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
remember what was done for them after They proved a rebellious people for which God humbled them and brought the Philistins and the Babylonian Kings against them who conquered them and kept them under and in subjection But God in this their oppression when they cryed and turned to him forsook them not but raised up some Judge King or other to deliver them as Gideon Sampson David Cyrus c. which the Prophet mentioneth in the next verses Ver. 23 Who remembred us when we were in our low estate for his mercy c. And hath redeemed us from our enemies for his mercy Psal 135.14 5. Lastly That this goodness is not extended only to his people 3 And his providence to all creatures but even to all Creatures is manifest in that he provides for nourishes and conserves every living creature for Caro here signifies every thing that hath life and bread all kind of nourishment by which the life is sustained Ver. 25 Who gives food to all flesh for his mercy endures for ever 6. He concludes as he begun O give thanks unto the God of Heaven The conclusion that we praise him for his mercy endureth for ever And he calls him the God of Heaven because he only made the Heaven and hath his Throne in Heaven Ver. 26 having the whole World under him and in his power that preserves moderates governs all things by his wisdom power mercy The Hymn collected out of the One hundred and thirty sixth Psalm O Omnipotent God so great is thy goodness so infinite is thy mercy to the sons of men that we are not able to express it because we cannot comprehend it Whatever we enjoy is from thy mercy whatever we hope to enjoy is thy mercy Thy mercy endures for ever and therefore we will sing of thy mercies from everlasting to everlasting Ver. 5 Whethersoever we cast our eyes we find objects of thy mercy whether we behold the Heavens framed by thy wisdom and adorned with great lights the Sun to rule the day or the Moon and Stars to govern the night or whether we look down upon the earth stretched out above the waters that it might be the habitation and yield food for all creatures in both these nay in all places they occur unto us ample Testimonies of thy bounty and mercy all which should we consider with a pious and serious mind we must néeds with an inflamed heart and free tongue never cease to sing with the Prophet Ver. 25 Thy mercy endureth for ever In the Creation of all things From Ver. 10. To Ver. 22. in giving food to all flesh thy mercy hath been wonderful But in the choosing gathering conserving revenging the wrongs and pardoning the sins of thy people more wonderful our hearts were as hard and as cold as a stone should we not consider what thou didst for thy people Israel which is an engagement to us what thou wilt do for thy Church For thy mercy endures for ever Thou smotest Aegypt and slew mighty Kings for their sakes Thou didst lead them as a Captain and provide Manna and Quails and waier for them as a father defend them from their enemies and never cease to prosecute them with mercy till thou givest them the heritage of the Heathen yea when they were brought to any low estate Thou redeemest them from their enemies for thy mercy endures for ever Thou therefore who art rich in bounty clemency and mercy that never can have an end behold we beséech thée thy Church and remember it now in a low estate remit our sins pardon our transgressions repent concerning thy servants and redeem us from our enemies for thy mercy endures for ever Thou which givest food to all flesh Ver. 25 féed our souls with the celestial Manna thy Word and thy Sacraments for thy mercy endures for ever So shall we give thanks to thee O Lord because thou art good and thy mercy endureth for ever Ver. 1 So shall we give thanks to the God of gods for his mercy endureth for ever So shall we give thanks to the Lord of lords for his mercy endureth for ever We will give thanks to the God of Heaven for his mercy endureth for ever Ver. 26 PSAL. CXXXVII AT the composure of this Psalm the Jewes were in captivity at Babylon under the heavy yoke of the Assyrian Tyrant far from their own Countrey banished from the Temple of God deprived of all publick Exercises of Religion scoffed and scorned by the pride and insultation of an enemy and now they begin to complain and pray remember what they were and what they are what they enjoyed and what they want that at Jerusalem they could sing songs of Zion but now at the Rivers of Babylon they must sit down and hang up their Harps The Psalm hath two parts 1. A complaint of Israel because of the insultation of the Babylonians in which they deplore their sad condition remember the pleasures of Jerusalem and the Religion of the Temple and long to be there from ver 1. to 7. 2. An imprecation for they pray for Divine vengeance to descend upon their Persecutors ver 7.8 9. Israels complaint in their captivity 1. Their complaint ariseth from the sense of their captivity which is aggravated The first part 1. From the place Babylon By the waters of Babylon 1 From the place a place far from their own Countrey where they served a cruel and barbarous people a people that were Aliens from the Covenant God made with Abraham Ver. 1 and scorners of their Religion that had wasted their City consumed with fire defiled robbed their Temple by them they were disposed to the Banks of the Rivers where in their fields they were forced to base and servile works 2. From the continuance of their captivity and misery There we sate down 2 From the continuance and misery took up the seats they alotted us and durst not remove for seventy years exposed to wind and weather and injuries of wild Beasts 3. From the effect it produced in them tears mourning yea 3 The effect tears we wept so we spent our time but our enemies cruelty was such that our tears wrought not any compassion on their hard hearts 4. From the cause that drew these tears from them 4 The cause the remembrance of Zion not so much their present calamities as the remembrance of what they enjoyed before but now were deprived of the Religion and Service of their God We wept when we remembred thee O Zion Toties quoties so often as they remembred the Temple the Feasts the Sacrifices the Songs the Hymns they sung to God in Zion so often they sate and wept 5. From the intensiveness of their grief so great it was 5 Their grief intensive that they laid aside whatever should provoke mirth they had more mind to weep than sing their Harps were unstrung Ver. 2 and their Instruments of Musick laid aside As for
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
confusion together that take pleasure at my hurt and let them be cloathed with shame and dishonour that magnifie themselves against me So shall my soul be joyful in thee O Lord it shall rejoyce in thy salvation I will not be unthankful nor stupid upon the sense of thy mercy my heart shall exult and all my bones sinews strength shall join in thy praise and say O Lord Who is like unto thée in goodness power mercy and justice Who I say is like unto thée who by thy immense power and goodness deliverest the poor man who is destitute of all help from the violent hands of those who are too strong for him the indigent and afflicted from him that spoileth him As for me I will give thee thanks in the great Congregation I will praise thee among much people and my tongue shall speak of thy righteousness and of thy praise all the day long O Lord be merciful to thy poor afflicted and persecuted Church and in thy good time deliver thy people from the hand of the Oppressor Let them shout and be glad that favour and stand up in the defence of a righteous cause yea let them say continually let the Lord be magnified who hath pleasure in the prosperity of his servants Amen PSAL. XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE end of this Psalm is to implore God that out of his goodness he would deliver David and all good men from the pride and malice of the wicked To this purpose 1. He sets down a Character of a wicked man and his grievous estate from ver 1. to ver 5. 2. He makes a Narrative in the commendation of Gods mercy from ver 1. to ver 10. 3. He prayeth for the continuance of Gods goodness to his people petitions against his proud enemy and exults at his fall ver 10 11 12. 1. The first part Howsoever other men may judge of wicked men bless them while they prosper Ver. 1 and speak well of them yet my censure and judgment of them is this The transgression of the wicked saith within my heart A character of a wicked man that there is no fear of God before his eyes Sic apud me statuo sic decerno This is Davids postulatum and he first sets it down as the bitter root from which all the ill fruit following doth grow and so he enters upon an induction of particulars and by them describes a wicked man 1. Ver. 2 His first note is the pleasure the glory the boasting he takes in wickedness He flattereth himself in his own eyes 1 He calls evil good His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love to himself is so great that a great sin in his sight is no sin vice is vertue falshood truth 2. 2 He continues in it The second that in this he continues and will not be perswaded out of it untill his iniquity be found to be hateful till God by some heavy judgment hath past his sentence and dislike against it 3. Ver. 3 The third is his hypocrisie aliud corde aliud ore The words of his mouth are iniquity and deceit 2 He is an hypocrite He gives goodly words but hath war in his heart 4. 