take heart and rise as it were out of the Grave not to live an idle life and spend my dayes in pleasure but to declare the works of the Lord. 2. And among his works this is one upon which I will especially insist that 1. The Lord hath chastned me sore Within I have strugled with sin with the Devil with the sorrowes of death without I have been assaulted by bitter enemies 2. But in both these I must acknowledge his fatherly affection for these stroaks were not deadly he hath not given me over unto death 4. The fourth part It is conceived that this Psalm was composed by David that it might be sung The Anthymn sung betwixt David and the Priests when Priests and people were assembled together to give thanks to the Lord for that their good King was now fully delivered from his enemies and quietly setled in his Throne that then which followes may be best understood if with Junius we form it into a Dialogue 1. Ver. 19 David in these words speaks to the Priests and Levites who had the care of the Tabernacle Open to me the gates of righteousness that is the gates of Gods house in which righteousness ought to dwell For I will go in to them and I will there publickly and in the whole Assembly of good men praise the Lord and give him thanks for his mercy to me 2. Ver. 20 To this the Priests return answer This is the gate of the Lord the sole gate of justice that leads to him and the just only shall enter into it procul este profani 3. David replies shewing his Reason in brief why he entred into Gods house Ver. 21 his end was to praise God which he doth in few words for God loveth not long prayers I will praise thee for thou hast heard me and art become my salvation And to the 28th verse how God had setled him in his Kingdom made him
delivered over our souls to death this encourageth us yet to rely upon thée Ver. 8 and to trust to thée and we know It is better to trust in the Lord than to put any confidence in man It is better to trust in the Lord than to put any confidence in Princes Ver. 14 For some would but cannot some can but will not help but thou art a God of power and if thou wilt Thou canst become our salvation and we believe thou wilt because thou hast spared us hitherto and hast not given us over to death Save now we beseech thee O Lord O Lord we beseech thee send us now prosperity Be our strength that we may resist and be our salvation that in thy Name we may destroy them that compass us about Let the voyce of rejoycing and salvation be once more in the Tabernacles of the righteous and let this be their song The right hand of the Lord doth valiantly The right hand of the Lord is exalted The right hand of the Lord doth valiantly We have béen froward and stubborn children and for this the doors of thy house have béen shut against us in mercy O Lord open unto us once more the gates of righteousness Ver. 19 that we may go into them and praise the Lord That hath befallen to us Ver. 22 which befel our Head thy dear Son our Lord and Saviour He was the Head-stone of the corner and yet the chief builders refused him and cast him aside but thou didst not forsake him in this contempt and low condition Thou call'ost for him again and gavest him a Name above every name This was the Lords doing and it is marvellous in our eyes Look down now O Lord from thy Mercy-seat behold how the living stones in thy building are refused and cast aside call for them again and set them in their places and do it in such a way that the whole World may say This is the Lords doing and it is marvellous in our eyes Not unto us O Lord not unto us but unto thy Name give the praise In the day of thy power thy people shall offer thée free-will offerings they shall appear in the beauty of holiness and sing This is the day that the Lord hath made we will rejoyce and be glad in it God is the Lord that hath shewed us light The Priests then shall bless thy people as they ought out of thy house Ver. 1 and every one of thy people shall sing with a loud voyce and with his whole â—eart Thou art my God and I will praise thee Thou art my God and I will exalt thee How joyful will be the melody of the whole Assembly as the Seraphims crying one to another O give thanks unto the Lord for he is good because his mercy endureth for ever Let Israel now say that his mercy endureth for ever Let the house of Aaron now say that his mercy endureth for ever Let them all now that fear the Lord say that his mercy endureth for ever It is his mercy that we were not consumed and his méer mercy that hath brought us together again into his house to offer unto him this Sacrifice of Thanksgiving in the Name of Iesus Christ our Lord Amen PSAL. CXIX Est mixti generis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AS this Psalm is the longest of all the rest so it is of most use because it teacheth us in what true happiness doth consist and by what means it may be obtained to wit in the keeping of Gods Commandments 1. To these David shewes a singular affection because there is not any one verse except the 122. in which he makes not mention of Gods Word under some of these names Law Statutes Precepts Testimonies Commandments Promises Wayes Word Judgments Name Righteousness Trâ—th 2. What he writes of them he desires no doubt to be committed to memory and to help us in that he hath divided the whole into twenty two Sections and comprized every Section in eight verses and every verse in the Hebrew of each Section begins with that letter with whith the Section is intituled as if it begins with Aleph then Aleph begins every verse if with Beth with Beth and so in all the rest for which this Psalm may be called the A. B. C. of godliness 3. Any other method of this Psalm cannot well be laid only we may say that every verse in it either contains 1. A Commendation of Gods Word from some excellent quality in it 2. Promises to those that keep it 3. Threatnings against them that keep it not 4. A prayer of David for grace to confirm him in the observation of it 5. Protestations of his unfeigned affection toward it The meaning of those Synonyma'es used in this Psalm under which the Commandments of God are signified which are ten 1. The Law because it is the Rule of our actions Torah Gods Doctrine 2. Statutes because in them is set down what God would have us do 3. Precepts because God as the great Law-giver prescribes the Rule for us 4. Commandments because God layes his Commands upon us for their observation 5. Testimonies because they witness his Will to us and his Good-will if observed by us 6. Judgments because they pronounce Gods judgment of our words works thoughts 7. His Word because they proceeded from his mouth 8. The wayes of God because they shew the way that God would have us walk 9. His Righteousness because they contain an exact righteousness and justice in them 10. Promises because they have the promises of life if kept PSAL. CXIX ALEPH. IN this first Octonary The Contents the Prophet commends to us the Law of God and perswades to the practice of it by two Arguments The first is happiness ver 1 2. The second is the excellency of the Law-giver ver 4. 2. He shewes his affection to this Law desiring grace to keep it ver 5. upon which he knew there would follow a double effect 1. Peace in Conscience He should not be ashamed and confounded ver 6. David perswades to obedience 2. Thankfulness to God for his teaching ver 7. 3. He acquaints us with his Resolution if God should assist him ver 8. Blessed are they who are undefiled in the way Ver. 1 who walk in the Law of the Lord. Blessed are they that keep his Testimonies Ver. 2 and seek him with their whole heart They also do no iniquity they walk in his wayes 1. The first argument Blessedness The first Argument the Prophet useth to perswade men to obedience is Blessedness which is so true that godliness hath the promise of this life and that which is to come eternal and temporal felicity depend upon it He then that would be happy must be obedient and his obedience if true may be thus discerned 1. Ver. 1 He must be undefiled in the way Via is vita and he must keep himself as much as may be from the dirt and filth of sin To
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.
