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. CI. A Psalm of David. Didascalicus.

DAƲID being Anointed by Samuel to be King, or as most conceive, newly made King, promiseth and vows to God to reign in Righteous∣ness and Holiness. In a word, he would so govern Himself, his Pa∣lace, the Church, the State, that all wicked doers being taken away, and all good men countenanc'd by him, God should be honour'd, and justice, peace, tem∣perance, piety flourish.

Two parts of the Psalm.

• 1. The Syllabus, or brief of the Psalm: with the Dedi∣cation of it, vers. 1.
• 2. The full Explication of what he means by Mercy and Judgement, and how practised
  • 1. Toward himself. For he shews what his life shall be, from vers. 2. to 5.
  • 2. Toward ungodly men, vers. 4, 5, 7, 8. and the end of it, vers. 8.
  • 3. Toward all good men, vers. 6. These should be his Counsellors and Servants.

1. * 1.1 He Summarily sets down what he will treat of in this Psalm, viz. Mer∣cy and Judgement, the two great vertues of a King. I will sing of mercy and judgement. [Ver. 1]

• 1. * 1.2 Mercy, in countenancing, giving audience, judging for, and rewarding the good.
• 2. Judgement, in discountenancing, punishing, and being a terror to evil works, and workers.

And that he would do this really, not talk and seem to profess a great love to Mercy and Judgement, as Princes use to do, when they mean no such mat∣ter. He makes a Solemn Vow to God to perform it. Unto thee, O Lord, will I sing. From thee proceed these gifts, to thy honour they shall be referr'd, and by me, as in thy sight, impartially executed. This I Vow and Promise to thee.

2. * 1.3 And first I will begin with the reformation of my self, and my own house, that I may be an example to my whole Kingdom.

• 1. 1 1.4 I will behave my self wisely in a perfect way. 1. Via, is Vita, and my life shall be perfect, pro statu viatoris. The way I shall choose, shall be the way of perfection. 2. And then I will walk wisely in it; I will be wise as a Serpent, and as innocent as a Dove; for, for want of wisdom, even in a perfect way, a man may be mistaken. It is good to be zealous in a good matter, and in a good manner. We see in a good matter, zeal, where there wants prudence, commits foul errors.
• 2. * 1.5 When wilt thou come unto me? Which some read with an interroga∣tive point? and then it is an Ejaculation, When, O Lord, wilt thou perform thy promise to me? for as yet it is supposed by some, that he was not King: Or else, When wilt thou come unto me with thy assistance of grace? Others tead it, without the interrogative, and couple this clause to the former words, thus, I will behave my self wisely, when thou comest unto me, intimating that he was not able to do what he professed, without the aid and help of Gods grace. But yet signifying thus much, that if God would come unto him to illumi∣nate

• him, to teach him, to inflame him, to move, and inable him, he then would behave himself wisely in a perfect way.
• 3. I will walk within my house with a perfect heart.
  • 1. I will walk, it should be his delight, his constant course, 2 1.6 as men take in their Garden-walks.
  • 2. I will walk in my house; Not abroad only carrying himself mo∣destly, but within doors, in his private Closet. Or else he would have a care of his Family.
  • 3. I will walk in my house with a perfect heart. My heart, which is the fountain of life and death, I will keep with all diligence. That shall be sincere, upright, innocent; though I may slip in my walk, yet it shall be far against my will. I will alwayes walk with a perfect heart:

Affirmatively he hath shewed what he would do; and in the next verses, * 1.7 Ne∣gatively he declares what he would not do; he had manifested the innocency of his heart, and now he shews what should be the innocency of his eyes, and hands.

• 1. I will set no wicked thing before my eyes. [Ver. 3] Death climbs up the windows, saith Jeremy. * 1.8 Eve saw the forbidden fruit pleasant to the eye. A chan saw the Wedge of Gold, and goodly Babylonish garment. Ut vidi, ut perii. So innocent he would be in judging his Subjects, and distributing honours, that nothing of Belial, 1 1.9 as the Hebrew hath it, should come in his sight, that might pervert his judgement. Oportet judicem non solum manus, sed oculos habere con∣tinentes.
• 2. I hate the work of them that turn aside. I hate it; for so he must, 2 1.10 that means to leave it; for when there is not a hatred of evil, the tem∣ptation will work too strongly.
• 3. It shall not cleave to me. No part of it, God willing, 3 1.11 shall cleave to his fingers.

2. Declared he hath, what he would be in himself, 2 1.12 and now he sets forth what he would be toward others, both bad and good. And first as touching naught and evil men.

• 1. A froward heart, that is, a man of a perverse, froward, and crooked heart, shall depart from me. [Ver. 4]
• 2. I will not know, that is, approve, uphold, countenance, * 1.13 love a wicked person.

Of which froward, malicious, and wicked people, he gives three instances in the following verses, Detractors, proud, and fraudulent men. Such he would not endure. [Ver. 5]

• 1. Whoso privily slandereth his neighbour, him will I cut off: 1 1.14 from the Court, from my friendship, from his government, from life it self, if the flender deserves it.
• 2. Him that hath a high look, is proud. 2 1.15 For pride is shew'd in the look and eye.
• 3. And a proud heart. Heb. Latus corde, 3 1.16 a heart so extended with ambition and coverousness, that it cannot be satisfied with riches and honours. Him I will not suffer. He shall not eat with me.

These shall not be about me, nor find any countenance from me, 3 1.17 such I will punish, and not favour. Others there are whom I will prefer and honour, faith∣ful and honest men: For he shews now how he would carry himself to ho∣nest men.

• 1. My eye shall be upon the faithful in the Land, [Ver. 6] that they may dwell with me, be my Servants, sit at my Table, and be my Counsellors. * 1.18
• 2. He that walks in a perfect way, that serves God, shall serve me. For certainly, he that will not ferve God sincerely, will never faithfully serve man.

And so having opposed by way of Antithesis to the fifth verse, * 1.19 what kind of men should be of his Court and Counsel. He proceeds in his Negative, and adds, whom he would not entertain; before not slanderers, no proud men, not ambiti∣ous, [Ver. 7] nor covetous. But now,

• 1. 1 1.20 No fraudulent persons. He that works deceit, shall not dwell in my house. Enter they might, but upon discovery, stay they should not, dwell they should not there.
• 2. 2 1.21 Nor Lyars. He that telleth lyes, shall not tarry in my sight. He shall not find grace in my eyes.

And in Conclusion, 3 1.22 that he need not instance in more, he shews his dislike to all evil doers, and his zeal to purge the City of God from scandalous per∣sons.

• 1. With such he would make quick work. I will early, that is, speedily, and maturely do it, before the evil be too fast rooted.
• 2. [Ver. 8] I will destroy all the wicked of the Land. All of them shall go one and the same way, * 1.23 who are worthy of death, and whose life may endanger inno∣cent persons.
• 3. His end in this severity was. That I may cut off all wicked doers from the City of the Lord, i. e. That to the Church, which is a holy and a peaceable City, I may restore Holiness, Piety, and Peace; and to the society of men that live within it, tranquillity, and administra∣tion of justice, all disturbers of Peace and Piety, being utterly unrooted, which under Sauls government bore too great a sway.

A Prayer for a King, or Chief Magistrate, collected out of the one hundred and first Psalm.

O Thou mighty King of Kings, and Lord of Lords, by whom Kings and Princes decree justice, [Ver. 1] that especially which thou requirest of thy Vice∣gerents on earth, is, That they shew Mercy, and execute Judgement, that they extend acts of Grace and Charity toward the good, and to be a terror to evil doers.

Come, [Ver. 2] Lord, unto me with thy aid and Spirit, for without thy help I am not able to do any duty, and make me first to reform my self and my house. Cause me to walk wisely with zeal and prudence in a perfect way. Give me pow∣er to walk constantly, and with delight in my own family, with a perfect heart, [Ver. 3] that I may be a pattern of good works unto all within my house, an example of piety, religion, iustice and charity to all about me.

Slip, Lord, and fall I may, but it shall not be willingly and maliciously, for I will set no wicked thing before my eyes, that I should be tempted there∣by; Thou, Lord, hast hitherto put into my heart, a hatred of the works of them that turn aside, [Ver. 4] and gracious God, continue in me that hatred still, for so I am sure, that nor the Wedge of Gold, nor the Babylonish Garment, shall cleave to my fingers.

Give me so much courage, O Lord, as to execute judgement upon the wicked; [Ver. 5] and so much charity, as to extend mercy to the good. Let my ju∣stice be so exemplar, that every man of a crooked and perverse, froward heart, be afraid of me, and depart from me; let me never know, countenance, or shew the least friendship to a wicked person Embolden me to cut off every one that privily slandereth his neighbour. [Ver. 7] As for the men, who shew the pride of their heart with the rowling of their eyes; and for such, who have a heart so full swoln with ambition and covetousness, that nothing can satisfie, suf∣fer me not to have any familiarity with them, not so much as to admit them to my Table.

Thou knowest, O Lord, how full the world now is of fraudulent per∣sons,

and men of lying lips, make my sevetity so awful, and my autho∣rity so reverential, that he that works deceit, do not dare to dwell, stay and remain within my house, and he that tells lyes, be afraid to tarry in my sight.

As on the contrary, move me to discern, [Ver. 6] and to be favourable is all those who are faithful in the Land, men of truth and trust, let my eyes be bent up∣on them to do them good, these let me call from all places to dwell with me, and if there be any that walk in a perfect way, bring him to be my servant, my Counsellor, my bosome-friend.

Iustice and Religion are the Pillars of any Kingdom, and at this time the foundations of the earth be out of course, make me to beat up the Pillars of it. Write the book of thy Law within my heart, and let the advancement of true Religion be my chiefest care. [Ver. 8] After let me carry so great a love to justice, that the wicked of the Land be by me early and speedily destroyed, and all wicked doers be unrooted and cut off from the City of my God. This is a City of Saints, far, far be removed from it, all yride and covetousness, all fraud and lying, all Idolatry and false worship, all impiety and injustice. Let righteousness flourish in the Gates, and piety in the Temples thereof, and holiness shew it self in the lives of the Citizens, to the glory of thy Holy name, and the salvation of our poor souls, through Iesus Christ our Lord and only Saviour. Amen.

PSAL. CII. The Title of this Psalm, is, A Prayer of the afflicted when he is overwhelmed, and poureth out his complaint before God. It is by the Church chosen for one of the Penitentials.

IT seems to me to be composed by the Prophet to be a form of prayer to be used by the faithful Jews in the time of their Capti∣vity at Babylon. For in it is expressed the sad condition they were then in, in the person of an afflicted man, the present state of Religion, under the desolation of the Temple, which the Pro∣phet laments; and yet again comforts himself and his people, upon the consi∣deration of Gods Eternity and Immutability, and that therefore he will perform his promise, have mercy on Sion, build again the Temple, restore them again to their own Land, in which they should quietly and happily dwell.

This, no question, is the literal sense of the Psalm, but it cannot be doub∣ted, but the Prophet had a farther intent in it. For the faithful among the Jews knew, that the Restitution of Solomons Templ••, was but a Type of that Tem∣ple, which the Messiah would build up of living stones, and inhabit by his Spi∣rit. This then they prayed for, and for the erection of it, when they prayed for the re-edification of the other, as appears by very many passages in this Psalm.

Two General parts there are of this Psalm.

• 1. A description of the Calamity of the Church under the person of an afflicted man, from vers. 1. to 12.
• 2. The comfort yet she took in these Calamities, and the ground of it, from vers. 12. to 28.

1. The whole is formed into a prayer, * 1.24 which is proposed in the two first verses, and an earnest motion made for audience.

• 1. [Ver. 1] Hear my prayer, O Lord, and let my cry come unto thee.
• 2. [unspec 2] Hide not thy face from me in the day, when I am in trouble, en∣cline thine ear to me, * 1.25 in the day when I call, answer me speedily.

2. And he presseth his prayer by way of complaint, shewing many wayes, what a heavy case he was in.

• 1. [Ver. 3] By a consumption of his strength. 1. My dayes are consumed as smoke, * 1.26 which though it swells into the air in a great thick body, yet it is suddenly dispersed, and vanisheth. 2. And my bones, which are, as it were, [unspec 4] the pillars of this house, my body, are burnt and dryed up, 1 1.27 as it were an hearth, or the stones of the hearth, which the fire by continuance burns out. 3. My heart is smitten, and wither∣ed like grass; that either cut down, withers to hay; or standing, is burnt up by the scorching heat of the Sun. 4. To this pass I am come, that I can take no sustenance, I forget to eat my bread.
• 2. [unspec 5] From his continual weeping and pining away. By reason of the voice of my groaning, 2 1.28 my bones cleave to my skin.
• 3. [unspec 6] From his Solitude. He was deserted of his friends. Clausa fides mise∣ris. 3 1.29 I am become like a Pellican in the Wilderness, I am become like an Owle in the Desert. [unspec 7] Solitary Birds.
• 4. 4 1.30 From his continual watchings. I watch, and am as a sparrow alone on the house top. As Moller observes this kind of bird, impatientissime viduitatem ferunt. [unspec 8]
• 5. 5 1.31 From the reproach of them, who had been his friends, but were now his enemies, for a wicked man thinks himself reproached by a good mans honest conversation, Wisd. 5. Mine enemies reproach me all the day long, and they are mad against me, are sworn against me: have conspited by an Oath to undo me.
• 6. [unspec 9] And that which made them so mad and swe••r, was my repentance, which I testified by ashes on my head, 6 1.32 and tears in my eyes. I have caten ashes like bread, my dayly food; and mingled my drink with weeping, I drank tears with my wine: that is, I was fed with bitterness, and sustain'd with tears, which they derided.

And now behold the reason why every true penitent is thus humbled, * 1.33 it is not for want, nor yet for want of wit, but it is out of a true sense of Gods anger, which he hopes to pacifie by his sorrow and humiliation.

• 1. [Ver. 10] Because of thine indignation, and thy wrath, for my former sin.
• 2. Which I collect thus. Thou hast formerly lifted me up, then sure I was in thy fovour; but hast now cast me down, whence I may well conclude, that I am in disfavour with thee.
• 3. And the effect plainly shews it. For my dayes are as a shadow that de∣clines, [unspec 11] and am withered like grace. Become mortal, flying, fading from thy wrath, raised by my own default.

2. * 1.34 Hitherto the Prophet hath petition'd and complain'd. His case was la∣mentable, yet he is notswallow'd up of sorrow. Heart he begins to take, and comfort he promiseth himself in the Eternity and Immutability of God, and his love to his Church. Hence he conceives hope of reconciliation, and being mo∣ved by the Spirit of God, foretells the restauration of Zion and Jerusalem, and typically the state of Christs Church. [unspec 12]

• 1. * 1.35 True, I wither away as grass, and so shall all Individual men. But
  • 1. Thou, O Lord, shalt endure for ever: and therefore thy Church, and promises to thy Church.
  • 2. And thy Remembrance from generation to generation. The Cove∣nant which thou hast made, shall be remembred from father to son, [Ver. 13] till the worlds end.
• 2. Thou seemest now to sleep. But thou shalt arise.
  • 1. Thou shalt have mercy on Zion, and save thy people.

• ...
  • 2. For the time to favour her, yea the set time is come; Literal∣ly, the seventy years of the Captivity were neer expired. Ty∣pically, by the Spirit, the Prophet foresaw, and conceiv'd the Redemption of the Church in the future, as a thing present. And both he calls a time of favour; for from the favour and mercy of God, both proceeded.
• 3. And this Consideration wrought a double effect. * 1.36
  • 1. One upon Gods people for the present, viz. an earnest desire to have it so. [Ver. 14] Earnest they were that Jerusalem should again be built, the Church set up. For thy servants take pleasure in her stones, 1 1.37 and favour the dust thereof. [Ver. 15]
  • 2. The other upon the Heathen. 2 1.38 So the Heathen shall fear thy name; which began when Darius and Cyrus saw and acknowledg∣ed the Prophesies, and obeyed them. 2. And all the Kings of the earth thy glory; which was truly fulfill'd, in the conversion of Constantine, &c. to the Faith.

And he adds the cause why Kings and Nations should be so strangely con∣verted, because he had beyond all belief and expectation of man, [Ver. 16] so strangely de∣livered his people from Captivity, and so miraculously set up his Kingdom in his Church. This shall be done, When, or because the Lord shall build up Zion, he shall appear in glory. Before, he cast his people into the grave, as it were, with∣out any hope of life, or restitution; but when he shall bring them from thence, he shall make his glory and honour manifest.

And that which moved him to it, was the prayers of his people. [Ver. 17] He will re∣gard the prayer of the destitute, and not despise their prayer. * 1.39

Now lest the Jews should conceive, that what was done for them, did con∣cern them only, and not their Children, or to speak more properly, the whole people of God in all ages to come; God would have a Record kept of it.

• 1. This shall be written for the generation to come.
• 2. And the people, which shall be created, shall praise the Lord, [Ver. 18] Cum vide∣rint impleta quae praedicta.

And of this he assigns two reasons, even the self-same set down at the 16. and 17. Ʋerses.

• 1. For be hath looked down from the height of his Sanctuary, [Ver. 19] from the hea∣ven did the Lord behold the earth.
• 2. To hear the groans of the prisoners, [Ver. 20] to loose those that are appointed to death. * 1.40

Now this Mercy from God, calls upon us for our Duty: for the proper end of it was, and the effect that it should work upon us, is, that we should be thank∣ful. Therefore he looked down, therefore he heard the groans of the prisoners, &c. That being freed,

• 1. They should declare the name of the Lord in Zion, [Ver. 21] and his praise in Je∣rusalem.
• 2. And this praise should be compleated, [Ver. 22] When the people are gathered simul, or in unum, united together, and the Kingdoms to serve the Lord. The Gentiles join with the Jews in it.

And here methinks I hear the Prophet breaking off his comfort, * 1.41 and break∣ing out in the midst of his prophecy, with Balaam. As if he had said, I am as∣sured all this shall come to pass, and be done for Gods people, but alas, who shall live, when God doth this? Whosoever shall, I shall not certainly. For he weak∣ned my strength in the way, and hath shortned my dayes. [Ver. 23]

Yet my desire is, it might be otherwise; * 1.42 and in this my desire is but the same with many Kings and Prophets that have gone before me, all which long and de∣sired to see the flourishing estate of the Church under the Messiah, and therefore, [Ver. 24] I said, O my God, take me not away in the midst of my age; But suffer me to draw out my life to see that, that all good men have aspired to see, to wit, that I may behold Christ promised in the flesh, and be a partaker of the glory of his Kingdom.

Which Petition, * 1.43 that it might be the easier granted, he presseth it by a Colla∣tion of Gods Eternity and Immutability with his own life. As if he should say, Spare me a little before I go hence, and be no more seen, for I am nothing un∣to thee.

Thy years are throughout all generations, and therefore 'tis but equal that thou indulge an ample space of life to thy image, that he may attain eternal happiness.

And he proves God to be Eternal, because he is Immutable, not so the earth, not so the heavens. [unspec 25]

• 1. * 1.44 Not the earth, for it had a beginning, and that from thee, Of old, though long ago, yet a beginning it, and thou placed it not upon a foundation already laid, but laidst the very foundation thereof, broughtst it out of nothing to what it is, and placed it in the midst of the World, as now it is. Ponderibus libratasuis.
• 2. Not the heavens. For they are the work of thy hands, i. e. thy Wisdom and Power. Heaven then, and all Creatures in it; Earth, and all below cannot be Eternal. They began.
• 3. [unspec 26] Neither shall they continue. They shall perish; be either annihilated, or alter'd from their present condition. They shall not be, what they are now, no not heaven, nor earth. As then they are not Eternal, so neither are they Immutable.

Now in opposition to these, he puts the Almighty God. But thou shalt en∣dure. And yet more fully he expresseth this Truth in the following words.

• 1. Yea, all of them shall wax old like a garment, make a farther step and access to a final period, in regard of their duration. 2. As doth a garment, their use shall cease together with man, as doth the use of a gar∣ment with him that useth it, Isa. 34.4. 1 Pet. 3.10.
• 2. And as a vesture shalt thou change them, and they shall be chan∣ged, as the Curtains and Carpets, and Hangings, are folded up, when the Family removes.
• 3. However, they shall not wax old by the course of Nature, but by the mighty power of the God of Nature. Thou shalt change them, and they shall be changed.

Well, * 1.45 be this so, as is most true, and must be granted, yet it is not so with thee, O God.

But thou art the same, [Vers. 27] and thy years shall have no end. Thou art Immu∣table, Eternal; and because Immutable, Eternal. Now the reason why God cannot suffer any change, is evident, for every thing that is mutable, is endued with a power to attain to something by that change, which it had not before. But God is actus purissimus, and an Essence of infinite perfection, and therefore when he wants nothing, nothing can be added to him, and consequently, he is Immu∣table.

