The first Psalm of Degrees, being the 120.

DAVID being oppressed by the Calumnies and flatteries of Sault Courtiers, especially of Doeg, composed this Psalm. In which he first prayes. 2. Then sets forth the mischief of a foul, false tongue. 3. Complains of his banishment.

1. * David being in distresse, implores not the help of man, but of God.

• 1. [Ver. 1] When I was in distress I cried to the Lord. He took the best, * and the right way.
• 2. [Ver. 2] And he heard me. So he had in all his distresses before, and therefore he did believe he would do so now. *

2. And the Prayer he offered was this. O Lord I beseech thee, deliver my soul.

• 1. From lying lips, for from these come detractions, calumnies defama∣tions, &c. false testimonies, which are all against the rules of justice, and he had reason to pray against these, for he was accused for a seditious person, a disturber of the peace, a traytor to Saul.
• 3. And from a deceitful tongue. Which under the colour of friendship coucheth deceit, such a one will make you believe he is your friend, of∣fer you his service, that he may search out your secrets, to do a mischif. Flattering, dissembling, fraudulent words you shall have from him. There be lying lips without a deceitful tongue. For a detractor does his mischief openly, a flatterer secretly, so that when a deceitful tongue is joyn'd with lying lips, * the mischief is intolerable.

3. [Ver. 3] Which David well understanding, expostulates with a kind of indignation.

• 1. *What shall be given unto thee? Or, What shall be done unto thee, O thou false tongue?
• 2. To which he answers, sharp arrows of the mighty, with coales of Ju∣niper.

They that read the words thus, conceive the Prophets meaning to be, that a false tongue is such a mischief, that there cannot be a greater, nothing can be ad∣ded unto it. Lingua mali pars pessima servi. Which the Prophet amplifies by two similitudes, the first is of an arrow, sharp, and shot by a strong man. 2. The second of coals of Juniper.

• 1. Arrows, which wound a far off, and on such a sudden, that it is hard to void them. [ 4]
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• 2. Sharp arrows prepared by the Artificer, and such as pierce deep.
• 3. Sharp arrows of the mighty shot by a strong hand, and so much the more dangerous.
• 4. With coals, they are fiery, they burn and destroy as fire, as lightning, especially when they are instruments of the Devil, who hath his fiery darts Ephes. 6.
• 5. With coals of Juniper, which of all coals are hottest, and keep fire longest, they say, that they glow within, or raked up in ashes keep fire a whole year.

But these words may be otherwayes read, and then the sense will be other.

What shall the decitful tongue give unto thee? or what shall it profit thee? [Ver. 3] They that calumniate, and do wrong to other, or moved to it upon some gain. * But detractors gain nothing by it but hatred, for they make themselves suspected and contemned by wise men, nay, even odious to them to whom they tell the tale. 〈 in non-Latin alphabet 〉. What shall it profit thee? What? nothing. But this is not all, for Gods vengeance will overtake thee. Thy re∣ward is,

It is the sharp arrows of the mighty man, with coals of Juniper.

• 1. The mighty man is God, [Ver. 4] and he will pursue thee with his sharp arrows of wrath.
• 2. And shall consume thee with eternal fire, 〈 in non-Latin alphabet 〉, more hot and last∣ing than coals of Juniper
• 3. And now David falls upon his complaint, and laments his case. * A case to which honest men are subject, for the more pious any man is; the more subject he is to ill tongues. [Ver. 5]
  • 1. Wo is me that I sojourn in Meshech, that I dwell in the tents of Ke∣dar.
    • 1. He laments his banishment, when he was forced to fly from Saul,* and sojourn where he could get a place to abide, even among the Syrians, Ammonites, Philishims, and in the Wildernesse to lodge in Tents, as did those of Kedar, the Arabians.
    • 2. These men were inhumane, barbarous, impious, such as were the po∣sterity of Meshech, and Ishmael. It was then all one to him to live a∣mong those he did, as to live among them. It was a Wo to him, to live among so firece a people, enemies to piety, and civility. *
  • 2. And he amplifies his complaint by the continuance of the evil, and ex∣pounds in plainer words, what he said in the former verse.

    My soul hath long dwelt among them that are enemies to peace. [Ver. 6] By peace they could not thrive, * and therefore they hated the very name of it; 〈 in non-Latin alphabet 〉.

  • 3. My disposition is quite contrary to theirs, 'tis not like then I live a conten∣ted life among them.
    • 1. I am for peace. I am a man of peace. Or, Pax eram, even peace it self.
    • 2. But when I speak unto them thereof, [Ver. 7] they make themselves ready to battel; or, they are for War. As Philip of Macedon said of his Macedonians, Illis pacem esse bellum, & bellum pacem.

PSAL. CXXI.

THE Scope of this Psalm is, * that other helps being overweak, we put our trust in God, and in his providence, and gives divers reasons for it.

1. In the first verse, as most Interpreters conceive, we hear Ʋocem hominis, the voice of a man in danger, that as a watch∣man gets him to some high Mountain in time of War, and looks about to see who comes to aid him; 1 or to a Mountain to hide himself; or to a man, that being out of his way, gets him up to some Mountain, and views what place is near where he may repose: It shews, that when we are in distress, we too often fly to such things that cannot help.

2. 2 But in the next verse the Prophet checks this vain confidence, for in it we find vocem fidei. The voice of a faithful soul, that rejecting all confidence in auxiliary and secondary means, reposeth his trust in God alone.

My help comes from the Lord. [Ver. 2] Nor from other means, nor false gods.

3. * And next he sets forth the reasons why he would trust in him.

• 1. The first is his Omnipotency declared in his work of Creation. He is the Lord that made heaven and earth. Able then he is to help his crea∣ture.
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• 2. The second from his grace and goodness. [Ver. 3] He will not suffer thy foot to be moved; i. e. he will not suffer thee to fall and slide in the way, 2 but strengthen thy feet, and make them stable. Thou shalt persevere in thy course. Willing to help.
• 3. From his vigilancy over thee. He that keepeth thee, will not slumber,3 so vigilant he is, that he will give his eyes no rest. [Ver. 4] Which the Prophet yet insists on in the next verse. Behold he that keeps Israel, * shall nei∣ther slumber nor sleep, never omit his care over thee: over Israel his people. He is asleep, saith Elijah of Baal, and must be awaked, God sleeps not. Excubias agit.
• 4. From the end of this his care and vigilancy, it is to keep, to protect, [Ver. 5] to keep off all dangers, and bad influences from Israel.
  • 1. The Lord is thy Keeper. Israel in general, 1 and thy Keeper in par∣ticular. A fiery Wall about his Church, and it needs, because his Church is continually exposed to dangers.
  • 2. The Lord is thy shade, umbraculum,2 a quitoso upon thy right-hand. He may allude to the custom used in hot Countries, in which men use to carry, or have carried Quittasols above their heads, to keep off the heat of the Sun. Or else to the Israelites when travel∣ling in the Wilderness, they had a cloud by day to cover them. Paris in Homer fighting with Menelaus, was by Ʋenus covered with a cloud.
  • 3. So that the Sun shall not burn thee by day, as it did, [Ver. 6] when it fell upon Jonas head, nor the Moon by night,* no noxious influence from the Stars. The sense of these Metaphors is, nor the day of pro∣sperity, nor night of adversity, shall hurt thee, nor the heat of per∣secution, nor the coldness of indevotion do thee wrong.
• 5. In a word, he shall keep thee not from this, or that, [ 7] but the Lord shall preserve thee from all evil. From all, but not from all that which may light upon the body, but from that which may destroy the soul. He shall preserve thy soul, that shall not perish.
• 6. The Prophet concludes, adding this sweet consolation. [ 8]
  • 1. The Lord shall preserve thy going out and thy coming in. * Via est vita, and we are going out in it, or coming in in it perpetually, be∣ginning or ending some action, going abroad, or returning and rest∣ing at home, either we enter upon, or perfect our work to begin it, is to go in to do it, to perfect it, is to go out of it, but the Lord pro∣miseth to preserve us in both.
  • Or else David speaks as a souldier, who goes out to battle, when he is to fight, and goes in when he returns home, in this God promised to preserve him; or else as a Magistrate, who goes in and out before the people. In all which God promiseth to be his Conducter, and safe-guard
  • 2. From this time forth, for evermore.* And this defence of God is here promised to be perpetual. In all places, in all times, in all actions. His help is present, and efficacious, verse 4, 5. and constant, verse 6, 7, 8.