expresseth these three things 1. Her confidence and hope in God for to him she flies ver 1. illustrated by two similitudes ver 2. 2. Her prayer for mercy ver 3. 3. A short Recapitulation of her distress ver 4. 1. The first part The Church flies to God The Church shewes her trust in God and in it directs us to whom to flie in distress 1. Vnto thee lift I up mine eyes To thee no other and from thee I look for help Ver. 1 succour defence 2. And depends on him as servants to their Masters O thou that dwellest in the Heavens by which words she acknowledgeth his inspection and power Out of Heaven the Lord beholds the Earth and by his wisdom goodness power governs all things Thou canst take me out of the hand of the wicked and mighty therefore to thee I lift mine eyes And this the Prophet illustrates by a double similitude of servants and handmaids I look upon thy hand now heavy upon me and beating me by wicked men Behold 1. As the eyes of servants look unto the hands of their Masters i.e. Men-servants Ver. 2 2. And as the eye of a Maiden to the hand of her Mistress Both of both kinds may be beaten Now as they are whip't they cast back their eyes and look to the hand that strikes them begging even with their very heart some favour and an abatement of stripes 3. When beaten by them So our eyes wait upon the Lord our God Gods children alwayes are expectants 4. Until he have mercy upon us Abate his stripes and take off his hand 2. The second part For which the Church prayes in the next verse and in ardency of spirit ingeminates it Have mercy upon us And desires God to take off his hand O Lord have mercy upon us before she lifts the eyes but now cryes 3. Ver. 3 Of which clamour in few words she yields a Reason the great contempt she was fallen to The third part 1. Ver. 4 For we are exceedingly fill'd with contempt And again Our soul is fill'd To suffer contempt is much Because she was in contempt And fill'd with it to be fill'd with it more it argues that she was long under it but to be exceedingly fill'd intolerable especially when it comes to scorn as here 2. Our soul is exceedingly fill'd with the scorning Subsannatione geering derision which to a generous spirit is very heavy it wounds his very soul of which Beasts and Fools have little or no sense despised they may be but of reproach they are not capable And this the Prophet amplifies by the circumstances of the persons that â—â—ntemned and scorned 1. And that by Epicures They were such as were at ease in Zion law no Changes had all things â—â—â—ceeding ex voto as they would have it and no greater contemners and scorners of men in misery than such 2. And proud men And with the contempt of the proud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satiety breeds pride and pride makes men injurious apt to heap up contumelies disgraces scoffs scorns and geers upon that man which is brought to a low 〈◊〉 Again proud men are for the â—â—â—part empty 〈◊〉 pâ—ted men and contempt and scorn from such wounds very deep especially if they rise as they often do from the Dunghil The Prayer out of the One hundred and twenty third Psalm O Lord it hath pleased thée to suffer thy people to be brought to great distress and their condition is so deplorable that there is no comfort or help to be expected Ver. 1 but from above therefore unto thée we lift up our eyes expecting salvation from thée alone Thou sittest in the highest Heavens and â—â—est all things Thou sittest in the highest Heavens and over-rulest all things to whom then should we flée for succour but to thée since thou hast ereated and redéemed us by right we are thy servants and never did servants more look to the hands of their Masters in expectation of favour from them than our eyes are intent upon thée our Lord and our God till thou remit off thy stripes and have mercy upon us Withdraw good Lord thy severe hand from us and chastise us not to destruction say unto thy destroying Angel It is enough it is enough spare thy people whom thou hast redéemed with thy precious blood Ver. 3 and be not angry with us for ever Have mercy upon us O Lord have mercy upon us Ver. 4 for except thou be merciful unto us we must perish since we can expect no mercy from men It is not unknown unto thée with what contempt and scorn we are loaded we are excéedingly fill'd with contempt our soul is pierced with the scoffs of proud insolent men and such who for the abundance of spoil now live at ease Good Lord let not the pride and contempt of these rebellious and treacherous wretches procéed any farther who by their successes are so pust'd up that they think they cannot be repressed by humane power O Lord look not upon our unworthiness but consider the dishonour and contumely that in us is cast upon thy Name for while they insult over us the injury redounds to thée while with arms and cruelty they Lord it over us they barbarously do suppress thy Worship thy Religion thy Truth thy Word We thy servants by them thus oppressed contemned derided and scorned have none to flie to but to thée alone O merciful Lord do thou set an end to these contumelies and injuries we séek not our solves in this but thee the desire of our soul is That thou wouldst vindicate the honour of thy Name and glory of thy Gospel which these Miscreants have in contempt O God bring it so to pass that at last these enemies of thy Truth may seel and consess the Truth of thy Word and will they nill they acknowledge thée to be the only God and him whom thou hast sent Iesus Christ our Lord. Amen PSAL. CXXIV THE people of God newly escaped from some great danger The Sum. both acknowledge it and that God only was the Authour of their safety and victory for which they thank him 1. The Prophet begins abruptly The Prophet gives the glory to God alone for their deliverance as is usual to do in pathetical expressions with much joy he expresseth Gods protection over his people and how by his hand meerly they were delivered by some unexpected way and he desires the people to acknowledge it with him 1. If it had not been the Lord who was on our side And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 1 If it had not been the Lord who was on our side that had stood and fought for us so that it was not our Swords but his hand that delivered us Nam qui supponit ponit 2. Now may Israel say Now after the victory after the deliverance and his intent is That they thankfully acknowledge it with him 3. On our side when men rose