4 He is obstinate The fourth is his pertinacy in evil and his abrenunciation of good Desinit adhibere intelligentiam he hath left off to behave himself wisely or he will not understand that he may do good 5. Ver. 4 And in the fifth verse he bundles up as it were his sins 1. He plots evil and deviseth mischief upon his bed 5 He is studious in wickedness 2. He sets himself in the way that is not good 3. He abhors no evil He invents wickedness he sets about it to perfect it yea though it be of the highest strain he swallows it and nauseates it not This is the description of a wicked man which some men beholding begin to wonder at Gods patience that he will endure this a buse and affront and are apt upon it to question his providence to whom that David may return an answer he enlargeth himself upon Gods mercy and goodness Gods patience and mercy from which this his long-suffering doth proceed And two streins there are of it the first absolute and general extended to all 2. The other particular The second part which is exhibited to the faithful only First In general God is good to all which is seen in his bountifulness 1 To all even all creatures his fidelity and his justice and his preservation of all things 1. Thy mercy O Lord is in the Heavens Thou preservest them 2. Thy faithfulness reacheth unto the Clouds They water the Earth as it s promised 3. Thy righteousness is like the great Mountains immoveable 4. Thy judgments are a great deep unsearchable past finding out 5. Thou Lord preservest man and beast in thee we live move and have our being 2 But particularly to his people which he admires Secondly But of his special care and providence as it stands in relation to the faithful he gives another account 't is a precious thing he sets a price upon it and admires it O how excellent is thy loving kindness O Lord Ver. 7 Quam preciosa Of which the consequent is in the faithful hope confidence Upon which the faithful comfort in distress 1. Therefore the children of men shall put their trust under the shadow of thy wings 1 Trust 2. The effects of it 2 Are satisfied the plenty of all good things prepared for the faithful 1. They shall be abundantly satisfied with the fatness of thy House 2. Thou shalt make them drink of the Rivers of thy pleasure 3. To which he adds the cause For in thee is the Fountaine of life and in thy light we shall see light He concludes with a Prayer 1. For all Gods faithful people 2. For himself The third part He prayes that this effect may light 1. He prayes that this peculiar and precious mercy might light upon the heads of all those that serve God in sincerity O continue thy loving kindness to them that know thee Ver. 10 and thy righteousness to the upright of heart 1 On Gods people 2. He prayes for himself that he may be defended from the pride and violence of wicked men Let not the foot of pride come against me 2 On himself and let not the hand of the wicked remove me Ver. 1 3. Lastly He closes all with this exulting Epiphonema 3 His acclamation upon it There are the workers of iniquity fallen There when they promised to themselves peace and security and said tush no harm shall happen to us there and then are they fallen They are cast down and shall not be able to rise The Prayer collected out of the thirty sixth Psalm O Omnipotent God Ver. 5 such is the amplitude of thy mercy that it extends it self far and wide so that from the lowest Earth to
I never more fall from thée but with a frée willing loving and an ingenuous soul I may constantly kéep the strait paths of thy Commandments all the dayes of my life this this will be an assurance unto me That I am restored to the joy of thy salvation And being restored my self I shall first labour to confirm my Brethren and then also I shall praise thée I will teach sinners in the way as my example hath seduced them so shall my exemplary Repentance again reduce them I will shew them my tears by which I have recovered thy grace my sorrow my confession by which I have pacified thy wrath what they are to do if they will recover thy favour and how ready thou art to forgive and be reconciled if they do it by which many a poor sinner shall be converted to thee And then they with me and I with them shall sing aloud of thy righteousness That thou art a righteous God that punishest the wicked and impenitent a righteous God that hast promised and performest thy Word in pardoning the believing penitent O Gd of my salvation open my lips which my sin hath shut up and closed and my tongue shall sing of thy mercies all the day long which being offered upon the Altar of a broken tender melting and contrite heart thou hast promised to accept Wouldst thou be pleased with the first-born of my body for the sin of my soul I would not detain it Hadst thou any delight in the fat of Rams or sed Beasts I would bind these sacrifices with cords even to the horns of the Altar but thou delightest not in burnt-offerings but he that offereth thée thanks and praise he honoureth thée but he that brings a heart broken for his sin he pleaseth thée and to him that presents a soul truly contrite that he hath offended so kind a Father thou wilt look this broken heart I bring to thée this contrite spirit I bere sacrifice before thée O Lord accept of this offering of me thy thankful but weak and miserable except thou be merciful servant And in the last place being perswaded that I am reconciled unto thée Ver. 18 I pray not for my self alone but for thy whole Church Do good in thy good pleasure to Zion and build thou the walls of Jerusalem When thy servants think upon her stones it pitieth them to sée her in the dust my sins as well as others have brought upon her this ruine but Lord turn from thy fierce wrath and once more repair her breaches let this City flourish once again let peace be within her Walls and plenteousness within her Palaces but especially a happy progress in true Religion and fear of thy Name Then shalt thou be pleased not with burnt-offerings and oblations Ver. 19 but with the calves of our lips and Hymns and Psalms which they who confess thy Name shall sing melodiously in their hearts to thée O my God I will sing of thy Name and exalt thy power and mercy for ever Amen PSAL. LII THIS Psalm was composed by occasion of Doegs cruelty in falling upon and slaying the Priests of God 1 Sam. 21 22. and the Subject is Doegs malice and Gods goodness Three parts there are in this Psalm 1. An Invective against Doeg and his fall from ver 1. to 6. 2. The comfort that Gods people should take in it ver 6. 3. The security and flourishing estate of those who trust in God and Davids thanks for it ver 9. 1. David begins with an abrupt Apostrophe to Doeg The first part and figures it by an Erotesis Why boastest thou thy self in mischief thou Mighty man and answers Ver. 1 that this boasting was but vain The goodness of God endures continually An invective against Doeg 1. His Character which was enough to quiet any soul that was affrighted with his brags and threats And so having put this black character upon him that he was a malicious bloody man and arrived to that height of impudence that he boasted in mischief he descends to particulars and sets him out in his colours especially by the ill use of that part by which he did most mischief his tongue 1. Thy tongue worketh mischief like a Rasor working deceitfully 1. Which is an instrument to cut the Beard but it comes too near the Throat 2. When this is done a deceit there is in it for the man who came under the edge of the Rasor expected no such usage 2. Thou lovest evil more than good His wickedness was habitual he bore a love to it 3. Thou lovest lying rather than to speak righteousness An enemy he was to the truth and by lyes and flatteries ready to destroy good men 4. Which David in the next verse more plainly expresseth Thou lovest all devouring words O thou false tongue he was as it were all tongue and wholly false and deceitful This is his Character now David foretels his ruine and total destruction which he amplifies from the Author by a Congeries of words 2 His ruine God shall likewise destroy thee for ever he shall take thee away and pluck thee out of thy dwelling place and root thee out of the Land of the living The Rooters up of Gods Priests shall be unrooted 2. The second part The comfort Gods people take in it Then follows how Gods people should be affected upon Doegs fall 1. They The Righteous shall set it and fear fear and reverence God more than before as taking a just revenge on a wicked man 2. And they shall laugh at him using this bitter Sarcasm Lo this is the man that made not God his strength but trusted in the abundance of his riches and strengthned himself in his wickedness This ruine is justly hapned to him he trusted in his gold more than God and by adding one wickedness to another thought to strengthen himself But such a fearful end shall not fall upon David The third part The flourishing estate of the good not any good man when a wicked man shall be unrooted he shall flourish as an Olive that is never destitute of leaves nor fruit a good and bad man are here opposed and their successes 1. As for me I am like a green Olive Tree fruitful and green 2. An Olive Tree planted in the House of God without which the fruits are but sowre and the leaves bare leaves only 3. His faith is the cause of it An Olive lasts long two hundred years and long liv'd a good man shall be for ever and ever to a good life longaevity is promised here hereafter eternity 4. And the Reason of all this the good mans faith I trust in the mercy of God Upon which his Conclusion being full of confidence Which is accompanied with praise and hope and expectancy follows 1. I will praise thee for ever because thou hast done it 2. And I will wait on thy Name for this is good before thy Saints this alone is the foundation of