The third Psalm of Degrees, CXXII.

THE Ark was a Testimony of Gods presence among his people, and a Type of the Church; this was by David brought up, and fix't at Je∣rusalem, when the Jebusites were by him driven out of the Fort of Zi∣on. To the place where that was fixed, the people of Israel were bound to ascend three times a year to worship, and that with gladness of heart, to which end they went up thither with a Pipe.

David then in the person of the people.

The sum of this Psalm.

• 1. Expresseth his joy, that he might join with the Church in Gods service, ver. 1, 2.
• 2. Commends the Church, under the name of Jerusa∣lem, for her Unity, ver. 3. Religious Worship, ver. 4. Policy Civil, Ecclesiastical, ver. 5.
• 3. Exhorts all to pray for her Peace and Prosperity, ver. 6. And puts the Form of Prayer into their mouths, ver. 7.
• 4. Shewes his own readiness, and professeth to do it, or rather performs it, ver. 8, 9.

1. * The Proposition of this Psalm is a Congratulation, in which he doth ex∣press his joy and thanks, that so happy a time was come, in which a certain place was assign'd, where he and the people might meet and worship God, in which the Ark of the Covenant, which was a Testimony of Gods presence, might rest; Page  453which was not done till his time. And he took it for an assurance, that the Jewish Religion, and the Kingdom or Scepter should not depart from Judah, till Shilo came; and for this he doth congratulate with the people.

• 1. I was glad. First he expresseth his own joy.
• 2. When they said unto me. [Ver. 1] He was to hear of the unanimity of the people, mutually exhorting one and other to this Service.
• 3, We will go into the house of the Lord, the place of his worship, where we shall hear his Word, call upon him, give him thanks; when I hear these words from them, I am ravished with joy.
• 4. And I will gladly join, and bear a part with them. [Ver. 2] Our feet shall stand in thy gates, O Jerusalem. Hitherto our feet have not had a certain place to stand and worship thee; the Ark being carried from place to place: But now it is fixed at Jerusalem, and we know whither from henceforth to resort, our feet are quiet, and rest, stantes, or rather constantes, we will go up to the house of the Lord, and constantly there serve thee; it is a mercy to know where the Church is fix't, to which we ought to resort.

2. And upon this he takes an occasion to commend Jerusalem three wayes. *

1. For the unity of it, especially in Religion, * expressed under the Metaphor of a City, whose buildings were well compacted together; till the Jebusites were thence expel'd, it was two Cities, but now it was but one; [Ver. 3] guided by the same Lawes, ruled by the same Religion, 1 in which there was a great and admirable con∣sent among the Citizens.

In such a City the Buildings are uniform, orderly disposed, handsomely erected and seated; so in Jerusalem, all things in Gods worship are uniform, orderly, beautiful, and there is a wonderful harmony of minds, and consent among the Citizens.

2. He commends Jerusalem next, that it was the place constituted for Gods worship. [Ver. 4]

• 1. For thither the Tribes go up; three times a year, as was ordained, Exod.2 23. to remember their Eduction from Aegypt, the Law given, his pre∣servation of them in the Wilderness, and conservation ever since; for these were the ends of the three Feasts, the Passeover, Pentecost, that of Tabernacles.
• 2. The Tribes of the Lord: An honourable Title bestowed on Gods peo∣ple; holy men out of every Tribe.
• 3. Ʋnto the Testimony of Israel; to the Ark of the Testimony: Or, as it was agreed by Covenant betwixt God and his people, concerning which he testified his Will, Exod. 23. & 34. Dent. 16.
• 4. The end of their ascending was, To give thanks unto the Name of the Lord; that was their work, and it must be ours, Psal. 84.4. Gods Will is, that nunquam cesset à laude, qui nunquam ab a∣more.

3. He commends Jerusalem thirdly for the Civil Policy and Ecclesiastical; [Ver. 5] it was the Metropolis. 3

• 1. For there do sit the Thrones of judgment; the Tribunals and Courts of Justice are there.
• 2. The Thrones of the house of David. The Kings Court and Seat was there, which was established in David; and therefore the Prophet useth the word sitting, as if he had said, now setled there; which before this time were not: Nor in the time of the Judges, when the Judicature was in divers places; nor yet in Sauls Reign. David seated his Throne at Jerusalem, and with it the Courts of Justice, which lasted till the destru∣ction of the City.

3. The commendation being ended, he turns his speech to the Tribes that ascend thither, * and exhorts them for their own good to pray for the happy estate of Jerusalem.

• 1. [Ver. 6] Pray for the peace of Jerusalem. It is our Duty to pray for the Church and Kingdom, 1 since it is the Seat of Gods Sanctuary, and the Kings.
• 2. They shall prosper that love thee. If not then for their sakes, yet for our own, let us pray for the peace of the King and Church; for in the destruction and disturbance of these, Justice and Religion perish, King and Priest are ruined, and then our ruine must follow; as we know by miserable experience; whereas if we love, and pray for these, prosperity is promised us.
• 3. [Ver. 7] And that we be not to seek for our prayer, the Prophet puts one into our mouths: *Peace be within thy Walls, and prosperity within thy Palaces. Peace and prosperity, two things that are especially good, and joined ma•• happy Cities; for peace without prosperity, is but a secure possession of misery: And again, prosperity without peace, is but a dubious and uncer∣tain selicity.
  • 1. 1Peace be within thy Walls. In thy walls, in which consists the strength of any City, in the multitude of people, in which consists the strength of any Kingdom, in thy Armies, in which consists the strength of War.
  • 2. 2And prosperity within thy Palaces. In the Kings house peace, for Factions destroyes it, and with it the Kingdom and Nati∣on: Where the King prospers not, the people can never pro∣sper.
• 4. And what the Prophet exhorts others to do, he promiseth to do him∣self. *
  • 1. I will now say, peace be within thy walls; a pious Prophet.
  • 2. *I will seek to do thee good. It shall be my study to do it; a pious King.

And he adds his Reason to both: I will say peace be within thy Walls. [Ver. 8]

• 1. 1For my Brethren and Companions sake. The King calls his Subjects, be∣cause of the same Church and Religion, his Brethren and Companions; and in his Vote, regards not so much himself, as them, peace, prosperi∣ty, abundance be within their walls; let Jerusalem flourish for their sakes. [Ver. 9]
• 2. 2 But a second Reason there was, which yet moved him more, the religious Service of God there established: Because of the house of the Lord, I will stek to do thee good. Jerusalem I know is the City in which the Truth of Religion is established and professed, and in it is the house of God, where they that profess this Truth, must tender their worship, and therefore I will with all my endeavour seek out wayes and means to do good to Jerusalem, knowing, that in the flourishing of that City, Religi∣on will flourish: Nothing then shall be wanting in me for this Reason to advance Jerusalem: I wish more Kings were of Davids mind, there∣fore they wear Crowns.

PSAL. CXXIII.

THIS Psalm is a prayer of a Church in distress, and a low condition, made unto God to have mercy upon her, and to deliver her; in which she ex∣presseth these three things.

1. Her confidence and hope in God, for to him she flies, ver. 1. il∣lustrated by two similitudes, ver. 2.

2. Her prayer for mercy, ver. 3.

3. A short Recapitulation of her distress, ver. 4.

1. * The Church shewes her trust in God, and in it, directs us to whom to flie in distress.

• 1. Ʋnto thee lift I up mine eyes: To thee, no other, and from thee I look for help, [Ver. 1] succour, defence.
• 2. *O thou that dwellest in the Heavens; by which words she acknowledgeth his inspection and power: Out of Heaven the Lord beholds the Earth, and by his wisdom, goodness, power, governs all things; Thou canst take me out of the hand of the wicked and mighty, therefore to thee I lift mine eyes.

And this the Prophet illustrates by a double similitude, of servants and hand∣maids; I look upon thy hand now heavy upon me, and beating me by wicked men. Behold,

• 1. As the eyes of servants look unto the hands of their Masters; i.e. Men∣servants. [Ver. 2]
• 2. And as the eye of a Maiden to the hand of her Mistress: Both of both kinds may be beaten. Now as they are whip't, they cast back their eyes, and look to the hand that strikes them; begging even with their very heart, some favour, and an abatement of stripes.
• 3. *So our eyes wait upon the Lord our God. Gods children alwayes are ex∣pectants.
• 4. Until he have mercy upon us. Abate his stripes, and take off his hand.

