to God to remove them 1. Ver. 1 The first impediment was a dead soul and a dull heart and therefore he prayes for restitution of grace 1 A dead heart of which he had lost the sense by his sin Ver. 2 Deal bounntifully with thy servant that I may live again the life of grace and keep thy Word 2. 2 Blindness of understanding The second impediment was the blindness of his understanding and the vail upon his heart the perturbations and passions of his soul love fear desire anger with which being disquieted he could not judge aright and therefore he prayes Open my eyes that I may see the wonders the wonderful equity wisdom and profit of thy Law 3. The third impediment was his present condition he was but yet Viator Ver. 3 a Traveller in his way to Heaven and knew not well the way he might mistake it 3 Our imperfect state and therefore he prayes I am a stranger upon earth I am regenerate but in part and know the way but in part therefore hide not thou tâ—y Commandments from me It must be conceived that David was not such a stranger in Israel that he knew not the two Tables that then he craves is That God by the power of his Spirit would teach him the use the necessity the profit the obedience of these Commandments Ver. 4 4. The fourth impediment was his infirmity and imperfections 4 And will or affections He found his desires to be too often cool'd he would and he would not he desired and he did not desire not so heartily as he should which made his obedience imperfect and the effect not to follow and therefore he manifests here a stronger desire against that imperfection My soul breaks for the longing it hath to thy judgments at all times As if he had said help me that I may perfectly and ardently desire and that my desire may be brought to act for my soul breaks is contrite and vexed that it is not so 5. A fifth impediment is pride of heart Ver. 5 that suffers not men to submit their necks to the yoke of Gods Law 5 Pride of heart which impediment David doth not acknowledge in himself but yet useth it for an Argument that he be obedient because God hates and curseth them who out of pride and contempt violate his Law Thou hast rebuked the proud that are cursed which do erre from thy Commandments None with a high hand breaks them that escapes unpunished not Lucifer nor Adam 6. A sixth impediment was 6 Scoffs and scorns from the profane the mocks and scorns that were put upon him by Saul and his Courtiers which he expresseth in the seventh verse which because they might be a great disheartning to him Ver. 6 therefore he first prayes Against all these he prayes 1. Remove from me reproach and contempt which is a grievous temptation to a generous spirit and therefore he desires of God to clear his innocency adding this Reason For I have kept thy Testimonies I cannot be then that seditious rebellious person that troubler of Israel I am presented to be 2. And yet Princes did sit and speak against me Saul Abner Ver. 7 Achitophel Doeg sate in their Councels at their Feasts and laid to my charge things that I knew not It is a hard tentation when the godly are troubled by any wicked man but much harder when troubled by men in honour and authority But yet David so assaulted by their tongues And shews his constancy in his obedience and delight in Gods Word keeps still close with God But thy servant did meditate in thy statutes He renders not reproach for reproach nor contempt for contempt this impediment hinder'd him not to obey God 3. About which he explains himself farther Ver. 8 shewing the fruit he reaps by it 1. Thy Testimonies also are my delight In Adversity a Consolation 2. And my Counsellors In my doubts very faithful friends Saul hath his Councel and I have mine he his Nobles but I no other of my Councel but the Commandments of God from which I receive pleasure to refresh me and Councel to govern me and all my Affairs and Business The Prayer O Lord many are the impediments that are cast in our way Ver. 1 that hinder us from doing our duty to thée our souls are dull and heavy O quicken them our understandings are dark and blind O enlighten them we are strangers on earth and know not the way to Heaven O direct us and hide not thy Commandments from us Desires we have to do thy Will but they are cold and imperfect this we lament and grieve for it breaks our heart that they are not more fervent fix and heighten these that we may have a longing desire to thy judgments at all times These discouragements we find within but we are not without hindrances from without accursed proud men that do erre from thy Commandments are become our enemies and Princes also did sit and speak against us because we have kept thy testimonies O remove from us that shame and contempt they go about to cast upon us for thy sake However we will resolve to be thy servants we will keep thy testimonies and meditate in thy statutes Thy Testimonies shall be our delight and refreshment in all our adversities and thy statutes our Counsellors in all our doubts To thée alone we will repair for comfort and counsel in all our perplexities and ask it in the Name of Iesus Christ our Lord. Amen 4. DALETH DAVID in this Octonary The Contents first sets down the state of an imperfect man secondly confesseth it thirdly asks grace and mercy fourthly which being granted professeth what he would do 1. David complains of his imperfection David confesseth his imperfection and petitions for grace 1. He complains My soul cleaveth to the dust Whereas he should have set his affections on things above Ver. 1 he was over-much press'd with earthly cogitations 2. And prayes for grace to quicken him Then prayes Quicken thou me according to thy Word Give me a life according to thy Law by cleaving to the earth I am earthly by cleaving to the flesh I am carnal but if I shall live according to thy Law which is spiritual I shall cleave unto God and become one Spirit with him Now the godly esteem of life not according to that they have in body but in soul when they want a heavenly disposition to spiritual things they lament over it as a dead soul and therefore pray quicken me 2. 2 Again he confesseth them David goes on in confession of his imperfections and petitions for grace 1. Ver. 2 I have declared my wayes heretofore shewed unto thee my wandrings wants doubts griefs I have not been ashamed to open them all and declare them I have hid nothing 2. And thou heardst me sparedst me and forgavest me out of meer mercy And prayes again for grace 3. Do
Harp to do all this So that of Cassiadore is true That the Book of the Psalms is a spiritual Library of most kind of Doctrines fit for Meditations c. As Ambrose Commune quoddam Medicinae promptuarium 3. Sect. The whole is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and came from one and the same Fountain One Word and Wisdom of God revealed these words to the sons of men one Holy Ghost indited them one Blood of the Lamb sealed them one Spirit of Inspiration moved in the Pen-men that set them down one Spouse of Christ hath received them and preserved them so that we may not nor dare not prefer one Prophet before another nor Evangelist before Evangelist or Apostle before Apostle In this House they are all Vessels of equal Honour and Authority Moses is no better than Samuel David a King than Amos the Heardsman not Peter than Luke or Luke than Paul 4. Sect. Notwithstanding as the parcels of this Book were published and delivered by divers Notaries in divers Ages and on divers Occasions so also may they serve for divers ends and purposes though all to make the Man of God perfect Precepts of Life and Worship we read in Moses Examples of Virtue and Piety in the Histories Predictions Promises and Threats in the Prophets the plain and true Doctrine of Salvation in the Evangelists and Epistles 5. Sect. But the Book of the Psalms is so composed that it comprehends whatsoever may be useful in all these so that it is much like the Israelites Manna which tasted and relished according to every mans desire and necessity Prophesies we find here to