The Lord is holy his eye is pure he delights in holiness truth and sincerity of the heart but I am unclean fallacious and therefore miserable because my disposition and affections are contrary to his 5. 3 Committed against conscience And that which yet more aggravates his sin committed it was against his conscience against that light of knowledge and wisdom with which God had endued him for God in the hidden part by a secret and unknown way by the motions of his holy Spirit had taught him wisdom but he like a Beast had suffered that light of knowledge to be suffocated by the fury of his own affections Hitherto hath David confessed and aggravated his sin Ver. 14 as every penitent ought but as if a general confession were not enough 4 And lastly names his sin at the 14th verse he names in particular the sin for which he asks pardon Blood-guiltiness Deliver me from Blood-guiltiness O Lord. His sin being confessed He renews his first Petition for remission and that not coldly or for fashion but aggravated with all the circumstances he renews his first Petition for remission which he doth under a Type then in use and a Metaphor the Type is Hyssop and the Metaphor Wash me Ver. 7 1. 1 To be justified Purge me with Hyssop and I shall be clean with a bunch of Hyssop dipped in the blood of the Paschal Lamb the Israelites sprinkled their doors This was again used in besprinkling and cleansing the Leper and in the sacrifice for sin this bunch was and the blood alterius in enigma a Type of Christs blood with that it was that David desired to be sprinkled for then he knew he should be clean for the blood of Christ purgeth from all sin Justified then he would be for it is the blood of Christ that alone justifieth 2. 2 Sanctified And sanctified also he would be and therefore he adds Wash me wash me with thy holy Spirit who is compared to water and I shall be whiter than snow have a snow-white soul not as if he should be without sin while he remained in this life but that his sin being by the power of Gods Spirit weakned mortified and subdued that it reigned not in him it should never be imputed and a sin not imputed is as if it never had been committed 2. The second Petition That the effects of sin be removed 1. Remorse of conscience David having ended his first Petition for forgiveness now proceeds and craves another viz. That the ill effects which sin had brought upon him may be removed the first of which is grief to the soul terrour and disquiet that ariseth out of the accusation of an evil conscience David lay under this the sense of his sin had taken from him his inward joy and his wonted peace of this he desires a restitution Ver. 8 Make me to hear of joy and peace and gladness 2. 2 An ill state of body A second effect it had even upon his body he was in a pining condition his bones were as it were broken through the extremity of the anguish of his spirit the moysture of his body was like the drought in Summer vide Psal 32. ver 3. 4. To be restored again to Gods favour he desires That even the bones which thou hast broken may rejoyce 3. Ver. 9 A third ill effect he found upon his sin was that Gods face his favour was turned from him 3 Gods anger and displeasure he that shewed him a favourable countenance now beheld him with an angry brow and so he knew it would be till his sin was remitted and pardoned and therefore he begs 1. Hide thy face from my sins for if they appear before thy eyes I know they will provoke thine anger and then I am but in an ill case for who can abide thine anger He that turns away his face considers not remembers not and he that considers not will not punish 2. And blot out all mine iniquities I know there is a long Catalogue of sins in thy Book writ against me good God Dele blot raze out this hand-writing that it may not be read he that turns away his face from a writing may yet call for it again and read it but if blotted it cannot be read David therefore desires both 3. Now follows Davids third Petition The third Petition for grace and sanctification in which he craves the grace of Sanctification he first sought for remission then for reconciliation and now for renovation which he asks of God in the three following verses Create in me a clean heart O God and renew a right spirit within me Ver. 10 Cast me not away from thy presence and take not thy holy Spirit from me Restore unto me the joy of thy salvation and uphold me with thy free Spirit In which we are to consider 1. The subject upon which the work is to be done the heart the spirit Of the heart for as the heart is that part that first lives in nature so it first lives in grace within this work must begin or else outward renovation is to no purpose 2. The work it self which is 1. A Creation By a new Creation Sin had brought Davids heart in respect of a heavenly being as it were to nothing and from nothing to make it something must be an act of power O Lord create when thou wentest away my life went away Lord come again and create 2. It is a Renovation David was fallen as I may so say And renovation of a new spirit in senium peccari into the old age of sin therefore he desires that God would