Nor judgements nor mercies did awe them They still were stubborn and unthankful And made the Tribes of Israel to dwell in their Tents 8. But nor his mercies nor his judgements could keep in obedience this stiff-necked gain-saying people Ungrateful they were for all this After they were brought into the Land and setled in their inheritance the same they were which they were before For 1. Yet they tempted and provoked God 2. They were disobedient For they kept not his Testimonies 3. They turned back and dealt unfaithfully as their fore-fathers They brake the Covenant betwixt God and them sinning by the example of their fore-fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. They were inconstant in their resolutions starting aside like a deceitful bow that slips the nock when the Archer intends to shoot with it 5. And to make up the measure of their impiety at last they became impudent Idolators For they provoked him to anger with their high places and moved him to jealousie with their graven Images 9. Gods wrath for this grows more hot against his people Upon this as before the wrath of God overtakes them but now in a hotter manner than before Idolatry is one of the crying sins which God hears That which a man hears not troubles him not now this sin especially God hears and it troubled him 1. The Ark taken When God heard this he was wroth 2. And greatly abhorred Israel 2. He forsook the Tabernacle of Shiloh and the Tent he placed among them 1 Sam. 4. 3. And he delivered his strentgh i.e. the Ark into captivity and his glory into the enemies hand 4. He gave his people up also to the sword and was wroth with his inheritance 5. The Priests Hophni and Phinehas were slain with the sword and their widows made no lamentation Being either taken and led away captive or dead as Phinehas wife 6. The sire consumed i.e. the wrath of God their young men and their maidens were not given to marriage for defect of young men and therefore not praised in Epithalamiis Thus the wrath of God overtook the Israelites But next he shews The Philistines that took it escaped not that the enemies even the Philistines that took the Ark and set it in the house of Dagon escaped not his hand This ignominy redounded to himself and he revenged it 1. Then at the taking of the Ark the Lord who seem'd to sleep before awaked as one out of sleep and like a mighty man that shouâ—s by reason of wine for vina addunt animos 2. And he smote his enemies i. e. the Philistines in the hinder parts i. e. with Emerauds or else made them fly and fall with their backs to their enemies which is dishonourable for a Souldier 3. Yea and he put them to a perpetual reproach vide 1 Sam. 5 6. Chapters 3. But how now did he deal with Israel The third part The mercy of God in bringing back the Ark and placing it Not as he had done before neiher For after the Philistines had suffered sharply for their impiety he caused them honourably to send the Ark home again after seven months 1 Sam. 6. A sign this was that his fierce anger was abated yet not so far but that some Monument should remain of his wrath against their Idolatry And therefore he would not suffer the Ark to be brought to Silo which was situate in the Tribe of Ephraim So saith the Psalmist 1. Moreover he refused the Tabernacle of Joseph 1 Not in Silo. and chose not the Tribe of Ephraim lest it should be abused either to Idolatry or at least to base gain as it was by Elies sons 2. But he chose the Tribe of Judah the hill of Zion which he loved 2 But in Iudah For it was carried to Betshemes a City of Judâ—h design'd for the sons of Aaron From thence to Kiriath-jearim thence to Gibea being translated to the house of Aminadah And after it had rested a while in the house of Obed-Edom it was brought by David to Jerusalem and setled in the hill of Zion which caused the Prophet to say 3 And at last in Zion The hill of Zion which he loved And he doth amplifie this Narration of Gods love to the Ark This mercy he amplifies and consequently the Church of which the Ark was but a type 1. From the splendour of the situation of Mount Zion 1 From the place And he built his Sanctuary like high places Strong and beautiful and eminent also as are Citradels higher than ordinary houses The Mountain Zion shall be raised above the tops of the hills Isa 2. 2. From the stability and fix'd position of it For there is no moving 2 From the stability of Zion or removing the Church It is like the earth which he hath established for ever 3. In choice of a King to be a Nursing Father to his Church He chose David also his servant He chose freely 3 In choice of David to be their King and not for any merit and worth that was in him for he was of a low degree a poor shepherd He took him from the sheep-folds when he was following the yews great with young 4. The end To feed Jacob his people and Israel his inheritance Which is the true institution and duty of a King 4 To feed them and govern them The Elogy given to David with which he concludes David did his duty So 1. He fed them according to the integrity of his heart 1. He fed them not flea and devour them 2. In integrity 5 And David did his duty Sincerely he perform'd his duty to God and man No dissembler 2. And guided them by the Skilfulnesse of his Hands In him there was Prudence and all the actions of his hands were guided by it The Prayer collected out of the seventy eighth Psalm WOnderful O Lord are thy wayes infinite thy mercies admirable thy patience and long-suffering toward the children of men Vers. 5 that we might know thée thou hast established a Testimony in Jacob and appointed a Law in Israel that we might not forget our duty thou hast left thy Commandments upon Record that we should not be a stubborn and rebellious generation a generation that set not their hearts aright and start from our duties as a broken bow thou hast acquainted us with thy procéedings with thine own people in Egypt in the Wilderness and in that Land which thou hast divided to them for an inheritance We have heard with our ears O God and our fathers have told us what thou hast done in the time of old and we will not conceal thy works from the generation to come Thy wonders in Egypt were illustrious in the red Sea wonderful in the Wilderness prodigious in Canaan full of power The plagues of Egypt thy path in the waters the cloud by day the pillar by night the Manna the Quails the water out of the Rock