settle Promises to stay the wavering spirit In brief many Stories to delight a curious Reader Examples of Virtue enough and enough Rules for practice good store Dehortations from Vice Exhortations to Virtue Judgments brought on the wicked Mercies multiplied upon the righteous In a word A whole Treasury of Divine Truth 6. Sect. The Temptations and Afflictions of good men cannot be so many but in these Psalms they may find ease and remedy nor their Affections in Piety so inflamed but here they may find Forms to express them 1. Sect. For do our sins lie as a weight of Lead upon our souls or doth the heavy wrath of God sadden and molest the Conscience Here are words to be found that being sent up to God with Davids spirit may ease it Do Tyrants oppress us Doth the malice of man pursue us Do friends in this case forsake us nay which is more than all this Doth God from Heaven seem to write bitter things against us Whence can we fetch more ready and certain comfort than from this little Manual 2. Sect. Would you meditate on Gods Benefits keep a Record of his Providence Need you Exhortations to Piety Are your hearts inflamed to pray to or to praise God Not a Book of the Old or New Testament that can sooner and to more effect satisfie your desires than this What is it I pray that you may not learn out of the Psalms Here you may find ready made a Buckler of Fortitude the exact Scale of Justice a Rule for grave Temperance absolute Prudence the way of Repentance the Rules of Patience some of these may be fetch 't out of other Authors but not upon such grounds never instill'd from the like spirit 3. Sect. But I am yet too low Here you may learn the great Mysteries of Christianity and that stupendious good Will of God to all Mankind the whole work of mans Redemption the Incarnation the Passion the Resurrection the Ascension of the Son of God is so lively in divers Psalms expressed as if David had been an Eye-witness rather than a Prophet and to write a Story rather than a Prediction Sect. To collect all If our Patience be to be strengthned in our Afflictions if we are to call and cry to God for his help in Extremities if our Hope be to be under-prop'd if our Love and Piety be to be inflamed if our Faith to be confirmed about the great Mysteries of our Redemption if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be given to God in the exercise of which all the power of Religion doth consist every good and pious man ought to betake himself to this rich Treasury destined by God to these uses and yet left to us for those uses that we should not be to seek for comfort when we need nor for Forms of Thanksgiving when we have received 2. Sect. Now that all these advantages might the better be apprehended by us and have the deeper impression in us it hath pleased the Spirit of God to convey unto us in Poetry and Musical Numbers all this for God saw how hardly man would be drawn to that which is good and how prone we are to that which delights and therefore as skilful Physitians lap up their bitter Pills in sugar lest the sick Patient should be averse to what will restore and recover him so hath God by the smoothness of Musick conveyed his Precepts to the ear that listning to what we delight in we might at the same time learn what might do us good Sect. Scarce any Prophetical Prediction or Prophetical Precept is by the Vulgar remembred beyond the Church-door but the tune of the Psalms and the words too are longer lived Pueri modulantur domi vivi foro circumferunt That was the use in Basil's time and would it were in use still our Lives would be more holy and our Passions more calm For a Psalm doth calm the waves of our passions and quiet the soul it pacifies the anger of the mind and cools the flames of wantonness A Psalm unites friends reconciles enemies knits together disagreeing souls for who can think that man his enemy with whom he hath joined his voyce in singing a Psalm to his God Charity is the chiefest good amongst men of which the consent of the voyce puts us in mind A Discord we make in this heavenly Musick so often as there is not an union of souls as well as voyces in this Quire he sings out of Tune that is not in Charity Sect. This Symphony drives away evil spirits this Harmony brings the Angels to our help this is our Armour in the darkness of the night with this we ease the labour of the day A Psalm is an Ornament in the mouths of children and young men a comfort to the aged the best dress for women an honour to Virgins it is the work of the Angels the study of the Saints a spiritual sacrifice and a shadow of your future happiness this this Symphony beautifies our Festivals and graces all our Service To Beginners in Religion it is a Rudiment to Proficients an increase in grace to perfect men a foundation The voyce of the whole Church being in harmony and but one sets babes and sucklings to learn Hosanna better Scholars to go on in their praise and old Mâ—asons to rejoyce that their God should be thus honoured with many
instances in which the excellency of Gods name doth appear and he gives forth three First Infants Secondly The heavens and the Luminaries therein Thirdly Man himself 1. The excellency of Gods power divinity and goodness appears in infants 1 In infants Out of the mouth of Babes and Sucklings hast thou ordained strength 1. Vers. 2 The sucking of babes and speaking of infants are evident demonstrations of Gods strength and excellent name For who taught the babe to suck or the dumb infant to speak but the Lord our Governour 2. Or the innocent babes that dyed for him by Herods hand were Martyrs and declared his strength 3. Or the children that cryed Hosanna 4. Or by Babes is meant such as the worldly wise repute no better than children and fools by simple Prophets ignorant fishermen humble confessours hath he perfected his praise and still'd the enemy and the avenger confounded the wisest Philosophers and stopp'd the mouth of Devils 2. The next instance 2 In the heavens in which the glory and excellency of Gods name is manifested is the Heavens Moon Stars These are the works of his fingers Vers. 3 call'd here therefore Thy heavens Whose amplitude is great order and Orbs wonderful beauty admirable matter durable motion various yet stable Together with the stars whose multitude is numerous magnitude various order admirable influences secret and wonderful and the constant course of the Moon and the other great Luminary all which thou hast order'd and ordain'd When I say I consider this then I think with my self What is man Vers. 4 that thou art mindful of him or the son of man that thou visitest him 3 In Man which is his third instance to manifest the excellency of Gods providence and government of the world In which he reflects upon man in his baseness and his dignity 1. Whose vileness the Prophet considering In his baseness vileness and misery signified by the question What is man as if he should say What a poor creature how miserable what except dust and ashes when he was at the best for he was taken from the dust of the ground even then when God created him after his own image But now miserable dust while he lives and to dust he shall return when he dyes What then is this miserable creature of what worth of what value that thou so great so immense a Creatour of all other things that dwellest above the stars and celestial Orbs shouldst vouchsafe to visit and have a care of him 2. Admires the love and care of God to him For that is his Dignity that above all other creatures thy love is greatest to man This thou hast shew'd these wayes 1. 1 In visiting him In visiting him Thou visitest him and art mindful of him 1. Thou visitest him by conferring many temporal blessings on him 2. Thou wert mindful of him and visitedst him first by thy Prophets then in person by thy dear Son that brought Redemption to him when he was utterly lost 2. Vers. 5 In making him thy second creature The Angels first him next and not in all things inferiour to them 2 In making him little lower than the Angels Thou madest him a little lower than the Angels Lower indeed according to his body and bodily necessities but in the faculties of his soul resembling those celestial Spirits 3. 