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
transgressions of them with a pen of Iron and point of a Diamond with whom thou mindest to enter into judgment let not me O Lord be of that number let not my debt stand registred in that Book but of thy mercy and not my merit put it away and blot it out for if my sin stand upon thy account I am but a dead man Lord quicken me Lord forgive me my trespass and put away the hand-writing of thy Ordinance that is against me O Lord if thou wash me not I shall have no part with thée spots I have Ver. 2 that are not the spots of a son pollutions that are of a scarlet dye wash me then by thy vower from iniquity and cleanse me by thy Spirit from my sin or else as an Aethiop I shall never change my spots O Lord lest my uncleanness banish me from my fellowship with thée wash I beséech thée not my féet only but my hands and my head also Wash my féet that is my unclean affections wash my hands that is my unclean actions and wash my head that is my unclean imaginations cleanse me in all that the pollution of any do not cast me from thy presence O Lord I do not hide and conceal the iniquity of my bosom Ver. 3 I séek not to cover it as hitherto I have done but behold now I know it I acknowledge it I confess it to thée against my self therefore shew Lord some pity and compassion upon a miserable sinner and forgive it my sin is ever before me do thou therefore cast it behind thy back My sin is so secret to the eye of the World that no eye beholds it Ver. 4 to them I séem to be what I am not from them I find no trouble but thou O Lord art he to whom all creatures must render an account against thee then against thee I confess that I have grievously offended and done evil in thy sight and therefore it is not O Lord without cause that I suffer these heavy things from thy hands I have deserved them all and given thée just Reason to procéed against me as thou hast done and now I here acknowledge it before the world that thou mayest be justified and have the praise of righteousness even in those things which by the hands of men thou hast brought upon me Righteous art thou O Lord and just in thy judgments I know that in me that is in my flesh there dwells no good thing it is not one Fact only in which I am culpable Behold I was born in iniquity and in sin hath my mother conceived me A Transgressor I have béen from the womb for that bitter root of sin ingraffed in my nature hath gathered strength and shot forth new branches my understanding is darkned my will perverted and my affections bent to evil so that I am truly abominable in thy sight and ashamed of my self especially being conscious to those foul and enormous actual sins that grow from this polluted féed Behold Thou lovest Truth in the inward affections but wo is me I am a man of a double heart Thou hast often instructed my conscience by many secret motions of thy holy Spirit and taught me the way of wisdom but I foolishly have given a check to those inspirations and strayed like a lost shéep in the wayes of folly the light of my conscience I have put out and against my own knowledge I have transgressed Miserable man that I am who shall deliver me from this body of sin I thank God through Iesus Christ my Lord he hath shed his blood for me he alone is my Iesus Purge me then O Lord not with hyssop but with his blood nor Sope nor Niter nor Fullers Sope can make me clean but that stream which issued out of his wounds and side Purge me then with this blood and I shall be clean wash me and I shall be whiter than snow though my sins were as scarlet yet I shall be whiter than wool though they be red like crimson yet 〈◊〉 shall be white as the driven snow O Lord I hear within me the accusing voyce of a disquiet conscience which pursues accuseth and terrifies me O Lord let me hear the voyce of joy and gladness send down from above the Comforter who alone can speak peace to my soul and then my body which pineth away under this anguish and my bones which séem to be broken through my disconsolate condition shall again recover their wonted strength and my flesh upon me shall rejoyce If then Lord mark what is amiss who can abide it even thy dear Son when he endured the looks of thy angry face fell into agony his soul was heavy his flesh in such pain that he sweat thick clotts of blood how miserable then am I so long as thou shalt look upon me with an angry brow Hide O hide thy face from my sins and blot out all my misdeeds Turn thy angry look from me and look upon the face of thy Anointed that so thy anger when it reacheth me may as the Sun-beams passing through some thick cloud be refracted and mitigated O Lord by my sin I have grieved thy holy Spirit and forced thée who art properly my heart and life of my heart to forsake me come again Lord and restore life unto me without thée I am dead in trespasses and sins I have lost my life Ver. 10 and like a man wanting his quickning spirit when thou wentest away my life went away Return O Lord and come again and create a new heart within me Of my self I have fallen by thy assistance I must rise lend me then the helping hand of thy grace that may lift me up And being fallen my heart is foul Ver. 11 polluted and unclean and who is able to bring a clean thing out of an unclean This is a work much like the producing the first World out of the Tohu and Bohu set O Lord Almighty thy power to work again and create in me a clean heart Fallen I am into the old age of sin begin with me again and make me young and lusty as an Eagle Ver. 12 Cast me not away and forsake me not in my old age of iniquity as a dead man out of mind but let thy presence yet be with me and restore me to the joy of thy salvation O take not from me the graces and assistances of thy Spirit thy right Spirit thy holy Spirit thy frée Spirit A perverse spirit I find in my self thy Spirit will rectifie it and teach me to go the right way an unclean spirit I am possessed with thy Spirit will sanctifie it and purge it from pollution 't is the spirit of bondage to which I am subject thy Spirit can set it at liberty and make it frée impart therefore some nay a liberal portion of this thy Spirit that may teach me the right way that may set me in a holy course that may kéep preserve uphold and confirm me in it that
was good reason for God had been very good to him which in the next verses he declares and calls to others to come and hear that too 1. Come and hear all ye that fear God and I will declare what he hath done for my soul To those that fear God he calls to come for they were most likely to regard it Vers. 16 And he calls them not to confider what Sacrifices how many how bountiful he offered Not what he had done to God but what God had done to him 2. And this was that God had done for him I cryed unto him with my mouth and extoll'd him with my tongue and God heard me and attended to the voice of my prayer vers 17 19. 3. Yea but then he would have notice taken what kind of person he was when he cryed and prayed No impious person no impenitent sinner conscious enough of infirmities but no way indulgent to his sin For if I regard iniquity in my heart the Lord will not hear me God hears not sinners 5. The fifth part A Doxology Lastly He closeth the Psalm with a Doxology blessing God that out of mercy not of any merit he would hear and grant his requests Blessed be God which hath not turn'd away my prayer nor his mercy from me The Thanksgiving and Prayer out of the sixty sixth Psalm O All ye that dwell in the earth Vers. 1 make a joyful noise unto God set a Psalm to the honour of his name obscure not his glory darken not his honour but in a glorious and magnificent fashion make it known that praise and honour are his due Say even before God O Lord how wonderful and admirable are thy wayes and thy works past finding out how terrible are thy doings even among thy very enemies so that not only they which love and serve thée with an honest heart shall submit unto thée but even those whom thou hast conquered by thy power and subdued by thy mighty arm Those willingly these against their wills shall adore and worship and sing praise to thy name which is great wonderful and holy But O the stupidity of men O the dullness of our wits God does terrible things but they are not regarded his works are wonderful but they are not considered Come then and sée the works of God and confessed it must be that he is terrible in his doings toward the children of men Who was it that turn'd the red Sea into dry land was it not thée O Lord Who made Jordan to stand on a heap till thy people went through the flood on foot was it not thy power Even we we that were not then born will rejoyce for it being assured that thou which didst these wonders for them wilt do even mighty things for us also in them we were delivered we were saved In him I say did they rejoice and in him will we rejoice since it is the same God that rules by his power for ever the same God whose eyes of providence beholds all Nations conserving Crowns disposing Scepters and upholding Cities and civil Societies in a word the same God that brings down the rebellious though they exalt themselves and set their nests above the clouds O God of our salvation thou hast of late shew'd thy people heavy things Vers. 10 proved us thou hast by many tribulations tryed us by a fiery affliction even as silver is melted and tryed in the fire till it be purified and refined from the dross but not consumed Thou hast permitted us to be brought into captivity and slavery Our enemies have enclosed us as with a Net out of which we had no hope to escape upon our loyns they have laid heavy loads as if we were no better than beasts of burden They have set their feet upon our necks and insulted and rode over our heads So many have been our calamities so many our pressures that we seem'd as men burning in a fiery furnace or compassed round with a vast deluge of waters And yet O Lord we were not consumed thou even thou hast upheld our soul in life and not suffered us for any affliction to fall from thee pressed we were but not oppressed sing'd but not burnt tempted but not overcome in mercy thou hast not suffered our feet to slip And to endear and crown this thy mercy the more unto us after all this trial and trouble thou hast brought us into a moist fertile and wealthy place where for sorrow we shall have joy for discomfort refreshment for barrenness fertility for want plenty in a word for our troubles rest and felicity Now for this wonderful and unexpected vicissitude O bless our God ye people and make the voice of his praise to be heard This thy goodness O Lord shall never be written in sand nor laid up in an ungrateful heart for this I will go into thy house and fall low before thy foot-stool and offer unto thee a Sacrifice of praise which is better than all burnt-offerings I will pay thee there those vowed thanksgivings which my lips have clearly uttered and my mouth hath distinctly spoken when I was in trouble Cheerfully and willingly I will offer unto thee as a Holocaust upon the Altar of a penitent heart the whole man body and soul to be a living holy and acceptable Sacrifice unto thee And indeed I should be very ungrateful should I offer less for Come you hither all ye that fear God and I will declare what he hath done for my soul In my great distress and sorrow of heart I cryed aloud to him for help with my mouth and as I cryed my tongue exalted and extolled him as him alone that was able and I expected to deliver me and because I call'd unto him with a clean and sincere heart he graciously heaâ—â— me and gave attention to my prayer For of this I am assured that had I served him with a double heart and called upon him with hypocritical lips that the Lord had not heard me For obstinate malicious impenitent sinners he will not hear nor such as regard iniguity with their heart Blessed be the Lord God of Israel which hath not turn'd away my prayer not that I am worthy to be heard not that I can bring any thing of worth that may encline his ear It is his sole mercy his love his goodness that I can plead and out of his mercy he hath heard and I am assured that he will hear those petitions which I offer unto him in the name of Jesus Christ his Son my only Lord and Saviour Amen PSAL. LXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS Psalm contains a Prayer of Israel first for the flourishing estate of their own Church and people and then that the Mercy and Blessing of God might be so extended to them that the Kingdom of Christ might be enlarg'd and all Nations come in and bless and praise God with them with joyful hearts and exultation of spirit The parts are 1. A general Prayer
plague come nigh our dwelling Thou oftentimes even in this World takest vengeance upon the wicked Pharaoh and his Host are drowned in the red Sea Dathan and Abiram were swallowed up by the gaping earth if it be thy good pleasure O let our eyes behold and see the reward of the wicked Ver. 8 let us lay it to heart and consider it and rejoyce when we sée the vengeance but not for the calamities that befall these miserable men but because thy justice is magnified thy wisdom exalted thy love and care of thy people the poor flock of thy pasture in a strange manner made apparent by the punishment and recompence taken upon these impudent obstinate and rebellious sinners who have not set thée before their eyes As for thy people direct them in thy Truth and preserve them in the right way Ver. 11 make thy Law their light and guide that their works may be good and their lives holy and as thou hast given a charge to those ministring Spirits the Angels so command them to kéep thine in all their wayes let them bear them up in their hands Ver. 12 employ their wisdom power will and intelligence for their perseverance that through their misguided affections of love and fear they stumble not and fall at those impediments obstacles scandals and discouragements laid in their way as so many stones by the common enemy of thy Church and his complices He is a roaring Lyon in our way that goes about Ver. 13 seeking whom he may devoure He is an Adder in our path that is ready to bite our héel give us power to tread upon him and bruise his head He and the Tyrants Persecutors Sectaries and Hypocrites he hath raised are as young Lyons and Dragons to us arm us with magnanimity and constancy to trample them under our féet Our love we set upon thée therefore deliver us Ver. 14 we know and acknowledge thy Name thy Power thy Wisdom thy Goodness Ver. 15 therefore once more honour us and set us on high We earnestly and instantly cry unto thée and call upon thée hear us therefore and answer us the sorrows of our hearts are enlarged and our troubles are great make then this promise good unto us and be with us in trouble let thy bowels yearn upon us go along with us to our prisons leave us not in our extremities and make them know that they who pursue us do persecute thée And in thy good time O Lord take us from our miseries and take us to thy self honour and glorifie us with thy Saints in those Mansions which thou hast prepared for us set us upon our promised Thrones where we shall shine as the Sun in his glory Even so come Lord Jesus Ver. 16 come quickly This life because short and full of misery will give no satisfaction satisfie us with that in which is length and eternity of dayes here we live by faith but there we shall experimentally see and féel what we have believed shew us therefore O Lord thy salvation and let us be happy in thy presence for evermore Amen Amen PSAL. XCII A Psalm or Song for the Sabbath-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE Title of this Psalm shews to what end it was to be composed viz. To be a part of the Jewish Lyturgy and on the Sabbath-day to be sung to the honour and praise of God whom on that day especially they were to magnifie for his goodness and faithfulness in creating and by his especial Providence governing the World of which Providence the Prophet gives two especial instances the sudden fall of the wicked the prosperity and security of the godly the parts then of this Psalm Are two 1. First A general Proposition Thesis Axiom or Maxim ver 1. It is good to give thanks to the Lord c. which is explained ver 2. 3. and applied ver 4. 2. A particular Narration of such works in which the goodness and faithfulness of God doth especially consist viz. The Creation and Government of the World ver 4 5. And of the last he gives two instances 1. One in wicked men 1. Of their sottishness and stupidity 6. 2. Then of their sudden extirpation ver 7 8 9. 2. Another in the godly whose prosperity is great from ver 10. to 14. and security certain ver 15. He begins with a Maxime The first part The general maxime It is good i. e. just profitable pleasant and commendable to give thanks to the Lord. 2. And to sing praises with heart Vers. 1 tongue and with Musical Instruments to thy glorious Name O thou most High 2. The explanation of it And both parts he explains 1. That we give thanks at all times Morning and Evening in Prosperity and Adversity and in our praises especially to remember his loving-kindness Vers. 2 and his faithfulness These must be the matter of our thanksgiving 1 Good to praise God at all times for his loving-kindness It is good to shew forth thy loving-kindness in the morning and thy faithfulness every night vers 2. 3. It is good also to add to our voices Instruments of Musick to that end To sing praises to thy Name and glory upon an Instrument of ten strings and upon the Psaltery Vers. 3 upon the Harp with a solemn sound vers 3. As it was then usual in the Temple 2 Good to express it always 4. Vers. 4 And thus the Maxime being proposed and explained he applyes it to himself This he applies and shews the reason viz. and shews his own practice and the reason of it For thou Lord hast made me glad through thy work I will triumph in the works of thy hands vers 4. 1. The delight he took in Gods works Thou hast made me glad He was first delighted and affected with Gods work 2. And then he exults and triumphs in it The heart must be first truly affected with the work of God before a man shall take any true content or delight in it He must see God and his goodness in the Creature before he shall take any delight or content in the Creature Which yet came from Gods Spirit He must discern Gods faithfulness in his works and wayes before he shall take any content and exult in his works and wayes And this content and delight is also a work of the Spirit Tuexhilarasti Thou hast made me glad 2. The second part Mention he had made of the work and works of God and now he farther opens what they are First The Creation of the Universe Secondly His especial Providence in ordering the things of this world He shews what these works are in which he delighted particularly about man 1. First he begins with the work of Creation upon which he enters with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 5 not without less than an admiration O Lord how great are thy works 1 Of Creation which he admires and thy thoughts are very deep As
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
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
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
They shall not stand in judgment though some refer this clause to this life When he is judg'd by men causa cadet he shall be condemn'd 2. Exclusion from the company of the just Sinners shall not stand in the Congregation of the righteous 3. Ver. 6 The cause of both In the close he shews the cause why the godly is happy the wicked unhappy 1. Because the way of the righteous is known to God approved by him and defended 2. But the way studies plots counsels of the wicked shall perish The Prayer out of the first Psalm O Almighty and most merciful God who hast taught us by thy holy Word that the only way to obtain felicity Ver. 1 is to avoid evil and to do good never suffer me to walk in the counsels of the ungodly nor to stand in the way of sinners nor to acquiesce and sit down and rest in the Chair of the Deriders of Religion and Piety Ver. 2 But so renew and quicken all the faculties of my soul by the gracious assistance of thy Spirit that my delight may be to walk in the paths of thy Commandments and the meditations of my heart day and night taken up with the study of thy sacred Word and Will By nature I am a wild Trée Ver. 3 barren of good fruit be pleased then to transplant me and ingraff me into the true Olive root me in true faith sustain me in charity let those heavenly dews of grace and Rivers of waters which flow from thy Sanctuary moysten and comfort my dry soul so I may bud and knit and fructifi◠and in a fit season bring forth such fruits as may chear thee my God and be beneficial to man then I may expect happy successes and prosperity upon the work of my hande O Lord thou knowest my frailties no Trée more subject to the violence of tempests than I am to the fury and rage of enemies who if they may have their will will not leave one leaf upon me they will deprive me of my juice and devest me of my greenness O let not then the scorching heat of any temptation wither nor the storm of a winter persecution beat off a leaf of grace with which thou hast beautified my soul but in the midst of this fiery trial let me still flourish and in the coldest blast let me retain my life and fresh vigour that howsoever I séem to men to be in an unhappy condition yet I may have the testimony of thy Spirit within that thou who disposest all things to the best for those who love thée wilt make me prosper Prosper me therefore in my wayes prosper me in my actions prosper me in my afflictions prosper me in life prosper me in my death whatsoever I do let it prosper Should I sell my self to work wickedness consent to ungodly counsels or settle upon the lees of sin and sit down in the Chair of the scornful I can expect no such success from thy hand Ver. 4 thy mouth hath said it As for the ungodly it shall not be so with them though they may séem to men to be well rooted and excéedingly to flourish yet their prosperity is but for a moment their happiness light and vain Carried they are with every violent wind of lewd affections and empty Doctrines Ver. 5. 6. and therefore they shall be as the Chaffe which the wind drives from the face of the earth their way shall perish they shall never be able to stand in judgment But thou O Lord art a sure protection for thy people Grant therefore O Lord Ver. 6 that when I shall appear before thy Iudgment seat I may be able to stand with boldness in thy presence and let thy mercy absolve me from my sins for the merits of my Lord and Saviour Iesus Christ Amen PSAL. II. The prime Subject of this Psalm is Christ the Type David THE persons we are chiefly to reflect on are three which make three parts of the Psalm The Enemies of Christ Christ the Lord. The Princes and Judges of the earth 1. The enemies to Christ are great men who are described here The first part The enemies of Christ described partly from their wickedness and partly from their weakness First Their wickedness is apparent 1. They furiously rage 2. They tumultuously assemble 3. They set themselves stand up 1 By their wickedness and take counsel against the Lord and against his Anointed 4. They encourage themselves in mischief saying Come and let us cast away their cords from us Ver. 1 All which is sharpned by the interrogative Why Secondly Their weakness 2 Their weakness for their plots vain in that they shall never be able to bring their plots and conspiracies against Christ and his Kingdom to pass for 1. What they imagine is but a vain thing Ver. 1 2. He that sits in Heaven shall laugh and have them in derision Ver. 4 3. He shall speak unto them in his wrath and vex them in his sore displeasure Ver. 5 4. For maugre all their plots Ver. 6 God hath set up his King upon his holy hill of Zion 2. At ver 6. begins the exaltation of Christ to his Kingdom The second part Christ by God exalted to be King which is the second part of the Psalm in which the Prophet by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brings in God the Father speaking and the Son answering First The words of the Father are Vnxi te in Regem I have set my King Ver. 6 where we have the inauguration of Christ or his calling to the Crown 1 His inauguration Secondly The answer of the Son I will preach the Law which sets forth his willing obedience to publish and proclaim the Laws of the Kingdom Ver. 7 of which the chief is Thou art my Son this day have I begotten thee 2 His willing obedience Thirdly The reply of the Father 3 His reward containing the reward that Christ was to have upon the publication of the Gospel which was Ver. 8 1. An addition to his Empire by the conversion and access of the Gentiles 1 The amplification of his Kingdom Ask of me and I will give thee the Heathen for thine inheritance and the uttermost ends of the Earth for thy possession Ver. 9 2. And the confusion of his Enemies Thou shalt break them 2 The confusion of his enemies who would not have thee reign that did rage and stand up against thee with a Rod of iron and break them in pieces as a potters vessel 3. In the third part the Prophet descends to his Exhortation and Admonition The third part The Prophet exhorts and that very aptly for is Christ a King is he a King anointed by God is he a great King a powerful King so great that the Nations are his Subjects Ver. 10 so powerful that he will break and batter to pieces his Enemies Besides Kings 1. to is he the only begotten
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
instances in which the excellency of Gods name doth appear and he gives forth three First Infants Secondly The heavens and the Luminaries therein Thirdly Man himself 1. The excellency of Gods power divinity and goodness appears in infants 1 In infants Out of the mouth of Babes and Sucklings hast thou ordained strength 1. Vers. 2 The sucking of babes and speaking of infants are evident demonstrations of Gods strength and excellent name For who taught the babe to suck or the dumb infant to speak but the Lord our Governour 2. Or the innocent babes that dyed for him by Herods hand were Martyrs and declared his strength 3. Or the children that cryed Hosanna 4. Or by Babes is meant such as the worldly wise repute no better than children and fools by simple Prophets ignorant fishermen humble confessours hath he perfected his praise and still'd the enemy and the avenger confounded the wisest Philosophers and stopp'd the mouth of Devils 2. The next instance 2 In the heavens in which the glory and excellency of Gods name is manifested is the Heavens Moon Stars These are the works of his fingers Vers. 3 call'd here therefore Thy heavens Whose amplitude is great order and Orbs wonderful beauty admirable matter durable motion various yet stable Together with the stars whose multitude is numerous magnitude various order admirable influences secret and wonderful and the constant course of the Moon and the other great Luminary all which thou hast order'd and ordain'd When I say I consider this then I think with my self What is man Vers. 4 that thou art mindful of him or the son of man that thou visitest him 3 In Man which is his third instance to manifest the excellency of Gods providence and government of the world In which he reflects upon man in his baseness and his dignity 1. Whose vileness the Prophet considering In his baseness vileness and misery signified by the question What is man as if he should say What a poor creature how miserable what except dust and ashes when he was at the best for he was taken from the dust of the ground even then when God created him after his own image But now miserable dust while he lives and to dust he shall return when he dyes What then is this miserable creature of what worth of what value that thou so great so immense a Creatour of all other things that dwellest above the stars and celestial Orbs shouldst vouchsafe to visit and have a care of him 2. Admires the love and care of God to him For that is his Dignity that above all other creatures thy love is greatest to man This thou hast shew'd these wayes 1. 1 In visiting him In visiting him Thou visitest him and art mindful of him 1. Thou visitest him by conferring many temporal blessings on him 2. Thou wert mindful of him and visitedst him first by thy Prophets then in person by thy dear Son that brought Redemption to him when he was utterly lost 2. Vers. 5 In making him thy second creature The Angels first him next and not in all things inferiour to them 2 In making him little lower than the Angels Thou madest him a little lower than the Angels Lower indeed according to his body and bodily necessities but in the faculties of his soul resembling those celestial Spirits 3. 3 In adorning him with glory and worship In creating him after thy own image which when he had lost thou again repairedst and restoredst it making him a partaker of the Divine Nature in thy Son And so didst compass invest and adorn him with glory and worship 4. Vers. 6 In making him Lord of all thy creatures Thou mad'st him to have dominion over the works of thy hands 4 In making him Lord of all creatures and putt'st all things under his feet that they should all obey serve him as their Lord and turn to his use and profit which though true of man yet it especially belongs to Christ when he took our humane nature for he was heir of all things And we in Christ are restored to our dominion over the creatures Which the Prophet illustrates and amplifies in particular 1. Vers. 7 All sheep and oxen yea and the beasts of the field 2. The fowls of the air the fishes of the sea c. He closes the Psalm with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he began The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord our Governour how excellent is thy Name in all the world The Meditation or Prayer collected out of the eighth Psalm O Lord our God and governour Vers. 1 how great how admirable how ecxellent is thy Name not only in Judea but in all the earth Our words are too flat to express our senses and reason too weak to comprehend the wisdom of thy wayes the immensity of thy goodness which thou hast shew'd to the children of men Thy name and thy will thou hast made known in thy Word thy name thou hast magnified in thy works both which as often as we consider we are put into astonishment and admiration From this earth we cast up our eyes to heaven and in that Arch we behold nothing but matters of wonder for thou hast set thy glory above the heavens There is thy Seat and Throne of Majesty there the Angels and Saints praise thée there the Sun and the Moon with all the stars proclaim thy glory O Lord our God how excellent is thy Name in all the earth thou hast set thy glory above the heavens And though this thy goodness is diffused and may be séen in all things yet it is in nothing more admirable than in thy providence for infants and sucklings Vers. 2 for out of the mouth of these thou hast ordained strength The child is no sooner born but thou hast ordained a teat for it to suck and a strange instinct to séek after it The young of any creature is no sooner brought forth but thou hast provided for it milk and nourishment by which it should live grow up increase and become strong So great is thy care thy love thy provision for all creatures But which is yet more wonderful these very infants and sucklings could no sooner speak but thou hast taught their tongues to sound forth Hosannah to the Son of David What were all thy Prophets and Apostles but as it were babes and sucklings rude and illiterate men and yet in their mouths thou didst perfect the praise It was not by the power of arms it was not by strength it was not by humane wisdom and prudence that thou didst convert the world and gather thy Church but thou didst make choice of those ignorant and weak men by whose mouths no better than Babes and Sucklings thou wouldst still that enemy of our souls the Devil and put to silence that avenger of our sins Satan who by thée is appointed to take and is well pleased that he may take a just and cruel
