affrighted as where it is said At the voice of thy thunder they hasted away they translate it They shal be terrified Whereas therefore there seemeth to be a difference betwixt interpreters some translating this clause thus in my haste Others thus in my feare both interpretations may well stand together and be thus composed in my sudden feare or in my fearefull haste so as unadvised rash sudden feare was the cause of this conceit and censure All men are lyars A difference also there is in the interpretation of this clause For some expound it as a speech of faith opposing men to God who onely is true as if he had more largely thus expressed his mind The Lord is without all question most true faithfull and constant in all his promises and where men oft make question thereof it is by reason of that vanity and weakenesse which is in them for all men are lyars This difference betwixt God and man is most true expresly noted by the Apostle in these words Let God be true and every man a lyar but this interpretation in this place cannot well stand with this clause immediately going before I said in my haste For to pronounce all men lyars in opposition to Gods truth is no rash passionate speech but a true advised Apostolicall speech Others therefore expound it as a speech of incredulity and referre this generall particle all in speciall to such messengers of God as were sent to him to comfort him in his afflictions and to promise him deliverance and advancement Now though at first he might believe them yet when he was in the extremity of his perplexity so as he doubted of all recovery then he made question of the truth of their words and in his sudden feare said to this purpose Certenly as the common fort of men so even these servants and Prophets of God are lyars all men not these excepted all men are lyars Now where he layeth the blame on men therein notwithstanding this his great weakenesse he testifieth a reverend respect towards God in that he doth not question the truth of Gods Word but rather imagineth that the Prophets did not well take their errand but brought a wrong message and in that respect chargeth not God but men with falshood and saith All men are lyars In the originall the words of this clause are in the singular number thus Every man is a lyar but the generality in the singular number is of as large an extent as in the plurall and for sense truly and fully thus translated All men are lyars In this digression there is A mixture of faith and feare The parts are two 1 The evidence of his faith vers 10. 2 The instance of his feare vers 11. The former is Propounded The former is Amplified In the proposition we have to note 1 The Expression of his saith I beleeved 2 The Confirmation thereof Therefore have I spoken The Amplification is taken from the extremity of his distresse I was greatly afflicted The latter namely his feare is 1 Implied by this phrase In my sudden feare 2 Exemplified by this instance I said all men are lyars The Expression of his faith hath relation to the time of his triall for he saith not of the time present wherein he was freed from his troubles I beleeve but of that time which before he described in the second and third verses whereby he giveth demonstration that I. Faith remaines firme in troubles The Confirmation of the truth of his faith by his acknowledging Gods mercy calling upon God promising to walke before God which is the speaking here meant giveth evidence that II. Faith makes men freely utter their mind The Amplification of the truth of his faith by the fore trouble wherein he was thus set out I was greatly afflicted giveth proofe that III. No affliction can utterly suppresse faith If not great affliction what affliction The implication of his hasty rash passion under this phrase in my haste or in my sudden feare giveth instance that IIII. Saints are subject to sudden passions The uttering of his mind in this his passion for saith he I said in my haste further sheweth that V. Distempered passion causeth unadvised speech The Matter of his speech which is to account such as brought him promises of his deliverance to be lyars implieth that VI. Extremity of distresse causeth Saints to account promises of release to be vaine The object of his imputation men not God though those men were sent of God men are lyars importeth that VII Saints in their most disturbed passion beare a reverend respect to God Yet withall his unjust blaming of men which he here acknowledgeth to be an effect of his weake flesh and distempered passion declareth that VIII Man must not unjustly be blamed The extent of that object noted by this note of generality all intimateth that IX Passion makes men judge all alike The Connexion of the two parts of this digression wherof the former is an evidence of his faith the latter an evidence of his feare giveth assurance that X. Faith and feare may be mixed together The first and third of these doctrines are of neare affinity The third compriseth the first in it as a greater the lesse Vpon the proofe of the third followes the proofe of the first I will therefore put off the first to the third §. 