the Amoritish Kings and the thirty one Kings of Canaan He smote great Nations and slew mighty Kings as for example Ver. 10 Sihon King of the Amorites and Og the King of Bashan Ver. 11 And gave away their land for an heritage Ver. 12 an heritage unto Israel his people All which is evident out of the books of Numb Deut. Joshua 5. The fifth part For this he extols God To the commemoration of the revenge that God took upon the enemies of his people and the benefits he bestowed on them he adds a conclusion formed into an Epiphonima in which he first extols Gods name and then shews his mercy to his people 1. Thy Name O Lord endures for ever i. e. for these thy wonderful works 2. And thy memorial throughout all generations Thy memory thy fame the remembrance of thy Acts shall flourish and remain to all posterity 2. And the reason is drawn from his mercy which excites us also to praise him 1. And shews his mercy to his people For the Lord will judge his people The world judgeth them forsaken but he is their keeper and defender and will judge their cause and at last take revenge on their persecutors and deliver them 2. And he will repent himself concerning his servants Though he punisheth his dearest children yet he will be at last entreated be propitious and kind and remove his heavy hand Psal 136.23 6. The sixth part 2. God above all gods The Prophet hath proved that God is absolutely great in himself which he proposed vers 5. And now he proves the second part of his proposition that our Lord is above all gods For being compared to the Idols of the Heathen he far exceeds them They were Divels not gods they the work of mens hands made of earthy materials they could not infuse life sense reason into their images as God did into his image man they nor saw nor heard nor moved For he shews their vanity divers ways And shews the vanity of Idols 1. From their matter wherof they were made The Idols of the beathen are silver and gold Ver. 15 2. From the efficient cause their makers men The work of mens bands 3. From their impotence from performing any act of life They have mouths but they speak not eyes they have but they see not They have ears but they hear not neither is there any breath in their mouths 4. From the sortishness and misery of those that worship them They that make them are like unto them Ver. 18 so is every one that trusteth in them The makers are blind mute deaf understand nothing at all who suppose that they can make gods And they that trust in them more sotrish that think a stone can help them 7. The seventh part In the last part he invites all the true worshippers of God to praise him because they are lively images of the living God they see they hear they speak they understand That therefore all praise God and therefore they praise that God from whom they the faculty of living hearing speaking seeing and understanding To this he invites 1. All Israel Bless the Lord O house of Israel 2. Ver. 19 Then the Priests Bless the Lord O house of Aaron 3. The Levites Bless the Lord O house of Levi. 4. Lastly of all the Laity Ye that fear the Lord bless the Lord. To which he adds his own vote concluding with this Epiphonima 1. Blessed be the Lord out of Zion where he shews his presence by the Ark. 2. Which dwelleth at Jerusalem who though he be every where by his Essence and presence yet peculiarly dwells in his Church by his inhabiting Spirit Let the Citizens of Zion and Jerusalem never cease to bless him The Hymn and Prayer collected from the One hundred and thirty fifth Psalm O Omnipotent God all we thy servants now gathered together in thy Spirit to blesse thy name and here met in the Courts of the house of our God to praise thee Ver. 1 do acknowledge that we have instnite reasons to pay this debt to thy divine Majesty For we know O Lord that thou art good good absolutely in thy self and gracious unto us and that all our goodnesse is as nothing in comparison of thee We know again that to sing praises unto thee is a pleasant thing and therefore our heart shall be glad when we send forth prayses unto thee with joyful lips Wee know also that thou art great and far above all Gods Thy benefits are innumerable not only which thou hast conferd upon thy chosen people thy Israel who is thy pecultar treasure but even which with a full hand thou hast poured forth upon all mankind For in heaven the earth the seas and in all deep places thou hast done whatsoever thou pleasedst Thou so orderest the clouds the vapours the lightning winds and rain that they may be obedient to thee and serviceable for the use and sustenance of man And when thou hast in thy power the hearts of all Kings and Princes thou so bendest them as may make most for the good and saidation of thy people upon them thou revengest their wrongs and deliverest in due time thy chosen people from their power and oppression Egypt the Amorites and Canaanites felt thy power whom thou smotest in thy anger plaguest and slew in thy wrath and gavest away their Land for an heritage even for an heritage to Israel thy people Thy Name O Lord endureth for ever Ver. 13 and thy memorial through all generations and therefore our hope which is grounded upon thy promises is thereby confirmed and increased that though thou art risen up in judgment against thy people yet at last it will repent thée concerning thy servants O merciful God arise we beséech thée and behold the miseries and calamities of thy poor servants and deal not with us according to the merit of our iniquities Pardon our offences and let it repent thée of the evil thou hast brought upon us We have liv'd unworthy of thy Name unworthy of our Vocation yet at last break the force of the Devil and his instruments and repress their pride and boldness that we be not compelled to fall down and worship the imaginations of their own brains which are little better than the Idols of the Heathens that nor saw nor spake nor heard nor understood Which mercy if thou will grant us then all that fear the Lord both Priest and people the whole house of Aaron of Levi and all Israel shall have just occasion to bless the Lord and say Blessed be the Lord out of Zion which dwelleth at Jerusalem Allelujah PSAL. CXXXVI THIS Psalm is of the same Argument that the former For in it all men are call'd upon to praise God for his greatness and goodness his providence and mercy in creating governing and ordering the world but especially his love shew'd to his people the Church All which works because they proceeded from his Mercy therefore
remember what was done for them after They proved a rebellious people for which God humbled them and brought the Philistins and the Babylonian Kings against them who conquered them and kept them under and in subjection But God in this their oppression when they cryed and turned to him forsook them not but raised up some Judge King or other to deliver them as Gideon Sampson David Cyrus c. which the Prophet mentioneth in the next verses Ver. 23 Who remembred us when we were in our low estate for his mercy c. And hath redeemed us from our enemies for his mercy Psal 135.14 5. Lastly That this goodness is not extended only to his people 3 And his providence to all creatures but even to all Creatures is manifest in that he provides for nourishes and conserves every living creature for Caro here signifies every thing that hath life and bread all kind of nourishment by which the life is sustained Ver. 25 Who gives food to all flesh for his mercy endures for ever 6. He concludes as he begun O give thanks unto the God of Heaven The conclusion that we praise him for his mercy endureth for ever And he calls him the God of Heaven because he only made the Heaven and hath his Throne in Heaven Ver. 26 having the whole World under him and in his power that preserves moderates governs all things by his wisdom power mercy The Hymn collected out of the One hundred and thirty sixth Psalm O Omnipotent God so great is thy goodness so infinite is thy mercy to the sons of men that we are not able to express it because we cannot comprehend it Whatever we enjoy is from thy mercy whatever we hope to enjoy is thy mercy Thy mercy endures for ever and therefore we will sing of thy mercies from everlasting to everlasting Ver. 5 Whethersoever we cast