destruction and blood overturning of Cities and polluting of holy Temples but thy destructions shall come to a perpetual end Vers. 17.18 and thy memorial shall perish Thou shalt fall into the pit that thou hast made and in the snare that thou hast set thy own foot shall be taken Thou shalt be brought to the sides of the pit thou without repentance shalt be turn'd into hell with all the people that forget God And therefore all ye servants of God Vers. 11 which trust in him sing praises unto God which dwelleth among his people and walks in the midst of the Candlesticks declare in the Congregation his marvellous works shew forth all his praise in the gates of the daughter of Zion and rejoice in his salvation So they Vers. 10 O Lord who know thy name thy eternal power justice and goodness toward them that trust in thee shall fall down and relie upon thee because thou hast never forsaken them who in their tribulations have sought thy help in the name of our Lord Iesus Christ PSAL. X. A Prayer to God to destroy the enemies of the Church and the oppressours of his people THERE be three parts of this Psalm 1. A Complaint 2. A Narration of his enemies malice 3. A Petition to be deliver'd from them The first part is a Complaint 1. The Complaint is contain'd in the two first verses Vers. 1 and it is double 1 Of Gods absence 1. Of Gods absence which is quickned by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 2 1. Why standest thou so far off O Lord 2. Why hidest thou thy self in times of trouble 2 Of his enemies 2. Then he complains of his enemies Whose Characters are The wicked in his pride doth persercute the poor These he describes by many Characters 2. The first is Insolency Pride and the effect persecution of good men The second part They being gotten to dignity places of honour and enrich'd Vers. 2 they become persecutours And they do it in Pride 1 Insolency and persecution This occasions an imprecation against them Let them be taken in the devices they have imagined They conspire and make Leagues to oppress good men let them be taken when they least think of it 2. The second Note of this wicked man is that he gloryeth in mischief 2 Boasting in wickedness which is a sign of extream malice Vers. 3 The wicked boasteth of his hearts desire 3. A third is that he applauds encourageth others in their rapine 3 Encouragement of others in mischief plunder and spoil to which they are moved by their covetousness He blesseth the covetous whom God abhorreth 4. A fourth is his Contempt of God and man and Perseverance in evil Vers. 5 1. Man he contemns His wayes prosper all succeeds well with him 4 A contempt he never thinks to be call'd to an account 1 Of Man Thy judgements are far out of his sight and therefore in scorn he slights and puffs at all his enemies 2. And God he reverenceth not Vers. 4 Through the pride of his countenance he will not seek after God 2 And God neither is God in all his thoughts 5. The fifth Note is his profane security He saith in his heart Vers. 6 I shall never be moved I shall never be in adversity Excessere metum mea jam bona 5 Profane security Major sum quam cui possit fortuna nocere 6. The sixth Note is his falshood His mouth is full of cursing 6 Falshood Vers. 7 deceit and fraud under his tongue is mischief and vanity Verborum faditas He will not stick at an Oath and curse himself and imprecate God to be a revenger if he perform it not that so under the colour of Religion and Piety he may deceive 7. The seventh is his Cruelty set out in the ninth and tenth verses 7 Cruelty and Hypocrisie Factorū rabies where he is compared to a Thief an Archer a Lyon Vers. 8 and if force will not do it craft shall Vbi non valet vellis leomnia assuit vulpinam for Vers. 9 he falleth down croucheth and humbleth himself Vers. 10 that the Congregation of the poor may fall into the hands of his Captains and strong ones He is animo vers 6. Ore vers 7. Opere malus vers 8 9 10. 8. The eighth Note upon him is that he is a close Atheist 8 Atheism Vers. 11 He hath said in his heart God hath forgotten he hideth away his face A petition to be freed from this wicked man and will never see it Which is the cause of his Cruelty Falshood Security c. The third part of the Psalm is a Petition to be freed from this wicked man The third part Arise O Lord lift up my hand forget not the humble Vers. 12 To perswade which he useth two Arguments 1. Vers. 13 That thereby God should assert his own glory For why should the wicked be suffer'd to blaspheme in this manner Wherefore do the wicked contemn God while he doth say in his heart Thou wilt not require it 2. Vers. 14 Taken from Gods glory nature office 1. In punishing wicked men 2. And defending the helpless Surely thou hast seen it for c. verse 14. Then he returns to his prayer 2 That God would set an end to his power and enforceth his second Argument taken from the justice and office of God 1. That he would out this wicked man from his power and strength Break thou the arm of the wicked and the evil man Vers. 15 seek out his wickedness till thou find none Till thou find none to punish let none escape Let them appear no more 2. Vers. 16 Then that he would hear and defend the righeous be no worse now to his people than he had been 3 That he would hear and defend the righteous as he had formerly 1. The Lord is King for ever and ever 2. He had expell'd the Canaanites before them The heathen are perish'd out of the land 3. Thou hast heard the desire of the humble Upon which he concludes with the expression of his confidence full of much comfort Of which he is confident 1. Thou wilt prepare the heart of the humble to wait on thee 2. Vers. 17 Thou wilt cause thine ear to hear 3. To the safety of the oppressed To judge the fatherless and poor 4. Vers. 18 To the ruine of the Oppressour That the man of the earth may no more oppress The Prayer collected out of the tenth Psalm for deliverance from tyrannous and oppressive enemies O Almighty and Merciful God whose eyes go through the world and doest sée to how many dangers thy poor Church is exposed and the rage and tyranny of wicked men against thy people we grievous sinners yet thy humble servants justly at this time for our transgressions against thée environ'd with cruel enemies and ready to be swallow'd up
alone by my friends and afflicted by my enemies The sorrows of my heart are multiplied my sins are represented to me in the largest manner my distresses are instant my pain grievous O look upon my affliction bring me out of my troubles and forgive me all my sin for which I openly confess I have justly deserved to suffer what I now féel and complain of Make it known gracious God that thou dost see and confider the multitude of my enemies who hate me with cruel hatred and persecute me without any just cause for though I have justly deserved at thy hand those things which I suffer yet to them I have done no wrong neither do they pursue me in revenge of my sin but méerly out of malice and envy serving and gratifying their own lusts not any way intending thy Glory O keep then my soul which they séek to destroy and deliver me from their multitude and injustice I wait on and put my trust in thee let me not nor any that trust in thee be ashamed of their hope For it will derogate from thy glory that any that trust in thée be frustrated of their expectation but frustrate their counsels and let them be ashamed of their undertakings who without any just cause given them Ver. 21 do plot the ruine of thy people who endeavour to serve thée with an entire and upright heart Redeem Israel O God out of all his troubles Israel is thy people that thou hast chosen Israel the people that thou hast bought and purchased with thy own blood many troubles and enemies they have for them I pray and not for my self alone O Lord deliver them for thy Names sake and for thy Sons sake out of all their afflictions and pressures Amen PSAL. XXVI Davids Appeal to God to vindicate his Innocence THE parts of the Psalm are 1. An Appeal of David to God to be his Judge ver 1 2. 2. The causes that induced him to it his integrity especially 3. A Petition ver 9 11. 4. His Gratitude ver 12. He begins with his Appeal to God David appeals to God to be his Judge whom he knew to be a just Judge and therefore desires to be dealt withal in forma juris Judge me O Lord examine me O Lord and prove me try out my reins and my heart Ver. 1 2. Then he assigns two causes of it his integrity and his faith Ver. 2 1. His faith and confidence was such in God Upon his 1. Faith that he knew that the Judge of all the World would do him right I have trusted in the Lord Ver. 1 therefore I shall not slide I change not my Religion to which I am tempted 2 Integrity 2. His integrity for I have walked in my integrity Ver. 1 of which he assigns the cause for thy loving-kindness is before mine eyes Ver. 3 and I have walked in thy Truth I follow thy Word and the Truth therein The second part This he demonstrates Next he sets down his integrity by an injunction of parts which were two How he carried himself to men 2. How to God 1. He abstained from all society confederacy counsels 1 By his carriage to man and intimacy with wicked men nay he did abominate and hate their wayes I have not sate viz. in counsel with vain persons Ver. 4 neither will I go in with dissemblers I have hated the Congregation of wicked doers Ver. 5 and will not sit with the wicked 2. The other degree of his integrity was his piety which he here professeth 2 To God I will wash my hands in innocency and so will compass thine Altar O Lord Ver. 6 i. e. 1 To his worship I will worship thee for that end in the next verse he would keep his hands from blood oppression innocent pure it was Ut Ver. 7 That I may publish with the voyce of Thanksgiving and tell of all thy wondrous works Non est speciosa laus in ore precatoris therefore he would be innocent And then he professeth a second act of his piety his love to Cods house Ver. 8 and the Service done in it O Lord I have loved the habitation of thy House 2 To his house The third part Therefore he prayes and the place where thine honour dwelleth Upon which conscientiousness of his integrity he falls to prayer That God would not suffer him to be polluted with the conversation of wicked men Ver. 9 nor involved in their punishments Gather not my soul with sinners Ver. 10 nor my life with the blood-thirsty in whose hands is mischief And describes wicked men with whom he would not converse and their right hand is full of bribes But by the way observe the many Titles he gives here to wicked men 1. They are vain persons void and empty of the fear of God irreligious 2. Deep men occulti absconditi versuti dissemblers aliud ore aliud corde 3. Caetus Malignorum Malignants doing all for their own ends 4. Impious Turbones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Peccatores sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Workers of iniquity 6. Blood-thirsty men cruel and revengeful 7. Mischievous ready to execute with their hands what they plotted in heart 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That will do any thing for a bribe Now from some such kind David blesseth himself he will have nothing to do with them As for me I will walk in my integrity Redeem me Lord from such people and be merciful to me Lastly The fourth part His gratitude He shewes his gratitude My foot standeth right hitherto I am sure I am in a good way I will therefore praise the Lord in the Congregations not only privately but publickly The Prayer collected out of the twenty sixth Psalm MANY O Lord very many are those temptations to allurements which the World the Divel and Mon have laid before me to withdraw me from the profession of thy Truth and a religious course of life but because I have continued constant in my integrity they load me with slanders and pursue me with violence séeking to take away my life as they have already taken my inheritance But Lord I commit my cause to thée by whose power I have hitherto persisted in my uprightness Judge Ver. 1 and discern my Cause O Lord They impute folly errour and stubborness to me but my heart tells me That I have walked innocently They lay to my charge things that I knew not but thou art the searcher of all hearts Ver. 2 Examine me therefore and prove me try out therefore as gold in thy fire the secrets of my reins and the inmost cogitations of my heart explore what they are and whether they be worthy of that despite and ill usage which I have received from these men of blood Thou knowest Lord that I have gone on in that right way of piety which thou hast proposed and prescribed in thy Word nor profit hath allured me nor threats have
affrighted me nor flattery won upon me to turn to the right hand or unto the lest But I have put my trust in thee thy loving kindness hath been before my eyes and I have been pleased in the way of Truth Be merciful therefore to me Ver. 1 O Lord that I may go on as I have begun and suffer not my féet to slip in this way nor to fall out of the way By the way side there be too too many tempters and temptations the most are destitute of thy fear having one thing in their heart another upon their tongue in whose hands is mischief and their right hand is full of bribes But thou knowest O Lord That I have not sate in counsel with these vain persons neither will I go in and converse with these dissemblers for I have hated with a perfect hatred the Congregation the Assembly the Society of these Malignants and with my whole heart have detested their Covenants and Engagements I have not I will not sit with these wicked and evil doers lest I should be infected by them or countenance and confirm them in mischief and draw on others by my example They Lord have demolished and polluted thy dwelling place but I love the habitation of thy house by their irreverence in that place they dishonour thée but I will come and fall low before thy Foot-stool well knowing that there thine honour dwelleth And when thou shalt again open those doors unto me if I contracted any soil I will wash it off with a flood of tears and being an innocent among thy innocent people and about thy Altar I will adore and with the Quire of those that sing to thy Name I will praise and exalt thy Mercy and Majesty There will I publish with Thanksgiving and tell abroad all thy wondrous works There with Hymns and Psalms composed to that end I will declare to all men that are there present how wonderfully and mercifully thou hast wrought for me and for thy people in delivering us from the hands of our blood-thirsty enemies Since then O Lord I have alwayes detested and declined the counsels and confederacies of evil-doers since I have béen ever studious of Religion and loved the communion of Saints Take not away my soul with sinners and involve not my life in that perdition which here and hereafter is due to these men of blood and oppressors of the innocent As for me I have walked innocently wronging none nor desirous to wrong any though I have séen the wicked prosper in their wickedness and some have judged them happy men yet I am not moved with their multitudes success or example I will yet walk in my integrity therefore good God destroy me not with these evil doers be merciful unto me and redéem my soul from the evils with which I am encompassed and from those evils that hang over their heads My foot hath hitherto béen kept right by thy grace and mercy therefore when thou shalt bring me back again to thy Temple I will not be unthankful but I will sing praises to thy Name in and with the great Congregation Amen PSAL. XXVII To comfort one in Danger and Adversity against Despair THERE be four general parts of it David shews 1. How free he is in danger from fear and the causes ver 1 2 3. 2. He expresses his love to Gods House and Religion ver 4 5 6. 3. He prayes ver 7 c. 4. He exhorts to depend on God ver 14. Possible it is that some Man Friend or Foe might ask David The first part David fears not because God is with him what heart he had in his miseries and persecutions all the time of Saul To whom David might return this Answer That he was never disheartned he never did despair and the Reason was because God was his Light to guide him his Rock to save him his Strength to sustain and uphold him The Lord is my Light and my Salvation of whom then should I fear Ver. 1 The Lord is the Strength of my life of whom then should I be afraid Of which he had experience And this he amplifies in the next two verses first by experience he had already found this true When the wicked Ver. 2 even mine enemies came upon me to eat up my flesh they stumbled and fell secondly he puts a case Say that an Host of men should encamp against me my heart shall not fear Ver. 3 though War should rise against me in this will I be confident The Arguments of his confidence were Gods goodness ver 1. And was therefore confident and his own experience ver 2. to which he adds three more in the 5 10 13 verses 1. That God would hide him in his Tabernacle ver 5. Ver. 5 2. That when his father and mother forsook him God took him up ver 10. 3. That he should see the goodness of the Lord in the land of the living ver 13. He expresseth his great love and desire to the Tabernacle and House of God The second part His love to Gods house One thing I have desired this one before all other things and he was constant in it That emphatically I will seek after that I may dwell in the House of the Lord all the dayes of my life and that for three ends Ver. 4 1. To behold the beauty of the Lord to taste how good and gracious the Lord is 2. To enquire in his Temple there to search the mind of God 3. To offer in his Tabernacle sacrifices of joy Ver. 6 and to sing praises to the Lord. And this was another Argument of his security For in the time of trouble he shall hide me in his pavilion in the secret of his Tabernacle shall he hide me he shall set me upon a Rock and now shall mine head be lifted up above all my enemies round about me In the last part he falls to prayer The third part 1. He prayes For Audience and an Answer Hear O Lord when I cry with my voyee have mercy upon me Ver. 7 and answer me 2. 1 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
corrupted by the fair perswasions of hypocrites Secondly Or that he might not be partaker of their punishments Draw me not away with the wicked and workers of iniquity upon whom he sets this mark Ver. 3 Who speak peace with their Neighbours but mischief in their hearts Against whom he imprecates 3. Against whom he useth this imprecation which is the second part of his prayer Give them according to their deeds and according to the wickedness of their endeavours Ver. 4 give them after the work of their hands render unto them their desert He doth not simply pray that punishment may overtake them but that it may be proportionable to their desert and he prayes earnestly for it as appears by the often repetition of words importing the same thing which that it seem not strange in the next verse he gives the Reason that they were enemies to Piety and contemners of God far from repentance and any hope of amendment Do this unto them Because they were enemies to piety Because they regard not the works of the Lord nor the operation of his hands And then intimates that this their punishment was just and that it should come from above Ver. 5 Therefore he shall destroy them and not build them up Then there follows an excellent form of giving Thanks The second part His thankfulness into which he falls by an admirable Acclamation Blessed be the Lord of which blessing he assigns the Reasons which excellently expresseth the chief parts of Thanksgiving 1. Ver. 6 That God heard him He hath heard the voyce of my supplications 2. The Reasons of it That he would be his Protector The Lord is my strength and my shield 3. Ver. 7 For his grace of confidence My heart trusted in him 4. That from him he had relief I am helped 5. The testification and annuntiation of his Gratitude Therefore my heart greatly rejoyceth and in my song will I praise him He remembers the Indenture I will deliver thee and thou shalt praise me and therefore with heart and tougue he gives thanks 6. And that God should be sure to have all the Honour he repeats what he said before Ver. 8 The Lord is not my strength but their strength i. e. of all those that are with me and he is my strength also the strength of salvation for there were a plurality of them of his Anointed He concludes the Psalm with a Prayer The third part He commends the Church to Gods care and tuition in which he commends the whole Church to Gods Care and Tuition 1. Save thy People in the midst of these Tumults and Distractions 2. Bless thine-Inheritance that they may increase in knowledge piety wealth 3. Feed them and give them a better Shepheard than Saul 4. Lift them up for ever Make their name famous among the Gentiles give them dominion over them that it may be known they are thy peculiar people The Prayer collected out of the twenty eighth Psalm VNLD thée O Lord with all intention of heart and fervour of spirit I cry forsake me not and withdraw not thy help from me be not deaf and still silent to answer my prayers Ver. 1 lest I become as heartless and hopeless as they that descend into the grave Ver. 2 Hear the voyce of my supplications when I call unto thee when with affectionate desire and heat I lift up my hands to thy Mercy-seat Suffer me not to be corrupted with the fair perswasions of hypocrites Ver. 3 nor to be drawn away and deceived by the flattering lips of the workers of iniquity lest I be partaker of their sin and punishment who give good words and speak peace to their Neighbours when yet they imagine mischief in their hearts I know Ver. 4 O Lord that thy justice will overtake their sin and therefore as thou hast decréed Reward them according to their deeds and according to the wickedness of their endeavours Ver. 5 give them after the work of their hands pay them what they have deserved I know they are malicious sinners that break thy Commands not upon ignorance and infirmity but presumptuoufly and with a high hand Shew thy great works in the Earth they regard it not let thy power of thy hand work wonders they pass it by without the least observance therefore O Lord destroy them with an irreparable ruine and never permit them to be raised and built again Blessed and thrice blessed be the Lord Ver. 6 to whose ears this my supplication is come and who I am certain will grant what I have asked of him The Lord is my strength to confirm me my shield to defend me in him my heart trusted and I am helped therefore my heart greatly rejoyceth my mouth I will open to his honour my song shall be of him all the day long and with a chearful mind and a grateful tongue I will praise him Lor save thy people and bless thine inheritance save them with thy hand bless them that they may increase in knowledge piety and wealth feed them with thy Word and lift up their heads above those that hate them that it may be known they are thy chosen Israel the people of thy love Be unto them a Tower of strength against the face of their enemy and send them salvation by the hand of thy Anointed and at last bring them to eternal life through Iesus Christ our Lord. Another out of the same Psalm O Heavenly Father we humbly beséech thy goodness when we cry unto thée to hear our supplications for if thou turn away thine ear and neglect to give us Audience in these our pressures and afflictions the men of thy hand will prevail against us and bring down our life unto the pit We do acknowledge before thée that our wayes have béen perverse our works wicked and the imagination of our hearts only vain and evil continually yet O Lord we desire to be holy render therefore not unto us not according to our deserts but according to thy great mercies Of thy insinite goodness reckon us not with the workers of iniquity suffer us not to be seduced by and punished with wicked men as we have deserved return unto them O Lord seven-fold into their bosome but to us thy people be propitious Be unto us O Lord strength and a buckler save us in our dangers féed us in our necessities favour us in our enterprises and give us success in our actions O Lord we are thine inheritance the people that thou hast adopted to be thy children and heirs heap upon us here thy mercies and hereafter bring us to an everlasting inheritance in Heaven by the precious merits of Iesus Christ our Lord. Amen PSAL. XXIX An Exhortation to praise God THERE be two parts of this Psalm 1. The Exhortation it self ver 1 2. 2. The Reasons to perswade drawn 1. From his Power from ver 3. to 11. 2. From the Protection of his people ver 11. The Exhortation which is
so be you as ready to observe it 2. Ne sitis Be not like beasts like horse and mule Vers. 9 which have no understanding whose mouths must be held in by force with bit and bridle To obey freely lest they come near unto thee â—ing thee hurt thee kick thee kill thee Constrain'd obedience is for a beast free and voluntary for a man 3. Besides to quicken your obedience I will teach you two reasons Which he perswades by two reasons 1. Ab incommodo Many sorrows shall be to the wicked their griefs their troubles their punishments many and grievous Vers. 10 Be not then disobedient like the wicked Rebellious as they are 1 That the troubles of the rebellious are grievous 2. A commodo Your obedience shall be rewarded and that amply But he that trusteth in the Lord mercy shall compass him about It shall be like the girdle that he is girded withal 2 The willing obedience of the good rewarded God will be present with him in his troubles he shall perceive he is in favour with God that his sins are covered and that he is an beir of eternal life Upon which he concludes with this Exhortation Be glad in the Lord Vers. 11 and rejoice ye Righteous and shout for joy all ye that are upright in heart These he exhorts to rejoice in God As there is great reason for this Doctrine of the Free Remission of sin can alone quiet the Conscience The Prayer collected out of the 32. Psalm O Merciful Father Lord of Men and Angels to whose Will and Command all Creatures ought to be obedient I have béen through my whole life a rebellious wretch and with a high hand sinn'd against Heaven and against thée neither am I worthy to be call'd thy Son I have serv'd thée with a double heart and after the commission of many a grievous sin I have sought for fig-leaves to cover my nakedness either extenuated and sought to conceal it from thy eyes I have done wickedly Vers. 3 and have not open'd my mouth in confessien and therefore now that my sins present themselves to my conscience out of the sense of thy wrath I roar all the day long my bones are dryed Night and day thy hand is so heavy upon me that my moysture is become like the drought in Summer But O my God I humbly acknowledge that the state of my soul is sad and deplorable and by my own fault I am in an ill condition and how to recover I know no other way but to fall at thy féet and confess my errour I do therefore now acknowledge my sin unto thee and my iniquity do I not hide A time there is when thou may'st be found and in this time I do confess my transgressions unto thee forgive O Lord the iniquity of my sin O let not the sloods of great waters come so near my soul that they drown me in despair Be thou to me a hiding place till thy anger is overpast deliver me and let me rejoice in thy salvation Cover my sins forgive my transgressions impute not unto me mine iniquities but impute unto me thy Sons righteousuess for my justification when I shall appear before thy great Tribunal For this alone can make me Blessed and Happy And for the future Instruct me and teach me in the way that I am to go Vers. 8 guide me with thy eye let the least intimation of thy Will be a powerful motive to my soul and win it to obedience Suffer me not to be like a bruit beast like the head-strong horse or the sottish mule whose mouths must be held in with bit and bridle kept in their way by force and violence rather out of love give me Grace to do my duty than out of fear and compulsion If O Lord thou wilt procéed in wrath and anger let it be against the rebellious stiffmecked sinners let the sorrows of the wicked stubborn and perverse men be many But let all those that trust in thée be compassed and defended by thy mercy And let all those who labour to serve thée with an upright and in an honest heart though in great imperfection and weakness rejoice in thée and shout for joy knowing that they serve a good Lord who will remit their sin hide their transgressions and not impute their iniquiies Amen PSAL. XXXIII Is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Contents are 1. AN Exhortation to the just to praise God vers 1 2 3. 2. The Arguments he useth to perswade to it from vers 3. to 20. 3. The Confidence of Gods people in his Name Their joy in him and petition to him vers 20 21 22. 1. David exhorts the righteous to praise God The first part In the three first verses he exhorts to praise God But whom 1. The righteous not all For praise is comely for the upright 2. That it be given with all zeal and affection with exultation with singing Vers. 1 with voice with instruments Some new Song composed for some new mercy Vers. 2 and that it be skilfully expressed 2. His reasons The second part To this he perswades upon divers good grounds 1. The first in general fetcht from the truth the faithfulness the justice the goodness of God 1. For the Word of the Lord is right 2. Vers. 4 And all his works are done in Truth 3. He loveth righteousness and judgement 1 From Gods goodness c. 4. The earth is full of the goodness of the Lord. Vers. 5 2. 2 From his power His second Argument is fetcht from Gods power in the Creation of all things and that by his Word alone vers 6 7 9. and upon it interserts Let all the earth fear the Lord let all the inhabitants of the world stand in awe of him 3. Vers. 8 3 His providence His third Argument is fetcht from Gods providence in governing the world which may easily be discerned by those who will diligently consider his wayes and proceedings both to other people and to his Church 1. 1 In defeating his enemies He makes void all stratagems undertaken against his Will not of single men but whole Nations The Lord bringeth the counsel of the heathen to nought Vers. 10 He maketh the devices of the people to be of none effect 2. Vers. 11 Whereas on the contrary what he hath decreed shall be done 't is not possible to infringe it 2 In bringing to pass his counsels The counsel of the Lord stands for ever the thoughts of his heart to all generations Upon the consideration of which he breaks out into this Epiphonema Vers. 12 Blessed is the Nation whose God is the Lord and the people For which he accompts his people blessed He amplifies Gods providence and illustrates it whom he hath chosen for his inheritance After which he returns to his discourse of Gods providence and by an elegant hypotyposis amplifies his former Argument For he sets God before us
