David's harp strung and tuned, or, An easie analysis of the whole book of Psalms cast into such a method, that the summe of every Psalm may quickly be collected and remembred : with a devout meditation or prayer at the end of each psalm, framed for the most part out of the words of the psalm, and fitted for several occasions / by the Reverend Father in God, William ... Lord Bishop of Gloucester.

PSAL. CXXXV.

IN this Psalm the Prophet invites the servants of God to praise him, and Mini∣sters especially, vers. 1, 2. by arguments drawn,

• 1. From his goodness, especially in his election of Israel, vers. 3, 4.
• 2. From his greatness and power shewed in his works, from vers. 5. to 8.
• 3. From his justice shewed upon the enemies of Israel, from vers. 8. to 13.
• 4. From his loving kindness extended, and to be extended, to his servants, vers. 13, 14.
• 5. * 1.1 Having derided the vanity of Idols, from vers. 15. to 19. he returns to his exhortation, calling upon all to blesse God, from vers. 19. to 21.

1. He calls upon the Ministers of Religion especially to attend to the recitation of divine praises, and in the same words of the former Psalm.

• 1. [Ver. 1] Praise ye the Lord, praise ye the Name of the Lord, praise Him, O ye servants of the Lord.
• 2. [Ver. 2] Ye that stand in the house of the Lord, in the Courts of the house of our God.

2. * 1.2 And now ingeminating his words again, he produces his reasons to per∣swade it.

• 1. [Ver. 3] Because the Lord is worthy of all praise. Praise the Lord, for he is good. What is good is worthy of praise, 1 1.3 what is bad worthy of dispraise. But God is absolutely good, not comparatively, nor by participation, from himself good, not from any other, and therefore praise the Lord, because he is good.
• 2. 2 1.4 Sing praises to his Name, because it is pleasant, it is no troublesome work, or laborious, but full of delight, sweetness, content. The He∣brew word Nahim, may be referred to the Lord, to his Name, or to

• the praise, so that the sense may be, sing unto the Lord, because the Lord is sweet, or sing to his name for it is sweet, or sing unto the Lords Name, for it is a pleasant and an action of content that delights the soul. [Ver. 4]
• 3. Praise the Lord for his love to Israel, which imposeth a debt and obli∣gation to praise him. 3 1.5
  • 1. For the Lord hath chosen Jacob unto himself, to be his inheritance, por∣tion.
  • 2. And Israel to be his peculiar treasure. Rom. 9. Malach 1. I have l••ved Jacob and hated Esau. And this obligation lies upon Christians now. * 1.6

3. The next Argument which the Prophet useth to perswade to the praise of God, is from his greatness, of which he was assured.

For I know, first, that the Lord is great; secondly, [Ver. 5] that our Lord is above all gods. 4 1.7

And first that the Lord is great, and of great power, he proves by many instances.

• 1. From his Empire, and universal dominion, in heaven, the earth, the seas, &c. [Ver. 6]
  • 1. Whatsoever the Lord pleased, that he did. * 1.8 Nothing is impossible to him. We would do many things, but cannot. He does all by his free will, not out of any need: but we work for the most part, because we want, necessity compels us. 'Tis but't fithen we give to him the praise, not to our selves.
  • 2. He doth all things what he pleaseth in all places, in heaven, earth, seas, hell.

And these last words the Prophet amplifies, by setting down some especial places, in which his works are most apparent.

• 1. In the earth. 1 1.9 He causeth the vapours to ascend from the ends of the earth from all parts, East, West, North, South, [Ver. 7] which are endued with several qualities.
• 2. In the air, and clouds above. He maketh lightning for the rain. 2 1.10 A wonder, that fire should be mixt with water, and not distinguished.
• 3. In the water. For he brings the winds out of his treasures. 3 1.11 A third won∣der, for nothing is more obscure than the generation of the winds, out of his treasures they come, from his rich and secret power. John 3.

4. The third argument the Prophet useth to perswade us to praise God, * 1.12 is from his justice in taking vengeance of the enemies of his people: as, 5 1.13

• 1. Upon the Aegyptians. [Ver. 8]
  • 1. Who smote the first-born of Aegypt both of man and beast, * 1.14 and it was evident that it was his hand, because the first-born only were smitten, and of the Aegyptians onely, and not of Israel.
  • 2. Who sent tokens, and wonders into the midst of thee O Aegypt, upon Pharaoh, and all his servants, Exod. 7.8, 9, 10, 11, 12. in brief, he minds us of all the signs and plagues of Aegypt.
• 2. On the Amoritish Kings, Sihon and Og, 2 1.15 and the thirty one Kings of Ca∣naan.

He smote great Nations, and slew mighty Kings, as for example, [Ver. 10]

Sihon King of the Amorites, and Og the King of Bashan. [Ver. 11]

And gave away their land for an heritage; [Ver. 12] an heritage unto Israel his people. All which is evident out of the books of Numb. Deut. Joshua.

5. * 1.16 To the commemoration of the revenge that God took upon the enemies of his people, and the benefits he bestowed on them, he adds a conclusion formed into an Epiphonima, in which he first extols Gods name, and then shews his mercy to his people.

• 1. Thy Name O Lord endures for ever, i. e. for these thy wonderful works. [unspec 13]
  • 2. And thy memorial throughout all generations. Thy memory, thy fame, the remembrance of thy Acts shall flourish and remain to all poste∣rity.
• 2. And the reason is drawn from his mercy, [unspec 14] which excites us also to praise him.

• ...
  • 1. * 1.17 For the Lord will judge his people. The world judgeth them forsaken, but he is their keeper and defender, and will judge their cause, and at last take revenge on their persecutors, and deliver them.
  • 2. And he will repent himself concerning his servants, Though he punish∣eth his dearest children, yet he will be at last entreated, be propitious and kind, and remove his heavy hand, Psal. 136.23.

6. * 1.18 The Prophet hath proved that God is absolutely great in himself, which he proposed vers. 5. And now he proves the second part of his proposition, that our Lord is above all gods. For being compared to the Idols of the Heathen, he far exceeds them. They were Divels, not gods, they the work of mens hands, made of earthy materials, they could not infuse life, sense, reason into their images, as God did into his image man, they nor saw, nor heard, nor moved. For he shews their vanity divers ways. * 1.19

• 1. From their matter, wherof they were made. The Idols of the beathen are silver and gold. [Ver. 15]
• 2. [unspec 16] From the efficient cause, their makers men. The work of mens bands.
• 3. [unspec 17] From their impotence, from performing any act of life. They have mouths, but they speak not, eyes they have, but they see not: They have ears, but they hear not, neither is there any breath in their mouths.
• 4. From the sortishness and misery of those that worship them. They that make them are like unto them, [Ver. 18] so is every one that trusteth in them. The makers are blind, mute, deaf, understand nothing at all, who sup∣pose, that they can make gods. And they that trust in them more sotrish, that think a stone can help them.

7. * 1.20 In the last part he invites all the true worshippers of God to praise him, because they are lively images of the living God, they see, they hear, they speak, they understand, * 1.21 and therefore they praise that God, from whom they the faculty of living, hearing, speaking, seeing, and understanding. To this he invites,

• 1. All Israel. Bless the Lord O house of Israel.
• 2. [Ver. 19] Then the Priests. Bless the Lord O house of Aaron.
• 3. [unspec 20] The Levites. Bless the Lord, O house of Levi.
• 4. Lastly, of all the Laity. Ye that fear the Lord, bless the Lord.

To which he adds his own vote, concluding with this Epiphonima.

• 1. Blessed be the Lord out of Zion, where he shews his presence by the Ark.
• 2. Which dwelleth at Jerusalem; who though he be every where by his Essence and presence, yet peculiarly dwells in his Church by his inhabiting Spirit. Let the Citizens of Zion and Jerusalem never cease to bless him.

The Hymn and Prayer collected from the One hundred and thirty fifth Psalm.

O Omnipotent God, all we thy servants now gathered together in thy Spirit to blesse thy name, and here met in the Courts of the house of our God to praise thee, [Ver. 1] do acknowledge that we have instnite reasons to pay this debt to thy divine Majesty. [unspec 2] For we know, O Lord, that thou art good, good absolutely in thy self, [unspec 3] and gracious unto us, and that all our goodnesse is as nothing in comparison of thee. We know again that to sing praises unto thee is a pleasant thing, and therefore our heart shall be glad, when we send forth prayses unto thee with joyful lips. Wee know also that thou art great, and far above all Gods. [unspec 5] Thy benefits are innumerable, not only which thou hast conferd upon thy chosen people, [unspec 4] thy Israel, who is thy pecultar treasure, but even which with a full hand, thou hast poured forth upon all mankind.

For in heaven, the earth, the seas, and in all deep places, thou hast done whatsoever thou pleasedst. [unspec 6] Thou so orderest the clouds, the vapours, the lightning, [unspec 7] winds, and rain that they may be obedient to thee, and service∣able for the use and sustenance of man. And when thou hast in thy power the

hearts of all Kings and Princes, thou so bendest them, as may make most for the good and saidation of thy people, [unspec 8] upon them thou revengest their wrongs, [unspec 9] and deliverest in due time thy chosen people from their power and oppression. Egypt, the Amorites, and Canaanites felt thy power, [unspec 10] whom thou smotest in thy anger, plaguest, and slew in thy wrath, [unspec 11] and gavest away their Land for an heritage, even for an heritage to Israel thy people. [unspec 12]

Thy Name, O Lord, endureth for ever, [Ver. 13] and thy memorial through all genera∣tions, and therefore our hope, which is grounded upon thy promises, [unspec 14] is there∣by confirmed and increased, that though thou art risen up in judgment against thy people, yet at last it will repent thée concerning thy servants. O merci∣ful God, arise we beséech thée, and behold the miseries and calamities of thy poor servants, and deal not with us according to the merit of our iniquities. Pardon our offences, and let it repent thée of the evil thou hast brought upon us. We have liv'd unworthy of thy Name, unworthy of our Vocation, yet at last break the force of the Devil, and his instruments, [unspec 15] and repress their pride and boldness, [unspec 16] that we be not compelled to fall down and wor∣ship the imaginations of their own brains, [unspec 17] which are little better than the Idols of the Heathens, that nor saw, nor spake, nor heard, [unspec 18] nor un∣derstood. [unspec 19] [unspec 20]

Which mercy if thou will grant us, then all that fear the Lord, [unspec 21] both Priest and people, the whole house of Aaron, of Levi, and all Israel shall have just occasion to bless the Lord, and say, Blessed be the Lord out of Zion, which dwelleth at Jerusalem. Allelujah.

PSAL. CXXXVI.

THIS Psalm is of the same Argument that the former. For in it all men are call'd upon to praise God for his greatness and good∣ness, his providence and mercy in creating; governing, and or∣dering the world, but especially his love shew'd to his people the Church. All which works, because they proceeded from his Mercy, therefore that Attribute is made the burden of the Psalm, and the close in every verse. And this was a Solemn form in use in the Jewish Church, as is apparent, 2 Chron. 7.3, 6. & 20, 21.

The parts of this Psalm are,

• 1. A general exhortation to praise God for his goodness, Majesty, vers. 1, 2, 3.
• 2. A declaration of his goodness and Majesty by the effects.
  • 1. Of his Creation, from vers. 4. to 10.
  • 2. Of his Providence especially in conserving his Church, and exercising his judging toward her ene∣mies, from vers. 10. to 25.
  • 3. That his Providence extends to all creatures, vers. 25.
• 3. A conclusion fit for the exordium, for it calls us up to praise God, vers. 26.

1. * 1.22 In the three first verses the Prophet invites to praise God for his goodness and mercy.

• 1. O give thanks unto the Lord, for he is good; For his Mercy endureth for ever.
• 2. O give thanks to the God of Gods; For his Mercy endureth for ever.
• 3. O give thanks to the Lord of Lords. For his Mercy endureth for ever.

In these verses Expositors find the Trinity.

• 1. In the first, Jehovah. God the Father, who is the fountain of Be∣ing.
• 2. In the second, God the Son, who is the God of Gods, whether Angels or Princes, who are called Gods, but he is over them.
• 3. In the third, the Holy Ghost, who is Lord of Lords, who, as the wind, blows where, when, and on whom he will. Other Lords have not Free-will, but, as Servants, must do his pleasure. Bellarmine.

His reasons are, * 1.23 that we give thanks to him, because he is good, because mer∣ciful, and his mercy endures for ever. For 'tis his mercy, that we shall live for ever; so that his mercy is extended to us both while we live on earth, and when we live with him in heaven. It is no improbable conjecture of Musculus, that this Psalm was sung by the Quire, and that the people at the end of every Ʋer∣sicle, sung this Responsory. For his Mercy endureth for ever. Which was no Battology neither, saith Moller, for it follows and applyes every particular be∣nefit.

2. * 1.24 The Prophet now begins to praise God for his great and wonderful works, which he alone was able to do, such as was the work of Creation, in which he u∣sed not the power of Angels, * 1.25 but his own only. Give thanks to the Lord,

• 1. Who hath done wonderful things. His instance is presently in the Crea∣tion. 1 1.26
• 2. For his Mercy endureth for ever. His Mercy was conspicuous in this work, for he made not any thing of necessity, as if he needed the crea∣ture, [Ver. 4] but meerly out of his ineffable good-will, and Mercy.

Of these wonderful things, * 1.27 the Prophet his

• 1. 1 1.28 First instance in the heavens. To him, give thanks, that by wisdom made the heavens. It was his first work, Gen. 1. For whether we look upon the magnitude, the figure, the beauty, the motion, the order of the Orbs, the splendor, the influence, the effects of the celestial bodies, there is a strange and wonderful evidence of wisdom and power in them, not unitable by any creature.
• 2. For his mercy endures for ever, because it pleased him to create these heavens out of nothing, to be an eternal habitation for Men and Angels.
• 2. [Ver. 5] His second instance is in the earth. In the beginning God made hea∣ven and earth; 2 1.29 Heaven to be the Palace of immortal Citizens: The Earth to be the Mansion of Mortals.
  • 1. Give thanks to him, that stretch'd out the earth above the waters: So naturally it could not be, because it is the heavier element: but he fur∣rowed the earth, and let into the concavities thereof, the water, that men and beasts might live upon it.
  • 2. For his mercy endureth for ever. In this there was a threefold mercy.
    • 1. In respect of the earth, to make it something of nothing.
    • 2. In respect of the water, to which he prepared a setled place.
    • 3. In respect of man, to whom he gave the earth uncovered, and safe from the waters, yet watered with rivers, that he might live in it, till it, and reap the fruit of it.
• 3. [Ver. 6] The third instance is the two great Luminaries, and the Stars, in the three following verses. 3 1.30
  • 1.
    • ... [Ver. 7] Given thanks to him, who made great lihts. For his Mercy endu∣reth for ever. [unspec 8]
    • ...The Sun to rule by day. [unspec 9] For his Mercy endureth for ever.
    • ...The Moon and the Stars to rule the night. For his Mercy endures for ever.

These do wonderfully adorn the heaven, and profit the earth. For these lights especially, by illuminating the earth, do comfort us, and are over

our works by night and day. And he instanceth in these, rather than in o∣ther works of God, because these shine to all the world, and therefore eve∣ry man is unexcusable, if by them they acknowledge not Gods wis∣dom.

3. From the wonderful works of Gods Creation, * 1.31 he descends to speak of the works of his Providence, in preservation of his Church, and instanceth in his peo∣ple Israel, whom he delivered from Aegypt with a mighty hand, as if he had been a man of War; and this, in respect of Israel was an act of mercy, though on the Aegyptians an act of justice.

[Ver. 10] Give thanks to him that smote Aegypt in their first-born: for his mercy endureth for ever. [unspec 11] And brought out Israel from among them: for his mercy endureth for ever. [unspec 12] With a strong hand, and stretched-out arm: for his mercy endureth for ever. [unspec 13] To him which divided the red Sea: for his mercy, &c. [unspec 14] And made Israel to pass through the midst of it: for his mercy, &c. [unspec 15] But overthrew Pharaoh and his Host in the red Sea: for his mercy, &c. [unspec 16] Give thanks to him which led his people through the Wilderness: for his mercy, &c. [unspec 17] To him which smote great Kings: for his mercy, &c. [unspec 18] And slew famous Kings: for his mercy, &c. [unspec 19] Sihon King of the Amorites: for his mercy, &c. [Ver. 20] And Og the King of Bashan: for his mercy endureth for ever. [unspec 21] And gave their land for an heritage: for his mercy, &c. [unspec 22] Even an heritage to Israel his servant: for his mercy, &c.

He performed unto them all the Offices of a good Captain, Guide, Leader, nay, Father; for he took care for food for them, fed them with bread from Heaven, brought for them waters out of the Rock, cured their sick, defended them, and a∣venged them on their enemies, &c. But the whole History is so plain in Moses, that it needs no explanation.

4. All this was done for them before they entred the land of Canaan; 2 1.32 the Pro∣phet goes on to remember what was done for them after: They proved a rebellious people, for which God humbled them, and brought the Philistins, and the Ba∣bylonian Kings against them, who conquered them, and kept them under, and in subjection: But God in this their oppression, when they cryed and turned to him, forsook them not, but raised up some Judge, King, or other, to deliver them, as Gideon, Sampson, David, Cyrus, &c. which the Prophet mentioneth in the next verses.

[Ver. 23] Who remembred us when we were in our low estate: for his mercy, &c. [unspec 24] And hath redeemed us from our enemies: for his mercy, Psal. 135.14.

5. Lastly, That this goodness is not extended only to his people, 3 1.33 but even to all Creatures, is manifest, in that he provides for, nourishes and conserves every living creature; for Caro, here signifies every thing that hath life, and bread, all kind of nourishment by which the life is sustained. [Ver. 25]

Who gives food to all flesh: for his mercy endures for ever.

6. He concludes as he begun, O give thanks unto the God of Heaven, * 1.34 for his mercy endureth for ever. And he calls him the God of Heaven, because he only made the Heaven, and hath his Throne in Heaven, [Ver. 26] having the whole World under him, and in his power, that preserves, moderates, governs all things by his wisdom power, mercy.

The Hymn collected out of the One hundred and thirty sixth Psalm.

O Omnipotent God, so great is thy goodness, so infinite is thy mercy to the sons of men, that we are not able to express it, because we cannot compre∣hend it: Whatever we enjoy is from thy mercy, whatever we hope to enjoy is thy mercy; Thy mercy endures for ever, and therefore we will sing of thy mercies from everlasting to everlasting. [Ver. 5] Whethersoever we cast our eyes, we find objects of thy mercy; [unspec 7] whether we behold the Heavens, framed by thy wisdom, [unspec 8] and adorned with great lights, the Sun to rule the day, or the Moon and Stars to govern the night; [unspec 6] or whether we look down upon the earth, stretched out above the waters, that it might be the habitation, and yield food for all crea∣tures, in both these, nay, in all places they occur unto us ample Testimonies of thy bounty and mercy; all which, should we consider with a pious and seri∣ous mind, we must néeds with an inflamed heart, and free tongue, never cease to sing with the Prophet, [Ver. 25] Thy mercy endureth for ever.

In the Creation of all things, * 1.35 in giving food to all flesh, thy mercy hath been wonderful: But in the choosing, gathering, conserving, revenging the wrongs, and pardoning the sins of thy people more wonderful; our hearts were as hard and as cold as a stone, should we not consider what thou didst for thy people Is∣rael, which is an engagement to us, what thou wilt do for thy Church: For thy mercy endures for ever; Thou smotest Aegypt, and slew mighty Kings for their sakes; Thou didst lead them as a Captain, and provide Manna and Quails, and waier for them, as a father; defend them from their enemies, and never cease to prosecute them with mercy, [unspec 23] till thou givest them the heritage of the Heathen; yea, [unspec 24] when they were brought to any low estate, Thou redeemest them from their enemies: for thy mercy endures for ever.

Thou therefore who art rich in bounty, clemency and mercy, that never can have an end, behold, we beséech thée, thy Church, and remember it now in a low estate; remit our sins, pardon our transgressions, repent concerning thy ser∣vants, and redeem us from our enemies: for thy mercy endures for ever. Thou which givest food to all flesh, [Ver. 25] féed our souls with the celestial Manna, thy Word and thy Sacraments: for thy mercy endures for ever.

So shall we give thanks to thee, O Lord, because thou art good, and thy mercy endureth for ever. [Ver. 1] So shall we give thanks to the God of gods: for his mercy endureth for ever. [unspec 2] So shall we give thanks to the Lord of lords: for his mercy endureth for ever. [unspec 3] We will give thanks to the God of Heaven: for his mercy endureth for ever. [Ver. 26]

PSAL. CXXXVII.

AT the composure of this Psalm, the Jewes were in captivity at Babylon, under the heavy yoke of the Assyrian Tyrant, far from their own Countrey, banished from the Temple of God, depri∣ved of all publick Exercises of Religion, scoffed and scorned by the pride and insultation of an enemy, and now they begin to com∣plain and pray; remember what they were, and what they are; what they enjoyed, and what they want; that at Jerusalem they could sing songs of Zion, but now at the Rivers of Babylon, they must sit down, and hang up their Harps.

The Psalm hath two parts.

• 1. A complaint of Israel, because of the insultation of the Babylonians, in which they deplore their sad condition, remember the pleasures of Jerusalem, and the Religion of the Temple, and long to be there, from ver. 1. to 7.
• 2. An imprecation, for they pray for Divine vengeance to descend upon their Persecutors, ver. 7.8, 9. * 1.36

1. Their complaint ariseth from the sense of their captivity, which is aggravated: * 1.37

• 1. From the place, Babylon; By the waters of Babylon, 1 1.38 a place far from their own Countrey, where they served a cruel and barbarous people; a people that were Aliens from the Covenant God made with Abraham, [Ver. 1] and scorners of their Religion, that had wasted their City, consumed with fire, defiled, robbed their Temple; by them they were disposed to the Banks of the Rivers, where in their fields they were forced to base and servile works.
• 2. From the continuance of their captivity and misery: There we sate down, 2 1.39 took up the seats they alotted us, and durst not remove for seventy years, exposed to wind and weather, and injuries of wild Beasts.
• 3. From the effect it produced in them, tears, mourning; yea, 3 1.40 we wept, so we spent our time; but our enemies cruelty was such, that our tears wrought not any compassion on their hard hearts.
• 4. From the cause that drew these tears from them; 4 1.41 not so much their present calamities, as the remembrance of what they enjoyed before; but now were deprived of the Religion and Service of their God. We wept, when we remembred thee, O Zion. Toties, quoties, so often as they remembred the Temple, the Feasts, the Sacrifices, the Songs, the Hymns they sung to God in Zion, so often they sate and wept.
• 5. From the intensiveness of their grief; so great it was, 5 1.42 that they laid aside whatever should provoke mirth; they had more mind to weep, than sing; their Harps were unstrung, [Ver. 2] and their Instruments of Musick laid aside: As for our Harps, we hang'd them upon the Willows in the midst thereof: They now had no use of them, for their soul within them refused to be comforted.

2. Now that which also increased their grief, was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.43 the joy of the enemy at this their grief, and the scoff and scorn they put upon them, in an insulting manner they to us in our greatest sorrow.