67. Of that boldnesse of speech which faith worketh II. FAith makes men freely utter their mind To shew that this was not proper to this Prophet onely but is common to other beleevers also the Apostle maketh this inference We also believe and therefore speake Well weigh the ardency the instancy the importunity of the prayers of Abraham Iacob Moses Hezekiah Daniel and others and you will find this verified in them that they also believed and therefore spake The like may be noted of the solemne protestations of David and of the Iewes in Asas and Nehemiahs time and of the Congratulations of David and of the people in Ezras time Faith worketh in man assurance of Gods gracious acceptance and so ministreth unto his soule an holy boldnesse according to that of the Apostle We have boldnesse and accesse with confidence by faith Faith is the first of the mighty works of Gods Spirit that are wrought in man The mother of all sanctifying graces that which addeth power and efficacy to all the rest and therefore must needs in it selfe be powerfully operative It is so spiritually hot as it cannot be smothered much lesse extinguished like an hot fiery vapour the more it is suppressed the more violent it waxeth Philosophy teacheth that hot vapours by a repulsion of contraries waxe violent whence proceedeth the violence of thunder of winds of earth-quakes and such other meteors And Theologie teacheth that the fervent graces of Gods Spirit among which faith is most principall waxe the more
and comforts arising from a due consideration of the foresaid power of God See The Guide to go to God § 213 214. And of other instructions arising from the helpe which God affords in mans extremity see the next § but one to this §. 40. Of Gods perfect preservation II. GODS succour is salvation It freeth out of all danger Thus much intended Moses when the Israelites despairing of all helpe he thus said to them Feare yâ— not stand still and see the salvation of the Lord. Such was that salvation as they had no cause to feare those their enemies any more The like may be exemplified in other deliverances which God undertooke to give especially in the cures which Christ did in the daies of his flesh When his pleasure was to heale any he made them whole and for evidence thereof he commanded Lâ—pens to shew themselves to the Priests whose office it was to judge whether a leprosie were perfectly cured or no. Others that had beene very weake and impotent he willed to carrie their beds that thereby is might be seene that they were perfectly cured The dead he caused to rise up Dâ—moniacks he charged to preach the Gospell But the greatest and best evidence that can be given hereof is the eternall salvation which is given to Saints whereunto the Apostle having relation saith He is able to save to the uttermost God will have his works to be manifested to be divine to be so perfect in their kind as nothing need be added thereto non helpe sought of any other but of him that so by evident demonstrations men may be forced to say This is the finger of God 1. Assuredly they that know and believe this truth that the Lord â—weth them whom he undertaketh to help cannot but be much encouraged in their distresses to seeke helpe of him In such cases as are to men incurable we use to do much for some present case and yet faile oftentimes in that which we seeke for and expect at mens hands as that woman which had suffered manythings of many Physitians and had spent all that she had and was nothing bettered but rather grew worse If we could believe as she did assuredly we should do as she did and have as good successe as she had 2. Let us beware of Asa his fault who in his disease sought not to the Lord but to the Physitians How much better had it beene to have sought not to the Physitians but to the Lord. Which I would not have so taken as if Physitians were not at all in any case to be sought unto but to shew that it is much better to neglect all means then to neglect the Lord who giveth a blessing to all the means that are at any time of any use Warrantable meanes may lawfully must conscionably be used but used as the hand of Gods providence whereby he doth whatsoever good thing is done by them Woe is denounced against them that trust to means without the Lord Isa 30. 1 c. and 31. 1 c. Whether therefore meanes be used or not used let not the Lord be neglected He saveth §. 41. Of Gods taking occasion to helpe at a pinch III. MAâ—â— extrimity is Gods opportunity Then even then especially is God ready to helpe when men are at the lowest To passe over those instances which are mentioned before § 39. there are two proverbes asod in scripture which give good proofe to this point The one is this â— In the monus will the Lord â—e scene Knowledge of the just occasion of this proverbe will give light to the true interpretation thereof The occasion therefore was this God gave an expresse charge to Abraham to take his onely his beloved sonne even him of whom it was said In Isaac shall thy sâ—en be called and to offer him for a burnt offering on a mountaine which the Lord should shew him Abraham in obedience to the Lords charge went on whither the Lord appointed him with a full resolution to do what he was commanded to do Three daies was he in journying to the place and at length came to the top of a mount where he built an altar laid the wood in order bound Isaac laid him thereon tooke a knife and stretched out his hand to slay his sonne Thus in his intent he had slaine and sacrificed his sonne In all this time did not God shew any mind or meanes to save Isaac but even then when there was scarce a step betwixt him and death the Lord shewed himselfe and declared his pleasure for preserving Isaac Now because it was on a mount