2. * For which the Church prayes in the next verse, and in ardency of spirit in∣geminates it.

Have mercy upon us, * O Lord, have mercy upon us; before she lifts the eyes, but now cryes.

3. [Ver. 3] Of which clamour in few words she yields a Reason, the great contempt she was fallen to. *

• 1. [Ver. 4] For we are exceedingly fill'd with contempt: And again, Our soul is fill'd. To suffer contempt is much, * to be fill'd with it more, it argues that she was long under it; but to be exceedingly fill'd, intolerable, especially when it comes to scorn; as here,
• 2. Our soul is exceedingly fill'd with the scorning: Subsannatione, geering de∣rision, which to a generous spirit is very heavy, it wounds his very soul; of which Beasts and Fools have little or no sense; despised they may be, but of reproach they are not capable.

And this the Prophet amplifies by the circumstances of the persons that ••n∣temned and scorned.

• 1. * They were such as were at ease in Zion, law no Changes, had all things •••∣ceeding ex voto, as they would have it; and no greater contemners and scorners of men in misery than such.
• 2. *And with the contempt of the proud:〈 in non-Latin alphabet 〉 Satiety breeds pride, and pride makes men injurious, apt to heap up contumelies, disgra∣ces, scoffs, scorns, and geers, upon that man which is brought to a low 〈◊〉. Again, proud men are for the •••part empty, 〈◊〉-p•∣ted men; and contempt and scorn from such wounds, very deep; espe∣cially if they rise, as they often do, from the Dunghil.

PSAL. CXXIV.

THE people of God newly escaped from some great danger, * both acknow∣ledge it, and that God only was the Authour of their safety and victo∣ry, for which they thank him.

1. The Prophet begins abruptly, * as is usual to do in pathetical ex∣pressions, with much joy he expresseth Gods protection over his people, and how by his hand meerly they were delivered by some unexpected way, and he desires the people to acknowledge it with him.

• 1. If it had not been the Lord, who was on our side: And again, 〈 in non-Latin alphabet 〉, [Ver. 1] If it had not been the Lord, who was on our side, that had stood and fought for us; so that it was not our Swords, but his hand that delivered us. Nam qui supponit▪ ponit.
• 2. Now may Israel say: Now after the victory, after the deliverance; [ 2] and his intent is, That they thankfully acknowledge it with him.
• 3. On our side, when men rose up against us. Men, carnal, corrupt men, that look after nothing, but to satisfie their own Ambition, Lust, Avarice: Those arose seditiously, tumultuously, rebelliously; of such the Proverb is true, Home homini lupus.

2. Which the Prophet verifies in the next verse, expressing the danger that the Church was in from these men, or Beasts rather, by these two similitudes; of Beasts of prey, of waters.

• 1. [Ver. 3] Then they had swallowed us up quick; that had been the consequent of their rising, * like Wolves and Bears they had rush'd upon us, and devoured us as poor sheep, eaten us even alive: Though Bellarmine refers this Clause to waters also, because Beasts tear before they devour, and so eat not their prey alive: But the Metaphor may be proper enough the other way; for he shewes what they would do, if they could, and that in their fury, they spare not a living soul. *
• 2. * Which fury of theirs, the Prophet conceals not, but illustrates it by a Me∣taphor, This they had done to us, when their wrath was kindled a∣gainst us. [Ver. 4]
• 3. [ 5] His other similitude is from waters: Then the proud waters had gone over our soul. And in the verse before, Then the waters had overwhelmed us, the stream had gone over our soul. He compares the Enemies Army to a swelling Torrent, that carries all before it.

3. [Ver. 6] Next acknowledgeth the deliverance, and gives thanks to the Authour to be God alone. *

Blessed be the Lord, who hath not given us over as a prey into their teeth.

The deliverance was beyond expectation, which he illustrates by another simili∣tude; of a Bird taken in, but escaping out of a snare unexpectedly.

• 1. [Ver. 7] Our soul is escaped, as a Bird out of the snare of the Fowler; taken to be killed.
• 2. The snare is broken, and we are delivered; the Fowler is deceived of his prey.

4. [Ver. 8] He concludes the Psalm with a gratulatory Epiphonema.

• 1. *Our help is in the Name of the Lord. The Church relies in all dangers upon God, whether they be assaulted openly, as by Bears and Wolves; or secretly, as the Fowler layes wait for the Bird, yet her help is in Gods pro∣tection and tutelage.
• 2. Who made Heaven and Earth; i. e. The Creatour, who hath all things in his hand and power, and therefore is able to deliver us.

PSALM CXXV. 〈 in non-Latin alphabet 〉.

IT is the purpose of the Prophet to comfort the Church of God.

• 1. * By an assurance of her perpetuity both from Gods presence and protection, ver. 1, 2.
• 2. That though God suffer them to be chastised by the wicked, yet he will not leave them under the rod, ver. 3.
• 3. He prayes for the good. 4. Sets down the portion of the wic∣ked, ver. 4, 5.

1. * In the beginning of the Psalm the Prophet sets down a general promise of the perpetuity of the Church, because of Gods continual presence with her. [Ver. 1] And shews to whom it belongs.

• 1. They that trust in the Lord. That trust in him, * not with a vain confi∣dence and presumption, but that rely upon him by faith not fained, out of a pure heart, and a good conscience, and aftervent love.
• 2. These shall be as mount Zion which cannot be moved, secure and im∣movable, as is Zion, not only immovable because a mountain, but be∣cause a holy mountain consecrated, and dear to God.
• 3. Which the Prophet farther explains, and assigns a perpetual duration to it, but abides for ever, which is a comfort to the Church, * of which Zion was the Type. No tempest, no storm, no persecution, no enemy shall destroy it.

Of which the Prophet gives a reason in the next verse, by a Similitude, for Zion which was in Jerusalem, hath the mountains round about it for a wall of defence, 'tis not easie for an enemy to approach Jerusalem, nor to take. It was a Virgin-City never taken but twice, and then when God took away his protecti∣on from it, and delivered it to the hand and will of the Babylonians, and Ro∣mans. Which protection he will never take from his Church, and therefore the Church is unexpugnable.

• 1. As the mountains are round about Jerusalem.
• 2. So the Lord is round about his people. A wall of fire round about, [Ver. 2] Zach. 2.
• 3. From henceforth even for ever. They that trust in the Lord shall be al∣wayes safe, and secure, for though they be temporally afflicted, yet all shall work for their good; He may take from them their wealth, health, &c. yet he gives something better, patience, comfort, with hope of eternal glory.

2. Which the Prophet confirms, preventing an objection. * What shall those that trust in the Lord be safe and secure? How comes it to passe then that they are oppressed? to which the Prophet by way of prevention answers. * He grants it may be so; but the oppression is not to continue. The power of the wicked shall be over the just for their probation, for their trial, and correction, but it shall not rest upon them, it shall be transient, not permanent, temporal, not e∣ternal.

• 1. For the rod, i. e. Scepter and power of the wicked shall not rest, i. e. [Ver. 3] Stay, continue, stand, settle upon the lo•t, inheritance, part, * portion of the righteous.
• 2. The reason is, Lest the righteous put forth his hand to wickednesse, * i. e. Lest the righteous do faint, and being discouraged, lose their per∣severance in piety, justice, when they see the prosperity of wicked men to be overlong, and joyn with them in their villany.

3. And because he said there was some danger to pious men, [Ver. 4] lest they should Page  460be scandalized by the oppression of the wicked, * and be seduced to fall by their prosperity, therefore he prayes earnestly for them.

• 1. Do good O Lord, send them patience, send them comfort and a spee∣dy deliverance.
• 2. I mean those who are upright in their hearts, conform their hearts to thy will, do acquiesee in thee, wait upon thee, and expect thy pro∣mises.

4. [Ver. 5] Now to these men that are upright in heart he opposeth the wicked, the revol∣ters, * and Apostates, and declares what will be the end of them.