Now the Eternity and Immutability of God being confirm'd, [Vers. 28] the Prophet draws hence a comfortable Conclusion for the servants of God, * 1.46 and for their children, viz. such as imitate their piety, for they shall be partakers of eternity also. So is the Covenant, Gen. 17.7.

• 1. The children of thy servants shall continue. That is, The Apostles with the Patriarchs their Parents, shall dwell in thy Kingdom, in the hea∣venly Jerusalem.
• 2. And their seed, and as many as they have begotten by the Gospel, if they remain in the faith, which works by love, they shall be established, persevere, remain, continue before thee, live in thy presence for ever. As thou art Eternal, so shall they be Eternal.

The Prayer collected out of the one hundred and second Psalm.

O Almighty God, great Lord of heaven and earth, we miserable sinners, with fear and shame cast down our selves before thee, [Ver. 1] humbly confes∣sing, that for our selves, we are unworthy that our prayers should have ac∣cess to thee, since we have broken all thy righteous Laws and Command∣ments, and walked unworthy of thy Gospel, and our Christian vocation. But, O Lord, of thy mercy and clemency make us so worthy to pray, [Ver. 2] that thou mayest hear our prayers; and let the cry of thy Spirit in our hearts be so vehement, that it faint not in the way, but approach thy Throne of grace. Though we be foul and filthy sinners, that have defaced thy image, yet do not thou in displeasure turn away thy face from us. It troubles us, that we are thus foul, and this is the day of our trouble for it, oh thou who hast pro∣mised to accept the Sacrifice of a broken and contrite heart, now, when we are in trouble, encline thine ear unto us; in this day when we call upon thee our heavenly Physician, hear us, and answer us, and that with speed, [Ver. 3] left if thou prolong the time, thou shalt not be able to find whom to heal and save.

For, O Lord, we are in a very lamentable condition, for the dayes of our life and prosperity are consumed as smoke, that vanisheth in the air, and the pillars of our bodies, our bones, [Ver. 4] are burnt up as a hearth that the fire wears away. Our heart is smitten out of the sense of thy wrath, and pineth and withereth away as grass scorched by the heat of the Sun; so great is our mi∣sery, so pressing our calamity, that we forget to take our dayly repast, to eat our bread, which nature it self requires of us. We lived in delights, [Ver. 5] but now by the voice of our groaning, by the continual sorrows, and expressions of those sorrows that are upon us, our flesh is consumed, and our bodies brought to such a leanness, that our bones will scarce cleave to our skin. For very grief we fly the soriety of men, and seek out places that are fit for mourners; [Ver. 6] We are like a Pellican, a bird that delights to live alone in the Wilderness; and like an Owl, which flying the company of other birds, the light, and sight of men, dwells in a secret, dark, and retired place, where she sings a sad tune, and we a heavy song. [Ver. 7] Our nights we spend in continual watch∣ings, very grief suffering us not to close our eyes, and at break of day we breath forth our sighs unto thee, as the Sparrow that sits alone, and laments the loss of her mate, upon the house top.

And in these our distresses, we find no comforter, [Ver. 8] all our friends have for∣saken us, and our enemies making their advantage of it, have gathered them∣selves together against us, they reproach and revile us all the day long, and being mad against us, and set upon mischief, they have enter'd into a conspi∣racy, and bound themselves by an Oath to undo us. [Ver. 9] For this cause we eat no pleasant bread, neither came any wine in our mouths, but such as was kneaded with penitential ashes, and mingled with the salt of tears and wee∣ping. And what soul that was ever under the sense of Gods disfavour, can blame us for this, since, Thy wrathful displeasure goes over us, [Ver. 10] thy indigna∣tion pursues us? Thou, who in mercy didst lift us vp, hast in judgement cast us down. The sad consideration whereof, doth, beyond all that man can do, afflict us.

But how long, O Lord, wilt thou break a leaf driven too and fro? [Ver. 11] How long wilt thou pursue the dry stubble? While thou Writest these bitter things against us, our dayes are like a shadow, and decliues, and we are withered as grass, whose beauty and glory fades in a moment.

But why art thou thus vexed, O my soul? [Ver. 12] and why art thus disquieted within me? O put thy trust in God. Call to mind, that he endures for ever, and the remembrance of his Covenant to all generations. 'Tis thy promise, O Lord, we look to, 'tis thy Covenant only we hope in, according to thy word, arise

and have mercy upon Zion, pity thy poor afflicted people, for the time to fa∣vour her is now very seasonable, [Ver. 13] yea the time is come; For thy servants think upon, and take pleasure in her stones, not so much those stones with which those goodly structures, [Ver. 14] in which we were wont to meet and praise thee, were built and beautified, as those living stones built upon the foundation of the Pro∣phets and Apostles, [Ver. 17] Jesus Christ himself being the chief Corner-stone, and it pitieth them to see her in the dust. In the dust, Lord, we favour them, and for these we pray, that they may be restored to their places in thy Sacred Temple. [Ver. 16] O regard the prayer of the poor destitute, and despise not our desire, for this will tend to thy honour, and enlargement of thy Kingdom, being al∣sured, [Ver. 15] that when the Lord shall build up Zion, and when he shall appear in glo∣ry, that the heathen shall fear the Name of the Lord, and all the Kings of the earth thy glory.

Look down then, O Lord, from the height of thy Sanctuary, and from hea∣ven behold the earth. [Ver. 19] Hear the groaning of the Prisoners, and loose those that are appointed to death, [Ver. 20] that they may declare the name of the Lord in Zion, and his praise at Jerusalem. [Ver. 21] May we but obtain so great a mercy, it shall be written for the generations to come, and the people, our children, that shall be born, [Ver. 18] shall praise the Lord: They shall praise thee, and sing of thy mercy in the great Congregation, [unspec 22] even when the people are gathered together, and the King∣doms to serve the Lord.

That thou wilt make an Inquisition for innocent blood, I am assured, that those who have profaned thy dwelling place, shall be as a rolling thing be∣fore the wind, [Ver. 23] I do believe; that they who have swallowed down riches, shall vomit them up again, I know, for God shall cast them out of their belly. But thou hast so weakned my strength in the way, and so shortned my dayes, that it is not likely I shall lide to sée it; Lord, might my eyes sée thy salvation, I would willingly sing with old Simeon, [Ver. 24] Now let thy servant depart in peace: Yet will I pray, O my God, take me not away in the midst of my age. I am thy Creature, [unspec 25] O Lord, created after thy own image, yet not to live for ever on earth, as thou shalt live in heaven, for thy years are throughout all generations. [unspec 26] Even the earth, whose foundation thou hast laid, and the heavens which are the work of thy Power and Wisdom, wax old as a garment, and as a vesture shall be wrapt up, they shall perish, and be annihilated, spare me a lit∣tle then, because I am a creature of a short continuance, and can bear no proportion to thy esernity, [unspec 27] for thou art the same, and thy years have no end. But I yield my self to thy Will, I submit my self to thy dispose; if I cannot arrive to what I desire, to sée Jerusalem in prosperity, yet grant, that I may see my Lord in the Land of the living, [unspec 28] for I am assured, that the children of thy servants shall continue, and their seed shall be established before thee, and live in thy presence for evermore. Amen.

PSAL. CIII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A Psalm to David.

THE Title shews the Psalm to be inspired into David by the Holy Ghost, and the end is to comfort a soul heavy and laden, but especially with the burden of sin. To him every word in it drops like an Honey-comb, so that had not the comfort been revealed and sent from heaven, it could never have been believed, that Almighty God should be so merciful to sinful man.

Three parts there are of this Psalm.

• 1. The Exordium, in which David by an Apostro∣phe turns to his own soul, and stirs it up to bless God, ver. 1, 2.
• 2. The Narration, or an ample Declaration of the Benefits, from the first to the last, conferred by God upon him, and others; and the cau∣ses of them, from ver. 3. to 20.
• 3. A Conclusion, in which he makes a motion to Angels, and all other Creatures, to joyn with him in the praise of God, from ver. 20. * 1.47 to the last.

1. David being fully perswaded that he was one of the number of the Elect, stirs up himself in the person of the Elect, to praise and speak well of God in the two first verses.

• 1. Bless God, think on the Benefit, and bless the Benefactor; [Ver. 1] Extoll him with praises.
• 2. O my Soul bless him; because the Soul alone can know, and inform the whole man what God deserves for his blessings. 2. Again, he would not have it a lip-labour, but come from a heart affected with it: Heartily done; for, quod cor non facit, non fit.
• 3. Not the Soul alone, but that all that is within him: Totum hominis; * 1.48 whatsoever is within his skin, every part, every faculty about him; Will, Understanding, Memory, Affections, Heart, Tongue, Hand, Eyes, &c. All joyn.
• 4. And bless Jehovah; for he gave them their Being, and their Properties and Operations. 2. Praise his holy Name, his Essential Properties, his Wisdom, Power, Goodness, Justice; for to oclebrate God in all these, is, To praise his holy Name.
• 5. Bless the Lord, O my Soul; for he comes over it again, [Ver. 2] that he might press the Duty more emphatically, and shew his vehement desire to have it done; it shewes we freeze, and are cold in the Duty, and need a Goad to quicken us.
• 6. And forget not all his benefits. * 1.49
  • 1. Forget not; He would not be guilty of the common Errour, forgetful∣ness of a good turn; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Which if it happen, 'tis impossible to be thankful; and therefore, Omnium ingratissimus, qui beneficii accepti non reminiscitur: Forget not then
  • 2. All his benefits: Not all, no nor indeed any of them; for, not one but deserves a blessing.
  • 3. His benefits: Some read Munera, the Vulgar, Retributiones: If Munera, they are freely given; if Retributiones, they are more than we can deserve, yet it pleases him to accompt them so. Let but a man well consider, how many evils we return daily to God for his good things he freely bestowes on us, and how many good things he returns to us daily, notwithstanding the evil we return him, and we shall easi∣ly understand how great is the goodness of God, That retributes good for evil, and makes his Sun to shine on the just and unjust, Luke 6. And Beneficia they are to us, for we are the better for them. * 1.50

2. At the third verse the Prophet begins his Declaration, and by an Inducti∣on of particulars, reckons up the benefits, and that in this order. 1. Those done to himself, in which yet he excludes not others, as if they might not share with him. 2. Done to the whole Church: But of the first he had a true sense and ex∣perience what others felt, he could not say: Now these benefits to himself were either spiritual or temporal.

• 1. [Ver. 3] The first spiritual Benefit was Justification, or Remission of sin; by which of an unjust man, * 1.51 he made him just; of an enemy, a friend; of a slave, a son. Bless God, who forgiveth all thine iniquities, freely for∣gives thy Debt, or unjust Actions, although many. All, everyone, O∣riginal and Actual.
• 2. 2 1.52 The second Benefit, is Regeneration, by which the Power of Concupis∣cence that dwells in us, is daily weakned and subdued, though not wholly abolished. The full cure must be expected in the life to come, but such a cure is done upon us in this life, That it shall not reign in our mortal bodies, and we obey it in the lusts thereof. And of this cure in himself, David was sensible, and therefore he saith, Who heals all thy diseases, or infir∣mities, is daily cutting away, and snubbing these roots of sin.
• 3. [Ver. 4] The third Benefit, is Redemption, Who redeemeth thy life from destru∣ction, 3 1.53 from the Pit, from the Grave, from Death, and that which fol∣loweth it, eternal Destruction.
• 4. 4 1.54 The fourth Benefit, Glorification: Who Crowneth thee, gives a Crown of Glory; and the cause of this, and the other Benefits, be conceals not, it is with, or out of loving-kindness and tender mercies; ex visceribus miserecordiae.

Neither is he behind with thee for temporal Benefits; for however Bellarmine refers these and the following words to the felicity of the Soul, 2 1.55 and immortality of the Body in the life to come, which I dislike not in the Anagogical sense; yet I conceive the Literal sense of the words may properly be referred to this present life, in which God feeds and nourisheth our Bodies, and supplies what is necessa∣ry for Food and Rayment, and also conserves us in this life, and gives us health and strength; [Ver. 5] both which the Prophet teacheth us in the following words.

• 1. 1 1.56 Who satisfieth thy mouth with good things: He gives not sparingly, and with a Niggards hand, but gives abundantly to enjoy, 1 Tim. 6. He sa∣tisfieth; and good things they are, till we abuse them.
• 2. 2 1.57 So that thy youth is renewed like the Eagles: An Eagle is a youthful and lusty Bird in her old age, and of long life; and this often God grants to many of his, that they be long-liv'd, healthful and lively, active and vigorous old men, as to Moses, Joshua, Job; which if it happen, it is a Gift of God.

2. 2 1.58 As man is to pray, so also is he bound to bless God for the good that befalls his Neighbour, which course David here takes; for he blesseth God not only for the Benefits of God bestowed upon himself, but such as were common, and did be∣long to the whole Church; and in two he gives his instance. The first is, the de∣fence of his people, and deliverance of all that are oppressed. The second is, the Manifestation of his Will by his Servants, the Pen-men of Scripture to them.

• 1. 1 1.59 Most just God is to his, and good, in punishing their Adversaries. The Lord executes righteousness and judgment for all that are oppressed with wrong, [Ver. 6] which is a new Benefit: Two Alms he distributes.
  • 1. A righteous portion to his servants.
  • 2. Judgment, and a just revenge to his enemies, to all that are oppressed with wrong. The Israelites were preserved in Aegypt, but Pharaoh plagued.
• 2. 2 1.60 Most kind in making known his Will, which had he not declared to his servants, [Ver. 7] we had never known it. It must then be acknowledg'd for another favour, That he made known his Wayes to Moses, his Acts unto the children of Israel.

And here the Prophet interserts four Epithers or Attributes of God, * 1.61 which de∣clares unto us the true cause of all the former and following favours. The Lord is Merciful and Gracious, flow to anger, and plenteous in mercy.

• 1. [Ver. 8] Merciful: Rachum, because he bears a pate••nal Affection to pious men.
• 2. Gracious: Channum, the Giver of Grace and Benefits: For he that loves with a fatherly Affection, will give.

• 3. Slow to anger: Not easily drawn to strike, he will bear long and much, as a Father, before he punish.
• 4. Plenteous in mercies: When he does us good, being moved by no merit of our's.

Of all which Attributes, the Prophet shewes the effects, and applies them singu∣la singulis, in the following verses.

• 1. He is merciful, bears a paternal Affection to his Children: 1 1.62 He will not alwayes chide, neither keep his anger for ever. [Ver. 9] Angry he will be with his Children when they are untoward, yea, and chastise them too: For eve∣ry father chastises the son that he loves. But his anger shall not last long; for in his heart there remains the love of a Father from whence the stripes proceed.
• 2. He is gracious; [Ver. 10] and therefore out of meer Grace he will give us a Par∣don: For if he should deal with us according to our deserts, 2 1.63 who could abide it? Psal. 130. For what doth a sinner deserve, but death? Rom. 6. Whereas he forgives us, and gives us Life, Grace, Glory; and there∣fore we may truly say with David here, He hath not dealt with us after our sins, nor rewarded us according to our iniquities. [Ver. 11]
• This Grace and Favour the Prophet amplifies by two Comparisons.
  • 1. The first is, the distance of the Heaven from Earth, which from the Center. to the highest Orb, is of an immense Altitude: Yet look, As high as the Heaven is above the Earth, so great is his mercy toward them that fear him.
  • 2. The second is, the distance of the East from the West, which is of an immense Longitude; and yet look, [Ver. 12] As far as the East is from the West, so far hath he set our sins from us: Let the sin be of what extent it will, it is not the interposition of our sin, so it be repented, and left, that can hinder his Grace to shine upon us, and remove it.
• 3. He is slow to anger; and he hath this of a Father also: 3 1.64 For no men more patient than Fathers, in tolerating the infirmities and childishness of their Children; this in him also: For like as a Father pieth his Children, [Ver. 13] so the Lord pitieth them that fear him.
• 4. Plenteous in mercy: 4 1.65 He takes into his consideration what frail Creatures we are, and fading; For he knoweth our frame, he remembreth we are dust. [Ver. 14] As for man, his dayes are as grass, as a flower of the Field, [unspec 15] so he flou∣risheth; for the wind passeth over it, and it is gone, [unspec 16] and the place thereof shall know it no more: And this fragility and instability of our's, causeth him to be exceeding merciful to us; [unspec 17] which David expresseth in the next verse by way of Antithesis: But the mercy of the Lord is from everlast∣ing to everlasting; ab aeterno in aeternum, from the Eternity of our Pre∣destination, to the Eternity of our Glorification; yet not bestowed hand over head, it is with thy Restriction and Limitation. * 1.66
  • 1. Upon them that fear him.
  • 2. And his righteousness; that is, veracity and faithfulness in performing his Covenant; not to the Fathers alone, but to Childrens children. [unspec 18]
  • 3. To such as keep his Covenant; * 1.67 observe the conditions of Faith and Repentance.
  • 4. Yea, and of obedience also: That remember his Commandments to do them.

These Benefits are many and wonderful, and the mercy from which they pro∣ceed, infinite; but that no man doubt of the performance of it, [Ver. 19] that God will do for those, That fear him, and keep his Commandments, * 1.68 what he hath promi∣sed; and in the Close of this Part, the Prophet puts us in mind of his Power.

• 1. He is Dominus in Coelo; not like our Lords on Earth, his power is no where circumscribed.

• 2. He hath prepared his Throne in the Heavens; there he fits pro Tribunali, can see and judge the World.
• 3. And that we suspect him not to be some under-Judge set over us, and ap∣pointed by another, David tells us, His Kingdom ruleth over all: The Supremacy is his, he is the Supreme Monarch.

3. * 1.69 And thus the Prophet having particularly remembred Gods Goodness and Benefits to his People, as being not able to return sufficient thanks alone, he in∣vites all the Creatures to joyn with him in his praise, and first the Angels: Bless the Lord ye his Angels; whom he describes:

• 1. 1 1.70 From their excellency, Ye that excel in strength.
• 2. From their obedience, And do his Commandments.
• 3. From their celerity, readiness, and chearfulness in it; That hearken to the voyce of his words, that you may shew you selves faithful Ministers and Servants.

2. 2 1.71 He invites all the Armies of God to joyn with him, by which, Bellarmine understands all the Superiour Order, [unspec 21] Archangels, Principalities, Dominations and Powers, which is the Militia of Heaven, Luke 2. together with the Angels before-named: Bless the Lord all his Hosts; ye, who how glorious soever, yet are but Ministers of his that do his pleasure, faithfully receive your charge, and do it diligently, [unspec 22] and daily execute it.

3. 3 1.72 He invites all the Creatures of God to joyn with him also, as if they had sense, 3 1.73 and understood him; Bless the Lord all his works: All; for that no man should think, that he meant only rational Creatures in Heaven and Earth. 2. He adds, in all places of his Dominion, which extends over the whole world: All Creatures then without exception, and all in all places he desires would do it; and good Reason, for he made all, and rules over all, and is in all places, with all, and fills all, and preserves all, and moves all; and in their kinds they have done it, the Water at the Flood, the Fire at Babylon, the Crowes in feeding Eliah, the Lyons in sparing Daniel, &c. And they do it, when all keep their own stations, and work according to that Law of Nature which God hath put upon them.

4. 4 1.74 Lastly, That no man should imagine that he that called on others, would be backward in performing the Duty himself, as he began, so he concludes this ex∣cellent Psalm, Bless the Lord, O my Soul. At all times let his praise be in thy mouth.

The Prayer collected out of the one hundred and third Psalm.

BOund I am, [Ver. 1] O Omnipotent God, and most merciful Father, for thy great favours unto me, with heart, with soul, with all powers of my mind, and all strength of my body, perpetually to acknowledge thee, to praise thee, and laud thy holy Name: Wherefore, O my Soul, Bless thou the Lord, and all faculties within me, [unspec 2] and parts about me, bless his holy Name: Bless the Lord, O my Soul; Bless the Lord, O my Soul, and forget not all, or any one of his Benefits.

My actual sins are many and grievous; but thou, O Lord, in mercy hast forgiven my iniquities; [unspec 3] Thou hast justified me by the death of thy Son, clean∣sed me by his blood, of an unjust person, made me just, of an enemy, a friend, of a slave a san. I consess, O Lord, that the bitter root of sin is so graffed in my nature, that I carry it about me in my mortal body, and I lament; yet I give thanks to thy grace, which hath so healed my infirmities, and so subdu∣ed them by the power of thy Spirit, that I féel it daily dying, and the strength thereof so decayed, that it cannot reign, rule, and command within me: And this gives me assurance, [Ver. 4] That thou hast redeemed my life from death, hell, and destruction, and that at last out of thy loving-kindness and tender mercies, I shall be Crowned with a Crown of Glory. Lord, what was I? or what

could I deserve, that thou shouldst bestow these wonderful Benefits upon me? when I think upon them, I am not able to comprehend them; and when I comprehend them, I should be never able to believe them, had'st thou not revealed them, and assured them to my foul by thy boly Spirit. O my Soul, then bless the Lord, bless his holy Name, and forget not all his Benefits.