2. Their treachery this The Mighty men are gathered against me They run and prepare themselves 3. They are diligent about it They return at Evening 2. Mad and set to do it they make a noise like a Dog and threaten boldly 3. Unwearied and obstinate in their purpose They go round about the City 4. Impudent and brag what they will do to me Behold they belch out with their mouth 5. And their words are bloody Swords are in their lips 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. And the cause of this is that they are proud and atheistical Who say they doth hear Secure they think themselves supposing they may contemn God and man neither regard what 's done or what becomes of poor David Ver. 3 4. 5. In the mid'st of which aggravations he inserts his own innocency Expresseth his own innocency They gather themselves together not for my transgression nor for my sin O Lord they run and prepare themselves without my fault And upon this he renews his Petition Ver. 4 1. Awake to help me and behold He renews his Petition 1. Thou therefore the Lord God of Hosts the God of Israel the Lord God of Hosts therefore powerful 2. The God of Israel therefore merciful 2. Awake to visit all the Heathen i.e. Punish the Heathen and the Israelites in this no better 3. And be not merciful to any wicked Transgressors i. e. malicious obstinate To this rage and implacable hatred of his enemies The third part Comforts himself in Gods promises he now begins to oppose the comfort he had upon the assurance of Gods promises this I know 1. Thou O Lord shalt laugh at them as it were in sport destroy them be their power never so great yet thou wilt laugh them to scorn 2. Them and all that are like them Thou shalt have all the Heathen in derision 3. I confess that Saul's strength is great but my Protector greater Because of his strength I will wait upon thee for God is my defence 4. This I am assured also That the God of my mercy that hath hitherto shewed me mercy shall prevent me come in feason to my help 2. Expresseth his desire about his enemies And God shall let me see my desire upon mine enemies And to the 16th verse he expresseth what his desires were 1. Negatively He would not have them slain and eradicated He would not have them slain and be gives his Reason for it Slay them not lest my people forget for a dead man is quickly out of mind and his punishment out of mind and so few are the better for it 2. Positively The first degree of which is dispersion But 1. Sâ—attered vagrancy and banishment Scatter them which how heavy a judgment it is let the Jewes be witness 2. The second degree is Humiliation Bring them down O Lord our shield 2 Humbled Bring them from their power command honour to a low degree which is no small heart-breaking to a great spirit Fuimus Troes is never remembred without a groan And now he assigns the cause why he would have them scattered and brought low The causes that their blasphemies and lies may never be forgotten but they stand as a terrour to all lyars and blasphemers 1. For the sins of their mouths and the words of their lips 1 Taken in their own snaâ—e let them be taken in their pride The Jewes cryed Beelzebub Nolumus hum and taken they were 2. And for cursing and lying which they speak They cursed themselves his blood be upon us and upon them it is with a witness 3. He goes on in his desires Consume them O Lord emphatically consume them in wrath that they may not be which at first sight seems contrary to his first desire Slay them not But it is not so 4 Consumed for he speaks not of their life as if he would have them so consumed that they should not remain alive but he desires only a consumption of their power royalty command c. And so these words are a farther explication of his second desire Bring them down He would have them so brought down and consumed in their strength dignity command wealth riches that made them proud that they never be able any more to oppose God hurt his people trample upon Religion and his Church he would have them live 4. The final cause to deter others And shews the end why he would have them live and remain still it is ut cognoscant that they might know by their calamities and miseries That it is God that ruleth in Jacob and unto the ends of the Earth that he doth wonderfully govern and preserve his Church that is scattered over all the Earth 5. His insultation over them by a Sarcasm And now by a bitter Epitrope or Synchoresis rather he insults over them before at the 6th verse he shewed their double diligence threats malice to do mischief 1. They return at Evening Well esto be it so And at Evening let them return 2. They make a noise like a Dog Well Let them make a noise like a Dog 3. They go round about the City Well Let them go round about the City So withall they know that they shall be but in a miserable poor mean condition 1. Let them wander up and down for meat Let them find no setled habitation but wander among strange Nations to seek for necessary food 2. And grudge if they be not satisfied Let them be famelici so hunger-bit that is nor little that will satisfie them let them be alwayes grudging if they have not content so that if they be not satisfied they will stay all night be importunate and unmannerly Beggars vexed with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. The fourth part The Doxology The Conclusion is a Doxology and contains Davids thanks in which he acknowledgeth That God is his defence his refuge his strength of him therefore he would make his song 1. But I will sing of thy power 2. I will sing of thy mercy 1. Aloud 2. In the morning 3. The Reason he gives For thou hast been my defence and refuge in the day of my trouble Both he repeats again 1. Vnto thee O my strength will I sing 2. The Reason The Reason For God is my defence and the God of my mercy And he joyns these two Attributes strength and mercy very well for take away strength from him and he cannot remove morcy and he will not protect both must go together in any one that will defend Power that he can mercy that he will otherwise 't is but in vain to hope for help from him David found God to be both and for both he extolls him The Prayer collected out of the fifty ninth Psalm OMy God Ver. 1 whom only I serve on whom alone I do depend deliver me I beséech thée from the hands of my enemies defend me from the malice of those that rise up against me
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
thou break a leaf driven too and fro Ver. 11 How long wilt thou pursue the dry stubble While thou Writest these bitter things against us our dayes are like a shadow and decliues and we are withered as grass whose beauty and glory fades in a moment But why art thou thus vexed O my soul Ver. 12 and why art thus disquieted within me O put thy trust in God Call to mind that he endures for ever and the remembrance of his Covenant to all generations 'T is thy promise O Lord we look to 't is thy Covenant only we hope in according to thy word arise and have mercy upon Zion pity thy poor afflicted people for the time to favour her is now very seasonable Ver. 13 yea the time is come For thy servants think upon and take pleasure in her stones not so much those stones with which those goodly structures Ver. 14 in which we were wont to meet and praise thee were built and beautified as those living stones built upon the foundation of the Prophets and Apostles Ver. 17 Jesus Christ himself being the chief Corner-stone and it pitieth them to see her in the dust In the dust Lord we favour them and for these we pray that they may be restored to their places in thy Sacred Temple Ver. 16 O regard the prayer of the poor destitute and despise not our desire for this will tend to thy honour and enlargement of thy Kingdom being alsured Ver. 15 that when the Lord shall build up Zion and when he shall appear in glory that the heathen shall fear the Name of the Lord and all the Kings of the earth thy glory Look down then O Lord from the height of thy Sanctuary and from heaven behold the earth Ver. 19 Hear the groaning of the Prisoners and loose those that are appointed to death Ver. 20 that they may declare the name of the Lord in Zion and his praise at Jerusalem Ver. 21 May we but obtain so great a mercy it shall be written for the generations to come and the people our children that shall be born Ver. 18 shall praise the Lord They shall praise thee and sing of thy mercy in the great Congregation even when the people are gathered together and the Kingdoms to serve the Lord. That thou wilt make an Inquisition for innocent blood I am assured that those who have profaned thy dwelling place shall be as a rolling thing before the wind Ver. 23 I do believe that they who have swallowed down riches shall vomit them up again I know for God shall cast them out of their belly But thou hast so weakned my strength in the way and so shortned my dayes that it is not likely I shall lide to sée it Lord might my eyes sée thy salvation I would willingly sing with old Simeon Ver. 24 Now let thy servant depart in peace Yet will I pray O my God take me not away in the midst of my age I am thy Creature O Lord created after thy own image yet not to live for ever on earth as thou shalt live in heaven for thy years are throughout all generations Even the earth whose foundation thou hast laid and the heavens which are the work of thy Power and Wisdom wax old as a garment and as a vesture shall be wrapt up they shall perish and be annihilated spare me a little then because I am a creature of a short continuance and can bear no proportion to thy esernity for thou art the same and thy years have no end But I yield my self to thy Will I submit my self to thy dispose if I cannot arrive to what I desire to sée Jerusalem in prosperity yet grant that I may see my Lord in the Land of the living for I am assured that the children of thy servants shall continue and their seed shall be established before thee and live in thy presence for evermore Amen PSAL. CIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm to David THE Title shews the Psalm to be inspired into David by the Holy Ghost and the end is to comfort a soul heavy and laden but especially with the burden of sin To him every word in it drops like an Honey-comb so that had not the comfort been revealed and sent from heaven it could never have been believed that Almighty God should be so merciful to sinful man Three parts there are of this Psalm 1. The Exordium in which David by an Apostrophe turns to his own soul and stirs it up to bless God ver 1 2. 2. The Narration or an ample Declaration of the Benefits from the first to the last conferred by God upon him and others and the causes of them from ver 3. to 20. 3. A Conclusion in which he makes a motion to Angels and all other Creatures to joyn with him in the praise of God from ver 20. David stirs up his soul to praise God The first part to the last 1. David being fully perswaded that he was one of the number of the Elect stirs up himself in the person of the Elect to praise and speak well of God in the two first verses 1. Bless God think on the Benefit and bless the Benefactor Ver. 1 Extoll him with praises 2. O my Soul bless him because the Soul alone can know and inform the whole man what God deserves for his blessings 2. Again he would not have it a lip-labour but come from a heart affected with it Heartily done for quod cor non facit non fit 3. Not the Soul alone but that all that is within him Totum hominis And the whole man whatsoever is within his skin every part every faculty about him Will Understanding Memory Affections Heart Tongue Hand Eyes c. All joyn 4. And bless Jehovah for he gave them their Being and their Properties and Operations 2. Praise his holy Name his Essential Properties his Wisdom Power Goodness Justice for to oclebrate God in all these is To praise his holy Name 5. Bless the Lord O my Soul for he comes over it again Ver. 2 that he might press the Duty more emphatically and shew his vehement desire to have it done it shewes we freeze and are cold in the Duty and need a Goad to quicken us 6. And forget not all his benefits He repeats it and adds That we forget not His Benefits 1. Forget not He would not be guilty of the common Errour forgetfulness of a good turn for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which if it happen 't is impossible to be thankful and therefore Omnium ingratissimus qui beneficii accepti non reminiscitur Forget not then 2. All his benefits Not all no nor indeed any of them for not one but deserves a blessing 3. His benefits Some read Munera the Vulgar Retributiones If Munera they are freely given if Retributiones they are more than we can deserve yet it pleases him to accompt them so Let but a man well consider how many evils we