• 1. As for such as turn aside to their crooked wayes. That decline from their uprighrnesse of heart, to some crooked way: and in persecu∣tion, and tribulation let go their patience, and revolt from the Truth, and confidence; either denying the faith, complain of God, and murmur at his providence.
• 2. The Lord shall lead them forth with the workers of iniquity. A ter∣rible Commination, their portion shall be with their persecutors, the worst of men, Hypocrites, Factors for mischief.
• 3. *But peace shall be upon Israel. The wicked being separated from the so∣ciety of good men, there shall remain an eternal peace to the people of God.

PSAL. CXXVI.

THIS Psalm seems to be penn'd about the end of the Captivity, when Cyrus gave liberty to the Jews to return into their own Land, and to build again the Temple, and Jerusalem. For it is the purpose of the Prophet in gratitude to celebrate so great a mercy.

The Contents of it are,

• 1. An expression of joy for the strange liberty granted them to return, which was wonderful both to Jews and Gentiles, vers. 1, 2, 3.
• 2. A prayer for the return of the remaining part, vers. 4.
• 3. An excellent Corallary or Moral collected by the Pro∣phet from it, that there is a Vicissitude of things, that our mourning shall be turn'd to joy, vers. 5, 6.

1. The Prophet first celebrates their return from the Captivity, * and amplifies it three wayes. 1. From the cause. 2. From the wonder of it. 3. From the joy at it.

• 1. The cause was Jehovah. [Ver. 1] When the Lord turn'd again the Captivity of Zion; though Cyrus gave a Commission for it, 1 yet it was the Lord that did it.
• 2. So strange and wonderful, and beyond expectation it was, 2 that the Jews were like them that dream. When they heard of it, for joy they could scarse believe it, so that they thought, that they nor heard, nor saw it, but did only dream of such a thing. That hapned to them, which did to Jacob, at the news of his son Josephs exaltation in Egypto, he did scarse believe it.
• 3. Their joy for this wonderful deliverance, is expressed vers. 2. [Ver. 2] For from their inward comfort there proceeded an external mirth, 3 which they expressed by the joy of their countenance, and with the voice.
  • 1. Then was our month fill'd with laughter. We had a merry look.
  • 2. And one tongue with singing. Songs they sung to the praise of God. *

Now that God did this for them, he proves by a twofold attestation.

• 1. Of the Heathen. Then said they among the Heathen, 1 The Lord hath done great things for them, i.e. the Jews. They saw that it was done at the set time prefix'd by Jeremy. That Cyrus named by Isaiah, did it; that they were not only set free, but sent home with rich gifts: that a Commission was given to rebuild the Temple, and the vessels of gold and silver restored; all so far beyond expectation, that they could not choose but say, This is Gods doing. The Lord hath done great things for them. Yea, and Cyrus himself acknowledgeth so much, Ezra 1, 2.
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• 2. 2 Of the Jews. 'Tis true, saith the Jew, that you Heathen do acknow∣ledge,
  • 1. The Lord hath done great things for us. Far beyond our Merit, far beyond our Hope. [Ver. 3] For he hath brought us out of a miserable Cap∣tivity, and seated us again in our Countrey.
  • 2. Whereof we are glad. Glad at heart, that we are freed from your yoke.

2. * But there were many of the Jews that stay'd behind. They returned not all at once. * Some of them went up with Ezra, some with Nehemiah, and some of them stay'd in those Countries still, having married strange Wives, and gotten possessions in it, and for the return of these they pray to God, that there might be a plenary and total reversion.

• 1. [Ver. 4] Turn our Captivity, O Lord. Put it into their hearts, that they may speedily and fully return, and dwell with us, leaving the Heathen.
• 2. As the streams in the South: Or as Junius reads it, Tanquam validissi∣mas aquas reducens in regionem siccam.

They that read it, Tanquam torrentes 〈 in non-Latin alphabet 〉 in Austro, give this sense of it, That God by his Spirit, which is in Scripture compared to a South-wind, Cant. 4.16. would so move the hearts of the Jews that still lingred, and loyte∣red, and remained among the Heathen, that they would unanimously and in great companies return from thence. Come down as a torrent of water, some migh∣ty flood or stream from the hills, when the South-wind melts the Winter Snows, which runs with such violence, that it carries all along with it: and the like hap∣pens also, cum madidis Notus evolat alis. And such a reduction the Church prayes for here, universal, total, that by a mighty power God would work in them, so to melt their hearts, that it should generally sweep them along before it, and not leave a man behind, 〈 in non-Latin alphabet 〉 when the wind sits in the South.

But they that read it: Tanquam valid as reducens aquas in regionem siccam, by occasion of the Hebrew word Negheb, that signifies also Australem plagam: conceive that the Prophet may allude to some desert and dry places; such as are those deserts of Arabia a Southern Countrey. And they give this sense of it. Turn our Captivity, O Lord, and let it be like those great rains that fall in those desert and dry places, which refresh the earth, and bring joy to the inhabitants. Make it to us a joyful day, as it is with those Southern people, when the Rivers flow in dry places. Both senses are apt, but I prefer the first, because it re∣spects more properly the power of God in moving their hearts to an universal re∣duction, and the manner of it, their confluence, and coming together.

3. * Yea, but perhaps this their return might be grievous and troublesome to ma∣ny of them, such as married strange Wives, which they were to leave• such as had gotten possessions in Babylon; such as learned the manners and Religion of the Heathen, &c. These liked not to alter their dwellings. Well, be it so, the Prophet puts them in mind of an ample recompence, [Ver. 5] and illustrates it by a Metaphorical Proverb. They that sow in tears, shall reap in joy. They may mourn for their departure from thence, but when they should cast up the income, benefit and increase that should come by it, that would befall them, which hap∣pens to the poorest Husbandman, that sows his seed, perhaps in a der year, or which he hath bought, or in an ill season, with which he should sustain his family, and therefore could ill spare it. This he commits to the ground, and covers it with clods, not being sure whether ever he shall see it again, or reap any benefit by it, which puts him into a dump of sorrow. He sows in tears. But when once the harvest comes, and he finds the increase, and that the earth returns him his seed with usury, then he reaps with joy. For your comfort, the like upon your return shall happen to you. 'Twill be you• joy, that you are return'd to your own Land, where you shall enjoy your former possessions, and over and above the Religion of your forefathers, and abundant recompence for all losses you can sustain.

And this the Prophet amplifies or declares more fully in the next verse.

• 1. He that goes forth and weeps, viz. the poor husbandman, for the rea∣sons expressed, bearing precious seed. Semen acquisitionis: or Semen acquisitum. Seed bought with a price, which augments his grief, being so poor, that he had none of his own. Or else it may be read, the Seed∣basket, but to the same-sense.
• 2. He shall doubtless come again with joy, with joy at time of harvest, and bring his sheaves with him. For every grain he sowed, full ears of corn.

The general collection from this is, That no man shall be a loser in o∣beying the voice of God; if he part with any thing for him, he shall be sure of an ample recompence. There will be a turn, extrema luctus gaudium occupat. For the Cross, they shall have a Crown.

Some refer these two last verses to the time of the Israelites carrying into Cap∣tivity, and their return thence. Thus. Then when they were carried away Captive, they sowed in tears, they went forth weeping. But at their return they reaped in joy, they brought their sheaves with them, in that they were inrich'd by many gifts and favours. But I conceive the former sense more coherent with the Text, and closer to the Prophets purpose, being a strong argument to the Jews, that were over-backward to return.

PSAL. CXXVII.

THE Jewes were at this time very busie in building their Temple, their Houses, and the Walls of their City, and that in all, they should be sure to take God along with them; the Prophet teacheth them, That without his assistance, all their labour would be in vain; for that nothing can be gotten and conserved without his blessing: That inheritances are from him, and children, the props of Houses, are his blessing also.

This the Prophet shewes by these words repeated, Nisi, nisi, frustra, frustra; and proves it by an Induction.

1. * In Civil Affairs, whether in House or City.

• 1. Except the Lord build the house, they labour in vain that build it. God must be the chief Builder in the Family, his blessing and help by prayer call'd for, 1 to the sustentation and nourishment of Wife, Chil∣dren, [Ver. 1] Servants, Corn, Cattle, &c. else all labour and industry is in vain.
• 2. 2Except the Lord keep the City, the Watchman wakes but in vain: And 'tis so in Kingdoms and Commonwealths also. The Jewes had now a Trowel in one hand, and a Sword in the other, watchful they were against their enemies: But the Prophet tells them, that the Lord must be their Protector and Keeper, otherwise the Watch would be to sittle pur∣pose: Magistrates, Judges, Officers, their great Councel of little value.