3 In adorning him with glory and worship In creating him after thy own image which when he had lost thou again repairedst and restoredst it making him a partaker of the Divine Nature in thy Son And so didst compass invest and adorn him with glory and worship 4. Vers. 6 In making him Lord of all thy creatures Thou mad'st him to have dominion over the works of thy hands 4 In making him Lord of all creatures and putt'st all things under his feet that they should all obey serve him as their Lord and turn to his use and profit which though true of man yet it especially belongs to Christ when he took our humane nature for he was heir of all things And we in Christ are restored to our dominion over the creatures Which the Prophet illustrates and amplifies in particular 1. Vers. 7 All sheep and oxen yea and the beasts of the field 2. The fowls of the air the fishes of the sea c. He closes the Psalm with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he began The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord our Governour how excellent is thy Name in all the world The Meditation or Prayer collected out of the eighth Psalm O Lord our God and governour Vers. 1 how great how admirable how ecxellent is thy Name not only in Judea but in all the earth Our words are too flat to express our senses and reason too weak to comprehend the wisdom of thy wayes the immensity of thy goodness which thou hast shew'd to the children of men Thy name and thy will thou hast made known in thy Word thy name thou hast magnified in thy works both which as often as we consider we are put into astonishment and admiration From this earth we cast up our eyes to heaven and in that Arch we behold nothing but matters of wonder for thou hast set thy glory above the heavens There is thy Seat and Throne of Majesty there the Angels and Saints praise thée there the Sun and the Moon with all the stars proclaim thy glory O Lord our God how excellent is thy Name in all the earth thou hast set thy glory above the heavens And though this thy goodness is diffused and may be séen in all things yet it is in nothing more admirable than in thy providence for infants and sucklings Vers. 2 for out of the mouth of these thou hast ordained strength The child is no sooner born but thou hast ordained a teat for it to suck and a strange instinct to séek after it The young of any creature is no sooner brought forth but thou hast provided for it milk and nourishment by which it should live grow up increase and become strong So great is thy care thy love thy provision for all creatures But which is yet more wonderful these very infants and sucklings could no sooner speak but thou hast taught their tongues to sound forth Hosannah to the Son of David What were all thy Prophets and Apostles but as it were babes and sucklings rude and illiterate men and yet in their mouths thou didst perfect the praise It was not by the power of arms it was not by strength it was not by humane wisdom and prudence that thou didst convert the world and gather thy Church but thou didst make choice of those ignorant and weak men by whose mouths no better than Babes and Sucklings thou wouldst still that enemy of our souls the Devil and put to silence that avenger of our sins Satan who by thée is appointed to take and is well pleased that he may take a just and cruel
the Ark or else by the setling of it in the Temple by Solomon to foretel the Ascension of Christ into heaven who was the true Ark of the Covenant and the Propitiatory Then there was a Jubilee and so there must be at the remembrance of this It contains a Prophesie of Christs Kingdom and it hath two especial parts First Christs ascension typified An invitation to sing praises to Christ Secondly The reasons that perswade to it 1. Vers. 5 The Ascension of Christ is under the Arks ascension typified Verse 5. God is gone up with a shout His invitation to praise God for it the Lord with the sound of a Trumpet 2. Upon which he invites that we do that at this feast which was then done Vers. 1 viz. That we clap hands and sing praises That this be done 1. Cheerfully O clap your hands for clapping of hands is an outward sign of inward joy Nahum 3.19 2. Universally O clap hands all ye people 3. Vers. 6 Vocally Shout unto God with the voice of melody 4. Frequently Sing praises sing praises sing praises sing praises vers 6. And again sing praises vers 7. It cannot be done too often 5. Knowingly and discreetly Sing ye praises with understanding know the reason why you are to praise him 3. Now these reasons are drawn from his Greatness and his Goodness 2 The reasons to perswade to it 1. He is Great He is the Lord the most high 2. Terrible 3. A great King over all the earth All power at his Ascension 1 God great given to him in heaven and earth Vers. 2 2. He is a Good God Vers. 7 1. In collecting his Church by subduing the Nations 2 Good and that in four respects not by a Sword but by his Word and Spirit by which he would subdue their iniquities the iniquity of the Jew first Vers. 3 and then of the Gentile For the Law was to come out of Zion and the Word of the Lord from Jerusalem To the discipline of that Religion and Service which we profess both were to submit and therefore both might well be said to be subdued to us and be brought under our feet Vers. 4 2. In honoring and rewarding his Church He shall chuse out an heritage for us even the worship of Jacob whom he loved 1. His Church was his choice A chosen generation a select people 2. His heritage for he will dwell among them and provide an inheritance for them blessings on earth and an inheritance in heaven 3. This is the worship and glory of Jacob of Jacob after the Spirit the Kingdom Priest-hood and all the promises made unto Jacob and the Fathers being theirs 4. The cause His love only He chose Vers. 7 c. because he loved 3. In increasing and amplifying his Church God is the King now of all the earth not of the Jews only For he reigneth over the heathen also He sits upon a Throne of Holiness rules by his Holy Word and Spirit making them Holy who were unholy 2. Yea and a willing people also For the Princes of the people are gathered together even the people of the God of Abraham 4. In protecting his Church whether by himself Vers 9 or by the Princes he raiseth up for her defence For the shields of the earth belong unto God Princes and Prelates are shields of the Church but God is the chief He is greatly exalted The Eucharistical Prayer collected out of the forty seventh Psalm O Lord God who hast exalted thy Son Iesus Christ with great Triumph into the Kingdom of heaven we beséech thée leave us not comfortless but send to us thy Holy Spirit to comfort us and exalt us to the same place whither our Saviour is gone before And thou O blessed Saviour Vers. 5 who when thou hadst finished our Redemption on earth didst ascend to the beaven in great glory and Majesty Vers. 2 and satest down on the right-hand of thy Father and art become the Lord the most high terrible and a great King over all the earth receive the petitions of thy humble Servants present them at the Throne of Grace and make intercession for us Subdue the people by the power of thy Spirit Vers. 3 and bring the Nations under thy féet by the sharp edge of thy Word Cause those who are yet strangers and aliens from thy worship to fall low before thée and perswade all those who are yet afar off to come néer and to embrace thy Gospel and the truth and equity of thy Law The time was Vers. 4 when in Judah only God was known and thy Name was great in Israel it was the excellency of Jacob which thou didst love but now thou hast merited Vers. 7 and art ordained to be the King of all the earth since therefore thou hast chosen these also for thine inheritance Vers. 4 reign thou even over the Heathen Vers. 8 and subduing their iniquities sit upon thy Throne of Holiness among