rejoice in thee and we shall have just occasion to triumph that we have trusted in thy Holy Name O Lord let thy infinite Mercy be upon us according as we hope in thee For thy Sons sake we hope for mercy and for his sake let it descend upon us Amen PSAL. XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS Psalm is composed with great art which must be observ'd by him who will rightly Analyse it The Scope of it is to praise God and instruct in his fear The parts in General are 1. He praiseth God himself and calls upon others by his example to do so from vers 1. to 8. 2. He sets himself in the place of a Master instructs and teacheth in the fear of God from vers 8. to the last 1. David praiseth God The first part He praiseth God himself which he professeth thus 1. I will bless the Lord. 2. His praise shall be 3. He would boast in it 2. Vers. 1 He would not cease in it it should be done all his dayes Continually 3. Expressed it should be by his mouth Vers. 2 but by a tongue affected by the heart My â—oul shall make her boast in the Lord. 4. And so long he would continue in it till others were moved to do the like The humble shall hear thereof and will be glad 2. Upon which he provokes others to join with him to praise God also And incites others to it O magnifie the Lord with me and let us exalt his Name together Vers. 3 And that he may the easilier encourage them unto it In that God heard his prayer and will hear others also he proposeth his own example of Gods dealing to him I sought the Lord and he heard me and deliver'd me from all my fears Yea but perhaps it may be said This was a singular mercy exhibited to David To which he replies in effect No a Mercy it is Vers. 4 that belongs to all that seek God Vers. 5 They looked unto him and were lightned and their faces were not ashamed Vers. 6 But it seems this did not satisfie neither For they rejoin And by his Angel deliver them This poor man cryed and the Lord heard him that is David but he was in favour and saved him out of all his troubles Vers. 7 To which he replies by this general and undeniable Maxime The second part The Angel of the Lord encampeth round about them that fear him and delivereth them Be they who they will He gives them counsel And for this cause he perswades them to join with him in the praise of God 2. And thence he falls to his instructions Now the Lessons are two Vers. 8 1. That they make a trial of Gods goodness 1 To relie on God O taste and see that the Lord is good blessed is the man that trusteth in him Vers. 9 2. That they become his Servants O fear the Lord ye his Saints 2 To fear him for they shall not wanr for there is no want to those that fear him Which he illustrates by a comparison The lyons lack c. But they that seek the Lord shall not These promises and this blessing belongs to none but such as fear God Vers. 10 That then no man deceive himself conceiving that he shall have a share in the blessing when it belongs not to him he enters upon and discourses of the common place The Fear of God and calls his Auditours to be attentive 3 This fear he teacheth Come you Children hearken unto me I will teach you the fear of the Lord. That fear of the Lord which if a man be desirous of life and to see many dayes Vers. 11 shall satisfie him And if he be ambitious to see good Vers. 12 the peace of a quiet soul and good conscience shall lodge it with him 4 And shews the qualities of the man in whom this fear is 1. Let him be sure to have a Lock upon his tongue Keep thy tongue from evil and thy lips that they speak no guile 2. Let him bear no affection to injustice Vers. 13 Decline and depart from evil 3. Let him be charitable ready to do good works Do good Vers. 14 4. Let him be a Peace-maker Seek peace and ensue it Else he fears not God These be the Characters of those that seek the Lord and fear him and these shall want no manner of thing that good is Nothing that God sees good for them Object Yea but are not the righteous exposed to obloquies scorn injuries c. and do not the wicked flourish in wealth power and authority c. To these God is propitious Resp. Yes indeed but they the godly are neither unhappy for this nor the ungodly happy For though the world deride them and tread them underfoot yet they are dear to God 1. For the eyes of the Lord are upon the righteous Vers. 15 and his ears are open to their cry 2. But the face of the Lord is against those that do evil Vers. 16 to cut off the remembrance of them from off the earth And upon this point David makes his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which largely he declares and comes over it in the rest of the Psalm 1. The righteous cry and the Lord heareth him Vers. 17 and delivereth him out of all his troubles he hears him ad voluntatem or ad salutem and delivers him either by taking them from him or him from them 2. Vers. 18 The Lord is nigh unto them that are of a broken heart and saveth such as be of a contrite spirit Consolatur confirmat roborat 3. I confess that many are the afflictions of the righteous But deserted they are not But the Lord delivers him out of them all because he makes him patient constant able cheerful in all Superiour to all 4. He keeps all his bones so that not one of them is broken Perhaps it refers to Christ whose bones were not broken or to the bones of the Saints in their graves which shall come again together Capilli capitis numerantur But as for the ungodly But the wicked shall perish for their malice it is not so with them Occidet impios malicia The very root of their perdition is their malice The first shew'd to God the second to good men 1. Vers. 21 Evil shall slay the wicked 2. And they that hate the righteous shall be desolate And then David concludes this Psalm with this excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though God suffers his Servants to come into trouble yet he delivers them from thence For that is the nature of Redemption The godly delivered to free one from misery for Redeem'd one cannot be who is not under some hardship This shall be done saith David The Lord redeemeth the souls of his servants Vers. 22 and none of them that trust in him shall be desolate The Prayer collected out of the thirty fourth Psalm MAny Vers. 1 O Lord are the
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
is thy God where is thy Helper thy Redéemer thy Deliverer But O my soul be of good comfort Why art thou cast down Ver. 11 why art thou so disquieted within me Hope thou in God for I shall yet praise him who is the help of my countenance and my God The Prayer out of the forty third Psalm O God thou art my strength and comfort Judge me then Ver. 2 and plead my cause against this unmerciful people O deliver me from the deceitful unjust and cruel man why dost thou stand afar off as if thou hadst cast me aside why go I thus heavily because of the oppression of the enemy Ver. 2 that bitter enemy to me and to thy Church O send out thy Light and thy Truth Ver. 3 Compassed about we are with a fearful mist and darkness of errours and false opinions dispel these thick Foggs with the beams of thy Truth Driven even to the very brink of despair we are by our present calamities and yet we remember that thou hast made many comfortable promises to those that fear thy Name verifie these O Lord in us and to us and let these alwayes lead us and direct us in our way till they again bring us to thy holy Hill and to thy Temple where thine honour dwells and where thou hast promised to be present and to hear the supplications of thy servants Bring us again to thy House O God Thou Ver. 4 who art the God of our exceeding joy for then will we offer upon the Altar of a contrite heart a sacrifice of peace and thanksgiving yea upon the Harp and Organ will we praise thee O Lord our God Why art thou cast down O my soul and why art thou so disquieted within me Ver. 5 Hope in God for I shall yet praise him who is the help of my countenance and my God Though the storms and waves of persecutions have gone over us and the depths of Tentations gaped very wide to swallow us up quick yet we are confident that with the Tentation thou wilt give the issue and so moderate the whole by thy grace and mercy that the solid joy of a good conscience shall never be taken from us O Lord enable us by the power of thy Spirit that in these our pressores we fall not from thée but expect deliverance from thy hand for which we will return thée thanks in the great Congregation through Iesus Christ our Lord. Amen PSAL. XLIV IN this Psalm is lively expressed the Sufferings the Complaints the Assurances the Petitions which are offered to God by good men who suffer together with other in the common afflictions that God brings on his people The parts are two The Arguments to perswade his Petitions 1. A Petition from ver 24. to the end 2. The Arguments by which the Petition is quickned from ver 1. to 24. First He begins with the Arguments of which 1. The first part The first is drawn from Gods goodness of which he gives in particular viz. his Benefits and Miracles done for their Fathers 1 Arg. From Gods goodness to his people as if he had said This thou didst for them why art thou so estranged from us 1. We have heard with our ears O God and our Fathers have told us what Works thou didst in their dayes Ver. 1 and in the times of old The particulars of which are 1. Ver. 2 How thou didst drive out the Heathen viz. the Canaanites 2. How thou plantedst them 3. How thou didst afflict the people and cast them out ver 2. 2. This we acknowledge to be thy work which he expresseth 1. Ver. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Negatively by remotion of what sâ—â—e might imagine They got not the Land in possession by their own Sword neither was it their own arm that helped them ver 3. Not unto us O Lord not unto us but to thy Name be the praise 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Positively for it was thy right hand and thy arm and the light of thy countenance a meer gratuito because thou hadst a favour unto them no other reason can be assigned but that ver 3. 3. Ver. 4 Upon this consideration by an Apostrophe he turns his speech to God and sings an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For which he sings an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the streins are 1. An open confession Thou art my King O God 2. A Petition Send help unto Jacob ver 4. 3. A confident perswasion of future victory but still with Gods help and assistance Ver. 5 ver 5 6 7. 1. Through thee will we push down our enemies 2. Through thee will we tread them under that rise up against us all through thee in thy Name by thy Power 4. An abrenunciation of his own power or arm For I will not trust in my Bowe Ver. 6 neither shall my Sword save me 5. A reiteration or a second ascription of the whole victory to God But thou hast saved us from our enemies Ver. 7 Thou hast put them to shame that hated us ver 7. 6. Ver. 8 A grateful return of thanks which is indeed the Tribute God expects and we are to pay upon any deliverance In God we boast all the day long The second Argument the present misery the Church was in and praise thy Name for ever Selah Secondly The second Argument by which he wings his Petition is drawn from the condition in which for the present Gods people were in before he had done wonders for their deliverance but now he had delivered them to the will of their enemies This would move a man to think that his good will was changed toward them Ver. 9 But thou hast cast us off The consequent lamentable and put us to shame and goest not forth with our Armies Of which the consequences are many and grievous although we acknowledge that all is from thee and comes from thy hand and permission 1. Ver. 10 The first is Thou makest us to turn back from the enemy ver 10. 2. The second we become a prey They which hate us spoil for themselves v. 10. 3. Ver. 11 The third we are devoured Thou hast given us as sheep appointed for meat killed cruelly when and as they please ver 11. 4. The fourth we are driven from out Countrey and made to dwell where they will plant us Thou hast scattered us among the Heathen inter Gentes Ver. 12 and that 's a great discomfort to live among people without God in the World 5. The fifth we are become slaves sold and bought as Beasts and that for any price upon any exchange Thou sellest thy people for nought and dost not increase thy wealth by their price ver 12. puts them off as worthless things 6. The sixth we are made a scorn a mock and to whom to our enemies nay for that might be born but even to our friends and neighbours Ver. 13 Thou makest us a reproach to our neighbours a scorn
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
The Lord is holy his eye is pure he delights in holiness truth and sincerity of the heart but I am unclean fallacious and therefore miserable because my disposition and affections are contrary to his 5. 3 Committed against conscience And that which yet more aggravates his sin committed it was against his conscience against that light of knowledge and wisdom with which God had endued him for God in the hidden part by a secret and unknown way by the motions of his holy Spirit had taught him wisdom but he like a Beast had suffered that light of knowledge to be suffocated by the fury of his own affections Hitherto hath David confessed and aggravated his sin Ver. 14 as every penitent ought but as if a general confession were not enough 4 And lastly names his sin at the 14th verse he names in particular the sin for which he asks pardon Blood-guiltiness Deliver me from Blood-guiltiness O Lord. His sin being confessed He renews his first Petition for remission and that not coldly or for fashion but aggravated with all the circumstances he renews his first Petition for remission which he doth under a Type then in use and a Metaphor the Type is Hyssop and the Metaphor Wash me Ver. 7 1. 1 To be justified Purge me with Hyssop and I shall be clean with a bunch of Hyssop dipped in the blood of the Paschal Lamb the Israelites sprinkled their doors This was again used in besprinkling and cleansing the Leper and in the sacrifice for sin this bunch was and the blood alterius in enigma a Type of Christs blood with that it was that David desired to be sprinkled for then he knew he should be clean for the blood of Christ purgeth from all sin Justified then he would be for it is the blood of Christ that alone justifieth 2. 2 Sanctified And sanctified also he would be and therefore he adds Wash me wash me with thy holy Spirit who is compared to water and I shall be whiter than snow have a snow-white soul not as if he should be without sin while he remained in this life but that his sin being by the power of Gods Spirit weakned mortified and subdued that it reigned not in him it should never be imputed and a sin not imputed is as if it never had been committed 2. The second Petition That the effects of sin be removed 1. Remorse of conscience David having ended his first Petition for forgiveness now proceeds and craves another viz. That the ill effects which sin had brought upon him may be removed the first of which is grief to the soul terrour and disquiet that ariseth out of the accusation of an evil conscience David lay under this the sense of his sin had taken from him his inward joy and his wonted peace of this he desires a restitution Ver. 8 Make me to hear of joy and peace and gladness 2. 2 An ill state of body A second effect it had even upon his body he was in a pining condition his bones were as it were broken through the extremity of the anguish of his spirit the moysture of his body was like the drought in Summer vide Psal 32. ver 3. 4. To be restored again to Gods favour he desires That even the bones which thou hast broken may rejoyce 3. Ver. 9 A third ill effect he found upon his sin was that Gods face his favour was turned from him 3 Gods anger and displeasure he that shewed him a favourable countenance now beheld him with an angry brow and so he knew it would be till his sin was remitted and pardoned and therefore he begs 1. Hide thy face from my sins for if they appear before thy eyes I know they will provoke thine anger and then I am but in an ill case for who can abide thine anger He that turns away his face considers not remembers not and he that considers not will not punish 2. And blot out all mine iniquities I know there is a long Catalogue of sins in thy Book writ against me good God Dele blot raze out this hand-writing that it may not be read he that turns away his face from a writing may yet call for it again and read it but if blotted it cannot be read David therefore desires both 3. Now follows Davids third Petition The third Petition for grace and sanctification in which he craves the grace of Sanctification he first sought for remission then for reconciliation and now for renovation which he asks of God in the three following verses Create in me a clean heart O God and renew a right spirit within me Ver. 10 Cast me not away from thy presence and take not thy holy Spirit from me Restore unto me the joy of thy salvation and uphold me with thy free Spirit In which we are to consider 1. The subject upon which the work is to be done the heart the spirit Of the heart for as the heart is that part that first lives in nature so it first lives in grace within this work must begin or else outward renovation is to no purpose 2. The work it self which is 1. A Creation By a new Creation Sin had brought Davids heart in respect of a heavenly being as it were to nothing and from nothing to make it something must be an act of power O Lord create when thou wentest away my life went away Lord come again and create 2. It is a Renovation David was fallen as I may so say And renovation of a new spirit in senium peccari into the old age of sin therefore he desires that God would as it were begin with him again and make him to renew his youth as an Eagle O Lord renew a right spirit within me 3. Reconciliation and Restitution And a restitution of a spiritual life Therefore he craves that God would no cast him aside as a dead man and take from him his Spirit by which he lived Cast me not away take not away restore to me the joy of thy salvation 4. A confirmation in what was good Vphold confirm establish me 3. Who was to do this work not himself no humane power but God alone And a confirmation in goodness Which work God alone could do By changing the qualities of the heart but his power his Spirit O God create O Lord restore uphold me by thy Spirit Renovation is a work that hath its beginning its progress its continuance and perseverance from God and his Spirit 4. The Quality of this a cleansing so in the general for it was not the substance of the heart which was to be renewed and changed but the qualities and disposition only now what he means by this pure and clean heart he declares in the following words when he begs of God to give him a right Spirit a holy Spirit a free Spirit 1. A right spirit for he easily perceived that by his
we might have heard the same once by thy Word and again privately by thy Spirit that power belongs to thee that also unto thee belongs mercy power and therefore thou canst mercy and therefore thou wilt relieve us Be it then Ver. 1 that our soul is like to be drowned with a whole flood of evils and the sorrows of death compass us round yet we will submit our selves only unto thée our soul shall wait upon our God being fully assured that thou art able and perswaded that thou art willing and therefore from thy power and mercy shall come our salvation that thou in thy good time will be to us a Rock to secure us a defence to keep us and therefore we will not be greatly moved Our enemies are many and mighty and they make many assaults to our ruine and utter overthrow But how long O ye sons of men will ye imagine mischief against the innocent Ver. 3 how long will ye take counsel to cast him down from his excellency How long will you invent lyes and speak unto me smooth and fair words with your mouths when you curse me in your hearts Know you not That in God is my salvation and my glory that he is the Rock of my strength and that I hope and expect that he will be my Refuge And therefore I am fully perswaded that all your endeavours are in vain ye shall be slain all the sort of you you shall be as a bowing wall that suddenly falls to ruine and as a tottering hedge which a small blast throws down for thou O God art just and renderest to every man according to his works O Lord then so strengthen our faith that we may trust only in thée found we have by experience That the man of low degree is but vanity and the man of high degree is a lye when we have had occasion to make trial of them and weigh them in the balance they have béen found too light nay lighter than vanity it self As for riches they in the day of trouble have taken themselves wings and flown away as they have increased so also we must confess that our love hath béen increased to them and our hearts hath béen too much set upon them but even our experience hath taught us this also that these are but miserable comforters Wherefore men and money and all other worldly helps being set by at all times in prosperity and adversity in life and in death we will trust to thée to thée will we make our prayer before thée will we poure forth our sorrows our thoughts the destres of our hearts for thou only art the defence and refuge of all that hope in thée for ever and ever Amen PSAL. LXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DAVID at this time being forced to flie into the Wilderness complains of his condition that he was compelled to be absent from the Assembly of Gods servants and expresseth his vehement desire to be again joyned unto them The Contents are 1. His ardent affection to be present in the Assembly of Saints ver 1. and the Reasons that moved him to it 2 3 4 5. 2. That being where he was yet he forgot not his God ver 6 7 8. 3. A double Prophecy what should befall his enemies ver 9. 10. and what to himself ver 11. 1. O God thou art my God He premiseth this phrase The first part Premising his confidence in God as the foundation of his desires contemplations meditation invocation consolation 2. Then he by a Congeries expresseth his ardent desire and fervent affection 1. Early will my soul seek thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thee not other things Ver. 1 2. My soul thirsteth for thee my flesh longeth after thee in a barren dry He expresseth his ardent desire to be present where the Ark was and thirsty Land where no water is No question in this barren and dry Land he must want many things but of that he complains 't is only that he wanted the presence of God in his Sanctuary 2. And so he expresseth himself in the following verse Athirst his soul was Ver. 2 to see the power and glory of God viz. The Ark of the Covenant which was a Type of Gods power and glory as he had formerly done so as I have seen thee in the Sanctuary And the Reason of this he interserts by a Parenthesis because thy loving-kindness is better than life A life indeed I live but it is not vita vitalis Ver. 3 The Reason I have not so much comfort in it as long as I am absent from thy Sanctuary then I should see thy goodness in the use of thy Ordinances The consequences three and that I account far beyond my life could I be so happy to be admitted again thither then these effects would follow 1. Praise 2. Invocation 3. And Content Ver. 4 1. Praise For my lips shall praise thee thus will I bless thee c. 2. Invocation and prayer I will lift up my hands unto thee Ver. 5 3. Content great content and joy arising from these My mouth shall be satisfied as with marrow and fatness when my mouth shall praise thee with joyful lips 2. The second part But yet in the case he was he forgets not his duty Yea but doth David now being in the Wilderness forget his duty did he not praise and pray to his God yes verily and that he next signifies that no man doubt of it but it was not with such content as in the company of Gods people 1. Ver. 6 Even here When I remember thee upon my Bed and meditate on thee in the night-watches 2. Because thou hast been my help therefore under the shadow of thy wings will I rejoyce 3. My soul followeth hard after thee thy right hand hath upholden me 'T is evident then that David here wanted not his comfort for 1. He meditates and remembers what God had done for him 2. He remembers that he had been his help and therefore he rejoyceth in it 3. He still adheres to him and follows hard after him for help still 3. The third part He foretels what should fall And now being secure of Gods protection he foretels what would happen to his enemies 2. and what to himself 1. To his enemies ruine But those that seek after my soul to destroy it they shall go some of them into the lower parts of the Earth or the Grave or Hell 1 To his enemies 2. They shall fall by the Sword as did Saul and be a portion for Foxes be unburged and be devoured by wild Beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. To himself honour and a Crown But the King i. e. David shall rejoyce in God the Reason is 1. Every one that swears by him that is by God viz. that worships and fears him an Oath being by a Synecedoche for the whole worship of God 2. But on the contrary the mouth of those that speak lyes utter blasphemies
shall fear and shall declare the work of God for they shall then wisely consider it is his doing Digitus hic Dei But the effect that this their punishment shall have on the righteous will be other viz. not only consider it and fear and acknowledge his justice but 1. The righteous shall be glad in the Lord rejoyce for the revenge God hath taken 3 On the righteous 2. 1 Joy in God And shall trust in him that he will alwayes protect and deliver the innocent 2 Confidence 3. 3 Exultation And all the upright in heart shall glory make their boast of God and tell it abroad what their God hath what he will do for them The Prayer collected out of the sixty fourth Psalm THOU O Lord beholdest the mischievous practises of our enemies against us from thée it is not hid how they whet their tongues as a Sword and shoot out their arrows even bitter words secretly they wound us that are of a true heart and suddenly they aim and hurt us that have not deserved it from their hands They are obstinate and confirmed in mischief They take counsel together and encourage themselves privily they lay snares for us being destitute of any fear of thée our God or careless of the law of man indefatigable they are in their wayes and every day searching new devises to ruine us the inward thought of every one of them and their heart are deep and unsearchable But O God thou art our God to thée we flie for help hear our prayers O God preserve our life from fear of the enemy hide as from the secret counsel of the wicked and from the insurrections of the workers of iniquity make their own tongue to fall upon themselves shoot at them with a swift arrow that suddenly they may be wounded Then shall all those that lay to heart their punishment be amazed and flie from them all men shall fear and declare the work of God and wisely consider and lay to heart thy power and justice in the strange punishment of wicked men But as for the righteous having had experience of thy goodness in the fréeing of the innocent he shall be glad in the Lord and trust in thee his God and being secure in thy Providence and Protection and conscious to the uprightness of his own soul he shall glory and make his boast of thee all day long Amen PSAL. LXV Is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS Psalm is wholly a Psalm of Thanksgiving and 't is the Prophets purpose to set us a pattern how and for what we are to praise God both for spiritual and temporal blessings and that first for those and then for these and that this praise is most acceptable to him in his Church viz. in Zion Two general parts of it 1. He thanks God for his singular benefits to his Church from ver 1. to 6. 2. He thanks him for the common benefits to all Mankind from ver 6. to the end 1. He sets forth the grace of God to his people The first part An Eucharist to God of which he reckons many particulars 1. That he made choice of Israel to serve worship praise him Ver. 1 Praise waiteth for thee O God in Zion 1 For his Election of Israel and unto thee shall the vow be performed 2. That he was so propitious to hear their prayers Thou that hearest prayer 2 For hearing prayers to thee shall all flesh come all thy afflicted people in their distresses 3. To admit men to confession of which we have here a Form 3 For admitting them to confession My iniquities prevail against me not to extenuate our sins before God but to aggravate them 1. For number iniquities 2. For quantity words or matters of iniquities 3. For efficacy They prevail against me are too mighty for me to conquer without thy grace 4. That he grants us remission and pardon As for our transgressions 4 For remission thou shalt purge them away 5. That he elects a peculiar people to himself 5 For reconciliation to whom also he will after an offence be reconciled in which lies their happiness Blessed is the man whom thou choosest and causest to approach unto thee that he may dwell in thy Courts 6. That he satisfies those that dwell with an honest heart in his Courts 6 For his word and Sacraments with the goodness of his House even of his holy Temple viz. by the comforts of his Word and grace of his Sacraments 7. That he protects defends and governs his people 7 For his protection and governance By terrible things in righteousness wilt thou answer us i. e. our prayers O God of our salvation 1. Thou answerest us when we cry and implore thy help 2. By terrible things as in Egypt by signs and wonders 3. And the motive to it is thy justice He concludes with an Elogy of God and his Providence that there be a just revenge taken upon thy enemies and a just retribution to thy people All which he concludes with a double Elogy of God 1. Shewing what he is peculiarly to his people O God of our salvation 2. 1 In special What he is to all The confidence of all the ends of the earth and of them that are afar off upon the Sea for he sustains all be they where they will in him they live The second part and move and have their being 2. And so he descends from his peculiar Providence viz. that care and love and the benefits which from thence flows to his Church 2 In general to speak of his general Providence in ordering and sustaining the whole World of which he gives several instances 1. 1 Ordering Kings He by his strength setteth fast the Mountains being girded with power which literally is true but tropologically Kingdoms Empires 2. He stilleth the noise of the Seas the noise of their waves for to that he sets bounds 2 People and the tumult of the people He stills Divels Tyrants Armies Seditions so that they that dwell in the uttermost parts are afraid at thy tokens viz. either the strange signs thou shewest in Heaven above or the Earth beneath or else the vengeance thou bringest on tumultuous seditious men 3. 3 All in Heaven Thou makest the out-goings of the Morning and Evening to rejoyce orderest the course of the Sun Moon Stars 4. Thou visitest the Earth and waterest it thou greatly enrichest it with the River of God 4 On earth which is full of water c. usque ad ver 11. In which the Prophet amplifies this mercy of God viz. That the rain that the Rivers which water the Earth are from Gods store Fertility his blessing the riches it yields the corn it brings forth the fatness the crown of the year is from him 5. They the Clouds the Rivers of God drop upon the Wilderness c. ver 12
13. the fertility of the Deserts Hills Valleys Meadows Pastures is from thee in all parts of the Earth thy riches are conspicuous so much That they even the little Hills shall rejoyce they shall laugh and sing Redebit ager i. e. florebit His meaning is that men may plow sowe dig dung c. but it is God that gives the encrease A Thanksgiving collected out of the sixth fifth Psalm O Heavenly Father the great the good God so many and so great are thy mercies and benefits toward the children of men that honour and praise and glory is thy due from all into whose Nostrils thou hast breathed the breath of life Ver. 1 but more especially from those whom thou hast chosen to be thy people In Zion then the Mansion that thou hast made choice to dwell in we will sound thy praises in Jerusalem the City of the great King will we perform our vows Such is thy gracious goodness Ver. 2 that thou wilt encline thine ear and hear the prayers of a poor afflicted people In trouble when man would turn away his face and stand afar off then thou hast commanded to call on thée and hast promised deliverance in trouble therefore shall flesh weak and sinful but penitent and believing flesh come unto thée being assured that thou wilt hear Is this the fashion of men O blessed Lord God nay they stop their ears they turn away their faces this thou wilt not do and for this thy Name be praised This is an act of thy méer mercy Ver. 3 not of our desert for our iniquities prevail against us many they are even a plurality of them great they are sins of a scarlet dye of a crimson colour and they prevail against us far excéeding our strength to master if either the multitude or quantity or prevalence were able to condemn our condition were miserable our case desperate But we know O Lord that thou art a merciful God and that thou hast ordained a Laver for us of thy dear Sons blood and we believe That the blood of Jesus Christ shall purge us from all our sins as for our transgressions we know thou wilt purge them away This is an inestimable favour but thy goodness stayed not here Ver. 4 as out of love Thou hast elected us before the foundation of the World so again after our submission Thou wilt again be reconciled unto us and cause us to approach unto thée O the blessed estate of that soul whom thou hast chosen for he shall dwell in thy Courts and be satisfied with the goodness of thy House even of thy holy Temple O satisfie our thirsty souls with the pleasures of this house séed us with the bread of thy heavenly Word refresh and strengthen our souls with thy holy Sacraments so shall our dying hearts rejoyce and our mouth shall be filled with thy praise for thy loving-kindness is better than life it self our lips shall praise thee O God of our salvation Thou that art the hope of all the ends of the Earth Ver. 5 and the confidence of them that remain in the broad Sea we know thou hast done terrible things for thy people and shewed mighty signs and wonders for their deliverance in righteousness thou hast procéeded against their Oppressors and answered their Petitions when they cryed unto thée Thou art the same God still hear us and answer us also and do wonders for us on Earth and signs in the Heavens above that so the out-goings of the Morning Ver. 8 they that dwell where the Sun ariseth and the out-goings of the Evening that dwell where the Sun sets may rejoyce and sing beholding the great deliverance which thou hast given to thy people Vnworthy we are of the least of thy mercies but yet thy goodness hath overflowed unto us Thou hast opened thy hand and filled us not only with these but with many temporal blessings Thou by thy strength hast set fast the Mountains Thou hast stilled the noise of the Seas and set bounds to its pround waves that they return not again to cover the Earth Thou hast quieted and stilled the tumults and madness of the people Thou hast appointed the Moon for certain seasons and the Sun knoweth his going down Thou in mercy to us hast visited the Earth when it was parched and burnt and dry and by the Bottles of thy Clouds hast watered it and greatly enriched it by thy Rivers causing that dry Element to be a kind nursing mother to all kind of fruits and herbs for the sustenance of man and beasts The Corn that stands in the Vallies is thy Corn the water that descends into the furrows thereof is thy rain Thou makest it soft with thy showres for so thou hast prepared it so thou hast provided for it that it bring forth meat for the use and service of men The séed fastens upon the root shoots into the blade knits in the ear but this spring is from thée it is thy blessing that it fills it swells it ripens for the Sickle The crown and glory of the year is thy goodness and the fatness and fertilty of the earth is from thee Paul may plant and Apollo may water but it is God that gives the increase That every part of the year yields its fruits in dus season is from the continuance in that path which thou hast ordained for every creature to walk in Thy drops descend upon the Pastures of the desert places that the wild Beasts may have whereon to féed thy Clouds empty themselves upon the little hills that the clusters of Grapes shrink not and wither by the abundance of pasture the shéep are cloathed with wool and from thy bounty the Vallies stand so thick with corn That men shall laugh and sing Great and marvellous are thy works O Lord God Almighty just and true are thy wayes Thou King of Saints thy wisdom is infinite thy mercies are glorious and we are not worthy to appear before that presence at which the Angels cover their faces yet since thou O Lord art worthy to receive glory and honour and power because thou hast made preserved redeemed us we unworthy wretches do in all humility and obedience offer thée all possible laud praise and honour O my God I will give thanks to thée for ever Amen PSAL. LXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE occasion of this Psalm was some great deliverance which God shew'd to his people for which David invites the Church to give thanks and proposeth himself for an example of Gratitude The parts are 1. An Invitation 1. To praise God from ver 1. to 5. 2. To consider his works from ver 5. to 8. 2. A Repetition of the Invitation ver 8. for the benefit and deliverance lately received from ver 9. to 12. 3. A Protestation and Vow for his own particular to serve God ver 13 14 15. 4. A Declaration of Gods goodness to himself from ver 16. to 20. 5. His Doxology ver 20. 1. An