And this he declares and illustrates, * by an elegant Hypotyposis of an in∣dustrious man, that does all that may be to be rich, great and safe; but not calling for Gods blessing upon his labours, 'tis all in vain: Such a man o∣mits nothing that may be thought on, or is to be done, that he may thrive.

• 1. He riseth early: No man up before him, he prevents the Sun. [Ver. 2]
• 2. He sits up late: No man goes later to Bed, or takes less rest.
• 3. He eats the bread of sorrowes. He defrauds himself of necessary food, fares very hard; his mind is so taken up with labour, care and fear, that a pleasant morsel comes not into his mouth: But all this with∣out God is in vain: It is in vain for you to rise up early, &c.

Whereas with God it is far otherwise; * for to what before he said briefly and ob∣scurely, he subjoins this 〈 in non-Latin alphabet 〉. For so he gives his Beloved sleep: So in his blessing, in his help, he gives to all those he loves, who call upon him for assistance after the honest labours, he gives a quiet and contented mind, and sound sleep at night; nor cares, nor fears distract them.

2. * After the Prophet had set down, that nor in the House, nor in the State, nor in a mans private goods no man can prosper, except God be with him; he proceeds to shew, [Ver. 3] that children, the stay, props and continuance of a mans house, are from him also; about which, he sets down their Generation, Education, and the Benefit that comes by them.

• 1. For their Generation, * that from the Lord: Lo, children are an heritage of the Lord, and the fruit of the womb is his reward. He hath the key of the womb, opens and shuts. Rachel said to Jacob, Give me children, or else I dye. What, saith he, am I in Gods stead? Gen. 30.1, 2. Chil∣dren Page  465are inheritances that come of God, and they are rura relicta, non labore parta.
• 2. For their Education, being well brought up, and in the fear of God, and vertue, they become to be of generous spirits, [Ver. 4] * which is a blessing of God also; for we see many that are brought up with great care and cost, often degenerate: But with Gods blessing they become brave men. As Arrowes are in the hand of a mighty man, so are the chil∣dren of thy youth, enabled to great Actions, to defend themselves and others.
• 3. And the Benefit will redound to the father in his old age. [Ver. 5]
  • 1. Happy is the man that hath his Quiver full of them, full of such arrows, 3 full of such children.
  • 2. He shall not be ashamed, but they shall speak with the enemies in the Gate; able enough he shall be to defend himself, and keep off all injuries, be∣ing fortified by his children; and if it happen, that he hath a Cause depending in the gate, and to be tryed before the Judges, he shall have the Patronage of his children, and not suffer in his plea for want of Advocates; his sons will stand up in a just cause for him.

PSAL. CXXVIII.

IN this Psalm, the Prophet perswades to fear God, upon the several Rewards that attend upon Piety.

The Contents are these.

• 1. He describes the pious man, and pronounceth him blessed, ver. 1.
• 2. He proposeth the particulars of his blessing, ver. 2, 3, 5, 6.
• 3. He gives his Acclamation to it, ver. 4.

1. * He describes the man, who is to expect the blessing; two qualities be must have.

• 1. He must fear the Lord: Fear to offend him, not decline from him. [Ver. 1]
• 2. *He must walk in his wayes: For this is the true character of his fear.
• 3. This man shall be blessed; yea, every such man, high or low, rich, or poor, there is no exception, Blessed is every one. In a happy con∣dition.

2. * And the blessedness and happiness consists in these particulars.

• 1. He shall enjoy those Goods which he hath honestly gotten with the labour of his hands: [Ver. 2] For thou shalt eat the labour of thy hands. His happiness is not in having much, 1 but enjoying it, Eccles. 6.1, 2.
• 2. Happy shalt thou be, and it shall be well with thee: So well, that he shall have enough for himself, and be able to relieve others, and leave somewhat to his children.
• 3. 2 Happy he shall be in his marriage; too often, 〈 in non-Latin alphabet 〉. But he that fears the Lord, and marries in the Lord, shall be happy in his match.
  • 1. [Ver. 3] His wife shall be as a fruitful Vine: Fatifera, non sterili•.
  • 2. Upon the walls of thy house: Domi porta, modest and shamefac't, staying at home, and caring for the things of the house, while her Husband is taking care abroad: 〈 in non-Latin alphabet 〉.
• 4. 3 Happy in his children.
  • 1. Thy childre• like the Olive-branches: Fresh, green, spredding, fruit∣ful, and pledges of peace; not like sharp Thorns, and a pricking Hedge.
  • 2. Round about thy Table. It will be a comfort to see them, sit with them, eat with them, and hear their pretty Discourse.

Now these temporal happinesses the Prophet concludes with an Accla∣mation:

3. But there is a blessing attends him far beyond all this, * the summe of which is, [Ver. 5]

• 1. Gods blessing: The Lord shall bless thee out of Zion;* by a federal bles∣sing, a Church-blessing.
• 2. Thou shalt see the good of Jerusalem,1 the peace and prosperity of the Church, all thy dayes.
• 3. Yea, thou shalt see thy childrens children. [Ver. 6]
  Et natos natorum, & qui nascuntur ab illis.
  2
• 4. And peace upon Israel:3 And a flourishing Commonwealth and King∣dom; for by peace is understood all prosperity.

PSAL. CXXIX.

THE intent of the Prophet in this Psalm, is to comfort the Church in af∣fliction, and to stir her up to glorifie God, for his Providence over her, al∣wayes over her for her good, and bringing her enemies to confusion, and a sudden ruine.

The Contents are.

• 1. The indefatigable malice of the enemies of the Church, ver. 1, 2, 3.
• 2. That their malice is in vain, for they p•••ail not, from ver. 2. to 4. God saves them,
• 3. For they are accursed, and cut off, from ver. 4. to 8.

1. * God puts into the mouth of his people what they may comfortably say to their enemies, * even in their greatest extremities, when their malice is at the highest.

1. Many a time have they afflicted me from my youth, may Israel now say. [Ver. 1] Many a time have they afflicted me from my youth. In which ob∣serve: [Ver. 2]

• 1. * That afflictions do attend Israel, and must be expected by all that will live righteously in Christ Jesus.
• 2. That these afflictions are many; for sape, Many a time have they afflict∣ed me.
• 3. That this affliction began with the Church; even from the righteous Abel, and hath continued ever since the Patriarchs, Prophets, Apostles, Martyrs felt it. It is from my youth.
• 4. This affliction was a fore affliction, which the Prophet by an elegant Meta∣phor illustrates, [Ver. 3] of a Plow and Plowers, and Furrows drawn out at length. The Plo•••s plowed upon my back, and made long Furrowes. They dealt unmercifully with me, as the Husbandman doth with his ground, tears it up with his share, and spares not the green gundon, till be hath turn'd it all up.

2. * But all this their malice, all their fighting is to no purpose; oppugn•runt, non expugnaru••.

• 1. *Yet they have not prevailed against us, they have not prevailed to extinguish the Church; [Ver. 2] prevailed they have, to reduce h•r to a low and sad condition, but they have not destroyed her, nor never shall; for the gates of hell shall not prevail against her. •••rabit ut palma.
• 2. The Reason is, The Lord is righteous. A righteous, a good, a just Lord; and out of his Justice he protects all those that he hath under his Tuition, and punisheth their Adversaries. [Ver. 4]
• 3. *For this righteous Lord hath cut asunder the cords of the wicked, hath cut asunder their Tacklings, Chains, Repes, with which they plowed, and made their Furrowes. He hath delivered Israel from their oppres∣sors.

3. * In the following verses to the end, the Prophet either by way of in•••••i∣on or prediction, * sets down the vengeance that God would bring upon the en•∣mies of his Church for their malice, which hath three degrees.

• 1. [Ver. 5] The first of which is, That they fail of their hopes, and their attempts frustrated. Let them all be confounded, ashamed, and turn'd back, that hate Zion; that are Osores, Persecutors.
• 2. [ 6] The next is, That their persons prove useless, and quickly perish. Let thou be as grass growing on the house-tops; grass in a Medow is good for somewhat, on house-tops for no use: It withereth, before it groweth up. Mowed it is never: Wherewith the Mower fills not his hand, nor he that binds up the sheaves, [ 7] that rakes it together, fills his bosom.
• 3. The last is a want of a blessing from God or man: No man saith so much as God speed, as is usual to do to Workmen in Harvest: Neither do they which go by, say, Bendithy ch•y. The blessing of the Lord be upon you, we bless you in the Name of the Lord. [ 8] They were about an ill work, Who durst say, God bless, or prosper you in it?