as it were begin with him again and make him to renew his youth as an Eagle O Lord renew a right spirit within me 3. Reconciliation and Restitution And a restitution of a spiritual life Therefore he craves that God would no cast him aside as a dead man and take from him his Spirit by which he lived Cast me not away take not away restore to me the joy of thy salvation 4. A confirmation in what was good Vphold confirm establish me 3. Who was to do this work not himself no humane power but God alone And a confirmation in goodness Which work God alone could do By changing the qualities of the heart but his power his Spirit O God create O Lord restore uphold me by thy Spirit Renovation is a work that hath its beginning its progress its continuance and perseverance from God and his Spirit 4. The Quality of this a cleansing so in the general for it was not the substance of the heart which was to be renewed and changed but the qualities and disposition only now what he means by this pure and clean heart he declares in the following words when he begs of God to give him a right Spirit a holy Spirit a free Spirit 1. A right spirit for he easily perceived that by his
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
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
in your hands persecute him and take him for there is none to deliver him But in thee O Lord is my trust be not far from me O my God Vers. 1 12. make haste to my help Deliver me for thy righteousness and cause me to escape Vers. 2 encline thine car unto me and save me Thou art my Rock and my Fortress be thou thâ—n my strong Habitation whereunto I may alway resort Thou hast given a Commandment to save me Deliver me then at this time Vers. 13 out of the hand of the wicked out of the hand of the unrighteous and cruel man Let them be confounded and consumed that are adversaries to my soul let them be covered with reproach and dishonour that seek my hurt O Lord for thy sake I am become as a prodigious thing unto many Vers. 7 they cast a scornful eye upon me as if I were the off-scouring of the world but thou Lord art my strong helper under whose wing I shall be safe and overcome come those difficulties Vers. 5 which otherwise are inevitable Thou Lord art he alone in whom from my youth to this day I have put my hope By thee I have been upholden from the womb Thou art he that tookest me out of my mothers bowels and ever since by thy miraculous preservation of me hast given me just occasion to praise thee Let then my mouth be fill'd with thy praise and with thy honour all the day long Now also when I am old and gray-headed good Lord forsake me not So shall I praise thee more and more my mouth shall shew forth thy righteousness thy faithfulness in kéeping promises thy justice in punishing wicked men and thy mercy to me in sending salvation at all times Great and wonderful things O Lord are those that thou hast done for me they excéed for number I cannot reach to them for heighth O Lord who is like unto thee If I would declare them and speak of them they are more than I am able to express Yet what I can do I will do I will shew thy strength to this generation and thy power to all them that are yet for to come Though I am a man of a short time and no way eloquent yet I will go in the strength of the Lord God and I will make mention of thy righteousness even of thine only O God from my youth thou only hast taught me Many experiences I have had of thy power and justice for thou hast shew'd me great and sore troubles and yet hast quickned me again thou hast brought me within the sight of death and the grave and yet hast recovered me again from the depths of the earth From so great a death thou hast delivered me and I am perswaded that thou wilt yet deliver me nay that thou wilt yet adde this over and above to thy goodness that thou wilt yet increase my greatness and comfort me on every side Thought I am by thy Word assured by thy Spirit that thou wilt not be wanting in thy promise neither then will I be wanting in my thanks As thou wilt be merciful so will I alwayes be thankful I will set forth thy praises with the Psaltery I will sound out thy truth in performing thy promises with instruments of Musick To thee will I sing upon the Harp O my God O thou that art holy and makest Israel to be a holy people Neither will I resound thy honour in a dull and a heavy manner my lips shall clearly express what the instrument darkly brings to the ear and my heart and soul which thou hast redéemed shall exult and rejoice at the honour of thy name And after the Anthymne is ended I will yet praise thee more and more for my tongue all the day long shall be employed in talking and making mention of thy righteousness And all that fear thee shall say Blessed be God who hath confounded and brought to shame all those who study the hurt of his people and the subversion of his Church PSAL. LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DAVID being near his death makes his prayer for his son Solomon that he may be a just peaceable and great King and his Subjects happy under his Government But this is but the shell of the Psalm for the kernel is Christ and his Kingdom under whom righteousness peace and felicity shall flourish and unto whom all Nations shall do homage for ever and ever The parts of the Psalm are 1. The Petition vers 1. 