found their hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pind. 4. The cause of this consternation At thy rebuke O God of Jacob both the Chariot and Horse are cast into a dead sleep Thus God became Glorious and Excellent among good men 2 Terrible 2. Vers. 7 But he became Terrible also to wicked men So Terrible that 1. Thou even thou art to be feared for who may stand in thy sight when thou art angry None be he never so proud 2. Vers. 8 Of which this is an evident Argument Thou didst cause judgement to be heard from heaven It was so in the destruction of Senacherib The earth feared and was still Men saw it were amaz'd at it and put to silence And this work of God in overthrowing his enemies The effects of it and saving his Church he farther amplifies When God arose to judgement to save all the meek of the earth Vers. 9 The consequent was this 1. Surely the wrath of man shall praise thee 1 Praise from the wicked The fierceness and rage of man against thy Church shall at last turn to thy praise confess they shall being conquered by thy hand that thou art mightier than they so did Pharaoh This is the finger of God so Julian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The remainder of wrath shalt thou restrain 2 And victory Though they body and rally again yet thou shalt overcome and conquer their fury 3. In the Close he exhorts all Gods people to vow him honour The third part For which and to perform their vow 1. Vow and pay unto the Lord your Gâ—d let all that are round about him bring presents unto him that ought to be feared All to vow praises 2. And he adds his Reason in an Epiphonema 1. He shall cut off the spirits of Princes Take away from Tyrants their courage and prudence 2. He is terrible to the Kings of the earth They shall know he is God A Psalm of Thanksgiving after some great Victory collected out of the seventy sixth Hsalm O Omnipotent God and most merciful Father it hath pleased thy unspeakable goodness beyond any merit or desert of our's Ver. 1 to make thy self known to us in thy Gospel and thy Name great and famous in our Israel Declared thou hast to all Nations that Salem the City of peace is that place where thou wilt set up thy Tabernacle and Mount Sion thy Church Ver. 2 that habitation which thou wilt defend from the violent attempts of her malicious enemies Our ingratitude no question was very great and our provocations many our lives not answering to the light of thy Word which thou madest shine unto us and because we rebelled against thée therefore this great Army of rebellious men is justly risen up against us who threatned to unroot thy people and utterly to lay waste thy Zion But thou O Lord passing by our transgressions hast put a hook into the nose of our enemies and a bridle into their lips defended miraculously thou hast thy City Jerusalem for thy own sake and for thy servant Davids sake our blessed Saviour There hast thou broken the strength of the Bowe Ver. 3 and not suffered him to shoot an arrow there in our land thou hast made void their Shield dull'd the edge of the Sword scattered their Army and by thy power dissolved and brought to nothing all their warlike preparation and ammunition When we are compassed as it were with a darksom cloud of fear and even despaired of any help and succour then thou didst appear in glory thy excellence then arose to save us our aid was from Heaven our deliverance from above thy Kingdom established in righteousness and holiness far excéeds that power that is gotten by violence murder and robbery therefore they that came to spoil us are spoiled they are consumed and have slept their sleep out of which when they awaked they have béen amazed that in their hands of so much wealth and plunder which they dreamed of they found nothing which hapned unto them not by the course and ordinary changes and chances of things in this World no nor yet by our force and power but at thy rebuke O God of Jacob by thy command by the severity of thy judgment both the Chariot and those who trusted in it both the Horse and his Rider are fallen O Lord Thou even thou art terrible Thou even thou alone art to be feared Who is there though never so potent though defenced with the strongest Army that is able to resist thée that may stand in thy sight when thou art angry At this time thou hast fought from Heaven for us Thou didst make all people to hear thy judgments from thence and the Tyrants of the earth when they felt the power of thy hand trembled and shaked at it their heart melted and their knées smote together quiet they were and silent not daring to mutter against thée or against thy people O Lord the fierceness the rage the pride of man shall turn to thy praise even thy enemies the profanest men being humbled by thy judgments shall confess thy power and acknowledge thy hand say they shall This is the finger of God that thou Lord goest before thy people that thou hast done it and their posterity shall by their example be restrained from doing any such wickedness and by their fathers punishment taught to fear God And now O all ye which are Israelites indéed and perptually stand in his presence Vow unto your God for this his great mercy and pay the sacrifice of praise bring presents unto him whom alone you ought to fear and reverence To him I say vow and perform your vows who for your sake hath cut off the animosities and taken down the courage of Princes and made it appear That he will be a terrible God to all the Kings of the earth to whom be praise to whom be glory now and for ever Amen PSAL. LXXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this Psalm the Prophet shews the bitter agony which a troubled spirit undergoes upon the sense of Gods desertion and the comfort again it receives upon the consideration of Gods great and gracious works Two parts of this Psalm 1. He sets forth the strife betwixt the flesh and the Spirit and how the flesh tempts to despair and calls into question the goodness and favour of God from ver 1. to 10. 2. Next he shews the victory of the spirit over the flesh being raised encouraged and confirmed by the Nature Promises and Works of God from the 10th verse to the end of the Psalm an excellent Psalm this is and of great use in all spiritual desertions 1. The first part I cryed unto God with my voyce even unto God with my voyce and he gave ear unto me Ver. 1 in the day of my trouble I sought the Lord ver 1 2. Here David shews the course he took to find ease in his extream trouble of soul he accused not
the time of the Judges when the Judicature was in divers places nor yet in Sauls Reign David seated his Throne at Jerusalem and with it the Courts of Justice which lasted till the destruction of the City 3. The commendation being ended he turns his speech to the Tribes that ascend thither The third part He exhorts the Tribes and exhorts them for their own good to pray for the happy estate of Jerusalem 1. Ver. 6 Pray for the peace of Jerusalem It is our Duty to pray for the Church and Kingdom 1 To pray for her peace since it is the Seat of Gods Sanctuary and the Kings 2. They shall prosper that love thee If not then for their sakes yet for our own let us pray for the peace of the King and Church for in the destruction and disturbance of these Justice and Religion perish King and Priest are ruined and then our ruine must follow as we know by miserable experience whereas if we love and pray for these prosperity is promised us 3. Ver. 7 And that we be not to seek for our prayer the Prophet puts one into our mouths The prayer formed to our hands Peace be within thy Walls and prosperity within thy Palaces Peace and prosperity two things that are especially good and joined maâ—â— happy Cities for peace without prosperity is but a secure possession of misery And again prosperity without peace is but a dubious and uncertain selicity 1. 1 For peace Peace be within thy Walls In thy walls in which consists the strength of any City in the multitude of people in which consists the strength of any Kingdom in thy Armies in which consists the strength of War 2. 