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
God of hard dealing to him David betakes him to God in affliction and prays very earnestly he blasphemed not he despaired not nor filled the Aire with empty complaints but he betook himself to his God opened to him his grief and of him he desired help and comfort 1. He prayed 2. He prayed often 3. He prayed earnestly 4. With a troubled foul 1. His prayer was a cry 't was earnest 2. Despairs not With his voyce with his voyce he cryed it was often 3. To God he cryed I sought the Lord. 4. And it was in his agony he no question had done it before in his prosperity which is the best way for then he is near but yet now he does it again even in the day of his trouble and yet he despairs not to be heard then and he gave ear to me The Psalm is not then an expression of a despairing soul but of one that hath a conflict with tentation And now to the 10th verse he expresseth two things First What were the affrights of his troubled soul Secondly What did aggravate and increase this his trouble 1. His complaint is bitter and he sets down the particulars that troubled him which were these Ver. 2 1. The particulars that troubled him His sore ran in the night and ceased not whether he means his sore of body or mind is indifferent both troubled him yea and in the night when he should take his rest then he found no intermission and this his hand as some reads it runs and extends it self in prayer even in this night when no man saw it and so his complaint was in secret and far from hypocrisie which loves witnesses 2. My soul refused to be comforted All the comforts which were offered me were to no purpose my soul respuebat as a sick stomack delicious meats with Rachel with Jacob he would not be comforted all friends were miserable comforters as they were to Job he was ready to say There is no hope 3. I remembred God and was troubled A heavy affliction Ver. 3 when the memory of Gods goodness his example of mercy his pardons to great sinners before us cannot comfort us this was Davids case his memory presented to him all Gods favours to himself and others and yet he was troubled still I complained and my spirit was overwhelmed Selah He was as it were in a swoon 4. Thou holdest my eyes waking my sleep is gone from me Ver. 4 by the benefit of sleep the spirits are refreshed these must needs be turbulent and fearful when his sleep was departed 5. I am so troubled that I cannot speak Curae leves loquuntur ingentes stupent At the first verse when he cryed with his voyce he felt some ease but in the extremity of his trouble he was amazed he had not a word to speak 2. Hitherto of his agony and trouble in body soul spirit next That which increased his grief viz. The memory of Gods goodness to him before he shews what did aggravate and increase his grief which were the happiness which Gods people and he himself enjoyed before the memory of which did increase his grief 1. I have considered the dayes of old the years of ancient times how merciful thou hast been to our fore-fathers in pardoning them in delivering them in sending them comfort of which I have now no sense That he could joy in and praise God 2. In particular I call to remembrance my song in the night I remember with how much comfort and joy of heart even in the night-season I was wont to sing unto thee and praise thee 3. But now I commune with mine own heart Now not so and my spirit makes diligent search I have a long dispute with my own heart and make a diligent search betwixt me and my own soul why it should be thus with me why I should be thus afflicted why my God should upon the point cast me off 3. And now by an elegant Hypotyposis in the three following verses The debate betwixt hope and despair in him he sets down what those disputes and disquisitions were he had with his own heart when he strugled with the wrath of God and his own heart tempting to despair of Gods goodness and performance of his Promises to his people he said within himself 1. Will the Lord cast off for ever and will he be favourable no more 2. Is his mercy clean gone for ever doth his promise fail for evermore 3. Hath God forgotten to be gracious hath he in his anger shut up his tender mercies 2. Now follows the second part of the Psalm The second part How he recovers in which David shews how he did recover out of this tentation and first he confesseth that it arose not from any change in God or alteration of his good-will but from his own weakness and secondly 1 He checks his foul for weakness of faith shewes the way how he would secure himself from the like trouble for the future 1. He begins with a correction of himself And I said it is my own infirmity it is my own weakness of faith that puts me to all this trouble 2 Takes heart upon the memory of which if it were stronger I know I should hope better the Nature the Promises the Works of God being sufficient to confirm me 2. That therefore I relapse not 1. I will remember the years of the right hand of the most High 1 Gods wayes I will remember the power of Gods right hand which is able to turn the most desperate and darksom nights of trouble into the pleasant and joyful dayes of content according to our Saviours words Your sorrow shall be turned to joy 2. I will remember the works of the Lord surely I will remember thy wonders of old 2 His works viz. That God calls not his people to the pleasures of this World but to dangerous conflicts with Satan sin c. And yet his presence is such that he doth defend them yea and miraculously save them This is the work of God these are his wonders of old which I will remember 3. And I will so remember them that I will seriously and sadly meditate upon them Upon which he would meditate and discourse On these he stayes and speak of them I will meditate also of all thy works and talk of thy doings Upon which works of God he makes a stand and insists to the end of the Psalm first in general and then by name in Israel 1. At the 13th verse he turns his speech to God 1. Thy way O God is in the Sanctuary that is in secret and hid from the World Considering Gods wayes to his people in general he that will understand the way of God to his people must by faith enter into his Temple and enquire of his Word as it is Psal 73.17 't is too hard for him else to know else he shall never perceive why God
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
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
every man according to his works call these tyrants to an account for the male-administration of thy Laws Render them O Lord seven-fold into their bosomes So we thy people and sheep of thy pasture shall give thee thanks for ever PSAL. LXXXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TO resolve this Psalm there is no difficulty For it branches it self into These parts 1. A short Ejaculation or Prayer vers 1. 2. A Complaint of the enemies of Gods Church which is the reason of his Prayer from vers 2. to 11. 3. A fearful Imprecation against them from vers 11. to the end 1. The first part An ardent Ejaculation The Prophet out of a holy impatience at the patience and long-suffering of God calls ardently and earnestly upon him as appears by the ingemination of the words that he would be no longer patient at the affronts and insultations of the Churches enemies The cause was his own not to be endured then longer Keep not thou silence Vers. 1 O God hold not thy peace be not still O God 2. The second part His complaint of enemies And next he begins to Complain which was the reason of his Petition These were enemies 1. To the people of God 2. To God himself vers 5. And then he tells us who they were from vers 6. to 9. 1. Vers. 2 He describes the enemies of the Church The Characters of which are Their Characters 1. They were Souldiers They make a tumult Their warlike fierceness is signified by it As Lions Bears 2. They were arrogant and proud They that hate thee life up their head And wilt thou then be silent 3. They are subtle men They have taken crafty counsel against thy people and consulted against thy hidden ones those whom thou hidest under the shadow of thy wings Thy peculâ—â—r Exod. 19.5 4. Their intent Their counsel broke out into action and they encouraged one another in mischief even to the total and final destruction of the Church Come say they let us cut them off from being a Nation that the name of Israel may be no more in remembrance 2. Which Confederacy and Conspiracy was not only against the people of God but against God himself For they have consulted together with one consent nemine dissentiente The Conspirators and are confederate against thee 3. He gives us in a Catalogue of these Conspirators All the world against God and his Church The Tabernacles of Edom and the Ismaelites of Moab Vers. 6 and the Hagarens Gebal and Ammon and Amalek the Philistines with the inhabitants of Tire Ashur also is join'd with them they have holpen the children of Lor. Selah 3. And having discovered the men and their attempts The third part He prayes to God to take revenge on them he prayes to God for revenge which consisted in four particulars 1. Their fall and ruine 2. Their persecution 3. Their terrour 4. And their disgrace Which he illustrates by divers similitudes 1. Of a wheel that easily runs down a hill 2. Of stubble driven away by the wind 3. As wood burnt up by the fire 4. Of a flame that consumes the Mountains 5. Of a tempest that throws down all things before it 1. Their ruine and fall he would have it total and exemplary That their ruine be total Do unto them as unto the Medianites as to Sisera as to Jabin at the brook of Kison Which perished at Endor and became as the dung of the earth Make them and their Princes like Oreb and Zeb yea all their Princes as Zeba and as Zalmunna Of which he interserts a reason Who have said Let us take to our selves the houses of God in possession 2. And this their ruine he would have sudden and violent 2 Sudden and violent as appears by the similitudes 1. Precipitate them whirl them down O my God make them like a wheel or unquiet in mind 2. Remove them as light things are blown away by the wind Make them as stubble before the wind 3 Terrible and shameful 3. Burn them as speedily as the fire burns the wood Or as the flame sets furs on fire on the Mountains 3. Persecute them with thy tempest 4. Make them afraid with thy storm 5. Fill their faces with shame These three parts of their punishment 1. Flight 2. Fear Terrour 3. Shame and Ignominy The ends of his prayer And that the Prophet might not seem uncharitable in this bitter imprecation he now shews the ends why he thus prayed These were two 1. The first That they might seek after God in effect be converted 1 That converted Do this to them that they may seek thy name O Lord. 2 Or confounded Or as others conceive Seek thy name meerly out of a servile fear of Gods vengeance and contain their fury not daring any further to attempt any thing against the Church Which the next verse confirms Let them be confounded and troubled for ever yea let them be put to shame and perish i. e. brought to utter destruction or at least so enfeebled that they may be said to perish 2. The second That thereby Gods glory may be the more exalted 3 And Gods name glorified viz. That men may know that thou whose name is Jehovah art the most High over all the earth i. e. not Lord of the Jews only but the Gentiles also Vt cognoscatur Junius That thy Eternity Majesty Power may be acknowledg'd by all men The Prayer collected out of the eighty third Psalm O Omnipotent God Vers. 2 so great is the hatred so many the conspiracies so secret and malicious are the counsels of our enemies against thee and thy people that were it not for the promises which thou hast made unto thy people we should despair and faint They have appeared in Arms and headed the iumultnous many against us They who by their impiety shew they hate thee have lift up in pride their head they have taken crafty counsel against they people and consulted against those whom thou hast taken under the shadow of thy wings So great is their malice and hatred to us that they have said in their hearts and encouraged each other in this mischief Come say they let us cut them off from being a Nation that the name of Israel may be no more in remembrance yea their consultations and confederacies their Leagues and Covenant is not so much against us as against thy honour thy service thy truth which we endeavour to maintain They have consulted together with one consent and are confederate against thee yea so far they have prevailed that they have taken to themselves and their own use all the houses of God in possession Wherefore Vers. 1 O Lord we beseech thee keep no longer silence hold not thy peace be not still since thy enemies lift up their heads against thee awake and lift up thy head against them and thou who for thy people Israels safety didst shew thy
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
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
if he said I cannot be satisfied in the contemplation of them Expleri mentem nequit ardescitque tuendo There is such a depth in them that I cannot attain to it nor comprehend it 2. And he ends it not without an indignation that the wise men of the world Vers. 6 who yet in his judgement for their disregard of it are but fools But fools disregard should not consider it In the Creature they look after nothing but profit and pleasure in which regard they are but fools for this bruitish man knows not how great are his works this fool understands not how deep are his cogitations 2. 2 Of Governance of the world about which the mistake is That fools judge those that flourish happy men And that he may illustrate their folly the more from the work of Creation he comes to Gods work of Governance of the world and shews that as they who would be and are reputed wise are mistaken in the one so also they are mistaken in the other For they think the ungodly and such as flourish in power and wealth happy and that the righteous men sometimes oppressed are unhappy and upon these two instances he insists to the end of the Psalm First He instances in the ungodly When the wicked spring up rise on a sudden for such a time there is as the grass that grows insensibly and in a night Vers. 7 and when all the workers of iniquity do flourish become very conspicuous But this is not so exalted in pride and power and abound in wealth Who would not now take them for happy men For their felicity is but for a moment and ends in infelicity No saith our Prophet it is not so He that governs the world hath another end in it 1. This their felicity is the greatest infelicity It is that they may perish be destroyed 2. That they may perish for ever Remember Dives 3. And this their destruction is from God that sits in the Throne and is immutable in his decrees and wayes They flourish and are aloft but it is but for a Moment But thou Lord Vers. 8 art most high for evermore And thou wilt execute thy decree upon them 4. Which the Prophet fully opens in the next verse Vers. 9 which the Epizeuxis makes more Emphatical For lo thine enemies O Lord for lo thine enemies shall perish and all the workers of iniquity shall be scattered 1. Behold they were green they flourished but the change shall be sudden 2. They were enemies thy enemies workers of iniquite therefore cursed with a curse 3. They shall perish they shall be scattered they rose 2 But with the godly it is quite otherwise whose happy condition he demonstrates they flourished as grass and they shall be scattered as dry grass which the wind blows from the face of the earth His second Instance is in the Godly whose happy condition he demonstrates First in Hypothesi or in himself vers 10 11. And in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In all others that be true members of the Mystical Church of Christ from vers 12. to the end 1 In himself 1. He instanceth in himself that his condition is not like the ungodly Vers. 10 He shot not up as the fading grass but his strength and power should be as an Unicorn 1. But my horn shalt thou exalt as the horn of an Unicorn which hath one lofty and strong horn that is my power and glory and felicity shall still mount higher 2. And I shall be anointed with fresh oyle Anointed to be King over Israel by Samuel with a horn of Oyle by God with the gracious sweet Oyle of his Spirit 3. And that which adds to my flourishing estate My eye shall see my desire on my enemies and my eares shall hear my desire of the wicked that rise up against me Which he lived to see and hear in the ruine of Saul and his house 2. And that which the Prophet said of himself 2 In all other righteous persons that are like the he transfers now to all just and righteous men whom he compares to the Palm and Cedar 1. The righteous shall flourish like a Palm tree Of which the Poet Vers. 11 1 Palm-tree Nititur in pondus palma consurgit in altum Quo magis premitur hoc mage tollit onus So a good Christian 2. He shall grow like a Cedar in Lebanon 2 And Cedar Cedar wood is not consumed by worms or time Nor the Church by antiquity Vers. 12 nor persecution The Gates of Hell shall not prevail against it nor any true member of it Of which the reason is because these Palms and Cedars Vers. 13 these righteous men are planted set by faith water'd by the Word and Sacraments The reason they planted in the house of God rooted by Charity in the Church which is the house of the Lord and therefore they shall flourish be green and vigorous in the Courts of our God Every plant that our heavenly Father hath not planted shall be rooted out In which they 1. Shall flourish as are all those wild Olives that grow out of the Pale of the Church or those that are in it but were never truly engraffed into it but the true plants shall flourish 2. Nay which is yet more they shall be full of Sap and loaden with fruit Vers. 14 1. They shall bring forth fruit in their old age 2 Be fruitful It shall be contrary to them as to other trees Those grow fruitless and bear not when they grow old These are then most loaden with the fruits of grace 2. 3 Abound in grace They shall be fat and flourishing Other trees when old are zere and dry These then are fat in juice and flourish in good works 'T is conceiv'd that in the end of the last dayes the estate of Christs Church shall most flourish 3. And the reason of this their vigour of the continuance of this their radical and vital moysture to their old age Which is done for that end that they may extoll the praises of God is that they bring forth fruit which is specified in the last verse Vt annuncient That they might shew forth Gods faithfulness praise him for that as it is at the second verse 1. Vers. 15 That they might shew that the Lord is upright Just and righteous in himself 2. That he is a Rock A sure stable foundation to trust to 3. And that there is no unrighteousness in him No injustice though for a time he suffer the wicked to flourish and the just to be under the Cross For in his good time he will shew his Justice in rewarding the just and punishing the unjust The Prayer O Almighty God Vers. 1 and Merciful Father since it is a good thing in it self just and to be paid as a due debt honourable being the work of Angels Vers. 3 to give thanks to the Lord and to
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
under the person of a mighty King in whose Palace all things that may set forth his Majesty To be praised also for his Honour Majesty c. are presented to the eye of the Subject and Strangers Honour Majesty Strength Beauty So saith our Prophet Honour and Majesty are before him Vers. 6 Strength and Beauty are in his Sanctuary God is indeed invisible but his Honour and Majesty his Strength and Beauty may easily be seen in his ordering governing and preserving the whole world and his Church both which may not be unfitly call'd His Sanctuary and the last His Holy Palace Which he moves all Subjects to give their King 3. God he hath proved to be an universal King and now he perswades all his Subjects that is all kindreds of the people or the Families of the Nations to return unto their King his tribute his due their debt to wit his due honour and worship which he comprehends in these words Give bring an offering Vers. 7 worship fear proclaim him to be King 1. Give unto the Lord and again 1 To give him freely Glory and Strength Give unto the Lord Glory and Strength Give freely to him and solely attribute to him the glory of your being and well-being that he made and redeem'd you and that by the strength of his right-hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath pluck'd you out of the hands of your enemies This was the glorious Work of Mercy and Power Sing for this with the Angels Glory be to God on high 2. Give unto the Lord the honour due to his Name Remember 't is a debt Vers. 8 and a debt in equity must be paid And the honour due to his Name 2 The Honour due to his Name is To acknowledge him to be Holy True Just Powerful The Lord the faithful God good merciful long-suffering c. all that was proclaim'd before him Exod. 34.5 6 7. Defraud not his Name of the least Honour 3. 3 To bring him Offerings Bring an offering and come into his Courts Appear not before the Lord empty as the Jews were commanded to which out Prophet alludes They had their Sacrifices and we also have our spiritual Sacrifices acceptable to God by Jesus Christ to bring 1 Pet. 2.5 And these are the Sacrifices of a contrite heart Confession of sin Mortification Prayer Fasting Alms. Bring these when ye come into his Courts into his presence and into his House of Prayer 4. Vers. 9 O worship the Lord in the Beauty of Holiness They that come into the presence of a King 4 To Adore him presently fall on their knees in token of their submission and homage when you come into the presence of your King do the like Adore 2. And remember to do it in the Beauty of Holiness which if referr'd to the material Temple consider that it is by relation a Holy place 5 In the Beauty of Holiness and should not then be profaned a Beautiful place and should not then be defaced but kept beautiful But if to be referr'd to the Spiritual Temple the Temple of the Holy Ghost that also is to be beautified with Holiness A holy life holy vertues 5. 6 And to do it in fear and reverence Fear before him all the earth Join fear to your Worship for a man may be too bold and saucy in the presence of this King Serve the Lord in fear and rejoice with reverence There is a fear that ariseth out of the apprehension of greatness and excellency in the person together with our dependance on and our subjection to him which both in body and mind makes us step back and keep a distance And this kind of fear causeth and produceth all Acts of Reverence and Adoration and this is it which the Prophet here calls for 6. Vers. 10 Say among the Heathen The Lord reigns Or as some point it Say 7 Proclaim him to be King The Lord reigns among the Heathen Be as it were Heraulds and proclaim as with sound of Trumpet God is King Christus Regnat Vive le Roy. Hosannah Now here the Prophet begins to set forth the Amplitude of Christs Kingdom The Amplitude of Christs Kingdom 1. Before it was confin'd to Judaea but now it is enlarg'd All Nations are become his Subjects he reigns among the Heathen 2. The Stability of it The stability of it The world shall be established that it shall not be moved the Laws of this Kingdom not to be alter'd as were those given to and by Moses but fix'd and to last for ever The Gospel is to be an eternal Gospel a standing Law 3. The Equity in it The equity to be observ'd in it He shall judge the people righteously for he shall give to those who observe his Laws great rewards but to such as contemn them break them and say Nolumus hunc regnare a condign punishment 4. The Prophet having described the King and the state of his Kingdom exulting in spirit at it Vers. 11 12. as if he had seen him coming to sit upon the Throne he calls not the Gentiles only whom it did very nearly concern but all creatures to rejoice with him heaven earth the Sea the fields the trees the woods And he calls all creatures to rejoice at it Although there be that by heaven understand the Angels by the earth men by the Sea troublesome and restless spirits by the trees fields and woods the Gentiles who were to believe But this needs not because such Prosopopeia's are frequent in Scripture The meaning is that as the Salvation was Universal so he would have the joy for it to be Universal To the words then Let the heavens rejoice and let the earth be glad let the Sea roare Vers. 11 and the fulness thereof Vers. 12 Let the field be joyful and all that is therein then shall the trees of the wood rejoice before the Lord. He incites all Creatures to rejoice for Christs coming both for the first And for his coming and the second for the first in which he consecrated all things for the second at which he will free all things from corruption Rom. 8. from vers 19. to 22. 1. For he cometh for he cometh to judge the earth To judge the earth Which first part of the verse the Fathers refer to his first coming Vers. 13 when he was incarnate and came to Redeem the world by his Death And was to the end to judge that is to Rule and Govern the world by his Word Ordinances and Spirit 2. And again He shall come to judge the world with righteousness With Equity and Truth and the people with his Truth Which coming though terrible to the wicked yet will be joyful and comfortable to the righteous For saith our Saviour Lift up your heads for your Redemption draws near And to comfort them and terrifie the wicked He tells them That he will judge in equity that is justice
and in Truth according to his Word and Promise He will accept no mans person but render to every man according to his works The Prayer collected out of the ninty sixth Psalm O Merciful Lord so déep is the Sea of thy mercies which hath from everlasting flow'd over unto us and thy dayly favours Vers. 1 2. that thou doest conter upon us that except we will be ungrateful we must sing unto thee a new Song for new blessings and bless thy name for fresh gifts and graces Vers. 5 What is man that thou shouldst be so mindful of him or the son of man that thou shouldst regard him Thou who madest the heaven Vers. 4 createdst him after thy own image but he defaced it Vers. 5 Thou who wert to be feared far above all gods gavest him a command to worship and honour thee but he made to himself other gods which indéed were no gods Vers. 4 but petty and ridiculous Deities and cast by thée the great God of heaven and earth a God greatly to be praised a God to be feared above all gods and worshipped the inventions of his own brain and the works of his own hands But all this did not cool thy love nor retard thy mercy even when all the kindreds of the Nations did serve other gods thou sentest them Redemption thou sentest thy Son to be a light to lighten the Gentiles and to be the glory of thy people Israel Great and marvellous are thy works O Lord God Almighty just and true are thy wayes thou King of Saints Vers. 2 who ought not to fear thee and glorifie thy Name Warm therefore our cold hearts with thy love that we may shew forth thy Salvation from day to day Vers. 3 Make our flow tongues eloquent and powerful that we may publish this glad-ridings and declare thy glory unto the heathen and thy wonders to all people So resplendent is thy Honour and Majesty so immense thy strength Vers. 6 so illustrious thy beauty that we dust and ashes tremble in our approaches to thee and were it not for those commands thou hast laid upon and invitations and encouragements thou hast given to penitent and believing sinners we durst not presume to tender our selves and our homage before thee Vers. 7 But since thou hast call'd for a gift from us we do fréely give unto thée glory and strength fluce thou doest expect as a due debt glory to thy name we chéerfully give thée glory and proclaim thy name to the whole world The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity transgression and sin Offerings we have none that are worthy of thée Vers. 8 yet such as we have we bring we offer unto thée the Sacrifice of a troubled and a contrite spirit we tender unto thée our petitions and thanks upon the Altar of a mortified and broken heart we confess our unworthiness and fast and wéep before thée we come into thy Courts and present what we are able two poor mites soul and body Lord accept of these our offerings for Iesus Christs sake Our desire is to worship thee in the Beauty of Holiness to be holy as thou art holy to be perfect as thou art perfect but being conscious to our selves of the impurity and imperfections of our own hearts and sensible of thy excellencies we step back for very fear and retire for shame Bold and impudent we cannot be in thy presence but we worship thée with trembling spirits and adore with reverence Yet thus much we are and may be bold to proclaim among the heathen The Lord reigneth Vers. 10 Jehovah who is our righteousness is our King long let him reign Vers. 11 for ever let him live Hosannah to the son of David and let all things in heaven and earth say Amen to it Let the Angels and Saints in Heaven rejoice at it Vers. 12 let all men on earth be glad of it let the wicked who are like the troubled Sea will they nill they reare it out let the fulness thereof the impious spirits that move them bow at the Name of Jesus Yea let the wildest tree in the field and wood be brought at last to confess that Jesus is the Lord to the glory of God the Father O thou great King of all the world Vers. 11 to whom all power is given in heaven and earth rule thy people with thy Word and Spirit and judge the adversaries of thy worship and enemies of thy Gospel bear rule and dominion among the heathen that yet have not submitted unto thee let the whole world be established by thy Gospel and thy Laws take place among them and never be removed Lord hasten thy Kingdom and appear in thy glory Even so come Lord Jesus Vers. 13 Come quickly Come to judge the earth seat thy self upon thy Throne and call all the Nations of the world before thee and make it known that thou art not an accepter of any mans person but that thou wilt judge the world with righteousness and the people with thy Truth and that those that have done ill shall go into eternal punishment but the righteous into life eternal Be thou my King O sweet Iesus inform me in thy Law guide and rule me by thy Spirit cause me so to worship and fear thee to offer such spiritual Sacrifices unto thee to give what I owe such glory and honour to thy Name that at thy coming I may be set on thy right-hand and be one of that number to whom thou wilt say Come ye blessed of my Father inherit the Kingdom prepared for you from the beginning of the world For thine is the Kingdom the power and the glory for ever and ever Amen PSAL. CXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IN this Psalm David sets forth Gods power and glory and being moved by the Spirit of Prophesie foretels the downfall of Idolators and the happy estate of those who serve God with an honest heart Three parts there are of this Psalm 1. A Prophetical description of Christs power and glory especially at the day of judgement from vers 1. to 7. 2. A manifest difference put betwixt Idolators and the people of God Confusion he imprecates to the first vers 7. And gives notice of the joy of the second with the reasons vers 8 9. 3. He exhorts those that love God to a good life encouraging them upon Gods favour vers 10. And upon the joy that is like to follow it vers 11. for which he stirs them up to rejoice and to be thankful vers 12. He begins with a Solemn Acclamation The Lord reigneth The first part God is the Supreme King being the self-same that he commanded to be proclaimed in the former Psalm vers 10. As if he had said By the coming of Christ the Empire of Death Vers. 1 the Power of the Devil all Oracles are silenc'd and all Idols destroy'd And he will use his Scepter