• 1. There, in a strange land, in the land of our captivity.
• 2. They, that carried us away captive, they that wasted us, they did it. [Ver. 3]
• 3. They required of us a song, they required of us mirth, saying,
• 4. O thou Jew, our Captive, our Slave, Come now, sing us one of the Songs of Zion. O they are sweet songs, your God will be pleased with them, they, we know, will ease your grief, Come now, * 1.44

3. To this Sarcasm of the insulting Babylonian, the captive Jew returns a double answer.

• 1. A•• impossibili, This was a thing that could not be done, might not be done. [Ver. 4] How shall we sing the Lords Song in a strange land? The land is strange, 1 1.45 the people Aliens, the Song the Lords, destined to his honour, to his service, and therefore how can we sing it, without giving offence to our God, and

• to you? Holy Hymns and Psalms were not composed to please carnal ears.

2. 2 1.46 Next they answer by a protestation of their hope and constancy in Religion, and devote and accurse themselves, if they do not continue in it.

• 1. [Ver. 5] If I forget thee, O Jerusalem; forget the Feasts I kept there, the wor∣ship I used to God, there, which would be done, if I should sing the Lords Song in a strange land, as you desire: No, Jerusalem is the place we ought to worship: Then let my right hand forget her cun∣ning; let my right hand wither, dry up, and never touch Harp more.
• 2. [Ver. 6] If I do not remember thee; if I do not make mention of thee Jerusa∣lem, * 1.47 and prefer thee; make thee the beginning, middle, end of my mirth, then let my tongue cleave to the roof of my mouth, never let me speak more, or have any use of that excellent Organ of Gods glory: Let me never have use of hand or tongue, if I prefer not Jerusalem above my chief joy: Which I could not do, should I, to please you, sing the Songs of Zion; for by that I should do what were unworthy of my Religion, dishonour my God, * 1.48 scandalize his people, satisfie and confirm you in your profaneness and impiety: But I know the day will come, when exhilarb ca∣put, I shall lift up my head; and when that day comes, I will sing one of the Songs of Zion; for it will be a merry day.

2. * 1.49 This is the sense of the first part of this Psalm; the other is an imprecati∣on against Edom and Babylon both enemies and persecutors of Gods people: The Babylonians carrive them away captive, * 1.50 and overturned Jerusalem; and the Edo∣mites did persecute his brother with the Sword, and cast off all pity; read Amos 1.11. Obadiah, from ver. 10. to 17. Ezek. 35.5. Against both the Prophet prayes.

1. 1 1.51 Against Edom.

• 1. Remember, O Lord, the children of Edom, in the day of Jerusalem: Re∣member how they carried themselves toward thy people on that day, when thy anger did smoke against them, [Ver. 7] and the walls of Jerusalem was destroyed by the Babylonians.
• 2. Remember how they helped on the affliction, and encouraged our ene∣mies, crying, Rase it, rase it even to the foundations; Root and Branch, down with it to the ground.

2. 2 1.52 Against Babylon; to her he turns his speech by an Apostrophe, but foretels her ruine.

• 1. [Ver. 8] O daughter of Babylon, which art to be destroyed. Thou seemest to thy self to be now most happy, * 1.53 but thy ruine approaches, which shortly fell out by Cyrus and the Medes, whom he blesseth.
  • 1. Blessed shall he be, that rewardeth thee, as thou hast rewarded us.

    〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  • 2. [Ver. 9] Blessed shall he be, that takes and dasheth thy little ones against the stones.

The Prayer collected out of the One hundred and thirty seventh Psalm.

O God, to whom the secrets of all hearts are open, Thou knowest it is the desires of us thy poor servants to adore and praise thée, and with Hymns and Songs of Zion to magnifie thy holy Name: But for many years we have sate at the waters of Babylon, we live with a strange people of a divided tongue, who have banished us from thy Temple, and destroyed thy

houses of prayer, and abolished thy Service: So that hanging up our Harps, [Ver. 2] and musical Instruments with which we were wont with joyful hearts to ap∣pear before thée, we sit down and wéep, and give our selves wholly to grief and complaints, and mourning, deploring not so much our own miseries, as the devastigation brought upon thy Church, and the scorn and contempt cast upon Religion.

They that carried us away captive, insult over us; they that have spoiled and wasted us, deride us, as if they had béen aliens and strangers, [Ver. 3] and never any of our mothers children; they revile and blaspheme, and géer at thy Service, and at those Songs of Zion with which we were wont to praise thée.

But the melody of them is yet in our ears, and the efficacy of them is in our hearts: If I forget thee, O Jerusalem; forget thy Solemnities, [Ver. 5] and not remember thy Songs, then let my right hand forget her cunning, [unspec 6] and never touch the strings of Instrument any more; if I do not with sighs and groans remember thée, and the pleasure I took in thy religious and pious Devotions, then let my tongue cleave to the roof of my mouth; yea, if I prefer not Jeru∣salem above my chiefest joy.

Turn our captivity, O Lord, as the Rivers in the South, let not thy Church for ever be deprived of her holy and spiritual joy; suffer not the mouths of those that bring glad tydings of peace, to be stop't; let not this lawful and sincere Worship alway be laid aside; nor the Hymns, sung to thy praise and honour, for ever be banished from thy house; remember those that have done it, Edom and Babylon, take revenge on both for thy Name sake.

Remember our brother Edom that helped on the affliction, and in the day that thou wert angry with Jerusalem, [unspec 7] encouraged and made strong the hand of the Babylonian against us; when born of the same flesh, and regenerated by the same Spirit, they should have béen moved with pity; They, without mercy, hastned our Ruine, cryed to the Rooters, Root and Branch, Rase it, rase it, even to the founda∣tions.

And thou, O Babylon, which hast done the work; as I doubt not, [unspec 8] but as my God hath begun, and will in his good time take a condign punish∣ment upon the Edomites, so also he will bring thée down. Thou art miserable, and thou shalt be miserable. Happy shall that King and people be, that rewardeth thee, as thou hast served us. Happy shall he be, that taketh and dasheth thy little ones against the stones.

O merciful God, whatever wrath and indignation is due unto us for the breach of thy Commandments, and dishonouring thée in thy Service, remove it, O Lord, from thy people, [unspec 9] and transfer it upon them, that with an implacable malice pursue thy people, and séek by all means to corrupt and waste thine inheritance, which was purchased by the precious blood of our Lord and Saviour, Iesus Christ.

PSAL. CXXXVIII.

DAVID delivered from his enemies and troubles, and ad∣vanced to the Kingdom, gives thanks to God, acknowledgeth Gods goodnesse in hearing his prayers; foretels the conversion of Kings, shews that God regards the humble, rejects the proud, puts his trust in God for the future, and prayes that God would continue and enlarge his mercy to him. More briefly.

• 1. In the three first verses he promiseth a grateful heart, and to sing forth the praises of God, because God heard his cryes and prayers, and in tribu∣lations sent him comfort.
• 2. In the three next, he shews what after Kings would do, when the works and truth of God should be made known to them.
• 3. In the two last verses he professeth his confidence in God, shews what he hopes for from him, and in assurance that God will perfect his work, prayes him not to desert and forsake him. * 1.54

1. First, David shews his thankfulness, which he illustrates and amplifies.

• 1. * 1.55 From the manner of the doing of it, done it should be cordially, sincere∣ly, ardently, totally, I will praise thee with my whole heart.
• 2. From the witnesses before whom it should be done, Before the Gods will I sing praise. [Ver. 1] Coram Elohim. Not only privately, but publickly, be∣fore the Potentates, 1 1.56 whether Angels or Kings of the earth, Psal. 111.1. Psal. 107.32.
• 3. From the place, the Temple, then the Tabernacle, a symbol of Gods pre∣sence with his people. [Ver. 2] It was as it were Gods Palace and there he ruled as a King, 3 1.57 and therefore he would fall low, bow, worship, I will wor∣ship toward thy Holy Temple. Which the Jews did when absent from Jerusalem, Dan. 6.
• 4. 4 1.58 From the causes inwardly inducing him to it, I will praise thy Name for thy loving kindnesse, and for thy truth.
  • 1. 1 1.59 For thy loving kindnesse, in calling me from the sheepfold to the King∣dom.
  • 2. 2 1.60 And for thy Truth, in performing thy promise. In performing which
• 5. Thou hast magnified thy Word above all thy Name. This clause is diversly read: Thou hast magnified thy Name in thy Word, that is, in performing thy Word above all things. Or, Thou hast-magnified thy Name and thy Word above all things. Or, Magnificas cum to••o nomine tuo sermonem tuum. Jun. All these have the same sense. But the vulgar reads it thus, Quoniam magnificasti super omne nomen san∣ctum tuum. And Bellarmine by Sanctum tuum, understands Christ, who Luc. 1. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to whom he gave a Name above every Name. I suppose our English Translation should be pointed thus. Thus hast thou magnified thy Word above all thy Name, or, and above all thy Name. For Musculus by and joyns the Substantives. 3 1.61 Magnificasti super om∣nia nomen tuum & eloquium.
• 6. From Gods facility in hearing and granting his petitions, which he pre∣sented to his God in the time of his banishment and affliction. [Ver. 3] In the day when I cryed thou answeredst me, and strengthenedst me with strength in my soul. Infirme creatures we are, and in temptations and afflictions must faint, except God strengthen us. Out of all these motives David would praise God.

2. David having set down what God had done for him, * 1.62 in mercy call'd him from following the Ewes great with young ones, anointed him to be a King, heard his prayers, strengthned him in his affliction, and in truth performed his promises; conceives it impossible, but that either the Neighbour, or future Kings, should take this, when they heard of it, into their consideration, and ••c∣knowledge the miracle, and praise God for it. This certainly is the literal sense, * 1.63 though it may have an eye to the conversion of Kings in future to the faith.

• 1. All the Kings of the earth; Hiram, Toe, &c. or the future Kings of Israel, Judah shall praise thee, when they hear the words of thy mouth, what thou hast said of me, David, and of my seed. [Ver. 5]
• 2. Yea, They shall sing in the wayes of the Lord; that is, of the wayes of the Lord: Muscul. of his mercy, truth, clemency: For great is the glory of the Lord; he is very glorious in all his wayes, his works, his proceed∣ings.
• 3. Of which this is one: Though the Lord be high, [unspec 6] yet hath he respect to the lowly, of which, I David may be an instan̄ce: But the proud he beholds afar off. He removes far from him, he will not have to do with them, they are in remotis agendis; of which Saul may be an example, and the Devil.

3. Because God, who is high, looks upon the lowly, * 1.64 therefore David being con∣scious to himself of his own humility, promiseth himself help from God in all his tribulation, even for the time to come.

• 1. If I walk in the midst of trouble, that is, on all sides exposed to trouble. [Ver. 7]
• 2. Thou wilt revive me, make me live, and preserve me safe, and un∣touch't.
• 3. Thou shalt stretch forth thy hand against the wrath of my enemies: Thou, by thy power, shalt restrain their fury, that would devour me; and hinder their endeavours and enterprises.
• 4. And thy right hand shall save me: Thy power, thy virtue, thy Christ, who in Isa. 53. is call'd the arm of the Lord, shall do it.

The last verse depends on the former, because he knew, * 1.65 that as yet many trou∣bles and afflictions remained to be undergone, therefore he was confident, that the same God who had hitherto delivered him, would be a good God to him for the future, and deliver him in time to come, and so make his work perfect.

• 1. The Lord will perfect that which concernt me; not for any merit, but mercy.
• 2. Of which he gives the Reason: Thy mercy, O Lord, endureth 〈◊〉〈◊〉 ••ver. [Ver. 8] It is not for a moment, it vanisheth not with one benefit; * 1.66 but 〈◊〉〈◊〉 is eternal, so is it eternal, and the resote I know that God will pers•••• in me what he hath begun.
• 3. And to that end he concludes with a prayer, * 1.67 Forsake not the work of thy own hands. Thou which in mercy hast begun this work, conserve, in∣crease, perfect it, because it is thine own work only, and none of mine. If we desire that God should perfect any work in us, we must be sure that it is his work. Absolons work had no blessing, for it was none of Gods.

The Prayer out of the One hundred and thirty eighth Psalm.

O Lord, I will praise thee with my whole heart; neither will I do this pri∣vately, and within the walls of my house, but in publick, and in the As∣sembly of thy Saints, even before Angels, and the greatest Princes, who are Terrestrial gods; [Ver. 1] I will sing Psalms to the honour of thy Name; I will bow my self, and fall low, and worship towards thy holy Temple, and there praise thy Name for thy loving-kindness, in making unto me many gracious promises; and for thy Truth, in performing what thou hast promised, in both which, Thou hast magnified thy Name, [Ver. 2] and thy Word, above all things that are in heaven and earth. Thou hast commanded me to call on thée in time of trouble, and I, in obedience to thy Word, have call'd: And in the day when I cryed, Thou an∣swer'dst me, by which, Thou hast magnified thy Word; and in my weakest e∣state, [Ver. 3] Thou hast strengthned me with strength and consolation in my soul, by which, Thou hast magnified thy Name.

So many have béen thy mercies, so wonderful thy Providence, so strange thy protection toward me through my whole life, so beyond expectation thy sal∣vation sent unto me in my greatest dangers, [Ver. 4] That whosoever shall hear the words of thy mouth spoken of me, and fulfilled in me, will be ready to praise thee, yea, [Ver. 5] they shall sing of the wayes of the Lord; of thy wisdom, thy power, thy justice, thy goodness, and confess, upon the consideration of thy works, That great is the Majesty and Glory of our God.

For though thou art high, most high in nature, most high in power, most high in command and empire, [Ver. 6] yet thou humblest thy self, and hast respect to the low∣ly; for whose sake thou humbledst thy self in thy Son, didst vouchsafe to de∣scend from Heaven, and converse with them: As for the proud, Thou beholdest them afar off, as no way approving their haughty thoughts. O Lord, remove far from me all pride of heart, and create in me an humble spirit, that thou may'st cast one, good look toward me, descend into my heart by grace; and that I may from this low estate ascend unto thée.

Thou, O Lord, hast hitherto béen merciful unto me, and deliver'd me from many troubles, [Ver. 7] but yet I carry about me a body of flesh, and my sorrowes are not at an end, I must look for afflictions, and I expect them; that which alone can arm me against these calamities, is the experience of thy former mercies; hitherto thou hast, and I am assured, that hereafter thou wilt deliver me: Though then I walk in the midst of trouble, I know thou wilt revive me; Thou shalt stretch forth thy hand against the wrath of mine enemies, quell their fury, and allay their rage, and thy right hand shall save me.

O Lord, perfect thy work in me that thou hast begun; It procéeds not from my mer•••• but thy mercy; [Ver. 8] and this thy mercy is not for a moment, but endures for ever; 〈◊〉〈◊〉 vanisheth not with one benefit, but is eternal, as thou art eternal: And all the works that flow from me, whether within me, or done upon me, are thy works; forsake not then, but protect and cherish the works of thine own hands; nor leave me, who am thy workmanship, created after thine own image. Good God, renew in me what is decay'd by the fraud and malice of the Devil, or my own frailty; let thy grace pursue me, and thy right hand uphold me, that I may attain to that perfection of thy Saints in glory, through Iesus Christ our Lord. Amen.

PSAL. CXXXIX.

IN this Psalm, David having aspersions laid upon him by his ene∣mies, appeals to God in justification of his innocency, and he de∣sires of God to be his Witness and Compurgator, ver. 23.

Now that this his Appeal be not thought unreasonable, he pre∣sents God in his two especial Attributes, Omniscience, and Om∣nipresonce: Then he shewes how free he was like to be from the faults with which he was charg'd, in that he loved goodness, and good men, and hated the wayes of wickedness, and wicked men: This is the Sum.

The parts are:

• 1. A Description of Gods Omniscience, from ver. 1. to 7.
• 2. The Description of his Omnipresence, from ver. 7. to 18.
• 3. Davids hatred of evil and wicked men, from ver. 19. to 23.
• 4. The Protestation of his own innocency, which he offers to the Test and Tryal of God, ver. 23, 24.

1. He begins with Gods Omniscience, * 1.68 and takes upon him the person of man∣kind; for what he saith of himself, is as true of all men; for we are all known to God. [Ver. 1]

• 1. O Lord, Thou hast searched me out, proved, examined, * 1.69 tryed me by an exact search or scrutiny; it needed not, but he would have us know, that God most accurately searcheth into all our wayes, not the least thing we do is hid from him. Thou searchest me out, and knowest me: Now what he said in general, he opens in particulars. [Ver. 2]
• 2. As first for our Actions, he searches and knowes them. 1 1.70
  • 1. Thou knowest my down-sitting, and my uprising; when, where, and for what cause I sit down or rise.
  • 2. For our thoughts, he searches them also: 2 1.71 Thou understandest my thoughts afar off, from all eternity; Thou knowest my counsels, my cogitati∣ons, even before I began to think them. [Ver. 3]
  • 3. The intents and purposes of our thoughts and actions, 3 1.72 the ends we aim at: Thou compassest my path, and my lying down, and art acquaint∣ed with all my wayes.
  • 4. Yea, and our words too: There is not a word in my tongue, but, [Ver. 4] O Lord, Thou knowest it altogether. 4 1.73

And of this, he gives this Reason, because God is our Maker, [Ver. 5] toti quanti quanti sumus, we are his work: Thou hast beset me behind and before, * 1.74 and laid thy hand up∣•••• me. The Vulgar reads this verse thus, Ecce Domine, tu cognovisti omnia, no∣vissima & antiqua mea, tu formasti me, & posuisti super me manum tuam; where Bellarmine saith, there be two Arguments to prove that God knowes all things that belong to us.

• 1. Because God knowes all things past and future; antiqua, novissima, before, behind us, and therefore no wonder, if he know all the actions of men.
• 2. Because he hath made man, he governs him: Thou, O Lord, madest man, and after hast put thy hand upon him, to order him; Thou bearest him, as it were, in thy hands, and must therefore of necessity know his wayes.

The Prophet concludes this Attribute of Gods Omniscience with an Epiphone∣ma: * 1.75 Such knowledge; to know the hearts, thoughts, actions, words of all men, is too wonderful for me, it is a property that belongs to God alone; It is high, [Ver. 6] I cannot attain unto it; it passeth my Reach and Ca∣pacity.

2. * 1.76 From Gods Omniscience, David descends to speak of his Omnipresence, and by it shewes, That no man can hide himself from the eye and knowledge of God, because he is present in every place.

• 1. [Ver. 7] Whither shall I go from thy Spirit? i.e. That I may be hid from thy know∣ledge. * 1.77
• 2. Or whither shall I go from thy presence? i. e. From thy eye, face.

Say, I should think of some lurking place to hide my self in, it must be in Hea∣ven, Hell, the Sea, the utmost part of the earth; or else I must be hid from thee by some dark night: But none of these will do it; For thou art present in all these places, and beholdest in the thickest darkness.

• 1. [Ver. 8] If I ascend up to heaven thou art there.
• 2. [Ver. 9] If I make my bed in hest, thou art there.
• 3. [unspec 10] If I take the wings of the morning, and remain in the uttermost parts of the Sea, [unspec 11] even there shall thy hand lead me; ut custos captivum, and thy right hand shall hold, arrest me, and keep me under restraint.
• 4. [unspec 12] If I say, Surely the darkness shall cover me, even the light shall be about me; yea, the darkness hides not from thee, but the night shineth as the day, the darkness and light are both alike to thee.

3. * 1.78 And among many instances that might be given to declare Gods Omnisci∣ence and Omnipresence, omitting other, he makes choice of one only, viz. the formation of a child in the womb. God, saith he, forms the child in the belly of the mother, makes the seminal vessels, which are destined for generation, sees how to work, and how to join all parts together, in that dark Cell; and therefore night, day, darkness and light are all one to him: He is present in that abstruse and secret place, and sees how to knit bones and sinewes, and nerves together; to form the vital parts, endue them with faculties, cause flesh to come upon them, and till all be perfected, to wrap up the Embrio in it Secundine. But to the words.

• 1. The excellency of the Authour is commended. Thou hast possessed my Reins: [Ver. 13] The Reins are Organs ordained for generation; the Reins are a∣gain, the most secret and hidden parts of the body, Psal. 26.2. The sense then is, Thou hast undertaken wholly to frame me, as I lay hid in the womb, and there hast cherished me, being formed.
• 2. Thou hast covered me in my mothers womb, cloathed me with flesh, skin, bones, and inclosed me with a Secundine.

And here the Prophet, * 1.79 before he proceeds in his description of the childs for∣mation in the womb, breaks off the course, and falls in admiration of Gods work, and sings praise for it.

• 1. I will praise thee, and extoll thee my Maker.
• 2. [Ver. 14] For I am fearfully and wonderfully made. It is enough to strike any man into a reverential fear of thee, and a wonder, that shall consider se••••∣ously this work.
• 3. Marvellous are thy works, all are marvellous, and that my soul knoweth right well, but none beyond this.

And now he goes on, * 1.80 and continues his Narration of the formation of the Embrio, and descends to speak of some parts.

• 1. My substance, (Vis mea, robur meum, ossatio mea, ossium & artuum compages, essentia mea; for Interpreters differ in the reading) is not hid from thee. [Ver. 15]
• 2. When I was made in secret, in the dark and secret Cell of my mothers womb.

• 3. And curiously wrought. The word in the Hebrew, as Moller observes, signifies, aca pingere, vestes auro, & variis filis diversorum colorum intexere. Man indeed is a curious piece, and the variety of faculties; Or∣gans, parts, shew him to be so.
• 4. In the lowest parts of the earth. Not that man was made in infinis ter∣rae, but in his mothers belly, in which yet the work is as secret and re∣mote from us, as if God did it in the lower parts of the earth, 2 Maccab. 7.22, 23.
• 5. Thy eyes didst see my substance being yet imperfect. [unspec 16] When I was an Embrio, in which there appeared no form, or distinction of parts. Thy eyes saw what all would come to, that from that imperfection time would produce a perfect child, and also caused it to be so.
• 6. And in thy book of prescience and providence were all my Members written: The Idea of them was with thee. Ʋt pictura in mente pictoris.
• 7. Which in continuance were fashioned, mora tempores, * 1.81 when as yet there was none of them perfect.

He closeth this part with an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in which he doth admire the wisdom of God in his counsels, and in his works. Two things he saith of them.

• 1. That they are dear, and of esteem to him. How precious also are thy thoughts to me, O God. Not only in the formation of man, but in other things.
• 2. That they are infinite, [unspec 17] as indeed they are to any man that shall reflect up∣on the kinds, the Species, the Individua's in the world. David might well say, O how great is the Summe of them? If I should count them, [unspec 18] they are more in number than the sand. For they are indeed innume∣rable.
• 3. For this cause, When I awake, I am present with thee. I never awake, and rise, but some new matter or other of thy providence, wisdom, is of∣fer'd to my mind to meditate on, which puts me into an admiration of thy power, which should be the use that every man ought to make of Gods: works, from the consideration of them arise to consider the Creator This is to be present with God.