2 For prosperity And prosperity within thy Palaces In the Kings house peace for Factions destroyes it and with it the Kingdom and Nation Where the King prospers not the people can never prosper 4. And what the Prophet exhorts others to do he promiseth to do himself This prayer he commenceth 1. I will now say peace be within thy walls a pious Prophet 2. Of which he gives two reasons I will seek to do thee good It shall be my study to do it a pious King And he adds his Reason to both I will say peace be within thy Walls Ver. 8 1. 1 That they in Jerusalem are his Brethren Companions For my Brethren and Companions sake The King calls his Subjects because of the same Church and Religion his Brethren and Companions and in his Vote regards not so much himself as them peace prosperity abundance be within their walls let Jerusalem flourish for their sakes Ver. 9 2. 2 That Religion was established But a second Reason there was which yet moved him more the religious Service of God there established Because of the house of the Lord I will stek to do thee good Jerusalem I know is the City in which the Truth of Religion is established and professed and in it is the house of God where they that profess this Truth must tender their worship and therefore I will with all my endeavour seek out wayes and means to do good to Jerusalem knowing that in the flourishing of that City Religion will flourish Nothing then shall be wanting in me for this Reason to advance Jerusalem I wish more Kings were of Davids mind therefore they wear Crowns The Prayer out of the One hundred and twenty second Psalm O Lord it was the very joy of our hearts and the delight of our souls when Neighbour call'd to his Neighbour Ver. 1 Friend call'd to his Friend and the Master to his Family Come let us go into the house of the Lord but now thou hast turned our joy into mourning debarred we are to offer up our wonted and solemn supplications to our God in thy house of prayer our solemn Feasts are cast aside in which we met to praise thy Name for those infinite benefits of our Redemption and receive the comfortable seals of our Salvation O Lord at last turn away thy wrath from us and bring us out of this captivity speak peace to thy people that sigh after thy Ordinances and long to appear in thy Assemblies before thée Ver. 2 and let our féet stand with chearfulness in thy gates from which the malice and will-worship of our enemies have so long driven us Thou O Lord hast adorned and beautified thy Church with most excellent gifts the unity thereof was far beyond that of any City Ver. 3 where the Buildings are uniform and compacted together the Doctrine in it was pious the Discipline orderly the Rites sew and decent Ver. 4 and among the Citizens there was a wonderful consent and harmony of minds thither the Tribes took delight to ascend even the Tribes of the Lord Ver. 5 that they might appear before thy presence and give thanks to the Name of their God And while thou wert thus serv'd in the beauty of holiness in Jerusalem were set the Thrones of judgment and from the Thrones of David justice did run down as a River But all is quite contrary our unity is dissolved our solemn méetings are disturbed for justice we reap nothing but wormwood and hemlock Lord restore to us our former unity and knit all the members of this Church together in perpetual concord Let the Tribes of thy people go up again to thy house to praise thy Name and all Schisms and Heresies and Blasphemies being dispelled let thy Word alone be heard and obeyed amongst us Restore our Judges as at first and our Counsellours as at the beginning set up the Thrones of judgment the Thrones of the house of David to whom alone Kingly and Judiciary Power doth of Right belong In the profession of true Religion we know our peace consists in the prosperity of Jerusalem we know our prosperity is involved Jerusalem we love Jerusalem we long for let as many then as love Jerusalem join with us in prayer and say Peace be within thy Walls and plenteousness within thy Palaces for peace without plenty is but a secure possession of misery and plenty without peace an unsecure felicity In Jerusalem I have many Brethren and Friends professors of the same Faith and Religion with me for their sakes I will now say Peace be within thee in Jerusalem is the house of the Lord our God the house of prayer set apart to his Service and for this cause also I will séek as much as lies in me to do thee good Lord accept of my poor endeavours for the re-edification of these broken walls and let me never farther prosper then I séek and labour for the peace and prosperity of thy Church and to unite all the infirm and collapsed members of this body to our Head thy Son Iesus Christ our Lord. Amen PSAL. CXXIII THIS Psalm is a prayer of a Church in distress and a low condition made unto God to have mercy upon her and to deliver her in which she
ver 13. 3. A Prophecy spoken in the person of God for the stability of Christs Church and the blessings upon the people the Priests and the house of David from ver 14. to the end 1. The first part David reflects on Gods promise In all prayer a man must reflect upon Gods promise otherwise he cannot pray in faith whether then it were David or Solomon that commenc'd this prayer they put God in mind of his promise nor that he can forget it but that till it be performed to us he seems not to remember it and he loves to be called upon for performance and therefore the Prophet begins 1. And upon it prayes remember David Lord remember David that is thy promises made to David In this Psalm he prayes first for the King then for the State Ecclesiastical Ver. 1 ver 8 9. Lastly for the Commonwealth and people ver 8. 2. And all his afflictions Many he had before after he attained the Kingdom and among these one and that an especial one was the care he had of setling the Ark and place of Gods worship he reckoned this among his afflictions That it could not be brought to pass according to his mind which was a sign of his integrity and this he desires might be remembred also Now this his ardent and sincere desire And remembers his Vow to build God a house appeared by his oath and vow which is expressed in the three following verses Remember 1. How he sware unto the Lord and vowed a vow unto the mighty God of Jacob Ver. 2 in this imitating Jacob that erected Bethel But when he made this vow it appears not probable it is that it was when he opened his mind to Nathan 2 Sam. 7. 2. The matter of his vow and oath followes Surely I will not come into the Tabernacle of my house Ver. 3 nor go up into my bed I will not give sleep to my eyes or slumber to my eye-lids until I find out a place for the Lord an habitation for the mighty God of Jacob. Now the words of this oath are hyperbolical for we must not conceive that David came not into his or went not into his bed or slept not till he found out this place to build Gods house in it he shewes only his great care and sollicitude he had about it that it was chiefly in his head alwayes in his thoughts 1. I swear that I will not enter into the Tabernacle of my house so that I forget to build Gods 2. I will not climb up to my bed that I think not of Gods Temple where the Ark may rest 3. I will not give sleep to my eyes nor slumber to my eye-lids so that I cease from the care of preparing Gods house which oath and vow he as much as lay in him fulfilled as appears by his provision for building the Temple 1 Chron. 