where Isaac was thus neare unto death and that on the mount and not before God shewed himselfe for the preservation of Isaac thence arose this proverbe In the mount will the Lord be seene And to be an evidence to all future ages of Gods wisdome in affording his help at the last cast the Holy Ghost prefixeth this clause as it is said to this day The other proverbe is this The children are come to the birth and there is no strength to bring forth By this proverb Ierusalem being so besieged by the King of Assyria as there was in regard of humane helps little hope of deliverance is compared to a woman great with child in paine of travell the Inhabitants of the city are resembled to the children in the mothers wombe the extremity of distresse wherein they were to the difficulty and danger of travell Such then was their case as the case of a woman which having a weake child not able to helpe it selfe is spent with paine and travell and hath no midwife nor any other meanes of helpe Were they not now brought even to uttermost extremity In this extremity when they were so low brought the Lord helped them The helpe that in such extremities is afforded manifestly appeareth to be from God When the Egyptians observed the succour which was afforded to the Israelites in the midst of the Red Sea they said The Lord fighteth for them Thus is God the more honoured by reserving himselfe to such extremities In extremities succour is much more welcome much better accepted more highly prized and mans heart more affected and enflamed therwith When the Israelites were safely led thorow the depths then they sang the Lords praises Is there not now great and just reason that God should take this opportunity to helpe 1. Wait therefore to the very uttermost of an extremity This being the most seasonable time for God to helpe most meet it is that we should tarry the Lords leasure and wait for his season This the Prophet noteth to be a property of true faith He that beleeueth maketh not haste He seeketh not to preuent the time appointed of the Lord. If the Lord tarry the beleever will wait He well knoweth that there is an appointed time which cannot be prevented which shall not be overslipt
spiritually violent by opposition 1 Triall is hereby made of the truth and measure of faith If they that beleeve speake what may be thought of them that speake not Will charity that beleeveth all things that hopeth all things suffer to believe and hope that â—aith is in him who hath no heart to pray no boldnesse to professe the name of God no spirit to praise him He that is altogether silent hath assuredly no faith He that speaketh faintingly and coldly hath but a fainting and cold faith This is one of those workes whereof we ought every one to say as we are taught by an Apostle I will shew thee my faith by my works 2 Be perswaded now to give this evidence of thy faith Speake man speake if thou believest Be not tongue-tied Open thy mouth wide God hath promised to fill it Speake to God secretly in thy closet Speake of him openly before men Speake to him and of him in thy family in assemblies of Saints at all times in all places Speake in the poores cause Speake in matters of charity and justice In supplication Poure out thy soule before the Lord. Set all thy desire before him In profession of his name be not ashamed note for this the Apostles inference I am not ashamed saith he Why I know whom I have believed If thou beest ashamed of Christ here he wil be ashamed of thee when he commeth in the glory of his Father In gratulation With a loud voice glorifie God Herein the tongue of that man who was a man after Gods owne heart was his glory O that Magistrates Subjects Ministers People Houshold-governours Parents Neighbours All of all sorts would do this That Magistrates who believe would boldly speake in the cause of God and man Speake boldly for maintaining truth and purity of religion speake freely in executing good justice and righteous judgement That Subjects would be bold and free in consenting to the holy covenants wholsome ordinances which their pious and good governours make That Ministers who believe would open their mouth boldly to make knowne the mystery of the Gospell and pray and give thankes zealously chearefully That people would testifie their faith by manifesting a joint consent and saying Amen Amen! That parents and housholders would command their children and houshold to keepe the way of the Lord That neighbours would admonish exhort and as just occasion by sinne is offered reprove and every way edifie one another Had men faith Gods word would be in their heart as a burning fire shut up in their bones they would be wearie wâ—â—h forbearing Their mouth would be opened their heart enlarged Much would Gods glory be advanced much good would be done to man if every one of us in our places could in truth say I beleeved therefore have I spoken Yea doubts arising against that which is meet to be uttered would be suppressed Faith would soone quell them all He therefore gave a good advice that said when inextricable doubts do trouble thee let faith be ready to make resolution and to give satisfaction §. 