now and at the day of judgement Jehovah is become the Supreme King and all other Kings and Powers become his Vassals and Servants A benefit so great that he moves the world to be glad of it Let the earth rejoice let the multitude of the Isles that is the inhabitants of both be glad thereof All men wheresoever and whatsoever for if they be oppressed by Tyrants yet the Lord they serve is Mightier the Kingdom is his all Power in heaven and earth given into his hands and he can repress and bring into order the proudest Tyrants He hath this name written on his thigh King of Kings and Lord of Lords Rev. 19.16 For the good 2. And 't is most certain that he will make use of his Scepter for the good of his Subjects and for the confusion and ruine of their and his enemies which is often done in this life but if deferr'd for some reasons best known unto him yet it shall be certainly done at the last day when his appearance will be very terrible yet comfortable to His. For 1. Clouds and darkness shall be round about him Vers. 2 as it was when he gave the Law in Sinai Of his Subjects 2. Righteousness and Judgement the habitation the Basis of his Throne 1. Righteousness justly to pass sentence in the defence of his people And so comfortable to them 2. Judgement to be poured out upon his enemies And so a terrible day to them 3. A fire goeth before him and burns up his enemies round about Vers. 3 His lightnings enlightned the world the earth saw it and trembled The hills melted like wax at the presence of the Lord at the presence of the Lord of the whole earth For the confusion of his enemies In which three verses are set down the terror of that day as it is described Mat. 24 29 c. 2 Pet. 2.10 c. Psal 18.7 c. Which fire yet shall not hurt the godly it shall burn up only his enemies as is here said 4. And at this day the heavens declare his righteousness When his appearing shall be glorious when the Lord himself shall descend from heaven with a shout with the voice of the Arch-angel and the Trump of God 1 Thess 4. 2. And all people his glory appearing in the clouds of heaven with all the Angels about him when every knee of things in heaven and things on earth and things under the earth shall bow unto him Phil. 2. 2. Upon the consideration of Christs Soveraignty The second part Upon which the Prophet and his glorious appearance at the last day our Prophet imprecates and exhorts 1. He imprecates that confusion and a curse may fall upon all Idolators Confounded be all they that serve carved Images Vers. 7 and boast themselves of Idols Which is indeed their shame 1 Imprecates 2. 2 Exhorts He exhorts Adore him all ye gods ye that excell in power on earth ye Angels that excell in power in heaven adore worship invocate submit to this King For this was and ought to be the practice of Gods people 1. Vers. 8 Sion heard of it heard that the Lord reigned that he would come to judge the quick and dead 3 And the people of God exult that Idolators should be confounded that Christ only was to be adored and rejoiced at it and was very well pleased with the News and desired it should be so 2. Vers. 9 The daughters of Judah that is the people of God rejoiced because of thy judgements O Lord did exult because thou O Lord do'st judge all men with a just judgement 3. But that which did most of all excite and heighten their joy was the exaltation of Christ to the Throne that the Lord of Gods people was now to be the Supreme Lord. Glad they were because Thou O Lord art high above all the earth high above all Kings and earthly Monarchs that thou art exalted far above all gods i. e. far above all Angels who are called gods by participation and far above all Devils who are worshipped as gods by an error of judgement 3. The third part The Character by which Gods people may be known At the eighth verse he made mention of the Church and call'd them Zion he spoke of the people of God under the name of the daughters of Judah and he saith they did exult and rejoice at it But that no man footh up himself with this Title for there be many who lay claim to Zion that belongs not to Zion and seem to rejoice that Christ is King who wish in their hearts it were otherwise Vers. 10 The Prophet sets down an infallible Character by which the Elect may be known viz. The Love of God and the infallible consequent of it The Hatred of evil to which he exhorts Ye that love the Lord hate evil 1. 1 They love God O you that make God your choice and Christ your King not feinedly but truly not with the lips alone but with the heart that fear and worship God not according to the external work but according to the Spirit of the Law 2. 2 They hate evil See that ye hate evil 't is not sufficient to fly it to decline from it but you must detest and hate it which without the work of the heart will never be done For the heart is the fountain of all actions good or bad from it before God they have their denomination and acceptance As out of the heart proceeds the love of the chief good so out of the heart again proceed evil thoughts murders adulteries c. Mat. 15. And that we lend the easier ear to this counsel The reward for this work the Prophet proposeth two great rewards to those that love the Lord and hate evil 1. Enemies they have in this life that hate them that seek to oppress thâ—m against these God promiseth protection from these deliverance 1. Vers. 10 He preserveth the souls of his Saints often their lives but alwayes their souls 1 Preservation which is a benefit beyond the other The Accuser of the brethren shall not hurt them 2. He delivereth them out of the hand of the wicked sometime out of their hand that they fall not into it and sometime out of their hand when they are in it Ovis erepta lupo Now this is their first reward 2. Vers. 11 A second reward there is in the next verse That in their miseries they shall be fill'd with content 2 In miseries they shall find comfort and find comfort when they little expected it but then they must be righteous and upright in heart 1. 1 Light content Light is sown for the righteous or as the old Translator reads out of the Septuagint Light is risen up to the righteous The diversity as Moller and Bellarminâ— arose out of the nearness of the two Hebrew words Zarahh and Zarach Zarahh signifying Seminare and Zarach oriri
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
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
mighty King of Kings and Lord of Lords by whom Kings and Princes decree justice Ver. 1 that especially which thou requirest of thy Vicegerents on earth is That they shew Mercy and execute Judgement that they extend acts of Grace and Charity toward the good and to be a terror to evil doers Come Ver. 2 Lord unto me with thy aid and Spirit for without thy help I am not able to do any duty and make me first to reform my self and my house Cause me to walk wisely with zeal and prudence in a perfect way Give me power to walk constantly and with delight in my own family with a perfect heart Ver. 3 that I may be a pattern of good works unto all within my house an example of piety religion iustice and charity to all about me Slip Lord and fall I may but it shall not be willingly and maliciously for I will set no wicked thing before my eyes that I should be tempted thereby Thou Lord hast hitherto put into my heart a hatred of the works of them that turn aside Ver. 4 and gracious God continue in me that hatred still for so I am sure that nor the Wedge of Gold nor the Babylonish Garment shall cleave to my fingers Give me so much courage O Lord as to execute judgement upon the wicked Ver. 5 and so much charity as to extend mercy to the good Let my justice be so exemplar that every man of a crooked and perverse froward heart be afraid of me and depart from me let me never know countenance or shew the least friendship to a wicked person Embolden me to cut off every one that privily slandereth his neighbour Ver. 7 As for the men who shew the pride of their heart with the rowling of their eyes and for such who have a heart so full swoln with ambition and covetousness that nothing can satisfie suffer me not to have any familiarity with them not so much as to admit them to my Table Thou knowest O Lord how full the world now is of fraudulent persons and men of lying lips make my sevetity so awful and my authority so reverential that he that works deceit do not dare to dwell stay and remain within my house and he that tells lyes be afraid to tarry in my sight As on the contrary move me to discern Ver. 6 and to be favourable is all those who are faithful in the Land men of truth and trust let my eyes be bent upon them to do them good these let me call from all places to dwell with me and if there be any that walk in a perfect way bring him to be my servant my Counsellor my bosome-friend Iustice and Religion are the Pillars of any Kingdom and at this time the foundations of the earth be out of course make me to beat up the Pillars of it Write the book of thy Law within my heart and let the advancement of true Religion be my chiefest care Ver. 8 After let me carry so great a love to justice that the wicked of the Land be by me early and speedily destroyed and all wicked doers be unrooted and cut off from the City of my God This is a City of Saints far far be removed from it all yride and covetousness all fraud and lying all Idolatry and false worship all impiety and injustice Let righteousness flourish in the Gates and piety in the Temples thereof and holiness shew it self in the lives of the Citizens to the glory of thy Holy name and the salvation of our poor souls through Iesus Christ our Lord and only Saviour Amen PSAL. CII The Title of this Psalm is A Prayer of the afflicted when he is overwhelmed and poureth out his complaint before God It is by the Church chosen for one of the Penitentials IT seems to me to be composed by the Prophet to be a form of prayer to be used by the faithful Jews in the time of their Captivity at Babylon For in it is expressed the sad condition they were then in in the person of an afflicted man the present state of Religion under the desolation of the Temple which the Prophet laments and yet again comforts himself and his people upon the consideration of Gods Eternity and Immutability and that therefore he will perform his promise have mercy on Sion build again the Temple restore them again to their own Land in which they should quietly and happily dwell This no question is the literal sense of the Psalm but it cannot be doubted but the Prophet had a farther intent in it For the faithful among the Jews knew that the Restitution of Solomons Templâ— was but a Type of that Temple which the Messiah would build up of living stones and inhabit by his Spirit This then they prayed for and for the erection of it when they prayed for the re-edification of the other as appears by very many passages in this Psalm Two General parts there are of this Psalm 1. A description of the Calamity of the Church under the person of an afflicted man from vers 1. to 12. 2. The comfort yet she took in these Calamities and the ground of it from vers 12. to 28. 1. The whole is formed into a prayer A Prayer The first part which is proposed in the two first verses and an earnest motion made for audience 1. Ver. 1 Hear my prayer O Lord and let my cry come unto thee 2. Hide not thy face from me in the day when I am in trouble encline thine ear to me In which he complains and shewes his sad condition in the day when I call answer me speedily 2. And he presseth his prayer by way of complaint shewing many wayes what a heavy case he was in 1. Ver. 3 By a consumption of his strength 1. My dayes are consumed as smoke In many respects which though it swells into the air in a great thick body yet it is suddenly dispersed and vanisheth 2. And my bones which are as it were the pillars of this house my body are burnt and dryed up 1 A Consumption as it were an hearth or the stones of the hearth which the fire by continuance burns out 3. My heart is smitten and withered like grass that either cut down withers to hay or standing is burnt up by the scorching heat of the Sun 4. To this pass I am come that I can take no sustenance I forget to eat my bread 2. From his continual weeping and pining away By reason of the voice of my groaning 2 Grief my bones cleave to my skin 3. From his Solitude He was deserted of his friends Clausa fides miseris 3 Solitude I am become like a Pellican in the Wilderness I am become like an Owle in the Desert Solitary Birds 4. 4 Watching From his continual watchings I watch and am as a sparrow alone on the house top As Moller observes this kind of bird impatientissime viduitatem ferunt 5.
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
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
unto us except thou be good And here O Lord I will step aside to the Sea-shore where I may take a prospect of that great Pond of the World which retired at thy rebuke Ver. 7 and dares not return because of thy Command and I know not which more to admire Ver. 9 whether the Element it self or the Inhabitants that take up their dwelling in it It roars foams swells riseth into angry Billows as if it would swallow up the Earth Ver. 25 but thou hast set Bounds upon it that it may not pass over neither turn again to cover the Earth In it are things créeping swimming living innumerable of all sizes and fashions for greatness of number strangeness of shape variety of fashions nor Aire nor Earth can compare with the waters what living Mountains such are the Whales â—owle up and down in those fearful Billows for there is that Leviathan whom thou hast made 〈◊〉 therein That I say nothing of the Ships which pass upon it which thou first taugh'st man to frame by the example of Noah's Ark and provided that the brinish nature of the Element be able to support them when loaden with heavy Commodities and fearful Passengers O Lord how manifold are thy works in wisdom thou hast made them all the Earth is full of thy riches so is the great and wide Sea also How many millions of wonders doth this Globe below offer us which of the Herbs Flowers Trées Leaves Séeds Fruit what Beast Worm Fish Bird is there in which we may not sée the foot-steps of a Deity wherein we may not read infiniteness of Power a transcendency of Wisdom Their frame is a miracle for thou sendest forth thy Spirit and they are created Their dissolution a wonder for thou takest away their breath and they dye and return to their dust but yet the continuance of all of them in their species matter of greater admiration for though the Particulars vanish yet the Kind lives and shall live till the dissolution of all things without any decay in Nature which could never be But that thou renewest the face of the Earth And for the assurance of this continuance Thou hast set thy two faithful Witnesses in Heaven the Sun to rule the day and the Moon the night who by their constant motions their secret and swéet influences by their light and hoat do comfort all these inferiond bodies They are obedient to thy Word for the Moon as thou hast appointed observes her seasons and the Sun knoweth his going down and so this light is interchanged with darkness That Beasts may rest and prey and man may labour and rest The day dyes into night and riseth in the morning that we never forget that our light of life shall suffer an Eclipse yet so that we shall get up again in the morning of the Resurrection Say thou the word and my Soul shall be renewed again Say thou the word and my body shall be repaired from its dust I am a mortal Creature But thy Glory O Lord shall endure for ever and so be it Hallowed be thy Name and let the Glory of our God continue for ever As for thy works give me wisdom in them to admire thy Wisdom and grace so to make use of thy Goodness That thou mayest rejoyce in them and not repent that ever thou madest any of them for my sake I tremble to think of the abuse when I read That thou lookest upon the Earth with an angry brow and it trembleth and thou doest only touch the Hille and they smoke By the assistance of thy Brace I will use them soberly and to my sobriety I will add thanks I will sing unto the Lord as long as I live I will praise my God while I have my being my Meditation of him shall be sweet and pleasant unto me and I will be glad in the Lord. As for those sinners who abuse thy Creatures thouch their hearts that they sin no longer in the profane abuse of them but if they shall go on to neglect thy Praise to blaspheme thy Name and obscure thy Glory let them be consumed out of the Earth and let such wicked men be no more O my Soul come not into their Assembly but bless thou the Lord and labour to draw all others to sing an Hallelujah to magnifie his Power to exalt his Glory to sound forth his Wisdom to sing of his Goodness for his wonderful Creating his orderly Governing and Disposing his bountiful Preserving of the whole World O my God I will give thanks unto thee for ever PSAL. CV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE Title of this Psalm is Alleluja as is also of the two following and the first fifteen verses of it were sung at the bringing up and setling the Ark by David 1 Chron. 16. The scope of it is the same with the two former That we praise God But yet with this difference in the one hundred and third That he be magnified for his Benefits of Redemption In the one hundred and fourth For the Manifestation of his Power and Providence in Creating Governing and Sustaining the World But in this For the gracious Covenant he made with Abraham and in him with his whole Church Two parts there are of the Psalm 1. An Exhortation to praise God from ver 1. to 7. 2. An Enumeration of the Favours God bestowed to perswade to it from ver 7. to the end 1. He that loves his Prince truly The first part He invites to praise God and shewes how it is to be done desires that others also should magnifie and honour him as well as himself This was David's case he was a true lover of his God and set a true estimate upon him he honour'd and prais'd himself and out of his zeal he calls here upon others to do it outwardly and also inwardly both with tongne and heart He thought all too little and therefore he comes over this Duty often and shewes indeed how it is to be done Ver. 1 1. By giving of thanks O give thanks unto the Lord. 1 Both outwardly 2. By Invocation Call upon his Name 3. By Annunciation Make known his deeds among the people 4. By Voyces and Instruments of Musick Sing unto him sing Psalms unto him 5. By frequent Colloquies of his Works Ver. 2 Talk ye of all his wondrous Works 6. By boasting of him Glory ye in his holy Name Profess that you are happy men that ever Gods holy Name was made known to you He that glories Ver. 3 let him glory in the Lord 2 Cor. 11. He hath invited all outwardly to exhibit praise and now he adviseth that it be done inwardly also with exultation and gladness of heart He would not have men to think it a tedious work 2 And inwardly and to be weary of it but to perform it with joy 1. Let the heart of them rejoyce Spiritus sanctus non canst nisi de laeto corde 2. Of them that seek the Lord For
Donec Untill the time that his Word came So long then he lay in Prison and no longer For a time best known to God God hath then his Donec for his servants to suffer and when that Donec comes they shall suffer no longer 1. Vntill the time his Word came His Word i.e. Gods Word for his deliverance 2. Or as others Joseph's word to the Butler came to pass 2. The Word of the Lord tried him God tried his patience Or the Interpretation of the Dreams proving true were a sufficient trial that it was the Word of the Lord which he spake He spoke by the Spirit of God 2. And now followes his Honour and Advancement 1. But taken thence and exalted Pharaoh by his Butler hearing of Joseph's wisdom He sent and loosed him from Prison 2. Even the Ruler of the people let him go free a work fit for a King 2. To be the Rulet in Aegypt And his Advancement followes To free an Innocent a signal Favour but to advance him a greater this Pharaoh did 1. Ver. 21 He made him Lord of his House Majordorno 2. And Ruler of all his Substance He was his Treasurer Gen. 41.40 c. Indeed a great Viceroy a grand Visier 3. Ver. 22 The Kings end in it admirable not only in the Famine to provide bread to feed their bodies To feed them To instruct them but for the good of their fouls also 1. To punish the Rebellious To bind his Princes at his pleasure 2. To instruct them his Counsellors in that Wisdom those Arts Sciences Religion which he excelled in exalted he was to teach his Senators the great Counsel of his Kingdom wisdom and it is supposed That all the learning in which the Aegyptians excelled was first taught them by Joseph 4. Jacob and his Family descends thither The fourth Benefit followes of God toward his people from ver 22. to 37. which was their nourishment their increase in Aegypt their oppression and deliverance thence 1. He begins with Jacobs descent thither 1. Israel also Josephs father went down into Aegypt read Gen. 45. 2. Sojourns there 222. years And Jacob with all his family seventy souls sojourned there then to remain for a time viz. two hundred and twenty two years in the land of Ham viz. in Aegypt so called from Cham the father of Misraim that first peopled it after the Flood 2. And multiply He proceeds with their strange increase there for it is wonderful that in so short a time they should so multiply and grow into such multitudes Exod. 1.7 at their going out they were six hundred thousand besides children Exod. 12.37 And he increased his people greatly and made them stronger than their enemies Exod. 1.9 This was the Occasion of their Afflictions Bondage and Sufferings for 1. But are made Bond-men He turned the Aegyptian hearts to hate his people i.e. He suffer'd them to be turned For there arose another King which knew not Joseph Exod. 1.8 2. Afflicted and subtilly dealt with And to deal subtilly with his servants Come on say they let us deal wisely with them Exod. 1.10 and their wise work was 1. To set over them Task-masters to afflict them with their burdens Exod. 1.11 But when they saw That the more they afflicted them the more they multiplied and grew ver 12. 2. Then they order'd That all the male-children should be strangled by the Midwives ver 16. And when this way took not neither 3. Then Pharaoh charged That every son that was born should be cast into the River ver 22. Thus subtilly they dealt but it hindered not their Multiplications God sends Moses to deliver them there is no Counsel against God Now God seeing their Affliction and hearing their Groans sent them a Deliverer Ver. 26 1. Hesent Moses his servant and Aaron whom he had chosen 2. By signs and wonders which were They shewed his signs among them 1. To the Israelites 2. And wonders in the land of Ham then to the Aegyptians of which the Caralogue followes 1. He sent darkness and it was dark and they i.e. Moses and Aaron rebelled not against his Word 2. He turned their waters into blood and slew their fish 3. The Land brought forth Frogs in abundance in the Chambers of their Kings 4. He spake and there came divers sorts of Flies and Lice in all their Coasts 5. He gave them Hail for Rain and flaming fire in their land 6. He smote the Vines also and Fig-trees and brake the Trees of their Coasts 7. He spake and the Locusts came and Caterpillars and that without number and did eat up all the herbs in the land and devoured the fruit of their ground 8. He smote also the first-born of their Land the chief of all their strength These were the wonders that God wrought in Aegypt by the hand of Moses and Aaron for the deliverance of his people which therefore the Psalmist briefly Records that they might remember to be thankful and praise him 5. The fifth Benefit which God bestowed upon his people is He brought them out and entiched them that he brought them not out Beggars but enriched them with the Spoiles of Aegypt nor in a sickly but healthful condition 1. He brought them forth with silver and gold for they were sent by God to borrow Jewels And when they pretend by their example to rob honester men than themselves whom yet they esteem no better than Aegyptians can shew such an immediate Commission from God to do it content I am that they borrow and never restore rob and spoil whom they please till that be shewn they are Thieves and Robbers and Sacrilegious persons 2. Farther Gave them healthful bodies whereas they left the Aegyptians afflicted with some strange disease of which their first-born was dead in every house they came forth with healthy bodies There was not one no not one feeble person among their Tribes not one among six hundred thousand men The terrour of them was so great and the fear of death so instant And brought fear upon the Egyptians that little regarding their Jewels Gold and Silver they urged them to be gone they thrust them out as glad at heart they were upon terms rid of them which the Prophet thus expresseth Aegypt was glad when they departed for the fear of them fell upon them for Exod. 12. They said We are all dead men 6. The sixth Benefit followes after their departure which was After their departure The Pillar of a Cloud by day and the Pillar of fire by night He spread a Cloud for a covering and Fire to give light in the night Which most interpret As if the Cloud by day did overshadow them and keep off the heat of the Sun He gave them a Pillar of a Cloud and Fire And therefore the Prophet saith He spread it for a covering But Bellarmine conceives it somewhat otherwise grounding his conjecture upon
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
deserved both praise and a reward And an ample reward he had for it for God established the dignity of the high Priesthood in Phineaz and in his posterity as long as the Common-wealth of the Jewes continued 7 Another rebellion at Meribah 7. The Prophet comes to another remarkable sin of the Jewes extant Numb 20. where the people chode with Moses for want of water 1. They anger'd him also at the waters of strife That is God when they contradicted Moses 2. So that it went ill with Moses for their sakes for being passionate and disturbed with cholar He spake unadvisedly with his lips When Moses smote the Rock and offended God Hear now ye Rebels c. and he smote the Rock By their murmuring and grumbling they so provoked his spirit to bitterness that he who at other times was chearful and ready to obey all Gods Commands did now somewhat strike at it 8 Their rebellion after they came into Canaan 8. Hitherto the Prophet hath set down seven several rebellions of the Jewes during their abode in the Wilderness now he proceeds to shew us how they have behaved themselves after they came into and were seated in the land of Canaan Better a man would think they should be now that God had made good his Word to them But I see a Blackmore cannot change his skin nor they their manners disobedient stubborn and rebellious they were still which the Prophet confesseth and is upon Record in the Book of Judges 1 They destroy'd not the Heathen 1. God had expresly commanded that the Nations of Canaan should be destroyed Deut. 7.1 2 3. But they did not destroy the Nations concerning whom the Lord had commanded this was Disobedience 2 They married with them 2. But were mingled among the Heathen They made Leagues and Marriages with them Judg. 2. 3. 3. And learned their works Many superstitious many lewd customes 3 Learned their works 4. But which went beyond all they learned to be Idolaters of them 4 Became Idolatrous forsook God for the Devil 1. They served their Idols which was a snare unto them for for that they became their slaves Judg. 2 c. 2. Yea they sacrificed their sons and daughters unto Devils that is to Moloch 5 This polluted them and the land 3. With inhumane sin that the Prophet might aggravate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he comes over it again And shed innocent blood that is the blood of innocent children even the blood of their sons and daughters whom they sacrificed to the Idols of Canaan The Consequents of which were double First a double pollution Secondly a heavy judgment 1. First A pollution of the Land in which they dwelt The land was defiled with blood 2. A pollution of their own souls Thus were they defiled in their own works Polluted as a Harlot that pollutes her body by the prostitution of it so they polluted when they went a whoring after their own inventions Espoused they were to God their husband but they left him and followed Idols they were to be accounted no better than Whores which Idols were properly their own inventions For which they were punish'd abominated for they learned to prostitute themselves to them neither from God nor Moses The judgment or punishment now followes and a signification whence it proceeded it came not by chance nor meerly by the hand of man it was by Gods Order and Anger 1. Therefore was the wrath of the Lord kindled against his people Therefore for their Idolatry Murder Whoredom so that he was not only angry but his anger was kindled it was in a flame 2. Nay he took so great dislike to them that abominatus est insomuch That he abhorred his own inheritance It must be a very foule offence that will kindle the wrath of a mild King against his people And justly given into the hand of the Heathen and a strange dislike for which a man will renounce and abhor his own inheritance it shewes how heinous a sin Idolatry is And the punishment he took upon them was very just 1. He gave them into the hand i. e. the power of the Heathen and this E Lege Taliouis God had given the Heathen into their hands to destroy them which because they did not but learned their works therefore now God gave them into the hands of the Heathen 2. Who were hard Lords over them He made them their Lords and hard Lords they were as easily appears in the story of the Book of Judges and the first of Samuel and no wonder for they hated them yea even when they made Leagues and Contracts with them Their case must be then very miserable when those that hated them ruled over them from such they were to expect little favour 3. And little they had for the Prophet in the next verse acquaints us that 1. Their enemies also oppressed them Tyrants Oppressors they were read the Book of Judges c. and very often if they sought to free themselves 2. They were brought into subjection under their hand to wit under the hand of the Philistines Moabites Ammonites c. In which state and condition yet God did not forget them For many times did he deliver them Not once but often as by Gideon Jephtha Deborah Sampson and others Yet God deliver'd them But O the ingratitude of a sinful Nation whereas being deliver'd they should have served But they provoked him again being deliver'd they provoked him with their Counsel that is by following the Counsels of their own hearts and not the directions of God And so were very justly brought into the case they were before And again punished For they were brought low for their iniquity that they might know that God that had humbled them and deliver'd them could when they revolted bring them into the same case they were before Yet again receiv'd to grace for God is moved by their affliction as he often did And now the Prophet adds that which indeed he drives at through the whole Psalm the wonderful and immutable good-will of God to them though he forgave and deliver'd them upon their Repentance and in a short time provoked him again Nevertheless he received them to Grace even after their Recidivations and Relapses and the Causes that moved him to this were external and internal 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that outwardly and occasionly moved him to it was their affliction and cry He regaraed their affliction when he heard their cry 2. But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that inwardly sway'd him was his word past to them But more out of Mercy and his Word and his mercy 1. His word and his promise was past to Abraham to be their God and he would not break it And he remembred for them his Covenant 2. His tender affection that he alwayes bear them this caused him to repent and grieve that they should be