they might not be touched they were thy Prophets and they might not be harmed touched harmed they might not be no no not when they were few in number yea very few and these few strangers in the land They then went from one Nation to another from one Kingdom to another people yet the Charge was Nolite tangere And in them Thou hast given us a pledge and pown what thou wilt do for thy Church in comparison of the great multitude of profane men and unbelievers 't is but a little flock few in number yea very few In the World these are strangers and they used as strangers they wander up and down in many Kingdoms Repress their wrongs suffer not the Devil and his Imâ—â—ments for ever to pursue them reprove the prondest Kings for their 〈◊〉 Give forth thy Command as once thou didst and let the Tyrants tremble 〈◊〉 it Touch not my Anointed and do my Prophets no harm And he unto those who will not hear it what thou wast unto Pharaoh and poure down the plagues of Aegypt upon their heads from ver 27. to 33. At this time There is a King risen amongst us that knowes not Joseph Ver. 17 he hath taken Counsel against us and works wisely and subtilly with thy servants as he thinks to root us out Joseph is sold for a Bond-servant his feet are hurt with fetters and the iron hath entred into his Soul This we hope is but thy are to try him to purge out his dross and not to consume him and now after so long a trial raise up the Spirits of Princes to loose him frée him from his Exile and unsufferable injuries by their hands Make him O Lord the Ruler of thy House and bless his substance Put power in his hands To bind Princes at his pleasure and give unto him so wise a heart That he may teach his Senators wisdom But we pray not for him alone we pray also for our selves who groan under Aegyptian bondage and a darkness that may be felt Hear our cries and ease our sorrows Send Moses thy servant to be our Deliverer and Aaron whom thou hast chosen to be our Teacher that so Truth and Peace may be restored at once to thy poor afflicted people The mercy is great we ask and far beyond our desert to crave and we except not to receive it upon any other Score than upon thy Holy Promise made with thy servant Abraham We are the seed of Abraham according to the Spirit we are the children of Jacob thy chosen O remember thy holy Covenant which thou madest for ever Thou art the Lord our God and thy judgements are in all the Earth Judge and revenge our cause O Lord so will we remember the marvellous works that thou hast done and the wonders and the judgements of thy mouth Then We will give thanks unto thee Ver. 1 O Lord and call upon thy Name we will make known thy deeds among the people we will sing unto thee yea we will sing Psalms unto thee we will talk of all thy wondrous works we will glory in thy Holy Name and it shall be the very joy and rejoycing of our hearts that we may seek the Lord. Séek thée we will hereafter with an honest and sincere heart and denying all ungodliness and worldly lusts our endeavour shall be to live righteously soberly and godlily in this present world being conscious to our own infirmities we will séek thy strength and we will séek it in the place where thine honour dwelleth Sensible we now are what grievous afflictions have béen upon us since thy face hath béen turned away and therefore for the future we will séek thy face thy grace thy favour evermore Be merciful O Lord look down from Heaven remove thy angry Brow Ver. 45 and look upon us with a chearful and serene Countenance and for it we vowe our selves to be thy Vassals and Servants Return unto thée we will not only the Tribute of our lips but the Tribute of our lives For we will observe thy Statutes and keep thy Lawes And with a loud voyce sing we will Allelujah Allelujah for evermore PSAL. CVI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE Intention of the Prophet in this Psalm is To express Gods Long-suffering in bearing with rebellious sinners and yet his Mercy in pardoning them upon the Confession of their sins and turning to him both which he doth exemplifie by a long Narration of Israels Rebellions Repentance Turning to God and Gods dealing with them which gave him just occasion both to praise God and to pray for his Church and People The Contents of this Psalm are these 1. An Exhortation to praise God with the Reasons in general ver 1. and who are fit to perform this Duty ver 2 3. 2. A Petition and Prayer directed to God in his own person for the whole Church and the end of it ver 4 5. 3. A Confession of fin particularly of the Israelites together with Gods patience to them and his healing them upon their Repentance Toties quoties from ver 6. to 46. 4. His Prayer that God would collect his Church out of all Nations that they might meet and praise him ver 47 48. 1. Allelujah Praise ye the Lord O give thanks unto the Lord. The first part He incites to praise God To this the Prophet invites and that we stick the less at the performance by two Reasons he perswades unto it 1. Because he is good he is before-hand with us Ver. 1 and prevents men with many Benefits 2. Because his mercy endures for ever his mercy is everlasting and far exceeds our sins and miseries for after men have offended him and deserve no mercy yet his mercy is unconquerable for he receives to mercy penitent offendors 'T is but Reason then we praise him and magnifie his mercy Yea but now it may be said Quis idoneus ad haec Ver. 2 Who is sufficient for these things who fit to praise him and set forth his mercies Those fit to do it who keep judgment and do righteousness Who can utter the mighty Acts of the Lord that is the infinite Benefits in mercy exhibited to his people Or Who can shew forth all his Praise in conserving pardoning defending propagating his Church This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or right answer should be Who can none can Ver. 3 for we are all sinners and therefore all unworthy Praise being not comely in the mouth of a sinner But the Prophet gives in his answer another way They are only happy men who keep judgment and do righteousness at all times and by consequent fit to do this Duty they may speak of the mighty Acts of God with comfort and shew forth all his praise 1. They are happy in prosperity and adversity they dwell in the house of God under his protection 2. They keep his judgments follow in their lives the strict Rule of Divine Law by
néedy to an opulent and a voluptuous life which the many aim at in their prayers but the end of this our Request is That thanks may be given to thy holy Name and that we may triumph in thy praise that the purity of that Religion which thou hast delivered and committed unto us may be conserved and propagated and thy worship now intermitted may be restored and thy praises which by the sadness of these times have béen silenced may again with triumph be heard in the Congregation Then with joyful lips we shall give thanks unto the Lord and by experience make it known That thou art good and that thy mercy endureth for ever Ver. 1 Not indéed as we ought not as thou deservest for who can utter the mighty Acts of the Lord or who can shew forth all his praise But we will do what we can exalt with our voyces and honour thée with our lives We will keep thy judgments and do righteousness at all times that thy praises may be comely in our mouths and our lives become thy Gospel Grant us this mercy O Lord and then the Priests shall sound forth at thine Altar Blessed be the Lord God of Israel and all the people shall say with a chearful heart Amen Hallelujah The end of the fourth Book of the Psalmes according to the Hebrewes PSAL. CVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE Title of this Psalm is Allelujah because in it are set forth the praises of God for delivering such as are oppressed from four common miseries after every of which is expressed those intercalary verses Oh that men would praise the Lord for his goodness c. Then they cryed unto the Lord in their trouble As also for the effects of his Providence who only by his power orders and governs the change and vicissitudes we see in the World There be four especial Points handled in this Psalm 1. A Preface in which he exhorts all to praise God especially the Redeemed ver 1 2. 2. A Declaration of his goodness in particular 1. To the banished and strangers famish'd from ver 3. to 9. 2. To the prisoners and captives from ver 10. to 16. 3. To the sick from ver 16. to 23. 4. To the Mariners from ver 23. to 32. 3. A praise of Gods Power and Providence which is evidently seen in the changes and varieties of the World of which he gives several instances by which it is proved That he is the sole Disposer and Governour of the Universe from ver 33. to 42. 4. The Conclusion which sets forth the use we are to make of it ver 42 43. 