But as if all these high favours had been too little, Thou hast over and above added many temporal blessings: I enjoy by thy bounty, food and rayment, [Ver. 5] which are good things, so long as well used; with these thou hast satisfied my mouth, and given me health and strength to make use of them: So that my youth is renewed as the Eagles, in this my old age. I find my body healthful, my senses not altogether impaired, my understanding quick, and my judge∣ment bettered. Bless the Lord, O my tongue, and all that is within me, bless his holy Name.

But what do I insist upon the Benefits which thou hast bestowed upon me in particular, when thou hast béen merciful to thy whole people? [Ver. 6] for those al∣so I bless thée, and for those now I pray; many of them suffer injuries from the hands of Tyrants, many of them are in want and necessity; Execute righteousness and judgment, help the afflicted, comfort them who are in want, [unspec 7] and deliver all that are oppressed, as thou didst thy people Israel by the hand of Moses: And because ignorance and errour hath brought a missy darkness over thy Truth, shine forth again, and make thy wayes known, as thou didst to thy people by Moses; direct them in the right way of a good and a happy life, and by the Acts already done for thy children of Israel, assure them, what in all Ages thou wilt do for thy people.

Thou, O Lord, art merciful and gracious, flow to anger, and plenteous in mercy; Be merciful then to the sins of thy children, and be not alwayes chiding; [unspec 8] let it suffice, that thou correct and chastise them as a Father, but keep not thy anger for ever. [unspec 9] Why should thy Spirit alwayes strive with those to whom thou beatest a paternal love and affection? Be gracious then, and out of méer grace seal them a pardon, Deal not with them after their sins, [unspec 10] neither re∣ward them according to their iniquities. Make it appear, That as the Heaven is high above the Earth, [unspec 11] so great is thy mercy immense and true toward them that fear thee; that as far as the East is from the West, that so far thou wilt remove their transgressions from them: Shew that it is not the interposition of any sin, [unspec 12] how dark, how swelling soever, if repented, and left, that can kéep off the light of thy countenance from them. Thou art slow to anger, [unspec 13] let not then thy wrath be kindled against the sheep of thy pasture: Pity them then, O God, pity them, and me an undutiful Child with them: Yea, as a Father pitieth his own Children, so pity us that fear thee. Remember, O Lord, our frame, how thou hast fashioned us; Remember, that we are but dust, and must return to dust; [unspec 14] Remember we are but grass, that suddenly shoots up, or as a flower of the Field, which is to day in its pride and beauty, and to morrow flags and falls; a nip∣ping sharp wind passeth over it, shrivels it up, and it is gone, [unspec 15] so that the place thereof shall know it no more, nor it the place. Thus frail, thus vanishing is man, when the Spirit of thy indignation, [unspec 16] and thy severe sentence passeth up∣on him: But thou art plenteous in mercy; it is not so with thy mercy, as with the life of man, that fades and decayes; But thy mercy is from everlasting to∣ward them that fear thee.

O Lord, we desire to live in thy fear, and to kéep thy Covenant; and as we are the Children of those who have dyed in and for the Truth, [unspec 17] so to remem∣ber thy Commandments, and to do them. Bring these desires into Acts, that so kéeping thy Covenant, [unspec 18] and performing thy Commandments with a filial fear, we may be partakers of thy righteousness, and that mercy which had no beginning, and knowes no end; no more end than thou canst have, [unspec 19] no more be circumscribed than thou canst be: For thou hast prepared thy Throne in Hea∣ven, and thy Kingdom ruleth over all. To thée then we his as Supreme, for pardon and mercy.

Thy mercy is above thy works, and the Benefits flowing from the Foun∣tain of thy mercy infinite, as it cannot be exhausted; so I desire the praise for it should not be dryed up. Men are sinful, and praise is not comely in the mouth of a sinner: [unspec 20] Men are frail, and vanity it self, and the praise would be everlasting. O ye Angels of God, then joyn with me, Bless ye the Lord, ye that excel in strength, ye that do his Commandments (which I to my grief kéep not) and chearfully and readily hearken to the voyce of his words. Ye are the multitude of the heavenly Host, [unspec 21] that sung in the Fields of Galilee, Glory to God on High; Bless ye then the Lord, all ye his Hosts, ye Ministers of his that do his pleasure. And you also all ye works of his, joyn with the Angels, and do what you can: Bless ye the Lord, and sound forth his praises by your obedi∣ence and subjection to his Will in all places of his Dominion.

Lastly, [unspec 22] O my Soul, so fréely pardoned and justified, so graciously regene∣rated and sanctified, so dearly bought, and wonderfully redéemed, so unde∣servedly to be glorified with this my body, which in the mean time is satisfied by him with good things, and shall at last in youth be renewed as an Eagle: Bless the Lord, [unspec 6] O my Soul; Bless the Lord, the Lord who is merciful and graci∣ous, flow to anger, and plenteous in mercy. Thou never canst do enough, that hast received so much; Tender then unto him all laud, all honour, all praise, all glory, through Jesus Christ thy Lord, thine only Saviour and Redeemer. To God the Father that created us, to God the Son that redeemed us, to God the Holy Ghost who sanctifies us, three Persons and one God, be ascribed all Glory, Honour, Power, and Dominion, for ever and ever. Amen.

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

THE scope and intent of this Psalm, is the same with the former, viz. to excite men to praise God upon the consideration of his Benefits, but yet upon a different ground. In the former, for the Benefits of Grace conferr'd upon his Elect. In this, for the Gifts of Nature bestowed in general upon all: Those flow imme∣diately from his mercy, these from his power, wisdom, goodness, and depend upon his Providence, which are manifest in the Creation, Governance, and Preservation of all things. The Creature then is, the Subject of this Psalm, con∣cerning which, in it we have a long, but very methodical Narration, by the me∣ditation of which, he invites all men to sing Hallelujah.

The parts of the Psalm, are four.

• 1. The Exhortation proposed briefly, ver. 1.
• 2. The Exhortation perswaded by Inspection of the Fabrick, the beauty, the order, the government of the World, from ver. 1. to 33.
• 3. The Duty practised by himself, ver. 33, 34.
• 4. An Imprecation on them that neglect the Duty, ver. 35.

1. * 1.75 He begins with a double Apostrophe.

• 1. [Ver. 1] To his own Soul to praise God: Bless the Lord, O my Soul; which was the Conclusion of the former Psalm. * 1.76
• 2. To his God, O Lord my God; whom he describes to be great and glorious.

And that he may set forth his Majesty and Glory, he useth a most elegant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, borrowed from the Person of some great King, who pre∣sents himself very glorious to his people, in his Robes, in his Pavilion, with a glistering Canopy extended over his Throne, sometimes in his Chariot drawn by

the swiftest Horses, with all his Nobles, Ministers and Servants about him, and attending his pleasure. And in this manner he presents the Majesty of God, which were the work of the first and second day; for by that order he proceeds in setting forth Gods works, viz. by the order of the dayes they are made.

• 1. His Robe is the light, the work of the first day, which is the purest, * 1.77 the most beautiful, the most glorious, illustrious, vivifical, [Ver. 2] chearful of all Gods Creatures, with this he is cloathed, as with a garment; 1 1.78 for he is light, John 1.1. and be dwells in that inaccessible light that no man hath seen, nor can see, 1 Tim. 6.
• 2. His Pavision stretched round about him, is the Heavens, 2 1.79 the work of the second day; these, as it were, the Hangings, the Curtains of his Cham∣ber of Presence; by his fiat and power stretched out, [Ver. 3] as we now see them: He stretched out the Heavens as a Curtain.
• 3. His Palace built in a most miraculous manner; the beams thereof laid, not as is usual, upon some firm and solid body, but upon that which is most fluent, He layes the beams of his Chambers in the waters. In Gen. 1.7. we read of waters above the Firmament, which were a part of the second dayes work, and of these surely the Prophet speaks. What is to be understood by waters above the Firmament, is no dispute for this place, Ʋide Zanch. de op. Dei. lib. 2. c. 1.
• 4. His Chariot, the Clouds: Who makes the Clouds his Chariot; upon these, he, as it were, rides, and in a wonderful nimble manner is in all places he pleaseth, no otherwise than the Clouds, who are now in this place, and instantly removed to another.
• 5. The Horses that draw it, the Winds, Alipedes, as the Poets feigned the Horses that drew the Chariot of the Sun; by it, his intent is, to shew, That by the power of God are brought upon the face of Heaven, and remov'd at his pleasure. [Ver. 4]
• 6. His Attendants, Angels: He maketh his Angels Spirits, * 1.80 his Ministers a flaming fire. No Creature of greater quickness and agility, than a Spirit; no Element more active, than fire: These blessed Spirits he sends forth as he pleaseth, to defend his Servants, and as a flame of fire to consume and burn up his enemies; in which appears his Might and Majesty.

2. Next the Prophet descends from the Heaven, and out of the Aire, 2 1.81 and comes to speak of the work of the third day; and he begins with the Earth, that Element which is best known to us, in which he shewes the power and wisdom of God many wayes.

• 1. In the foundation of it upon its center, that whether it have the motion of Verticity as some do teach, or else is fix'd, and moves not at all; [Ver. 5] strange it is that so great and heavy a body should remain in the midst of the World, and not sink, ponderibia librata suis: 1 1.82 This the Prophet at∣tributes only to the Power and Providence of God: Who laid the foun∣dations of the Earth, that it should not be removed for ever.
• 2. Another part of his Providence about the Earth, was, that whereas the water being the lighter Element did at first cover the Earth, 2 1.83 and made it useless; God, either by taking of some parts out of the upper superficies of the Earth in sundry places, and made it more hollow; and laying them in other places, made it more convex; or to speak more plainly, by raising some, and depressing others, made room for the Sea. This was a work of Gods Word, and the Prophet speaks of this in the three following verses.
  • 1. First, He shewes in what condition the Earth was in the first Creation, it was covered, and under water: Thou cover'dst it with the deep, [Ver. 6] as with a Garment, the waters stood above the Mountains.
  • 2. He shewes how the Earth became uncovered, it was by the voyce, power, and fiat of God: Let the waters be gathered together into one place,

• ...
  • and let the dry land appear, Gen. 1. This the Psalmist here calls the rebuke of God, the voyce of Thunder; for God had no sooner spake the word, [Ver. 7] But it was so: At thy rebuke they fled, at thy voyce of Thun∣der they were afraid; whether they were such waters as are now, or thick mists and vapours after to be condensed into vapours, afraid they were to stay any longer, and to cover the Earth, when God rebuked them, spoken as it were in Thunder, and bid them remove.
  • 3. [Ver. 8] And so there became a new World as it were: Jussit & extendi campos, subsidere Valles: 3 1.84 The Mountains and the Ʋallies take the lower place: Or else, as we read, They, the mists and vapours go up by the Mountains; for quanti montes volvuntur aquarum; but they stayed not then, nor yet do stay upon the Mountains, But they go down by the Ʋallies unto the place which thou hast appointed for them, still failing along to Sea.
  • 4. [Ver. 9] 4 1.85 There thou inclosest them, as with doors and bars: Job 18. Thou hast set a bound that they may not pass over, that they turn not again to cover the Earth; yet not violently kept there, as some suppose; but restrain'd by an ordinary way of Nature, it being natural for water to descend to the lower places, which by Gods power was not hollowed for them to remain in; that they once did return, and cover the Earth, was by Gods extraordinary Command.

3. And next he comes to speak of the Rivers and Springs, and shewes Gods wonderful Providence about them.

• 1. [Ver. 10] He sendeth the Springs; that is, the streams of water, from the Hills into the Vallies; 1 1.86 which yet at first run among the Hills; for who knowes not that the domus fluvii, the Spring and Well whence the greatest Ri∣vers stream is seated, commonly in the foot of some Mountain.
• 2. 2 1.87 And the end of this infinitely declares Gods Providence, it is for the sustenance of Beasts and Fowles, perish they must for thirst, were it otherwise, and therefore he adds:
  • 1. [unspec 11] They, i. e. the Springs and Rivers, give drink to every Beast of the Field, the wild Asses quench their thirst.
  • 2. [unspec 12] By them shall the Fowles of the Heaven have their habitation, which sing among the Branches.

4. But the Springs and Rivers cannot water all parts of the Earth, were it not then for another part of his Care and Providence, 3 1.88 the Hills and higher places would be altogether barren and unfruitful, his Wisdom therefore found out a way to remedy this also, and that was, by sending Rain out of his Bottles, the Clouds, a gift so great and peculiar to him, that he is called by Job, the Father of the Rain.

He watereth the Hills from his Chambers; [Ver. 13] that is, from the upper Rooms, the Clouds; the effect and end of which,

• 1. 1 1.89 In general, the satisfaction of the Earth, which being thirsty, gapes for Rain, and drinks abundantly from Gods plenty: The Earth is satisfied with the fruit of thy works, by the Rain, which is by thy hand prepared, and is thy work in the Clouds.
• 2. 2 1.90 In particular, the effects, ends, and consequences of these dewes and showres are many, which all yet are from God as the prime cause; for quod est causa causae, est causa causati.
  • 1. Grass for the Cattle: He causeth the Grass to grow for the Cattle.
  • 2. [Ver. 14] Herbs for Meat and Medicine: And Herbs for the service of men.
  • 3. All kind of Food: And that he may bring forth Food out of the Earth; which without Rain would not be had.
  • 4. And Wine, which hath this lively spirit, That it makes glad the heart of man; and if we stay there, lawful.

• ...
  • 5. And Oyle to make his face to shine: Oyle supples, comforts, [Ver. 15] strength∣ens the nervs, and keeps the flesh and skin smooth, fresh, plump and youthful.
  • 6. And bread, which strengthens mans heart: Where there is bread, there is no Famine, it seems it is the strength of the Feast; for it is alwayes the chief and necessary part of the Service.

5. 4 1.91 Neither hath the Providence of God been forgetful to provide us Trees al∣so, which, besides they serve for divers uses, as shade, building, fuel, and yield many kind of fruit; in the production of them, God hath not forgotten the very Birds, they serve them for their Nests, their Songs.

• 1. The Trees of the Lord also; his Trees, because he first made them, [unspec 16] and now makes them grow, are full of sap, which is another effect of the Rain: The Cedars of Lebanon which he hath planted. [unspec 17]
• 2. Where the Birds make their Nests; as for the Stork, the Firre Trees are her house; in them slie builds. 5 1.92
• 3. Nay, other Creatures are not forgotten by him, not the Coats, [unspec 18] nor the Conies: For the high Hills are a Refuge for the wild Goats, 4 1.93 and the Rocks for the Conies.

3. The Psalmist goes on to the work of the fourth day, the Creation of the two great Luminaries, the Sun and the Moon, and the consequences of it; [Ver. 19] in which Providence also is very conspicuous.

• 1. He; i. e. God appointed the Moon for certain seasons, that it should shine in a fit and apt time in the night, and not in the day.
• 2. And the Sun knoweth his going down; that it is not to shine out of season, 1 1.94 but to give place to the night.

And in this division of time the Providence of God was admirable both to Man and Beast: Thou makest darkness, and it is night. [unspec 20]

• 1. For the good of the Beasts, even the wildest, that they may be sustained; for,
  • 1. The night comes, [unspec 21] and then the Beasts of the Forrest that durst not ap∣pear by day, do creep forth: The young Lyons roar after their prey, and seek their meat from God; that is, seek their meat in that manner, as Gods Providence hath ordained.
  • 2. Again, the day appears: The Sun riseth, and they appear not; [unspec 22] they gather themselves together, and lay themselves down in their Dens.
• 2. For the good of man; 2 1.95 for this disposition of seasons by the course of the Sun and Moon, are good for him to; it is, [Ver. 23] that he may labour in the day, and rest in the night; for quod caret alternâ requie durabile non est: Man goeth forth to his work and labour; See what he was born to, to get his living by honest labour, and not by preying, murdering, tearing and ravening as a Beast, that riseth in the night to that purpose; but to la∣bour in the day, and not tire himself out neither; labour he must all day, and then take rest: Labour till the Evening.

Upon the consideration of all which, the Prophet, as a little rap't out of him∣self by the thoughts of Gods Providence, Power, Wisdom, Goodness, interserts this Exclamation.

O God, how manifold are thy works, in wisdom thou hast made them all, [unspec 24] the Earth is full of thy riches. * 1.96

• 1. How manifold are thy works, how great, how excellent, how worthy of praise; such, that I cannot express them.
• 2. In wisdom hast thou made them all: No thing is rashly, and by chance done; but all with judgment, and with great Reason; nothing in them doth want, nothing doth abound.
• 3. All the Earth is full of thy riches: No place, no part of it, but in it thy works proclaim that thou art a most bountiful and most wise Creator, and an open-handed and liberal Bestower of thy Riches.

4.* 1.97 The Prophet hath hitherto set forth Gods wisdom in his works in the Hea∣ven, the Aire, the Earth, and now he descends into the Sea, in which he shewes his wisdom.

• 1. [unspec 25] In the Amplitude of it, It is the great and wide Sea, extended far and wide.
• 2. 5 1.98 In the Abundance of Fish in it, which was the work of the fifth day, Wherein are things creeping innumerable, both small and great animals.
• 3. [unspec 26] In the useful Art of Navigation, which God first taught by Noah's Ark: There go the Ships. 2 1.99
• 4.3 1.100 In the Whale: There is that Leviathan whom thou hast made to play therein.

5. * 1.101 The Conservation of the Creature now followes, from ver. 27. to 30. where their dependance is shewed upon the Providence of God, both for their meat, their life, and continuation of them in their species: For these words, These wait all upon thee, though they immediatly reflect upon the flesh, he last spake; yet they must be referr'd to all Creatures, all having upon God the like de∣pendance. [Ver. 27]

• 1. * 1.102 These all wait upon thee: They are all expectants, and wait they must, till thou give.
• 2. [unspec 28] That thou mayest give them their meat: Freely give, and meat fit for them, and that in a fit opportune season; meat fit for every season of the year, and when they want it.
• 3. That thou givest them, they gather: That, and no more, nor less; for it is not meat till God make it so; his power and blessing must co-operate with the second causes.
• 4. * 1.103 This he farther explains in the following words, Thou openest thine hand, and they are filled with good; filled and satisfied from thy open hand, without which, the Husbandmans industry, and the fatness of the ground is to little purpose.

Farther, Life and Death is in thy Power.

• 1. 1 1.104 Death, and the Fore-runner of it, Trouble.
  • 1. [unspec 29] Thou hidest thy Face, seemest to be displeased, and withdrawes thy help and assistance, and they are troubled.
  • 2. Thou takest away their breath, they dye, and return to their Dust.
• 2. 2 1.105 Life also.
  • 1. [unspec 30] Thou sendest forth thy Spirit, a vital Spirit, by restoring new In∣dividuals to every species; for so they are created, that is, formed.
  • 2. And by this, Thou renewedst the face of the Earth; which, if it were not done, * 1.106 the whole World would fail in one Age.

Now after this long Catalogue of the Creatures, and Gods Power, Wisdom, and Goodness, made most manifest in the Creation, Governance, and Sustentation of them, he descends to what he began with, and votes all praise to God; for so most read, ver. 32.

• 1. [unspec 31] Let the Glory of the Lord, his Glory, for his Wisdom, Goodness, Power, en∣dure for ever, * 1.107 hallowed be his Name.
• 2. The Lord shall rejoyce in his Works: Let man be so careful to use them well, that by the abuse he put not God to grief, and cause him to repent that he made them.
• 3. [unspec 32] Which if it happen, it would be remembred, that he is a God, and power able to punish the ungrateful person how great soever: For if he looketh on the Earth with a threatning brow, it trembleth; that Earth, whose foundation, he said, should not be removed, ver. 5. He toucheth the Hills, and they do smoke; it was so as Sinai, Exod. 19.

2. * 1.108 Then he makes an open profession of his own practice.

• 1. I will sing unto the Lord as long as I live, [unspec 33] I will praise my God while I have any being.
• 2. And this he would do with delight, [unspec 34] which is indeed the fat of the Sacri∣fice: My Meditation of him shall be sweet unto me, I will be glad in the Lord.

3. * 1.109 And he concludes with an Imprecation against unthankful and negligent per∣sons, who regard not the Works of God, and will not see his Glory, Power, Wis∣dom, Goodness, in his Creating, Governing, and Sustaining this Fabrique of this U∣niverse, and therefore very little praise him; against these he prayes, [Ver. 35] That they may be confounded, or converted: Let the sinners be consumed out of the Earth; and let the wicked be no more; i. e. Let them so fail from the Earth, that either they be converted, and cease to be sinners; or else, if they will continue obstinate and perverse, let them perish out of the Earth.

But O my Soul, be not thou like to them, Bless the Lord; Hallelujah.

The Prayer and Meditation out of the one hundred and fourth Psalm.