3. * 1.82 And so David having ended his Theis of the Omniscience and Omnipresence of God, comes up closer to that, for which he said all this, which was to justi∣fie himself before Gods Tribunal. It is objected against me, that I am a bloo∣dy man, a man of Belial, and that out of ambition I have invaded the King∣dom. But thou, Lord, art Omniscient, and knowest all things; thou art Om∣nipresent, and at all my actions; if therefore I be such a man, execute justice up∣on me. For,

• 1. Surely thou wilt slay the wicked, [unspec 19] thou wilt execute vengeance upon them: I dare not then be of their society, * 1.83 or embrace their friend∣ship.
• 2. Depart therefore from me, ye bloody men. Joab, Doeg, Shimei, Saul, avaunt.
• 3. Besides, I desire none of their company and acquaintance, [unspec 20] for they are not only enemies to me, but thee also; they speak not only ill of me, but they blaspheme; For they speak against thee wickedly, and thy enemies take thy name in vain.

4. And yet he deals more roundly with them, that he was so far from shewing them any love, and giving them the right-hand of fellowship, that he hated them, Which hatred arose from their hatred of God, their impiety was the cause of it, and to that he opposeth himself, even with a perfect hatred.

• 1. Do not I hate them, O Lord, that hate thee? * 1.84 and am not I grieved with those that rise up against thee? [unspec 21] The interrogatory makes it the more quick.
• 2. And to himself he returns this answer, Yea, I hate them with a perfect hatred, I count them my enemies. I cannot then be the man they would

• make me: so far I am from the imputed crimes, that no man condemns them more than my self.

4. * 1.85 Lastly, for his more full purgation, and sets himself before Gods Tribu∣nal. It seems his conscience was very clear, and his heart sincere, that he durst abide that Trial. If I be such as they say, I refuse no punishment, but if other∣wise, shew some testimony of my innocency in this matter.

• 1. [unspec 23] Search me, O God, and know my heart. What in the beginning of the Psalm, he said, God did, now he intreats him to do, and to do it with effect.
• 2. Try me, and know my thoughts; examine my heart, my wayes, my thoughts, my progess, my actions.
• 3. [unspec 24] And see if there be any wicked way in me; i.e. any malicious, bloody, presumptuous way. * 1.86
• 4. And lead me in the way everlasting. This, this, was the end he propo∣sed of his trial, That if God saw any way of wickedness in him, that might seduce him, he would withdraw him from that way, and lead him to think, desire, and do those things which would bring him to eternal life.

The Prayer collected out of the One hundred and thirty ninth Psalm.

SO great is thy knowledge, [Ver. 1] providence, and perspicality, O Almighty God, [Ver. 2] that nothing can be hid from thy eye, Thou hast searched and known my actions, [unspec 3] my thoughts, my motions, and my intentious: There is not a word in my tongue, [unspec 4] but thou know'st it altogether. Whither then shall I go from thy Spirit? [Ver. 7] or whither shall I go from thy presence? Could I ascend to Hea∣ven, [unspec 8] Thou art there? should I make my bed in Hell, Thou art there also? Nor East, nor West, nor Sea, nor Land, nor Night, nor Day, are able to conceal us from thée; for thou knowest all, and art present at all our secrets: So awe us then, O God, nay, over-awe us by the presence of thy eye, that in fear and reverence we may walk before thée, as wary to offend the eye of holiness, and to provoke the ear of jealousie.

I never cast my eye seriously upon my self, but I find matter of wonder and fear; [unspec 13] for I am fearfully and wonderfully made. Thou wert present with those seminal vessels, [unspec 14] when I was framed in secret, and fashioned in my mothers womb. [unspec 15] Thy work then was curious, the formation strange, the symmetry wonderful, [unspec 16] the harmony admirable, the proportions sutable; in thy Book, were all my members written, which in continuance were fashioned; from an im∣perfect Embrio, Thou brought'st me to the shape of a perfect child, and gavest me life and being. [unspec 17]

O how precious are all thy thoughts unto me, [unspec 18] O God? how great is the sum of them? If I should go about to count them, they pass my capacity; for they are more in number than the Sand; and therefore so often as I take thy wayes and works into consideration, I awake out of the lethargy of a secure and careless mind, and am present with thée in my thoughts and meditations, as desirous only to live to thée, and to please thée alone.

Thy wisdom, [unspec 19] thy knowledge, thy presence doth over-awe me in all my wayes; [unspec 20] for I am assured, that thou looksst into the very secret recesses of the heart, and that thou wilt slay the wicked, and all them that speak against thee wickedly, and who take thy Name in vain: These thou countest for thy enemies, and they never shall be estéemed for my friends: Depart therefore from me you bloody men. [unspec 21] Thou, Lord, which knowest all things, and searchest the secrets of all hearts, [unspec 22] art my witness, That I hate them that hate thee, and that I am grieved with those that rise up against thee; yea, I hate them with a perfect hatred; because they are enemies to thée, therefore I count them my enemies.

They lay to my charge many grievous crimes, for I am a man of contenti∣ons, they charge me as a pestilent Fellow, a son of Belial, a troubler of Israel: But' Lord, Thou knowest my Innocency, and integrity of my heart; to thée there fore I appeal, [unspec 23] who art an infallible Witness and Iudge of my Conver∣sation. Search me then, O my God, and know my heart; try me, and examine my thoughts; and see if there be any wicked way, any action, or progress of any wickedness in me: And if (as by the testimony of a good conscience I am firmly perswaded) no such guilt can be found upon me, [unspec 24] leave we not then to perish with wicked men, but lead me constantly in the way of Virtue and Re∣ligion (in which, without thy conduct, I cannot walk) lead me, I say, in that way, by thy Word and Spirit, which will bring me to everlasting life, through the merits of Iesus Christ our Lord. Amen.

PSAL. CXL.

DAVID being persecuted by Saul, Doeg, and the men of Ziph, prayes to God for his safety and defence from their evil tongues: But the Fa∣thers apply it more largely, and make it a prayer of the Church in per∣secution, against the Devil, and wicked men, which are his instruments to persecute Gods people.

The parts of the Psalm are:

• 1. A Petition to be delivered from his enemies, whom he describes, from ver. 1. to 6.
• 2. A Protestation of his confidence in God, ver. 6, 7.
• 3. A prayer against them, ver. 8, 9, 10, 11.
• 4. A manifestation of his hope, that God will uphold him in a just Cause, ver. 12, 13.

1. He first summarily proposeth his Petition.

• 1. Deliver me, O Lord, from the evil man; Doeg, or the Devil; * 1.87 qui inimi∣ous home, Mat. 13.
• 2. Preserve me from the violent man. Two qualities he had, Malice and Vio∣lence.

And the effects were consonant to these qualities; of which, [Ver. 1]

• 1. The first was, evil counsels, meditations of deceitfulness, 1 1.88 and wicked stratagems.
  • Which imagine mischief in their heart; it is their study. [Ver. 2]
  • Continually are they gathered together for War. There was no Truce with them, no peace to be had without any intermission, they fought against me.
  • The Prince of darkness thus molests us continually, offering to us unchaste desires, tentations to infidelity, scruples and perplexities, &c.
• 2. The second, was the evil of their words; 2 1.89 for their words were corres∣pondent to their thoughts.
  • 1. They have sharpned their tongues, with calumnies, de tractions, [Ver. 3] re∣proaches, frauds, &c.
  • 2. Likea Serpent, Adders poyson is under their lips. They shoot out their Arrowes, even bitter words, as the Viper and Adder doth his poyson, which, without pain, extinguisheth life, which causeth a dead sleep to fall on the man, and the senses to fail. Sycophants

• ...
  • wound and kill insensibly. The tongues of Hereticks do the like, distil, by fair words poyson, and so kill.

2. * 1.90 He repeats his petition, and desires a protection, as before from their thoughts and words, so now from their actions also.

• 1. Keep me, O Lord, from the hands of the wicked, preserve me from the vio∣lent man.
• 2. [Ver. 4] And that he might move God the easier to grant his desire, he shews their intentions. * 1.91
  • 1. They have purposed to overthrow my goings. They supplant, pre∣cipitate me, which is the Divels work, who labours to supplant us in our wayes, that we should not walk at all, or walk slowly, or fall in the wayes of God, or else forsake, or turn back from them. [Ver. 5]
  • 2. 2 1.92 The way they took to compass their ends. The proud have laid a snare for me, and cords, they have spread a net by the way-side, they have set gins for me. Selah. As hunters and fowlers do for birds and beasts. So the Divel shews the bait, but conceals the hook. He shews us pleasure, or profit, but conceals the bitterness of sin, and loss of Gods favour and eternal life. These are his snares in our way.

2. * 1.93 Against the evil and danger he protests his confidence in God, and implores his aid.

• 1. Constant he is to his principles, notwithstanding all their malice, violence, machinations, [unspec 6] pride, impiety. I said unto the Lord: Thou art my God. I do not cast away my confidence, I fly to thee. Thou art my Lord, I am thy servant, and therefore,
• 2. Hear the voice of my supplications, O God.
• 3. And that he might the better shew the ground of his Constancy, he shews,
  • 1. [unspec 7] What esteem he had of his God. Thou art the strength of my sal∣vation; the vertue, power, fortification, by which I may be safe from my enemies.
  • 2. What he had formerly done for him, and therefore he doubted not, but he would do it again. Thou hast covered my head in the day of battel; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. God alwayes does good.

3. * 1.94 This is the other part of his Petition. For as before he desired to be deliver∣ed and defended from his enemies, so now he begins to pray, that their plots and conspiracies might never have any good success, but both they and their counsel•• perish together.

• 1. [Ver. 8] Grant not, O Lord, the desires of the wicked, let them not have their wishes.
• 2. Further not his wicked device. Give no prosperity to what they under∣take.
• 3. Lest they exalt themselves. Lest they triumph, glory, and exult, that they have not conquered me, but with thy help. And so their fury, rage, and blasphemy fall upon thy people, and prove destructive to them.

And after in plain terms he prayes against them, * 1.95 and predicts their punishment. As for the head of those that compass me about,

• 1. [Ver. 9] Deal with them, Lege talionis, Let the mischief of their own lips co∣ver them. Meo arbitratu delatores linguis, auscultatores auribus pen∣deant. Let them perish by their own counsels and lies. Let them be taken in their own Craftinesse.
• 2. [unspec 10] Deal severely with them. Let hot burning coles fall upon them, let them be cast into the fire. Let them suffer extreme punishment. Let them fall from above, from thy justice. Let them be cast into the pits, that

• they never rise up again: without any hope of recovery.
• 3. Let not an evil speaker, a lyar, a flatterer, a detractor, be established, [unspec 11] prosper, or his house continue in the earth.
• 4. Evil shall hunt, give no rest, but pursue till he take, the violent man, those who write their counsels and decrees in blood, and by force and armes persecute Gods Church: To overthrow him, to his utter ruine. * 1.96

4. To the Commination of punishment to the wicked, he subjoyns by an An∣tithesis the promise of God for the defence and safety of the righteous, and so con∣cludes.

• 1. I know, and am certainly perswaded, both my own experience, [unspec 12] and the example of my forefathers whom thou hast delivered in their trials and tentations.
• 2. That the Lord will maintain the cause of the afflicted, and the right of the poor; he may defer his help, and their deliverance, but he will not take it from them. For he is a just Judge, and therefore no doubt he will be an encouragement to the good, and a terror to the evil doer; he will defend the poor afflicted innocent, and will revenge their wrongs upon their persecutors.
• 3. And this he confirms and amplifies from the final cause, which is double. [unspec 13]
  • 1. That they praise him. * 1.97 Surely the righteous shall give thanks to thy Name: being delivered, they attribute the honour not to them∣selves, or their own innocency or merits, but give the glory to his grace, love and good will.
  • 2. That they remain before him in his Church militant, and triumphant. 2 1.98 Delivered they shall be, that they may dwell in his presence, or, co∣ram vultu ejus, be in his favour, dwell in his house, walk before his face here, and enjoy the beatifical vision hereafter. By the face a man is known fully, not so by other parts; & vultus animi index, the fa∣vour a man bears to another, is known by his countenance very often. In that then the upright shall dwell coram facie, it is an argument they shall enjoy his favour in this life; and that they shall fully enjoy his countenance, and know him, as they are known in the life to come.

The Prayer collected out of the One hundred and fortieth Psalm.

O Merciful Father, it is not unknown to thée, with how many evils, ten∣tations, and pressures thy poor children are beset, by the malice of the Devil, the pride and violence of men, and the impetuous incursions of their own carnal hearts.

We therefore humbly beséech thée good Father, [Ver. 1] deliver us from the evil man, that enemy of our happinesse, [Ver. 2] and preserve us from the plots and con∣spiracies of the violent man. Which imagine mischief in their heart, [Ver. 3] and with∣out intermission continually have and do yet gather themselves together to op∣pose and make war against us. Flatterers, dissemblers, and detractors these are; and as the Serpent by shooting out his tongue, whets it, that it may the farther pierce and hurt, so their serpentine malice hath sharpned their tongues to speak most pernicious lies and falshoods to our ruine. For with a sharp sting they have sent forth poyson, Adders poyson out of their lips, by which they might kill those that are true of heart.

Thou therefore, O Lord, who art a lover of truth and equity, [Ver. 4] and a ha∣ter of lies and injustice, keep me, [Ver. 5] that I fall not into the hands of these wic∣ked men, preserve me from their fraud and violence. Many are the snares, [unspec 4] the cords, the nets, the gins which these proud men have hid, have spread, have set for me. Their purpose is to supplant, or precipitate me in my way, that either I may not walk in thy Commands, or walk slowly, or

fall in them, or turn back from them. Be therefore, O Lord, my strength, and my salvation, [unspec 6] and in that day when the assaults of tentation are most furi∣ous, be my shield, my umbrage, and cover my head, that I take no harm. O Lord, [unspec 7] grant not the desires of the wicked, further not his wicked devices, let them not be masters of their own wishes, lest they boast, glory, and blas∣phemously triumph that they have not conquered thy Church, but thée also which art the Protector of it.

O Lord, [unspec 8] deal with them, as they have dealt with us. Let the mischief of their own lips fall upon the head of them, let the hot burning coles of thy anger fall from heaven upon them, [unspec 9] let them be cast into a fiery furnace of trou∣bles, and into a deep pit of dangers, that they never rise again to trouble thy Church. [unspec 10] Let not a man, who hath a tongue prepared to detract, and issue forth lies against his neighbour prosper, or be established on the earth: Let his own wickednesse hunt and pursue the violent man, [unspec 11] till it hath overthrown him.

Which if thou shalt do, [unspec 12] thou wilt shew thy self merciful as ever thou hast béen in maintaining the cause of the afflicted, and the right of the poor, for which the righteous shall give thanks to thy Name, [unspec 13] and with an upright heart shall dwell in thy presence in this life, and hereafter appear before thée, and enjoy the contemplation of thy face for ever and ever. Amen.

PSAL. CXLI.

WHether this Psalm was composed by David in his flight from Saul, or else when he was in the Court of Saul, and by flatterers tra∣duced unto him, is not certain. For that he desires his prayer might be set forth before God as incense, and be accepted as the evening Sacrifice, gives occasion to think he was in banishment, for otherwise he might have been present at it. But then again that he prayes against their detractions, and flatterings, may argue a present danger, and that he was in the Court. But be either true, in it he prayes.

The Contents and Summe of the Psalm.

• 1. For his prayer, ver. 1, 2.
• 2. That God would so restrain his tongue, and compose his mind, that through anger or impatience he may not offend, ver. 3, 4.
• 3. He prayes, that if he must be reproved, that his censure may proceed from just, not from unjust men, ver. 5. whose judgment he declines, ver. 5, 6. and will have no part or society with them.
• 4. He shews the malice and hatred of the wicked to good men, ver. 6, 7.
• 5. He puts his trust in God, and prayes to be delivered from their snares, ver. 8, 9, 10.

1. * 1.99 This Psalm consists for the main, of petitions; of which,

• 1. The first is, that his prayer may be accepted. Lord, I cry unto thee, make haste unto me, [Ver. 1] give eare to my voice when I cry unto thee; speedily, now, * 1.100 and hereafter hear my prayer, which is fervent, affectionate, for it is a cry.
• 2. [Ver. 2] Let my prayer be set before thee at the incense, which was offer'd with the sacrifice, and the lifting up of my hands, a gesture used in prayer, 1 Tim. 2.8. as the evening sacrifice, Exod. 30.7, 8. Revel. 5.8. The

• qualities of a good prayer are very well set out by that in∣cense. * 1.101
• 1. The incense was made of four sweet Odours, Exod. 30.34. which in∣sinuate the four vertues requisite to sweeten our prayers, Faith, Assu∣rance, Charity, Humility.
• 2. This incense was offer'd in the inner part of the Temple, * 1.102 where was the Tables of the Testimony, and the golden Altar. We are the Temples of the Holy Ghost, the inner part is the soul in which is the Law of God written with his finger: The Will is the golden Altar, to wit, a clean heart adorned with grace; from such the incense of prayer must come.
• 3. The High Priest only was to offer this incense: The High Priest is Christ, and by him, as our Advocate, we must have access to God, and conclude all our prayers, per Jesum Christum Dominum nostrum.
• 4. The incense was put on the fire morning and evening, and thence arose a smoke, which ascended upward directly: This fire, which sends the sweet smoke and perfume of our prayers directly upward, is the fervour of our desire: Moreover, in the right ascension, is to be noted the right intention, and the careful attention in our prayers: If made to be seen of men, the incense is distorted by some temporal respect, it ascends not right upwards: If we wander in our devotions, it is not directed as it ought; and because it is hard to avoid this evagation in prayer, David prayes, Dirigatur oratio mea sicut in∣censum.
• 5. To this may be added, That the incense was offered morning and eve∣ning, and so our prayers should be at least.

But why doth David pray, That his prayer might be accepted rather as the evening Sacrifice, and not as that of the morning?

Perhaps this might be, because the evening Sacrifice might be more no∣ble, as a figure of Christs Sacrifice on the Cross, which was to be at the evening.

• 2. His second Petition is, * 1.103 That God would restrain his tongue, that he might know when to speak, and when to be silent; for he that offends not in his tongue, is perfect, James 3.2. There is a time to keep silence, and a time to speak, Eccles. 3.7. He prayes therefore, Set a watch, O Lord, [Ver. 3] before my mouth, and keep the door of my lips. The Vulgar read it, Pone ostium circumstantiae labiis meis. Circumstances v••ry things much, and there∣fore men ought to desire of God to know when, where, how to speak, as well as what to speak.

Note here again, That the Metaphor is borrowed from the Watch and Gate of a City, which, if it be safely kept, necessary it is, that it have both a Watch and a Gate, that those be suffered to go our, who ought, and those be not suffered to go out, that ought not: The Gate will not suffice to do this without the Watch; for it will be alwayes shut, or alwayes open: And the Watch without the Gate shall not easily do it; both together will keep all in safety. and therefore David de∣sires both; a watch to his gate, his mouth, that might diligently observe what worde went out, and with his words, what thoughts of his heart, levt he be taken by them. Now this Watch-man is Prudence; and also a constant, strong, and continual gate for his watch, that might be shut and opened at pleasure, or as oc∣casion required; which gate, is Charity. Farther yet, this watch and gate may signifie the two faculties of the Soul, the Understanding and Will: The understand∣ing to be as the warch, that a man may know when, and how, and what to speak, and also to be silent: The Will the gate, that a man open, and be bold to speak what he ought, and fear to speak what he ought not.

3. His third Petition is for his heart, because it is deceitful above all things, [Ver. 4] and man is weak, and falls often; therefore he prayes for grace and assist∣ance from God. 3 1.104

• 1. Incline not my heart; that is, suffer not my heart to be inclined, bent, set to any evil thing; or as the Vulgar, In verba malitiae, to malicious wickedness.
• 2. Let it not come however to practice: Incline not my heart to practise wick∣ed works, with men that work iniquity, being invited by their exam∣ple, familiarity and custom. The Vulgar reads it, Ad excusandas excusationes in peccatis, to excuse, defend, or frame pretences to sin.
• 3. And let me not eat of their dainties: Let me not partake with them in their Feasts, their Doctrines, their feigned Sanctity, their Hypocrisie, or Power, Dignities, Riches, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vulgar, Non communicabo cum electis corum, with those things which they make choice of, as they would of dain∣ties.

4. * 1.105 His fourth Petition is, That if occasion of Reproof, and brotherly Admo∣nition be given, that he may meet with a true friend, that may reprehend him out of love, and in a charitable manner; not with flatterers, that may sooth him up in his wicked way, and deceive him.

• 1. Let the Righteous smite me, smite with a Reproof, able to heal my sin. [Ver. 5]
• 2. It shall be a kindness; I shall reckon it is an act of mercy and charity from him, I know he will not do it in the gall of bitterness, to disgorge his spleen, or revenge an injury; but to save a soul: Neither will I ve∣rifie the Proverb, Obsequium amicos, veritas odium parit; for I will love him for it; It shall be a kindness to me: He verified it in Na∣than.
• 3. And let him reprove me, it shall be an excellent oyle: An excel∣lent oyle to heal my wounds of sin; and the blow of Reproof he gave me, which shall not break my head, but being broken, cures it. [Ver. 5]

5. * 1.106 His fifth Petition, is set down in the next verse, to which he premits this Preface, Yet my prayer shall be in their calamities; and both the Petition and Pre∣face to it are very difficult; it is diversly read.

• Vulgar, Quoniam adhuc & oratio mea in beneplacitis corum. And the sense this, I am so far from communicating with them, that my prayer shall be to God, in beneplacitis corum; i. e. against those vices and wick∣ednesse in which they please themselves.
• And Moller to the same purpose reads it, Quia adhuc oratio mea contra malitiam corum.
• Hierom. Pro malitiis eorum. Faelix. Inter mala corum. Pagnin. Ut eruat me à malis corum.
• Musculus. Nam adhuc oratio mea adversum eorum mala dirigitur.
• Junius. Quo amplius fecerit, eo amplius ratio mea erit in malis eorum: And he expounds his meaning thus, What evil soever they shall do me, it shall not imbitter my mind, but they shall rather cause me that I commend them to God by grateful prayers.

The Petition, [Ver. 6] if it be a Petition, is set down in ver. 6. But it is read so many wayes, * 1.107 that I know not well what to say of it.

• Musculus reads it thus, Praecipites dentur velut de rupe judices corum: Au∣dissent verba mea, si dulcia fuissent. And so 'tis a plain Petition. Let their Nobles, great men, Magistrates be cast down head-long, and perish, as Malefactors thrown off a Rock; for they would have heard my words and counsels I gave them, had they been pleasing, flattering, smoothed them in their wayes, and sweet to them; but because they dis∣pleased, they would not hear; therefore let them perish, as they de∣serve.