in misery He repented according to the multitude of his mercies And the effect which all these Causes had was beneficial to them even in the time of their bondage and captivity for even their very enemies hearts were often turn'd to do them good as is evident in Jeremiah David Daniel Ezra Zerubbabel Mordecai and indeed the whole Nation under the Babylonian Philistian Aegyptian Persian Kings which the Prophet hath set down ver 46. He made them also to be pitied of all those that carried them Captives So this is that of the wise man When a mans wayes please God And caused their Oppressors to pity them he will make his very enemies at peace with him Prov. 16.7 But it seems this verse may be read otherwise and it is by the Vulgar Moller Musculus Dedit eos in misericordias or miserationes in conspectu omnium quo caeperant eos so that the sense is not as if all of them had from all that carried them away captive received mercy but that God in their afflictions put them into the bosom of his mercy even they seeing and wondring at it whose Bond-slaves they were for beyond all hope he freed his people from Aegypt the Ammonites Philistines c. so that they under whose Captivity they were must needs confess that God in mercy did defend and fight for them And this sense Bellarmine receives as more probable nor yet utterly rejecting the other 4. And this sense makes the way plainer to what followes the Petition The fourth part This consideration moves them and the Doxology for if God shew'd himself merciful in the time of his anger and made it apparent even to the very view of their enemies encouragement they might have 1. First To pray Save us O Lord our God and gather us from among the Heathen to give thanks in thy holy Name 1 To pray and to triumph in thy Praise 2. Then to give thanks 1. Blessed be the Lord God of Israel 2 To give thanks from Generation to Generation 2. And for it let the people do their Duty viz. the solemn and necessary Formes Let all the people say Amen Allelujah The Prayer out of the One hundred and sixth Psalm O Lord God which art great and fearful Ver. 45 Who keepest Covenant and Mercy toward them that love thee and keep thy Commandments we have sinned with our Fathers we have committed iniquity we have done wickedly The children of Israel were not more rebellious at the red Sea in the Wilderness after thou hadst brought them into the Land than we have béen unto thée We have forgotten thy wonders and provoked thée when beset with a Sea of troubles for we have soon forgot thy works and not waited for thy counsels We have envied nay murdered Moses in the Camp and Aaron the Saint of the Lord. A Calf indéed we have not made in Horeb nor worshipped the molten Image But we worshipped the Calf of our own brains and fall'n down to our own imaginations in Maozim we have put our trust and to this Idol of power we have cryed Thou art our god and thou shalt save us Thou hast promised to bring us to the celestial Canaan but we have despised that pleasant land and as if we did not believe thy Word we have murmured and in our hearts turned back again into Aegypt and set our affections on the Léeks and Onions and Garlick thereof though we vowed and professed to honour thée yet we have made it apparent that Mammon is our God and his Command is hearkned unto and not thy voyce We have provoked thée to anger with our inventions we have learned the works of the Heathen Ver. 38 and out-done them We have shed innocent blood even the blood of thy sons and daughters whom we sacrificed to our ambition and cruelty so that the Land is polluted with blood O Lord we confess that we have done wickedly and fouly and unthankfully have revolted from thée our Lord and God as was the mother so is the daughter we are our mothers daughter that hath loathed her husband and committed fornication in the sight of our God yet we will not despair when we consider thy great mercy which thou shewedst to a stiffe-necked people whom though enriched by thée with many Benefits and yet unmindful and ungrateful as they were set thée by and worshipped stocks and stones and the inventions of their own brains Thou yet didst not destroy them but after a fatherly correction didst restore to thy favour and didst condescend to be reconciled to them Then thou wert pacified with the intercession of Moses and the atonement of Aaron and when Phineas arose and executed judgment thy plague was stayed There be yet lest among thy people those who are zealous for thy Name who day and night intercede for pardon and mercy O Lord hear their prayers and let their cryes come unto thee and spare thy people whom thou hast redéemed with thy precious blood Though they have provoked thée with their Counsels and are brought low for their iniquity Nevertheless regard their affliction and hear their cryes that they send up unto thee Remember for them thy Covenant and repent according to the multitude of thy mercies And so soften and mollifie the hearts of those who have led us into Captivity that for cruelty even from them we may find pity and for the heavy burdens they have laid upon us some ease and relaxation O merciful Lord let not thy wrath for ever be kindled against thy people neither let it procéed so far That thou abhor thine inheritance We confess That it hath gone ill with Moses for our sakes insomuch that he is denied an entrance into the land of Canaan the lot of his inheritance But remember him O Lord and his Exiles with the favour thou bearest unto thy people O visit him with thy salvation that he may see the good of thy chosen that he may rejoyce in the gladness of thy Nation that he may glory in thee and glorifie thee with thine inheritance Our Fathers have sinn'd even from the first time of their Vocation to the clearer and purer knowledge of the Gospel and thou didst oftentimes sharply rebuke them and yet in the sharpest of those Visitations Thou remembring mercy Ver. 10 and thy promise didst mitigate their punishments and sentest them deliverance Thou savedst them from the hand of them that hated them and redeemedst them from the hand of the enemy Therefore now also although we know and confess that we have grievously offended thée with our sins and provoked thée to bring these heavy judgments upon us for our rebellions yet make us examples of thy mercy as thou hast done our forefathers Save us O Lord our God and gather us from all lands whether we are dispersed which we earnestly beg at thy merciful hands not that we are brought from a troublesom to a quiet from a miserable to an easie from a poor and
That when all humane helps failed they implored the aid and help of God Almighty 1. Then in their trouble When no other Course will work this will do it Ve. 6 and therefore God lets his be brought into trouble In prosperity They cryed to God the heart of the best man is often too secure and thinks not on God but let such a one be brought into some extremity and streight and he will cry They did so here 2. They cryed In their Petition they were very earnest 't was not a cold prayer that might freeze in the way before it came to Heaven but it was fervent a Cry 3. And they cryed Not to any false god as did Baals Priests nor relied wholly on any humane help But they cryed unto the Lord their cry was rightly directed Now the success was answerable to their desire 1. In general He delivered them out of their distresses He delivered them 2. But in particular the deliverance was every way fit and accommodated to the exigence they were in the manner being this 1. They wandered in the Wilderness in a solitary way they found no City to dwell in ver 4. But he led them forth by the right way Ver. 7 that they might go to a City of habitation 2. They were hungry and thirsty and their soul fainted in them ver 5. But he satisfieth the longing soul and filleth the hungry soul with goodness Which mercies are every way correspondent to them express'd in ver 4 5. And upon this he inculcates his Exhortation to praise God For which he exhorts them to praise God with which he began ver 1. But is so earnest to have it done that he interserts between the mercies as if he were loth to have it deferr'd which Course he also perpetually takes as may be seen after in the Psalm Oh that men would praise the Lord for his goodness and for his wonderful works to the children of men 1. The Lord deliver'd the Lord led them forth let him then have the praise 't is his due 2. It was out of meer goodness he did it not out of desert For he is good ver 1. 3. And the effect of his goodness was seen in his works his wonderful works He would then have his praise be as publick as were his works open manifest And it was his hearts desire it should be so Oh that men would praise 2. The second Corporal Misery to which men are subject is Captivity and Imprisonment which as before he first describes The second misery captivity then shewes the Course the Captives and Prisoners took and the consequent of it viz. Gods mercy in their deliverance upon which he exhorts them as he did the banish'd and hunger-starv'd to be thankful 1. He describes their misery 1. Captives they were taken by the enemy put into Dungeons and Prisons Ver. 10 where they were debarred of the comfort of the Sun In which they suffer often very sorely For they sate in darkness and shadow of death for such is a Dungeon and they in it are in daily expectation of death 2. Besides in this place They were fast bound with affliction and iron the iron enters into their souls For disobedience against God 3. And the farther it will enter if the cause be as it is of the most their rebellion against God when they are conscious of this their irons will be far the more afflictive To others as Joseph the Apostles Jeremy the Dungeon will be the less troublesom But as I said this is the cause of few the most come thither Because they rebelled against the words of the Lord Ver. 11 and contemn'd the counsel of the most High as did the Israelites in the time of the Judges and after And therefore he brought down their heart took down their pride with labour they fell down and there was none to help 2. But then they took the same course that the banished did 1. The remedy as before They cryed unto the Lord in their trouble 2. And found the same favour And he saved them out of their distresses 3. The manner being very sutable to their distress 1. For they sate in darkness and shadow of death ver 10. But he brought them out of darkness When the same course is taken and shadow of death 2. They were bound in affliction and iron he brake their Bands asunder yea and set open the Prison-doors For he hath broken the gates of Brass and cut the bars of iron in sunder The Prison was not so strong but he was stronger and in mercy did deliver his from the severest and sharpest Captivity Now he interposeth as before his Exhortation to be thankful Oh that men would praise the Lord for his goodness and for his wonderful works to the children of men 3. The third misery some great sickness The third Misery in which the Prophet instanceth is some great sickness or pining away of the Body under some grievous disease incurable by man such as was that of the Israelites when stung by fiery Serpents or after of Hezekiah And about this he useth his former method 1. Describes the danger and dolour under which the sick parties languish 2. Shewes the Course they took for recovery which was the very same with the Exiles and Captives 3. And the Consequent upon it their recovery upon which he the third time calls upon the delivered to be thankful 1. Which God sends on foolish sinners The appellation he fastens upon these diseased persons is Fools Not but that they may be wise enough in other things but in that they sin with a high hand against God for which they draw some plague upon them they are Fools 2. For some grievous sin Now such Fools God often smites with an incurable disease Fools because of their transgression and because of their iniquity are afflicted Not but all sickness is from sin but this that the Prophet here speaks of being extraordinary was for some general Apostacy Rebellion Contempt of God and his Word some more than ordinary sin You have the first description of their sickness from the Cause 3. For which the sickness sharp The next is from the Effect which was lamentable and double 1. Their soul abhorred all manner of meat Meat with which the life of man is sustained all manner of meat becomes loathsom to them the disease was grievous 2. And deadly to the eye of man Yea and deadly too no Art of Physitians able to cure them For they draw near to the gates of death i. e. the Grave where death exerciseth his power as the Judges of Israel did in the gates 2. This causeth them to cry to God But these being but dead men in the eye of man took the same Course as they before 1. Then they cryed unto the Lord in their trouble 2. Ver. 19 And by Gods blessing they recovered beyond all hope and expectation God
above and alone was their Physitian 3. This was the manner of their Cure He saveth them out of their distresses 1. And he restores them to life and health He sent his Word and healed them He said the word only and they were made whole or if any Dos were applied as put case a Brazen Serpent Ver. 20 or a Bunch of Figs yet it was his Word his Will his Command that made them Medicinal Wisd 16.12 13. And therefore the Prophet useth an apt word to put us in mind of this He sent his Word no otherwise than some great Prince sends forth his Embassadour to do his Command and I little doubt but the Centurion had this in his mind when he said to our Saviour Say the word only and my servant shall be whole Mat. 8. 2. And he delivered them from their destructions which is opposed to the danger they were in ver 18. They draw nigh to the gates of death For which he calls on them to be thankful 3. But again he remembers the delivered to acknowledge the Cure with a grateful heart Ver. 21 Oh that men would praise the Lord for his goodness and for his wonderful works to the children of men And he adds 1. And let them sacrifice their Sacrifices their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. But yet with these conditions and limitations Ver. 22 1. That it be with a thankful heart they must be Sacrifices of Thanksgiving an outward Sacrifice was nothing worth without it 2. That with the Sacrifice there go an Annunciation that men declare his works publish what great things God had done for them that the Cure was his 3. That it be done with rejoycing that we have an experience of Gods presence his mercy and favour in which the heart ought more to rejoyce than for the Cure done upon the Body 4. The fourth Misery ariseth from the danger at Sea of which all Travellers The fourth misery Shipwrack Merchants Mariners have experience which 1. He describes 2. Shewes the course they take in a storm 3. And the event following upon their prayers 4. Upon which he calls upon as upon the three before to praise God 1. They that go down to the Sea in ships Go down Ver. 23 for now the Sea is lower than the Earth The storm described to which he prefaceth 2. That do business in great waters Have a Calling and Vocation to go down as Merchants Mariners for as for Pyrates they have no Vocation they may perish they have no promise of Protection nor Audience 3. These men see the works of the Lord and his wonders in the deep Ver. 24 Others hear of them by Relation but these see them They see the great Whales innumerable kinds of strange Fishes and Monsters they see what the vastness and depth of the Sea is they see Islands innumerable dispersed and safe in the Waves they find in it many Whirle-pools Quick-sands Rocks they have experience of the virtue of the Load-stone they discover many Stars that we know not they behold the working of the Sea the raging of it through which fear and horrour of death invades the hearts even of the most valiant men 4. For he commandeth Now he begins to describe the Tempest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. From the cause God it is that sayes the word and his word is a Command 2. And with his word He raiseth the stormy wind Incutit vim ventis 3. Which inspired with his word lifts up the waves thereof that is the Sea Fluctus ad sidera tolli Virgil. Aenead 1. 4. They that is the passengers mount up to heaven they go down to the depth Hi summo in fluctu pendent his unda dehiscens Terram inter fluctus aperit 5. Their soul is melted because of trouble Their strength fails and their spirit for fear and horrour faints Extemplo Aeneae solvuntur frigore membra 6. They reel too and fro they are tossed this way and that way Tres curus ab alto in Brevia Syrtes urget 7. They stagger and totter as a drunken man an apt similitude Cui dubii stantque labantque pedes 8. And are at their wits end Or Omnis sapientia corum absorbetur Their Judgment roves their Art fails their Skill is at end Et meminisse viae media Palinuras in unda Denegat Acts 27.14 Hitherto the Prophet hath Poetically described the Tempest and Storm Then they cry to God and now he comes to acquaint us with the Course they in this danger took for to save their lives They all flie to the common Remedy this they thought was safest and might do it when all failed Then they cryed unto the Lord in their trouble The Course that the Mariners in Jonah took Jonah 1. I see the old Proverb will be true Qui nescit orare discat navigare And the Consequent was as before And he quiets the Tempest And he brings them out of their distresses The manner this 1. He makes the storm a calm Dicto cirius tumida aequora placat 2. So that the waves thereof are still Et cunctus pelagi cecidit fragor 3. Then are they glad because they be quiet which is the first Effect No more reeling too and fro no more at their wits end but taken out of the jawes of death by a sudden calm whence ariseth much joy Laeto testantur gaudia plausu 4. And sets them safe on shore And to increase it at last he sets them safe on shore So he brings them to their desired Haven Magno telluris amore Egressi optata nautae potiuntur arenâ Et sale tabentes artus in littore ponunt 3. For which he calls on them to praise God And now in the last place he puts them in mind of their Duty and wishes that they would pay their Tribute for the miracle done upon them in saving of their lives out of so great danger Oh that men would praise the Lord for his goodness and for his wonderful works to the children of men And it might be that in their danger they had made some Vow as was usual for men in a great danger at Sea to do Read the life of Nazianzen who in such a case vowed himself to God This the Prophet would have paid and yet openly 1. Let them exalt him also in the Congregation of the people In a Congregation where all the people are assembled to praise God 2. And that not only before the promiscuous Multitude but in the presence of those who excel in Authority Wisdom and Power even the Princes Let them praise him in the Assembly of the Elders Me tabula sacer votiva paries indicat vida suspendisse potenti vestimento Maris Deo 3. The third part Gods Providence in the alterations of Kingdoms After the Prophet had exalted Gods mercies in freeing men from these four former Miseries and Calamities Banishment Captivity Sickness and Shipwrack now he manifests
Psalm with an Epiphonema in which he perswades all good men to consider the former Premises and lay it to heart To observe the whole course of Gods Providence that they impute not the Changes of the World to Chance and Fortune nor be overmuch dejected at them but rather bless God for all as Job did 1. The righteous shall see it Consider and seriously meditate upon it 2. And rejoyce when they are assured that God is their Guardian and that therefore the Crosses which he layes upon them are trials for their good not for their ruine 3. And all iniquity shall stop her mouth By observation of the event at last evil doers shall not have occasion to laugh and blaspheme and find fault with Gods wayes but confess That all was by God justly done and wisely disposed But this is a Consideration not for every brain 't is for wise men that look afar off and think on it 1. Who is so wise will observe these things That is vicissitudes and changes of this World 2. And they shall understand the loving-kindness of the Lord It shall appear unto them at last how ineffable his mercy is toward them which truly fear him and call upon his Name but our life is hid with Christ in God The Prayer collected out of the One hundred and seventh Psalm O Omnipotent God when we look upon the strange vicissitudes and alterations of the things of this World our faith would waver and our hearts would faint were we not assured that all things are guided by thy hand and over-ruled by thy Providence and secret Will and Counsel Ver. 1 Who art good and whose mercy endures for ever Be it then that we are brought to wander in the Wilderness in a solitary way that we be pilgrims and strangers and have no City to dwell in that we are oppress'd with hunger and dryed up with thirst so that our soul is ready to faint within us yet will we not despair In our trouble to thée will we cry to thée will we make our moan nothing doubting but that if it shall be for thy glory and our good Thou wilt deal by us as thou hast done formerly with thy servants them thou hast deliver'd from their distresses those thou hast led forth by the right way and brought to dwell in their own Cities and Habitations Thou hast satisfied their longing souls and filled their hungry souls with good things which since thou art good and thy mercy endureth for ever we are in good hope Thou wilt do for us Redéem O Lord thy banished and bring them home So shall we praise thee for thy goodness and declare thy wonderful works which thou dost for the Children of men Long it is O merciful God That we have sate in darkness Ver. 10 and in the shadow of death our back is bowed down with many iron hands that we cannot lift up our head our heart is brought low through affliction and we find none to help and all this is justly come upon us because we have rebelled against the words of our God and contemned the Counsel of the most High We have not done thy Will nor kept thy Commandments but have set up abominations and have multiplied offences But now O Lord in our trouble we cry unto thée we how the knées of our hearts beséeching thée of grace forgive forgive O Lord and destroy us not with our iniquities Save us Lord from our distresses bring us out of this darkness and shadow of death and break our Bands asunder break these gates of Brass and cut asunder these Bands of Iron so shall we thy redeemed praise thee O Lord for thy goodness all the dayes of our lives and declare the wonderful works which thou dost for the children of men O Lord I confess against mine own soul that I have béen seduced and pielded to many foolish lusts of the flesh Ver. 17 and because of this my iniquity and transgression I am justly afflicted and séel no whole part in my body that thou shouldst lengthen out my dayes any farther I sée no hope my disease is so grievous That my soul abhorreth all manner of meat and my vital spirits so far spent That I am drawing to the gates of death To whom O Lord should I flie but to thée To whom should I cry in this my trouble but to thée O God be merciful to thy servant and press me not beyond my strength save me out of my distress send out thy Word and heal me and deliver me from destructions O let not thy fierce anger go beyond a fatherly correction and in judgment remember thy mercy that endures for ever So shall I whom Thou hast redeemed from the jawes of death praise thee my God for thy goodness and for thy wonderful works to the children of men I will sacrifice the Sacrifices of Thanksgiving and declare thy works with rejoycing O Lord our Vocation calls upon us to go down to the Sea in Ships and to negotiate Ver. 23 and do our business in great waters where we see the works of the Lord and his wonders in the deep At thy Command the stormy wind ariseth and the waves of the Sea are lifted up Tossed we are and mount up to Heaven and by and by we go down to the bottom of the Sea so that there we dwell in the shadow of death and our soul is melted and faints because of the present trouble we reel too and fro and stagger like a drunken man and are at our wits end for our wisdom and our skill then fails us our sole refuge is in our prayers In this instant of our trouble as thou hast commanded We cry unto thee look down upon thy servants who in the abyss of the Seas and the abyss of our trouble invocate the abyss of thy mercies bring us out of these distresses Thou which didst command the winds and rebuke the Seas and they obeyed thée Make the storm a calm Rebuke the furious winds and waves and still them by thy power make us glad by rescuing us from the present danger and quietly bring us to the desired Haven So will we praise thee O Lord for thy goodness and for thy wonderful works to the children of men And when we come to land We will exalt thy Name in the Congregation of thy people and praise thee in the Assembly of the Elders O Lord we set our minds too much upon earthly things and attribute too much to Nature and second Causes whereas all the power that is in the Creature is from thée and that restraint that is upon the Creature procéeds from thée Remove from our hearts this heavy and gross ignorance and impiety and make us know and acknowledge that it is thy hand That turns Rivers into a Wilderness and a land water'd with pleasant Springs into a dry ground by which a fruitful land becomes barren But in this change thy Iustice O Lord is exalted by this thou shewest
thy hatred to sin and incorrigible sinners for this is caused for the wickedness of them that dwell therein Good God so let us lay to heart this judgment That our Houses be not desolate great and fair without an Inhabitant that ten Acres of Vineyard yield not a Bath and the seed of an Homer yield not an Ephah And in this vicissitude thy Mercy is as conspicuous as thy Iustice for on the contrary Thou turnest the Wilderness into a standing water and dry ground into Water-springs Put into the hearts of thy hungry to dwell there thither lead their Colonies in them let them prepare their Cities for habitation give life to the séed of the Fields which they sowe and water the Vineyards that they plant That they may yield them fruits of increase Bless them also O Lord so that they be multiplied greatly in the fruit of their bodies and suffer not their Cattle to decrease But yet if these sin against thée and kick after they are waxed fat visit their offences with the rod and their sin with scourges as thou didst multiply them so again diminish them as thou didst exalt them so again bring them low let some oppressing enemy or sharp and afflictive disease put them to grief and sorrow My bowels my bowels I am pained at the very heart my eyes do fail with tears and my liver is poured out upon the Earth for the Lord hath despised in the indignation of his anger the King and the Priest How long shall I sée thy Standard and hear the sound of thy Trumpet How long wilt thou poure contempt upon Princes and cause them to wander in a strange land where yet they can find no way no way of relief no way of help In mercy return good God and visit the séed of the righteous cast not his Crown to the ground for ever but set the poor man on high from affliction build him a sure house gather him and his family into one flock and fold become his Shepherd féed and govern him by thy singular Providence and Manuduction and let thy work in it be so manifest that all who sée it may fear and say This is the Lords doing and it is marvellous in our eyes The righteous shall see and consider it and rejoyce and then all iniquity shall stop her mouth Make us wise O Lord to observe and in observing to consider and by considering to lay to heart these things That thou sitting in thy Throne above yet orderest the things below that honour and contempt are from thée that sickness and health are thy gife that relief in a Famine that restitution to the Banish'd that liberty to the Captive that deliverance from any furious storm and tempest is from thy hand that the barrenness of the ground is from thy curse and the fertility of the earth followes upon thy blessing for so shall we understand the loving-kindness of the Lord. O that men would praise the Lord for his goodness and fo◠his wonderful works to the children of men O give thanks unto the Lord for he is good for his mercy endureth for ever Let the redeemed of the Lord say so those whom he hath redeemed from the hand of the enemy and gather'd them out of all lands and brought them into his Church that they bow their knees at the Name of Jesus by whom all mercies pass to us and to whom be all praise honour laud and dominion this day and for evermore PSAL. CVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS Psalm is wholly composed and drawn into one out of two Psalms The first part of it untill the 6th verse is verbatim taken out of the 57th Psalm beginning at the 7th verse the latter part from ver 6. to the end is taken out of the 60th Psalm beginning as it doth here at the 6th verse and is continued as here unto the end I shall not need therefore to Analyse and explain or insert a Meditation upon it since it is done already and therefore I pass on to the next PSAL. CIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE later Expositors expound this Psalm of Doeg Achitophel and other Persecutors of David and so it may be understood in the Type But the Ancient Fathers apply it to Judas the Traytor and the Jewes that put Christ to death which opinion because it is more probable being occasioned by those words of Peter Acts 1.20 which by him are applied to Judas out of this Psalm I shall expound it of Christ whom David doth personate and of Judas and the malicious Jewes very fitly understood in the persons of his wicked and slanderous enemies There be four parts of this Psalm 1. A short Ejaculation ver 1. and the Reasons of it express'd in a Complaint of the fraud and malice of his enemies ver 6. 2. A bitter Imprecation against them from ver 6. to 21. 3. A Supplication presented to God for himself from ver 21. and the Reasons to ver 30. 4. A profession of thanks ver 30 31. 1. The first part He begins with an ejaculation He begins with an Ejaculation Hold not thy peace O God of my praise ver 1. Observe 1. Ver. 1 The Epithite or Title he useth O God of my praise In the reading Translators vary O God for thus they read Deus laudis meae Deus laus mea Deus laudabilis mihi and they expound it 1. Either actively that is O God whom I praise even in my greatest pressures or calamities 2. Or passively Who art my praise the Witness and Advocate of my innocency and integrity when I am condemned by malicious tongues which sense seems fittest for this place and to this the Vulgar gives more light that thus reads it Domine laudem meam ne tacueres And Bellarmine puts the words into Christs mouth in which he desites that God would not conceal his Charity Innocence and other Virtues being very like that prayer John 17.5 Father glorifie thy Son 2. Hold not thy peace Hold not thy peace Tacere in Scripture when referr'd to God is to connive and rest and seems as it were not to regard and the contrary loqui to speak to do somewhat for revenge or deliverance This then is that which David here asks That when the malice of his enemies arrived at that height that it could be no longer endured that God would connive at them suffer them and hold his peace no longer but would declare his displeasure against them 2. The reason the malice of his enemies Whom he describes to be And after by way of Complaint he describes unto us their malicious nature and unsufferable conditions which he aggravates by an elegant Gradation For the mouth of the wicked and the mouth of the deceitful are opened against me they have spoken against me with a lying tongue They were 1. Impious 2. Deceitful 3. Lyars Impiety deceit lying were then the ingredients of their sin Ver. 2 1. 1 Turpious For the