PSAL. CXXX. Being one of the Penitentials.

IN this Psalm the Spirit of God proposeth to us the case of a person oppressed with the wrath of God against sin, yet flies to God for mercy, and trusts to receive from him comfort, remission and par∣don.

The Contents are these.

• 1. Acknowledging his miserable condition, he prayes to be beard, ver. 1, 2.
• 2. He desires remission of sin, ver. 2, 4.
• 3. He makes mention of his hope and confidence, ver. 5, 6.
• 4. He exhorts Gods people to trust in him, ver. 7, 8.

1.* David begging with an ardent affection and desire, pathetically he prayes that he may be heard, * he likens himself to a man in the bottom of a Pit or that must cry aloud to be heard.

• 1. [Ver. 1] Out of the depths have I cryed to thee, O Lord. De profundis, non de profundo. Because a true penitent, cryes out of two depths; the depth of his misery, and the depth of his heart sensible of that misery.
• 2. [Ver. 2] Lord hear my voyce. Although I be in these depths, and thou dwellest on high, yet thou canst hear me, and therefore I cry, O Lord hear.
• 3. Let thine ears be attentive to the voice of my supplications. 'Tis to no purpose to cry for audience, except he will be attentive to whom we cry. And therefore begs of God, that he would vouchsafe to hear, to attend.

2. * Yea, but there was great reason, why God should nor hear, nor yet encline his ear to his cry. He was a grievous sinner, and God hears not such. Well, be it so, yet his case was but the same with other men. All men involv'd in sin, as well as he, and therefore if this should be a sufficient impediment that he should not be heard, the like lay against other men, and so God attentive to no prayer. He desires therefore to remit his sin, and that this might not be charged upon him.

• 1. [Ver. 3] If thou Lord shouldst mark iniquity, O Lord, who shall stand? mirabilis rhetorica,2 I, nor no other man can bring into thy sight any thing else but filth, sinne, shame, and therefore if thou shouldst deal with us in rigour of justice, and execute thy anger, necessary it is that all be condemn'd, not a man stand in thy sight. 1 But it becomes not thy infinite good∣ness to destroy all men, and therefore I need not seem overbold, if I cry out of my depths and ask a pardon.
• 2. [Ver. 4] But there is m•rcy with thee, or forgiveness with thee, that thou mayst be feard.2 True repentance requires two things, the recognition of our own misery, and the perswasion of Gods mercy. Both are needful, for he that knows not his own misery, seeks not for help, and he that knows not Gods mercy, despairs. In the three former verses David acknowledgeth himself in a pitiful case for he was in the depths, and cryes from thence, that if God should deal with him in rigour of ju∣stice he were undone, never able to abide it. In this verse he comforts himself with Gods mercy, and that notwithstanding the greatness and multitude of his sins, he hoped for pardon, as if he had said, Though no man can abide it, if thou shalt mark our iniquities, yet I know that by nature thou art merciful, and forgivest fin.
  • 2. 3That thou mayst be feared, not with a servile, but with a filial fear, which comprehends, invocation, faith, hope, love, adoration, confession, giving of thanks, and all the duties of the first Table. With this fear I fear thee, in this I fly to the throne of grace, and because thou art a Merciful God, I hope for pardon.

3. * The method of Gods Servants in their addresses to heaven is, that they Believe, 4 Hope, Pray, Expect. This course David took, he prayed, belie∣ved, he hopes in Gods mercy, and now he expects to find favour in the fifth and sixth verses: [Ver. 5] Every word of which is able to inform, confirm, and comfort a distressed soul.

• 1. I expect the Lord. Upon him only he relies, and prescribes nor time, nor manner, leaves to him to succour him at what season he pleaseth. For his part he would be still an Expectant.
• 2. *My soul doth wait. His expectation was not formal, but real, an ex∣pectation that proceeded from the fervency of his heart. He hungred and thirsted after righteousness.
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• 3. His expectation was no presumption, * but well grounded upon Gods Word and Promises. Dent. 4.29, 30. And in his Word is my hope.
• 4. And that we may know his expectation was earnest, [Ver. 6] full of faith and hope, he repeats it, My soul waits for the Lord:* which he declares by a Similitude of men set upon a watch in the night, that long for the morning.
• 5. I wait for the Lord, more than they that watch for the morning; I say, more than they that watch for the morning. It was now night with him, darkness and misery was upon his soul, the morning he expe∣cted was remission, which must come from Gods mercy, for this he waited, this he expected more greedily, than watchmen look for the morning light, that they may be freed from their station. Which, though it be not in their power, yet they expect it. *

4. This his example he proposeth to Gods people, and exhorts them to do the like, and to animate and encourage them in it, adds his reasons.

• 1. Let Israel hope in the Lord. Take out my example, [Ver. 7] and do thereaf∣ter. Let them cry è profundis, expect upon his word and promise, wait his leasure. *
• 2. For with the Lord there is Mercy. Not only a Merciful God, but Mer∣cy it self. With him it is, and from him it flows to us. And our Misery is a fit object for his Mercy. No other creature can help, because mi∣serable. *
• 3. And with him is Redemption. That we needed, being sold under sin, and that we found; a price given for us to redeem us, the precious blood of his dear Son.
• 4. And this his Redemption was Copiosa redemptio, plentiful, abundant, for by it he redeemed the whole world, 1 Joh. 1.2. [Ver. 8] and bequeathed to his an inheritance in heaven, Rom. 8.17. *
• 5. But this is to take effect upon Israel, his people only. For he shall re∣deem Israel from all his sins. It is not as the Jews expect a temporal redemption, but a spiritual, as the Angel told Joseph. His name shall be Jesus, for he shall save his people from their sins, which is begun in this life, and shall be perfected in the other, where we shall be delivered not only from sin, but the punishment, and danger of sinning.

PSAL. CXXXI.

DAvid being accused by Sauls servants, that he aspired to the Kingdom, protests his innocency, his humble thoughts, and meek deportment. 2. That his confidence was upon Gods promise, to that he trusted, and therefore was far from any ambition. And by his example calls on Is∣rael to trust in God, as he did.

1. * He professeth he was far from pride, in his heart, in his carriage, in his under∣takings.

• 1. 1 No pride there was in heart, Lord, my heart is not haughty: and calls God to witness of it.
• 2. [Ver. 1] No arrogance in his gesture, carriage, brow. Nor my eyes lofty.
• 3. Nor in his undertakings. Neither do I exercise my self in great matters, which are too high for me. He kept himself within his bounds, and vocati∣on, attempted not to meddle with matters of State, when out of his em∣ployment, and beyond his strength.

2. [Ver. 2] Now that which kept from pride, was the contrary vertue, Humility, to which he brought down, 2 and composed his soul, made it as submissive, as is a new weaned child.

• 1. Surely I have behaved and quieted my self. Calm'd all high thoughts that might arise in me.
• 2. As a child that is weaned of his mother; My soul is even as a weaned child; which modestly expects what the mother will give it, depends on her, and her care, and carves not for it self. Nor do or will I, for I depend on God, and shall expect and receive gratefully what he shall bestow.
• 3. Which he confirms by an Oath, as some conceive. For it is to be read, Si non composui & seclavi animum. If I have not composed and quieted my soul as a weaned child, then let this and this befall me. Which clause is to be supplyed.

3. [Ver. 3] Lastly, he proposeth his own example of humility for all Israel to follow. Let Israel hope in the Lord from henceforth, * even for ever. The Prophets intention was not then to boast of himself, as did the proud Pharisee, or to be puffed with pride because he was not proud, but to admonish the people, how little they ought to presume of themselves, * and how much to repose their confidence in God. For if a King and a Prophet dare neither boast of his wisdom and power, nor presume up∣on himself, but trust upon God: fit it is that the people depose their high thoughts, that they think not too well of themselves, and think themselves to be something, when they are indeed nothing, that they trust not to their wit, strength, arms, but that they trust in God, both for the present time, and hereafter also.