2. The general express of the Qualities of this Kingdom vers 2 3 4. 3. The particular unfolding of these in the effects from vers 4. to 18. 4. The Doxology from vers 18. to 20. 1. The first part He prayes for Solomon David being taught by experience how hard a matter it is to govern a Kingdom well prayes to God for assistance to his son Solomon to whom being to dye he was to leave his Crown and Scepter 1. Give the King thy judgements O Lord Vers. 1 The true knowledge of thy Law This granted the effects will be 2. And thy righteousness to the Kings son That he may not decline to the right or left hand but judge ex aquo bono Administer thy justice Judge for God The second part 2. For then this will follow 1. Justice will flourish in his Kingdom 1 Justice He shall judge thy people with righteousness and thy poor with judgement Vers. 2 2. And peace also and prosperity The Mountains i. e. 2 Peace The chief Magistrates and the little hills the lesser officers Vers. 3 shall bring peace to the people 2. But by righteousness For justice upholds the world Opus justitiae pax 3. And now he proceeds to unfold himself upon the two former generals The third part The effects of justice first of justice then of peace 1. Of justice he assigns two effects 1. The defence of good men He shall judge the poor of the people he shall save the children of the needy Vers. 4 2. The revenge of the ill He shall break in pieces the oppressor 2 Of peace The Consequents of peace are 1. Fear and reverence and the service of God They shall fear thee Vers. 5 as long as the Sun and Moon endures throughout all generations 2. Plenty and abundance Vers. 6 He shall come down as the rain upon mowen grass that causeth it to shoot again and as showers that water the earth 3. Prosperity of good men In his time shall the righteous flourish Vers. 7 and abundance of peace so long as the Moon endureth 4. Now he shews the amplitude and greatness of this Kingdom 2 The Amplitude of Solomons or rather of Christs Kingdom which will not be so true of Solomon as of Christ and his Kingdom 1. His Kingdom will be very large He shall have dominion from Sea to Sea and from the river to the ends of the earth 2. His Subjects many some of which shall
found their hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pind. 4. The cause of this consternation At thy rebuke O God of Jacob both the Chariot and Horse are cast into a dead sleep Thus God became Glorious and Excellent among good men 2 Terrible 2. Vers. 7 But he became Terrible also to wicked men So Terrible that 1. Thou even thou art to be feared for who may stand in thy sight when thou art angry None be he never so proud 2. Vers. 8 Of which this is an evident Argument Thou didst cause judgement to be heard from heaven It was so in the destruction of Senacherib The earth feared and was still Men saw it were amaz'd at it and put to silence And this work of God in overthrowing his enemies The effects of it and saving his Church he farther amplifies When God arose to judgement to save all the meek of the earth Vers. 9 The consequent was this 1. Surely the wrath of man shall praise thee 1 Praise from the wicked The fierceness and rage of man against thy Church shall at last turn to thy praise confess they shall being conquered by thy hand that thou art mightier than they so did Pharaoh This is the finger of God so Julian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The remainder of wrath shalt thou restrain 2 And victory Though they body and rally again yet thou shalt overcome and conquer their fury 3. In the Close he exhorts all Gods people to vow him honour The third part For which and to perform their vow 1. Vow and pay unto the Lord your Gâ—d let all that are round about him bring presents unto him that ought to be feared All to vow praises 2. And he adds his Reason in an Epiphonema 1. He shall cut off the spirits of Princes Take away from Tyrants their courage and prudence 2. He is terrible to the Kings of the earth They shall know he is God A Psalm of Thanksgiving after some great Victory collected out of the seventy sixth Hsalm O Omnipotent God and most merciful Father it hath pleased thy unspeakable goodness beyond any merit or desert of our's Ver. 1 to make thy self known to us in thy Gospel and thy Name great and famous in our Israel Declared thou hast to all Nations that Salem the City of peace is that place where thou wilt set up thy Tabernacle and Mount Sion thy Church Ver. 2 that habitation which thou wilt defend from the violent attempts of her malicious enemies Our ingratitude no question was very great and our provocations many our lives not answering to the light of thy Word which thou madest shine unto us and because we rebelled against thée therefore this great Army of rebellious men is justly risen up against us who threatned to unroot thy people and utterly to lay waste thy Zion But thou O Lord passing by our transgressions hast put a hook