1. The first part He incites all to praise God This Psalm begins as did the former and the intention in it is the same viz. That we celebrate and set forth Gods praise yea and for the same Reasons O give thanks unto the Lord Ver. 1 1. For he is good 2. And merciful For his mercy endureth for ever 2. And those who he invites to perform this Duty are indeed all who are sensible that they have received any mercy or goodness from him any way Especially the redeemed in Soul or Body whom he calls the Redeemed of the Lord that men may know when they are freed from any evil that it is only by chance or by their wisdom c. Gods hand is in it he is the first and chief cause of it the rest inferiour instruments to bring to pass his Providence 1. Let the Redeemed of the Lord say so i. e. that he is good that he is merciful 2. Ver. 2 They say so whom he hath redeemed from the hand of the enemy If the Holy Ghost by the enemy means the Devil then he speaks of our Redemption by Christ if by the enemy some Tyrant Tribulation c. then a corporal and temporal Redemption but the last is generally understood and especially is referr'd to the first afflicting misery Banishment and the next verse intimates so much 3. And gather'd them out of the Lands from the East and from the West from the North and from the South which is yet as true of our spiritual Redemption and Christs collection of his Church from all parts of the World Mat. 8.11 John 10.16 11.52 2. Most Expositors therefore begin the second part at the second verse But some at the fourth The second part but the matter is not much material In those two there was mention made of Gods goodness in their deliverance in their collection from all lands But in the following is an evident Declaration of what they suffered during their absence from their Countrey which is the first misery described here by the Prophet to which a mans life is subject And it is the heavier Cross when a man is forc'd to it by Banishment as is apparent by the complaints that have been made of it by those that have suffer'd they are sine foco sine lare Curat nemo vagos laedere nemo veretur Exul non curae creditur esse Deos. Omnes exhausti jam casibus omnium egeni And this is the misery which the Prophet first instanceth in this place which first he describes then shewes the course the Banished took and lastly acquaints us with the manner of their deliverance which is the method in the rest 1. The first kind of misery Banishment Their misery was 1. That they wander'd no small discomfort to an ingenuous nature to be a Vagrant to walk from place to place and not have a certain House to put his head in In which they 1. Wandered 2. In solitary places Gods people were for a time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pilgrims and strangers and all that time few and evil were their dayes 2. The place adds to the misery Banished men are not confined to solitary places alwayes though that they have not the company they desire yet company they may have but the case of these Banished was That they wander'd in the Wilderness in a solitary place they fovnd no City to dwell in Literally it was fulfilled in the Israelites while they travelled through the Wilderness 3. Hungry and thirsty omnium egeni Men may wander and be in solitary places 3 Suffer'd hunger and thirst but yet have a supply of necessary food To this pass sometimes Gods people come that they have nor meat nor drink as Eliah the Israelites David c. 4. 4 Even to fainting And the Famine may be so great that their souls that is their life is ready to faint in them This is the Incrementum that the Prophet useth to aggravate the misery of Banished men and are the several steps by which it riseth 2. The course they took Next the Prophet shewes us the Course that these banished and hungry souls took for ease and help and that it failed them not no nor the rest following that took the same Course and therefore he four times repeats it versu intercalari The way was
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
And to this day in the Turkish Empire they are used as Spunges suffer'd to gather riches as the Spunge sucks in water for no other end but to be squeezed 7. 8 No pity shew'd to his children But the Prophet again returns to his Children and layes yet other curses upon them 1. Let there be none to extend mercy unto him neither let there be any to favour his fatherless Children To beg to want is a misery but there is some comfort in it when the Beggar meets with some one that will pity and relieve him This our Prophet votes against Let there be none to pity him and his and probatum est upon Judas for he found no pity from the High Priests What is that to us say they look thou to it And the posterity of those Murders did have do find as little for who pities a Jew 2. Men because they must dye themselves desire they do to be immortal if possible 9 His posterity quickly cut off in their issue they would have their houses to continue for ever That such a happiness befall not these Reprobates David prayes Let his posterity be cut off and in the Generation following let their name be blotted out He would have a quick dispatch of them 'T is acutely observed by Bellarmine That Judas in the place he was in his Bishops had no seed for Matthias that came into his place derived not his Office from him And for the Jewes though a posterity of them yet remain after the flesh yet in the very next Generation their Ecclesiastical and Civil Policy was at an end and since their dispersion they sit without King without Priest without Sacrifice without Altar without Ephod without Teraphim as it was foretold by Hosee 3. Yet farther the Prophet continues his Imprecation against the posterity of these Reprobates 10 The sin of the father revenged on the child Let the iniquity of his fathers be remembred before the Lord and let not the sin of his mother be blotted out This Imprecation answers Gods threat in the Commandment I will visit the iniquity of the fathers upon the children and the Jewes have found this curse to come upon them to the uttermost they devoted themselves and their posterity Let his blood be upon us and our children And 't is known to the whole World that it hath taken its effect to the full The guilt of his blood is yet upon them the iniquity of their fathers is remembred and the sin of their mother the Synagogue is not yet done away 4. And he repeats again what he mentioned of the iniquity of their fathers and the indelible Character of the Synagogues sin for this verse is but the expolition of the former 1. Let them be before the Lord continually As if he had said Let the memory of their father and mothers sin live for ever never let God cast it behind his back 2. That he may cut off the memory of them from the Earth Never let there be any memory of them except it be in contempt which that ungrateful Nation hath found true And so the Prophet having ended his Execrations acquaints us with the causes of this bitterness 2. And then prayes that they pierce far and work effectually upon them The causes of these Imprecations The causes he assigns are these 1. The first was their want of pity toward men in distresse Hard-hearted men they were without any bowels of compassion 1 Their want of compassion By the Prophet Jeremy this is complained on Lam. 1.12 Have ye no regard all ye that pass by Never was there sorrow like my sorrow and yet nor Judas Ver. 16 nor the Jewes considered it 'T is but just then That they find judgment without mercy that would shew no mercy Jam. 2 Let his memory be cut off c. Because he remembred not to shew mercy 2. So far from that That he persecuted the poor and needy man 2 They persecuted the afflicted i.e. Christ who was that he might even slay the broken in heart which is the second cause the inhumanity and cruelty of Judas and the Jewes against Christ who is here call'd 1. Poor because when he was rich yet for our sakes became poor 1 Poor that we through his poverty might be rich 2 Cor. 9. 2. The needy man For the Foxes have Holes 2 Needy and he Birds of the Aire Nests but the Son of man hath not whereon to lay his head Luk. 9.58 3. The broken in heart For he was in an agony and his soul was troubled 3 Broken in heart and besieged with sorrowes when he sweat drops of blood when he cryed My God my God but not with Compunction or Contrition for any fault he had committed but out of the sense of pain and anxiety and sollicitude which he bore in his heart continually for the salvation of Mankind In this verse then there is noted the extream cruelty and inhumanity of the Jewes for they that persecute a man for his life have some reasons that move them unto it Either they are incens'd to do it by anger for some injury receiv'd or mov'd by hope of gain by spoiling some rich man or else through envy that grudgeth at anothers felicity But Christ was humble and low in heart a poor man that never did any man wrong He contemn'd the World was needy and had not what should provoke the eye of any covetous wretch Lastly he was broken in heart and wept for other mens sins not in so happy a condition that any man should envy him It then aggravates their sin that they should persecute him and because they did it they are justly accursed 3. And yet there is a third cause behind He loved cursing 3 He loved cursing and then 't is but reason that he have what he loved he delighted not in blessing why then should any man delight to bless him As he loved cursing so let it come unto him as he delighted not in blessing so let it be far from him No man can love a curse or hate a blessing if it be proposed to the will under the form of cursing and blessing But a man is then said to love a curse and hate a blessing when he is the cause by his own choice of a wicked course that he be cursed and not blessed This Judas and the Jewes did Judas by loving money more than his Master love a curse he forsook Christ and would not be blessed The Jewes refused him and would have his blood upon them as they loved then so let them have as they delighted not in blessing so let it be far from them Neque enim lex justior ulla est c. Yea Let this then sit close to him and let this curse as our Prophet adds farther come with effect upon them sit as close to him as the garment about him let it be converted into his very substance
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