O Most Omnipotent, Wise, Glorious, and most merciful God, [Ver. 1] how should I, that am but dust and ashes, dare to appear in thy presence! [Ver. 2] Thou art cloathed with Honour and Majesty, and I am a vile worm: [unspec 3] Thou art vested with light, as with a Robe, and I am darkness: [unspec 4] Thou hast stretched out the Heavens over thee like a Curtain; the Clouds are thy Chariot, the swift winds at thy Command, and thy Angels, thy Ministers, ready to take revenge in a flame of fire upon disobedient sinners, if thou give the word. How can I, that am conscious to my self, of so repeated and continu•••••• sobedience, pre∣sume to be a Petitioner unto thée, or offer up any reque•• 〈◊〉〈◊〉 There is not a Creature that I cast my eye on, but upbraids me for negligence and inconside∣ration, since thy Power, thy Glory, thy Wisdom, thy Goodness is illustri∣ous in all these, and yet I have passed these by, as if they were not worthy of my saddest thoughts: Their Natures I have inquired into, but have not look∣ed up to thée the Lord of Nature. O my Soul, then rouze up this deadness and dulness of spirit, ascend from the Contemplation of the Creature, to the Meditation of the Creator, and remember what the whole Vniverse preach∣eth unto thée, That he must be a God of Power that hath so made, a God of Wisdom that hath so disposed, a God of Mercy and Goodness that to this day governs and sustains every Creature to thy use and service.

Canst thou tread upon the Earth, and not admire? [Ver. 5] It would sink under thée, had he not laid the foundations of it so strangely and strongly, [unspec 8] that it should not be removed. Canst thou look down upon the Vallies, through which there glide many silver streams, and less than wonder, that they should descend from Rocks of stone, and Hills of flint? Ever since, [unspec 10] That at the re∣buke of God the waters fled, and hasted away, and left the Earth uncover'd. [unspec 6] Had it not béen for this great Providence of the Almighty, [unspec 7] Thou and thy Cattle had dyed for thirst, and perished for want of water. [unspec 11]

But his goodness stayed not here; for, for a necessary supply he hath placed his Bottles in the Clouds, and thence descends in silver showers, [unspec 13] and wa∣tereth the highest Hills, and barren'st Mountains, That the whole Earth might be satisfied with the fruit of his Works. O ungrateful man, ascribe not too much to thy wit, industry, and labour; know that he is the Father of the rain; and did not he from above water what thou plantest, and give an increase to what thou sowest; thy early rising would be but lost labour, and all thy fore∣sight, bread only of carefulness. [unspec 14] Tho•• waterest and manurest thy Fields and Meadows, but it is the Lord above that causeth the grass to grow for thy Cattle: Thou delvest, diggest, wéedest thy Gardens, but it is the Lord of Heaven that gives life to thy Plants and Herbs; which he commands to shoot for

thy service, whether for meat or medicine. Man doth not live by bread only, but by every word that proceeds out of the mouth of God, he brings food out of the Earth; an Herb, a Plant, a Root, a Fruit it may be by that power and virtue which thou hast established by the perpetual Law of Nature; but food it will not be without thy blessing.

Continue to us then, [Ver. 15] merciful God, these outward things; but yet so, that thou give thy blessing with them: It is thy Wine, that must make glad the hea••t of man; [Ver. 16] and thy Oyle, that makes his face to shine; and thy Bread, that strengthens mans heart; the sap in our Fruit-trées is from thée, and the strength of the Cedars from thy Plantation, [Ver. 27] upon thée then will we wait, upon thy Providence will we depend. Give us, O Lord, our meat, and all other ne∣cessaries, [Ver. 28] in due season; and when thou shalt give it us, we will gather it; for we are assured, when thou openest thy hand, we shall be filled with good: No Creature will be good unto us, except thou be good.

And here, O Lord, I will step aside to the Sea-shore, where I may take a prospect of that great Pond of the World which retired at thy rebuke, [Ver. 7] and dares not return, because of thy Command; and I know not which more to admire, [Ver. 9] whether the Element it self, or the Inhabitants that take up their dwelling in it. It roars, foams, swells, riseth into angry Billows, as if it would swallow up the Earth; [Ver. 25] but thou hast set Bounds upon it, that it may not pass over, neither turn again to cover the Earth: In it are things créep∣ing, swimming, living innumerable, of all sizes and fashions, for greatness of number, strangeness of shape, variety of fashions, nor Aire, nor Earth can compare with the waters; what living Mountains (such are the Whales) ••owle up and down in those fearful Billows; [unspec 26] for there is that Leviathan, whom thou hast made 〈◊〉〈◊〉 therein: That I say nothing of the Ships which pass upon it, which thou first taugh'st man to frame, by the example of Noah's Ark, and provided, that the brinish nature of the Element be able to support them, when loaden with heavy Commodities, and fearful Passengers.

O Lord, [unspec 24] how manifold are thy works, in wisdom thou hast made them all, the Earth is full of thy riches, so is the great and wide Sea also. How many millions of wonders doth this Globe below offer us, which of the Herbs, Flowers, Trées, Leaves, Séeds, Fruit; what Beast, Worm, Fish, Bird, is there, in which we may not sée the foot-steps of a Deity? [unspec 29] wherein we may not read infiniteness of Power, a transcendency of Wisdom? Their frame is a mi∣racle; [unspec 30] for thou sendest forth thy Spirit, and they are created: Their dissolution a wonder; for thou takest away their breath, and they dye, and return to their dust; but yet the continuance of all of them in their species, matter of great∣er admiration; for though the Particulars vanish, yet the Kind lives, and shall live till the dissolution of all things without any decay in Nature; which could never be, But that thou renewest the face of the Earth.

And for the assurance of this continuance, Thou hast set thy two faithful Witnesses in Heaven, [unspec 19] the Sun to rule the day, and the Moon the night; who, by their constant motions, [unspec 20] their secret and swéet influences, by their light and hoat do comfort all these inferiond bodies: [unspec 21] They are obedient to thy Word; for the Moon, [unspec 22] as thou hast appointed, observes her seasons, and the Sun know∣eth his going down; [unspec 23] and so this light is interchanged with darkness, That Beasts may rest and prey, and man may labour and rest. The day dyes into night, and riseth in the morning, that we never forget that our light of life shall suf∣fer an Eclipse; yet so, that we shall get up again in the morning of the Re∣surrection: Say thou the word, and my Soul shall be renewed again: Say thou the word, and my body shall be repaired from its dust.

I am a mortal Creature, But thy Glory, O Lord, shall endure for ever; and so be it, [unspec 31] Hallowed be thy Name, and let the Glory of our God continue for ever. [unspec 32] As for thy works, give me wisdom in them to admire thy Wisdom, and grace so to make use of thy Goodness, That thou mayest rejoyce in them, and

not repent, that ever thou madest any of them for my sake. I tremble to think of the abuse, when I read, That thou lookest upon the Earth with an angry brow, and it trembleth; and thou doest only touch the Hille, and they smoke.

By the assistance of thy Brace I will use them soberly, and to my sobriety I will add thanks. I will sing unto the Lord, as long as I live, [unspec 33] I will praise my God, while I have my being; [unspec 34] my Meditation of him shall be sweet and pleasant unto me, and I will be glad in the Lord.

As for those sinners who abuse thy Creatures, thouch their hearts, that they sin no longer in the profane abuse of them; but if they shall go on to neglect thy Praise, to blaspheme thy Name, and obscure thy Glory, [unspec 35] let them be con∣sumed out of the Earth, and let such wicked men be no more. O my Soul, come not into their Assembly, but bless thou the Lord; and labour to draw all others to sing an Hallelujah, to magnifie his Power, to exalt his Glory, to sound forth his Wisdom, to sing of his Goodness, for his wonderful Creating, his order∣ly Governing and Disposing, his bountiful Preserving of the whole World. O my God, I will give thanks unto thee for ever.

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

THE Title of this Psalm is Alleluja, as is also of the two follow∣ing; and the first fifteen verses of it, were sung at the bringing up, and setling the Ark by David, 1 Chron. 16. The scope of it is the same with the two former, That we praise God: But yet with this difference in the one hundred and third, That he be magnified for his Benefits of Redemption. In the one hundred and fourth, For the Mani∣festation of his Power and Providence, in Creating, Governing, and Sustaining the World: But in this, For the gracious Covenant he made with Abraham, and in him, with his whole Church.

Two parts there are of the Psalm.

• 1. An Exhortation to praise God, from ver. 1. to 7.
• 2. An Enumeration of the Favours God bestow∣ed to perswade to it, from ver. 7. to the end.

1. He that loves his Prince truly, * 1.110 desires that others also should magnifie and honour him, as well as himself: This was David's case, he was a true lover of his God, and set a true estimate upon him, he honour'd and prais'd himself, and out of his zeal he calls here upon others to do it, outwardly, and also inwardly, both with tongne and heart. He thought all too little, and therefore he comes over this Duty often, and shewes indeed how it is to be done. [Ver. 1]

• 1. By giving of thanks: O give thanks unto the Lord. 1 1.111
• 2. By Invocation: Call upon his Name.
• 3. By Annunciation, Make known his deeds among the people.
• 4. By Voyces and Instruments of Musick: Sing unto him, sing Psalms unto him.
• 5. By frequent Colloquies of his Works: [Ver. 2] Talk ye of all his wondrous Works.
• 6. By boasting of him: Glory ye in his holy Name, Profess that you are happy men, that ever Gods holy Name was made known to you: He that glories, [Ver. 3] let him glory in the Lord, 2 Cor. 11.

He hath invited all outwardly to exhibit praise, and now he adviseth that it be done inwardly also, with exultation, and gladness of heart: He would not have

men to think it a tedious work, 2 1.112 and to be weary of it, but to perform it with joy.

• 1. Let the heart of them rejoyce: Spiritus sanctus non canst nisi de laeto corde.
• 2. Of them that seek the Lord: For indeed they only that seek him can re∣joyce heartily, they can acquiesce in God and his Promises of Grace, Par∣don, Acceptance, and have reason then to approach him, and praise him with glad hearts; others conceive God as angry with them, and then can take no delight in any service they do him.

Which is so necessary in every one that will with comfort make his approaches to the Throne of Grace, * 1.113 and have his praise that he tenders accepted, that the Prophet seriously urgeth the Duty.

• 1. [Ver. 4] Seek the Lord: All other gods, all impiety, wickedness being cast away, seek him.
• 2. Seek his strength; which at that time was the Ark, a Symbol of his Pre∣sence: * 1.114 Seek him in his Church.
• 3. Seek his Face evermore: His Favour, his Grace, his Reconciliation; seek him in his Word, in his Sacraments, &c.
• 4. [Ver. 5] Evermore seek him; Jugiter: Now and then is too little, it must be our constant work.

He hath spoken of the Heart, now he comes to the Memory: Memento te, re∣member, forget not; and the things to be remembred, are: 1. His marvellous works. [Ver. 6] 2. His wonders. 3. His judgments; which three are the matter of this whole Psulm, and are after explained according to these heads; and in the next verse he tells us to whom in particular he directed his Memento at that time, which were the Israelites, the posterity of Abraham, and the sons of Jacob.

Remember his marvellous works, * 1.115 &c. O ye seed of Abraham his servant, ye children of Jacob his chosen: Remember that he made Abraham, and chose Jacob to be his servants, gave you Law, and shew'd you with what Rites he would be worshipped; you then may not forget it.

2. * 1.116 And at the 7th. verse, the Prophet begins his Narration, and tells the Is∣raelites, and in them us, what marvellous works God had done for his people, all which he presseth as Arguments, that his people praise, honour, worship, obey him: There is much reason for it; for,

• 1. 1 1.117 He is the Lord our God: The same Argument prefaced to the Command∣ments, I am the Lord thy God.
• 2. [Ver. 7] His judgments are in all the Earth: He is a mighty Monarch, and hath all men under his Empire. 2 1.118

And if neither of these move, yet there is another drawn from his many and infinite favours and benefits bestowed upon you, O you Israelites, and indeed the chief upon all mankind, which was the Covanant he promised upon the fall of man, [unspec 8] That the seed of the woman shall break the Serpents head, and this he forgot not: He hath remembred his Covenant for ever, the Word which he commanded to a thousand Generations.

• 1. 3 1.119 Which Covenant he made with Abraham, and confirmed it by a facrifice, Gen. 15. & 13.
• 2. And his Outh unto Isaac, Gen. 26.3, 4.
• 3. [unspec 9] And confirmed the same unto Jacob for a Law, and to Israel for an everlast∣ing Covenant, [unspec 10] Gen. 28.13, 14, 15.
• 4. * 1.120 The Form of the Covenant recited, Saying, Unto thee will I give the land of Canaan, [unspec 11] the lot of your inheritance; for it was divided to the Tribes by lots.

Which Covenant God made with their fathers, * 1.121 and them; not out of any merit that could be in them, Deut. 8.4, 5, 6. Josh. 24.2. For this Covenant and Pro∣mise was made to them.

• 1. When they were but a few men in number, yea, very few.

• 2. And they strangers in the Land; [unspec 13] for the Patriarchs did sojourn only in Canaan.
• 3. Yea, when they went from one Nation to another, and from one Kingdom to another people, as did Abraham, Gen. 12. and Jacob.

2. Now when they were in this condition few, very few, Strangers, Sojourners, * 1.122 Pilgrims, God protected and defended them, which was a second Favour over and above that of the Covenant; for,

• 1. He suffered no man to do them wrong, no not the greatest; [unspec 14] but reproved even Kings for their sakes; as Pharaoh, Gen. 12. and Abimelech for A∣brahams, and Abimelech for Isaac's, Gen. 26. and Esau and Laban for Jacobs sake, Gen. 31. & 32.
• 2. For he gave a Command to these Kings concerning them, [unspec 15] Touch not mine Anointed, viz. Abraham, Isaac, Jacob, who were anointed with the Holy Ghost, though not with material oyle: Nor do my Prophets no harm; i.e. the same men, for they were Prophets. Abraham foresaw the bondage of his seed in Aegypt, &c. Isaac foretold what should befall to Esau's posterity, Gen. 27. Jacob by a Prophetical Spirit gave his blessings, Gen. 49. Of Abraham it is expresly said, He is a Prophet, and he shall pray for thee, Gen. 20.7.

3. Two of these mercies, the Covenant and Protection, are already named, and now he goes on, and insists upon the third, from ver. 16. to 23. For which, there was infinite matter of praise for the wonderful wisdom of God, * 1.123 that brought out of the greatest evils, the chiefest good, by preserving their lives in Aegyp•• in an extream famine; the story is extant in the Book of Genesis, in the 37. and the following Chapters.

• 1. Moreover he called for a Famine upon the Land: He called for it, that is, [unspec 16] God, this, the Sword, the Pestilence, &c. come not by chance, they come upon Gods call; those things which to us seem to fall accidently, are from his Decree; and they come at his Beck, they rise against us as an Army, that must be in readiness, when called to march and fight.
• 2. He brake, still it is his doing, the whole staffe of bread, which is the staffe, the stay, the upholder of our lives; and this he brake, when he order'd, That for seven years there should be nor plowing, nor sowing, nor earing, nor harvest, Gen. 45.
• 3. By this occasion of the Famine which was to come, [unspec 17] in which the Patri∣archs were to suffer, God provided for their sustenance. He sent a man, * 1.124 He sent a man, virum, a wise man before them. God our of Providence sent him, when he suffered him to be sold to the Ishmalites, and carried down to Aegypt.
• 4. He tells us who this man was, Joseph, sold by the envy and cruelty of his Brethren, to be a Bond-servant; for the Ishmalites sold him to Potiphar.
• 5. And now he comes to his base Usage: 2. His Advancement.
  • 1. By the false Accusation of Potiphar's Wife, [unspec 18] that turned her base love into hatred, he was cast into Prison: * 1.125 His feet they hurt with fetters of Iron.
  • 2. He was laid in Iron; or as some read, the Iron entred into his Soul: The grief was great that he suffered from the Irons; but that which added to his grief, that he should lie under the Aspersion of so foule a Crime.
• 6. There he lay, Donec, Untill the time that his Word came: [unspec 19] So long then he lay in Prison, and no longer. * 1.126 God hath then his Donec for his ser∣vants to suffer, and when that Donec comes, they shall suffer no longer.
  • 1. Ʋntill the time his Word came: His Word, i.e. Gods Word for his delive∣rance: 2. Or as others, Joseph's word to the Butler came to pass.

• ...
  • 2. The Word of the Lord tried him; God tried his patience: Or, the Interpretation of the Dreams proving true, were a sufficient trial, that it was the Word of the Lord which he spake. He spoke by the Spirit of God.

2. [unspec 20] And now followes his Honour and Advancement.

• 1. * 1.127 Pharaoh by his Butler hearing of Joseph's wisdom, He sent and loosed him from Prison.
• 2. Even the Ruler of the people let him go free; a work fit for a King.

2. * 1.128 And his Advancement followes: To free an Innocent, a signal Favour; but to advance him, a greater; this Pharaoh did.

• 1. [Ver. 21] He made him Lord of his House, Majordorno.
• 2. And Ruler of all his Substance: He was his Treasurer, Gen. 41.40, &c. Indeed a great Viceroy, a grand Visier.
• 3. [Ver. 22] The Kings end in it, admirable; not only in the Famine to provide bread to feed their bodies, * 1.129 but for the good of their fouls also.
  • 1. To punish the Rebellious: To bind his Princes at his pleasure.
  • 2. To instruct them his Counsellors in that Wisdom, those Arts, Scien∣ces, Religion, which he excelled in; exalted he was, to teach his Senators the great Counsel of his Kingdom, wisdom; and it is suppo∣sed, That all the learning in which the Aegyptians excelled, was first taught them by Joseph.

4. * 1.130 The fourth Benefit followes, of God toward his people, from ver. 22. to 37. which was their nourishment, their increase in Aegypt, their oppression, and delive∣rance thence.

• 1. He begins with Jacobs descent thither.
  • 1. [unspec 23] Israel also, Josephs father, went down into Aegypt, read Gen. 45.
  • 2. * 1.131 And Jacob with all his family, seventy souls sojourned, there then to re∣main for a time, viz. two hundred and twenty two years in the land of Ham, viz. in Aegypt, so called, from Cham the father of Mis∣raim, that first peopled it after the Flood.
• 2. * 1.132 He proceeds with their strange increase there; for it is wonderful, that in so short a time they should so multiply, and grow into such multitudes, Exod. [unspec 24] 1.7. at their going out, they were six hundred thousand, besides chil∣dren, Exod. 12.37. And he increased his people greatly, and made them stronger than their enemies, Exod. 1.9.

This was the Occasion of their Afflictions, [unspec 25] Bondage, and Sufferings; for,

• 1. * 1.133 He turned the Aegyptian hearts to hate his people: i.e. He suffer'd them to be turned: For there arose another King which knew not Joseph, Exod. 1.8.
• 2. * 1.134 And to deal subtilly with his servants: Come on, say they, let us deal wise∣ly with them, Exod. 1.10. and their wise work was:
  • 1. To set over them Task-masters to afflict them with their burdens, Exod. 1.11. But when they saw, That the more they afflicted them, the more they multiplied and grew, ver. 12.
  • 2. Then they order'd, That all the male-children should be strangled by the Midwives, ver. 16. And when this way took not neither:
  • 3. Then Pharaoh charged, That every son that was born, should be cast into the River, ver. 22. Thus subtilly they dealt, but it hindered not their Multiplications; * 1.135 there is no Counsel against God.

Now God seeing their Affliction, and hearing their Groans, sent them a Deliverer. [Ver. 26]

• 1. [unspec 27] Hesent Moses his servant, and Aaron whom he had chosen.
• 2. * 1.136 They shewed his signs among them.
  • 1. To the Israelites.
  • 2. And wonders in the land of Ham; then to the Aegyptians, of which the Caralogue followes.

• 1. He sent darkness, and it was dark; and they, i.e. [unspec 28] Moses and Aaron rebel∣led not against his Word.
• 2. He turned their waters into blood, and slew their fish. [unspec 29]
• 3. The Land brought forth Frogs in abundance, [unspec 30] in the Chambers of their Kings.
• 4. He spake, [unspec 31] and there came divers sorts of Flies and Lice in all their Coasts.
• 5. He gave them Hail for Rain, and flaming fire in their land. [unspec 32]
• 6. He smote the Ʋines also and Fig-trees, [unspec 33] and brake the Trees of their Coasts.
• 7. He spake, and the Locusts came, and Caterpillars, [unspec 34] and that with∣out number, and did eat up all the herbs in the land, and devoured the fruit of their ground. [unspec 35]
• 8. He smote also the first-born of their Land, [unspec 36] the chief of all their strength.

These were the wonders that God wrought in Aegypt by the hand of Mo∣ses and Aaron, for the deliverance of his people, which therefore the Psalmist briefly Records, that they might remember to be thankful, and praise him.

5. The fifth Benefit which God bestowed upon his people, is, * 1.137 that he brought them not out Beggars, but enriched them with the Spoiles of Aegypt; nor in a sickly, but healthful condition.