our eyes we find objects of thy mercy whether we behold the Heavens framed by thy wisdom and adorned with great lights the Sun to rule the day or the Moon and Stars to govern the night or whether we look down upon the earth stretched out above the waters that it might be the habitation and yield food for all creatures in both these nay in all places they occur unto us ample Testimonies of thy bounty and mercy all which should we consider with a pious and serious mind we must néeds with an inflamed heart and free tongue never cease to sing with the Prophet Ver. 25 Thy mercy endureth for ever In the Creation of all things From Ver. 10. To Ver. 22. in giving food to all flesh thy mercy hath been wonderful But in the choosing gathering conserving revenging the wrongs and pardoning the sins of thy people more wonderful our hearts were as hard and as cold as a stone should we not consider what thou didst for thy people Israel which is an engagement to us what thou wilt do for thy Church For thy mercy endures for ever Thou smotest Aegypt and slew mighty Kings for their sakes Thou didst lead them as a Captain and provide Manna and Quails and waier for them as a father defend them from their enemies and never cease to prosecute them with mercy till thou givest them the heritage of the Heathen yea when they were brought to any low estate Thou redeemest them from their enemies for thy mercy endures for ever Thou therefore who art rich in bounty clemency and mercy that never can have an end behold we beséech thée thy Church and remember it now in a low estate remit our sins pardon our transgressions repent concerning thy servants and redeem us from our enemies for thy mercy endures for ever Thou which givest food to all flesh Ver. 25 féed our souls with the celestial Manna thy Word and thy Sacraments for thy mercy endures for ever So shall we give thanks to thee O Lord because thou art good and thy mercy endureth for ever Ver. 1 So shall we give thanks to the God of gods for his mercy endureth for ever So shall we give thanks to the Lord of lords for his mercy endureth for ever We will give thanks to the God of Heaven for his mercy endureth for ever Ver. 26 PSAL. CXXXVII AT the composure of this Psalm the Jewes were in captivity at Babylon under the heavy yoke of the Assyrian Tyrant far from their own Countrey banished from the Temple of God deprived of all publick Exercises of Religion scoffed and scorned by the pride and insultation of an enemy and now they begin to complain and pray remember what they were and what they are what they enjoyed and what they want that at Jerusalem they could sing songs of Zion but now at the Rivers of Babylon they must sit down and hang up their Harps The Psalm hath two parts 1. A complaint of Israel because of the insultation of the Babylonians in which they deplore their sad condition remember the pleasures of Jerusalem and the Religion of the Temple and long to be there from ver 1. to 7. 2. An imprecation for they pray for Divine vengeance to descend upon their Persecutors ver 7.8 9. Israels complaint in their captivity 1. Their complaint ariseth from the sense of their captivity which is aggravated The first part 1. From the place Babylon By the waters of Babylon 1 From the place a place far from their own Countrey where they served a cruel and barbarous people a people that were Aliens from the Covenant God made with Abraham Ver. 1 and scorners of their Religion that had wasted their City consumed with fire defiled robbed their Temple by them they were disposed to the Banks of the Rivers where in their fields they were forced to base and servile works 2. From the continuance of their captivity and misery There we sate down 2 From the continuance and misery took up the seats they alotted us and durst not remove for seventy years exposed to wind and weather and injuries of wild Beasts 3. From the effect it produced in them tears mourning yea 3 The effect tears we wept so we spent our time but our enemies cruelty was such that our tears wrought not any compassion on their hard hearts 4. From the cause that drew these tears from them 4 The cause the remembrance of Zion not so much their present calamities as the remembrance of what they enjoyed before but now were deprived of the Religion and Service of their God We wept when we remembred thee O Zion Toties quoties so often as they remembred the Temple the Feasts the Sacrifices the Songs the Hymns they sung to God in Zion so often they sate and wept 5. From the intensiveness of their grief so great it was 5 Their grief intensive that they laid aside whatever should provoke mirth they had more mind to weep than sing their Harps were unstrung Ver. 2 and their Instruments of Musick laid aside As for
merit but mercy 2. Of which he gives the Reason Thy mercy O Lord endureth 〈◊〉 â—ver Ver. 8 It is not for a moment it vanisheth not with one benefit For his mercy but 〈◊〉 is eternal so is it eternal and the resote I know that God will persâ—â— in me what he hath begun 3. And to that end he concludes with a prayer And for this he prayes Forsake not the work of thy own hands Thou which in mercy hast begun this work conserve increase perfect it because it is thine own work only and none of mine If we desire that God should perfect any work in us we must be sure that it is his work Absolons work had no blessing for it was none of Gods The Prayer out of the One hundred and thirty eighth Psalm O Lord I will praise thee with my whole heart neither will I do this privately and within the walls of my house but in publick and in the Assembly of thy Saints even before Angels and the greatest Princes who are Terrestrial gods Ver. 1 I will sing Psalms to the honour of thy Name I will bow my self and fall low and worship towards thy holy Temple and there praise thy Name for thy loving-kindness in making unto me many gracious promises and for thy Truth in performing what thou hast promised in both which Thou hast magnified thy Name Ver. 2 and thy Word above all things that are in heaven and earth Thou hast commanded me to call on thée in time of trouble and I in obedience to thy Word have call'd And in the day when I cryed Thou answer'dst me by which Thou hast magnified thy Word and in my weakest estate Ver. 3 Thou hast strengthned me with strength and consolation in my soul by which Thou hast magnified thy Name So many have béen thy mercies so wonderful thy Providence so strange thy protection toward me through my whole life so beyond expectation thy salvation sent unto me in my greatest dangers Ver. 4 That whosoever shall hear the words of thy mouth spoken of me and fulfilled in me will be ready to praise thee yea Ver. 5 they shall sing of the wayes of the Lord of thy wisdom thy power thy justice thy goodness and confess upon the consideration of thy works That great is the Majesty and Glory of our God For though thou art high most high in nature most high in power most high in command and empire Ver. 6 yet thou humblest thy self and hast respect to the lowly for whose sake thou humbledst thy self in thy Son didst vouchsafe to descend from Heaven and converse with them As for the proud Thou beholdest them afar off as no way approving their haughty thoughts O Lord remove far from me all pride of heart and create in me an humble spirit that thou may'st cast one good look toward me