PSAL. CXXXII.

THE intention of this Psalm may easily be collected out of 2 Sam. 7. and 1 Chron. 17. For when David purposed in his heart to build a house to God, where the Ark should rest, and God perpetually be serv∣ed, he was commanded to forbear the work by Nathan, and leave it to his son, the place being shew'd where the Temple was to be erected; which pi∣ous intention of David was much approved by God, so that he promiseth to him and his posterity a perpetuity in the Throne, and very great prosperity; which pro∣mises are mentioned and inculcated in this Psalm.

Either then Solomon composed this Psalm, when the Temple being built, he brought the Ark of God, and setled it in the place prepared for it: Or else, which is more likely, it was composed by David himself, and left to his son to be sung at the Dedication of the Temple: That Solomon then made use of some part of it, is apparent, 2 Chron. 6.16, 41, 42.

The parts of this Psalm are three.

• 1. A Petition, before which is express'd Davids care and vow to settle the Ark, mentioning the place where it was before, and with what reverence they would settle it in the Temple; and then sets down the solemn prayer then used, from ver. 1. to 11.
• 2. An Explication of the promises made unto David for the continuance of his Kingdom in his posteri∣ty, ver. 11, 12. and Gods love to his Church, ver. 13.
• 3. A Prophecy spoken in the person of God for the sta∣bility of Christs Church, and the blessings upon the people, the Priests, and the house of David, from ver. 14. to the end.

1. * In all prayer a man must reflect upon Gods promise, otherwise he cannot pray in faith; whether then it were David or Solomon that commenc'd this prayer, they put God in mind of his promise; nor that he can forget it, but that till it be performed to us, he seems not to remember it, and he loves to be called upon for performance; and therefore the Prophet begins.

• 1. *Lord remember David; that is, thy promises made to David. In this Psalm he prayes first for the King, then for the State Ecclesiasti∣cal, [Ver. 1] ver. 8, 9. Lastly, for the Commonwealth and people, ver. 8.
• 2. And all his afflictions. Many he had before, after he attained the King∣dom, and among these one, and that an especial one was, the care he had of setling the Ark, and place of Gods worship; he reckoned this a∣mong his afflictions, That it could not be brought to pass according to his mind, which was a sign of his integrity, and this he desires might be re∣membred also.

Now this his ardent and sincere desire, * appeared by his oath and vow, which is expressed in the three following verses: Remember,

• 1. How he sware unto the Lord, and vowed a vow unto the mighty God of Ja∣cob; [Ver. 2] in this imitating Jacob, that erected Bethel: But when he made this vow, it appears not; probable it is, that it was, when he opened his mind to Nathan, 2 Sam. 7.
• 2. The matter of his vow and oath followes: Surely I will not come into the Tabernacle of my house, [Ver. 3] nor go up into my bed. I will not give sleep to my eyes, [ 4] or slumber to my eye-lids; until I find out a place for the Lord, an habitation for the mighty God of Jacob. [ 5] Now the words of this oath are hyperbolical; for we must not conceive that David came not into his, or went not into his bed, or slept not, till he found out this place to build Gods house; in it he shewes only his great care and sollicitude he had about it, that it was chiefly in his head, alwayes in his thoughts.
  • 1. [ 3] I swear that I will not enter into the Tabernacle of my house, so that I for∣get to build Gods.
  • 2. [ 4] I will not climb up to my bed, that I think not of Gods Temple, where the Ark may rest.
  • 3. I will not give sleep to my eyes, nor slumber to my eye-lids, so that I cease from the care of preparing Gods house; which oath and vow he as much as lay in him fulfilled, as appears by his provision for building the Temple, 1 Chron. 26.26, 27, &c. & 1 Chron. 29. from ver. 2. to 10.

2. * And here the Prophet interserts two verses by way of gratitude.

1. In the first he exults for the newes they heard of the Ark.

Lo, we heard of it at Epratah, we found it in the fields of the wood.

This verse hath much obscurity in it, [Ver. 6] and Expositors vary about it.

By Epratah some understood the land of Ephraim, in which the Ark remain∣ed at Shilo in Samuels dayes, 1 Sam. 4. After this, being sent home by the Phi∣listines, it was found in the field of Joshua the Bethshemite, and thence conveyed to the house of Aminadab that dwelt in Kirjath-jearim, that signifies a woody City, where it abode twenty years; whence David might well say, We heard of it at Epratah; that is, Shilo in Ephraim; and found it in the fields of the wood; that is, in Kirjath-jearim, a City compassed about with woods. From Kirjath-jearim David fetch't it, and because Ʋzzah was smitten for his rashness, he left it in the house of Obed-edom, whence after three months he fetch'd it, brought it up to Jerusalem, and placed it in the City of David with gladness, 2 Sam. 6.

By Epratah others understand David that was born at Bethlehem, Epratah, and they sense it thus: We knew not the place where the Temple was to be built, and the Ark to rest till this day, only we heard of the same in Epratah our City, that it should come to pass, that a resting place should be chosen for it; for nor Page  475Silo, nor Nob, nor Kirjath-jearim, were the places for it to rest; only we heard out of the mouths of old men, that the place was yet to be revealed: And behold, now we have found it in the fields of the wood; that is, in Jerusalem, which is com∣passed about with Olive-yards; and the place is the threshing floor of Araunah the Jebusite, on which ground the Temple was after built, and found out by David, because God answer'd him there by fire from Heaven, that descended upon the Al∣tar of burnt-offering, 1 Chron. 21.26.

2. And the place being found, * suppose now that the Ark being to be translated thither, he calls to all Israel, saying,

• 1. We will go into his Tabernacles, 2. Chron. 5. from 2. to 10. As if they had said, Hitherto the Lord hath, as it were a stranger, [Ver. 7] dwelt in divers places, but now he shall have a stable house, and to that house built in Mount Zion will we go.
• 2. And we will worship at his foot-stool. Not make rash approaches to the Ark, as some before us have done, and suffer'd for it; but come with reverence and bowing, into his presence. The Ark we will not worship, but him who shewes his presence by the Ark, Psal. 99.5. *

And now Solomon being about to bring the Ark into the Temple, useth this solemn form of words, 2 Chron. 6.41.

• 1. He prayes to God, and invites him to enter and dwell in the Tem∣ple. Arise, O Lord, [Ver. 8] from the place where thou hast hitherto dwelt as a stranger.
• 2. Into thy rest; enter and rest here, and pass no more from place to place, as hitherto.
• 3. Thou, and the Ark of thy strength: Thou with thy Throne, * in which thou hast shewed thy strength at Jordan, Josh. 3. at Jericho, Josh. 6: in the Temple of Dagon, 1 Sam. 5. at Bethshemes upon Uzzah, 2 Sam. 6.

And the Ark being brought into the Temple, he prayes, [Ver. 9]

• 1. For the Priests: Let thy Priests be cloathed with righteousness.1 In∣wardly in heart and soul, and outwardly in life, words and works, let them be holy, adorned and beautified with it, as with a garment, that hides all deformities.
• 2. For the people: Let thy Saints shout for joy, praise thee with a chearful voyce, that the Ark hath found a place to rest in. 2 Spare all thy people that appear before thee, and let not that happen to them, that fell to the Bethshemites, 1 Sam. 6.
• 3. He prayes for the King, that is, himself: For thy servant Davids sake, 3 turn not away the face of thine Auointed. [Ver. 10]
  • 1. For thy servant Davids sake. David is not here to be taken abso∣lutely for his person only, but as having the Covenant and Promise made to him; and God could not be better put in mind of the pro∣mise, than by mention of the person to whom it was made: He prayes not then to be heard for Davids merits, but for the promise made to David.
  • 2. Turn not away the face of thine Anointed: That is, suffer me not, who am Anointed in my fathers stead, and sit upon his Throne, to de∣part from thy presence ashamed and confounded, rejecting my prayer. In this Form Bathsheba petitioned to Solomon for Adonijah, 1 Kings 2.20. I desire one small Petition of thee, ne avertas faciem meam; which we translate, Say me not nay: Or else this phrase imports, That we turn our face from God when we sin, and he turns away his face from us; and so long as we continue in that state, our faces are turned from God: Solomon then might pray, That when at any time he turn∣ed his face from God, that God would not continue his face from him, but look back upon him, as Christ did on Peter, that so he might re∣pent, Page  476and amend, and not alwayes stand with his face from God; for though we freely sin, and turn our face from God, yet if God be pleased with a merciful eye to look upon us, and pity us, that so by his mercy and pity we desire and endeavour to sin no more, then he does not turn away our face, shame and confound us for ever. Solomon in this sense prayes, Suffer not my face to be turned from thee; which will be done, If thou suffer not thy face to be turned from me.