• 1. He brought them forth with silver and gold; [unspec 37] for they were sent by God to borrow Jewels: And when they pretend by their example to rob honester men than themselves, whom yet they esteem no better than Aegyptians, can shew such an immediate Commission from God to do it, content I am, that they borrow, and never restore; rob and spoil whom they please, till that be shewn, they are Thieves and Robbers, and Sacrilegious persons.
• 2. Farther; * 1.138 whereas they left the Aegyptians afflicted with some strange disease, of which their first-born was dead in every house, they came forth with healthy bodies. There was not one, no not one feeble person among their Tribes, not one among six hundred thousand men. [unspec 38]

The terrour of them was so great, and the fear of death so instant, * 1.139 that lit∣tle regarding their Jewels, Gold and Silver; they urged them to be gone, they thrust them out, as glad at heart they were upon terms rid of them; which the Prophet thus expresseth: Aegypt was glad when they departed; for the fear of them fell upon them; for Exod. 12. They said, We are all dead men.

6. The sixth Benefit followes after their departure, which was, * 1.140 The Pillar of a Cloud by day, and the Pillar of fire by night: He spread a Cloud for a covering, and Fire to give light in the night. Which most interpret, [unspec 39] As if the Cloud by day did overshadow them, and keep off the heat of the Sun: * 1.141 And therefore the Prophet saith, He spread it for a covering: But Bellarmine conceives it somewhat other∣wise, grounding his conjecture upon the 13th. of Exodus, ver. 21. And the Lord went before them by day in a Pillar of a Cloud to lead them the way, and by night in a Pillar of Fire to give them light, to go by day and night. This is it then which he judgeth true, That the cloudy Pillar did not cover them, but went before them, to shew them the way, till they came to the red Sea, till Pharaoh and his Army followed, and then the Angel of the Lord with this Pillar of a Cloud, interposed betwixt the Israelites and Pharaohs Army, that they could not come to each other, in which sense, the Cloud might well be said to be stretched out for a pro∣tection and covering. And he adds, That besides this Pillar of a Cloud, which was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there might be another Cloud which might protect the Israelites from the heat of the Sun in their journey, of which yet there is no mention in Exodus; and this, Hieroms Translation out of the Hebrew seems to counte∣nance: Expandit nubem in Tentorum. And the Authour of the Book

of Wisdom, chap. 10. ver. 17. And was unto them a Cover by day.

The seventh Benefit, [unspec 40] was Quails and Manna.

• 1. 1 1.142 The people asked, and he brought Quails: He means, those given, Exod. 16. not those in the first of Numbers, for these last were given by God in anger, and were no Benefit.
• 2. 2 1.143 And satisfied them with the bread of Heaven; that is, with Mann••, which he calls the bread of Heaven, because the sweet dew whereof it was made, descended from the Aire, the Earth had nothing to do in the production of it.

8. 3 1.144 The eighth Benefit, the water he gave them to drink out of the Rock; for they travelled through a dry Wilderness, where there is great scarcity of springs and waters, and therefore he opened the Rock, and the waters gushed out, and they ran in dry places, as a River.

• 1. [unspec 41] He opened the Rock; turned not the Rock into water, as some think; but only opened it, and made a passage for some River which ran in the bowels of the Rock.
• 2. And this most likely; for the waters gushed out upon the passage made for them.
• 3. And they ran in dry places; for it is conceived they made a new River, by whose Banks the Israelites journeying, needed not a new Miracle to quench their thirst.

Now here he interserts the Reason both of the former and the following Bene∣fits, * 1.145 which was, his Covenant, his Promise made to Abraham; for he remembred his holy promise, [unspec 42] and Abraham his servant.

9. * 1.146 that they had Reason to exult and triumph at it, as indeed they did, Exod. 15. where Moses sings his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the overthrow of Pharaoh's Host in the red Sea.

And he brought forth his People with joy, and his Chosen with gladness.

10. [unspec 44] And to make the number of his Benefits compleat, he adds a Tenth, which was, * 1.147 the Complement of all the rest, and the exact fulfilling of his promise, his introduction of them into Canaan, ejection of the Inhabitants, and the Donation of their Inheritances to his people, which they after possessed, being enstated by Joshna.

And gave them the lands of the Heathen, and they inherited the labour of the people; the Houses which they built, the Vines which they planted, the Lands which they tilled, fell to them.

For all which Benefits, [unspec 45] God requires no more than Obedience from them; this he requires, * 1.148 as it were his Due, and his Tribute; so many Benefits he bestowed on them, for one end only.

That they might observe his Statutes, and keep his Lawes, Hallelujah. So let your light shine before men, that they may glorifie your Father which is in Heaven.

A Meditation upon the One hundred and fifth Psalm, and a Prayer.

O Lord, at first, all that thou madest, was good; and man, the best at things below, perfect in righteousness, excellent in knowledge. But it could not content him to know the Creator, and the Creature; but through curiosity he affected that which thou never ••adest, the evil of sin, which he in∣déed made himself, by séeking to know it. And this in him defaced thy Image, and brought thy displeasure, and death it self upon him. In Iustice thou might'st have cast him off, as thou did'st then out of Paradise; but thou ca∣mest to him in the cool of the day, and fréely and mercifully madest a prouise

unto him, That the Seed of the woman should break the Serpents head; [Ver. 8] that the blessed fruit of the Virgins womb should conquer and break to pieces the head, the wit, the policy, the strength of that first enemy of mankind, the Devil. This was thy Covenant made to stand for ever; this was thy Word which thou hast commanded to continue to a thousand Generations, to all A∣ges, to all persons; and this thy Covenant thou madest good, when in the fulness of time, Thou sentest thy Son made of a woman, made under the Law.

A long Tract of time there was, before the World heard any more newes of it: Age had defaced it, and Antiquity in all like lihood had blotted it out: [unspec 9] But that which man had forgotten, Thou, good God, forgettest not; to Abraham thy friend thou appearest with him, Thou renewedst thy Covenant, and all his seed; [unspec 10] Thou establishest with Isaac with an Oath, and confirmedst the same to Jacob for a fixed Law, and to Israel for an everlasting Covenant, a Covenant to last for ever. [unspec 11] What thou madest with them, Thou confirmedst, and hast made good also to us, and under a Type of an earthly Canaan, hast given us an assurance of an inheritance in Heaven.

I wonder at thy love, I can never sufficiently magnifie thy frée Grace, but I bless thy Truth; Thou might'st justly have passed by us, when we were polluted in our blood, but even then thou didst cast thy skirt over us, and ma∣dest it the time of love: Offended we had, and deserved no favour; but thou then out of thy frée Grace did'st enter into a Covenant of Pardon and Salva∣tion for us, and confirmedst it with a Seal and an Oath: And this in thy good time thou performedst, and made it apparent to all Nations, that it was not sworn in vain; for out of the society of men thou call'st a Church, and out of this Church, Thou chosest a Royal Priesthood, an Holy Nation, a Peculiar People, to whom thou will give the Celestial Canaan, the lost of their in∣heritance.

Thy Counsel, O God, was wonderful, thy Power, thy Wisdom infinite, That thou didst vouchsafe to choose out of the whole World one Family, [unspec 14] and at first but one of that Family, with whom thou madest a large and a gracious Covenant, whom thou protectedst, [unspec 15] Not suffering any man to do him and his seed wrong, but reprovedst even Kings for their sakes. They were thy Apointed, and they might not be touched; they were thy Prophets, [unspec 12] and they might not be harmed; touched, harmed they might not be, no, [unspec 13] no, not when they were few in number, yea, very few; and these few strangers in the land: They then went from one Nation to another, from one Kingdom to another people; yet the Charge was, Nolite tangere.

And in them, Thou hast given us a pledge and pown what thou wilt do for thy Church; in comparison of the great multitude of profane men and unbe∣lievers, 'tis but a little flock, few in number, yea, very few. In the World these are strangers, and they used as strangers, they wander up and down in many Kingdoms. Repress their wrongs, suffer not the Devil and his Im••••∣ments for ever to pursue them, reprove the prondest Kings for their 〈◊〉〈◊〉 Give forth thy Command, as once thou didst, and let the Tyrants tremble 〈◊〉〈◊〉 it; Touch not my Anointed, and do my Prophets no harm.

And he unto those who will not hear it, what thou wast unto Pharaoh, and poure down the plagues of Aegypt upon their heads, from ver. 27. to 33.

At this time, There is a King risen amongst us, that knowes not Joseph; [Ver. 17] he hath taken Counsel against us, and works wisely and subtilly with thy servants, as he thinks, to root us out; Joseph is sold for a Bond-servant, [unspec 25] his feet are hurt with fetters, and the iron hath entred into his Soul. This, we hope, [unspec 18] is but thy are to try him, to purge out his dross, and not to consume him; and now after so long a trial, raise up the Spirits of Princes to loose him, [unspec 19] frée him from his Exile, and unsufferable injuries by their hands. Make him, O Lord, [unspec 20] the

Ruler of thy House, [unspec 21] and bless his substance. Put power in his hands, To bind Princes at his pleasure; [unspec 22] and give unto him so wise a heart, That he may teach his Senators wisdom.

But we pray not for him alone, we pray also for our selves, who groan un∣der Aegyptian bondage, and a darkness that may be felt: Hear our cries, and ease our sorrows; [unspec 26] Send Moses thy servant to be our Deliverer, and Aaron whom thou hast chosen to be our Teacher, that so Truth and Peace may be restored at once to thy poor afflicted people.

The mercy is great we ask, and far beyond our desert to crave, and we except not to receive it upon any other Score, [unspec 42] than upon thy Holy Promise made with thy servant Abraham; We are the seed of Abraham according to the Spirit, [unspec 6] we are the children of Jacob, thy chosen; O remember thy holy Co∣venant which thou madest for ever: [unspec 8] Thou art the Lord our God, and thy judge∣ments are in all the Earth: Judge and revenge our cause, O Lord, so will we re∣member the marvellous works that thou hast done, [unspec 5] and the wonders, and the judge∣ments of thy mouth: Then,

We will give thanks unto thee, [Ver. 1] O Lord, and call upon thy Name; we will make known thy deeds among the people; we will sing unto thee, yea, we will sing Psalms unto thee; we will talk of all thy wondrous works; we will glory in thy Holy Name, [unspec 2] and it shall be the very joy and rejoycing of our hearts, that we may seek the Lord. Séek thée we will hereafter with an honest and sincere heart; [unspec 3] and denying all ungodliness, and worldly lusts, our endeavour shall be, to live righteously, soberly, and godlily in this present world; being conscious to our own infirmities, [unspec 4] we will séek thy strength, and we will séek it in the place where thine honour dwelleth. Sensible we now are, what grievous afflictions have béen upon us, since thy face hath béen turned a∣way, and therefore for the future we will séek thy face, thy grace, thy favour evermore.

Be merciful, O Lord, look down from Heaven, remove thy angry Brow, [Ver. 45] and look upon us with a chearful and serene Countenance; and for it, we vowe our selves to be thy Vassals and Servants: Return unto thée we will, not only the Tribute of our lips, but the Tribute of our lives; For we will observe thy Statutes, and keep thy Lawes: And with a loud voyce, sing we will, Allelujah, Allelujah, for ever∣more.

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

THE Intention of the Prophet in this Psalm, is, To express Gods Long-suffering in bearing with rebellious sinners, and yet his Mercy in pardoning them, upon the Confession of their sins, and turning to him; both which he doth exemplifie, by a long. Narration of Israels Rebellions, Repentance, Turning to God, and Gods dealing with them; which gave him just occa∣sion both to praise God, and to pray for his Church and People.

The Contents of this Psalm, are these.

• 1. An Exhortation to praise God, with the Reasons in general, ver. 1. and who are fit to perform this Duty, ver. 2, 3.
• 2. A Petition and Prayer directed to God in his own person for the whole Church, and the end of it, ver. 4, 5.
• 3. A Confession of fin, particularly of the Israe∣lites, together with Gods patience to them, and his healing them upon their Repentance; To∣ties, quoties, from ver. 6. to 46.
• 4. His Prayer, that God would collect his Church out of all Nations, that they might meet and praise him, ver. 47, 48.

1. Allelujah, Praise ye the Lord; O give thanks unto the Lord. * 1.149 To this the Pro∣phet invites, and that we stick the less at the performance, by two Reasons he per∣swades unto it.

• 1. Because he is good; he is before-hand with us, [Ver. 1] and prevents men with many Benefits.
• 2. Because his mercy endures for ever; his mercy is everlasting, and far exceeds our sins and miseries; for after men have offended him, and deserve no mercy, yet his mercy is unconquerable; for he re∣ceives to mercy penitent offendors: 'Tis but Reason then we praise him, and magnifie his mercy.

Yea, but now it may be said, Quis idoneus ad haec? [Ver. 2] Who is sufficient for these things? who fit to praise him, and set forth his mercies? * 1.150 Who can ut∣ter the mighty Acts of the Lord? that is, the infinite Benefits in mercy ex∣hibited to his people: Or, Who can shew forth all his Praise, in con∣serving, pardoning, defending, propagating his Church? This is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

To which the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or right answer should be, Who can? none can; [Ver. 3] for we are all sinners, and therefore all unworthy, Praise being not comely in the mouth of a sinner: But the Prophet gives in his answer another way: They are only happy men, who keep judgment, and do righteousness at all times; and by con∣sequent fit to do this Duty, they may speak of the mighty Acts of God with com∣fort, and shew forth all his praise.

• 1. They are happy in prosperity and adversity; they dwell in the house of God, under his protection.
• 2. They keep his judgments; follow in their lives the strict Rule of Di∣vine Law, by which they judge of all their Actions, and so keep faith, and a good conscience.
• 3. They do righteousness at all times: Alwayes they approve, and do what is right, true, and just; condemn, hate, and punish what is unjust; these then are fit to praise God with their tongues, because they praise him in their lives.

2. After the Prophet had invited to the praise of God, * 1.151 and shewed who were fit to do it, he falls upon his Petition, which he proposeth in his own person for the whole Church, in the two following verses. * 1.152

• 1. Remember me: Ʋulg. Nostri. Me, but not me alone, rather thy whole Church: By what we suffer, [Ver. 4] Thou hast seemed to forget thy Cove∣nant and Promise, but now call it to mind again.
• 2. Which I expect not yet for any desert of mine, but meerly out of thy good-will: Remember me with the favour thou bearest to thy people.
• 3. O visit me, but yet not in wrath; for such a visitation there is: but in mercy and grace.

• 4. With thy Salvation: Save me at this time from my sins, and from my pre∣sent calamities.

And to this end I desire thy Favour, thy gracious Visitation, thy Salvation. * 1.153

• 1. That I may see the good of thy Chosen: Be a partaker of, and in their happiness.
• 2. [Ver. 5] That I may rejoyce in the gladness of the Nation: Partake in the joy of the Nation, which is the consequent of happiness.
• 3. That I may glory with thine inheritance: Glorifie thee with them, and glory in thy Salvation.

But observe here the three eminent Titles given to Gods Church, by which is set forth their happy condition.

• 1. 1 1.154 First, They are Electi, a chosen people; which is a glorious and a gracious Title, and intimates, being coupled to Beneplacitum, Favour; in the former verse, that it proceeded not out of merit, or fore-seen works; but out of free-grace, and meer love: He chose whom he pleased; and this foundation remains sure, God knowes who are his.
• 2. 2 1.155 They are his Nation, his peculiar people; chosen out of all other people, brought to be of his Houshold and Family, that they might be partakers of his Salvation, for which they were to worship and praise him.
• 3. 3 1.156 They are his inheritance: Fallen to him, and given to his son, as the reward of his Passion.

In these two fore-going verses, we find the happy condition of Gods people, their Predestination in his favour, good-will, and election; their Justification in his Salvation; their Glorification in the Vision of Gods face, where they are to rejoyce in the gladness of his people, and glory with his inheritance.

3. * 1.157 In the following part of the Psalm, from ver. 7. to 46. he makes use of a new Argument to move God to mercy: He presents not the present condition the people of God were in, not their captivity, miseries, afflictions; but ingenu∣ously confesseth how they had offended God, and how justly they suffered; for which being penitent, he hopes for pardon. He knew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nazianz. and therefore he begins with that.

• 1. [unspec 6] We have sinn'd with our fathers, trode in their steps, and fill'd up the mea∣sure of their sins. * 1.158
• 2. We have committed iniquity, not only upon infirmity, but upon malice and choice.
• 3. We have done wickedly; the intent and purpose in it was evil: And by these three steps he exaggerates the sin; the act, the frequency, the in∣tent: As every true Confessionist to God ought, never to extenuate, but to aggravate the offence against himself.

And because he had mentioned their fathers at large, * 1.159 now he instanceth in their Rebellions; they began betime, not yet gone out of Aegypt, but they murmured and rebelled.

Our fathers understood not thy wonders in Aegypt: [Ver. 7] That is, laid not to heart.

• 1. * 1.160 They remembred not the multitude of thy mercies, but provoked him at the Sea, even at the red Sea. When they saw Pharaohs Army on one side, and the Sea on the other, they grew heartless, diffident, and murmured, as is apparent, Exod. 14.10, 11, 12.
• 2. This was their sin at that time: But not Obstante, God was then merci∣ful to them: [Ver. 8] Nevertheless he saved them; of which he assigns two causes. * 1.161
  • 1. For his Names sake: To advance his glory, his honour. It was not for any worth or desert that was in them, but that he might make it known that he was a God, true in his Promises.
  • 2. That he might make his mighty power to be known. Pharaoh and the Egyptians might have taken notice of it, by the plagues he had already

• ...
  • upon them; but it seems they contemned, and laugh'd at it: Now there∣fore they should know his power to their utter ruine.

And in the following verses, by a distribution, he shewes the manner of their deliverance.

• 1. By Gods rebuke, and drying up of the Sea: He rebuked the red Sea also, [Ver. 9] and it was dryed up.
• 2. By the unheard of way he led them; so he led them through the depths, as through the Wilderness, no more water there to offend them, than in the sands of Arabia.
• 3. By the Consequent of it: And he saved them from the hand of him; [unspec 10] i. e. Pharaoh, that hated them, and redeemed them from the hand of the enemy.
• 4. And the waters covered their enemies, [unspec 11] there was not one of them left.

The effect was, that for the present. * 1.162

• 1. It extorted, will they, nill they, from them a confession, that God was true in his promises: Then believed they his words. [unspec 12]
• 2. It incited them to praise him: They sang his praise; 1 1.163 and the Song is ex∣tant, Exod. 15. 2 1.164

2. This was their first Rebellion, which begot in them belief and thanks, 2 1.165 which the Prophet interserted; not to commend their piety, or to extenuate their sin and ingratitude; but rather to aggravate both: For these very men that were forced to confess his power, and sing his praise for the overthrow of Pharaoh in the red Sea, were scarce departed from those Banks; but they for want of a little bread and water, grew as impatient and distrustful, as they were before, and this was their second Rebellion, Exod. 15.22, &c.

• 1. Festinaverunt & obliti sunt; They made haste to forget: Or, They soon forgot, which aggravates their sin. [Ver. 13]
• 2. They forgat his Omnipotence, his Providence; * 1.166 as if they had not had but now a sufficient proof of both.
• 3. They waited not for his Counsel; * 1.167 with patience they expected not the end, why God in his Wisdom and Counsel suffer'd them now to want, which was, to prove their faith, their hope, their love: But they not un∣derstanding the end of Gods Counsel, murmur'd, as if God had cast them off, and had no care of them, and could not relieve them.
• 4. And what they did at this time, they did also at others: * 1.168 For they lusted exceedingly in the Wilderness, and tempted God in the Desart; as is evident, [unspec 14] Exod. 16. & 17. and Numb. 11. & 20.

Now God yielded to these desires of the people, he gave them bread, flesh, * 1.169 and water.

• 1. And he gave them their request; Exod. 16.12.
• 2. But he sent leanness into their souls; which certainly hath reference to the Quails in Numb. 11.20. & 33. where the people eat, [unspec 15] and dyed of the plague; so that the place from the multitude there buried, was call'd, Kibrothhattaava.

3. Another rebellion yet there was, which the Prophet now toucheth, 3 1.170 when they rose up against the King and the Priest, the story of which is extant, Numb. 16.

• 1. They envied also Moses in the Camp; objecting unto him, that he had usurped a power over them, and taken it upon him of his own head, which arose out of envy; for they envied. [unspec 16]
• 2. And Aaron, the Saint of the Lord: Him whom God had chosen, and san∣ctified to the Priests Office.

The punishment followes, which at large may be read, Numb. 16.

• 1. The earth opened, and swallowed up Dathan, * 1.171 and covered the Congregation of Abiram. [unspec 17]

• 2. [unspec 18] And a fire was kindled in their company, the flame burnt up the wicked; i. e. the 250. men that presumed to offer Incense, and presently after the 14700. that murmured, and objected to Moses and Aaron that they had killed the people of the Lord.