descend into my heart by grace and that I may from this low estate ascend unto thée Thou O Lord hast hitherto béen merciful unto me and deliver'd me from many troubles Ver. 7 but yet I carry about me a body of flesh and my sorrowes are not at an end I must look for afflictions and I expect them that which alone can arm me against these calamities is the experience of thy former mercies hitherto thou hast and I am assured that hereafter thou wilt deliver me Though then I walk in the midst of trouble I know thou wilt revive me Thou shalt stretch forth thy hand against the wrath of mine enemies quell their fury and allay their rage and thy right hand shall save me O Lord perfect thy work in me that thou hast begun It procéeds not from my merâ—â— but thy mercy Ver. 8 and this thy mercy is not for a moment but endures for ever 〈◊〉 vanisheth not with one benefit but is eternal as thou art eternal And all the works that flow from me whether within me or done upon me are thy works forsake not then but protect and cherish the works of thine own hands nor leave me who am thy workmanship created after thine own image Good God renew in me what is decay'd by the fraud and malice of the Devil or my own frailty let thy grace pursue me and thy right hand uphold me that I may attain to that perfection of thy Saints in glory through Iesus Christ our Lord. Amen PSAL. CXXXIX IN this Psalm David having aspersions laid upon him by his enemies appeals to God in justification of his innocency and he desires of God to be his Witness and Compurgator ver 23. Now that this his Appeal be not thought unreasonable he presents God in his two especial Attributes Omniscience and Omnipresonce Then he shewes how free he was like to be from the faults with which he was charg'd in that he loved goodness and good men and hated the wayes of wickedness and wicked men This is the Sum. The parts are 1. A Description of Gods Omniscience from ver 1. to 7. 2. The Description of his Omnipresence from ver 7. to 18. 3. Davids hatred of evil and wicked men from ver 19. to 23. 4. The Protestation of his own innocency which he offers to the Test and Tryal of God ver 23 24. 1. He begins with Gods Omniscience The first part Gods Omniscience He and takes upon him the person of mankind for what he saith of himself is as true of all men for we are all known to God Ver. 1 1. O Lord Thou hast searched me out proved examined Knowes tryed me by an exact search or scrutiny it needed not but he would have us know that God most accurately searcheth into all our wayes not the least thing we do is hid from him Thou searchest me out and knowest me Now what he said in general he opens in particulars Ver. 2 2. As first for our Actions he searches and knowes them 1 Our actions 1. Thou knowest my down-sitting and my uprising when where and for what cause I sit down or rise 2. For our thoughts he searches them also 2 Our thoughts Thou understandest my thoughts afar off from all eternity Thou knowest my counsels my cogitations even before I began to think them Ver. 3 3. The intents and purposes of our thoughts and actions 3 Our intents the ends we aim at Thou compassest my path and my lying down and art acquainted with all my wayes 4. Yea and our words too There is not a word in my tongue but Ver. 4 O Lord Thou knowest it altogether 4 Our words And of this he gives this Reason because God is our Maker Ver. 5 toti quanti quanti sumus we are his work Thou hast beset me behind and before The Reason is because he is our Maker and laid thy hand upâ—â— me The Vulgar reads this verse thus Ecce Domine tu cognovisti omnia novissima antiqua mea tu formasti me posuisti super me manum tuam where Bellarmine saith there be
and my fortress my high tower and my deliverer my shield and he in whom I trust in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is an Incrementum and a Gradation As it is before Psalm 18.1 2. To which Psalm this is very like so that it is thought to be made on the same occasion 1. He is my Strength or my Rock The strength I have is from him 2. My Goodness benignity or mercy That is original of all my good In mercy he call'd me from the sheepfold And in mercy he hath hitherto prevented and sustained me 3. He is my Fortress to him I fly as to a strong hold 3 Subdued the people under him or an high Tower of defence 4. And when I fly to him he deserts me not he is my deliverer from danger and captivity and he is my shield to protect me and cover my head in the day of battel Therefore I will Trust in him and relie upon him 3. He praiseth God that he had done more for him than he could wish or expect for he had not only freed him from the hand of Goliah but had subdued the people unto him He admires that God so great should do so much for man so vile Put it unto their hearts to yield obedience to him as their General after his victory over Goliah 1 Sam. 18.5 or when they made a league with him in Hebron 2 Sam. 5. It is a favour of God when the people are subdued and yield quiet obedience to their King Now out of the consideration of so many benefits David breaks forth into an admiration He wonders that when God is so great and man so vain vile and base that he should look upon him esteem him at so high a rate to love him to advance him Of which he was an example above other men Which acknowledgement tends very much to the praise of God 1. As amaz'd therefore and astonished he asks Lord what is man Ver. 3 what am I and my fathers house 2 Sam. 7.18 What is man that thou takest knowledge of him or the son of man that thou makest account of him 2. To which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he returns this answer which tends to the exaltation of God and debasement of man 1. Man is like to vanity Capable indeed of great things Ver. 4 if God fill him but till he be fill'd by God like a vain and empty vessel that hath nothing but aire in it 2. His dayes are as a shadow that passeth away God is alway the same he changeth not but man is but for a moment like a shadow that is alwayes moving and shifts the place till the night coming on it vanisheth In comparison of God this is the condition of man who otherwise is the glory of Gods creatures 2. David though he had the people subdued unto him The second part He prayes for Gods assistance to perfect his victories yet was not as yet freed from enemies the Philistins Ammonites c. did molest him and therefore he prayes to God to assist him in the conquest of these and shew some evident tokens from heaven that he did assist him in their Conquest He speaks after the manner of men as before Psal 18. from vers 7. to 16. Ver. 5 Incline the heavens and come down touch the Mountains and they shall smoke Cast forth lightnings and scatter them shoot out arrows and consume them Send thine hand from above Since the pride of man is such that it will not acknowledge thee nor fear thee for thy mercies shew thy presence by dark clouds by fire sent from heaven by thunder and lightniog c. that they may be terrified and forced to acknowledge thee 2 And makes his address for himselfe This is the first part of his Petition against his enemies 2. And now he commenceth a second and makes his Address to God for himself 1. Rid me and deliver me out of great waters i. e. from dangers of men 2. From the hands of strange Children Moabites Ammonites Ver. 7 Philistins