them O happy day Vers. 9 when not the meanest and lowest but the greatest and the noblest when the Princes of the people shall be gathered together and be united to the people of the God of Abraham being all worshippers of the same God professors of one and the same Faith and partakers of one and the same mercy For then should the name of our God who is truly the shield and defence of his people be greatly exalted in the earth The praises of our God should then be in our mouths Vers. 7 and with-wisdom and understanding should we sing our Psalms heart and hand affections and work being every way agréeable to our Psalmodie O Lord infinite and wonderful are thy wayes and works toward the children of men but the work of Redemption by the blood of thy dear Son farre excéeds them all For this love for this mercy O work upon our hearts to sing praises to thy honour our tongues to sing praises to thy glory our lips to shout with the voice of melody O all ye Saints of his Vers. 1 Clap your hands for joy shout for triumph sing praises to God Vers. 5 sing praises sing praises to our King sing praises Let hands and tongue and works and words be ready prest to sing praises to the God of Jacob. Amen PSAL. XLVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 UNder the Type Jerusalem is set down the happiness of the Church which is alwayes protected by Gods favour Three parts there are of this Psalm 1. The excellencies and priviledges of the City of God from vers 1. to 4. 2. A Narration of a miraculous deliverance she obtain'd and upon it the Terrour that fell on her enemies from vers 4. to 8. 3. An Exhortation to consider it and praise God from vers 8. to 15. 1. The first part He begins with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great is the Lord and greatly to be praised Great in himself Vers. 1 and greatly to be praised for all things in all
now and at the day of judgement Jehovah is become the Supreme King and all other Kings and Powers become his Vassals and Servants A benefit so great that he moves the world to be glad of it Let the earth rejoice let the multitude of the Isles that is the inhabitants of both be glad thereof All men wheresoever and whatsoever for if they be oppressed by Tyrants yet the Lord they serve is Mightier the Kingdom is his all Power in heaven and earth given into his hands and he can repress and bring into order the proudest Tyrants He hath this name written on his thigh King of Kings and Lord of Lords Rev. 19.16 For the good 2. And 't is most certain that he will make use of his Scepter for the good of his Subjects and for the confusion and ruine of their and his enemies which is often done in this life but if deferr'd for some reasons best known unto him yet it shall be certainly done at the last day when his appearance will be very terrible yet comfortable to His. For 1. Clouds and darkness shall be round about him Vers. 2 as it was when he gave the Law in Sinai Of his Subjects 2. Righteousness and Judgement the habitation the Basis of his Throne 1. Righteousness justly to pass sentence in the defence of his people And so comfortable to them 2. Judgement to be poured out upon his enemies And so a terrible day to them 3. A fire goeth before him and burns up his enemies round about Vers. 3 His lightnings enlightned the world the earth saw it and trembled The hills melted like wax at the presence of the Lord at the presence of the Lord of the whole earth For the confusion of his enemies In which three verses are set down the terror of that day as it is described Mat. 24 29 c. 2 Pet. 2.10 c. Psal 18.7 c. Which fire yet shall not hurt the godly it shall burn up only his enemies as is here said 4. And at this day the heavens declare his righteousness When his appearing shall be glorious when the Lord himself shall descend from heaven with a shout with the voice of the Arch-angel and the Trump of God 1 Thess 4. 2. And all people his glory appearing in the clouds of heaven with all the Angels about him when every knee of things in heaven and things on earth and things under the earth shall bow unto him Phil. 2. 2. Upon the consideration of Christs Soveraignty The second part Upon which the Prophet and his glorious appearance at the last day our Prophet imprecates and exhorts 1. He imprecates that confusion and a curse may fall upon all Idolators Confounded be all they that serve carved Images Vers. 7 and boast themselves of Idols Which is indeed their shame 1 Imprecates 2. 2 Exhorts He exhorts Adore him all ye gods ye that excell in power on earth ye Angels that excell in power in heaven adore worship invocate submit to this King For this was and ought to be the practice of Gods people 1. Vers. 8 Sion heard of it heard that the Lord reigned that he would come to judge the quick and dead 3 And the people of God exult that Idolators should be confounded that Christ only was to be adored and rejoiced at it and was very well pleased with the News and desired it should be so 2. Vers. 9 The daughters of Judah that is the people of God rejoiced because of thy judgements O Lord did exult because thou O Lord do'st judge all men with a just judgement 3. But that which did most of all excite and heighten their joy was the exaltation of Christ to the Throne that the Lord of Gods people was now to be the Supreme Lord. Glad they were because Thou O Lord art high above all the earth high above all Kings and earthly Monarchs that thou art exalted far above all gods i. e. far above all Angels who are called gods by participation and far above all Devils who are worshipped as gods by an error of judgement 3. The third part The Character by which Gods people may be known At the eighth verse he made mention of the Church and call'd them Zion he spoke of the people of God under the name of the daughters of Judah and he saith they did exult and rejoice at it But that no man footh up himself with this Title for there be many who lay claim to Zion that belongs not to Zion and seem to rejoice that Christ is King who wish in their hearts it were otherwise Vers. 10 The Prophet sets down an infallible Character by which the Elect may be known viz. The Love of God and the infallible consequent of it The Hatred of evil to which he exhorts Ye that love the Lord hate evil 1. 1 They love God O you that make God your choice and Christ your King not feinedly but truly not with the lips alone but with the heart that fear and worship God not according to the external work but according to the Spirit of the Law 2. 2 They hate evil See that ye hate evil 't is not sufficient to fly it to decline from it but you must detest and hate it which without the work of the heart will never be done For the heart is the fountain of all actions good or bad from it before God they have their denomination and acceptance As out of the heart proceeds the love of the chief good so out of the heart again proceed evil thoughts murders adulteries c. Mat. 15. And that we lend the easier ear to this counsel The reward for this work the Prophet proposeth two great rewards to those that love the Lord and hate evil 1. Enemies they have in this life that hate them that seek to oppress thâ—m against these God promiseth protection from these deliverance 1. Vers. 10 He preserveth the souls of his Saints often their lives but alwayes their souls 1 Preservation which is a benefit beyond the other The Accuser of the brethren shall not hurt them 2. He delivereth them out of the hand of the wicked sometime out of their hand that they fall not into it and sometime out of their hand when they are in it Ovis erepta lupo Now this is their first reward 2. Vers. 11 A second reward there is in the next verse That in their miseries they shall be fill'd with content 2 In miseries they shall find comfort and find comfort when they little expected it but then they must be righteous and upright in heart 1. 1 Light content Light is sown for the righteous or as the old Translator reads out of the Septuagint Light is risen up to the righteous The diversity as Moller and Bellarminâ— arose out of the nearness of the two Hebrew words Zarahh and Zarach Zarahh signifying Seminare and Zarach oriri