4. 4 1.172 Still the Prophet goes on in his story of Israel's stubbornness and rebellion, and now he comes to their grand sin, their Idolatry, in erecting the golden Calf, which he detests; and withall, praiseth the mercy of God, that would be paci∣fied by Moses prayer; the story is extant, Exod. 32.

• 1. [unspec 19] They made a Calf in Horeb, and worshipped the molten image; quite con∣trary to the second command.
• 2. [unspec 20] Thus they chang'd their Glory: That is, the true God, who indeed was their glory, into the similitude of an Oxe, a brute Beast, that eats grass; a base creature, [unspec 21] which much aggravates their sin. A sin so great, that the Jewes conceive, that it is not expiated to this day; for they have usu∣ally these words in their mouths; Non accidit tibi, O Israel, ullaultio, in quâ non sit uncia de iniquitate anrei vituli.
• 3. [unspec 22] But the Prophet aggravates their stupidness and folly: They forgat God their Saviour, which had done great things in Aegypt, wonderful works in the land of Ham, and terrible things by the red Sea.

In the following verse is expressed Gods just anger and mercy.

• 1. * 1.173 His anger against their sins: Therefore he said, pronounced his will to destroy them.
• 2. [unspec 23] His mercy, in that yet he spared them at Moses intercession; for destroyed them certainly he had: * 1.174
  • 1. Had not Moses his chosen stood before him in the breach: That breach and division which this sin had made betwixt God and his people, like some breach made in the Wall of a besieged Town, in which some valiant Captain stands, and opposeth himself against the assault of the enemy; so did Moses.
  • 2. For his end was the same; it was, To turn away his wrath, lest he should destroy: And the effect was answerable; for by his intercession the wrath of God was turned away; so powerful are the intercessions and prayers of Gods Saints, servants, friends with him.

5. 5 1.175 Farther yet, he calls to mind a new rebellion, which fell out upon the re∣port of the Spies sent to search the Land, Numb. 13.26, &c. and Numb. 14. For when the Spies told them, that it was a land that eat up the Inhabitants, that the sons of Anak were there, in comparison of whom, they were but as Grashoppers.

• 1. [unspec 24] They despised the pleasant Land, and had a mind to return into Aegypt, Numb. 14. from ver. 1. to 5.
• 2. They believed not his Word; for they said, Hath the Lord brought us unto this Land to fall by the Sword, [unspec 25] &c.
• 3. But murmured in their Tents, and hearkned not to the voyce of the Lord, Numb. 14.10.

As their sin, * 1.176 so their punishment is also extant, Numb. 14.29. at which the Prophet here points.

• 1. [unspec 26] Therefore he lift up his hand against them, to overthrow them in the Wilder∣ness: Your carkasses shall fall in the Wilderness, doubtless ye shall not come into the Land.
• 2. This punishment fell upon the Murmurers themselves: but if their chil∣dren should be guilty of the like rebellion, * 1.177 they should not escape neither; for God then would lift up his hand against them too, and overthrow their seed among the Nations, [unspec 27] and scatter them in the Lands; which we have lived to see fully brought to pass.

6. 6 1.178 The Prophet joyns to that of the golden Calf, another piece of Ido∣latry in the Wilderness, to which there was joyned Fornication also, by the Connsel of Balaam, and the policy of Balaac; this caused them to

eat, and sacrifice to their God, Numb. 25. which the Prophet insists upon next.

• 1. They joyned themselves to Baal-Peor, because the Idol was set up upon that Mountain.
• 2. And eat the offerings of the dead: [unspec 28] They left the Sacrifices of the living God, and eat of those meats which were offered to their dead Idols, That have eyes, but see not; and hands, but handle not.

Upon which there followed Gods wrath, and their punishment.

• 1. God was angry: For they provoked him to wrath with their inventions, * 1.179 in∣venting a new god.
• 2. And the plague brake in upon them: It rush'd in upon them, as some mighty waters; or as an Army into a City, at a breach; [unspec 29] for there dyed of the plague, 24000, Numb. 25.9.

In the former Idolatry Gods anger was averted by Moses intercession, in this by Phinehaz execution of judgment; for,

• 1. Then stood up Phinehaz, * 1.180 moved no question with the zeal of Gods honour. [Ver. 30]
• 2. And he executed judgment upon Zimri and Cozbi; for which, let men con∣ceive as they please, I see nothing to the contrary, * 1.181 but he had his Com∣mission from Moses, or God rather, Numb. 25.4, 5.
• 3. The event was, and so the plague was stayed; execution of Justice on Offendors, pacifies God.

Which zeal of his was well rewarded: [unspec 31] This was accounted to him for righteous∣ness unto all Generations for evermore. God that knowes the heart, knew his good intention, and so accounted it not murder, but a just punishment, that deserved both praise and a reward: And an ample reward he had for it; for God establish∣ed the dignity of the high Priesthood in Phineaz, and in his posterity, as long as the Common-wealth of the Jewes continued. 7 1.182

7. The Prophet comes to another remarkable sin of the Jewes, extant, Numb. 20. where the people chode with Moses for want of water.

• 1. They anger'd him also at the waters of strife: That is, God, when they contradicted Moses. [unspec 32]
• 2. So that it went ill with Moses, for their sakes, [unspec 33] for being passionate and disturbed with cholar; He spake unadvisedly with his lips: * 1.183 Hear now ye Rebels, &c. and he smote the Rock. By their murmuring and grumb∣ling, they so provoked his spirit to bitterness, that he who at other times was chearful, and ready to obey all Gods Commands, did now somewhat strike at it. 8 1.184

8. Hitherto the Prophet hath set down seven several rebellions of the Jewes during their abode in the Wilderness; now he proceeds to shew us, how they have behaved themselves after they came into, and were seated in the land of Canaan: Better, a man would think, they should be, now that God had made good his Word to them: But I see, a Blackmore cannot change his skin, nor they their manners; disobedient, stubborn, and rebellious they were still, which the Pro∣phet confesseth, and is upon Record in the Book of Judges. 1 1.185

• 1. God had expresly commanded that the Nations of Canaan should be de∣stroyed, Deut. 7.1, 2, 3. [unspec 34] But they did not destroy the Nations concerning whom the Lord had commanded; this was Disobedience. 2 1.186
• 2. But were mingled among the Heathen: They made Leagues and Marriages with them, Judg. 2. & 3. [unspec 35]
• 3. And learned their works: Many superstitious, many lewd customes. 3 1.187
• 4. But which went beyond all, they learned to be Idolaters of them, 4 1.188 forsook God for the Devil.
  • 1. They served their Idols, which was a snare unto them; for, for that, [unspec 36] they became their slaves, Judg. 2, &c. [unspec 37]
  • 2. Yea, they sacrificed their sons and daughters unto Devils; that is, to Moloch. [unspec 38] 5 1.189
  • 3. With inhumane sin, that the Prophet might aggravate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he comes over it again, And shed innocent blood; that is, the blood of

• ...
  • ...innocent children, even the blood of their sons and daughters, whom they sacrificed to the Idols of Canaan.

The Consequents of which were double: First, a double pollution. Secondly, a heavy judgment.

• 1. [unspec 39] First, A pollution of the Land in which they dwelt: The land was defiled with blood.
• 2. A pollution of their own souls: Thus were they defiled in their own works: Polluted, as a Harlot, that pollutes her body, by the prostitution of it; so they polluted, when they went a whoring after their own inventions. Espoused they were to God their husband, but they left him, and follow∣ed Idols, they were to be accounted no better than Whores; which Idols, were properly their own inventions; * 1.190 for they learned to prostitute them∣selves to them, neither from God, nor Moses.

The judgment or punishment now followes, and a signification whence it pro∣ceeded; it came not by chance, nor meerly by the hand of man, it was by Gods Order and Anger.

• 1. Therefore was the wrath of the Lord kindled against his people: Therefore, for their Idolatry, [unspec 40] Murder, Whoredom; so that he was not only angry, but his anger was kindled, it was in a flame.
• 2. Nay, he took so great dislike to them, that abominatus est, insomuch, That he abhorred his own inheritance. It must be a very foule offence, that will kindle the wrath of a mild King against his people, * 1.191 and a strange dislike, for which a man will renounce and abhor his own inheritance; it shewes how heinous a sin Idolatry is.

And the punishment he took upon them was very just.

• 1. [unspec 41] He gave them into the hand, i. e. the power of the Heathen; and this, E Lege Taliouis: God had given the Heathen into their hands to destroy them, which because they did not, but learned their works; therefore now God gave them into the hands of the Heathen.
• 2. * 1.192 He made them their Lords, and hard Lords they were, as easily appears in the story of the Book of Judges, and the first of Samuel; and no won∣der, for they hated them; yea, even when they made Leagues and Con∣tracts with them: Their case must be then very miserable, when those that hated them, ruled over them; from such they were to expect little favour.

3. And little they had; for the Prophet in the next verse acquaints us, that,

• 1. [unspec 42] Their enemies also oppressed them; Tyrants, Oppressors they were, read the Book of Judges, &c. and very often, if they sought to free themselves.
• 2. They were brought into subjection under their hand; to wit, under the hand of the Philistines, Moabites, Ammonites, &c.

In which state and condition yet God did not forget them; For many times did he deliver them: [unspec 43] Not once, but often; as by Gideon, Jephtha, Deborah, Sampson, and others. * 1.193

But O the ingratitude of a sinful Nation; whereas being deliver'd, they should have served; * 1.194 being deliver'd, they provoked him with their Counsel; that is, by following the Counsels of their own hearts, and not the directions of God.

And so were very justly brought into the case they were before: * 1.195 For they were brought low for their iniquity; that they might know that God that had humbled them, [unspec 44] and deliver'd them; could, when they revolted, bring them into the same case they were before, * 1.196 as he often did.

And now the Prophet adds that, which indeed he drives at through the whole Psalm, the wonderful and immutable good-will of God to them; though he forgave, and deliver'd them upon their Repentance, and in a short time provoked him again, Nevertheless he received them to Grace, even after their Recidivati∣ons

and Relapses; and the Causes that moved him to this, were external, and internal.

• 1. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that outwardly and occasionly moved him to it, was their affliction and cry: He regaraed their affliction, [unspec 45] when he heard their cry.
• 2. But the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that inwardly sway'd him, was, his word past to them, * 1.197 and his mercy.
  • 1. His word and his promise was past to Abraham, to be their God, and he would not break it: And he remembred for them his Co∣venant.
  • 2. His tender affection that he alwayes bear them; this caused him to re∣pent and grieve, that they should be in misery: He repented according to the multitude of his mercies.

And the effect which all these Causes had, was beneficial to them, even in the time of their bondage and captivity; for even their very enemies hearts were often turn'd to do them good, as is evident in Jeremiah, David, Daniel, Ezra, Zerubbabel, Mordecai, and indeed the whole Nation under the Babylonian, Phi∣listian, Aegyptian, Persian Kings, which the Prophet hath set down, ver. 46.

He made them also to be pitied of all those that carried them Captives: [unspec 46] So this is that of the wise man; When a mans wayes please God, * 1.198 he will make his very enemies at peace with him, Prov. 16.7.

But it seems this verse may be read otherwise, and it is by the Vulgar. Moller, Musculus, Dedit eos in misericordias, or miserationes in conspectu omnium, quo caeperant eos; so that the sense is not, as if all of them had from all that car∣ried them away captive received mercy; but that God in their afflictions, put them into the bosom of his mercy, even they seeing and wondring at it, whose Bond-slaves they were; for beyond all hope, he freed his people from Aegypt, the Ammonites, Philistines, &c. so that they, under whose Captivity they were, must needs confess, that God in mercy did defend, and fight for them: And this sense Bellarmine receives, as more probable; nor yet utterly rejecting the other.

4. And this sense makes the way plainer to what followes, the Petition, * 1.199 and the Doxology; for if God shew'd himself merciful in the time of his anger, and made it apparent, even to the very view of their enemies, encouragement they might have:

• 1. First, To pray: Save us, O Lord our God, [unspec 47] and gather us from among the Heathen, to give thanks in thy holy Name, 1 1.200 and to triumph in thy Praise.
• 2. Then to give thanks.
  • 1. Blessed be the Lord God of Israel, 2 1.201 from Generation to Gene∣ration.
  • 2. And for it, let the people do their Duty, viz. [unspec 48] the solemn and necessary Formes: Let all the people say, Amen. Alle∣lujah.

The Prayer out of the One hundred and sixth Psalm.

O Lord God, which art great and fearful, [Ver. 45] Who keepest Covenant and Mer∣cy toward them that love thee, and keep thy Commandments; we have sinned with our Fathers, we have committed iniquity, we have done wickedly. [unspec 6] The children of Israel were not more rebellious at the red Sea, in the Wil∣derness, after thou hadst brought them into the Land, [unspec 7] than we have béen unto thée. We have forgotten thy wonders, and provoked thée, when beset with a Sea of troubles; for we have soon forgot thy works, [unspec 13] and not waited for thy

counsels. We have envied, nay, murdered Moses in the Camp, and Aaron the Saint of the Lord. [unspec 16] A Calf indéed we have not made in Horeb, nor wor∣shipped the molten Image: [unspec 19] But we worshipped the Calf of our own brains, and fall'n down to our own imaginations; in Maozim we have put our trust, and to this Idol of power we have cryed, Thou art our god, and thou shalt save us; Thou hast promised to bring us to the celestial Canaan, but we have despised that pleasant land; [unspec 24] and as if we did not believe thy Word, we have murmured, and in our hearts turned back again into Aegypt, and set our af∣fections on the Léeks and Onions, [unspec 25] and Garlick thereof; though we vowed and professed to honour thée, yet we have made it apparent, that Mammon is our God, [unspec 29] and his Command is hearkned unto, and not thy voyce. We have provoked thée to anger with our inventions, [unspec 35] we have learned the works of the Heathen, [Ver. 38] and out-done them: We have shed innocent blood, even the blood of thy sons and daughters, whom we sacrificed to our ambition and cruelty, so that the Land is polluted with blood.

O Lord, we confess that we have done wickedly, and fouly, and unthank∣fully have revolted from thée, [unspec 39] our Lord and God; as was the mother, so is the daughter; we are our mothers daughter, that hath loathed her husband, and committed fornication in the sight of our God; yet we will not despair, when we consider thy great mercy which thou shewedst to a stiffe-necked peo∣ple; whom, though enriched by thée with many Benefits, and yet unmind∣ful and ungrateful as they were, set thée by, and worshipped stocks and stones, and the inventions of their own brains; Thou yet didst not destroy them, but after a fatherly correction didst restore to thy favour, and didst condescend to be reconciled to them.

Then thou wert pacified with the intercession of Moses, and the atonement of Aaron; [unspec 23] and when Phineas arose, and executed judgment, thy plague was stayed. [unspec 30] There be yet lest among thy people, those who are zealous for thy Name, who day and night intercede for pardon and mercy. O Lord, hear their prayers, and let their cryes come unto thee, [unspec 43] and spare thy people, whom thou hast re∣déemed with thy precious blood. Though they have provoked thée with their Counsels, [unspec 44] and are brought low for their iniquity, Nevertheless, regard their af∣fliction, and hear their cryes that they send up unto thee; Remember for them thy Covenant, [unspec 45] and repent according to the multitude of thy mercies: And so soften and mollifie the hearts of those, [unspec 46] who have led us into Captivity, that for cruelty, even from them we may find pity; and for the heavy burdens they have laid upon us, some ease and relaxation.

O merciful Lord, let not thy wrath for ever be kindled against thy people; neither let it procéed so far, [unspec 40] That thou abhor thine inheritance: We confess, That it hath gone ill with Moses for our sakes, insomuch, that he is denied an en∣trance into the land of Canaan, [unspec 32] the lot of his inheritance: But remember him, [unspec 4] O Lord, and his Exiles, with the favour thou bearest unto thy people: O visit him with thy salvation, that he may see the good of thy chosen, that he may rejoyce in the gladness of thy Nation, [unspec 5] that he may glory in thee, and glori∣fie thee with thine inheritance.

Our Fathers have sinn'd even from the first time of their Vocation, to the clearer and purer knowledge of the Gospel, and thou didst oftentimes sharp∣ly rebuke them; and yet in the sharpest of those Visitations, Thou remem∣bring mercy, [Ver. 10] and thy promise, didst mitigate their punishments, and sentest them deliverance: Thou savedst them from the hand of them that hated them, and redeemedst them from the hand of the enemy: Therefore now also, although we know and confess, that we have grievously offended thée with our sins, and provoked thée to bring these heavy judgments upon us for our rebellions, [unspec 47] yet make us examples of thy mercy, as thou hast done our forefathers: Save us, O Lord our God, and gather us from all lands, whether we are dispersed; which

we earnestly beg at thy merciful hands; not that we are brought from a troublesom, to a quiet; from a miserable, to an easie; from a poor and néedy, to an opulent and a voluptuous life (which the many aim at in their prayers) but the end of this our Request, is, That thanks may be given to thy holy Name, and that we may triumph in thy praise; that the purity of that Reli∣gion which thou hast delivered and committed unto us, may be conserved and propagated, and thy worship, now intermitted, may be restored, and thy praises, which by the sadness of these times have béen silenced, may again with triumph be heard in the Congregation.

Then with joyful lips, we shall give thanks unto the Lord, and by experience make it known, That thou art good, and that thy mercy endureth for ever: [Ver. 1] Not indéed as we ought, not as thou deservest; for who can utter the mighty Acts of the Lord? or who can shew forth all his praise? [unspec 2] But we will do what we can, exalt with our voyces, and honour thée with our lives. We will keep thy judgments, and do righteousness at all times, [unspec 3] that thy praises may be comely in our mouths, and our lives become thy Gospel. Grant us this mercy, O Lord, [unspec 48] and then the Priests shall sound forth at thine Altar, Blessed be the Lord God of Israel, and all the people shall say with a chearful heart, Amen. Halle∣lujah.

The end of the fourth Book of the Psalmes, according to the Hebrewes.

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

THE Title of this Psalm is Allelujah, because in it are set forth the praises of God, for delivering, such as are oppressed, from four com∣mon miseries; after every of which, is expressed those intercalary verses, Oh that men would praise the Lord for his goodness, &c. Then they cryed unto the Lord in their trouble. As also for the effects of his Providence, who only by his power orders and governs the change and vicissitudes we see in the World.

There be four e∣special Points handled in this Psalm.

• 1. A Preface, in which he exhorts all to praise God, especially the Redeemed, ver. 1, 2.
• 2. A Declaration of his goodness in particular.
  • 1. To the banished and strangers, fa∣mish'd, from ver. 3. to 9.
  • 2. To the prisoners and captives, from ver. 10. to 16.
  • 3. To the sick, from ver. 16. to 23.
  • 4. To the Mariners, from ver. 23. to 32.
• 3. A praise of Gods Power and Providence, which is evident∣ly seen, in the changes and varieties of the World, of which he gives several instances, by which it is proved, That he is the sole Disposer and Governour of the Uni∣verse, from ver. 33. to 42.
• 4. The Conclusion, which sets forth the use we are to make of it, ver. 42, 43.

1. * 1.202 This Psalm begins, as did the former, and the intention in it is the same, viz. That we celebrate and set forth Gods praise; yea, and for the same Reasons.

O give thanks unto the Lord: [Ver. 1] 1. For he is good: 2. And merciful; For his mercy endureth for ever.

2. And those who he invites to perform this Duty, are indeed all who are sensible that they have received any mercy or goodness from him any way, * 1.203 in Soul, or Body, whom he calls the Redeemed of the Lord, that men may know when they are freed from any evil, that it is only by chance, or by their wisdom, &c. Gods hand is in it, he is the first and chief cause of it, the rest, inferiour instruments to bring to pass his Providence.

• 1. Let the Redeemed of the Lord say so; i. e. that he is good, that he is merciful.
• 2. [Ver. 2] They say so, whom he hath redeemed from the hand of the enemy. If the Holy Ghost by the enemy means the Devil, then he speaks of our Re∣demption by Christ; if by the enemy, some Tyrant, Tribulation, &c. then a corporal and temporal Redemption; but the last is generally un∣derstood, and especially is referr'd to the first afflicting misery, Banish∣ment; and the next verse intimates so much.
• 3. [unspec 3] And gather'd them out of the Lands, from the East, and from the West; from the North, and from the South; which is yet as true of our spiritual Redemption, and Christs collection of his Church from all parts of the World, Mat. 8.11. John. 10.16. & 11.52.

2. Most Expositors therefore begin the second part at the second verse: But some at the fourth; * 1.204 but the matter is not much material. In those two there was mention made of Gods goodness in their deliverance, in their collection from all lands: But in the following, is an evident Declaration of what they suffered, during their absence from their Countrey; which is the first misery described here by the Prophet, to which a mans life is subject. And it is the heavier Cross, when a man is forc'd to it by Banishment, as is apparent by the complaints that have been made of it, by those that have suffer'd; they are sine foco, sine lare.