that they may glorifie my Father which is in Heaven Thy praise I will sound forth thy Name I will magniffe confess I will that thou hast been to me a gracious God and merciful Father even in the Courts of the Lords house even in the midst of thee O jerusalem in which I know thou wilt alone accept of thanks and hear and grant the pelitions of thy servants that are offered unto thée through the merits and in the Name of thy Son Iesus Christ our Lord and Saviour PSAL. CXVII A Hymn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS Psalm is short and sweet it contains a Doxology to God for his mercy and truth and it is also Prophetical in reference to the calling of the Gentiles as it appears Rom. 15.11 Two parts there are of it 1. An Exhortation to all Nations to praise God The first part 1. A Doxology both Gentiles and Jewes 1. He speaks to the Gentiles Praise the Lord all ye Nations he means after they were converted and made sons of the Church For how shall they call on him in whom they have not believeâ—â— Rom. 10. 2. He speaks to the converted Jewes whom he notes under the name of people as they are call'd Psal 2.1 Acts 4.25 Praise the Lord all ye people Both now make but one Church and therefore both now ought to joyn together in the praise of God 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Reason give for it The second part 1. Because his merciful kindness is great nay confirmed toward us 2 The reason in sending his Son to be a Saviour both of Jewes and Gentiles His Church is built on a foundation against which the gates of Hell shall not prevail 2. Neither is his mercy only by this confirmed but the truth also of his promises fulfilled as he promised to send a Messias so he hath performed it and this his truth endures for ever for it shall never be challenged there is no other Messiah to be expected now for this Praise ye the Lord. The Prayer collected out of the One hundred and seventeenth Psalm O Omnipotent and gracious God when all Mankind walked according to the course of this World according to the Prince of the power of the Aire the spirit that works in the children of disobedience When they walked according to the lusts of the flesh and fulfilled the desires of the flesh and were by nature the children of wrath Thou who art rich in mercy for thy great love wherewith thou hast loved us wast pleased to send thy only begotten Son Jesus Christ and to deliver him to death for the salvation of the World This thy great mercy it pleased thée to make known to us by thy Apostles and to call us who were Aliens from the Commonwealth of Israel and strangers to the Covenant of Promise to be partakers of thy merciful kindness In Christ Jesus we who were sometimes afar off are made nigh by the blood of Christ so great hath thy mercy béen even toward us therefore from us immortal thanks are due unto thée who find our selves saved not for our merits but by thy sole goodness We therefore beséech thée that thou wouldst so confirm our hearts by the Spirit of faith that without any doubt adhering to thy truth which endures for ever we may apprehend those good things which thou hast promised and offerest fréely to us O Lord have mercy upon all Iewes Turks Iufidels and Hereticks and take from them all ignorance hardness of heart and contempt of thy Word and so fetch them home blessed Lord to thy flock that they may be saved among the remnant of thy true Israelites let us all méet in one Fold and have but one Shepherd that all Nations may praise the Lord and all people sing Hallelujah to thy holy Name through Iesus Christ our Lord. Amen PSAL. CXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DAVID being freed from many dangers and confirmed in his Kingdom according to Gods promise in this Psalm gives thanks The parts of this Psalm are 1. An Exhortation to praise God for his mercy from ver 1. to 5. 2. A perswasion to trust in God and that from his own example who call'd upon God in trouble and was deliver'd from ver 5. to 15. 3. The Exultation of the Church for it from ver 15. to 19. 4. A solemn Thanksgiving kept for it and in what manner it was celebrated from ver 19. to 28. 5. David invites to praise God The first part A short Doxology ver 28 29. 1. David invites all to praise God O give thanks unto the Lord and adds his Reasons 1. For he is good than which nothing could be said more briefly nothing more powerfully he is properly and absolutely good and therefore ought to be praised because there is nothing rightly worthy of praise but that which is good Ver. 1 Solum honestum laudabile 2. His reasons are 1. Good Good to us a mercifull God But secondly He is good and ever good to us a merciful God which flowes from his goodness and is then most conspicuous when it is imparted to those in misery Praise him because his mercy endureth for ever His mercy created us his mercy redeemed us his mercy protects us his mercy will crown us there is then no end of his mercy This his mercy extends especially to his people To his people and therefore he puts into the mouth of all his people this song of his mercy whom he distributes into three parts 1. Ver. 2 Let Israel now say the whole Nation that his mercy endureth for ever 2. Ver. 3 Let the house of Aaron that whole Tribe consecrated now to him say that his mercy endures for ever 3. Ver. 4 Let them now that fear the Lord Proselytes c. now say that his mercy endures for ever that is the burden of the Hymn so he begins so he ends ver 29. 2. The second part And so in general having given a Commendation of his mercy he desoends to that particular in which his mercy did consist The particulars of his mercy viz. A great deliverance of him when he was in a great strait which he could impute to no other cause than his mercy 1. Ver. 5 I was in distress And that 's the case of Gods people as well as Davids 2. I called upon the Lord I boasted not of my merits I complained not that I suffered unjustly but I fled to his mercy and invoked so did the Church in Peters case Of which he is an example Acts. 12.5 3. The issue was The Lord answered and set me in a large place and so it fell out to Peter Upon which experience David exults Shewing how God had been mercifull to him upon which he makes three Conclusions as the Church in the like case may so that all be still attributed to God and his mercy 1. The Lord is my helper And the first inference upon it
delivered over our souls to death this encourageth us yet to rely upon thée Ver. 8 and to trust to thée and we know It is better to trust in the Lord than to put any confidence in man It is better to trust in the Lord than to put any confidence in Princes Ver. 14 For some would but cannot some can but will not help but thou art a God of power and if thou wilt Thou canst become our salvation and we believe thou wilt because thou hast spared us hitherto and hast not given us over to death Save now we beseech thee O Lord O Lord we beseech thee send us now prosperity Be our strength that we may resist and be our salvation that in thy Name we may destroy them that compass us about Let the voyce of rejoycing and salvation be once more in the Tabernacles of the righteous and let this be their song The right hand of the Lord doth valiantly The right hand of the Lord is exalted The right hand of the Lord doth valiantly We have béen froward and stubborn children and for this the doors of thy house have béen shut against us in mercy O Lord open unto us once more the gates of righteousness Ver. 19 that we may go into them and praise the Lord That hath befallen to us Ver. 22 which befel our Head thy dear Son our Lord and Saviour He was the Head-stone of the corner and yet the chief builders refused him and cast him aside but thou didst not forsake him in this contempt and low condition Thou call'ost for him again and gavest him a Name above every name This was the Lords doing and it is marvellous in our eyes Look down now O Lord from thy Mercy-seat behold how the living stones in thy building are refused and cast aside call for them again and set them in their places and do it in such a way that the whole World may say This is the Lords doing and it is marvellous in our eyes Not unto us O Lord not unto us but unto thy Name give the praise In the day of thy power thy people shall offer thée free-will offerings they shall appear in the beauty of holiness and sing This is the day that the Lord hath made we will rejoyce and be glad in it God is the Lord that hath shewed us light The Priests then shall bless thy people as they ought out of thy house Ver. 1 and every one of thy people shall sing with a loud voyce and with his whole â—eart Thou art my God and I will praise thee Thou art my God and I will exalt thee How joyful will be the melody of the whole Assembly as the Seraphims crying one to another O give thanks unto the Lord for he is good because his mercy endureth for ever Let Israel now say that his mercy endureth for ever Let the house of Aaron now say that his mercy endureth for ever Let them all now that fear the Lord say that his mercy endureth for ever It is his mercy that we were not consumed and his méer mercy that hath brought us together again into his house to offer unto him this Sacrifice of Thanksgiving in the Name of Iesus Christ our Lord Amen PSAL. CXIX Est mixti generis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AS this Psalm is the longest of all the rest so it is of most use because it teacheth us in what true happiness doth consist and by what means it may be obtained to wit in the keeping of Gods Commandments 1. To these David shewes a singular affection because there is not any one verse except the 122. in which he makes not mention of Gods Word under some of these names Law Statutes Precepts Testimonies Commandments Promises Wayes Word Judgments Name Righteousness Trâ—th 2. What he writes of them he desires no doubt to be committed to memory and to help us in that he hath divided the whole into twenty two Sections and comprized every Section in eight verses and every verse in the Hebrew of each Section begins with that letter with whith the Section is intituled as if it begins with Aleph then Aleph begins every verse if with Beth with Beth and so in all the rest for which this Psalm may be called the A. B. C. of godliness 3. Any other method of this Psalm cannot well be laid only we may say that every verse in it either contains 1. A Commendation of Gods Word from some excellent quality in it 2. Promises to those that keep it 3. Threatnings against them that keep it not 4. A prayer of David for grace to confirm him in the observation of it 5. Protestations of his unfeigned affection toward it The meaning of those Synonyma'es used in this Psalm under which the Commandments of God are signified which are ten 1. The Law because it is the Rule of our actions Torah Gods Doctrine 2. Statutes because in them is set down what God would have us do 3. Precepts because God as the great Law-giver prescribes the Rule for us 4. Commandments because God layes his Commands upon us for their observation 5. Testimonies because they witness his Will to us and his Good-will if observed by us 6. Judgments because they pronounce Gods judgment of our words works thoughts 7. His Word because they proceeded from his mouth 8. The wayes of God because they shew the way that God would have us walk 9. His Righteousness because they contain an exact righteousness and justice in them 10. Promises because they have the promises of life if kept PSAL. CXIX ALEPH. IN this first Octonary The Contents the Prophet commends to us the Law of God and perswades to the practice of it by two Arguments The first is happiness ver 1 2. The second is the excellency of the Law-giver ver 4. 