26.26 27 c. 1 Chron. 29. from ver 2. to 10. 2. He finds the place to build it and to settle the Ark. And here the Prophet interserts two verses by way of gratitude 1. In the first he exults for the newes they heard of the Ark. Lo we heard of it at Epratah we found it in the fields of the wood This verse hath much obscurity in it Ver. 6 and Expositors vary about it By Epratah some understood the land of Ephraim in which the Ark remained at Shilo in Samuels dayes 1 Sam. 4. After this being sent home by the Philistines it was found in the field of Joshua the Bethshemite and thence conveyed to the house of Aminadab that dwelt in Kirjath-jearim that signifies a woody City where it abode twenty years whence David might well say We heard of it at Epratah that is Shilo in Ephraim and found it in the fields of the wood that is in Kirjath-jearim a City compassed about with woods From Kirjath-jearim David fetch 't it and because Vzzah was smitten for his rashness he left it in the house of Obed-edom whence after three months he fetch'd it brought it up to Jerusalem and placed it in the City of David with gladness 2 Sam. 6. By Epratah others understand David that was born at Bethlehem Epratah and they sense it thus We knew not the place where the Temple was to be built and the Ark to rest till this day only we heard of the same in Epratah our City that it should come to pass that a resting place should be chosen for it for nor Silo nor Nob nor Kirjath-jearim were the places for it to rest only we heard out of the mouths of old men that the place was yet to be revealed And behold now we have found it in the fields of the wood that is in Jerusalem which is compassed about with Olive-yards and the place is the threshing floor of Araunah the Jebusite on which ground the Temple was after built and found out by David because God answer'd him there by fire from Heaven that descended upon the Altar of burnt-offering 1 Chron. 21.26 2. And the place being found The form used at the Translation of the Ark. suppose now that the Ark being to be translated thither he calls to all Israel saying 1. We will go into his Tabernacles 2. Chron. 5. from 2. to 10. As if they had said Hitherto the Lord hath as it were a stranger Ver. 7 dwelt in divers places but now he shall have a stable house and to that house built in Mount Zion will we go 2. And we will worship at his foot-stool Not make rash approaches to the Ark as some before us have done and suffer'd for it but come with reverence and bowing into his presence The Ark we will not worship but him who shewes his presence by the Ark Psal 99.5 And when Splomon brought it into the Temple And now Solomon being about to bring the Ark into the Temple useth this solemn form of words 2 Chron. 6.41 1. He prayes to God and invites him to enter and dwell in the Temple Arise O Lord Ver. 8 from the place where thou hast hitherto dwelt as a stranger 2. Into thy rest enter and rest here and pass no more from place to place as hitherto 3. Thou and the Ark of thy strength Thou with thy Throne Soloman prayes in which thou hast shewed thy strength at Jordan Josh 3. at Jericho Josh 6 in the Temple of Dagon 1 Sam. 5. at Bethshemes upon Uzzah 2 Sam. 6. And the Ark being brought into the Temple he prayes Ver. 9 1. For the Priests Let thy Priests be cloathed with righteousness 1 For the Priests Inwardly in heart and soul and outwardly in life words and works let them be holy adorned and beautified with it as with a garment that hides all deformities 2. For the people Let thy Saints shout for joy praise thee with a chearful voyce that the Ark hath found a place to rest in 2 For the people Spare all thy people that
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 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.
to thee for what thou hast done the proud are risen up against us and a whole assembly of armed and violent men have invaded us and sought after our souls and all they imagine is to take away our lives and thy worship not without a great and high contempt of thy Name But thou O Lord art a God full of compassion and gracious long-suffering and plenteous in mercy and truth Turn thée then unto us and have mercy upon us give thy strength unto thy servants save those who are thy Vassals and deliver our souls from the nethermost Hell O Lord we are oppressed do thou answer for us teach us the way in which we are to go and we will walk in thy Truth unite our hearts close unto thée and we will take delight to fear thy Name shew some token of thy favour at last to us that they which hate us may see it and be afraid let them sée it openly That thou Lord hast holpen us and comforted us So shall we praise thee O Lord our God with all our heart and we will magnifie and glorifie thy Name for evermore PSAL. LXXXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS Psalm is short but sweet for it contains many excellent priviledges of the Church of God of which every one must be a Member that hopes for salvation whosoever was the Authour it was his purpose to excite men to be in love with the Assemblies of Gods Saints and to that purpose the dignity and amplitude of the Church is set forth in this Psalm and the notes of her beauty and perfection may well serve for the Analysis 1. The Church commended 1. For the foundation laid on a holy Mountain First the Church is here commended for her foundation the Authour of it is God it is his foundation and it is surely laid not in the sand but upon a Mountain and no common Mountain neither but a consecrated place laid it is in the holy Mountains His foundation is in the holy Mountain No question the Prophet alludes to the hill of Zion Ver. 1 which was the Type of the Catholick Church and indeed the foundation of it 2 From Gods love to her For the Law was to come out of Zion 2. Ver. 2 The second Prerogative of the Church is taken from Gods love and favour to it 3 From the predictions that went of her far beyond that of any other Assembly The Lord loves the gates of Zion more than all the dwellings of Jacob. 