c. Upon whom he sets these two Characters 1. Their mouth speaks vanity Lyes no truth flatteries no sincere words 2. And their right-hand is a right-hand of falshood Ver. 8 Their power they use to oppress to deceive to rapine homicide c. Interserting an Hymn But before he proceeds and ends his Petition Intercerting an Hymn he breaks out as it were in an extasie and falls back to that he began with the praise of God interserting this short Hymn 1. Ver. 9 I will sing a new song unto thee O God upon a Psaltery and an instrument of ten strings will I sing praises to thee Psal 33.3 And this I will do because Thou givest victory unto Kings To Saul by my hand and service but especially because Thou hast delivered me David thy servant from the hurtful sword From that sharp and deadly sword of the great Goliah And then he returns Repeats his petition repeats and concludes his Petition in the same words he began Rid me and deliver me from the hand of strange children Ver. 11 2. Whose mouth speaks vanity 3. And their right-hand is a right-hand of falshood 3. The third part Who is a happy man His Benedictus and Petition being ended he falls upon a discourse of the Happy man and shews that happiness is of two kinds one in the eye of the world and that it ariseth from Temporal felicities The other in the sight of God and it ariseth from Piety and Religion where both these are conjoined the Man is happy but the first without the last will never make a happy man The first are the things that the greatest part of the world aim at That their sons may be as plants c. vers 12 13 14. And David denies not but the people are happy that are in such a case vers 14. But alwayes with this condition and limitation that God be not left out and forgotten For Happy is that people whose God is the Lord vers 14. The addition of Temporal blessings will be a great comfort to our lives and God promiseth them to the obedient Deut. 28. But there is another thing Necessary the fear of God which will make a Man happy Without which men talk in vain when they speak of felicity and therefore the old Translatour reads the words thus Quorum filij Ver. 12 Whose sons may be as plants c. vers 12. And then the Antecedent to Quorum must be An acute sense of these words They whose mouth speaks vanity And then the sense will be It is the desires of vain men that their sons may be as plants their daughters beautiful that their sheep multiply their Oxen strong no decay of any thing Upon which they are apt to sing to themselves Happy are the people that are in such estate But David checks this vanity this false opinion What they happy No no. They are happy who
never suffer them to place their felicity in these temporal blessings Sanctifie these unto them and let these be used as arguments to draw them nearer unto thée For I know that they only are truly happy whose God is the Lord those whom he hath chosen and adopted to be hâ—â— people and they who have chosen him to be their God they who relie upon him to de their Protector and they who acknowledge and worship him that they may be protected For God alone is the chiefest good he alone can give good things not only those which are external but those which are internal and eternal even eternal life to those who are his Servants through Iesus Christ our Lord. PSAL. CXLV Hallelujah or an Hymn THis Hymn containeth excellent matter and is penned after an excellent manner The matter of it is Gods holy praise which is the Alpha and Omega of all our actions The manner of it that of the Hebrew Alphabet which is done to help our memory in recording those things which concerns our Makers praise Of which there be These three parts 1. A Proem or a protestation to praise God ver 1 2. 2. And a celebration of divine praises through the whole Psalm and to that end he produceth many arguments which are reduced to these heads 1. From the greatnesse of God ver 3. 2. From his works of wonder ver 4. which works he distinguishes into three kinds 1. Glorious and beautiful of Majesty and therefore wonderful ver 5. 2. Marvellous and full of terror ver 6. 3. Amiable and full of goodnesse ver 7 8 9. But all wonderful 3. From his Kingdom and government of it and in it from ver 10. to 21. 3. A conclusion ver 21. In which be performs his protestation praising God 1. Davids protestation to praise God The first part In the two first verses David proposeth what he will do through the whole Psalm acquaints us fully with his intention 1. I will extoll I will bless I will praise 2. Thee my God my King A King above me Ver. 1 in comparison of whom I am a servant a subject I will bless I will praise thy Name all vertues by which thou art known 3. Every day will I praise thee No day shall passe without a Hymn 4. For ever and ever will I do it It shall now begin and continue by a succession of men who shall sing this and the like Hymns made to thy honour to the consummation of all things 2. And so he sets upon the praise it self The second part He praiseth God for his greatness And the first thing he praiseth God for is for his Essense set forth under this word Great 1. Great is the Lord and greatly to be praised This followes on the other for if great greatly to be praised 2. And his greatness is unsearchable Ver. 3 past our weak capacity it is to comprehend it search we may but we shall never find it Higher it is than the Heavens as being higher than the Highest deeper than Hell as passing the depth of our understandings Job 11.8 9. Broador than the Sea as measuring the waters thereof in his fist Isaiah 40.12 And longer than the earth as having no end there it no end of his greatness Or if Great here to be refer'd to him as a King Then a great King he is in respect of extension for all creatures from the highest Angel to the poorest worm are under him great for length for his Kingdom is an everlasting Kingdom Great for depth for he rules even in the hearts of Kings of all men over-rules their thoughts affections nothing is hid from him And great again for height being a great King over other gods ruling by his own absolute Power and Authority whereas all other have their Sword from him and Rule by a delegated and Vicarious power 2. From the Essence of God David passeth to his works and effects Ver. 4 which set forth his praise which because no one man is able to do 2 For his works in generall therefore David saith One Generation shall praise thy works unto another and shall declare thy mighty Acts. Every several Age is an eye-witness of several acts of wonder and therefore as one succeedeth another in dayes so shall they succeed in duty The father shall declare them to the son and the son again to his son c. So that no Generation that considers thy mighty Acts but shall have just occasion to admire them and praise thee And so from the works in general all which are mighty he descends to the particulars which he ranks into three sorts In particular 1. His works of glory 1. The first are those which are marvellous and full of glory splendour and beauty such as are his works in Heaven For the Heavens declare his glory The Sun Moon Stars their variety multitude splendour Ver. 5 constant and perpetual motions their influences and effects are all wondrous works and they speak of the glorious honour of his Majesty Why else did the Heathen take and worship these for gods and these works David means in ver 5. 