into the nose of our enemies and a bridle into their lips defended miraculously thou hast thy City Jerusalem for thy own sake and for thy servant Davids sake our blessed Saviour There hast thou broken the strength of the Bowe Ver. 3 and not suffered him to shoot an arrow there in our land thou hast made void their Shield dull'd the edge of the Sword scattered their Army and by thy power dissolved and brought to nothing all their warlike preparation and ammunition When we are compassed as it were with a darksom cloud of fear and even despaired of any help and succour then thou didst appear in glory thy excellence then arose to save us our aid was from Heaven our deliverance from above thy Kingdom established in righteousness and holiness far excéeds that power that is gotten by violence murder and robbery therefore they that came to spoil us are spoiled they are consumed and have slept their sleep out of which when they awaked they have béen amazed that in their hands of so much wealth and plunder which they dreamed of they found nothing which hapned unto them not by the course and ordinary changes and chances of things in this World no nor yet by our force and power but at thy rebuke O God of Jacob by thy command by the severity of thy judgment both the Chariot and those who trusted in it both the Horse and his Rider are fallen O Lord Thou even thou art terrible Thou even thou alone art to be feared Who is there though never so potent though defenced with the strongest Army that is able to resist thée that may stand in thy sight when thou art angry At this time thou hast fought from Heaven for us Thou didst make all people to hear thy judgments from thence and the Tyrants of the earth when they felt the power of thy hand trembled and shaked at it their heart melted and their knées smote together quiet they were and silent not daring to mutter against thée or against thy people O Lord the fierceness the rage the pride of man shall turn to thy praise even thy enemies the profanest men being humbled by thy judgments shall confess thy power and acknowledge thy hand say they shall This is the finger of God that thou Lord goest before thy people that thou hast done it and their posterity shall by their example be restrained from doing any such wickedness and by their fathers punishment taught to fear God And now O all ye which are Israelites indéed and perptually stand in his presence Vow unto your God for this his great mercy and pay the sacrifice of praise bring presents unto him whom alone you ought to fear and reverence To him I say vow and perform your vows who for your sake hath cut off the animosities and taken down the courage of Princes and made it appear That he will be a terrible God to all the Kings of the earth to whom be praise to whom be glory now and for ever Amen PSAL. LXXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this Psalm the Prophet shews the bitter agony which a troubled spirit undergoes upon the sense of Gods desertion and the comfort again it receives upon the consideration of Gods great and gracious works Two parts of this Psalm 1. He sets forth the strife betwixt the flesh and the Spirit and how the flesh tempts to despair and calls into question the goodness and favour of God from ver 1. to 10. 2. Next he shews the victory of the spirit over the flesh being raised encouraged and confirmed by the Nature Promises and Works of God from the 10th verse to the end of the Psalm an excellent Psalm this is and of great use in all spiritual desertions 1. The first part I cryed unto God with my voyce even unto God with my voyce and he gave ear unto me Ver. 1 in the day of my trouble I sought the Lord ver 1 2. Here David shews the course he took to find ease in his extream trouble of soul he accused not
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
whom it belongs viz. the obedient 2. He must walk in the Law of the Lord not after the Law of the flesh The Law of God is the Rule of our Faith Life Worship and he must not decline to the right hand nor to the left neither be Heretick vitious man superstitious idolatrous 3. He must keep his Testimonies Search out what God in his Word testifies to him and keep it 4. Ver. 2 He must seek him with a whole heart Not superficially not hypocritically search his Law to the utmost both what it bids and what it forbids Enquire out the sense of the whole Law and the mind of the Law-giver and then observe it in sincerity and integrity which hypocrites do not 5. Ver. 3 The also do no iniquity i. e. They are no workers of iniquity with purpose of heart 2. Delight 3. With perseverance and continuance 6. They walk in his way They that work iniquity walk a contrary way They that through infirmity and ignorance offend walk besides the way But holy men walk in the wayes of God because their will is to keep Gods Law habitually they remain in it and when they erre and wander by repentance and confession they quickly return again to it Secunda Ratio The Authority of the Law-giver 2. The Prophets second Argument to perswade obedience is from the Authority of the Law-giver All mans disobedience to Gods Law proceeds