• Moller reads, Dejecti, or precipita sunt ad manus pene. The Vulgar, 2 1.108 Absorpti sunt juncti pene judices corum, & audient sermones meos, quia suaves sunt. The Vulgar, Andient verba, quoniam potuerunt: But it is probable the Latine Translator reads, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Our English Version, When their Judges are overthrown in stony places, they shall hear my words for they are sweet. All these Translations will carry this sense; i.e. When their Judges, that is, those to whom the chief Judicature is committed, shall be cast from their Seats, Authority, Digni∣ty, and punish'd, and split, and swallow'd up, as men are by the Sea, when the Ship is dash'd against a Rock. They, saith Moller, that is, the people, who seduced by them, took part against David, being terrified by their punishment, shall hereafter hearken to my words; leave Saul and his party, and cleave to me in their hearts; for my words are sweet: or, potuerunt, powerful, efficacious to convert their hearts, and pleasant and delightful to the minds of them over whom they pre∣vail.
• Junius reads the verse, 3 1.109 At dimovent se per latera petrarum judi••••s islo∣rum, quamvis intelligant sermones meos amoenos esse: And makes this sense of it, Although that their own conscience doth sufficiently check these my persecutors, and teach them the equity of my cause, yet they wait and beset all the sides of the Mountains, or Rocks, in which I am forced to pitch my Tents, that they may lie in Ambush for me; and that not only the Vulgar, the Ziphits, Mahanites, with others; but al∣so the chiefest of Sauls Followers and Captains; yea, although they know that my words have been mild to them, * 1.110 and I have not offended them in the least matter.

And this sense the verse following will justifie: Our bones are scattered at the Graves mouth, as when one cuts and cleaves wood upon the earth: That is, [Ver. 7] They beset me and my company with such violence, that we despair of life, and must lay our bones unburied in the Wilderness, to be scattered here and there, * 1.111 as Chips, except thou, O Lord, shalt succour us, and send us present help; and there∣fore he goes on, and presents, [Ver. 8]

6. A sixth Petition, which hath two parts. 6 1.112

• 1. But my eyes are unto thee, O God the Lord, in thee is my trust.
• 2. Leave not my soul destitute.
  • 1. For his own safety and deliverance: Leave not my soul destitute; suffer me not to fall into then hands, to the loss of my life.
  • 2. Which is grounded upon his hope and confidence in God: My eyes are unto thee, I depend on thee, I look for help from thee; O God, the Lord, in thee is my trust. The other part of his Petition is,
  • 3. Keep me from the snare which they have laid for me, [Ver. 9] and the gins of the workers of iniquity: Keep me from their Frauds, Deceits, Ambushes, which as Fowlers and Hunters they set for me.
  • 4. And lastly, He imprecates confusion to fall upon his enemies heads, and reiterates his Petition for his own safety.
    • 1. Let the wicked fall into their own Nets: Neque. n. [Ver. 10] lex justior ulla. * 1.113
    • 2. But let me ever escape them, pass by, or through them, unhurt.

A Prayer collected out of the One hundred and forty one Psalm.

O LORD, [Ver. 1] being beset with many sorrows and dangers, I cry unto thée, make haste to help me, O my God, and send me some speedy de∣liverance, lest if thou make as if thou hearest not; I become like them that go down into the pit. Give eare therefore now unto my voice, when my soul being heavie unto the death, with fervor and affectionate sighs I cry unto thée. O let my prayer which I present to thée on the Altar of a sincere heart, by the intercession of Iesus Christ my Lord, [Ver. 2] he a swéet perfume in thy no∣strils, accepted and set before thée as was that Incense, which as offered unto thée upon the golden Altar by the High Priest in the Holy of Holiests, and let this lifting up my hands be as grateful and pleasing to thée, as was the e∣vening sacrifice.

And first of all, [Ver. 3] O Lord, because I am prone to offend in my tongue. I beséech thée, set a watch before my mouth, that I may observe what words are fit to go forth, and what fit to be kept in, and keep the door of my lips, that it may not open or shut but by prudence and charity. Suffer me not to speak, but what I ought, and as I ought, and when I ought, and where I ought. Let my words be ever gracious, [Ver. 4] and seasoned with salt. And because the errors of the tongue procéeds from the vanity and corruption of the heart, suf∣fer not my heart to be enclined to any malicious wickednesse; or if such a con∣ception be formed within, let it never come into act and practise. O let me never be so destitute of thy grace, to practise wicked works with men that work iniquity, and so far be seduced by their example, familiarity, and society, as to eate of their dainties, and communicate with them in their hypocrisie, their fained sanctity, their specious doctrines, their ill acquired riches and power, or with them seek for excuses to defend what to satisfie andplease their own lusts they have gréedily made choice of.

If at any time being overcome by the weaknesse and frailty of my flesh, [Ver. 5] I shall indulge overmuch to my desires, and be overtaken in an offence, send some spiritual guide who may smite me friendly, and restore me in the spirit of méeknesse. This I shall reckon as a mercy to my soul. Let such a man reprove me and it shall be as an excellent oyl to cure my ulcerous soul. But never permit the smooth balm and oyly words of the wicked to fall on my head, nor their flatteries and sothing applauses so please my heart, that thereby I be cherished, and nuzzled up in my grossest sins. For so far I am from séek∣ing the favor of the wicked, that I shall alway pray against their malice and wickednesse.

At this time they set and besiege the rocky hills, [Ver. 6] and stoy the passages to take away my life. They hunt for my soul as a Partridge upon the mountains. O Lord, let their chief conductors and leaders be overthrown and dashed to pieces, as a ship against the rocks. So shall it come to passe, that the peo∣ple who have followed them in simplicity of heart, and whom these Princes have seduced, shall hereafter give better héed to my words which I sounded in their eares of piety and iustice, and mine own innocence. For these were and are in themselves able to work in them a penitent and obedient heart, and to the penitent and obedient they will be very ••••éet and delightful. [Ver. 7] For, till this be effected, and their conversion wrought, I, and all my followers and adherents are in very great danger, that our lives shall be taken away in these mountanous places, and our dead bodies ly unburied in this wildernesse, and consequently our bones scattered at the graves mouth, as when one cuts and cleaves wood upon the earth.

But O thou my Lord God, because my eyes are alway intent on thée, and all my hope and trust is placed in thée, [Ver. 8] leave not my soul destitute, suffer me

not to fall into their hands, who séek to take away my life. [Ver. 9] Kéep me that I be not taken in their snares, which they have laid for me, and those gins which these workers of iniquity have twisted and cunningly disposed for my ruine. But let the wicked fall into their nets, [Ver. 10] and be taken in the crafty wi∣linesse which they have imagined, but let me and the people which serve thée in sincerity and truth, for ever escape them by the merits of Iesus Christ our Lord. Amen.

PSAL. CXLII. The Title, a Maschil of David.

A Prayer when he was in the Cave.

THE Cave was that of Engaddi, or more probably, that of Odul∣lam, when he was more destitute. The occasion, the persecution of Saul, and his danger by Achish king of Gath. The matter of it, an earnest Prayer to God, in which he begs deliverance from danger.

The parts are

• 1. An Exordium, in which he
  • 1. First shews what he did in his trouble, took himself to prayer, ver. 1, 2.
  • 2. Then his consternation and anxiety of heart, which arose from the malice and craft of his enemies, and the defect of help from his friends, ver. 3, 4.
• 2. His addresse to God, and Petition, ver. 5, 6, 7.

1. The two first verses shew Davids intention in this Psalm, viz. * 1.114 by Prayer in his trouble to make his Addresse to God. 1. I cried unto the Lord with my voice, with my voice unto the Lord did I make my supplication. 2. I poured out my supplication before him, and shewed him all my trouble. * 1.115 This is amplified

• 1. From the vehemence, instance, fervour. I cryed, I supplicated, [Ver. 1] I poured out, I shewed. [unspec 2]
• 2. From the Object, unto the Lord, him and no other I invocated. * 1.116 I poured out before him. [Ver. 1]
• 3. From the Instrument. With my voice. Which doth not exclude vo∣cem cordis. For no question he understood, and attended what he said.
• 4. From the humility in Prayer. It was a supplication. [Ver. 2] I made my suppli∣cation.
• 5. From his free and full expression, fully and at large he opened his griefs and desires, he left nothing behind, unsaid, that should be. I poured out my complaint, vented all from my heart as water poured out of a vessel. Shew'd and declared my trouble.
• 6. From his sincerity and confidence in God. That he durst do this before him, in his eye, in his sight, argues an honest heart. * 1.117

That which caused him to do this: was,

• 1. The consternation and anxiety of mind in which he was. This I did, [Ver. 3] when my spirit was overwhelmed within me. When my breath was as it were gone, and my life, for ought I saw, almost at an end, and I in the confines of death. There being then no sufficiency in me, I betook my self unto thee, who art All-sufficient.
• 2. Then I addressed my self to thee. For thou knewest my path, my actions, my intentions, the secret of my wayes, my path, 2 1.118 and that without any just cause I suffer these things, being forced and hunted into this Cave.
• 3. The craft and sly dealing of his enemies. Especially Saul.

• 2. In the way wherein I walked: In my Vocation, in that way wherein thou settest me.
• 2. Have they privily laid a snare for me. Saul gave him his caughter Mical to be a snare to him; and a Dowry he must have of an hundred fore-skins of the Philistines, that he might fall by their hands.

4. [Ver. 4] His destitution at this time of trouble, all forsook him, deserted him; even his friends. 3 1.119

• 1. I looked on my right hand for the help of my friends, and behold, if any man would be an assistant to me, and take my part, stand by me, as Souldiers in War to their Captain; but there was no man that would know me; they were as strange to me, as if they had never seen me: Not a man durst own me; the miserable have few friends.
• 2. Refuge failed me: With Achish at Ziglag, I have no place to flie for safety.
• 3. No man cared for my soul, regarded my life, cared whither I perished or not.

2. * 1.120 david being excluded of all humane help, now makes his Address to God: I cryed unto thee, O Lord, and said,

• 1. Thou art my refuge, my stay, my hope, my Tower of defence to flie to, my Sanctuary. [unspec 5]
• 2. Thou art my portion, my inheritance in the land of the living, while I live in this world.

And upon it he sends up his prayer to God, * 1.121 fortified from a double Ar∣gument.

• 1. 1 1.122 From the lamentable condition to which he was brought.
• 2. From the fury, malice, and power of his enemies.
  • 1. His condition at this time was very pitiful: Attend unto my cry, for I am brought very low, afflicted, depressed, have none to help me. [Ver. 6]
  • 2. 2 1.123 The power and malice of his enemies was very great: Deliver me from my persecutors, for they are too strong for me.

He renews his prayer, and presseth it from the final cause: Bring my soul out of Prison; * 1.124 upon which follow two effects:

• 1. [Ver. 7] The first in my self, Gratitude: That I may praise thy Name. 1 1.125
• 2. 2 1.126 The second in others, Assistance and incouragement to defend me, and my Cause: The righteous shall compass me about, come and flow from all parts unto me.
• 3. The Reason: For thou shalt deal bountifully with me. Bestow favours upon me, after thou hast freed me from my former miseries; which men seeing, who are commonly the friends of prosperity, will magnifie me, and resort unto me.

The Prayer collected out of the One hundred and forty second Psalm.

WHEN, O Omnipotent and Merciful God, we are in this life besieg∣ed with continual dangers, and impetuous enemies, to whom should we flie, [Ver. 1] or to whom we should make our moan, but to thee, O Lord, who art able and ready, because thou art merciful, to deliver us? In my present distress therefore I file to thée, and I cry unto thee with my voyce, with my voyce unto thee, O Lord, I make my supplication; I open at large, and pour out before thée my just complaint, [Ver. 2] the sadness and anxiety of my soul; to thée I shew my trouble, who alone knowest the way to deliver thine in their extreamest af∣flictions.

My Spirit is overwhelmed within me, when I behold the present state of things, my life, for ought I sée, was in the confines of death; [Ver. 3] but how unde∣servedly, Thou knowest, to whom all my acts, and secret'st path of my wayes is best known: Even in the very way wherein thou settest me, and in which I walked with an honest and an upright heart, have they my enemies closely and privily laid a snare to take me: And in the midst of these dangers and treach∣eries, to the greater discomfort of my soul, I found nor friend to help me, [Ver. 4] nor any Sanctuary to which I might retire. I looked on my right hand, to sée who would take my part, and stand up for me, and with me, but behold, there was no man that would own me, or know me; I became as a stranger to my brethren, and as an alien to my own mothers sons: I thought with my self to take Sanctuary, but a place of refuge failed me; not a man there was that cared, or regarded what became of me, or of my life.

In this distress and dereliction whither should I go, to whom should I flie? [Ver. 5] from whom should I look for help, but from thée, O Lord? Men will not, but thou art ready; men cannot, or dare not, but thou art able, and ready prest to succour thy poor afflicted people. To thee therefore, O Lord, I cry, and profess before the whole World, Thou art my refuge, my stay, my hope, [Ver. 6] my strong Tow∣er of defence; Thou alone, while I remain in this land of the living, art my por∣tion and heritage. I have chosen thée for my shield and buckler, my affections are to thée, and I will rely only on thée.

Therefore, good God, attend unto my cry, for I am brought very low, weak∣ned and humbled, and depressed, and brought to a forlorn condition: [Ver. 7] Deliver me from those that persecute me, and thirst after my blood, for they are grown far too strong for me. Bring my soul out of this affliction, with which I am straitned, as in a Prison, and I will praise and magnifie thy Name: Nay, the righteous and sincere-hearted Israelites, that expect the performance of thy promises, and long for it, upon this mercy extended to me, shall then compass me about, ad∣here unto me, and congratulate my deliverance and restitution: Sing they will in the house of the Lord, that thou hast dealt bountifully with me. Get thy self honour then upon Pharaoh and all his Army, deliver out of this Aegyptian bon∣dage, thy poor afflicted Israel, bring them into the promised Land; expel the Canaanites before them, and exalt the Kingdom of thy Son, Iesus Christ our Lord: To whom with thée, and the Holy Ghost, be all Glory, Dominion and Power, now and for ever. Amen.

PSAL. CXLIII. Being the last of the Penitentials.

DAVID being driven from Jerusalem by his son Absolon, wisely calls to mind his sin, as being the cause of it; which, in this Psalm he de∣plores, and desires grace and mercy of God.

The parts of this Psalm are.

• 1. A Prayer to God for remission of sin, grounded up∣on Gods promise and goodness, ver. 1. not upon his own worthiness, ver. 2.
• 2. A Narration of the sad state of his Affairs, ver. 3, 4.
• 3. The Comfort he received in his sad condition, and whence, ver. 5, 6.
• 4. His Petition, containing divers particulars, to which are annexed particular Reasons, from ver. 7. to the last.

1. * 1.127 In the beginning he petitions for Audience; Hear my prayer, O Lord, give car to my supplication; [Ver. 1] but expresses not the matter he pray'd for, which yet out of the following words may well be collected to be remission of sin, * 1.128 for which he was thus punished; and this he begs of God to grant, both in regard of his promise and mercy.

• 1. 1 1.129 In faithfulness answer me. Thou art a faithful God, that hast promised pardon to penitents; a penitent I am, make then thy Word good to me, and pardon me.
• 2. 2 1.130 And in thy righteousness, which here signifies, mercy and loving-kindness. In thy mercy then answer me, and seal my pardon, justifie me, because I confess my iniquities, Isa. 43.26. Men call for confession from the guilty to condemn, God to pardon.

And that this is the sense, appears more clearly by the next verse.

• 1. [Ver. 2] And enter not into judgment with thy servant. Call me not to a strict and rigorous account at thy Bar of Justice. * 1.131 This he deprecates, so that justitia in the former verse could not be taken for that justice which punisheth sin, and rewards righteous deeds; for that he pleads not here, but declines it, yea, and assigns the Reason.
• 2. For in thy sight shall no man living be justified. Not I, nor any man that ever did, doth, or shall live: Let me then have my pardon upon thy pro∣mise and mercy, and not for my merits. It is not then the most com∣mendable work that can justifie any man at the Bar of God, but his mercy in Christ, which he hath promised to accept: Taught he hath us daily to pray, Remitte debita.

2. * 1.132 And now he enters upon the Narration of his sad condition, which he ur∣geth as another Reason to perswade God to remit his offence, [Ver. 3] and it is taken from the grievousness of tentation, * 1.133 and the consequent of it.

• 1. For the enemy hath persecuted my soul. I look not so much upon my son Absolon, that seeks my life, as upon the enemy of Mankind, Satan, who entic'd me to Adultery, and tempted me to Homicide.
• 2. He hath smitten my life down to the ground: He hath humbled me, made me vile and contemptible in thy sight; made me a lover of the earth, and earthly pleasures, who before had my Conversation in Heaven.
• 3. He hath made me dwell in darkness, as those that have been long dead: For after that he had intangled my soul with earthly pleasures, he made me dwell in spiritual darkness, that I saw not the way to life, but was indeed dead in trespasses and sins; I knew no more of what belonged to the life of the Spirit, than those that have been long dead, Eph. 4.18, 19. & 2.5.

And the effect that it wrought upon me, * 1.134 was fear, consternation, and horrour of mind out of the sense of thy wrath against my sin.

• 1. [Ver. 4] Therefore my spirit was overwhelmed within me: I suffered a kind of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in my soul, I was ready to faint, when I consider'd thy holiness, and my impurity; thy severe justice, and my inability to satis∣fie it.
• 2. And my heart within me is desolate, far from all comfort. Troubled I was not lightly, not superficially, but seriously and inwardly; my soul was heavy to the death.

3. * 1.135 In this sadness I cast about what to do: Though I felt thy hand heavy upon me, yet despair I durst not; even from this miserable state I began to fetch my remedy, I found it was thy grace to bring me to this astonishment for my sin; that my heart was not hardned in sin, but astonished for sin, mollified, when it was thus troubled; and à dolore parturivi salutem. That then which came into my head, were thy wayes that thou hadst taken with penitent sinners before me.

• 1. I remember the dayes of old. The dayes of Adam, Noah, Abraham, [unspec 5] Moses, &c. who all being thy servants, yet sinning grievously, * 1.136 and repenting, Thou admit'st to mercy, whose examples I applied, and they kept me from despair, read Psal. 77.5, 6, 7, &c. for all these were Te∣stimonies of thy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of thy love to man. * 1.137
• 2. I meditate on all thy works, I muse upon the works of thy hands. I did not slightly run them over, but I meditate, I muse upon them; for in this combate betwixt hope and despair, comfort is not obtained, but by a long and serious meditation of Gods works; his works, in making a second Covenant with us, and purchasing and applying Redemption. * 1.138
• 3. And the profit that came from this my meditation, was admirable: For, [Ver. 6]
  • 1. I stretch forth my hands unto thee. I began earnestly to pray, 1 1.139 and to put forth my hand unto thee, as a child doth to his father, from whom he hopes to receive what he asks, and what he wants; some help, some Boon.
  • 2. My soul thirsteth after thee, as a thirsty Land. 2 1.140 A thirsty soul I have that hungers and thirsts after righteousness; and as the earth in a drought chops and gapes till the rain falls, and closes it; so doth my soul open for want of thy dewes of grace, and nothing can close it till this comfortable water descend. Farther, as the earth without rain hath no consistence, but is pulverized; neither is it clad with flowers, nor mantled with grass, nor loaden with fruits, but presents it self to the eye with a burnt, wither'd, bare face: So the soul, not moistned with the grace of God, becomes loose, and falls asunder on this and that side to vice and wickedness, tost it is by tentations, as dust by the wind; it wants the Robe of Justice to cloath it, and the garment of wisdom to adorn it, it is unprofitable and barren, and brings forth no fruit of good works; all which a penitent by experience finds true in himself, and therefore he thirsts the more for grace, the more sensible he is of the want of it.

4. The sad case in which David was, upon the sense of Gods indignation, * 1.141 makes him seek out speedily for a remedy, as the sick in haste seeks to the Phy∣sitian; and he that is thirsty, seeks for drink: Quiet he could not be, 3 1.142 nor his thirst be satisfied, before he had some assurance that God was reconciled to him, which is an evident Argument of a true contrite soul, never to be at rest, till he have an as∣surance that his peace is made, being impatient of all delayes of reconciliation: And to this purpose he puts up a Petition, which consists of many parts, and ma∣ny reasons.

• 1. His first petition is for speedy audience, [Ver. 7] as being impatient to be defer∣red, Hear me speedily, O Lord: and his reason for this, 1 1.143 is the sad condition in which he was, and was like to be, till he was assured, that God was pacified for his sin. He said it before, but now repeats it. My spirit fails, I am in extremity, I scarse can draw my breath.
• 2. This petition he enforceth in other words. Hide not thy face from me, 2 1.144 thy presence, thy favour, thy help. But not averse, inexorable, but look up once more in mercy on me. His reason for this is, That if God hide his face still from him, He be like unto a dead man; or which is worse, like to them that go down into the pit of hell. For those whom God pardons not, not gives the life of grace, they must perish for ever.
• 2. His next Petition is near the same with the former, 3 1.145 but inforced upon another reason.
  • 1. Cause me to hear thy loving kindnesse. Thy pardoning mercy, which must proceed out of meer clemency and pity. [unspec 8] Cause me to hear it out of thy Word, or else I may hear thy Word, and never hear my pardon. It is thy Spirit that must work with it.

• ...
  • 2. In the morning. Betime, speedily, quickly. Or in the morn∣ing, when the light of grace shines. I have been long enough in the darknesse, and night of sin, let the day of grace at last rise up∣on me.
  • 3. His reason. For in thee do I trust. I let not my hold go in all this my extremity. In the spiritual combate then, we must not look to the beginnings of it, as to the end. In the beginning is no∣thing but matter of discomfort, horror, despair. But the end hath comfort in it, hope, and confidence. He that can say, in thee is my trust, despairs not.
• 3. 4 1.146 His third Petition.
  • 1. Cause thou me to know the way in which I should walk. David being a true penitent, and being now assured of pardon, is fearful of a relapse, and therefore prayes to God to work in his heart so powerfully, that he might know his way, and hereafter walk in it, as it becomes a friend and a son.
  • 2. * 1.147 His reason. For I lift up my soul unto thee. My course, the in∣tent of my heart is to that purpose. I have now bid adiew to all secular desires, and therefore I desire the Lamp and light of thy Word to direct me in my walk.
• 4. 5 1.148 His fourth Petition.
  • 1. Deliver me, O Lord, from mine enemies. From the Devil, and all his instruments; from ill concupiscences, and the effects, which fight against the soul.
  • 2. * 1.149 His reason: For I flie unto thee to hide me; i. e. from them: I lie, [Ver. 9] as it were, under the umbrage and shadow of thy wings.
• 5. [Ver. 10] His fifth Petition is near the same with the third.
  • 1. 6 1.150 Teach me to do thy Will, both by an active and passive obedience. Instruct me to know thy good, perfect, and acceptable Will; and in adversity to submit to it, and bear my Cross with patience; and in pro∣sperity to do it, and not to be proud, arrogant, secure, obstinate, and presumptuous.
  • 2. * 1.151 His reason: For thou art my God, who hast promised me help, and whom I have promised and bound my self to serve; Thou art the be∣ginning and end of all my good, from whom I have received my being, my soul, my body, and from whom I expect beatitude and glory; to do thy Will, is the way to attain it; teach me then to do it, as thou art my God.
• 6. 7 1.152 His sixth Petition, Thy Spirit is good: Not mine, not the evil spirit; it is thy Spirit which is the Authour of goodness, love, obedience, &c. Let this Spirit then lead me in the right, plain way, that I may walk wisely, knowingly, uprightly, constantly.
• 7. [Ver. 11] His seventh Petition.
  • 1. 8 1.153 Quicken me, O Lord; comfort, restore me to life, remit my sin, justi∣fie me, free me from this fear.
  • 2. For thy Names sake: Not for my merits, but for thy mercy, and the glory that will thereby accrue to thy Name, in acquitting a penitent, and restoring him to thy favour, and as it were, to life. Muscular well observes, That they only can pray this prayer:
    • 1. Who are brought into a sad condition, and oppressed with the sense of death.
    • 2. Who belong to God, and whose life and quickning brings honour to his Name.
    • 3. Who seek the honour of Gods Name, and not their own honour.