2. He shewes his affection to this Law desiring grace to keep it ver 5. upon which he knew there would follow a double effect 1. Peace in Conscience He should not be ashamed and confounded ver 6. David perswades to obedience 2. Thankfulness to God for his teaching ver 7. 3. He acquaints us with his Resolution if God should assist him ver 8. Blessed are they who are undefiled in the way Ver. 1 who walk in the Law of the Lord. Blessed are they that keep his Testimonies Ver. 2 and seek him with their whole heart They also do no iniquity they walk in his wayes 1. The first argument Blessedness The first Argument the Prophet useth to perswade men to obedience is Blessedness which is so true that godliness hath the promise of this life and that which is to come eternal and temporal felicity depend upon it He then that would be happy must be obedient and his obedience if true may be thus discerned 1. Ver. 1 He must be undefiled in the way Via is vita and he must keep himself as much as may be from the dirt and filth of sin To
3 And quicken him Quicken me according to thy Word For thy promise made in thy Word concerning the reward of good men and punishment of bad quicken me put life into me by refreshing me by the life of grace and comforting me with the hope of the life of glory 2. He beleves he shall be heard because no wicked person Were I a wicked person this I could not hope from thee nor grace nor glory nor help nor deliverance I could not be perswaded that thou wouldst either consider or plead my cause or pass any judiciary sentence in my favour 1. Ver. 3 From whom salvation is far removed For salvation is far from the wicked In the former Section he said They are far from thy Law of which the consequent is That salvation is far from them Gods Law then must be kept by him that looks for salvarion If thou wilt enter into life keep the Commandments Mat. 19. Do this and live 2. And this Davids Reason confirms For they seek not thy statutes Saved they cannot be Because they seek not Gods Law for they do not so much as seek to know thy Will the way of salvation they esteem it not make no account of it and therefore no wonder if thâ—y seek it not for men seek after that they esteem this is a sin of which a good man is never guilty transgress he may and doth yet he is alwayes seeking what is the mind of God and will find it if he can and live thereafter 3. And yet he desires mercies In which notwithstanding all his seeking and finding he still fails and comes short therefore he flies to Gods mercies with David in this place Great or many Ver. 4 are thy tender mercies O Lord. Two Epithites he bestowes on Gods mercies and we need both Which are great and many 1. Great or many for our sins are great and many Great they are in continuance they endure for ever great in extension for they they are above all his works and also many they are There is his preventing mercy his sparing mercy his pardoning mercy his renewing mercy his continuing mercy his crowning mercy there is a multitude of them Psal 51.1 2. And as they are great so are they tender Racham loving mercies 2 Tender and easie to be intreated they flow from his bowels and inward affection they are miserationes as well as misericordiae pitiful mercies tender as is the Matrix of the mother to the infant 3. Quicken me according to thy judgments To quicken him David found the life of grace in him dull'd deaded hindred impugned therefore so often he desires that God would quicken him 4. And now he begins to complain 't is not without reason He complains of his persecutors that I desire to be quickned and to have new life put into me for 1. Many are my persecutors and mine enemies many Devils many men many visible more invisible that go about to mortifie me Ver. 5 2. And yet I remain constant yet I do not decline to the right hand But is yet constant to Gods Law nor to the left I swarve not from thy Testimonies It is no great matter to cleave to the Law of God when none pursues thee for it when Authority allowes it when honour and prosperity followes it When the Lord gloried of his servant Job remember Satans answer Doth Job serve God for naught c. But do this and this to him and he will blaspheme thee to thy face But he was deceived for the more Job was cross't the more he cleaved to the Lord and so must a good man endure the fiery trial resist men to blood never decline or swarve 3. And a second strein of his complaint is Ver. 6 That these men were not only violent against him and malicious The qualities of his persecutors For which he grieved And appeals to God for the Truth of it but they were injurious to his God 1. They were Transgressours not simple sinners but workers of iniquity 2. Now this was it that went near his heart that his God should be dishonoured by them and his Word contemned I beheld the Transgressours and was grieved so before ver 139. 143. He took not so heavily his own persecution as the injury done to God An admirable Argument it is of love when the Glory of God and his Word is dearer to us than our lives It was so in Eliah in the Martyrs in David that melted away for grief to see wickedness exalted and Piety and true Religion trode under foot 5. This was I say an evident Argument of his love and for probation of it he appeals to God desiring the Lord to consider it whether it were so or no. 1. Consider Vide. No man dare say to God look upon me And desires him to consider it but he that is perswaded that God will like him when he looks upon him for he that doth evil hates the light and flies as did Adam that hid himself It is an Argument of a good conscience when we dare present our heart to God 2. Consider how I love It is not consider how I perform the comfort of a Christian while he lives in this body of sin is rather in sincerity And the love he bears to Gods Law and fervency of affection than in the absolute perfection of his actions for though he may fail oftentimes in his actions yet love in his affection still remains 3. And his love is to the precept He loves the Law because it is Gods Law from a just God and just in it self To love the promises of God is no such great matter for every man out of that love he bears to himself will be in love with these but to love Gods Law which is contrary to and restrains our corrupt nature is a great denial of himself and a manifest of true love so it was in David I love thy precepts 4. Therefore he petitions again for comfort And upon this he presseth on his Petition Quicken me O Lord according to thy loving-kindness As if he said Aequum est 't is but Reason thou be kind to me and quicken me since I grieve for the Transgressors and love thy Law 6. The Encomium of Gods Law viz. Now for the confirmation of his constancy he concludes with a commendation of Gods Law and Truth But these words are read or may be translated two wayes and they will have two senses for if we read 1. Thy Word is true from the beginning then the meaning is That when in the beginning thou commandest Adam not to touch the forbiden fruit under pain of death since thou hast verified thy Word for all men are since mortal 2. But if we read The beginning of thy Word is true Caput verbi tui veritas Vatab. The sense is Thy words proceed from Truth as from their Principle and Fountain and therefore are most true the
very garland and head of them is verity Two things he attributes to the Word of God Truth and Righteousness and they both serve very well to his present purpose to confirm him in his Petitions and constancy notwithstanding his many persecutors 1. 1 Truth Thy Word is true from the beginning Which perswasion is the mother of all obedience and faith for therefore we believe and obey it because we are perswaded it is true it begets such an assurance in our souls that no temptation or trouble is able to overcome it upon this St. Peter wisheth us to rely because it is a most sure Word 2 Pet. 1.19 The sure mercies of David God will not fail his people but according to his Word so it shall be 2. 2 Eternal justice And every one of thy righteous judgments endure for ever A reward remains for the righteous and a punishment for the wicked and with this assurance also David sustained himself against the delay of judgment against wicked men viz. A meditation of the eternal righteousness of Gods judgments he collected That for the present they might be spared but at length they would be punished seeing Gods judgments are everlasting The Prayer O Lord our afflictions at this time are great and our dangers are great we humbly therefore beséech thée to look down from thy holp Heaven and to consider our present trouble deliver us good Lord from our enemies for we do not forget thy Law Ver. 1 though we cannot perform it yet we have an especial regard to it and alwayes kéep it in memory desiring that our performances might be answerable to our destres Thou which art a just Iudge and to whom all judgment doth belong and to whom I have committed my cause plead my cause against mine Adversaries Ver. 2 and redéem my life from my unjust Oppressors according to thy promise quicken and revive my heart that is very much cast down by their insolencies Did my heart incline to any evil way I durst not appear in thy presence or expect so great a favour from thée Ver. 3 for salvation is far from the wicked As they are far from kéeping thy Law so also is salvation far from them when they séek not nor estéem thy statutes they cannot expect to be partakers of those promises which thou hast made to them that do séek them But thou O Lord knowest how I séek both them and thée Ver. 4 and thy mercies are great tender and many to those that fear thy Name according to these then deal with me and in equity deal with me that the remainder of my dayes which yet cannot be many may be comfortable The discomforts I have are infinite men and Devils Ver. 5 visible