Curat nemo vagos, & laedere nemo veretur. Exul non curae creditur esse Deos. Omnes exhausti jam casibus, omnium egeni.

And this is the misery which the Prophet first instanceth in this place, which first he describes, then shewes the course the Banished took, and lastly, acquaints us with the manner of their deliverance, which is the method in the rest.

1. * 1.205 Their misery was:

• 1. That they wander'd, no small discomfort to an ingenuous nature, to be a Vagrant, [unspec 4] to walk from place to place, and not have a certain House to put his head in. * 1.206 Gods people were for a time, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pilgrims and strangers, and all that time, few and evil were their dayes.
• 2. The place adds to the misery; Banished men are not confined to solitary pla∣ces alwayes, though that they have not the company they desire, yet com∣pany they may have; but the case of these Banished was, That they wan∣der'd in the Wilderness in a solitary place, they fovnd no City to dwell in: Literally it was fulfilled in the Israelites, while they travelled through the Wilderness.
• 3. [unspec 5] Hungry and thirsty, omnium egeni. Men may wander, and be in solita∣ry places, 3 1.207 but yet have a supply of necessary food: To this pass some∣times Gods people come, that they have nor meat, nor drink, as Eli∣ah, the Israelites, David, &c.
• 4. 4 1.208 And the Famine may be so great, that their souls; that is, their life is ready to faint in them. This is the Incrementum that the Prophet u∣seth, to aggravate the misery of Banished men, and are the several steps by which it riseth.

2. * 1.209 Next the Prophet shewes us the Course that these banished and hungry souls took for ease and help, and that it failed them not; no, nor the rest following that took the same Course, and therefore he four times repeats it, versu intercala∣ri. The way was, That when all humane helps failed, they implored the aid and help of God Almighty.

• 1. Then in their trouble. When no other Course will work, this will do it, [Ve. 6] and therefore God lets his be brought into trouble. In prosperity, * 1.210 the heart of the best man is often too secure, and thinks not on God; but let such a one be brought into some extremity and streight, and he will cry: They did so here.
• 2. They cryed. In their Petition they were very earnest, 'twas not a cold prayer, that might freeze in the way before it came to Heaven; but it was fervent, a Cry.
• 3. And they cryed. Not to any false god, as did Baals Priests; nor relied wholly on any humane help: But they cryed unto the Lord; their cry was rightly directed.

Now the success was answerable to their desire.

• 1. In general: He delivered them out of their distresses. * 1.211
• 2. But in particular, the deliverance was every way fit, and accommodated to the exigence they were in, the manner being this.
  • 1. They wandered in the Wilderness in a solitary way, they found no City to dwell in, ver. 4. But he led them forth by the right way, [Ver. 7] that they might go to a City of habitation.
  • 2. They were hungry and thirsty, and their soul fainted in them, ver. 5. [unspec 9] But he satisfieth the longing soul, and filleth the hungry soul with goodness: Which mercies are every way correspondent to them, express'd in ver. 4, 5.

And upon this he inculcates his Exhortation to praise God, * 1.212 with which he be∣gan, ver. 1. But is so earnest to have it done, that he interserts between the mercies, as if he were loth to have it deferr'd; which Course he also perpetually takes, as may be seen after in the Psalm.

Oh that men would praise the Lord for his goodness, [unspec 8] and for his wonderful works to the children of men.

• 1. The Lord deliver'd, the Lord led them forth; let him then have the praise, 'tis his due.
• 2. It was out of meer goodness he did it, not out of desert: For he is good, ver. 1.
• 3. And the effect of his goodness was seen in his works, his wonderful works. He would then have his praise be as publick as were his works, open, manifest: And it was his hearts desire it should be so; Oh that men would praise.

2. The second Corporal Misery to which men are subject, is Captivity and Im∣prisonment, which as before he first describes; * 1.213 then shewes the Course the Captives and Prisoners took, and the consequent of it; viz. Gods mercy in their deli∣verance, upon which he exhorts them, as he did the banish'd and hunger-starv'd, to be thankful.

1. He describes their misery.

• 1. Captives they were, taken by the enemy, put into Dungeons and Prisons, [Ver. 10] where they were debarred of the comfort of the Sun: * 1.214 For they sate in darkness, and shadow of death; for such is a Dungeon, and they in it, are in daily expectation of death.
• 2. Besides in this place, They were fast bound with affliction and iron, the iron enters into their souls. * 1.215
• 3. And the farther it will enter, if the cause be, as it is of the most, their rebellion against God; when they are conscious of this, their irons will be far the more afflictive: To others, as Joseph, the Apostles, Jeremy, the Dungeon will be the less troublesom. But as I said, this is the cause

• of few; the most come thither, Because they rebelled against the words of the Lord, [Ver. 11] and contemn'd the counsel of the most High, as did the Isra∣elites in the time of the Judges, and after. And therefore he brought down their heart, took down their pride, with labour; they fell down, and there was none to help.

2. [unspec 12] But then they took the same course that the banished did.

• 1. * 1.216 They cryed unto the Lord in their trouble.
• 2. And found the same favour. And he saved them out of their distresses.
• 3. [unspec 13] The manner being very sutable to their distress.
  • 1. [unspec 14] For they sate in darkness, and shadow of death, ver. 10. But he brought them out of darkness, * 1.217 and shadow of death.
  • 2. They were bound in affliction and iron, he brake their Bands asunder; yea, [unspec 16] and set open the Prison-doors: For he hath broken the gates of Brass; and cut the bars of iron in sunder. The Prison was not so strong, but he was stronger; and in mercy did deliver his, from the severest and sharpest Captivity.

Now he interposeth, as before, his Exhortation to be thankful. Oh that men would praise the Lord for his goodness, [unspec 15] and for his wonderful works to the children of men.

3. * 1.218 The third Misery in which the Prophet instanceth, is, some great sickness, or pining away of the Body under some grievous disease, incurable by man, such as was that of the Israelites, when stung by fiery Serpents, or after of Hezekiah: And about this he useth his former method.

• 1. Describes the danger and dolour under which the sick parties languish.
• 2. Shewes the Course they took for recovery, which was the very same with the Exiles and Captives.
• 3. And the Consequent upon it, their recovery; upon which, he the third time calls upon the delivered to be thankful.
  • 1. * 1.219 The appellation he fastens upon these diseased persons, is, Fools: Not but that they may be wise enough in other things; but in that they sin with a high hand against God, for which they draw some plague upon them, [unspec 17] they are Fools.
  • 2. * 1.220 Now such Fools God often smites with an incurable disease. Fools, because of their transgression, and because of their iniquity, are afflicted. Not but all sickness is from sin; but this that the Prophet here speaks of, being extraordinary, was for some general Apostacy, Rebellion, Contempt of God and his Word, some more than ordinary sin. You have the first description of their sickness from the Cause.
  • 3. * 1.221 The next is from the Effect, which was lamentable, and double.
    • 1. Their soul abhorred all manner of meat. Meat, with which the life of man is sustained, [unspec 18] all manner of meat becomes loathsom to them; the disease was grievous.
    • 2. * 1.222 Yea, and deadly too, no Art of Physitians able to cure them; For they draw near to the gates of death, i. e. the Grave, where death exerciseth his power, as the Judges of Israel did in the gates.

2. * 1.223 But these being but dead men in the eye of man, took the same Course as they before.

• 1. Then they cryed unto the Lord in their trouble.
• 2. [Ver. 19] And by Gods blessing they recovered, beyond all hope and expectation, God above, and alone, was their Physitian.
• 3. This was the manner of their Cure, He saveth them out of their distresses.
  • 1. * 1.224 He sent his Word, and healed them. He said the word only, and they were made whole; or if any Dos were applied, as put case, a Bra∣zen Serpent, [Ver. 20] or a Bunch of Figs, yet it was his Word, his Will, his Command that made them Medicinal, Wisd. 16.12, 13. And there∣fore the Prophet useth an apt word to put us in mind of this, He sent

• ...
  • his Word; no otherwise than some great Prince sends forth his Embas∣sadour to do his Command; and I little doubt but the Centurion had this in his mind, when he said to our Saviour, Say the word only, and my servant shall be whole, Mat. 8.
  • 2. And he delivered them from their destructions; which is opposed to the danger they were in, ver. 18. They draw nigh to the gates of death. * 1.225

3. But again he remembers the delivered to acknowledge the Cure with a grate∣ful heart. [Ver. 21]

Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men.

And he adds:

• 1. And let them sacrifice their Sacrifices; their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 2. But yet with these conditions and limitations. [Ver. 22]
  • 1. That it be with a thankful heart; they must be Sacrifices of Thanks∣giving, an outward Sacrifice was nothing worth without it.
  • 2. That with the Sacrifice there go an Annunciation; that men declare his works, publish what great things God had done for them, that the Cure was his.
  • 3. That it be done with rejoycing; that we have an experience of Gods presence, his mercy and favour; in which the heart ought more to re∣joyce, than for the Cure done upon the Body.

4. The fourth Misery, ariseth from the danger at Sea, of which, all Travellers, * 1.226 Merchants, Mariners, have experience; which,

• 1. He describes.
• 2. Shewes the course they take in a storm.
• 3. And the event following upon their prayers.
• 4. Upon which he calls upon, as upon the three before to praise God.
  • 1. They that go down to the Sea in ships: Go down; [Ver. 23] for now the Sea is lower than the Earth. * 1.227
  • 2. That do business in great waters. Have a Calling and Vocation to go down, as Merchants, Mariners; for, as for Pyrates, they have no Vocation, they may perish, they have no promise of Protection, nor Audience.
  • 3. These men see the works of the Lord, and his wonders in the deep. [Ver. 24] O∣thers hear of them by Relation, but these see them. They see the great Whales, innumerable kinds of strange Fishes and Monsters; they see what the vastness and depth of the Sea is; they see Islands innume∣rable, dispersed and safe in the Waves; they find in it many Whirle-pools, Quick-sands, Rocks; they have experience of the virtue of the Load-stone; they discover many Stars that we know not; they behold the working of the Sea, the raging of it; through which, fear and horrour of death invades the hearts even of the most valiant men.
  • 4. For he commandeth. Now he begins to describe the Tempest, [unspec 25] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
    • 1. From the cause. God it is that sayes the word, and his word is a Command.
    • 2. And with his word, He raiseth the stormy wind. Incutit vim ventis.
    • 3. Which, inspired with his word, lifts up the waves thereof, that is, the Sea.

      — Fluctus ad sidera tolli.* 1.228

    • 4. They, that is, the passengers, mount up to heaven, [unspec 26] they go down to the depth.

      Hi summo in fluctu pendent, his unda dehiscens. — Terram inter fluctus aperit.

• ...
  • ...
    • 5. Their soul is melted because of trouble. Their strength fails, and their spi∣rit for fear and horrour faints.

      Extemplo Aeneae solvuntur frigore membra.

    • 6. [unspec 27] They reel too and fro, they are tossed this way and that way.

      Tres curus ab alto in Brevia & Syrtes urget.

    • 7. They stagger and totter, as a drunken man; an apt similitude.

      — Cui dubii stantque labantque pedes.

    • 8. And are at their wits end: Or, Omnis sapientia corum absorbetur. Their Judgment roves, their Art fails, their Skill is at end.

      Et meminisse viae media Palinuras in unda. — Denegat, Acts 27.14.

Hitherto the Prophet hath Poetically described the Tempest and Storm, * 1.229 and now he comes to acquaint us with the Course they in this danger took for to save their lives: They all flie to the common Remedy; this they thought was safest, and might do it, when all failed.

Then they cryed unto the Lord in their trouble. [unspec 28] The Course that the Mariners in Jonah took, Jonah 1. I see the old Proverb will be true, Qui nescit orare, discat navigare.

And the Consequent was as before, * 1.230 And he brings them out of their distresses: The manner this.

• 1. He makes the storm a calm. Dicto cirius tumida aequora placat.
• 2. [unspec 29] So that the waves thereof are still. Et cunctus pelagi cecidit fragor.
• 3. [unspec 30] Then are they glad, because they be quiet, which is the first Effect: No more reeling too and fro, no more at their wits end; but taken out of the jawes of death by a sudden calm, whence ariseth much joy.

  — Laeto testantur gaudia plausu.

• 4. * 1.231 And to increase it, at last he sets them safe on shore: So he brings them to their desired Haven.

  Magno telluris amore Egressi, optata nautae potiuntur arenâ Et sale tabentes artus in littore ponunt.

3. * 1.232 And now in the last place he puts them in mind of their Duty, and wishes that they would pay their Tribute for the miracle done upon them, in saving of their lives out of so great danger.

Oh that men would praise the Lord for his goodness, [unspec 31] and for his wonderful works to the children of men.

And it might be, that in their danger they had made some Vow, as was usual for men in a great danger at Sea to do. Read the life of Nazianzen, who in such a case vowed himself to God: This the Prophet would have paid, and yet openly.

• 1. [unspec 32] Let them exalt him also in the Congregation of the people. In a Congre∣gation, where all the people are assembled to praise God.
• 2. And that, not only before the promiscuous Multitude, but in the presence of those who excel in Authority, Wisdom, and Power, even the Princes: Let them praise him in the Assembly of the Elders. Me tabula sacer votiva paries indicat, vida suspendisse potenti vestimento Maris Deo.

3. * 1.233 After the Prophet had exalted Gods mercies in freeing men from these four for∣mer Miseries and Calamities, Banishment, Captivity, Sickness, and Shipwrack; now he manifests his Power, Providence, and Wisdom, in the vicissitudes and alterati∣ons we find in things below, which proceed not from Chance and Casualty, but from his wise Dispensation. In the Earth we see strange Mutations, in King∣doms wonderful Revolutions; and though for these, we are apt to assign inferiour Causes, and fix on them, yet we must go higher, and not rest, till we acknow∣ledge Gods Hand in all, whose Wisdom orders all, and whose Power hath an in∣fluence in all these Alterations and Revolutions; let Epicurus and his Scholars think what they please to the contrary. Now of these Changes the Prophet pro∣duceth some Instances, upon which Tertullian very wittily descants in his Cap. 2. de Pallio. His first Instance is in the Earth, for in that he finds a great Change; but yet so, as God is the Cause of it, that he would have remembred.

• 1. He turns Rivers into a Wilderness, and Water-springs into a dry ground. 1 1.234 The fertility of any Land ariseth from the Rivers, [Ver. 33] as is apparent in Ae∣gypt, which is made so fruitful by the overflow of Nilus: * 1.235 And when E∣lisha would free the Soyle from barrenness, he first healed the waters. Now when God pleaseth to bring sterility upon a Land, he can dry up these Rivers, or stay them, that they shall not overflow, as it was in Aegypt in the seven years Famine: And easie it were to produce examples of Rivers that have left their Channels, and diverted their Courses, by which, the Land that was formerly fruitful, is become barren and deso∣late as a Wilderness; and when there were Springs of water, now very dry ground; so that a fruitful Land is turned into barrenness; as Sodom, [unspec 34] Gomorrah, Gen. 14. & 19. And if stories be true, the whole Land of Canaan, which was a Land flowing with milk and honey; but is now in comparison of what it was, very barren.
• 2. And the Cause of this is, The iniquity of them that dwell therein. * 1.236 Sodom is an instance. In my ears are the cry of your sins, saith the Lord of Hosts, and therefore of a truth many houses shall be desolate, even great and fair without an Inhabitant; yea, ten Acres of Ʋineyard shall yield one Bath, and the seed of an Homer shall yield an Ephah, Isa. 5.9, 10.

2. And now on the contrary, 2 1.237 that which more yet illustrates his Mercy and Providence, is, the Change we find in barren, dry, and incultivated grounds, which at his will become fruitful, inhabited, and abundant in all necessaries, for the life of man, which must be ascribed to his Power; for no Power is able to turn Nature into a better course, but that of God: Or if it be done by mans industry, yet it is God that teacheth him the skill to do it, and gives the blessing to his la∣bour. It was an impious Speech of Cyclops in Euripides:

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

Now this our Prophet in this place insists on, and amplifies at large. * 1.238

• 1. He, that is, God, turneth the Wilderness into a standing water, [unspec 35] and dry ground into Water-springs; i. e. He hath brought to pass, that in desert and dry places, there should be Pools of water; and the Earth, which had no water, should abound with Springs and Rivers; which is all one, as if he had said, They should be very fertile and fruitful; which is done for mans sake.
• 2. For there he makes the hungry to dwell. [unspec 36] Upon the discovery of some new found good Land, Colonies are transported thither, * 1.239 and such who live in want and hunger at home, betake themselves to these Forrain Plantations, which yet is done so much upon their own choice, as Gods secret dire∣ction: For there he makes the hungry to dwell.
• 3. Yea, and to build houses, That they may prepare a City for habitation.

• ...

  Pars aptare locum tecto, * 1.240 pars ducere muros.

• 4. Farther yet, the studies and endeavours of these new Colonies are:
  • 1. [unspec 37] To sowe Fields.
  • 2. To plant Ʋineyards, which may yield fruits of increase. That inno∣cent work of Husbandry is their Profession, which was the first Trade in the World.
• 5. [unspec 38] And Gods blessing is upon their honest endeavours, He blesseth them also.
  • 1. In Children: So that they are multiplied greatly.
  • 2. In Cattle: And suffereth not their Cattle to decrease.

2. 2 1.241 But there is nothing in this World perpetual and stable, which leads the way to his second Instance, even those that God sometimes had blessed, and by bles∣sing, multiplied and enriched, continue not alwayes at the same stay.

• 1. [Ver. 39] These are minished and brought low.
• 2. These are worn out by oppression, affliction, and sorrow; by some publick Calamity or other; either War, Famine, Pestilence, Invasion, Inun∣dations, &c. Neither is this only true in common men, but even in the greatest Princes, 3 1.242 Principalities and Monarchies, even these are sub∣ject to Changes: All the Monarchies are fallen.
  • 1. [unspec 40] He poures Contempt upon Princes. This, to our grief, we have liv'd to see and feel: And it is a heavy judgment, both to Princes and people, and a great Argument of some grievous precedent sins, that he suffer Princes, whether Civil or Ecclesiastical, to become contemptible; for then the Reins of Discipline is let loose, confusion followes, and all things grow worse; which effusion of vengeance, when it happens, is sometimes caused for the sin of the Prince, sometime of the peo∣ple, sometime of both. 'Tis certainly, as he said before, For the ini∣quity of those that dwell in the Land.
  • 2. * 1.243 And causeth them to wander in the Wilderness, where there is no way; which Clause is subject to a double Interpretation.
    • 1. Either that he suffers Princes to erre in their Counsels, in their Lives, and Examples; being destitute of the light of Wisdom and Grace, they live vitiously and scandalously; or, they enact unjust Lawes, favour wicked men, and oppress the good, in which there is no way of God.
    • 2. Or else he suffers them to be Wanderers in the World, as banished Persons; which I read with tears, well knowing, That there can∣not be a greater Calamity to a Noble and ingenious spirit.

But yet there is some Comfort in the following verse, * 1.244 That it shall not be so alwayes.

• 1. [unspec 41] Yet he will look upon the poor afflicted, penitent, and raise him: Yet setteth he the poor man on high from affliction; [unspec 41] He will give him ease and release from his temporal and spiritual affliction.
• 2. And make him Families like a Flock: He will yet multiply him, gather him and his Family into one Fold, become his Shepherd, feed him, and govern him by his singular Providence and Manuduction.

4. * 1.245 He concludes the Psalm with an Epiphonema, in which he perswades all good men to consider the former Premises, and lay it to heart: To observe the whole course of Gods Providence, that they impute not the Changes of the World to Chance and Fortune, nor be overmuch dejected at them, but rather bless God for all, as Job did.

• 1. [unspec 42] The righteous shall see it: Consider, and seriously meditate up∣on it.
• 2. And rejoyce; when they are assured, that God is their Guardian, and that therefore the Crosses which he layes upon them, are trials for their good, not for their ruine.

• 3. And all iniquity shall stop her mouth: By observation of the event at last, evil doers shall not have occasion to laugh, and blaspheme, and find fault with Gods wayes, but confess, That all was by God justly done, and wisely disposed.

But this is a Consideration not for every brain, 'tis for wise men, that look afar off, and think on it.

• 1. Who is so wise, will observe these things: That is, [unspec 43] vicissitudes and changes of this World.
• 2. And they shall understand the loving-kindness of the Lord: It shall appear unto them at last, how ineffable his mercy is toward them which truly fear him, and call upon his Name; but our life is hid with Christ in God.

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

O Omnipotent God, when we look upon the strange vicissitudes and alte∣rations of the things of this World, our faith would waver, and our hearts would faint, were we not assured, that all things are guided by thy hand, and over-ruled by thy Providence, and secret Will and Counsel, [Ver. 1] Who art good, and whose mercy endures for ever.