either out of Rebellion or Oblivion they either forget or contemn the Law-giver That then our obedience may be the better fixed David brings to our mind who is the Authour of this Law and from whom the Command came they are not the Commands of men but of God and that God who may lay what Commands he pleaseth and exact obedience from his servants Thou hast commanded that we keep thy Commandments diligently 1. Thou who knowest when we erre and wilt revenge when we do amiss Ver. 4 2. Hast commanded Not only counselled but absolutely commanded 3. That we keep thy Commandments They may not be dispensed with or broken at our pleasure 4. Diligently Not negligently lazily for cursed is he that doth the work of the Lord negligently but with great care and zeal For Satan is diligent in tempting we are weak and infirm and if there be not diligence used we are like to fall and being fallen 't is not so easie to rise A wound is sooner made than healed 3. The blessedness promised to the keepers of Gods Law Davids prayer for grace to obey and the Authority of the Law-giver commanding so strictly that his Law be observed moved the Prophet to send forth this ardent prayer Ver. 5 O that my wayes were directed to keep thy statutes 1. David was a Prince a great King and yet he desires to be obedient much more others 2. He answers Gods Command with a prayer what he commands he seeks grace to do it Domine da quod jubes jube quod vis 3. Oh that my wayes were directed my counsels my actions speeches conformable to the regularity and straitness of thy Law 4. He knew of himself he cannot be so closely united to God as he ought that his God and he have but one way and therefore he prayes to be directed Ver. 6 Which prayer of his if it pleased God to hear Three effects then he knew well that two excellent effects or three rather would follow upon it with which he was much affected 1. Such a quietness in soul 1 Peace of conscience and boldness to appear at the Throne of Grace 1. Then shall I not be confounded nor ashamed to appear before thee Whereas if his wayes were distorted and crooked and not conformable to the Will of the Law-giver and equity of his Law he should be strangely amazed to appear in his sight flie from his presence as did Adam for that 's the fruit of disobedience 2. Whereas if God granted him his wish and directed his wayes to keep his statutes he should not find any amazement in his conscience while he had a care that his obedience were universal and total not to one Commandment but to all I shall not be confounded Ver. 7 while I have respect to all thy Commandments An eye to them a care to keep them in all my actions even when I weakly break them 2. And this effect will produce another fruit yet viz. a joyful and a thankful heart 1. I will praise thee Give thee thanks and praise for thy grace and assistance 2. 2 Thankfulness With uprightness of heart His tongue only should not praise God but his heart also and it should be well-tuned no discord in it for it should be upright and honest 3. But this could not be done till God had taught him and therefore he adds I will praise thee when I shall have learned thy righteous judgments Learned not to know them only in my understanding but learned to love them and approve them as the most perfect rule of life which love cannot be had but by the infusion of thy Spirit of Grace 3. Ver. 8 And that which follows upon this will be a resolution a firm purpose of heart to be obedient 3 A Resolution to be obedient 1. I will keep thy statutes So I am fully resolved so I have decreed with my self and it is a great help to godliness to resolve to live a godly life for how shall that be performed which is not first concluded 2. And yet this conclusion he makes not without God it had been over-much boldness to resolve without Gods assistance and therefore he resolves conditionally and prayes O for sake me not utterly This I am resolved on but then thou O God again must not leave me utterly destitute of thy grace and help for without it I can do nothing And if at any time in thy just judgment thou shalt desert me that I may know mine own weakness and learn the better to flie to thee and rely on thee yet let it not be an utter desertion For sake me not usque minis usque-quaque over-long The Prayer THOU Ver. 4 O Lord who solely hast over us a Legislative power hast given us a Law in Mount Sinai and interpreted it upon the Mountain to thy Disciples and not counselled but commanded us to kéep thy precepts with all care and diligence Of our selves how unable are we to perform it it is thy assistance and thy grace that must make us obedient give therefore what thou commandest Ver. 5 and then command what thou wilt O that our wayes our actions spéeches and counsels were so directed by thy Spirit that we might keep thy statutes Lord Ver. 6 I am resolv'd to keep thy statutes I have decréed with my self to have respect unto all thy Commandments but then thou must be my Master to teach me for it is from thy Spirit alone that I must learn to love and approve thy righteous judgments for want of which
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