2. A second kind of works there are of God 2 His works of justice and terrour which are full of Terrour and Justice these are terrible Acts and they speak out his Might and Greatness such were the universal Deluge in Noahs dayes the fire of Sodom Pharaphs overthrow in the red Sea Ver. 6 the opening of the earth to swallow Corah Dathan Abiram c. And these he points at in ver 6. 3. Other works are marvellous as being full of his abundant kindness 3 His works of love and mercy love mercy And because he would have us take more special notice of these as those which bring to us more comfort and concern us more to know therefore he in more words insists upon these spending three whole verses in the explication of them of which pag. sequents 1. Ver. 7 They i. e. Thy great works shall abundantly utter Eructabun Vulgar The memory of thy great goodness All Generations fill'd with the abundance of thy bounty they shall be eloquent and without any intermission collect them in their memory and commit them to posterity to be remembred 2. And sing of thy righteousness in exhibiting thy promised blessings Of this kind are all temporal benefits night and day the seasons of the year fertility abundance of Fish Fowle Cattle Rivers Seas Orchards Gardens Groves c. But these are light if compared to the gifts of Grace The incarnation Death Passion Resurrection Ascention of Christ mission of the holy Ghost calling of the Gentiles Justification Sanctification eternal life All which being brought to memory by a pious meditation Eructubunt scaturient eloquentur canent men must abundantly utter Gods goodnesse And sing here with David in the next verse 2. Ver. 8 The Lord is gracious and full of compassion slow to anger and of great mercy of which
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
of the One hundred forty and seventh Psalm O Thou great Lord of heaven and earth Ver. 5 thy power is great and thy understanding infinite thy goodnesse is incomprehensible and thy mercy above all thy works when I consider thy greatnesse I tremble when I look upon thy wisdom I admire but as often as I look back upon thy goodnesse and mercy I am animated to approach thy throne and to pay that debt of thankfulnesse unto thee for thy providence over the whole world and peculiarly thy care and love extended to thy poor Church When the thirsty earth gasps for rain thou coverest the heaven with clouds Ver. 8 and preparest to moisten it thou clothest the mountains with grass and blessest the valleys with plenty There 's not a beast to which thou givest not food Ver. 9 nor a bird of the aire nor a fowle of heaven no nor a young Raven that thou hearest not when they cry for want Ver. 15 Thy command is a Law and thy word runs very swiftly When thou sayest the word in winter the Snow descends like Wooll and the hoar-frost covers the earth like ashes the waters cake into ice and the rivers become stiff and run not But thou again no sooner sends forth thy word in the Spring but their hardnesse is dissolved thou causest thy wind to blow and the waters flow Who Ver. 1 Lord can consider these thy wayes without admiration and admiring Ver. 7 praise and in praising sing unto thée with thanksgiving O Lord make it our work for it is good make it our delight for it is pleasant make it our labour for it is comely that must néeds become us which becomes thy Angels and Saints in heaven whose joy it is day and night to sing prayses to thy holy name for thy wondrous works of providence wisdome goodnesse Ver. 11 and mercy toward the sons of men but especially for thy love and protection over that people that fear thée and hope in thy mercy Gracious God consider their afflictions and how that at this time a principal member groans under the Crosse thy Temples are cast down thy houses of prayer destroyed thy people scattered on the mountains as shéep that have no shepherd Ver. 2 O then build restore and confirme once more Jerusalem Ver. 3 and gather together unto her the outcasts of Israel Heal those that are broken in heart and binde up as a good Physitian the merciless wounds they have received Ver. 4 these are stars in the firmament of thy Church let them not wander up and down in shéeps skins and goats skins being destitute afflicted and tormented for ever their number thou knowest call them all then by their names and though now obscured yet let them shine again in thy Church Ver. 6 These are méek in heart and poor in spirit look to them O Lord and lift them up and execute thy just wrath against their oppressors and cast the wicked who with a proud hand insult over them down even to the ground Take pleasure Ver. 11 O Lord in them that fear thee and tremble at thy word bring back thy banished and build them a sure house provide for them a City to dwell in and strengthen the bars of the gates thereof Ver. 13 blesse her children within her Make peace in her borders and fill her with the finest of the wheat But above all shew thy word unto Jacob Ver. 19 and thy statutes and judgments unto Israel And where thou hast not dealt so with other Nations Ver. 20 to reveal unto them the secret Mysteries of thy Gospel open to us these glad-tydings and inflame our hearts with the love of them and give us grace to conform our lives unto them For so shall Jerusalem praise thee Ver. 12 and Zion magnifie thy Name for ever and ever Hallelujah Hallelujah Praise the Lord. PSAL. CXLVIII A Hymn Or Hallelujah THE Prophet in this Psalm calls upon the whole Creation to be instrumental in the praises of God By which he shews David calls upon all creatures to praise God 1. His ardent desire that God be praised in that as if Creatures endued with reason were too few to praise God he calls even to inanimate things that they would join with him and be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. 2. His intention what he would have done then what could be done 3. That what could be should be done that they by our mouths praise God That is we seeing in them God power wisdom goodness be ready to praise 4. That in their kinds they really do praise him because being made in a wonderful beauty and order which they transgress proclaim to the world and testifie of God even without a voice that he must needs be a wise intelligent understanding that so made them The Psalm is disposed by an excellent Distribution 1. He calls to the celestial creatures in General 2. In special 1. The Angels Praise ye the Lord. 1. 1 The Angels Praise ye the Lord from the heavens Ye Of the celestial Order Or ut caeles i. e. Ver. 1 de habitaculo vestro and this is no command 〈◊〉 exhortation as if the Angels were negligent in their duty but an invitation to continue in doing what they do already 2. Praise him in the heights i. e. the heavens above 3. And yet more plainly For the second verse is but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or declaration of the first 1. Praise him all his Angels 2. Praise him all his hosts Which in St. Luke are Militia caeli Ver. 2 2. The Sun and Moon Stars Praise ye him Sun and Moon 2 Sun Moon stars Praise him all ye Stars of light Though not with voice which ye want yet praise him by your greatness motion beauty light efficacy Ver. 3 3. He comes to the body of the heaven the Orbs. 3 The Orbs. 1. Praise him ye heaven of heavens that is the Coelum Empyraum Ver. 4 2. And ye waters that be above the heavens that is all the Orbs above the aire which in the Scripture is called heaven as volucres coeli nubes coeli c. For he established them And in the two next verses he gives the reason why the heavens praise God 1. He commanded and they were created They are his creatures Ver. 5 therefore 2. He hath established them for ever Ver. 6 he hath made a decree which shall not pass They are incorruptible they must keep the Order he made 2. From heaven he descends to the earth and all sublunary bodies as the earth 4 All sublunary Bodies Air water and creatures that live in these or are in these Praise the Lord from the earth All that are from the earth Ver. 7 all made of an elementary substance As 1. Ye Dragons Ye Whales Muse Greater fishes Bellar. 2. All Deeps All kind of waters Lakes Ponds Rivers Seas 3. Fire and hail snow and vapours stormy wind fulfilling his word Meteors 4. Mountains and all hills