5 Reproach From the reproach of them who had been his friends but were now his enemies for a wicked man thinks himself reproached by a good mans honest conversation Wisd 5. Mine enemies reproach me all the day long and they are mad against me are sworn against me have conspited by an Oath to undo me 6. And that which made them so mad and sweâ—r was my repentance which I testified by ashes on my head 6 Sadness and tears in my eyes I have caten ashes like bread my dayly food and mingled my drink with weeping I drank tears with my wine that is I was fed with bitterness and sustain'd with tears which they derided And now behold the reason why every true penitent is thus humbled All these increased by the sense of Gods anger it is not for want nor yet for want of wit but it is out of a true sense of Gods anger which he hopes to pacifie by his sorrow and humiliation 1. Ver. 10 Because of thine indignation and thy wrath for my former sin 2. Which I collect thus Thou hast formerly lifted me up then sure I was in thy fovour but hast now cast me down whence I may well conclude that I am in disfavour with thee 3. And the effect plainly shews it For my dayes are as a shadow that declines and am withered like grace Become mortal flying fading from thy wrath raised by my own default 2. The second part He yet comforts himself in Gods promises Hitherto the Prophet hath petition'd and complain'd His case was lamentable yet he is notswallow'd up of sorrow Heart he begins to take and comfort he promiseth himself in the Eternity and Immutability of God and his love to his Church Hence he conceives hope of reconciliation and being moved by the Spirit of God foretells the restauration of Zion and Jerusalem and typically the state of Christs Church 1. To his Church on which he will have mercy and had when he restored them True I wither away as grass and so shall all Individual men But 1. Thou O Lord shalt endure for ever and therefore thy Church and promises to thy Church 2. And thy Remembrance from generation to generation The Covenant which thou hast made shall be remembred from father to son Ver. 13 till the worlds end 2. Thou seemest now to sleep But thou shalt arise 1. Thou shalt have mercy on Zion and save thy people 2. For the time to favour her yea the set time is come Literally the seventy years of the Captivity were neer expired Typically by the Spirit the Prophet foresaw and conceiv'd the Redemption of the Church in the future as a thing present And both he calls a time of favour for from the favour and mercy of God both proceeded 3. And this Consideration wrought a double effect This wrought a double effect 1. One upon Gods people for the present viz. an earnest desire to have it so Ver. 14 Earnest they were that Jerusalem should again be built the Church set up For thy servants take pleasure in her stones 1 A desire to have it so and favour the dust thereof Ver. 15 2. The other upon the Heathen 2 Another on the Heathen viz. Compassion Conversion So the Heathen shall fear thy name which began when Darius and Cyrus saw and acknowledged the Prophesies and obeyed them 2. And all the Kings of the earth thy glory which was truly fulfill'd in the conversion of Constantine c. to the Faith And he adds the cause why Kings and Nations should be so strangely converted because he had beyond all belief and expectation of man Ver. 16 so strangely delivered his people from Captivity and so miraculously set up his Kingdom in his Church This shall be done When or because the Lord shall build up Zion he shall appear in glory Before he cast his people into the grave as it were without any hope of life or restitution but when he shall bring them from thence he shall make his glory and honour manifest And that which moved him to it was the prayers of his people Ver. 17 He will regard the prayer of the destitute and not despise their prayer Which effects followed on their prayer Of this mercy a Record to be kept Now lest the Jews should conceive that what was done for them did concern them only and not their Children or to speak more properly the whole people of God in all ages to come God would have a Record kept of it 1. This shall be written for the generation to come 2. And the people which shall be created shall praise the Lord Ver. 18 Cum viderint impleta quae praedicta And of this he assigns two reasons even the self-same set down at the 16. and 17. Verses 1. For be hath looked down from the height of his Sanctuary Ver. 19 from the heaven did the Lord behold the earth 2. To hear the groans of the prisoners Ver. 20 to loose those that are appointed to death That the glory be returned to God Now this Mercy from God calls upon us for our Duty for the proper end of it was and the effect that it should work upon us is that we should be thankful Therefore he looked down therefore he heard the groans of the prisoners c. That being freed 1. They should declare the name of the Lord in Zion Ver. 21 and his praise in Jerusalem 2. And this praise should be compleated Ver. 22 When the people are gathered simul or in unum united together and the Kingdoms to serve the Lord. The Gentiles join with the Jews in it And here methinks I hear the Prophet breaking off his comfort The Prophet laments he shal not live to see it and breaking out in the midst of his prophecy with Balaam As if he had said I am assured all this shall come to pass and be done for Gods people but alas who shall live when God doth this Whosoever shall I shall not certainly For he weakned my strength in the way and hath shortned my dayes Ver. 23 Yet my desire is it might be otherwise Yet he desires he might and in this my desire is but the same with many Kings and Prophets that have gone before me all which long and desired to see the flourishing estate of the Church under the Messiah and therefore Ver. 24 I said O my God take me not away in the midst of my age But suffer me to draw out my life to see that that all good men have aspired to see to wit that I may behold Christ promised in the flesh and be a partaker of the glory of his Kingdom Which Petition And presseth that he might Perswading God to it upon 24. The consideration of Gods eternity and immutability that it might be the easier granted he presseth it by a Collation of Gods Eternity and Immutability with his own life As if he should say Spare me
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
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
love if thou at any time dost desert me so that acknowledging mine own weakness and inability I may flie to thée for grace O forsake me not over-long because being destitute of thy grace and help I am able to do nothing Vpon every slip and fall then restore unto me the light of thy countenance so shall I not be amazed and confounded in my conscience while I have respect to all thy Commandments so shall I praise thée for thy grace and assistance with an upright and an honest heart because thou hast taught me to love and approve thy righteous judgments Make me Ver. 1 O Lord undefiled in thy way and to walk in thy Law teach me to kéep thy Testimonies Ver. 2 and to séek thée with my whole heart never suffer me with purpose of heart to adhere to or with content to delight or with constancy to continue in the works of iniquity but let my will be bent to kéep thy Law and walk in thy wayes that I may be blessed blessed in this life and in that which is to come Amen 2. BETH IN the first Octonary The Contents the Prophet having commended Gods Law from the Authour and the end which was happiness in these eight verses following sets out to us the efficacy and utility of it to a holy life without which that blessedness cannot be obtained Secondly And also the means and way that every one ought to take The profit and efficacy of Gods Word who intends that the Law of God shall have that effect upon him 1. The profit and efficacy of Gods Law he sets down