• ...
  • 2. He goes on: For thy righteousness sake bring my soul out of trouble: * 1.154 Freedom he desires, but still upon mercy.
• 8. His last Petition, is for the destruction of Satans Kingdom. [unspec 12]
  • 1. Of thy mercies cut off my enemies, 9 1.155 and destroy all them that afflict my soul.
  • 2. His reason: For I am thy servant; a Client, a Follower, one under thy Protection and Patronage; one of thy Family, honoured with the dig∣nity of thy servant; and well contented to do my Duty, and serve thee honestly, therefore defend me, and destroy my enemies; for these, in be∣ing mine, are thy enemies.

The Prayer collected out of the One hundred and forty third Psalm, being penitential.

O God, Thou God of mercy and compassion, [Ver. 1] hear the prayer of an af∣flicted penitent soul, and give ear to my humble supplications; answer me, O Lord, in thy faithfulness, and remit my sin in thy righteousness; many promises I find thou hast made to a grieved spirit, and to blot out the transgres∣sion of a returning sinner, to which now in anguish of my spirit I lay claim: [Ver. 2] I believe thy promises, I rely upon thy equity in performance of them, as thou art then both faithful and just, remit my sin. Merits, good God, before thée I have none to plead, I could produce a Bill loaden with a Mass of cor∣ruptions and rebellions; these make me unworthy to approach thy presence, and appear in thy sight; O my God, pity me for thy Names sake 〈…〉〈…〉 thy own goodness sake, and enter not into a severe account and reckoning with thy servant; be not my adversary, contend not in judgment with me; for if thou shouldst call me to the Bar, [Ver. 3] I have nothing to put in against the dreadful sen∣tence, nothing of my own that can appease thy anger, or abate the fury of one stroak of thy severe arm. My case is the same with other men, with all men, when thou shalt call us to an account of our stewards place, silent we must be, as having nothing to say for our selves, because in thy sight shall no man living be justified.

That enemy of Mankind hath persecuted my soul, pursued me he hath with a whole storm of tentations, and by these he hath smitten and wounded me, and made me vile and contemptible in thy sight: He hath so far prevailed, [Ver. 4] that I have fastned my affections on earth and earthly things. Walked I have in the vanity of my mind; my understanding hath béen darkned, I have béen a∣lienated from the life of God; by ignorance and blindness of heart I became past séeling, and gave my self over unto all lasciviousness, working uncleanness with greediness; and this hath brought me to the sad condition in which I am: Therefore is my spirit overwhelmed within me, and my heart within me is de∣solate; shame and sorrow is upon me, for so offending so gracious a God; a stonish∣ment and amazement possess my soul, because I am destitute of thy comfort: I put my mouth in the dust, and my face in darkness, and hate my self, because I have yielded to that sin which I am sure that thou hatest; just cause I have, but yet I will not despair; methinks, as in thy servants, from the beginning of the World, Thou hast set me a pattern of repentance, so thou hast prescri∣bed me a remedy against desperation.

I remember then the dayes of old, that Adam transgressed, [Ver. 5] and that thou graciously madest a promise unto him, for the womans Seed to break the Serpents head; that Noah was dronken and incestuous, Moses refractery and disobe∣dient, Aaron ••••olatrous, and perverted by the people to sin, to all which, with infinite others, when they turned unto thée by hearty repentance, Thou ga∣vest a pardon; upon these monuments of thy mercy, I will meditate upon

these examples, of thy grace I will muse; and when I sée thy works of good∣ness in them, and upon them, encouraged I am to stretch forth my hands unto thée, as hoping to receive the like savour; and as a thirsly Land doth gape for the latter rain, [Ver. 6] so doth my soul hunger and thirst after thy righteousness, as knowing well, that without it, my soul can neither be beautiful in thy eye, nor yet fruitful in the works of piety or charity.

Hear me then, gracious God, spéedily, and without delay; for till thy grace descend, [Ver. 7] my spirit faints and fails; hide not thy loving countenance from me any longer, lest my heart become as cold as a stone within me, and I be wholly comfortless, and like them that go down into the pit; cause me to hear of thy loving kindness, and let the morning of thy grace comfortably shine upon me, who have too long sate in the darkness of sorrow; [Ver. 8] for in thée alone is my con∣fidence, in thée my trust.

Cause me to know the way wherein I should walk; [Ver. 10] and teach me to do thy Will, and let thy good Spirit lead me into the Land of righteousness; [Ver. 11] quicken me, O Lord, for thy Names sake, and for thy righteousness sake bring my soul out of this agony and trouble.

Thou art my God, [unspec 10] and I lift up my soul unto thee; deliver me, O Lord, from my enemies, [unspec 9] for I flie unto thee to hide me; and of thy mercies cut off mine ene∣mies, [unspec 8] and destroy all them that afflict my soul: For thou art my Lord, my Pa∣tron, [unspec 12] and I am thy Client and servant.

The seven following Psalms are Eucharists, or Thanksgivings: Hymns properly they are.

PSALM CXLIV. An ode of David.

THis Psalm is of a mixt kind, for in it is contain'd a thanksgiving. A prayer. And doctrine. Interpreters are not agreed upon the occasion and time of the writing of it. For some think, being moved thereto by the Title, that it was composed by David upon his victory over Goliah: Others, upon his victories after over the Philistines, Ammonites, &c. Some again, in the beginning of his reign, before he was fully setled. But be it as it will,

The parts of the Psalm are,

• 1. A thanksgiving, from vers. 1. to 5.
• 2. A petition, from vers. 5. to 12.
• 3. A discussion of happiness, and wherein it consists, from vers. 12. to the end.

1. * 1.156 In the beginning the Prophet gives thanks, and praiseth God.

• 1. He gives him thanks. Blessed be the Lord. And he expresseth his rea∣son. [Ver. 1] Which teacheth my hands to war, and my fingers to fight. In general, 1 1.157 Who hath taught me the Art of War. In particular, That taught my hands to use the sling, and my fingers to choose the stones, and direct them to the forehead of Goliah. For this was Artis opus, non virtutis. Skill, not strength, which he taught me.
• 2. [Ver. 2] He praiseth God, and that for many Titles. He is my strength, my good∣ness, 2 1.158 and my fortress, my high tower, and my deliverer, my shield, and he in whom I trust, in which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there is an Incrementum, and a Gradation. As it is before, Psalm 18.1, 2. To which Psalm this is very like, so that it is thought to be made on the same occasion.
  • 1. He is my Strength, or my Rock. The strength I have, is from him.

• ...
  • 2. My Goodness, benignity, or mercy. That is, original of all my good. In mercy he call'd me from the sheepfold: And in mercy he hath hitherto prevented and sustained me.
  • 3. He is my Fortress, to him I fly as to a strong hold, 3 1.159 or an high Tower of defence.
  • 4. And when I fly to him, he deserts me not, he is my deliverer from danger and captivity, and he is my shield to protect me, and co∣ver my head in the day of battel. Therefore I will Trust in him, and relie upon him.
• 3. He praiseth God, that he had done more for him, than he could wish or expect, for he had not only freed him from the hand of Goliah, but had subdued the people unto him. * 1.160 Put it unto their hearts to yield obedience to him, as their General, after his victory over Goliah, 1 Sam. 18.5. or when they made a league with him in Hebron, 2 Sam. 5. It is a favour of God, when the people are subdued, and yield quiet obedience to their King.

Now out of the consideration of so many benefits, David breaks forth into an admiration. He wonders that when God is so great, and man so vain, vile, and base, that he should look upon him, esteem him at so high a rate, to love him, to advance him. Of which he was an example above other men. Which acknow∣ledgement tends very much to the praise of God.

• 1. As amaz'd therefore and astonished, he asks, Lord, what is man? [Ver. 3] what am I, and my fathers house? 2 Sam. 7.18. What is man, that thou takest knowledge of him? or the son of man, that thou makest account of him?
• 2. To which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he returns this answer, which tends to the exaltation of God, and debasement of man.
  • 1. Man is like to vanity. Capable indeed of great things, [Ver. 4] if God fill him, but till he be fill'd by God, like a vain and empty vessel, that hath nothing but aire in it.
  • 2. His dayes are as a shadow that passeth away. God is alway the same, he changeth not, but man is but for a moment, like a sha∣dow that is alwayes moving, and shifts the place, till the night co∣ming on, it vanisheth. In comparison of God, this is the conditi∣on of man, who otherwise is the glory of Gods creatures.

2. David, though he had the people subdued unto him, * 1.161 yet was not as yet freed from enemies, the Philistins, Ammonites, &c. did molest him, and therefore he prayes to God to assist him in the conquest of these, and shew some evident tokens from heaven, that he did assist him in their Conquest. He speaks after the manner of men, as before, Psal. 18. from vers. 7. to 16.

[Ver. 5] Incline the heavens and come down, touch the Mountains and they shall smoke. [unspec 6] Cast forth lightnings and scatter them, shoot out arrows and consume them. [unspec 7] Send thine hand from above. Since the pride of man is such, that it will not acknowledge thee, nor fear thee for thy mercies, shew thy presence by dark clouds, by fire sent from heaven, by thunder and lightniog, &c. that they may be terrified, and forced to acknowledge thee. 2 1.162

This is the first part of his Petition against his enemies. 2. And now he com∣menceth a second, and makes his Address to God for himself.

• 1. Rid me and deliver me out of great waters, i. e. from dangers of men.
• 2. From the hands of strange Children. Moabites, Ammonites, [Ver. 7] Phi∣listins, &c.

Upon whom he sets these two Characters.

• 1. Their mouth speaks vanity. Lyes, no truth, flatteries, no sincere words.
• 2. And their right-hand, is a right-hand of falshood. [Ver. 8] Their power they use to oppress, to deceive, to rapine, homicide, &c. * 1.163

But before he proceeds and ends his Petition, * 1.164 he breaks out, as it were, in an ex∣tasie, and falls back to that he began with, the praise of God, interserting this short Hymn.

• 1. [Ver. 9] I will sing a new song unto thee, O God, upon a Psaltery, and an in∣strument of ten strings, [unspec 10] will I sing praises to thee, Psal. 33.3. And this I will do, because Thou givest victory unto Kings. To Saul by my hand and service, but especially because, Thou hast delivered me David thy servant from the hurtful sword. From that sharp and deadly sword of the great Goliah.

And then he returns, * 1.165 repeats, and concludes his Petition in the same words he began.

Rid me and deliver me from the hand of strange children. [Ver. 11] 2. Whose mouth speaks vanity. 3. And their right-hand, is a right-hand of falshood.

3. * 1.166 His Benedictus and Petition being ended, he falls upon a discourse of the Happy man, and shews that happiness is of two kinds; one in the eye of the world, and that it ariseth from Temporal felicities. The other in the sight of God, and it ariseth from Piety and Religion, where both these are conjoined, the Man is happy, but the first without the last, will never make a happy man. The first are the things that the greatest part of the world aim at. That their sons may be as plants, &c. vers. 12, 13, 14. And David denies not, but the peo∣ple are happy that are in such a case, vers. 14. But alwayes with this conditi∣on and limitation, that God be not left out and forgotten. For, Happy is that people, whose God is the Lord, vers. 14. The addition of Temporal blessings will be a great comfort to our lives, and God promiseth them to the obedient, Deut. 28. But there is another thing Necessary, the fear of God, which will make a Man happy. Without which, men talk in vain, when they speak of fe∣licity, and therefore the old Translatour reads the words thus.

Quorum filij. [Ver. 12] Whose sons may be as plants, &c. vers. 12. And then the Antecedent to Quorum must be. * 1.167 They whose mouth speaks vanity. And then the sense will be. It is the desires of vain men, that their sons may be as plants, their daughters beautiful, that their sheep multiply, their Oxen strong, no decay of any thing. Upon which they are apt to sing to themselves. Happy are the people that are in such estate. But David checks this vanity, this false opinion. What, they happy? No, no. They are happy, who have the Lord for their God.

This is an acute sense of this whole clause; But if I mistake not, David in earnest intends it as a blessing, when men enjoy even Temporal blessings, so it be with God. For Godliness hath the promises of this life, as well as that which is to come. And it may not be conceiv'd, that God created so many ex∣cellent things in this world only for fools and disobedient persons. * 1.168 Besides, ma∣ny of his best Servants have enjoyed the particulars here mentioned, let no man think then, but they may be rewards of piety. David therefore prayes,

• 1. [Ver. 12] Ʋt, That our sons may be as plants grown in their youth. Well plan∣ted, well rooted, green and flourishing. Which is the first happiness of any family. For sons are the pillars of any house. They first desired, and for them other things.
• 2. Ʋt, That our daughters may be as Corner-stones. Antarij lapides. Stones that joyn and knit the buildings, Polished after the similitude of a Palace, i. e. very beautiful, specious, hansome, for upon such stones there is commonly most Art shew'd.
• 3. [Ver. 13] Ut, That our garners may be full, affording all manner of store. Sem∣per domus tota boni & assidui Domini lccuples, abundat haedo, lacte, ca∣seo, gallina, &c. Referta est cella vinaria, olearea, mellarea, &c. It hath in it newand old.
• 4. [Ver. 14] Ut, That our sheep may bring forth thousands, and ten thousands in our streets. Our flocks increase.

• 5. Ut, That our Oxen may be strong to labour. Healthy, not sickly.
• 6. Ʋt, That there be no breaking, nor going out. No plundering among us, nor inroads made upon us, as Job 1. But that we live in peace, and en∣joy our own.
• 7. Ʋt, That there be no complaining in our streets. No screetches of women, tumults of people, cryes, and clamours in our Cities, as is usual in insur∣rections, and irruptions of enemies.

This is a part of Davids prayer, and it hath coherence with the tenth verse, where he thanks God for delivering him from the sword. This he desires God to continue, that under his reign his people might be happy, and enjoy the fruits of peace, viz. that their sons might grow up as plants in their youth, &c. Which if it happen, so they take in the last clause of the Psalm, * 1.169 he pronounceth them a Hap∣py people. For he concludes all with this Epiphonema,

• 1. Happy is that people that are in such a case. [Ver. 15] Such as he formerly named.
• 2. Yea, Happy is that people, whose God is the Lord. * 1.170 That hath for his God the True God: that is perswaded he is loved by him, adopted to be his son, and that he takes care of him. For if they be happy, who possess those out∣ward blessings, They must needs be much more happy, who possess the fountain of those blessings and all other.

The Prayer collected out of the one hundred and forty fourth Psalm.

O Lord God of hoasts, [Ver. 1] we acknowledge that all military skill and power 〈◊〉〈◊〉 from thée, for thou teachest our hands to War, and our fingers to fight, thou art our strength in the battel, our fortress to fly to, [unspec 2] our tower to defend us, the fountain and original of all our good, our deliverer from danger and captivity, our shield to protect us, and kéep off all blows, therefore we have and will ever hereafter relie and trust on thée. The success which we have had at this time, and the victory over our enemies, is from thée, and for it we bless and praise thy Holy Name. Thou hast put into the hearts of the whole Army to be subdued and obedient to the conduct of their Leaders, and valiant∣ly to oppose themselves to the fury of the enemy, to thée therefore we attri∣bute the honour of this conquest, and not to our own arm: To thée, this rea∣dy obedience and courage in this people, and not to our own wisdom or dire∣ctions.

Amazed, Lord, and astonished I am, when I consider this mercy, for what is man, that man should obey him? Or what is man in comparison of thy glory, that thou shouldst set him over others to be obeyed? [Ver. 3] What is any son of man, that thou takest notice of him? [unspec 4] or that thou shouldst make account of him? Ma••••s like to vanity, capable indéed of great things, but till thou fill him, like an empty vessel only full of thin aire, vain studies he follows, empty things he desires. He is of a short life, and of no continuance, for his Dayes are as a shadow, which alwayes shifts the place, till night coming on, it passeth away. And wilt thou open thine eyes, and look upon such an one? and wilt thou take him from the shéepco••e, from following the shéep, to be a Ruler over thy people, thy people Israel? O Lord, establish this house, and confirm this throne for ever.

But thou seest, O Lord, how thine own work is opposed, [Ver. 5] rebellious men there are that rise up against it, and furious men who seek to destroy it. [unspec 6] Bow the heavens, O Lord, and come down, and declare thy power from above to their confusion. Send forth thy hand, [unspec 7] and rid and deliver me out of these great waters, from these troubles, and free me from the hand of them who are stran∣gers to thy worship and true piety, whose counsels are mischievous, and their works profane, for their mouth speaks vanity, and their right-hand, [unspec 8] is a right-hand of falshood.

Rid me, [unspec 11] O Lord, and deliver me from the violence and conspiracies of these men, so will I sing a new song unto thee, O God; upon a Psaltery and instrument of ten strings will I sing praises unto thee. [unspec 9] Experience hath taught me by my wonderful escape from an imminent death, that it is thou that givest salvation unto Kings, [unspec 10] and hast delivered David thy servant from the hurt∣ful and unjust sword.

Good God, as thou hast hitherto protected and sustained me, so restore me again to my people, and let my government over them be prosperous, successeful and peaceable. [unspec 12] Let the sons of my subjects be as young plants, well rooted, gréen and flourishing, full of strength, sap, and youth, and let their daughters be as corner-stones, well composed and well beautified, fair as the polished works of a Palace.

Lord, blesse their substance, and make them to abound in riches, and plenty of all good things, [unspec 13] let their garners and storehouses be full, afording all manner of store: [unspec 14] let their sheep bring forth thousands, and ten thousands in our streets. Let their Oxen be strong and healthy to labour. Suffer not any inrode from enemies abroad to be made upon them, nor sequestrations at home to mo∣lest them, let there be no tumults or complaints, lamentation or mourning heard in the stréets of our Cities.

Give them, O Lord, these outward symbols of happiness, and the re∣wards of godliness and obedience. [Ver. 15] For happy are the people that are in such a case. But never suffer them to place their felicity in these temporal blessings. Sanctifie these unto them, and let these be used as arguments to draw them nearer unto thée. For I know, that they only are truly happy, whose God is the Lord; those whom he hath chosen and adopted to be h•••• people, and they who have chosen him to be their God; they who relie upon him to de their Protector, and they who acknowledge and worship him, that they may be pro∣tected. For God alone is the chiefest good, he alone can give good things, not only those which are external, but those which are internal and eternal, even eternal life to those, who are his Servants through Iesus Christ our Lord.

PSAL. CXLV. Hallelujah, or an Hymn.

THis Hymn containeth excellent matter, and is penned after an excellent manner. The matter of it is Gods holy praise, which is the Alpha and Omega of all our actions. The manner of it, that of the Hebrew Alphabet, which is done to help our memory, in recording those things which concerns our Makers praise. Of which there be,

These three parts.

• 1. A Proem, or a protestation to praise God, ver. 1, 2.
• 2. And a celebration of divine praises through the whole Psalm, and to that end, he produceth many argu∣ments, which are reduced to these heads.
  • 1. From the greatnesse of God, ver. 3.
  • 2. From his works of wonder, ver. 4. which works he distinguishes into three kinds;
    • 1. Glorious and beautiful, of Majesty, and therefore wonderful, ver. 5.
    • 2. Marvellous, and full of terror, ver. 6.
    • 3. Amiable, and full of goodnesse, ver. 7, 8, 9. But all wonderful.
  • 3. From his Kingdom and government of it and in it, from ver. 10. to. 21.
• 3. A conclusion, ver. 21. In which be performs his pro∣testation praising God

1. * 1.171 In the two first verses David proposeth what he will do through the whole Psalm, acquaints us fully with his intention.

• 1. I will extoll, I will bless, I will praise.
• 2. Thee my God, my King. A King above me, [Ver. 1] in comparison of whom I am a servant, a subject: I will bless, I will praise thy Name, all vertues by which thou art known.
• 3. Every day will I praise thee: [unspec 2] No day shall passe without a Hymn.
• 4. For ever and ever will I do it: It shall now begin and continue by a succession of men, who shall sing this and the like Hymns made to thy honour, to the consummation of all things.

2. And so he sets upon the praise it self: * 1.172 And the first thing he praiseth God for, is for his Essense, set forth under this word Great.

• 1. Great is the Lord, and greatly to be praised: This followes on the other; for if great, greatly to be praised.
• 2. And his greatness is unsearchable, [Ver. 3] past our weak capacity it is to compre∣hend it; search we may, but we shall never find it: Higher it is than the Heavens, as being higher than the Highest; deeper than Hell, as passing the depth of our understandings, Job 11.8, 9. Broador than the Sea, as measuring the waters thereof in his fist, Isaiah 40.12. And longer than the earth, as having no end; there it no end of his greatness.
• Or if Great, here to be refer'd to him as a King: Then a great King he is in re∣spect of extension, for all creatures, from the highest Angel to the poo∣rest worm are under him; great for length, for his Kingdom is an everlast∣ing Kingdom. Great for depth; for he rules even in the hearts of Kings, of all men, over-rules their thoughts, affections, nothing is hid from him. And great again for height, being a great King over other gods, ruling by his own absolute Power and Authority; whereas all o∣ther have their Sword from him, and Rule by a delegated and Vicarious power.
• 2. From the Essence of God, David passeth to his works and effects, [Ver. 4] which set forth his praise; which, because no one man is able to do, 2 1.173 therefore David saith, One Generation shall praise thy works unto another, and shall declare thy mighty Acts. Every several Age is an eye-witness of several acts of wonder, and therefore as one succeedeth another in dayes, so shall they succeed in duty. The father shall declare them to the son, and the son again to his son, &c. So that no Generation that considers thy mighty Acts, but shall have just occasion to admire them, and praise thee.