praise thée not with the lips only in an hypocritical manner but with the whole heart Ver. 1 sincerely and truly yea and to set forth thine honour not privately only but openly in the Assembly of the upright and in the Congregation of the faithful for thy wonderful works express'd toward the children of men I never look upon the Creature but I admire thy Power How great a work was it Ver. 2 to create all things of nothing in such variety in such beauty How great a work to preserve the same being created in so decent and constant an order I take pleasure in the search of it and the more I search the more I admire and the more I admire the readier I am to magnifie praise and adore the Author of it Ver. 3 To me the work is honourable but much more the Author of it In my eyes the work is glorious but much more the Lord of Glory For their sins O Lord Thou oftentimes layest thy Rod heavy upon thy best servants and for their sins Thou exaltest the wicked and sufferest impious Atheists to have dominion over them at which the hearts of thy best servants have béen troubled and their treadings had well nigh slip't But when we cast our eyes upon our deserts Ver. 3 we must néeds confess that thy judgments are just though thy procéedings are hid from us yet we know they are most equal in themselves because thy righteousness endures for ever We never call to mind thy great works which thou hast done for thy people Ver. 4 but our hearts are raised in the greatest extremities The memorials of them which thou wouldst have kept upon Record shew That thou art a gracious Lord and full of compassion no fathers bowels can yearn more over the fruit of his own loins than thy heart hath béen pitiful to thine own children Ver. 5 though they have béen rebellious and froward sons yet thou hast béen ever mindful of thy Covenant and shew'd thy self a merciful and compassionate Father O Lord notwithstanding our ingratitude forsake us not in the depth of our sufferings remember the Oath that thou swaredst to our fore-fathers and established for a thousand Generations and quench not the light of thy Gospel that once shin'd amongst us This O merciful God is that this is that chiefly which we beg at thy hands Then send Redemption unto thy people as thou didst to thy afflicted in Aegypt supply us that fear thy Name with necessary food as thou didst give them meat shew thy people the power of thy work restore to and kéep us in our inheritances of which men worse than the Heathen have dispossest us And though we now suffer grievous things under thy hand yet we complain not of thy justice for we are assured That all the works of thy hands are Verity and Judgment Thy Truth hath béen verified upon us in bringing a judgment upon a sinful Nation and we acknowledge thy judgments to be just because we have broken all thy Commandments They are sure and the punishments which were threatned in them is come upon us by our abominations we had defiled the land and therefore the land is ready to spue us out But O compassionate Father turn once more the light of thy countenance toward us teach us to know That thy Commandments must stand fast for ever that they are immutable and indispensable and that they are established in truth and uprightness containing in them an everlasting truth and the most absolute equity that can be conceived Quicken our hearts then with such a measure of grace that we may never dispense with them nor go about to change them or bend them to our corrupt affections making our depraved hearts the rule of our actions and not thy eternal Law Establish thy Covenant with us which thou hast commanded for ever put thy Lawes in our minds and write them in our hearts be to us a God and make us to be thy people make us to know thee from the least to the greatest and when being compassed by infirmities we fall from thée then send us Redemption and a Redéemer thy Son our Lord Iesus Christ and for his merits be merciful to our unrighteousness and remember no more our sins and our iniquities as thou hast promised Thy Name O Lord is holy make us a holy people Thy Name O Lord is terrible make us with reverence approach thy Hajesty And because the fear of the Lord is the beginning of wisdom make us so wise that we may alwayes begin in thy fear and continue in thy fear and practise and end all our actions in thy fear Teach us to know thy Will and thy Word and to believe in thée and love thée and to trust in thée and to give thanks unto thée according to that good understanding which thou shalt infuse into us So let us live and so let us dye that whereas the name of the wicked shall rot in oblivion or ignominy our memorial for the present may be blessed and in the World to come Thou with thine own mouth may'st call to us and say It is well done thou good and faithful servant enter into thy Masters joy Which we beséech thée grant unto us for the merits of our Lord and Saviour Iesus Christ Amen PSAL. CXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DAVID having put it down for an infallible Maxim in the close of the former Psalm That the fear of the Lord is the beginning of wisdom in this sets down the felicity of that man in many particulars Two parts there are of the Psalm 1. A Proposition in general that he is blessed ver 1. 2. An Enumeration of particulars in which that blessedness doth consist from ver 2. to the end 1. To the first part he prefixeth an Allelujah Praise the Lord Allelujah The first part which is the intent and scope of the Psalm That God be praised for those rewards of piety which God bestowes upon such as fear him and so he enters upon the matter 2. And delivers this one general Postulatum or Proposition which by divers instances he proves through the whole Psalm that he may perswade men to piety Blessed is the man that feareth the Lord Ver. 1 that delights greatly in his Commandments He that fears God is blessed with an 1. Blessed is the man that feareth the Lord that believes in him honours him serves him 2. But because a man should not be mistaken supposing that he fears him when he does not he adds these three Restrictions to his Proposition 1. 1 Obediential fear That it must be an obediential fear For he must keep his Commandments 2. 2 A filial fear That it must be a filial no servile fear out of delight not compulsion He delights in them is pleased with the equity of them and loves them 3. 3 An affectionate fear That it must be a chearful ready fear performed with all alacrity earnestness care and study He delights
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
is The Lord is on my side therefore I will not fear what man can do unto me He saith God is for me therefore I shall not suffer for he knew that he was to suffer many things But God is my helper therefore I will not fear for the evils that man can bring upon me because I know That all things shall work together for good to those that fear God Matth. 10.28 2 Cor. 4.17 2. The Lord takes my part with them that help me And his second Inference is Therefore I shall see my desire upon them that hate me I shall see my self in safety my enemies cast down and peace restored to the Church which last is my chief desire Out of which he deduceth yet a third Inference viz. that men trust in God for 1. It is better to trust in the Lord than to put any confidence in man Ver. 8 for be it he be willing to help yet oftentimes man is not able 2. And again It is better to trust in the Lord than to put any confidence in Princes for say they be able to help yet they are false politick and will not David found it true in Achish King of Gath But the Lord both can and will and therefore it is far better to trust in him 3. Of which being confident he sings an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Davids Triumph for his assured victories acquaints us in what dangers he was and yet how God ever deliver'd him and therefore proposeth himself for an example how good it is to trust in God 1. All Nations Moabites Ammonites Edomites Philistines Syrians compassed me about But to no purpose for in the Name of the Lord will I destroy them 2. They compassed me about yea they compassed me about but in the Name of the Lord I will destroy them 3. They compassed me about like Bees swarms there were of them and they were angry creatures arm'd with stings but they were quench'd as fire of thorns that makes a great blaze and a great noise but suddenly goes out for in the Name of the Lord will I destroy them A multitude of enemies here were angry and stinging enemies and all compassing and about him David a King for Kings are most opposed and subject to be stung but in the Name of the Lord I will destroy them The arms that I confide in and especially prepare against them is Nomen Domini I fight indeed and war against them but my special weapons in all my War in which I trust is the Name the Protection the Tutelage of the Lord setting upon them in his power with his help I will destroy them Now he that fights in the Name of the Lord must be sure to have 1. A Vocation to fight 2. A good Cause And 3dly He must manage the War with affections conformable to piety he must not seek himself nor his own ends but Gods glory execution of justice c. 4. He told us of a multitude of enemies and for the overthrow of these he sang his Triumph now he singles out some one in particular whether Saul Ishbosheth or his son Absolon it is uncertain But to such a one by an Apostrophe he turns his speech 1. Thou hast thrust sore at me that I might fall Ver. 13 I came into some great danger there was little hope of life or of escape 2. But the Lord helped me I impute it not to my own indeavour wit good fortune that I escaped nor yet to any second causes it was the Lord that did it for me Which in the next verse he more fully acknowledgeth The Lord is my strength and song and is become my salvation 1. My strength that I am able to resist my enemies 2. My salvation that I be delivered from my enemies 3. My song The third part The Triumph sung by the Church him whom I joyfully praise and sing of after I am delivered 3. And that this his song might be the fuller here David calls for the whole Quire to sing with him His delivery concern'd the whole Church and therefore he desires the praise be sung in full voyce by the whole Church and so it fell out for they kept a Jubilee a day of Thanksgiving for it 1. Ver. 15 The voyce of rejoycing and salvation is in the Tabernacles of the righteous They congratulate their own safety in my delivery and sing thus to God 2. Ver. 16 The right hand of the Lord doth valiantly The right hand of the Lord is exalted The right hand of the Lord doth valiantly This was the Anthem that the whole Quire of Saints and Believers sang and they repeat it and come over it again and again to express their joy Now this Anthem sung by the Church By David again was no sooner ended but David takes his Harp again and sings this Versicle by himself and insulting over his enemies he chants 1. I will not dye as they desired and indeavoured by a violent death I will not be broken-hearted by these griefs and pressures but I will take heart and rise as it were out of the Grave not to live an idle life and spend my dayes in pleasure but to declare the works of the Lord. 2. And among his works this is one upon which I will especially insist that 1. The Lord hath chastned me sore Within I have strugled with sin with the Devil with the sorrowes of death without I have been assaulted by bitter enemies 2. But in both these I must acknowledge his fatherly affection for these stroaks were not deadly he hath not given me over unto death 4. The fourth part It is conceived that this Psalm was composed by David that it might be sung The Anthymn sung betwixt David and the Priests when Priests and people were assembled together to give thanks to the Lord for that their good King was now fully delivered from his enemies and quietly setled in his Throne that then which followes may be best understood if with Junius we form it into a Dialogue 1. Ver. 19 David in these words speaks to the Priests and Levites who had the care of the Tabernacle Open to me the gates of righteousness that is the gates of Gods house in which righteousness ought to dwell For I will go in to them and I will there publickly and in the whole Assembly of good men praise the Lord and give him thanks for his mercy to me 2. Ver. 20 To this the Priests return answer This is the gate of the Lord the sole gate of justice that leads to him and the just only shall enter into it procul este profani 3. David replies shewing his Reason in brief why he entred into Gods house Ver. 21 his end was to praise God which he doth in few words for God loveth not long prayers I will praise thee for thou hast heard me and art become my salvation And to the 28th verse how God had setled him in his Kingdom made him
the head of the corner that was rejected that it was Gods doing alone and a marvellous work that the day in which this was done was a Festival and the people to rejoyce in it that then they pray'd to God to save them by his hand and blessed their King adorned their Temple and offer'd Sacrifices with many thanks to God for his mercies Thus no question these verses may literally be understood of David But it must be confessed that in all this David was but a Type of Christ and that these words properly belong unto him we have a clear testimony first from his own mouth attested by three Evangelists Matth. 21.42 Mark 12.10 Luke 20.17 and by his Apostles St. Peter Acts 4.11 and St. Paul Rom. 9.33 These words to be applied to Christ out of Isa 28.16 Of Christ then I shall rather interpret them than of David without doubt the Prophet being wonderfully illuminated by the Holy Ghost wrote concerning Christ as followeth 1. The stone which the builders refused is become the head-stone of the corner Ver. 22 1. The Church is oftentimes in Scripture likened to a building of which the Saints are living stones of which Christ is the chief stone the head and corner stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that joins and keeps together the two walls Jewes and Gentiles 2. But the Jewes the Priests especially to whom did pertain the office of building the Church refused this stone and cast him aside We will not have this man to reign over us we have no King but Caesar They crucified him and in his Grave call'd him a Deceiver St. Peter layes it to their charge Acts 4.11 3. But God call'd for him again and he is become the head of the corner Ephes 2.20 That is he is made head of the whole Church and such a head that whosoever is not built upon him cannot be saved 2. This saith the Prophet was the Lords doing both his rejection and raising again was from him it was done by his Election and Divine Power not from any counsel or hand of man Acts 2.23 24. 3. And it is marvellous in our eyes For who can do less than wonder that a crucified man dead and butied should by his own power rise again after three dayes be immortal and have all power given to him and be made Head and Prince of all men and Angels For this mercy a day set apart and that by him there should be a way made to mortal men to the Kingdom of Heaven to the society of Angels and an immortal life For so great a work fit it is that a day be set apart and such there is saith David 1. This is the day that the Lord hath made which questionless was the day of his Resurrection and God is said to have made this day more than other as honouring it above other making it memorable to posterity in which the Son of righteousness arose from the Grave and making it an high and holy day from which every other Sunday had his Original This is the Lords day 2. And the end why this day was made for joy and gladness The duty of the day The day wherein Adam fell was a doleful day but this day wherein Christ rose from the dead is a joyful day The Redemption by Christ is a year of Jubilee the Resurrection of Christ is the chief day in the year We will therefore rejoyce for it and be glad in it 3. Yea and in the midst of our rejoycing we will pray and sound forth Osanuah to the son of David which is being interpreted Save now we beseech thee O Lord O Lord we beseech thee send now prosperity Blessed be he that comes in the Name of the Lord Which was the 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
whom it belongs viz. the obedient 2. He must walk in the Law of the Lord not after the Law of the flesh The Law of God is the Rule of our Faith Life Worship and he must not decline to the right hand nor to the left neither be Heretick vitious man superstitious idolatrous 3. He must keep his Testimonies Search out what God in his Word testifies to him and keep it 4. Ver. 2 He must seek him with a whole heart Not superficially not hypocritically search his Law to the utmost both what it bids and what it forbids Enquire out the sense of the whole Law and the mind of the Law-giver and then observe it in sincerity and integrity which hypocrites do not 5. Ver. 3 The also do no iniquity i. e. They are no workers of iniquity with purpose of heart 2. Delight 3. With perseverance and continuance 6. They walk in his way They that work iniquity walk a contrary way They that through infirmity and ignorance offend walk besides the way But holy men walk in the wayes of God because their will is to keep Gods Law habitually they remain in it and when they erre and wander by repentance and confession they quickly return again to it Secunda Ratio The Authority of the Law-giver 2. The Prophets second Argument to perswade obedience is from the Authority of the Law-giver All mans disobedience to Gods Law proceeds either out of Rebellion or Oblivion they either forget or contemn the Law-giver That then our obedience may be the better fixed David brings to our mind who is the Authour of this Law and from whom the Command came they are not the Commands of men but of God and that God who may lay what Commands he pleaseth and exact obedience from his servants Thou hast commanded that we keep thy Commandments diligently 1. Thou who knowest when we erre and wilt revenge when we do amiss Ver. 4 2. Hast commanded Not only counselled but absolutely commanded 3. That we keep thy Commandments They may not be dispensed with or broken at our pleasure 4. Diligently Not negligently lazily for cursed is he that doth the work of the Lord negligently but with great care and zeal For Satan is diligent in tempting we are weak and infirm and if there be not diligence used we are like to fall and being fallen 't is not so easie to rise A wound is sooner made than healed 3. The blessedness promised to the keepers of Gods Law Davids prayer for grace to obey and the Authority of the Law-giver commanding so strictly that his Law be observed moved the Prophet to send forth this ardent prayer Ver. 5 O that my wayes were directed to keep thy statutes 1. David was a Prince a great King and yet he desires to be obedient much more others 2. He answers Gods Command with a prayer what he commands he seeks grace to do it Domine da quod jubes jube quod vis 3. Oh that my wayes were directed my counsels my actions speeches conformable to the regularity and straitness of thy Law 4. He knew of himself he cannot be so closely united to God as he ought that his God and he have but one way and therefore he prayes to be directed Ver. 6 Which prayer of his if it pleased God to hear Three effects then he knew well that two excellent effects or three rather would follow upon it with which he was much affected 1. Such a quietness in soul 1 Peace of conscience and boldness to appear at the Throne of Grace 1. Then shall I not be confounded nor ashamed to appear before thee Whereas if his wayes were distorted and crooked and not conformable to the Will of the Law-giver and equity of his Law he should be strangely amazed to appear in his sight flie from his presence as did Adam for that 's the fruit of disobedience 2. Whereas if God granted him his wish and directed his wayes to keep his statutes he should not find any amazement in his conscience while he had a care that his obedience were universal and total not to one Commandment but to all I shall not be confounded Ver. 7 while I have respect to all thy Commandments An eye to them a care to keep them in all my actions even when I weakly break them 2. And this effect will produce another fruit yet viz. a joyful and a thankful heart 1. I will praise thee Give thee thanks and praise for thy grace and assistance 2. 2 Thankfulness With uprightness of heart His tongue only should not praise God but his heart also and it should be well-tuned no discord in it for it should be upright and honest 3. But this could not be done till God had taught him and therefore he adds I will praise thee when I shall have learned thy righteous judgments Learned not to know them only in my understanding but learned to love them and approve them as the most perfect rule of life which love cannot be had but by the infusion of thy Spirit of Grace 3. Ver. 8 And that which follows upon this will be a resolution a firm purpose of heart to be obedient 3 A Resolution to be obedient 1. I will keep thy statutes So I am fully resolved so I have decreed with my self and it is a great help to godliness to resolve to live a godly life for how shall that be performed which is not first concluded 2. And yet this conclusion he makes not without God it had been over-much boldness to resolve without Gods assistance and therefore he resolves conditionally and prayes O for sake me not utterly This I am resolved on but then thou O God again must not leave me utterly destitute of thy grace and help for without it I can do nothing And if at any time in thy just judgment thou shalt desert me that I may know mine own weakness and learn the better to flie to thee and rely on thee yet let it not be an utter desertion For sake me not usque minis usque-quaque over-long The Prayer THOU Ver. 4 O Lord who solely hast over us a Legislative power hast given us a Law in Mount Sinai and interpreted it upon the Mountain to thy Disciples and not counselled but commanded us to kéep thy precepts with all care and diligence Of our selves how unable are we to perform it it is thy assistance and thy grace that must make us obedient give therefore what thou commandest Ver. 5 and then command what thou wilt O that our wayes our actions spéeches and counsels were so directed by thy Spirit that we might keep thy statutes Lord Ver. 6 I am resolv'd to keep thy statutes I have decréed with my self to have respect unto all thy Commandments but then thou must be my Master to teach me for it is from thy Spirit alone that I must learn to love and approve thy righteous judgments for want of which
both may very well stand together 1. Ver. 7 Let my soul live not only a natural but a spiritual life which is properly the life of the soul and the way to that life which is eternal 2. And it shall praise thee which should be the especial work of the soul here and shall be the great employment in Heaven 3. And let thy judgments help me Let thy judgments which I have kept be a comfort unto me and help me when I appear before thy Tribunal For I know thou wilt judge every man according to his works 4. He relies not on his obedience And yet David relies not on these he knew his works were not perfect and therefore in the last verse 1. He confesseth his Errours 2. Desires mercy 3. And protests his obedience 1. 1 For he confesseth his errours I have gone astray like a sheep that is lost Erravi I learned it from Adam his corrupt nature adheres to me hath and doth seduce me and I yet to my grief follow it so much I confess against my self notwithstanding all my sincerity all my diligence my seeking purpose resolution to keep thy Law Erroris medicina est confessio 1. But yet my errour hath been out of infirmity and simplicity I have erred as a sheep not as the Devil maliciously nor as a roaring Lyon malapertly and presumptuously proudly 2. But yet my errours have carried far from the Fold I am that lost sheep Luke 15. 2. 2 Asks mercy And upon it I petition for mercy O seek thy servant Thou which art the great Pastour that leftest the ninty nine feeding in the Wilderness to seek that sheep that wander'd from thee come thou Lord and by thy grace bring me home again seek me for by thy grace I seek thee 3. 3 Yet protests his service I seek thee where by thy grace I hope to find thee in a sincere obedidience to thy Will Seek me who am thy servant for I forget not thy Commandments Though I have fallen yet there remains some grace in me transgressed I confess I have yet I have not fallen into a full oblivion of thy Will as David was quickned by the Word so by it he is conserved when he fell the Word wakened him when wounded the Word cured him if at any time he resisted the Word armed him it went then well with him so long as he did not forget the Word The Prayer IT is thy Command O Lord that we ask séek and knock and thy promise is to give and open to such Ver. 1 in obedience to which thy Command I have so often sollicited thée and with servour of spirit and importunity of soul approached unto thy Throne of grace Let my cry O Lord come near before thee and my supplication be admitted in thy sight Ver. 2 and as I often have importuned thée make me wise not according to the methods of worldly wisdom but according to the rule of thy Word deliver me from the power of sin and malice of Satan I have chosen thy precepts and made thy Law my delight as well knowing that without the observation thereof I cannot hope for salvation This Lord I long for let thine hand then help me that I may fulfil thy Commandments and by my obedience come to everlasting life O spare me a little before I go hence and be no more seen but throughout that little remainder of my life let my soul live the life of grace then I shall praise thée then shall my lips utter and proclaim the equity of thy commands then shall my tongue intreat of thy Word even to the edification of others and make it known That thy Commandments are righteousness and of force to those who will take héed to them to reform all iniquity When I shall appear before thy Tribunal let thy judgments help me and when every man shall be judged according to his works let it be a comfort unto me that I have had a regard to thy Word in all my wayes This Lord I plead but not for my justification for many are my aberrations from thy Law I have gone astray like a lost sheep my corrupt nature hath seduced me and I have followed it O miserable man that I am who shall deliver me from this body of death Thou which art the great Shepherd that leftest the ninty nine in the Wilderness to séek that shéep which wander'd from thy Fold come Lord and by thy grace bring me home again séek me for by thy Spirit I séek unto thée and however in simplicity and 〈◊〉 I shall still erre yet by thy assistance maliciously and presumptiously I will no◠offend O Lord kéep me in the right way and write thy Law so 〈◊〉 in 〈◊〉 memory and heart that I may bear a great affection to and 〈…〉 Commandments Reclaim me from sin and make me obedient to thy Word for thy mercy-sake which thou hast fréely made known and fréely given to the World in thy Son Iesus Christ our Lord. Amen Of the fifteen following Psalmes called Hammahaloth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Psalmes of Ascension or Degrees WHY the fifteen Psalmes following bear this Title it is not certainly known many conjectures there are of which the most likely are these 1. The first is of Rabbi David Kimchi and it is most generally received that there were fifteen steps by which the Priests ascended into the Temple upon every one of which the Priests standing sung one of these Psalms ascending by degrees from the lowest step to the highest and for this Reason these were called Psalms of Ascension or Degrees 2. A second opinion is that of Lyranus which is near to the former for he speaks not of the steps of the Temple but of a higher and more eminent place of the Temple where the Levites were wont to sing these fifteen Psalms daily and for this he conceives they were called Ascensions or Psalms of Degrees because they ascended unto that place to sing them 3. Rabbi Saadias conceives That Mahuloth had reference to a kind of Musick or Melody and when the word signifies an Ascent he supposeth that the Levites were thereby admonished that when they sang these Psalms they should sing with a full high voyce a degree higher than usual 4. Abenezra refers not these to the intention of the voyce in singing but to some Tune then commonly known to which these Psalmes were set 5. Some say they were set to be sung by the Jews when they came out of Captivity from Babylon and ascended to Jerusalem But this is not likely if David was the Author of them as is generally received More likely it is that they were composed to be sung by the way when they went up to the Temple yearly For they ascended with a Pipe Bellarmine hath this Moral of it that we ought still to ascend and be mounting upward from vertue to vertue or from one degree of vertue to another till we come to
wound my good name both déeply and at unawares as fire they consume my good name as coals of Iuniper hoily invade waste my reputation and being set on fire by hell they will not easily be quench'd deliver then O Lord my soul from lying lips and from a deceitful tongue Let the power of thy Word and those sharp arrows by which all the craft and subtility of Satan is wounded and pierced through be sent forth against their impiety and the hot coals of thy anger burn up their malicious snares that they may sée that no profit shall redound to them from a false tongue It is a grief and corrasive to my soul that I am forced to sojourn among these cruel barbarous impious and inhumane creatures in the shape of men it is as if I sojourned in Mesech and dwelt in the Tents of Kedar even the Scythians would be more mild to me the Sarracens more merciful Help me therefore with thy powerful hand or else my pilgrimage upon earth without end will be protracted and sadned by these evils and miseries For they are enemies to peace and my soul hath too long dwelt among them Thou knowest O Lord that I am a man of peace nay peace it self I seek peace and ensue it but when I speak for peace they reject all treaties thereof and make them ready for battel Since then they are for War and I and the rest of thy Servants must hold a continual War against spiritual wickedness in high places do not deny O good Father to those who call upon thée thy aid and assistance and with patience let us fight a good fight being assured that from henceforth is laid up for us an immortal Crown of glory which thou wilt give unto all those that resist till death for the merits of our Lord and Saviour Iesus Christ Amen PSAL. CXXI THE Scope of this Psalm is The Sum of the Psalme The Prophet in trouble flyes for help that other helps being overweak we put our trust in God and in his providence and gives divers reasons for it 1. In the first verse as most Interpreters conceive we hear Vocem hominis the voice of a man in danger that as a watchman gets him to some high Mountain in time of War and looks about to see who comes to aid him 1 Not to man or to a Mountain to hide himself or to a man that being out of his way gets him up to some Mountain and views what place is near where he may repose It shews that when we are in distress we too often fly to such things that cannot help I will lift up mine eyes to the hills Ver. 1 from whence comes my help 2. 2 But God But in the next verse the Prophet checks this vain confidence for in it we find vocem fidei The voice of a faithful soul that rejecting all confidence in auxiliary and secondary means reposeth his trust in God alone My help comes from the Lord. Ver. 2 Nor from other means nor false gods 3. The reasons of his confidence 1. Gods power And next he sets forth the reasons why he would trust in him 1. The first is his Omnipotency declared in his work of Creation He is the Lord that made heaven and earth Able then he is to help his creature 2. The second from his grace and goodness Ver. 3 He will not suffer thy foot to be moved i. e. he will not suffer thee to fall and slide in the way 2 Goodness but strengthen thy feet and make them stable Thou shalt persevere in thy course Willing to help 3. From his vigilancy over thee He that keepeth thee will not slumber 3 Care so vigilant he is that he will give his eyes no rest Ver. 4 Which the Prophet yet insists on in the next verse Behold he that keeps Israel To protect his Church shall neither slumber nor sleep never omit his care over thee over Israel his people He is asleep saith Elijah of Baal and must be awaked God sleeps not Excubias agit 4. From the end of this his care and vigilancy it is to keep to protect Ver. 5 to keep off all dangers and bad influences from Israel 1. The Lord is thy Keeper Israel in general 1 To it a keeper and thy Keeper in particular A fiery Wall about his Church and it needs because his Church is continually exposed to dangers 2. The Lord is thy shade umbraculum 2 A shadow a quitoso upon thy right-hand He may allude to the custom used in hot Countries in which men use to carry or have carried Quittasols above their heads to keep off the heat of the Sun Or else to the Israelites when travelling in the Wilderness they had a cloud by day to cover them Paris in Homer fighting with Menelaus was by Venus covered with a cloud 3. So that the Sun shall not burn thee by day as it did Ver. 6 when it fell upon Jonas head nor the Moon by night To preserve from all evill no noxious influence from the Stars The sense of these Metaphors is nor the day of prosperity nor night of adversity shall hurt thee nor the heat of persecution nor the coldness of indevotion do thee wrong 5. In a word he shall keep thee not from this or that but the Lord shall preserve thee from all evil From all but not from all that which may light upon the body but from that which may destroy the soul He shall preserve thy soul that shall not perish 6. The Prophet concludes adding this sweet consolation 1. The Lord shall preserve thy going out and thy coming in He is with his in the entrance progress end of their actions Via est vita and we are going out in it or coming in in it perpetually beginning or ending some action going abroad or returning and resting at home either we enter upon or perfect our work to begin it is to go in to do it to perfect it is to go out of it but the Lord promiseth to preserve us in both Or else David speaks as a souldier who goes out to battle when he is to fight and goes in when he returns home in this God promised to preserve him or else as a Magistrate who goes in and out before the people In all which God promiseth to be his Conducter and safe-guard 2. From this time forth for evermore And ever with them And this defence of God is here promised to be perpetual In all places in all times in all actions His help is present and efficacious verse 4 5. and constant verse 6 7 8. The Prayer O Almighty God because while we live in this valley of tears Ver. 1 we are within and without assaulted by enemies and every day in trouble we fly to the mountains and cast our eyes round to sée who comes to our aide and what and whom to trust to But all in vain for vain