68. Of faiths stability in trialls I. FAith remaines firme in troubles III. No affliction can utterly suppresse faith How firme in the uttermost triall was their faith that said Though he slay me yet will I trust in him Though I walke thorow the vally of the shadow of death I will feare none evill We are troubled on every side yet not distressed we are perplexed yet not in despaire c. I am perswaded that neither life c. That these instances may not bee thought to bee so extraordinary as they should not bee exemplary note the Apostles ample extension thereof We having the same spirit of faith he saith not in the singular number I as speaking of himselfe alone but in the plurall we as speaking of many and that indefinitely as excluding none We also believe and therefore speake It is noted of the ancient Christians that many cruell stroaks and much affliction long raging could not overcome their impregnable faith The true faith of all Saints is rooted in Christ Col. 2. 7. who is able to minister vertue vigor and refreshing unto it in the most blustering blasting and nipping times that can be If a tree that is planted by the waters and spreadeth out her roots by the river shall not see when heat commeth but her leafe shal be greene and shall not be carefull in the yeare of drought neither shall cease from yeelding fruit how much more shall they flourish who are planted in the house of the Lord and rooted in Christ who wil be in them a well of water springing to everlasting life It is said of hope the daughter of faith that it entreth within the veile which is above As hope herin is different from other anchors which are cast downward so faith from other trees which grow downwards Though they therefore that are planted in the most fertile soiles and by the best rivers may wither yet will not saith saile Admirable is the benefit of faith It sheweth it selfe in all seasons it serves for all turnes It cheeres us in prosperity it revives us in adversity It ever keepeth us in a golden meane so as we be not too much puffed up with prosperity nor too much dejected with adversitie In prosperity it moveth us to acknowledge the bounty and magnificence of the Lord. In adversitie it maketh us roule our eyes up to God and to sustaine and comfort our selves in him yea when the clouds of crosses hide the brightnesse of his favour from us it maketh us wait till those clouds be driven away Among and above other gifts and graces get faith Having gotten it keepe it In keeping it nourish it so as it may increase All these are implied under this metaphor Take the shield of faith whereof having published a large Treatise it shal be sufficient here to have pointed at them See more in The Whole Armour of God Treat 2. Part. 6. § 16. c. §. 69. Of sudden passion whereunto Saints are subject PSAL. CXVI XI I said in my sudden feare All men are lyars IIII. SAints are subject to sudden passions So much in another place acknowledgeth the Psalmist of himselfe thus I said in my haste I am cut off c. The very same word is here and there used It was a sudden and distempered passion that Moses and Aaron manifested at the water of Meribah and David at Nabals churlish answer and Ionah at Gods mercy shewed to Nineveh and Iames and Iohn at the Samaritans refusing to receive Christ and Paul and Barnabas about receiving Iohn Marke The flesh remaineth in such as have the spirit in them By virtue of the Spirits abode in them they are Saints true Saints but by reason of the mixture of
A good inducement this is to provoke parents to suffer this word of exhortation 2 Be ye also O Children exhorted and perswaded to yeeld your selves pliable from the time that you have any capacity to the good instruction of your parents that by your continuing to grow in grace answerably to the means which by the divine providence have been afforded you you may with the greater comfort and stronger confidence both in time of humiliation when for preventing or averting some judgement or obtaining or regaining some blessing you powre forth your soules to God or in time of gratulation for some judgement removed or some blessing bestowed you enlarge your hearts and open your mouths you may say to God I am the sonne of thine hand-maid and thou hast beene my God from my mothers wombe Take heed that being borne in Gods house and by your parent the son of his hand-maid you become not a bond slave and have the flesh a bond-woman for your mother They that serve the flesh in the lusts thereof are such What can such expect but the doome denounced against the bond woman and her sonne which was this Cast out the bond-woman and her sonne for the sonne of the bondwoman shall not bee heire with the sonne of the free woman A wofull doome for such as are borne in Gods house to be so cast out Thereby they may know that they have nothing common with the true sonnes of God Nothing I say in regard of those spirituall priviledges which belong to Gods free-borne children So walke therefore O children that are borne in the Church so carie your selves all your daies as you may on all occasions say to the Lord I am the sonne of thine hand maid §. 