3. Now besides the commendation it hath from the builder which was God and his free love to it Ver. 3 a third Prerogative it hath and that is from the testimony and predictions of the Prophets 4 From the increase of it by the access of the Gentiles Isaiah Haggai Saint John who not Glorious things are sprken of thee Thou City of God Selah 4. And one of those glorious things foretold by the Prophets was the great increase and amplitude of the Church Ver. 4 by the access of the Gentiles even those Nations which were the greatest enemies to Gods people should become friends and Citizens of this City even the Egyptians Babylonians Tyrians Aethiopians in effect all the Gentiles of what language Countrey soever 1. I will make mention of Rahab and Babylon to them that know me i. e. among my friends and family Behold Phylistia and Tyre with Aethiopia some of all Nations are come into my family there is one Fold one Shepherd 2. This man was born there this man whom you now see a Citizen of Zion was an Alien he was born there in Egypt Babylon c. 5. But now having renounced his Countrey and his fathers house Vers. 5 his Idols and old wayes it shall be said of Zion Vir Vir 5 From her continuance for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This and that man was born regenerate and become a new man in her Here he receiv'd his adoption and the earnest of the Spirit 6. Farther yet the felicity of this City shall in this far exceed all other 6 From her free Denizons whose names are that whereas they fall to decay and perish this shall our-last all time The gates of hell shall not prevail against it For the most highest shall confirm and est ablish her 1 Eniâ—ll'd 7. A seventh Prerogative of the Church is That God agit Censum Vers. 6 and does as it were enrole the names of the Citizens So that now there is no difference betwixt Jew and Gentile bond nor free all are one in Christ Jesus The Lord shall count when he writes up the people That this man this cast-off Gentile was burn there Be as free a Denizon and have all the priviledges and prerogatives of this City as the natural Jew 8. Another Prerogative of these Citizens is 2 And they shall enjoy a perpetual Solemnity That they shall enjoy a perpetual Solemnity grief and sorrow shall cease and with Songs and instruments of Musick they shall sound forth Gods praises As well the siagers as players on instruments shall be there 9. Lastly He concludes the Psalm with an excellent Epiphonema Vers 7 that indeed comprehends all that can be said in the praise of the Church viz. For that in her all good is to be found All my springs are in thee Here are the fountains of living water Here are to be found the hidden treasures of all knowledge Here the waters that will refresh a thirsty soul and a fainting spirit Here all comforts all content The waters that are muddy and troubled in other streams in this are as clear as Cristal 'T is Virgo aqua A Prayer collected out of the eighty seventh Psalm for the Catholick Church O Lord Iesas Christ that by thy Almighty power madest all creatures both visible and invisible that by thy wisdom hast disposed all things in a comely order and now doest govern them that by thy unspeakable goodness yet doest preserve protect and promote all actions and successes who by thy mercy doest restore what is decay'd renew what is fallen and raisest the dead Vouchsafe to cast thy eye upon and view with a pleasing countenance thy well-beloved Spouse thy Church which thou hast purchased with thy blood and betroth'd to thy self in righteousness and in judgement and in loving-kindness and in mercies Look upon her with that amiable and merciful face wherewith thou pacifiest all things in heaven and earth Vers. 1 This is that new City that new Jerusalem which thou hast founded upon the Mountains of holiness Thy holy Apostles and Prophets were at thy command the chief Labourers in the building of it and all men since as living stones are built upon their Doctrine Be pleased then to love the gates of this City by which all must enter that look for salvation and prosecute with greater care and affection this thy chosen Spouse than thou didst the old Synagogue even as thou didst love the hill of
Zion and make choice of it for thy peculiar habitation more than all the dwellings of Jacob. Thou séest Lord with what winds with what storms this thy holy City is assaulted there be who are ready and bent to raze it oven to the foundations Have mercy therefore upon the inhabitants of this City O Lord and thou who hast promised to protect these Walls give the glory to thine own name And suffer not those thy enemies who have not known thée or do envy thy glory Vers. 5 continualiy to reproach thy name and triumph over thy people though they cry Down with it down with it to the ground yet do thou who art the most High establish and confirm it and never suffer the gates of Hell to prevail against it Many Glorious things are spoken of thee O thou City of God The Gates are of pearls the stréets of gold the light in it beyond that of the Sun so that the glory of it was far to excéed the old Temple The glory of any City is in the multitude of the inhabitants bring in hither all Nations and let them walk in the light of this City that they may be saved let the Kings of the Nations bring their glory and honour unto it Day and night let these gates stand open and let those of Rahab and Babylon enter by them and those who were born in Philistia and Tire with Ethiopia be regenerated and born again in her of water and of the Holy Ghost When thou shalt enrole and write up the names of thy Citizens in the book of life set it down in fair Characters that this Alien this Stranger from the Common-wealth of Israel was born in thy house And declare it to the whole world at the day of judgement that his portion shall be with thy natural children In the mean time establish unity and concord betwixt all Nations and let us live in such love and peace that there be no dissonancy no jarres no tumults among us but such an Harmony as is among those who with joyful hearts who with Songs and Musical Instruments sound forth thy praises In Zion are the Springs of living water In Zion are to be found the hid treasures of all knowledge In Zion alone are the cléer fountains of all content all joy Lord evermore refresh our thirsty souls with this water enrich out souls with this treasure Affect us with some degrée of this joy while we remain in this City below and give us full draughts of it when we shall be translated into that heavenly Jerusalem which is above through Iesus Christ our Lord. Amen PSAL. LXXXVIII THIS present Psalm expresseth to the life the sad case of an afflicted and a troubled soul complaining to God upon the vehemence of the disease and sense of death that he could feel no comfort Four parts of this Psalm 1. A Petition vers 1 2. 2. The cause of this Petition the misery he was in which he describes from vers 3. to 9. 3. The effect which this his miserable condition wrought upon him which was 1. A special Prayer vers 9 13. 2. An expostulation with God for deliverance vers 10 11 12. 4. A grievous Complaint from vers 14. to 18. 1. The first part His Petition grounded on four Arguments The Prophet offers his Petition but before he commenceth it he premiseth four Arguments that may perswade the admittance of it 1. His confidence and reliance on God O Lord God of my salvation Vers. 1 2. His earnestness to speed I have cryed 3. His assiduity in it Day and night 4. Yea and that sincerely Before thee And then he tenders his request for audience Let my prayer come before thee Vers. 2 encline thine ear unto my cry 2. And then next he sets forth the pitiful condition he was in The second part that thereby he might move God to take compassion which he amplifies divers wayes The sad condition he was in 1. From the weight and variety of his troubles many they were and press'd him to death For my soul is full of troubles and my life draweth nigh to the grave Vers. 3 2. From the danger of death in which he was which is illustrated by three degrees 1. That he was Moribundus no hope of life in him even by the estimate of all men I am counted with them that go down to the pit I am as a man that hath no strength 2. That he was planè mortuus but as a dead man Free among the dead Freed from all the business of this life as far seperate from them as a dead man 3. Yea dead and buried Like the slain that lie in the grave whom thou remembrest no more i.e. to care for in this life and they are cut off from thy hand i.e. thy providence thy custody as touching matters of this life 3. And yet he farther amplifies his sad condition by two Similitudes Which he amplifies by two Similitudes 1. Of a man in some deep dark Dungeon Thou hast laid me in the lowest pit in darkness in the deeps As was Jeremiah Cap. 37. 