And so from the works in general, all which are mighty, he descends to the par∣ticulars, which he ranks into three sorts. * 1.174

• 1. The first are those which are marvellous, and full of glory, splendour, and beauty, such as are his works in Heaven: For the Heavens declare his glo∣ry. The Sun, Moon, Stars, their variety, multitude, splendour, [Ver. 5] constant and perpetual motions; their influences and effects, are all wondrous works, and they speak of the glorious honour of his Majesty: Why else did the Heathen take and worship these for gods? and these works David means in ver. 5.
• 2. A second kind of works there are of God, 2 1.175 which are full of Terrour and Justice, these are terrible Acts, and they speak out his Might and Great∣ness; such were the universal Deluge in Noahs dayes, the fire of Sodom, Pharaphs overthrow in the red Sea, [Ver. 6] the opening of the earth to swallow Corah, Dathan, Abiram, &c. And these he points at in ver. 6.
• 3. Other works are marvellous, as being full of his abundant kindness, 3 1.176 love, mercy: And because he would have us take more special

• notice of these, as those which bring to us more comfort, and con∣cern us more to know, therefore he in more words insists upon these, spending three whole verses in the explication of them; of which, pag. sequents.
  • 1. [Ver. 7] They, i. e. Thy great works shall abundantly utter. Eructabun. Vul∣gar, The memory of thy great goodness. All Generations fill'd with the abundance of thy bounty, they shall be eloquent, and without any intermission collect them in their memory, and commit them to po∣sterity to be remembred. 2. And sing of thy righteousness, in exhibi∣ting thy promised blessings. Of this kind are all temporal benefits, night and day, the seasons of the year, fertility, abundance of Fish, Fowle, Cattle, Rivers, Seas, Orchards, Gardens, Groves, &c. But these are light, if compared to the gifts of Grace. The incarna∣tion, Death, Passion, Resurrection, Ascention of Christ, mission of the holy Ghost, calling of the Gentiles, Justification, Sanctificati∣on, eternal life. All which being brought to memory by a pious me∣ditation, Eructubunt, scaturient, eloquentur, canent, men must a∣bundantly utter Gods goodnesse. And sing here with David in the next verse,
  • 2. [Ver. 8] The Lord is gracious, and full of compassion, slow to anger, and of great mercy; of which before, Psal. 103.8.
  • 3. [Ver. 9] The Lord is good to all. For he rains upon the just and unjust. Slow to execute wrath upon the reprobates, 2 Tim. 2.4.2. Pet. 3.9. Prov. 1.21. Hos. 14.9. Ezek. 18.31, 32.
  • 4. His mercies are over all his works. There is not any work of God but hath mercy in it, Psal. 1.36. For whenas in rigour of justice for their sins he might destroy the world, out of mercy he gives time of repen∣tance.

3. * 1.177 The Prophet hitherto hath sung of the marvellous works of God, both of Glory, Terror, and Mercy. And adds for the close, All thy works shall praise thee, O Lord.

But now he begins to praise him for a New matter, [unspec 10] viz. for the erection of his peculiar Kingdom in his Church, * 1.178 in which he is to have for his Subjects a peculi∣ar people, a holy nation, a royal Priesthood, which he in this place calls Saints. Now be it that profane and impious men of the world should neglect to praise God, and not admire his works of Glory, Terrour, and Mercy, yet these will not neglect their Duty. [Ver. 10] And thy Saints shall blesse thee. They shall blesse thee for thy marvellous works before mentioned, * 1.179 but they shall not stay there, consi∣der they shall thy Kingdom in thy Church, and lay to heart the Quality of that Kingdom, and especially praise thee for that.

[Ver. 11] They shall speak of the glory of thy Kingdom, and talk of thy power. [Ver. 12] To make known to the sons of men thy mighty acts, and the glorious Ma∣jesty of thy Kingdom. [Ver. 13] Thy Kingdom is an everlasting Kingdom, and thy Dominion endureth throughout all generations.

Now the power and glory of Christs Kingdom, 1 1.180 from the Kingdoms of men may be known by this fourfold difference.

• 1. That Kings on earth have but few subjects, and small wealth and trea∣sure, being Commanders perhaps but of one, or at most but of some few Provinces. But God hath for his subjects, Angels, Men, Devils, and the wealth of the whole world is his. 2 1.181
• 2. Earthly Kings so reign over their subjects, that they must be servants to their people, they depend upon them, and are forced to yield to them: yea, though they abound in wealth, yet they want, and are forced to beg, or exact Subsidies, Contributions, Tributes, Taxes, &c. from them, being often indebted great summes. But God is so a Lord, that he serves none, he needs not their help, so abounds, that in a moment he can create of nothing much more than he hath.

• 3. Earthly Kings glory indeed in their power, 3 1.182 and rejoyce in their dignity and honour, but their crown is but a crown of thornes, for they are tormented with cares, anxiety, fear, sorrows: But God is glorious without fear or care, he reigns in security, tranquility, peace and ease.
• 4. Earthly Kings reign but for a time. Christ for ever. 4 1.183

All which differences are found in these verses.

• 1. The first in the eleventh verse. They shall speak of the glory of thy King∣dom, &c. They shall speak of the power and glory of it, that in multi∣tude of subjects, in wealth and riches it exceeds all other Kingdoms.
• 2. The second and third in the twelfth verse, They shall make known, &c. that they Acts are far beyond theirs, and thy magnificence no dependency, no needy, no thorny crown.
• 3. The fourth in the thirteenth verse. Thy Kingdom Everlasting, so not theirs.

And so the Prophet having described the Kingdom of Christ, * 1.184 begins to set down the excellent Qualities and Vertues of a good King, which do most per∣fectly agree to Christ.

In this place after the thirteenth verse, it is very probable that there is a verse omitted in the Hebrew Copies we now use, which yet anciently were in it. For the Septuagint, the Arabique Copies, and the Vulgar out of them retain it: and so doth Kimhi. It is supposed it came to pass incuria librariorum. And Bellarmine, Moller conceive it should be admitted, because when the Psalm is disposed according to the order and number of the Hebrew Alphabet, it will be imperfect without it. For the verse will be wanting, that begins with the letter Nun. Mus∣culus receives it into the Text. In it are set down two excellent qualities of a good King,

• 1. Veracity, 1 1.185 and
• 2. Probity. The verse is this. 2 1.186 Faithful the Lord is in all his words, and holy in all his works. But I go on, [Ver. 14] The Lord upholdeth all that fall, and raiseth up all those that be down. 3 1.187
• 3. This is another quality of a good King, which is Veri regia & Pasto∣ralis, so to govern his Subjects, that they fall not, and to raise them if fallen. This is Mercy, Goodness. And it is proper to Christ, who by his Grace sustains and upholds his people that they fall not into sin, or if fallen, raiseth them up again, by a new Grace, when they are down. This verified in David, Peter, the Prodigal, &c. He sustains, raiseth them by his Gospel and Spirit.

  [Ver. 15] The eyes of all wait upon thee, and thou givest them their meat in due sea∣son. [unspec 16] Thou openest thy hand, and satisfiest the desire of every living thing.

• 4. This is Liberality and Bounty, and is an excellent vertue in a King, 4 1.188 whose care for his Subjects ought to be, that they want no necessaries. Bene∣facere regjum est, and most properly may be attributed to Christ, who provides for his Church all manner of things that are good. Tempo∣ral, Spiritual.
  • 1. They are expectants. Their eyes wait upon him.
  • 2. And he gives. 'Tis a gift, not a debt.
  • 3. Their meat. Variety, to every one what is fit for him.
  • 4. In due season. Then when fit for them to eat. Wine oyle, corn, &c. as the season fits. He crowns the year, Psal. 65.11. He gives when fit to eat: for sometimes 'tis fit that the meat be taken away, when men are wanton, exceed and riot in it.
  • 5. Thou openest thy hand: He gives not sparingly, but bountifully.
  • 6. Thou satisfiest: For a man may have, and not be satisfied; Avarui semper eget. The content and satisfaction is from God.

• ...
  • 7. The desire of every living thing: Giving to every living thing such meat as is sutable to his appetite; all which is much more true in spi∣ritual blessings.

[Ver. 17] The Lord is righteous in all his wayes, and holy in all his works.

• 5. 5 1.189 This is another vertue of a good King to be just, which is most true of Christ; for just he is in distribution of punishments, and giving re∣wards.

[Ver. 18] The Lord is nigh unto all them that call upon him, to all that call upon him in Truth. 6 1.190

• 6. This is the sixth quality of a good King, to shew himself easie to receive Petitions, and to them that implore his aid, which God doth, De••••r. 4.7.2. But the Prophet corrects his works, and limits them; 'Tis to all that call upon him in Truth; which word includes all the conditions of a good prayer.
  • 1. Faith: For he that prayes without faith, prayes to an Idol of his own brain.
  • 2. Hope and confidence: He prayes not seriously, that hopes not to be heard.
  • 3. Love: For no man can call on him seriously, whom he hates, or to whom hateful.
  • 4. Desire: For no man prayes heartily, that desires not to ob∣tain.
  • 5. Attention and intention; without which, the prayer is babling, no true prayer.

[Ver. 19] The Lord will fulfil the desire of them that fear him, he also will hear their cry, and save them.

• 7. 7 1.191 This is the seventh quality of a good King, to grant Petitions, so that they ask such Petitions as is fit for the King to grant; this will Christ do.
  • 1. He will fulfil the desires: But with this limitation, So they fear him.
  • 2. He will hear their cry: So it must be, a cry, vehement, earnest.
  • 3. And will save them: Hear he will, ad salutem semper, licet non ad voluntatem.

[Ver. 20] The Lord preserves all them that love him, but all the wicked will he destroy. 8 1.192

• 8. This is the last quality of a good King:

  Parcere Subjectis, & debellare Superbos.

  Which Christ will do; * 1.193 he preserves his Martyrs in patience, constancy, faith, [Ver. 21] receives them to glory, and takes revenge on their enemies. Marty∣res non eripuit, sed nec deseruit.

4. The Conclusion is an Epiphonema, and answers to the beginning of the Psalm.

• 1. For all these things which I have said, My mouth shall speak the praise of the Lord: This shall be my work while I live.
• 2. And I wish it may be done by all others also. And let all flesh blest his ho∣ly Name for ever and ever.

A Hymn collected out of the One hundred and forty fifth Psalm.

I will ertol thée, O my God, and King, and Governour of the whole World; not that my words can make thée Higher, who art the most Highest; nor

my praises make thée more Excellent, [Ver. 1] who art of all Excellencies the most Excellent; but that I may insinuate, and commend thy greatness to those, that either know thée not, or do not honour thée; for this end I will bless thy Name through my whole life, every day will I praise thée, and leave upon Re∣cord a Hymn, that the people that are yet unborn, may magnifie thée; it is my desire, That thy Name may be praised for ever and ever. [Ver. 2]

For thou, Lord, art truly great, great in Heaven, great on Earth, there is no end of thy greatness, it is unsearchable, it is incomprehensible, and there∣fore my desire is, That there may be no end of thy praise, [Ver. 3] but that one Gene∣ration report it to another; that the father record it to the son, and the son de∣liver over to his séed thy works, and thy mighty acts, [Ver. 4] for which thou art worthy to be praised.

Glorious, O Lord, are thy works; terrible, and yet full of mercy; not any of them but beget wonder in me. The Heavens above, the Sun, Moon, and Stars, speak of the glorious honour of thy Majesty. Thy creation of them, [Ver. 5] declares thy power, thy providence for their constant course, thy wisdom, their light, motion, influence, and their effects in and upon these inferiour bodies thy goodness. I never consider those strokes of divine vengeance which thou hast inflicted upon disobedient, rebellions, and incorrigible sinners, [Ver. 6] but they de∣clare thée to be a terrible and a jealous God. Thy hand was terrible up∣on the old World, mighty upon Pharaoh with his Aegyptians; just, but full of indignation against that gain-saying Rabble, that rose against the King and the Priest. At the consideration of these terrible acts I tremble, upon the me∣ditation of these works of power I am horribly afraid.

That only which revives my heart, is thy mercy and goodness; for I know, Thou art a gracious God, and full of compassion, slow to anger, [Ver. 8] and of great mer∣cy; That thou art good to all, and thy mercy is above all thy works; which, [Ver. 9] when I recount in my memory, I can no less than abundantly utter thy great goodness, [Ver. 7] and sing of thy righteousness, that gives thy Word, and kéeps it, that in justice dost administer all things, inflicting severe judgments upon the rebellious, and sparing thy servants, dost reward their weak endeavours with thy choicest blessings. [Ver. 10]

For which, thy Saints shall bless thee, they shall speak of the glory of thy Kingdom, and talk of thy power: [unspec 11] They shall make known to the sons of men thy glorious Acts, and commend to the ignorant the excellency of thy power, [unspec 12] that it is far beyond any Monarchy on earth in extent of place, wealth, time. For whereas there's is limited, thine is universal, there's encumbred with troubles and wants, thine is quiet, peaceable and rich; whereas there's have had, and shall have their periods, thine shall be continual in duration. [unspec 13] Thy Kingdom is an everlasting Kingdom, and thy Dominion endureth throughout all Generations.

And since we are assured, That thy Church, in which thou reignest, shall con∣tinue for ever, O Lord, stir up thy strength, and come amongst us, [unspec 14] O let thy King∣dom come. O Lord, uphold those who are ready to fall, [unspec 15] and raise up those who are bowed down; Our eyes wait upon thee, O Lord, [unspec 16] feed all thy faithful people with thy Word and Sacraments, in due season; open thine hand, [unspec 17] and satisfie with thy grace every hungry and thirsty soul. Thou, Lord, [unspec 18] art righteous in all thy wayes, and holy in all thy works, [unspec 19] be nigh therefore to all that call upon thee with a pure, true and honest heart, fulfil the desires of them that fear thee, [unspec 20] and hear their cry, and save them. Preserve, gracious God, with a singular care, all them that love thée, from all evil; but for the wicked, which oppress them, and séek to trample them under their féet, bring them to a spéedy destruction.

So shall my mouth speak forth the praise of the Lord; and I hope also, That all flesh shall have just occasion to bless thy holy Name for ever and ever. Amen. [Ver. 21]

PSAL. CXLVI. A Hymn, Hallelujah.

THE Subject of this Hymn is the same with the former, and it hath,

These four parts.

• 1. An Exhortation to praise God, ver. 1. which David is resolved to do, ver. 2.
• 2. A Dehortation from confidence in man, how great soever, ver. 3, 4.
• 3. On the contrary, he pronounceth them happy that trust in God, ver. 5.
• 4. And to this confidence in God he perswades for ma∣ny Reasons, from ver. 6. to the last.

1. * 1.194 He begins with a Dialogism.

• 1. He speaks to all, Praise ye the Lord.
• 2. [Ver. 1] Then by an Apostrophe he turns to himself, Praise the Lord, O my soul. [unspec 2]
• 3. And his soul answers, While I live will I praise the Lord, I will sing praises to my God while I have my being; while I am, and shall be.

2. * 1.195 But because the foundation of this praise is the trust and confidence which men have in God, * 1.196 from which they are retarded, by admiring over-much, and re∣lying upon the power and help of Kings and Princes; the Prophet therefore sub∣joins his Dehortation, and gives his Reasons for it.

• 1. [Ver. 3] Put not your trust in Princes, nor in the son of man.
• 2. His Reasons for it are:
  • 1. 1 1.197 First, Their Impotency: There is no help in them. They may seem potent, but they cannot save themselves, much less other men. [Ver. 4]
  • 2. 2 1.198 Their Fragility and Mortality: Their breath goeth forth, they return to the earth, in that very day their thoughts perish.

3. * 1.199 Those men cannot be happy that trust to them; but now on the contrary. If a man will be happy, the Prophet shewes upon whom he must trust and rely, which is on God; for,

• 1. [Ver. 5] Happy is he that hath the God of Jacob for his help; him to whom Jacob trusted.
• 2. And whose hope is in the Lord his God: Not in impotent, and short-liv'd men.

And this he confirms by divers Reasons. * 1.200

• 1. 1 1.201 First, From his Omnipotence: He is God the Creatour, he made Heaven and Earth, the Sea, and all that is therein. Able then to protect. [Ver. 6]
• 2. 2 1.202 From his Veracity: Who keeps Truth for ever. His word is passed for our protection, and he will perform it. Potest & vult, quia pro∣misit. [Ver. 7]
• 3. 3 1.203 From his Justice: He executeth judgment for the oppressed. He defends the innocent, and punisheth the unjust: Good trusting then to him.
• 4. [Ver. 8] 4 1.204 From his Mercy.
  • 1. He giveth food to the hungry: Relieves men in their wants.
  • 2. The Lord looseth the Prisoners. Another Act of grace, and the rest follow.

• ...
  • 3. The Lord openeth the eyes of the blind: Whether spiritually, or corporally.
  • 4. The Lord raiseth them that are bowed down: By sin, wrath, misery.
• 5. From his Love: The Lord loveth the righteous. [Ver. 9] 5 1.205 Of which the ef∣fects are.
  • 1. The Lord preserveth the strangers.
  • 2. He relieveth the fatherless and widow.
  • 3. But the ungodly find a quite contrary effect, because they are no••••ons of love, but wrath: But the way of the wicked he turns upside down. Their glory perisheth, and with it the hope of those fools that trusted to them.
• 6. From the Eternity of his Kingdom; therefore to be praised, 6 1.206 and trusted to for ever. Kings dye and perish, but he is a King for ever in Zion, i.e. [Ver. 10] in his Church.

  The Lord shall reign for ever, even thy God, O Zion, unto all Ge∣nerations, Praise ye the Lord.

The Hymn and Prayer collected out of the One hundred and forty sixth Psalm.

O Omnipotent and most Merciful God, [Ver. 1] Thou art worthy to receive honour and glory, and therefore with all my heart and soul, while I live, [unspec 2] I will praise thee; while I have any being, I will sing praises to my God.

Thou art my staffe to trust to, my sole confidence, and my hape; as for the greatest and most potent of the sons of men, I dare not rely on them; [Ver. 3] for they are unable in their greatest exigence to help themselves, [unspec 4] much less to relieve others: Their breath goeth forth, and they return to the earth whence they came; and in that very day all their high thoughts, and proud attempts, perish, and vanish together with them.

Who then can be happy, that relies upon such empty broken réeds? [Ver. 5] that trusts to such brittle earthen vessels? Leaving then all earthly depen∣dances, as weak and miserable comforters, To thee will I trust, who art the God of Jacob, the Lord of thy Church and people, being assured, That he is only happy, whose hope is in the Lord his God.

Thou, O Lord, hast made Heaven and Earth, the Se••, and all that is in it. [Ver. 6] Thou dost confirm the Truth of thy promises, by an exact performance; [Ver. 7] Execute then judgment for the oppressed, give food to the hungry, loose thy prisoners from their bonds and chains, open the eyes, and illuminate the understandings of those who are blinded in sin and errour. Raise, O Lord, the hearts of such as are contrite and bowed down, [unspec 8] prosecute the righteous and innocent with thy love and favour, preserve the stranger, relieve the fatherless and widow, and turn-upside down the way, the plots, devices and frauds of wicked m••n; Turn, O Lord, [unspec 9] the counsel of Achitophel into foolishness.

An which, since we know to be thy wondrous w••••ks, and have experience of the performance of them to thy faithful servants in all Ages, our faith is thereby confirmed, [Ver. 10] and our hope sustained in the mi••st of our present troubles and calamities: Wherefore being encouraged by this hope, we humbly beséech thée, look upon the sad condition of thy Church, Thou, O God, reignest in Zion; build then the decayed and ruined walls of Jerusalem, and preserve and pro∣vide for this widow, and her fatherless children, amidst the storms and fury of her merciless oppressors, for the merits of Iesus Christ our Lord. Amen.

PSAL. CXLVII. A Hymn.

THE Scope and intent of the Prophet in this Psalm, is, to stir up men to praise God, for which he produceth many Arguments. The occasion of the composing of it, was the reduction of the Jewes from the cap∣tivity of Babylon, and therefore it is supposed that Haggai and Zecha∣riah the Prophets were the Authours of it; and therefore some Interpreters put their names in the Title of it.

The parts are.

• 1. An Exhortation to praise God, ver. 1. which is re∣peated, ver. 7. & 12.
• 2. The Arguments to perswade to it, Gods bounty, wis∣dom, power, providence, justice and mercy, through the whole Psalm.

1. * 1.207 The Exhortation is briefly proposed, Praise the Lord, ver. 1. which the Prophet, as the Chanter of the Quire, begins; and after some reasons given, re∣peats in more words, [Ver. 1] Sing unto the Lord with Thanksgiving, sing praises upon the Harp unto our God, [unspec 7] ver. 7. And yet again at ver. 12. Praise the Lord, O Jerusa∣lem, [unspec 12] praise thy God, O Zion; where the Arabique, Greek, and Latine Translators begin a new Psalm; but in the Hebrew they are conjoyned, and but one Hymn.

2. * 1.208 Now the Prophet hath no sooner ended his Exhortations, but to every one of them singly he annexeth his Reasons.

To praise God, he exhorts upon two grounds.

• 1. Ab utili, jucundo, decoro, ver. 1.
• 2. For his bounty to Jerusalem, in building it, and bringing back the disper∣sed, ver. 2. in comforting the sad and contrite in soul, ver. 3. 2. For his wisdom, ver. 4. For his power, ver. 5. For his mercy and justice, ver. 6.

His first Arguments are taken from the thing it self; * 1.209 for to praise God, is,

• 1. [Ver. 1] Good: For it is good to sing praises to our God: Good, for divers Reasons. 1 1.210
  • 1. That is good which God commands, Micah 6.8. So that Thanks∣giving is no indifferent Action, no Will-worship, but it is cultus in∣stitutus, not to be neglected.
  • 2. It raiseth the heart from Earth to Heaven; and being the work of Angels and Saints in Heaven, joins us with that Quite above.
  • 3. Good again, because by it we pay a debt, in which is justice: Lift up your hearts unto the Lord: Resp. It is meet and right so to do.
  • 3. Good, because for it we are like to receive a good and a great reward; for if he that prayes to God is like to be rewarded, Matth. 6. much more that man that sings praises to him; for in prayer we consult with our own necessities, in our praises we honour God, and bless him for his gifts.
• 2. 2 1.211 To praise God is pleasant.
  • 1. Because it proceeds out of love; for nothing is more pleasant to him that loves, than to make Sonnets in the praise of that party he loves.

• ...
  • 2. Because it must needs please a man to perform that Duty for which he was created; for to that end God created men and 〈…〉〈…〉 that they should praise him, Isa. 43.7. A check this is to that slowness and back∣wardness we find in our selves to praise God; or when we feel it tedious unto us.
  • 3. Because God is delighted with it, as the sweetest Sacrifice: He that offereth me praise and thanks, he honoureth me, Psal. 50.
  • 4. It is pleasant to God, because he is delighted with those vertues which are in us, Faith, Hope, Charity, Religion, Devotion, Humility, &c. of all which, our praises are a manifest.
• 3. It is comely: For there is no greater stain than Ingratitude; 3 1.212 it is made up of a lye and injustice; for either it insinuates and denies, that the be∣nefit is not received, or that if received, a man will not pay for it, no not thanks. There is then all the decency in the World in it, that man be thankful to his God, that freely gives him all things.

2. These are the first Arguments the Prophet useth, and they are drawn, 2 1.213 à natu∣ra rei. Those that follow are more particular, and as the case then stood, respect Israel; but may well be applied in all Ages to the Church of God.

1. The first taken from the reduction of the people from Captivity, and the building of Jerusalem, in which appeared the goodness of God to them; for it was the mercies of God that they were not consumed.

• 1. The Lord doth build up Jerusalem; his Church, [Ver. 2] the Head of the King∣dom, and Seat of the Sanctuary; he restored their Polity and Re∣ligion.
• 2. He gathereth together the out-casts, or dispersed of Israel, or banished; collected them which were scattered; so he collected his Church of dis∣persed Gentiles, John 10.16.
• 3. He healeth the broken in heart, the sad, the calamitous, whether oppressed with captivity or sin, Luke 4.18.
• 4. And bindeth up their wounds; as if he were a good Chyrurgion, [Ver. 3] Luke 10.34.