our Harps we hang'd them upon the Willows in the midst thereof They now had no use of them for their soul within them refused to be comforted 2. Now that which also increased their grief was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The insultation of the Babylonians the joy of the enemy at this their grief and the scoff and scorn they put upon them in an insulting manner they to us in our greatest sorrow 1. There in a strange land in the land of our captivity 2. They that carried us away captive they that wasted us they did it Ver. 3 3. They required of us a song they required of us mirth saying 4. O thou Jew our Captive our Slave Come now sing us one of the Songs of Zion O they are sweet songs your God will be pleased with them they we know will ease your grief Come now The Jewes answer to the Babylonians insulting request 3. To this Sarcasm of the insulting Babylonian the captive Jew returns a double answer 1. A◠impossibili This was a thing that could not be done might not be done Ver. 4 How shall we sing the Lords Song in a strange land The land is strange 1 Impossible for them to sing the people Aliens the Song the Lords destined to his honour to his service and therefore how can we sing it without giving offence to our God and to you Holy Hymns and Psalms were not composed to please carnal ears 2. 2 They are constant in their profession of Religion Next they answer by a protestation of their hope and constancy in Religion and devote and accurse themselves if they do not continue in it 1. Ver. 5 If I forget thee O Jerusalem forget the Feasts I kept there the worship I used to God there which would be done if I should sing the Lords Song in a strange land as you desire No Jerusalem is the place we ought to worship Then let my right hand forget her cunning let my right hand wither dry up and never touch Harp more 2. Ver. 6 If I do not remember thee if I do not make mention of thee Jerusalem And if not devote themselves to a curse and prefer thee make thee the beginning middle end of my mirth then let my tongue cleave to the roof of my mouth never let me speak more or have any use of that excellent Organ of Gods glory Let me never have use of hand or tongue if I prefer not Jerusalem above my chief joy Which I could not do should I to please you sing the Songs of Zion for by that I should do what were unworthy of my Religion dishonour my God Their faith that God will deliver them scandalize his people satisfie and confirm you in your profaneness and impiety But I know the day will come when exhilarb caput I shall lift up my head and when that day comes I will sing one of the Songs of Zion for it will be a merry day 2. The second part This is the sense of the first part of this Psalm the other is an imprecation against Edom and Babylon both enemies and persecutors of Gods people The Babylonians carrive them away captive An imprecation and overturned Jerusalem and the Edomites did persecute his brother with the Sword and cast off all pity read Amos 1.11 Obadiah from ver 10. to 17. Ezek. 35.5 Against both the Prophet prayes 1. 1 Against Edom Against Edom. 1. Remember O Lord the children of Edom in the day of Jerusalem Remember how they carried themselves toward thy people on that day when thy anger did smoke against them Ver. 7 and the walls of Jerusalem was destroyed by the Babylonians 2. Remember how they helped on the affliction and encouraged our enemies crying Rase it rase it even to the foundations Root and Branch down with it to the ground 2. 2 Against Babylon Against Babylon to her he turns his speech by an Apostrophe but foretels her ruine 1. Ver. 8 O daughter of Babylon which art to be destroyed Thou seemest to thy self to be now most happy Blesseth the man that destroyes it or takes the revenge but thy ruine approaches which shortly fell out by Cyrus and the Medes whom he blesseth 1. Blessed shall he be that rewardeth thee as thou hast rewarded us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Ver. 9 Blessed shall he be that takes and dasheth thy little ones against the stones The Prayer collected out of the One hundred and thirty seventh Psalm O God to whom the secrets of all hearts are open Thou knowest it is the desires of us thy poor servants to adore and praise thée and with Hymns and Songs of Zion to magnifie thy holy Name But for many years we have sate at the waters of Babylon we live with a strange people of a divided tongue who have banished us from thy Temple and destroyed thy houses of prayer and abolished thy Service So that hanging up our Harps Ver. 2 and musical Instruments with which we were wont with joyful hearts to appear before thée we sit down and wéep and give our selves wholly to grief and complaints and mourning deploring not so much our own miseries as the devastigation brought upon thy Church and the scorn and contempt cast upon Religion They that carried us away captive insult over us they that have spoiled and wasted us deride us as if they had béen aliens and strangers Ver. 3 and never any of our mothers children they revile and blaspheme and géer at thy Service and at those Songs of Zion with which we were wont to praise thée But the melody of them is yet in our ears and the efficacy of them is in our hearts If I forget thee O Jerusalem forget thy Solemnities Ver. 5 and not remember thy Songs then let my right hand forget her cunning and never touch the strings of Instrument any more if I do not with sighs and groans remember thée and the pleasure I took in thy religious and pious Devotions then let my tongue cleave to the roof of my mouth yea if I prefer not Jerusalem above my chiefest joy Turn our captivity O Lord as the Rivers in the South let not thy Church for ever be deprived of her holy and spiritual joy suffer not the mouths of those that bring glad tydings of peace to be stop't let not this lawful and sincere Worship alway be laid aside nor the Hymns sung to thy praise and honour for ever be banished from thy house remember those that have done it Edom and Babylon take revenge on both for thy Name sake Remember our brother Edom that helped on the affliction and in the day that thou wert angry with Jerusalem encouraged and made strong the hand of the Babylonian against us when born of the same flesh and regenerated by the same Spirit they should have béen moved with pity They without mercy hastned our Ruine cryed to the Rooters Root and Branch Rase