2. Of a man in a Wrack at Sea that is compassed with the waves to which he compares Gods anger Thy wrath lieth hard upon me and thou hast afflicted me with all thy waves Vndaque impellitur unda The recourse of his troubles was perpetual one no sooner gone but another succeeded 2. And to add to this his sorrow his friends And over and above his friends afforded him no comfort Which he amplifies by an Auxesis whose visits in extremity use to alleviate the grief of a troubled soul even these proved perfidious and came not at him He had no comfort from them Which was Gods doing too the more was his grief The auxesis is here very elegant 1. Thou hast put away my acquaintance far from me Thou 2. Thou hast made me an abomination to them No less an abomination 3. I am shut up I cannot come forth As a man in prison I cannot come at them and they will not come to me 3. The effect of which grievous affliction was threefold 1. The third part The effects this wrought on him An internal grief and wasting of the body 2. An ardent affection in prayer And 3. An expostulation with his God 1. My eye mourns by reason of affliction An evidence it is that I am troubled and grieved to the heart 1 A wasting of the body that my eye droops and fails For when the animal and vital spirits suffer a decay the eye will quickly by her dimness deadness and dulness discover it 2. It produced an ardent affection a continuance 2 A fervency in prayer and assiduity in prayer which is here made evident by the adjuncts 1. His voice I have call'd dayly upon thee It was 1. Clamor 2. Assiduns 2. By the extension of his hands I have stretch'd out my hands to thee Men use to do so when they expect
is the help of man This is our infirmity this is our sin And while we are compassed with this tentation our faith presents us thée alone a God both able and willing to help diffident then of all other helps we fly to thée we cry co thée being fully perswaded that our help must come from that Lord not from the arme of flesh Ver. 2 not from other gods but from th Lord alone who hath made heaven and earth By that power then O Lord that thou hast made heaven and earth we beg from thy merciful hands that thou wouldst come and save thy poor Church that is afflicted and persecuted by bloody and mercilesse enemies Lord Ver. 3 suffer not any of their insultations so far to prevail against us that the féet slip or fall in the way of Truth let not our faith be shaken nor our hope ashamed Thou art that good Shepherd that kéeps Israel séem not then any longer to these gréedy wolves to slumber and sléep in deferring to take vengeance upon them Ver. 4 lest they insult over us and say Where is now your God Return return O Lord to the ten thousands which mourn in Israel and vouchsafe to deal with us not as we are a sinful Nation a people loaden with iniquity but as thou art in thy self immense goodness and clemency inexhausted Make thy promise good to us and be our Kéeper be a shadow to us on our right hand a refreshment when the hottest Sun of persecution scorches our heads and any dark tentation cools our devotion O Lord preserve us from all evil if it be thy pleasure and though some disaster may lite upon our body and goods yet preserve our soul that being safe and preserved by thée we cannot miscarry Kéep us Lord in all our actions in all tentatious in all places at all times be present with us in out going out and at our coming in prosper whatsoever we take in hand and make the end thereof be successful never leave us in this present life but let thy grace guide us to that which is eternal through Iesus Christ our Lord. Amen The third Psalm of Degrees CXXII THE Ark was a Testimony of Gods presence among his people and a Type of the Church this was by David brought up and fix't at Jerusalem when the Jebusites were by him driven out of the Fort of Zion To the place where that was fixed the people of Israel were bound to ascend three times a year to worship and that with gladness of heart to which end they went up thither with a Pipe David then in the person of the people The sum of this Psalm 1. Expresseth his joy that he might join with the Church in Gods service ver 1 2. 2. Commends the Church under the name of Jerusalem for her Unity ver 3. Religious Worship ver 4. Policy Civil Ecclesiastical ver 5. 3. Exhorts all to pray for her Peace and Prosperity ver 6. And puts the Form of Prayer into their mouths ver 7. 4. Shewes his own readiness and professeth to do it or rather performs it ver 8 9. 1. The first part David congratulates that the Ark c. was setled The Proposition of this Psalm is a Congratulation in which he doth express his joy and thanks that so happy a time was come in which a certain place was assign'd where he and the people might meet and worship God in which the Ark of the Covenant which was a Testimony of Gods presence might rest which was not done till his time And he took it for an assurance that the Jewish Religion and the Kingdom or Scepter should not depart from Judah till Shilo came and for this he doth congratulate with the people 1. I was glad First he expresseth his own joy 2. When they said unto me Ver. 1 He was to hear of the unanimity of the people mutually exhorting one and other to this Service 3 We will go into the house of the Lord the place of his worship where we shall hear his Word call upon him give him thanks when I hear these words from them I am ravished with joy 4. And I will gladly join and bear a part with them Ver. 2 Our feet shall stand in thy gates O Jerusalem Hitherto our feet have not had a certain place to stand and worship thee the Ark being carried from place to place But now it is fixed at Jerusalem and we know whither from henceforth to resort our feet are quiet and rest stantes or rather constantes we will go up to the house of the Lord and constantly there serve thee it is a mercy to know where the Church is fix't to which we ought to resort 2. And upon this he takes an occasion to commend Jerusalem three wayes The second part 1. For the unity of it especially in Religion He commends Jerusalem expressed under the Metaphor of a City whose buildings were well compacted together till the Jebusites were thence expel'd it was two Cities but now it was but one Ver. 3 guided by the same Lawes ruled by the same Religion 1 For her Unity in which there was a great and admirable consent among the Citizens Jerusalem is builded as a City that is compacted together In such a City the Buildings are uniform orderly disposed handsomely erected and seated so in Jerusalem all things in Gods worship are uniform orderly beautiful and there is a wonderful harmony of minds and consent among the Citizens 2. He commends Jerusalem next that it was the place constituted for Gods worship Ver. 4 1. For thither the Tribes go up three times a year as was ordained Exod. 2 For Gods Service to which all Israel resort unanimously 23. to remember their Eduction from Aegypt the Law given his preservation of them in the Wilderness and conservation ever since for these were the ends of the three Feasts the Passeover Pentecost that of Tabernacles 2. The Tribes of the Lord An honourable Title bestowed on Gods people holy men out of every Tribe 3. Vnto the Testimony of Israel to the Ark of the Testimony Or as it was agreed by Covenant betwixt God and his people concerning which he testified his Will Exod. 23. 