and invisible enemies on every side assault me tentations I méet with on the right hand and on the left and yet such is my love to thy Law Ver. 7 that hitherto I have not declined from thy Testimonies Consider then O Lord how I love thy precepts and according to thy loving-kindness deal with me and assist me and quicken me with thy grace that no tentation prevail over me Ver. 6 Let me not be seduced by any ill example and draâ—n to tread in the steps of wicked men for whose transgressions my heart is grieved because they keep not thy Word Ver. 8 which is a Word of Truth and Righteousness Never suffer me to decline from this Truth ever cause me to rely upon this Righteousness let me not be seduced by Errors nor be discomforted with the prosperity of wicked men whom though thou sparest for this present yet will at last poure upon them thy full Wols of vengeance because thy righteous judgments endure for ever O Lord get thy honour upon thy enemies but let the sure mercies of David never fail thy Church and people for thy Son Iesus Christs sake our only Lord and Saviour Amen 21. SCHIN DAVID in this Section shewes his love to the Law of God 2. The Contents David shewes his love to Gods Law And the perfection of his love 1. The first sign of his love was that notwithstanding he was persecuted for Gods sake yet he still was constant in his obedience to God Ver. 1 1. Princes have persecuted me Saul Ishbosheth Abner his son The signs of it 1. His constancy to it Absolon sought his life It is a great tentation to sustain injuries from any man but if from Princes a greater to persist and be constant then a notable Argument of love and fortitude 2. Without a cause Causes indeed were pretended but none found He spared Sauls life when he might have slain wept over Abner mourned for Absolon 3. But my heart stands in awe of thy Word This was the sign of his love this caused him to spare Gods Anointed revenge Ishbosheths death c. Though Princes degenerate and become Tyrants Touch them not let Gods Word awe thee 2. The second sign of his love is his joy and delight he took in Gods Law 2 His joy and delight in it He tells us that his joy in it exceeded that of men victorious in battel that returned loaden with spoiles Isa 9. David a Souldier and Conqueror could well tell what joy that was and yet he prefers this because it brings better tydings Ver. 2 I rejoyce at thy Word as one that findeth great spoiles 3. A third sign of love to it was his hatred of all iniquity Ver. 3 and his abhorrence of falshood 3 His hatred of false wayes I hate and abhor lying but thy Law do I love It was no lite disliking of sin for a cold hatred of evil in time will be turned to liking no simple refusing of evil but an indignation against it a hatred an abhorrence Ye that love the Lord hate that which is evil for no man can serve two Masters Ver. 4 4. A fourth sign of his love was his fervour earnestness 4 His frequency to praise God and frequency of praising God Seven times a day do I praise thee Ver. 5 because of thy righteous judgments 5 The joy he took in Gods Saints and their peace and prosperity 5. A fifth sign of his love is the content he took that not only himself but others also were the better for loving of it He loved Gods Saints as well as his Law to these was 1. Great peace have they that love thy Law joy prosperity no peace to the wicked 2. And nothing shall offend them or they shall have no stumbling block Scandalize they will not actively nor be scandalized passively for that is offence taken by weak Christians who upon ignorance think that unlawful which is lawful or of Pharisees who interpret that to the worse part which they ought to interpret to the better But they which love the Law of God know why they love it they are perfect in charity nor weakling nor Pharisees and therefore they shall have no stumbling block 2.
the Amoritish Kings and the thirty one Kings of Canaan He smote great Nations and slew mighty Kings as for example Ver. 10 Sihon King of the Amorites and Og the King of Bashan Ver. 11 And gave away their land for an heritage Ver. 12 an heritage unto Israel his people All which is evident out of the books of Numb Deut. Joshua 5. The fifth part For this he extols God To the commemoration of the revenge that God took upon the enemies of his people and the benefits he bestowed on them he adds a conclusion formed into an Epiphonima in which he first extols Gods name and then shews his mercy to his people 1. Thy Name O Lord endures for ever i. e. for these thy wonderful works 2. And thy memorial throughout all generations Thy memory thy fame the remembrance of thy Acts shall flourish and remain to all posterity 2. And the reason is drawn from his mercy which excites us also to praise him 1. And shews his mercy to his people For the Lord will judge his people The world judgeth them forsaken but he is their keeper and defender and will judge their cause and at last take revenge on their persecutors and deliver them 2. And he will repent himself concerning his servants Though he punisheth his dearest children yet he will be at last entreated be propitious and kind and remove his heavy hand Psal 136.23 6. The sixth part 2. God above all gods The Prophet hath proved that God is absolutely great in himself which he proposed vers 5. And now he proves the second part of his proposition that our Lord is above all gods For being compared to the Idols of the Heathen he far exceeds them They were Divels not gods they the work of mens hands made of earthy materials they could not infuse life sense reason into their images as God did into his image man they nor saw nor heard nor moved For he shews their vanity divers ways And shews the vanity of Idols 1. From their matter wherof they were made The Idols of the beathen are silver and gold Ver. 15 2. From the efficient cause their makers men The work of mens bands 3. From their impotence from performing any act of life They have mouths but they speak not eyes they have but they see not They have ears but they hear not neither is there any breath in their mouths 4. From the sortishness and misery of those that worship them They that make them are like unto them Ver. 18 so is every one that trusteth in them The makers are blind mute deaf understand nothing at all who suppose that they can make gods And they that trust in them more sotrish that think a stone can help them 7. The seventh part In the last part he invites all the true worshippers of God to praise him because they are lively images of the living God they see they hear they speak they understand That therefore all praise God and therefore they praise that God from whom they the faculty of living hearing speaking seeing and understanding To this he invites 1. All Israel Bless the Lord O house of Israel 2. Ver. 19 Then the Priests Bless the Lord O house of Aaron 3. The Levites Bless the Lord O house of Levi. 4. Lastly of all the Laity Ye that fear the Lord bless the Lord. To which he adds his own vote concluding with this Epiphonima 1. Blessed be the Lord out of Zion where he shews his presence by the Ark. 2. Which dwelleth at Jerusalem who though he be every where by his Essence and presence yet peculiarly dwells in his Church by his inhabiting Spirit Let the Citizens of Zion and Jerusalem never cease to bless him The Hymn and Prayer collected from the One hundred and thirty fifth Psalm O Omnipotent God all we thy servants now gathered together in thy Spirit to blesse thy name and here met in the Courts of the house of our God to praise thee Ver. 1 do acknowledge that we have instnite reasons to pay this debt to thy divine Majesty For we know O Lord that thou art good good absolutely in thy self and gracious unto us and that all our goodnesse is as nothing in comparison of thee We know again that to sing praises unto thee is a pleasant thing and therefore our heart shall be glad when we send forth prayses unto thee with joyful lips Wee know also that thou art great and far above all Gods Thy benefits are innumerable not only which thou hast conferd upon thy chosen people thy Israel who is thy pecultar treasure but even which with a full hand thou hast poured forth upon all mankind For in heaven the earth the seas and in all deep places thou hast done whatsoever thou pleasedst Thou so orderest the clouds the vapours the lightning winds and rain that they may be obedient to thee and serviceable for the use and sustenance of man And when thou hast in thy power the hearts of all Kings and Princes thou so bendest them as may make most for the good and saidation of thy people upon them thou revengest their wrongs and deliverest in due time thy chosen people from their power and oppression Egypt the Amorites and Canaanites felt thy power whom thou smotest in thy anger plaguest and slew in thy wrath and gavest away their Land for an heritage even for an heritage to Israel thy people Thy Name O Lord endureth for ever Ver. 13 and thy memorial through all generations and therefore our hope which is grounded upon thy promises is thereby confirmed and increased that though thou art risen up in judgment against thy people yet at last it will repent thée concerning thy servants O merciful God arise we beséech thée and behold the miseries and calamities of thy poor servants and deal not with us according to the merit of our iniquities Pardon our offences and let it repent thée of the evil thou hast brought upon us We have liv'd unworthy of thy Name unworthy of our Vocation yet at last break the force of the Devil and his instruments and repress their pride and boldness that we be not compelled to fall down and worship the imaginations of their own brains which are little better than the Idols of the Heathens that nor saw nor spake nor heard nor understood Which mercy if thou will grant us then all that fear the Lord both Priest and people the whole house of Aaron of Levi and all Israel shall have just occasion to bless the Lord and say Blessed be the Lord out of Zion which dwelleth at Jerusalem Allelujah PSAL. CXXXVI THIS Psalm is of the same Argument that the former For in it all men are call'd upon to praise God for his greatness and goodness his providence and mercy in creating governing and ordering the world but especially his love shew'd to his people the Church All which works because they proceeded from his Mercy therefore
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