2. * The Prophet now proceeds to reckon up the promises made to his father David, which were confirmed by an Oath from God, that these being remembred, he might the easilier prevail in his Petitions, asking of God, as it were, a due debt; in which we are to observe:

• 1. [Ver. 11] The manner of the promise he confirmed by his own Oath, The Lord hath sworn in truth to David,1 having no greater to swear by, he swear by himsel, 2 2 Sam. 12.13. Isa. 55.3. Psal. 89.34. It was mercy to promise, but greater for assurance, to bind himself by a faithful Oath, and irreversible Oath: He will not turn from it, he will not repent of it, Psal. 110.4.
• 2. 1 The matter of his Oath, expressed in the end of the eleventh, and in ver. 12, 13, 14.
  • 1. For the seed of David, as it concerns Christ, is categorical and abso∣lute: Of the fruit of thy body I will set upon thy Seat; which words are refer'd by St. Peter unto Christ, Acts 2.30. According to the flesh he was from Davids seed; [Ver. 12] and it is observable, that the Prophet speaks reservedly, De fructu ventris, not de fructu femoris; for by the mothers side Christ was to be of Davids seed, not by the fathers. 2. A∣gain, I will set upon thy Seat, Luke 1.32. Davids Seat was Zion, and Zion typically, 2Isa. 2. is the Church, over that Christ was to reign, as David in Zion.
  • 2. For the seed of David, as it relates to his poster•y, the Oath is hypo∣therical and conditional: If thy children will keep my Covenant, and my Testimonies that I shall teach them, their children shall 〈◊〉 upon thy Throne for evermore, 1 Chron. 28.9. Psal. 89.28. to 37. Ezek. 21.26. For if his posterity observed not the Law, 3 but worshipped their own inventions, the promise was at an end.
• 3. As the external Kingdom was by this Oath annexed to one Family, so by the same Oath and Covenant, [Ver. 13] the external worship was assigned to one place.
  • 1. [Ver. 14] For the Lord hath chosen Zion, he hath desired it for his habi∣tation.
  • 2. This my rest for ever, here will I dwell, for I have desired it. From the time of the promise performed, Zion was the Seat of the Sanctuary, and so continued to the coming of the Messiah; so long Zion was Civitas Regia & Sacerdotalis: But Zion was but a Type of Christs Church, * of which these words are more truly verified; for this Christ hath truly chosen, and it shall be his rest for ever; with it he will be for ever present, efficacious in the hearts of Believers, and approve their works and worship to the worlds end.

3. In the last part of the Psalm, the Prophet brings in God, promising to his Church many good things.

• 1. [Ver. 15] First, He promiseth such abundance of temporal things, that the poor shall not want: I will abundantly bless her provision, I will satisfie her poor with bread: Godliness hath the promise of this life, as well as that which is to come. [Ver. 16]
• 2. [Ver. 17] He promiseth for a second blessing, That her Priests should be endued with holiness, and her Saints shout for joy; which answers to the Petition in the ninth verse.
• 3. The third Benefit is, That there the Kingdom of David to arise; Page  477viz. The Kingdom of the Messiah. There will I make the horn of a David, to flourish, that is, the power, Luke 1.69. I have or∣dained a Lamp for mine Anointed, 1 Kings 11.36. & 15.4. John 5.35.
• 4. The fourth Benefit, is the confusion of their enemies, [Ver. 18] and eternal Autho∣rity in this Kingdom.

PSAL. CXXXIII.

IN this Psalm the amability of peace, and the blessings of unity are descri∣bed and commended, whether in the Church, Family and Common∣wealth.

• 1. It is, saith the Prophet, a good and pleasant thing, ver. 1.
• 2. He declares both by similitudes.

1. The pleasantness, by the oyntment with which the High Priest was a∣nointed.

2. The goodness or profit of it, by the dew that falls upon the Mountains, viz. Hermon and Zion.

3. But in plainer terms, from the blessing commanded by God, to fall upon the head of the peaceful, ver. 3. It is probable this Psalm was written by David, when all the Tribes were united, and agreed to anoint him King in Hebron; for then all Factions were ceased, and it was a good and a pleasant thing to behold their concord and unity under one King, and in one Religion.

1. * The Prophet begins with a general Encomium of peace, unity, concord.

• 1. Behold, take notice of it, for it is the speech of him who did now taste it, and had the experience of the difference of dissention, and the profit of a setled peace.
• 2. How good aid pleasant: He admires it, being not well able to ex∣press it.
• 3. The Encomium it self in expressed by two Epithers: It is good and pleasant.
  • 1. 1It is good, and brings much profit with it: Concordia parvae res crescunt.
  • 2. 2It is pleasant, and brings much content with it: Vis virta fortior, & amaenior.
• 4. The concord it self thus express'd, Brethren, either in a Family, Church, or Commonwealth, to dwell together in unity, to be of one heart, one mind, one soul, and intend the common good. This is a good and pleasant thing.

2. * The pleasantness and content that is to be received from it, he opens by a similitude, comparing it to the oyntment which was very precious and sweet, that was poured upon the head of the High Priest. [Ver. 2]

It is like the precious oyntment upon the head, that ran down upon the beard, even Aarons beard, [ 2] that went down to the skirts of his garment; concord was like this halm.

• 1. All sorts were the better for it, Princes, Nobles, people; the head, the beard, the skirts.
• 2. It sends forth a sweet and pleasant savour, rejoyceth all, as did that oyntment.
• 3. It heals bruises, wounds, ulcers, made by War, as that balsom did, 1 Cor. 13.

3. 3 The profit and commodities that flow from unity, peace and concord, he expresseth, [Ver. 3] by comparing it to the dew that falls upon the Mountains, which makes them fruitful; for when the rains that falls upon them, dry up, or run away, the dewes remain, and refreshes the grass; peace, he saith, is like this dew.

It is as the dew of Hermon, * and as the dew that descended on the Moun∣tains of Zion, it gently descends, and insensibly fructifies, and benefits the ground, and peace enricheth.

4. And this he sets down without any Metaphor, viz. That peace hath a pro∣mise of a blessing, a perpetual blessing from God; for there the Lord commanded his blessing, even life for evermore. God declares by the abundance of all things, which he gives to those that live in peace, how acceptable concord and unity of Brethren is unto him.

• 1. He commands his blessing, commands all creatures to be useful unto them, and serve them.
• 2. His blessing is prosperity, good success, &c. Benedicere ejus est benefacere.
• 3. This he calls life; for non est vivere, sed valere vita; with troubles, grief, &c. a mans life is non vitales, no life: A quiet life those then that live in peace shall have, which is not interrupted with grievances. On the contrary, where there are dissentions in Religion, or in the Civil State, there is malediction and death.

PSAL. CXXXIV.

IN this Psalm the Prophet exhorts the Levites and Ministers of Religion to attend to their appointed houres of prayers: 2. * Brings in the Ministers bles∣sing the people, ver. 3.

• 1. Behold, bless ye the Lord. [Ver. 1]
• 2. Yea principally, and before all others; for ye are the servants of the Lord, chose out of the people to this service.
• 3. Ye are those which by night stand in the house of the Lord; ye are appointed, Levit. 8. Numb. 18. and must therefore stand upon your watch. In the Temple you ought not to be sleepy and idle, for you were set for another purpose. Therefore,
• 4. Lift up your hands by prayer in the Sanctuary, [ 2] before the Ark of the Cove∣nant, which was the symbol of his presence. *
• 5. Bless the Lord, laud and magnifie his Name.

The other part of your office is to bless the people, let not that be forgotten neither, but say in this Form of words: Page  480

• 1. *The Lord blesse thee. Let them know from whom the blessing comes.
• 2. [ 3] Out of Zion. So long as they remain'd in the unity of the Church, no blessing to be expected, * when Zion was left.
• 3. That Lord who hath made heaven and earth. He that hath power to bless, and hath given, and must give his blessing to all creatures, without which, they will not be blessed to thee.