34. Dent. 16. 4. The end of their ascending was To give thanks unto the Name of the Lord that was their work and it must be ours Psal 84.4 Gods Will is that nunquam cesset à laude qui nunquam ab amore 3. He commends Jerusalem thirdly for the Civil Policy and Ecclesiastical Ver. 5 it was the Metropolis 3 For the Civil Policy and Ecclesiastical 1. For there do sit the Thrones of judgment the Tribunals and Courts of Justice are there 2. The Thrones of the house of David The Kings Court and Seat was there which was established in David and therefore the Prophet useth the word sitting as if he had said now setled there which before this time were not Nor in
up against us Men carnal corrupt men that look after nothing but to satisfie their own Ambition Lust Avarice Those arose seditiously tumultuously rebelliously of such the Proverb is true Home homini lupus 2. Which the Prophet verifies in the next verse expressing the danger that the Church was in from these men or Beasts rather by these two similitudes of Beasts of prey of waters 1. Ver. 3 Then they had swallowed us up quick that had been the consequent of their rising The danger the Church was in before delivered like Wolves and Bears they had rush'd upon us and devoured us as poor sheep eaten us even alive Though Bellarmine refers this Clause to waters also because Beasts tear before they devour and so eat not their prey alive But the Metaphor may be proper enough the other way for he shewes what they would do if they could and that in their fury they spare not a living soul By cruel enemies 2. The cause their wrath Which fury of theirs the Prophet conceals not but illustrates it by a Metaphor This they had done to us when their wrath was kindled against us Ver. 4 3. His other similitude is from waters Then the proud waters had gone over our soul And in the verse before Then the waters had overwhelmed us the stream had gone over our soul He compares the Enemies Army to a swelling Torrent that carries all before it 3. Ver. 6 Next acknowledgeth the deliverance and gives thanks to the Authour to be God alone He gives thanks for it Blessed be the Lord who hath not given us over as a prey into their teeth The deliverance was beyond expectation which he illustrates by another similitude of a Bird taken in but escaping out of a snare unexpectedly 1. Ver. 7 Our soul is escaped as a Bird out of the snare of the Fowler taken to be killed 2. The snare is broken and we are delivered the Fowler is deceived of his prey 4. Ver. 8 He concludes the Psalm with a gratulatory Epiphonema 1. And relies on God Our help is in the Name of the Lord. The Church relies in all dangers upon God whether they be assaulted openly as by Bears and Wolves or secretly as the Fowler layes wait for the Bird yet her help is in Gods protection and tutelage 2. Who made Heaven and Earth i. e. The Creatour who hath all things in his hand and power and therefore is able to deliver us The Prayer EXcept thou Ver. 1 O Omnipotent and Merciful God shalt by thy power and favour assist and help us our enemies Swords drawn out against us must néeds dispatch and consume us for their wrath is so kindled against us that as Wolves and Bears devour the poor flock so have they rush'd into amongst us and desired to swallow us quick when they seditiously and rebelliously rose up against us yea the déep waters of the proud hath overwhelmed and gone over our soul Sought they have to swéep us away as a mighty Torreut and over-run us at once as an unexpected inundation doth the lower vallies And what they could not do by violence that they have attempted by close and secret practices for they have set snares for our souls as the crafty Fowler doth for the innocent Bird. O Lord avert thy anger from us and take not vengeance upon us according to our deserts be not wanting to thy own Ordinances to thy Name thy Truth which with us is like to suffer Bring to pass that we may at last say Blessed be the Lord who hath not given us over for a prey unto their teeth let their nets be broken Ver. 6 their plots vissolved weaken their strength and bring to naught their counsels and make a way for our souls to escape as a Bird out of the snare of the Fowler from thée alone which hast made Heaven and Earth we look for help therefore we humbly beséech thée that for thy infinite goodness and mercy Ver. 8 thou wouldst be propitious to our prayers and deliver us from these fierce bloody and subtile enemies for the merits of Iesus Christ our Lord. Amen PSALM CXXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IT is the purpose of the Prophet to comfort the Church of God 1. The Sume By an assurance of her perpetuity both from Gods presence and protection ver 1 2. 2. That though God suffer them to be chastised by the wicked yet he will not leave them under the rod ver 3. 3. He prayes for the good 4. Sets down the portion of the wicked ver 4 5. 1. The first part In the beginning of the Psalm the Prophet sets down a general promise of the perpetuity of the Church because of Gods continual presence with her Ver. 1 And shews to whom it belongs 1. They that trust in the Lord. That trust in him The Church shall continue not with a vain confidence and presumption but that rely upon him by faith not fained out of a pure heart and a good conscience and aftervent love 2. These shall be as mount Zion which cannot be moved secure and immovable as is Zion not only immovable because a mountain but because a holy mountain consecrated and dear to God 3. Which the Prophet farther explains and assigns a perpetual duration to it but abides for ever which is a comfort to the Church Because God protects it of which Zion was the Type No tempest no storm no persecution no enemy shall destroy it Of which the Prophet gives a reason in the next verse by a Similitude for Zion which was in Jerusalem hath the mountains round about it for a wall of defence 't is not easie for an enemy to approach Jerusalem nor to take It was a virgin-Virgin-City never taken but twice and then when God took away his protection from it and delivered it to the hand and will of the Babylonians and Romans Which protection he will never take from his Church and therefore the Church is unexpugnable 1. As the mountains are round about Jerusalem 2. So the Lord is round about his people A wall of fire round about Ver. 2 Zach. 2. 3. From henceforth even for ever They that trust in the Lord shall be alwayes safe and secure for though they be temporally afflicted yet all shall work for their good He may take from them their wealth health c. yet he gives something better patience comfort with hope of eternal glory 2. Which the Prophet confirms preventing an objection The second part What shall those that trust in the Lord be safe and secure How comes it to passe then that they are oppressed to which the Prophet by way of prevention answers The power of the wicked shal never destroy it He grants it may be so but the oppression is not to continue The power of the wicked shall be over the just for their probation for their trial and correction but it shall not rest upon them it