and before all others for ye are the servants of the Lord chose out of the people to this service 3. Ye are those which by night stand in the house of the Lord ye are appointed Levit. 8. Numb 18. and must therefore stand upon your watch In the Temple you ought not to be sleepy and idle for you were set for another purpose Therefore 4. Lift up your hands by prayer in the Sanctuary before the Ark of the Covenant which was the symbol of his presence And to bless the people 5. Bless the Lord laud and magnifie his Name The other part of your office is to bless the people let not that be forgotten neither but say in this Form of words 1. Which they do The Lord blesse thee Let them know from whom the blessing comes 2. Out of Zion So long as they remain'd in the unity of the Church no blessing to be expected The form of blessing when Zion was left 3. That Lord who hath made heaven and earth He that hath power to bless and hath given and must give his blessing to all creatures without which they will not be blessed to thee The Prayer collected out of the one hundred and thirty fourth Psalm O Merciful God that hast chosen the Tribe of Levi and taker us neere unto thy self give us grace and abilities to perform our duties to thee We are thy chosen servants we are to stand in the house of the Lord cause us therefore night and day to stand consciouably upon our watch to lift up our hands in thy Sanctuary to offer up our prayers continually unto thee and to intercede for thy people and never let us forget to bless thee our Lord and thy people in thy name And moreover we intreat of thee dear Father that thou wouldst ever do good to thy people out of Zion who fly unto thée for a blessing Thou art the Lord who hast made heaven and earth deliver us from our present difficulties and dangers and since thou hast vouchsafed to call us to the knowledge of thy truth give us a hoart to land and praise thy holy Name for ever and ever Amen Here endeth the Psalms of Degrees PSAL. CXXXV IN this Psalm the Prophet invites the servants of God to praise him and Ministers especially vers 1 2. by arguments drawn 1. From his goodness especially in his election of Israel vers 3 4. 2. From his greatness and power shewed in his works from vers 5. to 8. 3. From his justice shewed upon the enemies of Israel from vers 8. to 13. 4. From his loving kindness extended and to be extended to his servants vers 13 14. 5. He invites the Levites to praise God The first part Having derided the vanity of Idols from vers 15. to 19. he returns to his exhortation calling upon all to blesse God from vers 19. to 21. 1. He calls upon the Ministers of Religion especially to attend to the recitation of divine praises and in the same words of the former Psalm 1. Ver. 1 Praise ye the Lord praise ye the Name of the Lord praise Him O ye servants of the Lord. 2. Ver. 2 Ye that stand in the house of the Lord in the Courts of the house of our God 2. The second part The reasons And now ingeminating his words again he produces his reasons to perswade it 1. Ver. 3 Because the Lord is worthy of all praise Praise the Lord for he is good What is good is worthy of praise 1 Because he is good what is bad worthy of dispraise But God is absolutely good not comparatively nor by participation from himself good not from any other and therefore praise the Lord because he is good 2. 2 It is a pleasent work Sing praises to his Name because it is pleasant it is no troublesome work or laborious but full of delight sweetness content The Hebrew word Nahim may be referred to the Lord to his Name or to the praise so that the sense may be sing unto the Lord because the Lord is sweet or sing to his name for it is sweet or sing unto the Lords Name for it is a pleasant and an action of content that delights the soul Ver. 4 3. Praise the Lord for his love to Israel which imposeth a debt and obligation to praise him 3 They tyed to do it because God chose Jacob. 1. For the Lord hath chosen Jacob unto himself to be his inheritance portion 2. And Israel to be his peculiar treasure Rom. 9. Malach 1. I have lâ—ved Jacob and hated Esau And this obligation lies upon Christians now The third part 3. The next Argument which the Prophet useth to perswade to the praise of God is from his greatness of which he was assured For I know first that the Lord is great secondly Ver. 5 that our Lord is above all gods 4 Because God is great And first that the Lord is great and of great power he proves by many instances 1. From his Empire and universal dominion in heaven the earth the seas c. Ver. 6 1. Whatsoever the Lord pleased that he did In his works Nothing is impossible to him We would do many things but cannot He does all by his free will not out of any need but we work for the most part because we want necessity compels us 'T is but 't fithen we give to him the praise not to our selves 2. He doth all things what he pleaseth in all places in heaven earth seas hell And these last words the Prophet amplifies by setting down some especial places in which his works are most apparent 1. In the earth 1 In the earth He causeth the vapours to ascend from the ends of the earth from all parts East West North South Ver. 7 which are endued with several qualities 2. In the air and clouds above He maketh lightning for the rain 2 Aire A wonder that fire should be mixt with water and not distinguished 3. In the water For he brings the winds out of his treasures 3 The water A third wonder for nothing is more obscure than the generation of the winds out of his treasures they come from his rich and secret power John 3. 4. The third argument the Prophet useth to perswade us to praise God The fourth part is from his justice in taking vengeance of the enemies of his people as 5 Because just 1. Upon the Aegyptians Ver. 8 1. Who smote the first-born of Aegypt both of man and beast For instance on Egypt and it was evident that it was his hand because the first-born only were smitten and of the Aegyptians onely and not of Israel 2. Who sent tokens and wonders into the midst of thee O Aegypt upon Pharaoh and all his servants Exod. 7.8 9 10 11 12. in brief he minds us of all the signs and plagues of Aegypt 2. On the Amoritish Kings Sihon and Og 2 On
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
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
have the Lord for their God This is an acute sense of this whole clause But if I mistake not David in earnest intends it as a blessing when men enjoy even Temporal blessings so it be with God For Godliness hath the promises of this life as well as that which is to come And it may not be conceiv'd that God created so many excellent things in this world only for fools and disobedient persons Temporal blessings the rewards of piety Besides many of his best Servants have enjoyed the particulars here mentioned let no man think then but they may be rewards of piety David therefore prayes 1. Ver. 12 Vt That our sons may be as plants grown in their youth Well planted well rooted green and flourishing Which is the first happiness of any family For sons are the pillars of any house They first desired and for them other things 2. Vt That our daughters may be as Corner-stones Antarij lapides Stones that joyn and knit the buildings Polished after the similitude of a Palace i. e. very beautiful specious hansome for upon such stones there is commonly most Art shew'd 3. Ver. 13 Ut That our garners may be full affording all manner of store Semper domus tota boni assidui Domini lccuples abundat haedo lacte caseo gallina c. Referta est cella vinaria olearea mellarea c. It hath in it newand old 4. Ver. 14 Ut That our sheep may bring forth thousands and ten thousands in our streets Our flocks increase 5. Ut That our Oxen may be strong to labour Healthy not sickly 6. Vt That there be no breaking nor going out No plundering among us nor inroads made upon us as Job 1. But that we live in peace and enjoy our own 7. Vt That there be no complaining in our streets No screetches of women tumults of people cryes and clamours in our Cities as is usual in insurrections and irruptions of enemies This is a part of Davids prayer and it hath coherence with the tenth verse where he thanks God for delivering him from the sword This he desires God to continue that under his reign his people might be happy and enjoy the fruits of peace viz. that their sons might grow up as plants in their youth c. Which if it happen so they take in the last clause of the Psalm They make happy he pronounceth them a Happy people For he concludes all with this Epiphonema 1. Happy is that people that are in such a case Ver. 15 Such as he formerly named 2. Yea Happy is that people whose God is the Lord. With God That hath for his God the True God that is perswaded he is loved by him adopted to be his son and that he takes care of him For if they be happy who possess those outward blessings They must needs be much more happy who possess the fountain of those blessings and all other The Prayer collected out of the one hundred and forty fourth Psalm O Lord God of hoasts Ver. 1 we acknowledge that all military skill and power 〈◊〉 from thée for thou teachest our hands to War and our fingers to fight thou art our strength in the battel our fortress to fly to our tower to defend us the fountain and original of all our good our deliverer from danger and captivity our shield to protect us and kéep off all blows therefore we have and will ever hereafter relie and trust on thée The success which we have had at this time and the victory over our enemies is from thée and for it we bless and praise thy Holy Name Thou hast put into the hearts of the whole Army to be subdued and obedient to the conduct of their Leaders and valiantly to oppose themselves to the fury of the enemy to thée therefore we attribute the honour of this conquest and not to our own arm To thée this ready obedience and courage in this people and not to our own wisdom or directions Amazed Lord and astonished I am when I consider this mercy for what is man that man should obey him Or what is man in comparison of thy glory that thou shouldst set him over others to be obeyed Ver. 3 What is any son of man that thou takest notice of him or that thou shouldst make account of him Maâ—â—s like to vanity capable indéed of great things but till thou fill him like an empty vessel only full of thin aire vain studies he follows empty things he desires He is of a short life and of no continuance for his Dayes are as a shadow which alwayes shifts the place till night coming on it passeth away And wilt thou open thine eyes and look upon such an one and wilt thou take him from the shéepcoâ—e from following the shéep to be a Ruler over thy people thy people Israel O Lord establish this house and confirm this throne for ever But thou seest O Lord how thine own work is opposed Ver. 5 rebellious men there are that rise up against it and furious men who seek to destroy it Bow the heavens O Lord and come down and declare thy power from above to their confusion Send forth thy hand and rid and deliver me out of these great waters from these troubles and free me from the hand of them who are strangers to thy worship and true piety whose counsels are mischievous and their works profane for their mouth speaks vanity and their right-hand is a right-hand of falshood Rid me O Lord and deliver me from the violence and conspiracies of these men so will I sing a new song unto thee O God upon a Psaltery and instrument of ten strings will I sing praises unto thee Experience hath taught me by my wonderful escape from an imminent death that it is thou that givest salvation unto Kings and hast delivered David thy servant from the hurtful and unjust sword Good God as thou hast hitherto protected and sustained me so restore me again to my people and let my government over them be prosperous successeful and peaceable Let the sons of my subjects be as young plants well rooted gréen and flourishing full of strength sap and youth and let their daughters be as corner-stones well composed and well beautified fair as the polished works of a Palace Lord blesse their substance and make them to abound in riches and plenty of all good things let their garners and storehouses be full afording all manner of store let their sheep bring forth thousands and ten thousands in our streets Let their Oxen be strong and healthy to labour Suffer not any inrode from enemies abroad to be made upon them nor sequestrations at home to molest them let there be no tumults or complaints lamentation or mourning heard in the stréets of our Cities Give them O Lord these outward symbols of happiness and the rewards of godliness and obedience Ver. 15 For happy are the people that are in such a case But
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.
praise God he exhorts upon two grounds 1. Ab utili jucundo decoro ver 1. 2. For his bounty to Jerusalem in building it and bringing back the dispersed ver 2. in comforting the sad and contrite in soul ver 3. 2. For his wisdom ver 4. For his power ver 5. For his mercy and justice ver 6. His first Arguments are taken from the thing it self His reasons to perswade it because it is for to praise God is 1. Ver. 1 Good For it is good to sing praises to our God Good for divers Reasons 1 Good for four reasons 1. That is good which God commands Micah 6.8 So that Thanksgiving is no indifferent Action no Will-worship but it is cultus institutus not to be neglected 2. It raiseth the heart from Earth to Heaven and being the work of Angels and Saints in Heaven joins us with that Quite above 3. Good again because by it we pay a debt in which is justice Lift up your hearts unto the Lord Resp It is meet and right so to do 3. Good because for it we are like to receive a good and a great reward for if he that prayes to God is like to be rewarded Matth. 6. much more that man that sings praises to him for in prayer we consult with our own necessities in our praises we honour God and bless him for his gifts 2. 2 Pleasant in divers respects To praise God is pleasant 1. Because it proceeds out of love for nothing is more pleasant to him that loves than to make Sonnets in the praise of that party he loves 2. Because it must needs please a man to perform that Duty for which he was created for to that end God created men and 〈…〉 that they should praise him Isa 43.7 A check this is to that slowness and backwardness we find in our selves to praise God or when we feel it tedious unto us 3. Because God is delighted with it as the sweetest Sacrifice He that offereth me praise and thanks he honoureth me Psal 50. 4. It is pleasant to God because he is delighted with those vertues which are in us Faith Hope Charity Religion Devotion Humility c. of all which our praises are a manifest 3. It is comely For there is no greater stain than Ingratitude 3 Comely and decent it is made up of a lye and injustice for either it insinuates and denies that the benefit is not received or that if received a man will not pay for it no not thanks There is then all the decency in the World in it that man be thankful to his God that freely gives him all things 2. These are the first Arguments the Prophet useth and they are drawn 2 For his goodness to Jerusalem à natura rei Those that follow are more particular and as the case then stood respect Israel but may well be applied in all Ages to the Church of God 1. The first taken from the reduction of the people from Captivity and the building of Jerusalem in which appeared the goodness of God to them for it was the mercies of God that they were not consumed 1. The Lord doth build up Jerusalem his Church Ver. 2 the Head of the Kingdom and Seat of the Sanctuary he restored their Polity and Religion 2. He gathereth together the out-casts or dispersed of Israel or banished collected them which were scattered so he collected his Church of dispersed Gentiles John 10.16 3. He healeth the broken in heart the sad the calamitous whether oppressed with captivity or sin Luke 4.18 4. And bindeth up their wounds as if he were a good Chyrurgion Ver. 3 Luke 10.34 2. The second Argument is taken from his Wisdom 3 His wisdom in numbring the stars 1. He tells the number of the stars A thing it seems impossible for man Gen. 15.5 For there be many of them immersae orbi which then being shew'd to Abraham he could not number but God hath them upon account 2. And calls them all by their names They are his Army Isa 40.26 He knows their power properties efficacy of every one of them and calls them forth by their names and they answer Here we are Baruch 3. But by these stars some understand Gods Elect The servants of God like stars whose number is to us without number and whose names are written in his Book Now these are well-likened to the Stars 1. The stars are infinite in number So are his Elect to us not to him 2. Among the stars some are Planets Erratica His Elect sometimes wander up and down 3. The stars shine by night clearest His Elect in the darkness of persecutions 4. One star differs from another in glory The Elect excel each other in grace in piety c. 5. The stars are above far from impurity The Conversation of the Elect in Heaven 6. The stars are obscured with clouds but they being dispersed they shine again So the Church is sometime obscured Matth. 25. But at Christs appearing they shall appear in glory 1 John 3.2 For there is not one of these stars how obscure how dark how little or abject soever but Christ will call him by his name and this the Prophet intends What shall God ever tell the number of his banish'd people and gather together the dispersed into one Church why not He that can tell the number of the stars and call them by their names I hope 't is no difficult thing to him to tell the number of his Elect and call them by nomination 3. 4 From his power His third Argument to praise God is drawn from his power Great is our Lord Ver. 4 and of great power and his understanding is infinite Let no man despair of his power though the thing expected be great and difficult for his understanding is infinite And though we cannot find out a way yet he knows how to bring his Will to pass 4. 5 From his Mercy and His fourth Argument to praise God is taken from his Justice and Mercy 1. Ver. 5 His Mercy The Lord lifts up the meek His wayes are not like mens wayes with whom the meek are despised but these are the men whom he sustains defends exalts 2. Justice His Justice He casts the wicked down to the ground Wicked men shall not reign for ever God will laugh them to scorn and cast them from the highest step of dignity and power to contempt and scorn to the ground 2. The second part of the second Section He repeats his Exhortation to praise God But before the Prophet goes on he repeats his Exhortation as if he meant to rub up our memories and that we call to mind to what purpose he used the former and will yet use the following Arguments Sing unto the Lord with Thanksgiving Do it in words Sing praises upon the Harp unto our God Do it in works And presently he falls upon his Arguments Ver. 7 which are drawn from
Gods Providence 1 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
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
other part and to prove The third part The carnal conclusion made out of the premises that notwithstanding all that had or could be said yet the good and godly person is the sole happy man To which before he comes directly he repeats again his tentation to think otherwise confesses his weakness and how far it wrought upon him if this be so then all my study of Religion is in vain 2. All my sufferings are to no purpose 't is all folly 't is all vanity 1. Verily I have cleansed my heart in vain and washed my hands in innocency Ver. 13 2. For all the day long have I been plagued and chastned every morning 2. Then next he shews by a Dilemma He resolves the question But not by reason that too weak to do it His Arguments are the way he took how to find out the resolution of this question and two wayes he proposed first that of Reason and he condemns it by a double Argument the first drawn ab absurdo The second ab impossibili 1. If I say I will speak thus Thus as ver 13 14. That I have cleansed my heart in vain that no man can be happy under the Cross Behold I should offend against the Generation of thy children Ver. 5 for all these were plagued and chastned and yet all these cleansed their hearts 1 Ab absurdo and were innocent 't is absurd then to affirm this 2. If I examine this again in the balance of Reason 2 Ab impossibili That good men should be under the Cross and yet happy it seemed to me impossible to be true let Reason be Judge and the quite contrary will appear viz. that those who have power authority wealth health are the happy men Ver. 16 and therefore the Prophet adds When I thought to know this viz. by the strength of Reason and Discourse it was too painful too hard and difficult for me 3. Irresolved then he was and so shall any other about this point Ver. 17 till he consults with God and the Oracle of his Word Being then irresolved from Reason He consults with God and finds their end miserable there he shall find a remedy in his Book and the School of Christ what shall quiet the passions and tumults of his soul there it is to be learned and not from flesh and blood this he confesses I understood nothing in this point untill I wont into the Sanctuary of God for then I understood the end of these men By the end of life a man is to judge of any mans happiness for ante obitum nemo c. To their end then we are to look and by that to judge What is their end then that Gods Book here teacheth 1. Be it that they are set on high yet their felicity is unstable and uncertain Surely Thou O God Thou raisest them thither but then 1 Their felicity unstable Thou settest them in slippery places They can have no certain stay and standing for their feet 2. Under them is a great Gulf and Precipice 2 They cast down and God not only humbles them for that sometimes befals good men But these thou casts down to destruction prosternis ut intereant 3. Their ruine is not vulgar and common nor delayed long but sudden and unlooked for which the Prophet intimates by his Exclamation How are they consumed and brought to desolation 3 Unexpectedly suddenly as in a Moment 4. Add to this That their destruction is terrible and full of amazement 4 Their ruine fearful both to others that behold it and to themselves being troubled with the affrights of a guilty conscience and the fear of the wickedness that pursues them They are utterly consumed with terrours as Judas Saul Cain Nero Julian c. So that all their happiness in this World was but a vain empty thing like a dream Their happiness then is vain which similitude is explained Isa 29.7 8. As a dream when one awaketh so O Lord when thou awakest thou shalt despise and make contemptible their image totam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all their pomp and great shew 4. The fourth part Upon it he confesseth his weakness that tempted And now the Prophet begins ingeniously to acknowledge his weakness and infirmity in the debating this question betwixt him and his own Reason he takes all the fault to himself and clears God 1. He confesseth that he was transported with indignation animosity and fretfulness at it 1 By animosity Thus my heart was is not now grieved and I was pricked in my reins 2. 2 By ignorance He confesseth his folly ignorance brutishness about it So foolish was I and ignorant I was as a beast before thee in this point I knew no more than a bruit beast 3. 3 And shews the difference of good bad men under the Cross He comforts himself in Gods goodness and presence shewing that though he be in trouble and under the Cross which is the lot of the godly yet there is a great deal of difference betwixt their troubles and those of the wicked for 1. They are not neglected and deserted Nevertheless I am continually with thee 2. Thou hast holden me by my right hand As a Father thou leadest me by the hand 3. Thou directest me with thy counsel by thy Word and Spirit 4. And after receive me to Glory Here I may be vilified but one day glorified yea and if thou seest it good raised to honour glory and promotion in this life 5. The fifth part His resolution upon it And now being as it were ravished with the contemplation of Gods Providence and certainty of his good will toward him in an ardent affection he breaks forth expressing how resolute he is say flesh and blood what it will in all his troubles to stick and cleave fast to his God 1. Whom have I in Heaven but thee What God beside what Angel or Saint to be my hope 2. And there is none upon earth I desire besides thee They are miserable comforts and comforters I nauseate all in Heaven or Earth in comparison of thee 3. I confess through weakness I am often tempted to see the prosperity of the wicked and when I feel my self pressed with miseries poverty violence wrongs so that my flesh and my heart faileth 4. And the conclusions he draws thence The sixth part But through confidence and hope in thee I quickly revive and recover God is the strength of my heart and my portion for ever 6. Now two conclusions I have learned from this tentation and debate 1. That they that are far from thee shall perish Thou hast destroyed all that go a whoring from thee 2. That it is good for me to draw near to God I have put my trust in the Lord God that I may declare all thy works Thy works in governing and defending thy Church in this life and rewarding thy servants with glory
The Prayer collected out of the seventy third Psalm O Lord God of Israel who sits above the Cherubims and yet casts thy eyes down to behold all things that are in the Earth wisely dispensing and secretly governing and by thy Providence and secret counsel disposing of the Affairs of this World in all humility I present my self before thy Throne intreating thée to forget and to forgive the disorderly passions of my soul and the secret whispers of my heart by which I have béen tempted to doubt of thy Wisdom and Providence When I have séen the prosperity of wicked men Ver. 3 I confess my heart hath grown hot within me my soul hath béen moved with envy at their peace and with indignation at their successes angry I have béen That their strength is firm That they should be fréed from the troubles of famine cold weariness and the sharp pangs and cruelty of death to which thy best servants are subject and which they suffer their pride is intolerable their violence bottomed on their wealth impudent they are and their thoughts impious their words lofty For they set their mouth against Heaven and their tongues walk through the Earth endeavouring to aunul or change the Laws of God and man these are the ungodly and these prosper in the World these are they that increase in riches Yea and this prosperity of their's I confess it to my own shame prevailed so far upon me that I forgot my self Ver. 2 and thy Covenant of mercies made with thy servants upon it my féet were almost gone from that confidence I had in thée my God and my treadings had well nigh slip't from the study of vertue and practice of piety I was even ready to say Verily then have I cleansed my heart in vain and washed my hands in innocency Ver. 13 Especially when I saw how the whole World ran after them how the multitude clove to them applauded their wayes blessed their happiness yea Ver. 10 even then when they impiously blaspheme How doth God know what we do in the Earth Is there any knowledge or care of these worldly businesses in the most High Thus my heart was grieved and disquieted and my very reins within me were sorely pricked The felicity wealth and flourishing estate of wicked men made so déep impression upon my soul that I was tempted with thoughts of falling to them and to tread those steps they had chalked to my happiness So foolish was I and ignorant even as it were a beast before thee Being in this perplexity of soul and agony of spirit I cast about which way to come to a resolution I consulted my own heart but found no comfort my own reason was too dark and flesh and blood too weak to give me satisfaction why the wicked should flourish be rich and mighty and the good man plagued all the day long and chastned every morning when I thought to know this it was too hard and painful for me Again I said if I speak thus that the good man is miserable and the ungodly happy then I shall condemn of vanity the whole Generation of thy children who have béen studious of piety denied themselves and taken up their Cross and followed thée Being thus tossed with these waves of discomfort I found no assurance of rest untill I went into the Sanctuary of God entred thy School and addicted my self wholly to learn thy will and thy wayes for then I plainly understood the end of these whom the World and their own corrupt heart accounted the sole happy men that their felicity was but momentary their end fearful their prosperity as a dream that the temporal things in which they gloried their sole reward for the bad use of which they were like to lose Heaven and be tormented for ever O my God make this thy Word good and as thou hast ser them in slippery places so let them find no stedfast standing let them slip and fall and suddenly cast them down to destruction bring them to desolation in a moment and let their consumption be full of amazement let the conscience of their former wickedness pursue them at their death and their end be accompanied with terrours to themselves and others even as a dream when one awaketh vanisheth suddenly and deceives the man that was detained while he slept with a vain and empty delight of what was represented so let all their pomp and shew of great happiness be unto them at their latter end if the remembrance thereof serve for any thing let it be to vex them that it is past and gone and must be exchanged for a never dying torment For lo they that depart far from thee from thy Law from their Duty shall perish and thou wilt destroy all those who leaving thée the Fountain of living water have digged to themselves broken pits that will hold no water who run a whoring after the creature and forsake thée their Creator to whom they ought only to adhere and be conjoyned in a firm bond of love While then other men féed themselves with the shadow of these pleasing dainties so encline my heart O God That I may be continually with thee persevere and continue thy servant notwithstanding all tentations to the contrary and as a good Father so uphold me by my right hand that I fall not from thée guide me by thy counsel thy Spirit thy Word and afterward receive me to glory for whom have I to flie to in Heaven but thee To which of the Saints should I turn and what one of the Angels should I invocate And when I turn my eyes down upon the Earth I find every creature so unable to make me happy That they are all vanity and vexation of spirit I must confess my own infirmity I do acknowledge my own weaknes when I beheld the prosperity of the wicked my flesh and my heart failed Thy goodness it is that I recovered for I acknowledge that God is the strength of my heart and my portion for ever with thée I am content in thee satisfied worldly prosperity wealth preferment honour power are a very poor inheritance in comparison of thée I have learned out of the Oracles of thy Word I have béen instructed in thy School That it is good by faith and love for me to draw near to God and to commit my self wholly to thy dispose I will therefore put my whole trust in the Lord God and therefore having had an assurance of thy mercies I will declare thy wonderful works and sing forth thy praises in the Gates of the daughter of Zion and in the City of Jerusalem for ever and ever PSAL. LXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS Psalm was composed by the Prophet upon some grievous desolation which he either saw or fore-saw to fall upon the Temple and Houses of God in the land of Judaea whether by Nebuchodonozer Antiochus Epiphanes or some other is uncertain Two parts 1. His Complaint from ver 1. to 10. 2.