103. Of childrens honour by pious parents V. IT is an honour to children to descend from pious parents This is true in relation to ancient progenitors For it was a greater honour to the Iewes in all succeeding ages that they descended from the pious Patriarchs But the nearer such parents are the more honourable it is to children Most of all honourable when their immediate parents from whose loines and out of whose wombe they proceed are pious Of such an one the Prophet here speaketh I am the sonne of thine hand-maid For questionlesse he here calleth his mother Gods hand-maid as hee called himselfe Gods servant in a spirituall respect in regard of Gods grace to her and in her Such were Salomons parents of whom for honour sake he maketh frequent mention Such was as Lois the grandmother so Eunice the mother of Timothy Nothing in truth can make any more honourable then piety Whatsoever mens outward condition bee in this world though never so meane yet if they excell in vertue they are most honourable in Gods eye What man before God more noble then Peter who was but a poore fisherman What woman more illustrious then blessed Mary who is set out to be a carpenters wife Pious persons for birth are borne of God For dignities they are Gods favourites of Gods Court the most honourable therein they are the spouse of his sonne For revenewes the exchequer of Gods treasures is alwayes open for them to have out of it his most precious jewels yea they are the true heires of this world and of the world to come 1 Such parents as desire that their children should all their daies make an honourable mention of them let them here take notice of the onely right course to have their desire accomplished Let them so walke before their children as they may have sure evidences that they are Gods servants that when children make mention of their father before the Lord they may have cause to say of him as Salomon did of his father Thy servant my father and of their mother Thy hand-maid For a child to stile himselfe the sonne of a Duke and Dutches Earle and Countesse Lord and Lady or any other like is not in truth such an honour as this Sonne of Gods servant and hand-maid By this poore meane despised parents in this world may make their children honourable and may make their owne names honourable to their children 2 Such children as would have just cause not vaine-gloriously to bragge but divinely to glory in their parents let them here know what kind of parents doe give that just cause If indeed their father be Gods servant and their mother Gods hand-maid let them not be ashamed of them because they be poore of meane condition not esteemed in this world but heartily thanke God that they are borne of such parents as may give them occasion to say I am the child of Gods servant and of Gods hand-maid It is an hard taske to perswade most children hereunto But they that know God and the dignities and immunities of his servants will without all question yeeld to the truth and equity hereof §. 104. Of the resolution and instructions of the last clause of the 16. Verse PSAL. CXVI XVI Thou hast loosed my bonds THe fourth reason which stirred up the Prophet to give publike thanks to God was the kindnesse which God had done to him That kindnesse was a gracious deliverance from a grievous distresse thus expressed Thou hast loosed my bonds The argument may bee thus framed They whose bonds thou O Lord hast loosed are bound to praise thee But Thou hast loosed my bonds Therefore I am bound to praise thee Thus these words have a relation to the principall duty promised in this Psalme They may also have an immediate reference to the other part of this verse and that as an effect following from the cause The Lord accounted him his servant and therefore loosed his bonds To make this reference the better discerned some joyne this part of the verse with the former in one entire sentence which they expresse in forme of a petition thus I beseech thee O Lord seeing I am thy servant I am thy servant the sonne of thine hand-maid loose my bonds But the mood and tense whereby this last clause is expressed admitteth not the forme of petition And the very matter whereabout he now is namely gratulation sheweth it rather to be a profession of a former then a supplication for a future deliverance Besides the inference of the 17 verse immediately on this clause doth demonstrate that he speaketh of a thing past a favour done and succour received And that mention is here made thereof as of the cause of praising God For if the question should be asked why mention is here made of loosing his bonds The 17. verse giveth a ready answer I will offer c. As if it had beene more fully expressed Because the Lord hath loosed my bonds therefore I will offer a sacrifice of praise Wherefore to take the words as our English hath truly and properly translated them thus Thou hast loosed my bonds The word translated loosed doth properly signifio to open and
gratefulnesse But what duty more proper to gratitude then praise of God Wherefore to praise God is a matter most meet to be vowed 3 Those duties whereunto we are most bound from performance whereof no superiour power on earth may hinder us which by the gift of grace that God useth to give to his children wee are able to doe wee ought especially to vow But in the uppermost rancke of all such duties praising of God is most justly to bee placed So as if any bee meet to bee vowed this is of all most meet 4 A vow must alwayes bee joyned with prayer Commonly when men earnestly desire the removall of some evill or the obtaining of some good thing in opening their desire to God they will vow something to him At least when a vow is made prayer must then be made for grace to keepe it Now when in making any petition to God the mind is fixed on rendering something to God and is thereby brought to vow praise unto him this vowing of praise will much enlarge the desire of a mans heart and settle his soule in assurance of obtaining what hee desireth A vow of praising God