2. The second Argument is taken from his Wisdom, 3 1.214 in numbring the stars.

• 1. He tells the number of the stars. A thing it seems impossible for man, Gen. 15.5. For there be many of them, immersae orbi, which then be∣ing shew'd to Abraham, he could not number; but God hath them up∣on account.
• 2. And calls them all by their names: They are his Army, Isa. 40.26. He knows their power, properties, efficacy of every one of them, and calls them forth by their names, and they answer, Here we are, Baruch 3.

But by these stars some understand Gods Elect, * 1.215 whose number is to us with∣out number, and whose names are written in his Book. Now these are well-like∣ned to the Stars.

• 1. The stars are infinite in number: So are his Elect to us, not to him.
• 2. Among the stars some are Planets, Erratica: His Elect sometimes wan∣der up and down.
• 3. The stars shine by night clearest: His Elect in the darkness of perse∣cutions.
• 4. One star differs from another in glory: The Elect excel each other in grace, in piety, &c.
• 5. The stars are above, far from impurity: The Conversation of the Elect in Heaven.
• 6. The stars are obscured with clouds, but they being dispersed, they shine again: So the Church is sometime obscured, Matth. 25. But at Christs appear∣ing, they shall appear in glory, 1 John 3.2. For there is not one of these

• stars how obscure, how dark, how little, or abject soever, but Christ will call him by his name; and this the Prophet intends. What, shall God ever tell the number of his banish'd people, and gather together the disper∣sed into one Church? why not? He that can tell the number of the stars, and call them by their names; I hope 'tis no difficult thing to him to tell the number of his Elect, and call them by nomination.

3. 4 1.216 His third Argument to praise God, is drawn from his power: Great is our Lord, [Ver. 4] and of great power, and his understanding is infinite: Let no man despair of his power, though the thing expected be great and difficult; for his understanding is infinite: And though we cannot find out a way, yet he knows how to bring his Will to pass.

4. 5 1.217 His fourth Argument to praise God, is taken from his Justice and Mercy.

• 1. [Ver. 5] His Mercy: The Lord lifts up the meek, His wayes are not like mens wayes, with whom the meek are despised; but these are the men whom he sustains, defends, exalts.
• 2. * 1.218 His Justice: He casts the wicked down to the ground. Wicked men shall not reign for ever, God will laugh them to scorn, and cast them from the highest step of dignity and power, to contempt and scorn to the ground.

2. * 1.219 But before the Prophet goes on, he repeats his Exhortation, as if he meant to rub up our memories, and that we call to mind to what purpose he used the for∣mer, and will yet use the following Arguments.

Sing unto the Lord with Thanksgiving: Do it in words.

Sing praises upon the Harp unto our God: Do it in works.

And presently he falls upon his Arguments, [Ver. 7] which are drawn from Gods Provi∣dence, 1 1.220 of which he gives divers instances.

• 1. [Ver. 8] Who covereth the heaven with clouds, and prepareth rain for the earth: When he brings clouds over the face of heaven, * 1.221 it is not in his purpose to obscure or darken the beauty of it, but to water and moisten the earth, without which it will not be fruitful, Psal. 104.13, 14. Jer. 14.22.
• 2. Who makes grass to grow on the Mountains, in the most barren places, to which the rain will not suffice, except God co-operate with it.
• 3. He giveth to the Beast his food. He giveth it them, they ga∣ther it.
• 4. [Ver. 9] And to the young Ravens which cry. Naturalists tell us, That the Ra∣ven seeds not his Chickens, till they be plumed, not owning them, till they be like them, all which time, God sustains them: But others, that no Bird so soon suffers his young to prey for themselves, as the Raven, being then deserted by the Dam, cro••itant, invocant, and God hears and sends them meat, Job 38.41. Christ useth this Argument, that we rely on Gods Pro∣vidence, Mat. 6. Luke 12.

Yea, [Object.] * 1.222 but here the infirm and distrustful Jew may argue, Alas, we see no means for our deliverance, we have no Strength, no Ammunition, nor Horse, nor Armour for War, no, nor yet hearts to fight: How shall we be de∣livered?

The Prophet prevents and answers this objection; viz. That God who is to gather them, needs no help at all, he can do it without means, as well as means.

• 1. [Ver. 10] He delights not in the strength of an horse; which is a warlike crea∣ture. * 1.223
• 2. He takes not pleasure in the legs; i. e. nimbleness, agility, valour of a man; that is, in any military preparation or power, so far forth, as if they were necessary means, and he could not do his work without them; these he will have in ordinary use, but not trusted to, he delights not in that.

But he placeth his delight in his servants, and those some way or other he will deliver.

• 1. The Lord takes pleasure in those that fear him, not in the Majesty, rich, noble, or superficial Pharisee, but in those that fear him, and trem∣bles at his words.
• 2. And in those that hope in his mercy. That put their confidence, that out of mercy, love, goodnesse he will deliver them.

3. He again repeats this proposition, and calls to the Church to perform it, * 1.224 where in the Greek and Vulgar begins a new Psalm.

Praise the Lord, O Jerusalem, praise thy God O Zion. * 1.225 Though others be negligent to praise God, yet be not thou. Not Jerusalem, not Zion.

And then recites four arguments for which he would have Zion sing praises. [Ver. 12]

• 1. Security and defence. 2. Benediction. 3. Peace. 4. * 1.226 Sustenance or pro∣vision.
  • 1. Jerusalem is a City secure, being defended by God. 1 1.227 For he hath strength∣ened the barrs of thy gates. Gates and barrs do well to a City, [Ver. 13] but then alone the City is secure, when God makes them strong. The true ammunition of a City is Gods defence. Arms, Lawes, wealth, &c. are the barrs.
  • 2. Jerusalem is a happy City. For he hath blessed thy children within hee, 2 1.228 thy Kings, Princes, Magistrates, &c. with Wisdom, Religion, Piety, &c.
  • 3. Jerusalem is a peaceable City. He maketh peace in thy borders. 3 1.229 The very name intimates so much. For Jerusalem interpreted, is Visio pacis.
  • 4. Jerusalem is a City provided by God with necessary food and provision. [Ver. 14] For, He filleth thee with the finest of the wheat. 4 1.230

Now that it is God that doth all this for Jerusalem, the Prophet makes good by other things that he doth for the whole world, * 1.231 for which he needs not any instru∣ments and under-officers to do it by, but only his word and his command: 'Tis but for him to say the word, and what he will, is done. He sends forth his com∣mand upon earth, and his word runs very swiftly, it pierceth all things, [Ver. 15] and presently execution follows upon it, Heb. 1.3. & Wisd. 7.22, 24. & 8.1. For instance.

• 1. He giveth snow like wooll. [Ver. 16] Sometimes great flakes of it like locks of wooll, or else to cover the earth, as a winter-garment a man, * 1.232 and keep it warm from the nipping of the cold winds, as is evident in Northern Countries.
• 2. He scattereth the hoar-frost like ashes. That thickens the aire as if ashes were cast into it. For I have observed, that with a hoar-frost common∣ly there is a mist, which resolves into rain within twenty four hours.
• 3. He casteth forth his ice like morsels. That is, fragments of ice.
• 4. Who can stand before his cold? That is, able to endure it, had not he provided clothes, furrs, fire against the violence and rigor of it.

Described he hath the vehemency of the cold in the snow, frost, ice; * 1.233 next he shews with what facility and celerity he dissolves and removes it. Only by his Word.

• 1. He sends out his word and melts them. [unspec 18]
• 2. He causeth his wind to blow. His South wind, and the waters flow, Ice and Snow are resolv'd into water.

But note here that the Prophet calls it His ice, His cold, His word, His wind, that we may know that the constipation and resolution is from him, and therefore we depend upon his providence for out food and raiment, &c.

4. This is an act of Gods providence in common to all Nations, 2 1.234 and by it he teacheth all Nations to acknowledge their Creator. But there is a peculiar Act of his providence extended to his people in which other Nations did not, nor do not yet communicate with them, viz. The knowledge of his word, and ma∣nifestation of his Will, and this is a new argument by which he perswades them

to praise God. * 1.235 What Israel might, that now the Christian Church may say, and that with advantage.

• 1. [unspec 19] He shews his word unto Jacob, his statutes and judgments unto Is∣rael. To them he spake by Moses and the Prophets. To us by his own Son, his Apostles and their successors.
• 2. [unspec 20] He hath not dealt so with any Nation, with none at that time; And now to none, who belong not to the spiritual Jerusalem, which is the Church.
• 3. * 1.236 And as for his judgments. The Evangelical Preceps, and Rules of life, and salvation, they have not known them.

Now for all these benefits, and for all these reasons. Hallelujah. Praise ye the Lord.

The Hymn or Prayer Collected out of the One hundred forty and seventh Psalm.

O Thou great Lord of heaven and earth, [Ver. 5] thy power is great, and thy understanding infinite, thy goodnesse is incomprehensible, and thy mercy above all thy works, when I consider thy greatnesse, I tremble; when I look upon thy wisdom I admire, but as often as I look back upon thy good∣nesse and mercy I am animated to approach thy throne, and to pay that debt of thankfulnesse unto thee for thy providence over the whole world, and pecu∣liarly thy care and love extended to thy poor Church.

When the thirsty earth gasps for rain, thou coverest the heaven with clouds, [Ver. 8] and preparest to moisten it, thou clothest the mountains with grass, and blessest the valleys with plenty. There's not a beast to which thou givest not food, [Ver. 9] nor a bird of the aire, nor a fowle of heaven, no nor a young Raven that thou hearest not when they cry for want. [Ver. 15] Thy command is a Law, and thy word runs very swiftly. [unspec 16] When thou sayest the word in winter the Snow de∣scends like Wooll, [unspec 17] and the hoar-frost covers the earth like ashes, the waters cake into ice, and the rivers become stiff and run not. But thou again no sooner sends forth thy word in the Spring, but their hardnesse is dissolved, thou causest thy wind to blow, [unspec 18] and the waters flow.

Who, [Ver. 1] Lord, can consider these thy wayes without admiration, and ad∣miring, [Ver. 7] praise, and in praising sing unto thée with thanksgiving. O Lord, make it our work, for it is good; make it our delight, for it is pleasant; make it our labour, for it is comely; that must néeds become us, which becomes thy Angels and Saints in heaven, whose joy it is day and night to sing pray∣ses to thy holy name, for thy wondrous works of providence, wisdome, good∣nesse, [Ver. 11] and mercy toward the sons of men, but especially for thy love and protection over that people that fear thée, and hope in thy mercy.

Gracious God consider their afflictions, and how that at this time a prin∣cipal member groans under the Crosse, thy Temples are cast down, thy houses of prayer destroyed, thy people scattered on the mountains as shéep that have no shepherd. [Ver. 2] O then build, restore, and confirme once more Je∣rusalem, [Ver. 3] and gather together unto her the outcasts of Israel. Heal those that are broken in heart, and binde up, as a good Physitian the merciless wounds they have received; [Ver. 4] these are stars in the firmament of thy Church, let them not wander up and down in shéeps skins and goats skins, being destitute, af∣flicted, and tormented for ever, their number thou knowest, call them all then by their names, and though now obscured, yet let them shine again in thy Church. [Ver. 6] These are méek in heart, and poor in spirit, look to them. O Lord, and lift them up; and execute thy just wrath against their oppressors, and cast the wicked who with a proud hand insult over them, down even to the ground.

Take pleasure, [Ver. 11] O Lord, in them that fear thee, and tremble at thy word,

bring back thy banished, and build them a sure house, provide for them a City to dwell in, and strengthen the bars of the gates thereof, [Ver. 13] blesse her children within her. Make peace in her borders, and fill her with the finest of the wheat. [unspec 14]

But above all, shew thy word unto Jacob, [Ver. 19] and thy statutes and judgments unto Israel. And where thou hast not dealt so with other Nations, [Ver. 20] to reveal unto them the secret Mysteries of thy Gospel, open to us these glad-tydings, and inflame our hearts with the love of them, and give us grace to conform our lives unto them. For so shall Jerusalem praise thee, [Ver. 12] and Zion magnifie thy Name for ever and ever. Hallelujah, Hallelujah. Praise the Lord.

PSAL. CXLVIII. A Hymn. Or Hallelujah.

THE Prophet in this Psalm calls upon the whole Creation to be instru∣mental in the praises of God. By which he shews, * 1.237

• 1. His ardent desire that God be praised in that, as if Creatures en∣dued with reason, were too few to praise God, he calls even to inanimate things, that they would join with him, and be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Naz.
• 2. His intention, what he would have done, then what could be done.
• 3. That what could be, should be done: that they by our mouths praise God; That is, we seeing in them God power, wisdom, goodness, be rea∣dy to praise.
• 4. That in their kinds they really do praise him, because being made in a wonderful beauty and order, which they transgress, proclaim to the world, and testifie of God even without a voice, that he must needs be a wise, intelligent understanding, that so made them.

The Psalm is disposed by an excellent Distribution.

1. He calls to the celestial creatures in General. 2. In special.

• 1. The Angels. Praise ye the Lord. 1. 1 1.238 Praise ye the Lord from the hea∣vens; Ye. Of the celestial Order. Or ut caeles, i. e. [Ver. 1] de habitaculo ve∣stro; and this is no command, 〈◊〉〈◊〉 exhortation, as if the Angels were negligent in their duty, but an invitation to continue in doing what they do already. 2. Praise him in the heights, i. e. the heavens above. 3. And yet more plainly. For the second verse is but an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or declaration of the first. 1. Praise him all his Angels. 2. Praise him all his hosts. Which in St. Luke are Militia caeli. [Ver. 2]
• 2. The Sun and Moon, Stars. Praise ye him Sun and Moon. 2 1.239 Praise him all ye Stars of light. Though not with voice, which ye want, yet praise him by your greatness, motion, beauty, light, efficacy. [Ver. 3]
• 3. He comes to the body of the heaven, the Orbs. 3 1.240
  • 1. Praise him ye heaven of heavens, that is, the Coelum Empyraum. [Ver. 4]
  • 2. And ye waters that be above the heavens, that is, all the Orbs a∣bove the aire, which in the Scripture is called heaven; as volucres coeli nubes coeli, &c. * 1.241

And in the two next verses he gives the reason, why the heavens praise God.

• 1. He commanded, and they were created. They are his creatures; [Ver. 5] there∣fore,
• 2. He hath established them for ever, [Ver. 6] he hath made a decree which shall not pass. They are incorruptible, they must keep the Order he made.

2. From heaven he descends to the earth, and all sublunary bodies, as the earth, 4 1.242 Air, water, and creatures that live in these, or are in these. Praise the Lord from the earth. All that are from the earth, [Ver. 7] all made of an elementary sub∣stance. As,

• 1. Ye Dragons. Ye Whales. Muse. Greater fishes. Bellar.
• 2. All Deeps. All kind of waters. Lakes, Ponds, Rivers, Seas.
• 3. Fire and hail, snow and vapours, stormy wind fulfilling his word. Meteors. [unspec 9]
• 4. Mountains and all hills. Campi patentes & Ʋalles.
• 5. Fruitful trees and all Cedars. All trees fit to build with.
• 6. Beasts and all Cattle, both wild and tame.
• 7. [unspec 10] Greeping things. Worms, Serpents.
• 8. And all flying fowls.

3. 5 1.243 In the last place he cites all mankind to praise God.

• 1. 1 1.244 The Highest Kings and all people. They who command, who o∣bey.
• 2. [unspec 11] 2 1.245 Princes and all Judges of the earth. All inferiour Magistrates.
• 3. [unspec 12] 3 1.246 Of all Sexes. Both young men and maidens.
• 4. Of all Ages. Old men and children.

Let them praise the Name of the Lord. [unspec 13] For which he gives this reason,

• 1. 1 1.247 For his Name is excellent alone. There is no Name so sublime, so high, and worthy of all praise. For all created things, although great, if compared to Gods greatness, are nothing, for what excellency so∣ever they have, they have from him, whose Name is alone excel∣lent.
• 2. 2 1.248 His Glory is above the earth and heaven. Their glory being from him.

4. He concludes the Psalm with his goodness to his Church; which is another reason.

• 1. [unspec 14] He also exalts the horn, that is, the power and glory of his people.
• 2. 3 1.249 He is the Praise of his Saints. The Pride of Israel, viz.
• 3. Even of the children of Israel, a people near to him, a people dedica∣ted, consecrated to God. And near unto him in true knowledge, faith, true worship, adoration, Trust, and filial love.

All which is to be understood not of Israel according to the flesh, but of Israel according to the Spirit. For all are not Israel, that are of Israel, Rom. 9. There were among them Generations of Vipers, Mat. 3. and such as resisted the 〈…〉〈…〉 ••host, Act. 7.

Now those that are true Israelites, * 1.250 and those especially he excites to sing Halle∣lujah. [unspec 14] Praise ye the Lord.

The Prayer out of the one hundred and forty eighth Psalm.

O Omnipotent Lord, [Ver. 1] thy wonderful bounty, admirable power and wisdom hath sufficiently declared thy Majesty in all those things which for mans sake thou hast created. [unspec 2] For which all thy creatures in heaven above, and in earth beneath, [unspec 3] sing praises to thy Name. The Angels land thée, the Sun, Moon, [unspec 4] and Stars, magnifie thée, the heaven of heavens exalt thée. There is not a creature on the earth, [unspec 5] in the air or water, that doth not set forth thy glory. [unspec 6] By thy command they were created, by thy word established as they are, and they observe strictly the Law thou hast made, and transgress not in the least that decrée thou hast appointed for them.

All which when we consider, we must néeds lament our own backwardness in setting forth thy glory. Lamentable it is to think that man alone, for whom all these things were made, [unspec 11] should be the ungrateful creature. This we confess, [unspec 12] this we bewail. Henceforth therefore we of all sorts, of all sexes, of all ages will fly to thée, [unspec 13] and praise thy Name alone, because thy Name is ex∣cellent, and thy glory above heaven and earth.

O Lord, [unspec 14] we humbly beséeth thée, exalt the horn, the power and glory of thy

people, those whom thou hast taken near unto thee, and who worship thee in Spirit and Truth, let not the gares of hell ever prevail against them, and though Satan sift them like wheat, yet let it be the praise of all thy Saints, that still they adhere unto thee, and come nearer unto thée, by the merits of Iesus Christ our Lord. Amen.

PSAL. CXLIX. Hallelujah. A Hymn.

IN this Psalm the Saints of God are excited to give him due thanks, * 1.251 for For two reasons:

• 1. For the Grace and Favour received from him, from vers. 1. to 5.
• 2. For the Glory and Priviledges they shall receive, [Ver. 1] from vers. 5. to 9. [unspec 2]

1. The Prophet first excites the Saints to a return of thanks. * 1.252 Let Israel re∣joice, let the children of Zion praise. Which is amplified

• 1. From the persons who are to perform it, Saints, call'd here Israel, the children of Zion. For praise is not comely in the mouth of sin∣ners.
• 2. From the Quality of the Song, it must be Canticum novum, a New Song, it was an old Song the Creatures sung in the former Psalm for their Creation. It must be a New Song the Saints must sing for their Renovation and Glorification. A new matter to be sung by new men.
• 3. From the place, in which it is to be sung, not in private, but in publick in the Church, in a full Congregation of the Saints.
• 4. From the manner in which it is to be done, in all allacrity, with all the affection that may be, with a Song, with joy, with praise. Cantate, [unspec 3] psallite, jubilate. And, as if all we could do were too little, to take the help of all Musical instruments. Let us praise his Name in the dance, let us sing praises unto him with Timbrel and Harp.
• 5. From the object, God, who was their Creatour, and their King. [Ver. 2] Let Israel rejoice in him that made him, let the children of Zion be joyful in their King.

And this part he concludes, with a strong reason for a New Song. 1 1.253

• 1. For the Lord takes pleasure in his people. He loved them from ever∣lasting, and that out of meer good-will, and this his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the root and foundation of all our good, therefore he predestinated, therefore he called, therefore he justified, therefore he sanctified, [Ver. 4] therefore he will glorifie, because it was his good-pleasure so to do, he takes pleasure in his people, Luk. 12.32.
• 2. He will beautifie the meek with Salvation. What was his good-plea∣sure, he will fulfill. That people, who hath learned of him to be meek and humble, he will exalt, he will save, he will honour with beauty and glory.

2. And now he begins to describe the future glory, * 1.254 with which he will beautifie them.

• 1. Let the Saints be joyful in glory. To which they shall never come, * 1.255 ex∣cept Saints.
• 2. Let them rejoice in their beds, i. e. [Ver. 5] Their Mansions prepared for them in heaven, where they instantly rest from their labours, Rev. 14. But not from their praising God, that's no labour. They sing aloud, they sleep not then.

Their work there is twofold, * 1.256 one for the present, the other for the future.

• 1. For the present. The high praises, the greatest and highest that can be thought on, let these be in their mouths. Exaltant Deum, & ex∣ultant. [Vers. 6]
• 2. * 1.257 For the future; when Christ shall come to judgement; Let a two-edged sword be in their hand. The sword is in a Judges hand, for he is an a∣venger of all that do ill. By the sword then, Judiciary power may well be understood, Deut. 32.41. Rom. 13.4. And the Saints at the last day are to be Judges, 1 Cor. 6.2. Mat. 19.28.

Then the exercise of this judiciary power shall be, * 1.258

• 1. [Vers. 7] To execute vengeance upon the heathen, to reprove them, and to pro∣nounce a condemnatory sentence against them, to exprobate to them their former life, Wisd. 5.1, &c. and to pronounce punishment on the people. To judge them to punishment.
• 2. [Vers. 8] To bind even the greatest, their Kings in chains, and their Nobles with fetters of iron. The phrase is Metaphorical, as is that of the Go∣spel, Mat. 22. Bind him hand and foot, and cast him into utter dark∣ness. The meaning of it is, that at the day of Judgement, the Saints shall approve the sentence passed by Christ against all Nero's, Diocletians, Herods, Julians, when they shall be bound in chains of darkness, and crush∣ed by Christs iron Scepter.
• 3. [Vers. 9] To execute upon them the judgement written. The judgement against wicked doers, and persecutors of Gods Church, written in Gods Book, and as certain, as if engraven in a pillar. His immutable judge∣ment.

3.* 1.259 He concludes with an Epiphonema.

This glory of sitting with Christ in the clouds, and judging the world, is the Glory of all his Saints.

Allelujah.

An Appendix to the four last Verses in this Psalm.

BEcause these last verses have, according to mens fancies, been applyed to se∣veral purposes, as they might suit best with their interests, therefore I thought good to say a little more of them.

1. The Jews first applyed them to the time succeeding their Captivity, and fancied to themselves, that the promise was made to them, that they should have a two-edged sword in their hand, that is, power, to execute vengeance on the hea∣then, &c. But he that shall read the story of the Maccabees, and Josephus, shall find, that such a time never came, that so far they were from binding Kings in chains, that Kings held them in bondage, as Antiochus, Seleucus, Tryphon, Pompey, &c. This sence then can have no foundation in these words.