in the first verse attributing to it a cleansing power and for it he chooseth the most unlikely Subject a young man he asks 1. Wherewithall shall a young man cleanse his way Ver. 1 In a young man the Law of the members is most strong he wants experience and cannot be so wise as an old man he knowes not the way yet for he is but newly set out and may be mistaken Wherewithall then by what art or remedy shall this Novice amend the corruptions of his depraved nature become a sanctified person refrain his passions and cleanse his way of life 2. To which the Prophet answers That the way to amend young men and indeed all men is by taking heed thereto by a careful watch over his wayes that they be conformed according to thy Word Remember thy Creatour in the dayes of thy youth It is good for a man to bear the yoke from his youth Gods Word is this yoke and being born from our tender age it will be operative and produce a holy life 2. It being granted The means to attain to holiness that the Word of God is of this efficacy to cleanse our way and cause us to live a holy life next by his own example he shewes the means how this holiness may be obtained which are many 1. The first is by a diligent search and by prayer 1. With my whole heart earnestly have I sought thee Ver. 2 It seems he was sensible of his wants for we seek for that we want 1 Dâ—ligent search and prayer and would fain have 2. And then petitions O let me not wander from thy Commandments As our first calling so our continuance in the state of grace is from the Lord David therefore prayes that God would not desert him for without his grace he must needs wander 2. The second means of Sanctification is Ver. 3 to keep and remember what God commands so did David 2 Delight in Gods Word 1. Thy words have I hid within my heart Remembred approved delighted in them 2. Yea and reduced them to practice The end was that I might not sin against thee 3. The third means of Sanctification is to bless God for his grace Ver. 4 and desire a further information so doth David here 3 To bless God for his grace and desire more 1. He blesseth God for what he had given Blessed art thou O Lord. 2. He asks more grace Teach me thy statutes He had Nathan he had Priests to instruct him himself was a Prophet but all their teaching was nothing without Gods blessing and therefore he prayes Teach me Paul may plant c. 4. The fourth means of Sanctification 4 Ardent love to Gods Law declared the ardent love which men ought to bear to the Law of God which is expressed in the four last verses both outwardly and inwardly 1. Ver. 5 His love outwardly testified by his mouth to the edification of others With my lips have I declared all the judgments of thy mouth 1 Outwardly He was no mute about Gods Law 2. Ver. 6 2 Inwardly by 1. Affection And inwardly his love was testified these wayes 1. In his affection I have rejoyced in the way of thy testimonies as much as in all riches They are of great esteem with men thy Commandments with me Ver. 7 2. 2 Meditation In his meditation of them which brings the Word to the mind I will meditate in thy precepts 3. 3 Consideration In his consideration that which comes into the mind being never so good if it be not consider'd goes as it came whence he saith I will have respect to thy wayes look back upon them and consider them 4. Ver. 8 In his Delectation which ariseth out of the other two I will delight my self in thy statutes 4 Delectation I will not forget thy Word Having meditated considered Gods statutes he will delight in them he will never forget them The Prayer O Lord Ver. 1 thou expectest from us that we be holy as thou art holy and that we cleanse our polluted wayes and take héed to order them according to thy Word But all humane endeavour is utterly vain and unprofitable to this end Ver. 2 except thou be present and assist us by thy holy Spirit wherefore with our whole heart we séek unto thée Ver. 4 that thou wouldst bestow upon us grace Ver. 3 that we may not wander from thy Commandments Teach us O Lord thy statutes Ver. 5 and let us hide and remember thy words in our hearts that we may never sin against thée make it our daily exercise to declare with our lips the judgments of thy mouth cause us more to rejoyce in the way of thy testimonies than in all manner of riches Never suffer us to forget thy Word but let thy precepts be lodged in our mind by a daily meditation and thy wayes whetted upon our hearts by a continual consideration that we may be delighted with them so let us meditate that we may consider and by considering take delight and out of delight perform thy Will in righteousness and holiness all the dayes of our life through Iesus Christ our Lord. 3. GIMEL IN this Octonary The Contents The impediments of obedience David reckoneth up the impediments that he might meet with in the keeping of Gods Law 2. And prayes
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
Campi patentes Valles 5. Fruitful trees and all Cedars All trees fit to build with 6. Beasts and all Cattle both wild and tame 7. Greeping things Worms Serpents 8. And all flying fowls 3. 5 All mankind In the last place he cites all mankind to praise God 1. 1 Of all degrees The Highest Kings and all people They who command who obey 2. 2 Sexes Princes and all Judges of the earth All inferiour Magistrates 3. 3 Ages Of all Sexes Both young men and maidens 4. Of all Ages Old men and children Let them praise the Name of the Lord. For which he gives this reason 1. 1 For his Name is excellent For his Name is excellent alone There is no Name so sublime so high and worthy of all praise For all created things although great if compared to Gods greatness are nothing for what excellency soever they have they have from him whose Name is alone excellent 2. 2 His glory above His Glory is above the earth and heaven Their glory being from him 4. He concludes the Psalm with his goodness to his Church which is another reason 1. He also exalts the horn that is the power and glory of his people 2. 3 He is good to his Church He is the Praise of his Saints The Pride of Israel viz. 3. Even of the children of Israel a people near to him a people dedicated consecrated to God And near unto him in true knowledge faith true worship adoration Trust and filial love All which is to be understood not of Israel according to the flesh but of Israel according to the Spirit For all are not Israel that are of Israel Rom. 9. There were among them Generations of Vipers Mat. 3. and such as resisted the 〈…〉 â—host Act. 7. Now those that are true Israelites And therefore praise him and those especially he excites to sing Hallelujah Praise ye the Lord. The Prayer out of the one hundred and forty eighth Psalm O Omnipotent Lord Ver. 1 thy wonderful bounty admirable power and wisdom hath sufficiently declared thy Majesty in all those things which for mans sake thou hast created For which all thy creatures in heaven above and in earth beneath sing praises to thy Name The Angels land thée the Sun Moon and Stars magnifie thée the heaven of heavens exalt thée There is not a creature on the earth in the air or water that doth not set forth thy glory By thy command they were created by thy word established as they are and they observe strictly the Law thou hast made and transgress not in the least that decrée thou hast appointed for them All which when we consider we must néeds lament our own backwardness in setting forth thy glory Lamentable it is to think that man alone for whom all these things were made should be the ungrateful creature This we confess this we bewail Henceforth therefore we of all sorts of all sexes of all ages will fly to thée and praise thy Name alone because thy Name is excellent and thy glory above heaven and earth O Lord we humbly beséeth thée exalt the horn the power and glory of thy people those whom thou hast taken near unto thee and who worship thee in Spirit and Truth let not the gares of hell ever prevail against them and though Satan sift them like wheat yet let it be the praise of all thy Saints that still they adhere unto thee and come nearer unto thée by the merits of Iesus Christ our Lord. Amen PSAL. CXLIX Hallelujah A Hymn IN this Psalm the Saints of God are excited to give him due thanks The Prophes excites Gods Saints to praise him The first part for For two reasons 1. For the Grace and Favour received from him from vers 1. to 5. 