in craving any blessing from God is like to this protestation As wee forgive them that trespasse against us annexed to the fift petition whereby we are stirred up more earnestly to crave and more stedfastly to believe pardon of our sinnes The thought of praising God especially when it is ratified by a vow workes much confidence in Gods favour towards him that is in truth resolved to performe that vow Is not this then a very meet matter to be vowed Do ye now enquire what ye may vow what ye may render Whether such creatures as were sometimes offered on altars Thou needest offer no such thing There is in thee what thou maist vow and render From the arke of thy heart bring forth the incense of praise Now therefore yee who are well informed in the lawfulnesse meetnesse excellency and utility of this duty of making vowes to God whereof before and are thereupon moved to put the duty in practice here take notice of this maine matter of a vow and be forward in vowing praise to God When for themselves men crave in sicknesse recovery of health in penury supply of their necessities in restraint liberty in sterility children in oppression protection in their labours successe in any danger safety or in any other case any needfull blessing yea when they pray in the behalfe of others whether for the Church in generall or such parts thereof as are in distresse or for their owne nation citie towne parish family children or any others when they pray for any more then ordinary blessing and favour from the Lord let them in making that prayer vow to render praise unto the Lord that when the Lord giveth any evidence of hearing their prayer they may say I will praise thee O Lord that I may performe my vow See more of this verse before on verse 14. §. 115. Of the meaning and method of the last Verse PSAL. CXVI XIX In the courts of the LORDS honse in the middest of thee O Ierusalem IN these words the Prophet determinately and expresly setteth downe the place where he vowed to praise the Lord. In the former verse and before that in the 14 th verse he generally professed to do it in the presence of all Gods people Here he describeth the place of the presence of Gods people where they assembled together and that 1 By the Relation thereof to God 2 By the Scituation of it The place in relation to God is stiled the LORDS house This title is in Scripture used to expresse a select place or an elect people As it hath reference to a place it is taken indefinitely or determinately 1 In an indefinite acception any place where God is pleased to afford an especiall representation of his presence may be named Gods house Thus that place where Iacob in his journey lay and slept is called The house of God because of that divine vision wherein the Lord there appeared to him The reason of this name given to that place is expresly rendred in these words Surely the LORD is in this place On a like ground the places where the Lord appeared to Moses and to Ioshua are called holy ground Determinately this title Gods house is attributed to places on earth or in heaven On earth it was given to two places the Tabernacle and the Temple both that which was built in Salomons time and that also which was built after the captivity These in their severall times were places where were especiall representations of Gods presence and whither Gods people by Gods appointment assembled to worship him and in those respects were called Gods house 2 The Tabernacle continued to be Gods house the space of 487 yeares from the first making of it in Moses his time till the Temple which Salomon built was finished Then was the Tabernacle caried into the Templâ— and after that remained no more to be of use for an 〈…〉 God 3 The Temple which Salomon 〈…〉 continued to be Gods house for the space of foure hundred â—â—ares from the time when it was first built till the burning of it downe in Zedekiahs time 4 The Temple built after the â—aptivity continued for the space almost of five hundred yeares from the time of Zorobabel till it was utterly ruinated by the Romans 5 The highest heaven is called Gods house most properly because the most perspicuous manifestation of Gods presence that can be given is there given 6 The elect people who are stiled The house of God are those that are comprised under this title Church which is the communion of Saints In this communion all that professe the true Christian Religion and subject themselves to the ordinances thereof are in the judgement of charity reputed To these S. Paul having given this title house of God to shew whom he meant thereby he addeth which is the Church of the living God These Saint Peter meaneth where he saith Iudgement must begin at the house of God 1 Pet 4. 17. For as the whole Church jointly considered in it selfe so also every particular member is counted and called Gods house Thus is this phrase taken where the Apostle in relation to the Lord saith Whose house we are Heb. 3. 6. and againe Ye are the temple of the living God as God hath said I will dwell in them 2 Cor. 6. 16. So as every one may account himselfe to be a spirituall house of God so he walk not in the flesh but in the spirit Concerning the particular house of God which is here in this Psalme mentioned it can hardly be determined for certen which it should bee because the Author and Time of penning this Psalme are not expressed If the Psalme were penned by any Prophet after Davids time then questionlesse