2. Which the Jews that now live, perceiving, tell us, that these words shall have the accomplishment at the coming of their yet expected Messias, for then they shall be Lords of the world, and bind all Kings they please in chains, and Nobles with f••tters of Iron, &c. But never any such temporal Messiah shall come, and therefore this is but a fiction of their own brain.

3. The Anabaptists, Millenaries, Fifth-Monarchy-Men, dream also of such a golden age, they tell us of a thousand years, that Christ shall come, and with his Apostles reign upon the earth, in which time his Laws only must take place, and that his Saints shall have a two-edged sword in their hands, execute ven∣geance, and punish who they please, binds Kings and Nobles in chains, punish who they please, and execute the judgement written. And the consequent of this Doctrine is destructive and dangerous, as experience hath taught us in Mun∣cer, John of L••yden, our new Sectaries, who upon it labour to unroot all Mo∣narchies, and destroy all that wear a Crown. But this is but an illusion, for of

Christ it is said, That him the Heavens must contain, till the consummation of all things, when Christ will come, and take his Elect to him, that where he is, they may be also; and that is into Heaven, not on Earth. Here then we may not expect to reign with him.

4. A fourth opinion there is, which is the most received, and by very judicious Divines, that these words are to be taken in a spiritual sense, That by the Saints, are to be understood Christ, his Apostles and Successors; that by the two edged Sword, is to be understood the Word of God; by Chains and Fetters, the Lawes and Precepts of the Gospel; by punishments, the sharp rebukes used by the Mi∣nisters of the Word to stubborn sinners, by the revenge taken on them, Repen∣tance, which is a revenge taken for a former sin, 2 Cor. 7.11. which being admit∣ted, the sense will run thus:

Let the hi••gh praises of God be in the mouth of his Ministers, and the two-edged Sword of the Gospel, Hebr. 4.12. in their hand, to execute vengeance upon the Heathen, to bring them to repentance, and make them take revenge upon them∣sel••es, for their former wayes and punishments, to utter sharp rebukes upon the people; to bind, not the people only, and Plebians, but even the most mighty Kings and Princes, Nobles and great men with the Lawes of Christ, and Precepts of the Gospel, as fast, as if they were bound with Chains of Brass, and Fetters of Iron: And 'tis known how the greatest Princes have submitted their necks to the yoke and Doctrine of Christ. To execute upon them the judgment written: Not that any of Christs Ministers usurp Authority over Kings and Princes in temporal matters; for they are only to proceed according to the letter of their Commis∣sion: Go and teach all Nations, and acquaint the greatest Princes, That if they o∣bey and believe the Gospel, they shall be saved; but if they believe not, they shall be damned: This is the judgment written; and it is executed, when proclaimed and preached to them; which, if it take no place, it is beyond their Commission to raise Arms against them: This is no where written.

Now this is the honour of all his Saints, of all those whom he hath entrusted with his Commission. And indeed an honour it is unto them to be his Embassa∣dors and Heraulds.

5. The fifth interpretation, is that which I mentioned before in the Analysis, who apply the Text to the Judiciary power, that the Saints receive at the last day, and I rather embrace it than the former: But I leave every one to his choice.

The Prayer collected out of the One hundred and forty ninth Psalm.

THOV art worthy, O Lord God of Heaven and Earth, [Ver. 1] to whom a new Song should be sung in the Congregation of thy Saints; and in∣déed how can it he otherwise, that that people, [Ver. 2] who acknowledge thée the God that made them, and the King who rules and governs them, should do less than rejoyce in thée their Creator, and be joyful in their Soveraign? [Ver. 3] To this end we tune our hearts, and conform our voyces; and because they are too little, call for the assistance we do of all Musical Instruments, Praise thee we will with Timbrel and Harp.

There is no merit at all in us, why thou shouldst look upon us, a mass of cor∣ruption and sin we find in our selves, but nothing to deserve thy love; [Ver. 4] and yet thou in mercy hast béen pleased to take pleasure in us, to redéem, to justifie, to sanctifie us, and to beautifie all such as are méek in heart with salva∣tion.

In thy good time, O Lord, bring us to glory, [Ver. 5] where we may be joyful with thy Saints; let us rest in those Mansions which thou hast prepared for us, as in our beds, and exercised with no other labour, but in singing perpetual Alle∣lujahs:

[unspec 6] O let the high praises of thee our God, be in our mouth; let us sing the Song of Moses, and the Lamb, saying, Great and marvellous are thy works, Lord God Almighty, just and true are thy wayes, Thou King of Saints, Who shall not fear thee, O Lord, and glorifie thy Name, for thou only art holy?

We do not doubt, [Ver. 7] but thou art able to take revenge of the Nations and peo∣ple who do blaspheme thée, That thou canst bind their Kings in Chains, and their Nobles with Links of Iron. [unspec 8] Therefore we pray thée, that either by the two-edged Sword of thy Word thou wouldst convert them, or else execute thy judgment written upon them; [unspec 9] Lord, let thy Kingdom come: Thy Kingdom of Grace, by which thou dost reign in the hearts of all thy Elect: Thy Kingdom of power, by which thou wilt subdue all thy enemies; and thy Kingdom of glory, when thy Saints shall be called to sit upon their Thrones, and with thée, judge the World, When vengeance shall be executed on the Heathen, that have not known thy Name; and an inheritance given to the Saints, whom thou wilt honour for ever and ever.

PSAL. CL. A Hymn.

THIS Psalm is of the same Subject that the former. In the 148. All creatures are invited to praise God. In the 149. Men especially, and those that are in the Church: But in this, that they praise him, and that with all kind of Instruments.

The parts are.

• 1. An Invitation to praise God, which word is ingemi∣nated thirteen times, according to the number of the thirteen Attributes of God, as the Rabbins reck∣on them.
• 2. That this be done with all sorts of Instruments, in∣tending thereby that it be performed with all the zeal, care, alacrity, ardency of affections that may be.

1. * 1.260 In the beginning, and all along the Psalm, he calls on men to praise God. [Ver. 1]

• 1. * 1.261 Praise, praise, praise, praise.
• 2. Praise God in his Sanctuary: In his Temple; or in your hearts, which are the Temples of the Holy Ghost: Or praise him, that dwells in Sanctis; that is, in his holy Heaven.
• 3. Praise him in the firmament of his power: For his power, magnificence, which is firm: Or, who shewes his power in the Firmament, when he sits as in his Throne or Palace. Some understand the Church by it, in which his Saints shine as Stats in the Firmament.
• 4. [Ver. 2] Praise him for his mighty Acts; the works of power he doth.
• 5. Praise him according to his excellent greatness. That greatness whereby he excels all other things; he being absolutely great, they only compara∣tively.

2. * 1.262 He desires that no kind of way be omitted, by which we may shew our zeal, alacrity and ardency in praising him, * 1.263 and to that end he makes mention of all sorts of Instruments, which either make Musick, being touch'd with the hand, or forc'd to sound with wind.

• 1. Praise him with the sound of Trumpet: An Instrument then used in their solemn Feasts. Tuba flatu sonitum reddet.

• 2. Praise him with the Psaltery and Harp: Pulsu chordarum resonant: [Ver. 3] And to these they sung; so that the Musick was made by hand and voyce.
• 3. Praise him with the Tymbrel, and dance. Tympano & Choro. Vulg. [unspec 4] in the Quire, where, with the consent and harmony of many voyces.
• 4. Praise him with stringed Instruments; Lutes, Viols, &c. and Organs. [Ver. 5]
• 5. Praise him upon the loud Cymbals. They are round, and being shaken, make a tinkling noise. [unspec 5]
• 6. Praise him upon the high sounding Cymbals: An Instrument that yielded a great sound, as Bells do amongst Christians. Bellar. * 1.264

His Conclusion is universal: Let every thing that hath breath, praise the Lord. Praise ye the Lord. Allelujah. [unspec 6]

• 1. Every thing that breaths; whatever hath strength or faculty to do it.
• 2. Every thing that hath life; whether spiritual, as Angels, or animal, as Beasts, or both as men: Or Metaphorically, all other things; which, though they be inanimate, yet may be said to live to God, because they o∣bey his Order and Decree. The Prophets intent may be, that all things praise God, because all things that have life or being, have it from him.

A Thanksgiving occasioned by the last Psalm.

O Eternal God, Lord and Creator, [Ver. 1] Governour and Disposer of all things both in the firmament of thy power, and in the earth, which is thy foot∣stool, who loadest us with blessings, and only expects our Tribute of thanks; we thy obliged creatures and servants in all humility appear before thée to pay that reverence and worship, and devotion, which is thy due, and our duty. [Ver. 2] We praise thee for thy mighty Acts, and we desire to praise thee according to thy excel∣lent greatness.

Thy wisdom is infinite, thy mercies are glorious, and we are not worthy, O Lord, to appear before that presence at which the Angels cover their faces; yet since thou, O Lord, art worthy to receive glory, and honour, and power, [Ver. 6] since thou art to be praised in thy Sanctuary, because thou hast made, preserved, and redéem∣ed us. We unworthy wretches do in all humility and obedience offer thée all possible land and honour; while we have breath, we will praise the Lord.

And that we do it with the greater alacrity, and more attentive zeal, [Ver. 3] with more chearful hearts, and warmer affections, [unspec 4] let us choose to our selves such apt and melodious instruments, that may raise our souls in this Service, [unspec 5] and that the unity and melody of our devotions may be as swéet and pleasing in thy ears, as the harmony is delightful to ours. We cannot be too joyful in the presence of our God, we cannot be too thankful to our Salvation, and therefore we will sing Hallelujah after Hallelujah, and call for Hymn after Hymn, with Psalms and spiritual Songs, voyces and instruments of Musick, we will praise the Lord; praise thy power, praise thy wisdom, praise thy goodness, praise thy mercy, thy bounty, thy love to us for ever and ever.

And here I in particular thank thee for thy assistance in this work, which I wholly attribute to thy Grace, and dedicate to thy Honour.

And if I have done well, and truly expressed the sense of the Spirit of God, who inspired into the Prophet these Psalms and Hymns, it is that I desi∣red: But if slenderly and meanly, it is that which I could attain to.

Analyticam hanc Psalmorum explicationem per gratiam Dei absolvi, & devotiones inde collectas Anno. 1658. Octob. 22. Hallelujah.

FINIS.

Notes

• * 1.1

  He invites the Levites to praise God. The first part.
• * 1.2

  The second part. The reasons.
• 1 1.3

  Because he is good.
• 2 1.4

  It is a plea∣sent work.
• 3 1.5

  They tyed to do it be∣cause God chose Jacob.
• * 1.6

  The third part.
• 4 1.7

  Because God is great.
• * 1.8

  In his works
• 1 1.9

  In the earth.
• 2 1.10

  Aire.
• 3 1.11

  The water.
• * 1.12

  The fourth part.
• 5 1.13

  Because just
• * 1.14

  For instance on Egypt.
• 2 1.15

  On the Amoritish Kings.
• * 1.16

  The fifth part. For this he ex∣tols God.
• * 1.17

  And shews his mercy to his people
• * 1.18

  The sixth part. 2. God above all gods.
• * 1.19

  And shews the vanity of Idols.
• * 1.20

  The seventh part.
• * 1.21

  That therefore all praise God.
• * 1.22

  The first part. An invitation to praise God.
• * 1.23

  The chief rea∣son, because good, merciful for ever.
• * 1.24

  The second part.
• * 1.25

  And farther, for his works.
• 1 1.26

  Of Creation, in all which he shews his mercy.
• * 1.27

  Instance first.
• 1 1.28

  The heaven.
• 2 1.29

  The earth.
• 3 1.30

  The Sun and Moon.
• * 1.31

  The third part. 2. Of provi∣dence to Israel before.
• 2 1.32

  After they entred Canaan.
• 3 1.33

  And his pro∣vidence to all creatures.
• * 1.34

  The conclusion that we praise him.
• * 1.35

  From Ver. 10. To Ver. 22.
• * 1.36

  Israels com∣plaint in their captivity.
• * 1.37

  The first part.
• 1 1.38

  From the place.
• 2 1.39

  From the continuance and misery.
• 3 1.40

  The effect, tears.
• 4 1.41

  The cause, the remem∣brance of Zion.
• 5 1.42

  Their grief intensive.
• * 1.43

  The insultation of the Babylo∣nians.
• * 1.44

  The Jewes an∣swer to the Ba∣bylonians in∣sulting request
• 1 1.45

  Impossible for them to sing.
• 2 1.46

  They are constant in their professi∣on of Religion
• * 1.47

  And if not, de∣vote them∣selves to a curse.
• * 1.48

  Their faith, that God will deliver them.
• * 1.49

  The second part.
• * 1.50

  An imprecati∣on.
• 1 1.51

  Against E∣dom.
• 2 1.52

  Against Babylon.
• * 1.53

  Blesseth the man that de∣stroyes it, or takes the re∣venge.
• * 1.54

  David shews his thankful∣ness.
• * 1.55

  The first part. And illustrates it, that,
• 1 1.56

  He would do it heartily. 2 Before all men.
• 3 1.57

  In the Temple.
• 4 1.58

  The causes inducing him to it.
• 1 1.59

  Gods call∣ing him to be King.
• 2 1.60

  Performing his word.
• 3 1.61

  For hearing and granting his petitions.
• * 1.62

  The second part.
• * 1.63

  This mercy to David, was like to move other Kings to mag∣nifie God.
• * 1.64

  The third part. With it so mov'd he was, that he puts his affiance in God.
• * 1.65

  And that that God who had, would yet de∣liver him.
• * 1.66

  For his mercy.
• * 1.67

  And for this he prayes.
• * 1.68

  The first part. Gods Omnis∣cience. He,
• * 1.69

  Knowes:
• 1 1.70

  Our actions.
• 2 1.71

  Our thoughts.
• 3 1.72

  Our intents.
• 4 1.73

  Our words.
• * 1.74

  The Reason is, because he is our Maker.
• * 1.75

  Such know∣ledge is not in man.
• * 1.76

  The second part. His Omnipre∣sence.
• * 1.77

  No place can hide us from his presence.
• * 1.78

  His instance to prove both, is mans formati∣on in the womb,
• * 1.79

  Which the Prophet ad∣mires.
• * 1.80

  He continues his Narration of a childs for∣mation in the womb.
• * 1.81

  He again ad∣mires Gods works.
• * 1.82

  The third part. David purgeth himself from ambition and blood.
• * 1.83

  Will not have to do with such men.
• * 1.84

  Such he hates.
• * 1.85

  The last part. And sets him∣self before Gods Tribunal
• * 1.86

  Prayes for Gods directi∣on.
• * 1.87

  The first part. David prayes for deliverance from wicked men.
• 1 1.88

  Who plotted mischief.
• 2 1.89

  And calum∣niated him.
• * 1.90

  He repeats his petition and adds. To be delive∣red.
• * 1.91

  From their hands. For 1. They sup∣plant him in his wayes.
• 2 1.92

  They lay snares.
• * 1.93

  The second part. He flyes to God.
• * 1.94

  The third part. Prayes against them.
• * 1.95

  He proceeds in his prayer.
• * 1.96

  The last part. He promises safety to the righteous.
• * 1.97

  The end of it. 1. That they praise him.
• 2 1.98

  That they dwel in his presence.
• * 1.99

  The first part. David prayes that God.
• * 1.100

  Would accept his prayer.
• * 1.101

  Prayer, and the incense, compared.
• * 1.102

  Bellarmine.
• * 1.103

  The second part. His prayer for his tongue.
• 3 1.104

  For his heart
• * 1.105

  The third part. He prayes that he may meet with a true friend to re∣prove him.
• * 1.106

  The Preface to the next Petition.
• * 1.107

  He prayes a∣gainst their. Magistrates.
• 2 1.108

  Another sense of this verse.
• 3 1.109

  And yet a third.
• * 1.110

  Which the words follow∣ing justifie.
• * 1.111

  The last part.
• 6 1.112

  The last pe∣tition for his own safety.
• * 1.113

  And imprecates vengeance on the wicked.
• * 1.114

  David in trou∣ble flyes to prayer.
• * 1.115

  The first part:
• * 1.116

  The conditions of his prayer.
• * 1.117

  The cause an∣xiety of minde.
• 2 1.118

  The flie dealing of his enemies.
• 3 1.119

  The deserti∣on of his friends.
• * 1.120

  The second part. He makes his address to God
• * 1.121

  And prayes as before.
• 1 1.122

  Because de∣pressed.
• 2 1.123

  And that by too strong ene∣mies.
• * 1.124

  But if saved.
• 1 1.125

  He thankful.
• 2 1.126

  Others would fall to him.
• * 1.127

  The first part.
• * 1.128

  David begs on
• 1 1.129

  Gods pro∣mise.
• 2 1.130

  And mercy, a pardon.
• * 1.131

  And not for his merit.
• * 1.132

  The second part.
• * 1.133

  His sad condi∣tion to which the enemy brought him.
• * 1.134

  For which he was ready to faint and de∣spair.
• * 1.135

  The third part. But recovers.
• * 1.136

  Upon the re∣membrance of Gods mercies to others.
• * 1.137

  And meditati∣on of them.
• * 1.138

  The profit ad∣mirable.
• 1 1.139

  Prayer.
• 2 1.140

  A thirst af∣ter grace.
• * 1.141

  The fourth part.
• 3 1.142

  An earnest desire of re∣conciliation.
• 1 1.143

  For this he petitions, and gives his rea∣son.
• 2 1.144

  He inforceth it on another reason.
• 3 1.145

  He sues yet again, and gives his rea∣sons.
• 4 1.146

  He fears a relapse, and prayes against it.
• * 1.147

  His reason.
• 5 1.148

  He prayes for deliverance from his ene∣mies.
• * 1.149

  His reason.
• 6 1.150

  He petitions for instruction in Gods Law.
• * 1.151

  His reason.
• 7 1.152

  He petitions to be guided by Gods Spirit
• 8 1.153

  A summary petition for all before.
• * 1.154

  And that upon mercy.
• 9 1.155

  He petitions for the destru∣ction of Satans Kingdom. His reason.
• * 1.156

  The first part. He gives thanks.
• 1 1.157

  For the Art of War God taught him.
• 2 1.158

  Because his strength, his goodness, &c.
• 3 1.159

  Subdued the people under him.
• * 1.160

  He admires that God so great should do so much for man so vile.
• * 1.161

  The second part. He prayes for Gods assist∣ance to perfect his victories.
• 2 1.162

  And makes his address for himselfe.
• * 1.163

  Interserting an Hymn.
• * 1.164

  Intercerting an Hymn.
• * 1.165

  Repeats his petition.
• * 1.166

  The third part. Who is a hap∣py man.
• * 1.167

  An acute sense of these words.
• * 1.168

  Temporal bles∣sings the re∣wards of piety.
• * 1.169

  They make happy.
• * 1.170

  With God.
• * 1.171

  Davids pro∣testation to praise God. The first part.
• * 1.172

  The second part. He praiseth God for his greatness.
• 2 1.173

  For his works in gene∣rall.
• * 1.174

  In particular. 1. His works of glory.
• 2 1.175

  His works of justice and ter∣rour.
• 3 1.176

  His works of love and mercy.
• * 1.177

  The third part. He praiseth God for a new mercy.
• * 1.178

  viz. The choice of his Church.
• * 1.179

  In which he erects his Kingdom.
• 1 1.180

  The ampli∣tude of it.
• 2 1.181

  Indepen∣dance.
• 3 1.182

  Security.
• 4 1.183

  Eternity.
• * 1.184

  The qualities of Christ the King.
• 1 1.185

  Veracity.
• 2 1.186

  Holiness.
• 3 1.187

  Goodness.
• 4 1.188

  Liberality. and Bounty.
• 5 1.189

  Justice.
• 6 1.190

  Easie to re∣ceive Petitions of those that call on him in Truth.
• 7 1.191

  To grant Pe∣titions.
• 8 1.192

  Clemency.
• * 1.193

  The Conclusi∣on, a Doxology
• * 1.194

  David exhorts to praise God. The first part.
• * 1.195

  The second part.
• * 1.196

  Dehorts from confidence in Princes; for,
• 1 1.197

  Their impo∣tency.
• 2 1.198

  Mortality.
• * 1.199

  The third part. But happy he that relies on God.
• * 1.200

  The fourth part. Because he is,
• 1 1.201

  Omnipotent
• 2 1.202

  Faithful.
• 3 1.203

  Just.
• 4 1.204

  Merciful.
• 5 1.205

  Loving.
• 6 1.206

  Eternal.
• * 1.207

  He invites to praise God. The first part.
• * 1.208

  The second part.
• * 1.209

  His reasons to perswade it, be∣cause it is,
• 1 1.210

  Good, for four reasons.
• 2 1.211

  Pleasant in divers respects.
• 3 1.212

  Comely and decent.
• 2 1.213

  For his goodness to Jerusalem.
• 3 1.214

  His wisdom.
• * 1.215

  The servants of God like stars.
• 4 1.216

  From his power.
• 5 1.217

  From his Mercy, and
• * 1.218

  Justice.
• * 1.219

  The second part of the se∣cond Section. He repeats his Exhortation to praise God.
• 1 1.220

  From his Providence.
• * 1.221

  The instances of it four.
• * 1.222

  But how shall we be deliver'd, we see no means?
• * 1.223

  Resp. God can do it without means and will
• * 1.224

  The third part. of the second Section.
• * 1.225

  He again ex∣horts to praise God.
• * 1.226

  Jerusalem especially.
• 1 1.227

  For her Se∣curity.
• 2 1.228

  Benediction.
• 3 1.229

  Peace.
• 4 1.230

  Abundance.
• * 1.231

  The Prophet proves this by his general providence.
• * 1.232

  He brings frost, snow, ice.
• * 1.233

  Annd dissolves and melts it.
• 2 1.234

  The special Act of his pro∣vidence to his people.
• * 1.235

  The kno∣wledge of his word and will.
• * 1.236

  For all these benefits praise the Lord.
• * 1.237

  David calls upon all crea∣tures to praise God.
• 1 1.238

  The Angels.
• 2 1.239

  Sun, Moon, stars.
• 3 1.240

  The Orbs.
• * 1.241

  For he esta∣blished them.
• 4 1.242

  All sublu∣nary Bodies.
• 5 1.243

  All man∣kind.
• 1 1.244

  Of all de∣grees.
• 2 1.245

  Sexes.
• 3 1.246

  Ages.
• 1 1.247

  For his Name is ex∣cellent.
• 2 1.248

  His glory above.
• 3 1.249

  He is good to his Church.
• * 1.250

  And therefore praise him.
• * 1.251

  The Prophes excites Gods Saints to praise him. The first part.
• * 1.252

  And amplifies it divers wayes.
• 1 1.253

  For his love and favour to them.
• * 1.254

  The second part.
• * 1.255

  He describes their future glory.
• * 1.256

  Their work in heaven for present, to praise God.
• * 1.257

  Hereafter to exercise judi∣ciary power.
• * 1.258

  The end of that power.
• * 1.259

  This is the glory of all his Saints.
• * 1.260

  The first part.
• * 1.261

  He invites to praise God.
• * 1.262

  The second part
• * 1.263

  With zeal, and all kind of Musick.
• * 1.264

  That he be praised by all.