2. For the Glory and Priviledges they shall receive Ver. 1 from vers 5. to 9. 1. The Prophet first excites the Saints to a return of thanks And amplifies it divers wayes Let Israel rejoice let the children of Zion praise Which is amplified 1. From the persons who are to perform it Saints call'd here Israel the children of Zion For praise is not comely in the mouth of sinners 2. From the Quality of the Song it must be Canticum novum a New Song it was an old Song the Creatures sung in the former Psalm for their Creation It must be a New Song the Saints must sing for their Renovation and Glorification A new matter to be sung by new men 3. From the place in which it is to be sung not in private but in publick in the Church in a full Congregation of the Saints 4. From the manner in which it is to be done in all allacrity with all the affection that may be with a Song with joy with praise Cantate psallite jubilate And as if all we could do were too little to take the help of all Musical instruments Let us praise his Name in the dance let us sing praises unto him with Timbrel and Harp 5. From the object God who was their Creatour and their King Ver. 2 Let Israel rejoice in him that made him let the children of Zion be joyful in their King And this part he concludes with a strong reason for a New Song 1 For his love and favour to them 1. For the Lord takes pleasure in his people He loved them from everlasting and that out of meer good-will and this his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the root and foundation of all our good therefore he predestinated therefore he called therefore he justified therefore he sanctified Ver. 4 therefore he will glorifie because it was his good-pleasure so to do he takes pleasure in his people Luk. 12.32 2. He will beautifie the meek with Salvation What was his good-pleasure he will fulfill That people who hath learned of him to be meek and humble he will exalt he will save he will honour with beauty and glory 2. And now he begins to describe the future glory The second part with which he will beautifie them 1. Let the Saints be joyful in glory To which they shall never come He describes their future glory except Saints 2. Let them rejoice in their beds i. e. Ver. 5 Their Mansions prepared for them in heaven where they instantly rest from their labours Rev. 14. But not from their praising God that 's no labour They sing aloud they sleep not then Their work there is twofold Their work in heaven for present to praise God one for the present the other for the future 1. For the present The high praises the greatest and highest that can be thought on let these be in their mouths Exaltant Deum exultant Vers. 6 2. Hereafter to exercise judiciary power For the future when Christ shall come to judgement Let a two-edged sword be in their hand The sword is in a Judges hand for he is an avenger of all that do ill By
for our former ingratitude and forgive this great sin of thy people once more let thy light shine amongst us and do for us O Iehovah the Lord for thy Names sake because thy mercy is good deliver us Thou art the mighty Iehovah Thou then canst and thy mercy is great and therefore we hope thou wilt do it for us we plead no merit we ask it not for any desert but méerly for thy Names sake for we are assured that by the doing of it thy Name will be magnified thy Clemency thy Goodness thy Faithfulness in defence of thy Church and thy Iustice in executing vengeance upon the enemy will be exalted and celebrated Our condition O Lord at this time is very low poor we are and men of a troubled spirit néedy we are being robb'd and outed of our worldly Goods Ver. 22 our heart is wounded within us in a sharp and true compunction for our rebellions against Heaven drawing we are to our last home as the shadow that at Even departs and yet we can have no rest but are tost up and down from Herod to Pilate from Pilate to Herod as the Locust we have chastised ou◠soul with fasting till our knees are weak and our flesh is worn away for want of fatness And yer all this we could digest with patience were it not for the opprobrious language and usage we sustain from them it wounds our hearts and pierceth our souls that we should become a reproach to them when they these mockers of Religion these wolves in shéeps cloathing these monsters of men destitute of all humanity and piety looked upon us in our affliction so far they were from remembring to shew mercy That they persecuted us whom thou hadst smitten they shaked their heads at us and cryed Ah thou wretch Arise help us O Lord our God O save us according to thy mercy They blasphemously entitle thée to all their Actions they impute all to thy Providence ashamed they are not to declare That thou art pleased with all their enormities But O our God arise and in thy good time make them know That they were but thy Rod and thy Scourge that the blowes they gave were from thee and so many as thou pleasest in which they ought to take small content that it was thy hand thus for their sins to chastise thy people and that thou Lord hast done it and that being done Thou wilt take them and cast them into the fire Let them then O Lord curse Let them speak evil as they do of us let them vlaspheme and account us the off-scouring of the World out-casts and a spectacle to men and Angels But do thou O Lord bless bless thy people bless thine inheritance They arise against us but let them be ashamed and astonished that all their plots are frustrate and brought to naught Let our Adversaries be cloathed with shame and cover and enwrap themselves with their own confusion as with a Mantle This at the last day will be certainly done when they shall desire if possible to fly from the presence of the Almighty whereas thy servants then with great boldness shall stand in the presence of the Almighty and lift up their heads and rejoyce O Gracious God defend and help thy poor Church stand at the right hand of every one that is poor in spirit and of an humble heart save him from those that would condemn his soul So will we greatly praise the Lord with our mouths yea we will praise thee among the multitude in all the Churches of the Saints with great affections and many Jubilees we will honour thy Name and sound forth thy praise through Jesus Christ our Lord. Amen PSAL. CX Propheticus de Regno Christi THIS Psalm is short in words but copious and deep in Mysteries the Subject of it without doubt is Christ which no Christian can deny since both St. Peter Acts 2.34 and St. Paul Hebr. 1.13 expounds it of Christ and Christ applieth it to himself Matth. 