Gods Providence 1 From his Providence of which he gives divers instances 1. Ver. 8 Who covereth the heaven with clouds and prepareth rain for the earth When he brings clouds over the face of heaven The instances of it four it is not in his purpose to obscure or darken the beauty of it but to water and moisten the earth without which it will not be fruitful Psal 104.13 14. Jer. 14.22 2. Who makes grass to grow on the Mountains in the most barren places to which the rain will not suffice except God co-operate with it 3. He giveth to the Beast his food He giveth it them they gather it 4. Ver. 9 And to the young Ravens which cry Naturalists tell us That the Raven seeds not his Chickens till they be plumed not owning them till they be like them all which time God sustains them But others that no Bird so soon suffers his young to prey for themselves as the Raven being then deserted by the Dam croâ—itant invocant and God hears and sends them meat Job 38.41 Christ useth this Argument that we rely on Gods Providence Mat. 6. Luke 12. Yea Object But how shall we be deliver'd we see no means but here the infirm and distrustful Jew may argue Alas we see no means for our deliverance we have no Strength no Ammunition nor Horse nor Armour for War no nor yet hearts to fight How shall we be delivered The Prophet prevents and answers this objection viz. That God who is to gather them needs no help at all he can do it without means as well as means 1. Ver. 10 He delights not in the strength of an horse which is a warlike creature Resp. God can do it without means and will 2. He takes not pleasure in the legs i. e. nimbleness agility valour of a man that is in any military preparation or power so far forth as if they were necessary means and he could not do his work without them these he will have in ordinary use but not trusted to he delights not in that But he placeth his delight in his servants and those some way or other he will deliver 1. The Lord takes pleasure in those that fear him not in the Majesty rich noble or superficial Pharisee but in those that fear him and trembles at his words 2. And in those that hope in his mercy That put their confidence that out of mercy love goodnesse he will deliver them 3. He again repeats this proposition and calls to the Church to perform it The third part of the second Section where in the Greek and Vulgar begins a new Psalm Praise the Lord O Jerusalem praise thy God O Zion He again exhorts to praise God Though others be negligent to praise God yet be not thou Not Jerusalem not Zion And then recites four arguments for which he would have Zion sing praises Ver. 12 1. Security and defence 2. Benediction 3. Peace 4. Jerusalem especially Sustenance or provision 1. Jerusalem is a City secure being defended by God 1 For her Security For he hath strengthened the barrs of thy gates Gates and barrs do well to a City Ver. 13 but then alone the City is secure when God makes them strong The true ammunition of a City is Gods defence Arms Lawes wealth c. are the barrs 2. Jerusalem is a happy City For he hath blessed thy children within hee 2 Benediction thy Kings Princes Magistrates c. with Wisdom Religion Piety c. 3. Jerusalem is a peaceable City He maketh peace in thy borders 3 Peace The very name intimates so much For Jerusalem interpreted is Visio pacis 4. Jerusalem is a City provided by God with necessary food and provision Ver. 14 For He filleth thee with the finest of the wheat 4 Abundance Now that it is God that doth all this for Jerusalem the Prophet makes good by other things that he doth for the whole world The Prophet proves this by his general providence for which he needs not any instruments and under-officers to do it by but only his word and his command 'T is but for him to say the word and what he will is done He sends forth his command upon earth and his word runs very swiftly it pierceth all things Ver. 15 and presently execution follows upon it Heb. 1.3 Wisd 7.22 24. 8.1 For instance 1. He giveth snow like wooll Ver. 16 Sometimes great flakes of it like locks of wooll or else to cover the earth as a winter-garment a man He brings frost snow ice and keep it warm from the nipping of the cold winds as is evident in Northern Countries 2. He scattereth the hoar-frost like ashes That thickens the aire as if ashes were cast into it For I have observed that with a hoar-frost commonly there is a mist which resolves into rain within twenty four hours 3. He casteth forth his ice like morsels That is fragments of ice 4. Who can stand before his cold That is able to endure it had not he provided clothes furrs fire against the violence and rigor of it Described he hath the vehemency of the cold in the snow frost ice Annd dissolves and melts it next he shews with what facility and celerity he dissolves and removes it Only by his Word 1. He sends out his word and melts them 2. He causeth his wind to blow His South wind and the waters flow Ice and Snow are resolv'd into water But note here that the Prophet calls it His ice His cold His word His wind that we may know that the constipation and resolution is from him and therefore we depend upon his providence for out food and raiment c. 4. This is an act of Gods providence in common to all Nations 2 The special Act of his providence to his people and by it he teacheth all Nations to acknowledge their Creator But there is a peculiar Act of his providence extended to his people in which other Nations did not nor do not yet communicate with them viz. The knowledge of his word and manifestation of his Will and this is a new argument by which he perswades them to praise God The knowledge of his word and will What Israel might that now the Christian Church may say and that with advantage 1. He shews his word unto Jacob his statutes and judgments unto Israel To them he spake by Moses and the Prophets To us by his own Son his Apostles and their successors 2. He hath not dealt so with any Nation with none at that time And now to none who belong not to the spiritual Jerusalem which is the Church 3. For all these benefits praise the Lord. And as for his judgments The Evangelical Preceps and Rules of life and salvation they have not known them Now for all these benefits and for all these reasons Hallelujah Praise ye the Lord. The Hymn or Prayer Collected out