22.44 In this then Christ is described as a King and a Priest In it are to be considered 1. Christs Kingdom in the three first verses 2. His Priesthood in the fourth fifth sixth and seventh 1. The first part Christ a King As touching his Kingdom the Prophet first acquaints us with his Person 2. His Power and the Acquisition of it 3. The Continuance of it 4. The Execution of it first over his enemies and secondly over his own people which is the sum of the three first verses 1. The Person that was here to reign was Davids Lord 1 His Person his Son according to the flesh but his Lord as equal to God Phil. 2.6 7. As made flesh Ver. 1 the Son of David as born of a Virgin the Son of David but as Emmanuel the Lord of David which the Jewes not understanding could not answer Christs question Mat. 22.45 2. As for his Power the Authour of it was God The Lord said to my Lord. 2 His Power The Lord said said it that is Decreed it from everlasting And said it again when he made it known The Seed of the woman shall break the Serpents head 3. And of this Kingdom as I may so say he then took Possession 3 His Inauguration to his Kingdom at his Ascension when the Lord said unto him Sit at my right hand Christ as the Son of God was ever at Gods right hand equal with him in Might and Majesty but as Man was not exalted to this honour before his glorious Ascension Acts 2.34 Ephes 1.20 Phil. 2.8 This then was the day of Inauguration to his Kingdom 4. For the continuance of it It is to be donec 4 The continuance of his Kingdom which notes not a piece of time but a perpetuity Sit till I make all thy enemies thy foot-stool Sit he shall at Gods right hand that is in power and glory till he shall say to all Tyrants and Hereticks and Hypocrites and Antichrists Depart from me Mat. 25. Yet not so as if he were to be dethron'd then but till then he shall reign in a secret manner for now though he executes his Power yet it is not seen Tyrants acknowledge it not But when once all his enemies shall be made his foot-stool then he shall openly and visibly Rule Sitting at his Fathers right hand for evermore Bellarmine interprets it well Go on to reign neither desist to propagate and enlarge thy Kingdom by converting men to faith and obedience until there be not an enemy alive not a man which will not bow his knee to thy Name till all Opponents be beaten down 5. The beginning of this Kingdom was in Zion 5 The beginning of his Kingdom in Zion The Lord shall send the Rod of thy strength out of Zion 1. The Rod of his power and strength was his Scepter and his Scepter is his Word the Gospel the Wisdom of God 1 Thes 2.13 Ver. 2 The Sword of the Spirit
Ephes 6.17 The mighty power of God unto salvation For the Gospel began to be preach'd in Zion Rom. 1.16 Able to cast down c. 2 Cor. 10.5 2. And this was to be sent out of Zion Isa 2.3 Micah 4.2 It behoved Christ to suffer and to rise again the third day that repentance and remission of sins be preached in his Name to all Nations beginning at Jerusalem Luke 24.47 The sound of the Apostles words went into all Lands but at Zion it was and must be first heard Acts 13.46 Acts 1.8 6. And now the Prophet comes to the execution of his power 6 The execution of his power which was either over his enemies or his good Subjects 1. As for that over his enemies 1 Over his enemies that converted or confounded he ushers it in with a Vote and Acclamation Dominare Rule thou in the midst of thy enemies converting such enemies as appertain to Gods Election and confounding such enemies as are the sons of Perdition Now 1. These are the greatest number for the Church however it be propagated and increased yet is in the midst of enemies of Jewes Turks Infidels Hereticks c. 2. Dominare then be thou Ruler go on and set up the standard of thy Cross in the midst of these Pagans and will they nill they yet erect thy Kingdom 2. For thy good Subjects they are easily dealt withall Ver. 3 there needs not any harsh dealing to subdue them and bring them to 2 Over his good Subjects which are a willing people and continue them in obedience 1. For thy people shall be willing not enforc'd by compulsion but coming in upon love They confluunt they will flow together as water which runs downward by a natural inclination Isa 2. and will bring free-will offerings 2. Upon grace offer'd them But yet not before thy grace hath wrought upon their hearts Tracti sequentur in the day of thy power i. e. in the dayes of thy solemn Assemblies in the dayes of thy Gospel when thou shalt send forth thy Apostles to preach and by preaching to collect and constitute thy Kingdom then they will shew themselves to be a willing people and in pure devotion and chearful obedience they will do their homage to thee their King 3. 3 And a holy people The third quality of this good people is That they be holy For some read the words thus They shall offer free-will offerings with an holy worship our last Translators point it somewhat otherwise for they read The people shall be willing in the day of thy power There they pause and read on thus In the beauty of holiness from the womb of the morning The Vulgar in splendoribus sanctorum Moller in ornatibus sanctis and stops there Tremellius in decoris sanctitatis But let the reading be as it will agreed for ought I perceive all Expositors are That holiness must be an eminent and resplendent Ornament of Christs good Subjects 4. Which holiness is from grace Which Sanctity yet these good people have not from themselves it is by some secret and efficacious work of the Spirit They shall worship in the beauties of holiness from the womb of the morning Thou hast the dew of thy youth This is a very difficult place and the rendring of it is so various so perplexed so alter'd by the several pointing of it that it increaseth the difficulty for full satisfaction if it be given by any I refer you to the Translators and Expositors The sense of these words inquired into Three opinions I find about the words The Fathers expound them of Christ himself The later Divines of his people that were willing to serve him which indeed is most likely and will best consist and cohere with the sense of the former words But those that expound them Expounded of Christ and apply them to Christ run not one way neither Some suppose the Prophet speaks of his Godhead some of his Manhood some of his Gifts and Graces Thus they open themselves 1. The Prophet say they Notes out here Christs eternal Generation before all Worlds following the Septuagints Translation that reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the womb that is of mine own Essence saith the Father to the Son before the morning Star that is before there was Light or Star which was the first Creature i. e. before the World was I have begotten thee or Thou hast the dew of thy youth that is thy Nativity or Birth 2. Others apply the words to Christs Nativity of the Virgin Mary and open thus their meaning From the womb of the morning that is the Virgin Thou hast the dew of thy youth i. e. Thy birth which birth is therefore compared to dew because as a celestial dew the Son of God sent from Heaven was at his Incarnation conceived in the Virgins womb without the seed of man 3. Others yet applying them to Christ expound the words of the fulness of those dewes as it were of Gifts and Graces with which his Humanity was invested and beautified even from the womb which is also very true for he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy one from the womb and even then received those Gifts and Graces in an abundant and plentiful manner without measure which he after communicated by portions to his Church For of his Fulness it is that we receive He was anointed with the oyle of gladness above his Fellowes but yet for his Fellowes 4. Of the Church his people Now this Interpretation as I conceive gave occasion to our Modern Expositors to apply the words not to the Messias nor to the plenitude of Grace in him but to our new Birth and the Graces then bestowed upon his Subjects and people By their Youth they understand their Regeneration by the Dewes the Graces then bestowed on them which they have not from the will of man nor from the will of the flesh but of God or as the Prophet phrases it from the womb of the morning As if the Holy Ghost had said By the preaching of thy Word thou shalt bring forth a people not only good but great whose increase shall be so plentiful and wonderful as the drops of the morning dew For as the dew that secretly falls from Heaven abundantly covers and refresheth the Earth so thy power regenerating the hearts of men by thy Gospel and secret operation of thy Spirit distilling as the dew and as the showers upon the herbs is that immortal Seed by which an incredible number of children are begotten to God How properly may it be said to and of every regenerate man from the womb of the morning that is not from thy self or any other womb but from above from the Spirit of God Thou hast the dew those sweet and comfortable dewes of grace which do better and beautifie thy youth thy new birth thy youthful and lively condition in Christianity hence is thy birth thy