Be it then, that we are brought to wander in the Wilderness in a solitary way; that we be pilgrims and strangers, and have no City to dwell in; [unspec 4] that we are oppress'd with hunger, and dryed up with thirst, so that our soul is ready to faint within us; yet will we not despair. In our trouble, [unspec 5] to thée will we cry, to thée will we make our moan, nothing doubting, [unspec 6] but that if it shall be for thy glory, and our good, Thou wilt deal by us, as thou hast done formerly with thy servants; them thou hast deliver'd from their distresses, [unspec 7] those thou hast led forth by the right way, and brought to dwell in their own Cities and Habitations. Thou hast satisfied their longing souls, and filled their hungry souls with good things; which, since thou art good, [unspec 9] and thy mercy endureth for ever, we are in good hope, Thou wilt do for us. Redéem, O Lord, [unspec 8] thy ba∣nished, and bring them home; So shall we praise thee for thy goodness, and declare thy wonderful works which thou dost for the Children of men.

Long it is, O merciful God, That we have sate in darkness, [Ver. 10] and in the sha∣dow of death; our back is bowed down with many iron hands, that we cannot lift up our head; our heart is brought low through affliction, and we find none to help; and all this is justly come upon us, [unspec 12] because we have rebelled against the words of our God, and contemned the Counsel of the most High. [unspec 11] We have not done thy Will, nor kept thy Commandments; but have set up abomina∣tions, and have multiplied offences: But now, O Lord, [unspec 13] in our trouble we cry unto thée, we how the knées of our hearts, beséeching thée of grace, for∣give, forgive, O Lord, and destroy us not with our iniquities. Save us, Lord, [unspec 14] from our distresses, bring us out of this darkness and shadow of death, and break our Bands asunder, break these gates of Brass, [unspec 16] and cut asunder these Bands of I∣ron; so shall we thy redeemed praise thee, O Lord, for thy goodness, [unspec 15] all the dayes of our lives, and declare the wonderful works which thou dost for the chil∣dren of men.

O Lord, I confess against mine own soul, that I have béen seduced, and pielded to many foolish lusts of the flesh; [Ver. 17] and because of this my iniquity and transgression, I am justly afflicted, and séel no whole part in my body, that thou shouldst lengthen out my dayes any farther, I sée no hope; [unspec 18] my disease is so grievous, That my soul abhorreth all manner of meat; and my vital spirits so far spent, That I am drawing to the gates of death. To whom, O Lord, [unspec 19]

should I flie, [unspec 20] but to thée? To whom should I cry in this my trouble, but to thée? O God, be merciful to thy servant, and press me not beyond my strength, save me out of my distress, send out thy Word, and heal me, and deliver me from destructions. O let not thy fierce anger go beyond a fatherly correction, and in judgment remember thy mercy, [unspec 21] that endures for ever. So shall I, whom Thou hast redeemed from the jawes of death, [unspec 22] praise thee, my God, for thy good∣ness, and for thy wonderful works to the children of men. I will sacrifice the Sacrifices of Thanksgiving, and declare thy works with rejoycing.

O Lord, our Vocation calls upon us to go down to the Sea in Ships, and to negotiate, [Ver. 23] and do our business in great waters, where we see the works of the Lord, and his wonders in the deep. At thy Command the stormy wind ari∣seth, [unspec 24] and the waves of the Sea are lifted up. Tossed we are, and mount up to Heaven, and by and by we go down to the bottom of the Sea; so that there we dwell in the shadow of death, [unspec 25] and our soul is melted, and faints, because of the present trouble; [unspec 26] we reel too and fro, and stagger like a drunken man, and are at our wits end; [unspec 27] for our wisdom and our skill then fails us, our sole refuge is in our prayers. In this instant of our trouble, as thou hast commanded, We cry unto thee, look down upon thy servants, who in the abyss of the Seas, and the abyss of our trouble, [unspec 28] invocate the abyss of thy mercies; bring us out of these distresses. [unspec 29] Thou which didst command the winds, and rebuke the Seas, and they obeyed thée, Make the storm a calm; Rebuke the furious winds and waves, [unspec 30] and still them by thy power; make us glad, by rescuing us from the present danger, [unspec 31] and quietly bring us to the desired Haven: So will we praise thee, O Lord, for thy goodness, and for thy wonderful works to the chil∣dren of men. [unspec 32] And when we come to land, We will exalt thy Name in the Congregation of thy people, and praise thee in the Assembly of the Elders.

O Lord, we set our minds too much upon earthly things, and attribute too much to Nature, and second Causes; whereas, all the power that is in the Creature, is from thée; and that restraint that is upon the Creature, pro∣céeds from thée. Remove from our hearts this heavy and gross ignorance, and impiety, and make us know and acknowledge, that it is thy hand, That turns Rivers into a Wilderness, [unspec 33] and a land water'd with pleasant Springs into a dry ground, [unspec 34] by which a fruitful land becomes barren. But in this change, thy Iustice, O Lord, is exalted, by this thou shewest thy hatred to sin, and incor∣rigible sinners; for this is caused, for the wickedness of them that dwell there∣in. Good God, so let us lay to heart this judgment, That our Houses be not desolate, great and fair without an Inhabitant; that ten Acres of Vineyard yield not a Bath, and the seed of an Homer yield not an Ephah.

And in this vicissitude, thy Mercy is as conspicuous as thy Iustice; for on the contrary, [unspec 35] Thou turnest the Wilderness into a standing water, and dry ground into Water-springs. Put into the hearts of thy hungry to dwell there, thither lead their Colonies, [unspec 36] in them let them prepare their Cities for habitation, give life to the séed of the Fields which they sowe, and water the Vineyards that they plant, That they may yield them fruits of increase. Bless them also, O Lord, so that they be multiplied greatly in the fruit of their bodies, [unspec 37] and suffer not their Cattle to decrease. [unspec 38] But yet if these sin against thée, and kick after they are waxed fat, visit their offences with the rod, and their sin with scourges; as thou didst multiply them, [unspec 39] so again diminish them; as thou didst exalt them, so again bring them low, let some oppressing enemy, or sharp and afflictive disease, put them to grief and sorrow.

My bowels, my bowels, I am pained at the very heart, my eyes do fail with tears, [unspec 40] and my liver is poured out upon the Earth; for the Lord hath de∣spised in the indignation of his anger the King and the Priest. How long shall I sée thy Standard, and hear the sound of thy Trumpet? How long wilt thou poure contempt upon Princes, and cause them to wander in a strange land,

where yet they can find no way, no way of relief, no way of help. In mer∣cy return good God, and visit the séed of the righteous, cast not his Crown to the ground for ever; but set the poor man on high from affliction; [unspec 41] build him a sure house, gather him and his family into one flock and fold; become his Shepherd, féed and govern him by thy singular Providence and Manuduction; and let thy work in it be so manifest, that all who sée it, may fear, and say, This is the Lords doing, and it is marvellous in our eyes. [unspec 42] The righteous shall see and consider it, and rejoyce, and then all iniquity shall stop her mouth.

Make us wise, O Lord, to observe, and in observing, to consider, and by considering, to lay to heart these things; That thou sitting in thy Throne a∣bove, yet orderest the things below; that honour and contempt are from thée, [unspec 43] that sickness and health are thy gife; that relief in a Famine, that restitution to the Banish'd, that liberty to the Captive, that deliverance from any furious storm and tempest, is from thy hand; that the barrenness of the ground is from thy curse, and the fertility of the earth followes upon thy blessing; for so shall we understand the loving-kindness of the Lord. O that men would praise the Lord for his goodness, and fo•• his wonderful works to the children of men. O give thanks unto the Lord, for he is good, for his mercy endureth for ever. Let the redeemed of the Lord say so, those whom he hath redeemed from the hand of the enemy, and gather'd them out of all lands, and brought them into his Church, that they bow their knees at the Name of Jesus, by whom all mercies pass to us, and to whom be all praise, honour, laud and dominion this day, and for ever∣more.

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

THIS Psalm is wholly composed and drawn into one out of two Psalms. The first part of it, untill the 6th. verse, is verbatim taken out of the 57th. Psalm, beginning at the 7th. verse; the latter part, from ver. 6. to the end, is taken out of the 60th. Psalm, beginning, as it doth here, at the 6th. verse, and is con∣tinued, as here, unto the end. I shall not need therefore to Analyse and ex∣plain, or insert a Meditation upon it, since it is done already; and therefore I pass on to the next.

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

THE later Expositors expound this Psalm, of Doeg, Achitophel, and other Persecutors of David, and so it may be understood in the Type: But the Ancient Fathers apply it to Judas the Traytor, and the Jewes that put Christ to death; which opinion, because it is more proba∣ble, being occasioned by those words of Peter, Acts 1.20. which by him are applied to Judas out of this Psalm; I shall expound it of Christ, whom David doth personate; and of Judas, and the malicious Jewes, very fitly un∣derstood in the persons of his wicked and slanderous enemies.

There be four parts of this Psalm.

• 1. A short Ejaculation, ver. 1. and the Reasons of it express'd in a Complaint of the fraud and malice of his enemies, ver. 6.
• 2. A bitter Imprecation against them, from ver. 6. to 21.
• 3. A Supplication presented to God for himself, from ver. 21. and the Reasons, to ver. 30.
• 4. A profession of thanks, ver. 30, 31.

1. * 1.246 He begins with an Ejaculation: Hold not thy peace, O God of my praise, ver. 1. Observe,

• 1. [Ver. 1] The Epithite, or Title he useth, O God of my praise. In the reading Translators vary; * 1.247 for thus they read: Deus laudis meae, Deus laus, mea, Deus laudabilis mihi; and they expound it:
  • 1. Either actively; that is, O God, whom I praise, even in my greatest pressures or calamities.
  • 2. Or passively, Who art my praise; the Witness and Advocate of my in∣nocency and integrity, when I am condemned by malicious tongues; which sense seems fittest for this place, and to this the Vulgar gives more light, that thus reads it, Domine laudem meam, ne tacueres: And Bellarmine puts the words into Christs mouth, in which he de∣sites that God would not conceal his Charity, Innocence, and other Virtues, being very like that prayer, John 17.5. Father, glorifie thy Son.
• 2. * 1.248 Hold not thy peace. Tacere, in Scripture, when referr'd to God, is to connive, and rest, and seems as it were, not to regard; and the contra∣ry, loqui, to speak, to do somewhat for revenge or deliverance: This then is that which David here asks, That when the malice of his ene∣mies arrived at that height, that it could be no longer endured, that God would connive at them, suffer them, and hold his peace no longer, but would declare his displeasure against them.

2. * 1.249 And after by way of Complaint he describes unto us their malicious nature, and unsufferable conditions, which he aggravates by an elegant Gradation: For the mouth of the wicked, and the mouth of the deceitful, are opened against me, they have spoken against me with a lying tongue.

They were, 1. Impious. 2. Deceitful. 3. Lyars. Impiety, deceit, lying, were then the ingredients of their sin. [Ver. 2]

• 1. 1 1.250 For the mouth of the wicked. Caiaphas, Judas, the Priests, the Jewes, moved with envy and malice.
• 2. 2 1.251 And the mouth of the deceitful is opened against me. Deceitful those words were, Master, Thou teachest the way of God truly: Tell us whither, They sought to entrap him in his words?
• 3. 3 1.252 They have spoken against me with a lying tongue. He casteth out Devils, through Belzebub, the Prince of Devils. He said, he would destroy the Temple, and raise it in three dayes.

And yet the mischief rises higher; for this deceit and lying, arose from hatred and malice.

• 1. [Ver. 3] They compassed me about with words of hatred, manifesting in plain words the malice which they carried in their hearts, 4 1.253 saying, This man is not of God, behold a gluttonous person, and a wine-bibber, Away with him, Cru∣cifie him. Yea now, but what evil hath he done, that would be known? why so much spoken against? why so hated? But such there was not, which aggravates their fault.
• 2. 5 1.254 They hated me, gratis, without a cause. Hate, and lie, and speak ill they would, because they would, John 15.

4. Farther, They were not only wicked, deceitful, and malicious, but very ungrateful persons also. I went about doing good, healing every sickness, [Ver. 4] and eve∣ly diseases among the people, and I loved them, as a Hen her Chickens, 6 1.255 and would have gathered them. Now he is of a very ill nature, that being beloved, will not love again; but he of a worse, that for love will return hatred; and this they did.

• 1. For my love, they are my adversaries. Enough this to turn the heart of any man from them: But,
• 2. I give my self to prayer. I pray'd for them on the Cross, Father, [Ver. 5] for∣give them, they know not what they do.

Which base ingratitude of theirs he yet farther opens in fuller words, ver. 5. And they have rewarded me evil for good, and hatred for my love. I see that of Theognis is most true.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Fluctere naturam gratia nulla potest. A Jew will ever be a Jew.

2. The Prophet having complained of the malice, hatred, spiteful usage, * 1.256 and ingratitude of his Nation, their crafty dealing with him, the lies and slanders which they heaped upon him, proceeds to pray against them, and that in a most bitter and fearful imprecation. Enemies he fore-saw they would be to the Son, God; and hinder, so much as lay in them, the flourishing estate of Christs Church; yea, and that nothing was of force to restrain or amend them, and there∣fore he curses them with a curse, the most bitter that ever fell from the lips of man; and had it not been directed and inspired by the Holy Ghost, not justifiable. In particular, Judas that was guide to them, who took Jesus, is pointed at: But as Augustine observes, he represented the person of the whole Synagogue, the Imprecations then that are prayed for against him, do also involve them re∣spectively.

1. The first is a fearful imprecation: Set thou a wicked man over him, [Ver. 6] and let Sa∣tan stand at his right hand. 1 1.257

• 1. Subject him to the will of some impious and wicked man, to whose lust and violence he may be no better than a slave. Others, by a wicked man, understand some false Teacher, that may seduce him by false Doctrine: But Bellarmine by Peccator here, understands the Spirit of Covetous∣ness, which was set over Judas, when he sold Christ, to whom he unhap∣pily serv'd till death.
• 2. Let Satan stand at his right hand; have full power over him, let him stand, 2 1.258 which signifies a perpetual, and indefatigable endeavour, to urge and press him forward, till he effect the mischief intended; and so it was in Judas, and the Jewes; for after that Satan had put into his heart to betray his Master, and the Jewes had taken counsel to crucifie him, Satan would never permit them to give it over, till they had brought him to the Cross; the Devil was their Guide, and they followed him.

2. The second is, When he shall be judged, let him be condemned. [Ver. 7] Find no mer∣cy; no favour at the Judges hand, 3 1.259 but have the sentence of condemnation pro∣nounced against him at the Bar of man, and at the Bar of God. Literally it fell out in Judas, when his own conscience accused and condemned him for betraying the innocent; the very High Priests that bribed him, would not acquit him; and he went out; and became his own Executioner, He hang'd himself.

3. The third, Let his prayer be turned into sin; his supplication be abominable, 4 1.260 Prov. 28. For he turns his ear from hearing God, why then should God hear him; no prayer can be acceptable to God, but through Christ; none; but from a heart purified by faith: Nor any impious man that lives in a constant course of sin, hath such a heart; nor the Jewes, nor Judas, offer any prayer through Christ, and therefore Davids curse is fallen upon them, Their prayer is become sin.

4. The fourth is, the shortning of their life and their honour.

• 1. [unspec 8] Of their life: Let his dayes be few. Length of dayes is promised to the obedient, 5 1.261 and is a blessing; wherefore David prayes, that this man may be of a short life, which fell out in Judas, for he enjoyed not long his bargain.
• 2. And let another take his Office; which, without contradiction, must be applied to Judas, since St. Peter, Acts 1. so interprets it. And is at this day as true of the Jewes, for they have no High Priest: Another, after the order of Melchizedech, hath succeeded into the Priesthood of Aaron.

5. [unspec 9] Let his Children be fatherless, and his Wife a Widow; which must needs be the consequent of the former curse; 6 1.262 for if his dayes be few, a Widow must on necessity be left behind, and fatherless children also: This curse reacheth to his Family, and he adds to it.

• 1. [unspec 10] Let his children be Vagabonds, and beg. Vagabonds the Jewes are to this day; * 1.263 and upon the overthrow of Jerusalem, no better than Beggars for a longtime. Juven. Sat. 3. In qua te quaero proseuchâ.
• 2. Let them seek their bread also out of desolate places. Have no houses at all to dwell in, but such as ruinous, fallen, and desolate, i. e. dwell among old walls, 7 1.264 as Beggars, and thence rome abroad to seek their bread.

6. The sixth Execration, is upon his Goods.

• 1. Let the Extortioner catch all that he hath. The Extortioner might be the Publicans, [unspec 11] who, for their Extortions, were hateful to the Jewes.
• 2. And the stranger spoil his labour; which was verified in Titus Souldiers, that rip't up the Bellies of the captive Jewes for gold. And to this day, in the Turkish Empire, they are used as Spunges, suffer'd to gather riches, as the Spunge sucks in water, for no other end, but to be squeezed.

7. 8 1.265 But the Prophet again returns to his Children, and layes yet other curses upon them.

• 1. [unspec 12] Let there be none to extend mercy unto him, neither let there be any to favour his fatherless Children. To beg, to want, is a misery; but there is some comfort in it, when the Beggar meets with some one, that will pity and relieve him. This our Prophet votes against, Let there be none to pity him and his; and probatum est, upon Judas; for he found no pity from the High Priests: What is that to us, say they, look thou to it. And the posterity of those Murders did, have, do find as little; for who pities a Jew?
• 2. [unspec 13] Men, because they must dye themselves, desire they do to be immortal, if possible, 9 1.266 in their issue, they would have their houses to continue for ever. That such a happiness befall not these Reprobates, David prayes, Let his posterity be cut off, and in the Generation following, let their name be blotted out: He would have a quick dispatch of them. 'Tis acutely ob∣served by Bellarmine, That Judas in the place he was in, his Bishops had no seed; for Matthias that came into his place, derived not his Of∣fice from him. And for the Jewes, though a posterity of them yet re∣main after the flesh, yet in the very next Generation, their Ecclesiastical and Civil Policy was at an end; and since their dispersion, they sit with∣out King, without Priest, without Sacrifice, without Altar, without Ephod, without Teraphim, as it was foretold by Hosee.
• 3. [unspec 14] Yet farther, the Prophet continues his Imprecation against the posterity of these Reprobates: 10 1.267 Let the iniquity of his fathers be remembred before the Lord, and let not the sin of his mother be blotted out. This Imprecati∣on answers Gods threat in the Commandment, I will visit the iniquity of the fathers upon the children; and the Jewes have found this curse to come upon them to the uttermost, they devoted themselves, and their posteri∣ty; Let his blood be upon us, and our children: And 'tis known to the whole World, that it hath taken its effect to the full. The guilt of his

• blood is yet upon them, the iniquity of their fathers is remembred; and the sin of their mother, the Synagogue, is not yet done away.
• 4. And he repeats again, what he mentioned of the iniquity of their fathers, and the indelible Character of the Synagogues sin; [unspec 15] for this verse is but the expolition of the former.
  • 1. Let them be before the Lord continually: As if he had said, Let the me∣mory of their father and mothers sin live for ever, never let God cast it behind his back.
  • 2. That he may cut off the memory of them from the Earth: Never let there be any memory of them, except it be in contempt; which that ungrateful Nation hath found true.

And so the Prophet having ended his Execrations, acquaints us with the causes of this bitterness: 2. And then prayes, that they pierce far, and work effectually upon them. * 1.268

The causes he assigns, are these.

• 1. The first was, their want of pity toward men in distresse: Hard-hearted men they were, without any bowels of compassion. 1 1.269 By the Prophet Jeremy this is complained on, Lam. 1.12. Have ye no regard all ye that pass by? Never was there sorrow like my sorrow, and yet nor Judas, [Ver. 16] nor the Jewes considered it: 'Tis but just then, That they find judgment without mercy, that would shew no mercy, Jam. 2, Let his memory be cut off, &c. Because he remembred not to shew mercy.
• 2. So far from that, That he persecuted the poor and needy man, 2 1.270 that he might even slay the broken in heart; which is the second cause, the inhumanity and cruelty of Judas, and the Jewes, against Christ, who is here call'd:
  • 1. Poor, because when he was rich, yet for our sakes became poor, 1 1.271 that we through his poverty might be rich, 2 Cor. 9.
  • 2. The needy man: For the Foxes have Holes, 2 1.272 and he Birds of the Aire Nests, but the Son of man hath not whereon to lay his head, Luk. 9.58.
  • 3. The broken in heart: For he was in an agony, and his soul was troubled, 3 1.273 and besieged with sorrowes, when he sweat drops of blood, when he cryed, My God, my God; but not with Compunction, or Contriti∣on for any fault he had committed; but out of the sense of pain, and anxiety, and sollicitude, which he bore in his heart continually for the salvation of Mankind.

In this verse then there is noted the extream cruelty and inhumanity of the Jewes; for they that persecute a man for his life, have some reasons that move them unto it: Either they are incens'd to do it by anger for some injury receiv'd, or mov'd by hope of gain by spoiling some rich man; or else through envy, that grudgeth at anothers felicity. But Christ was humble and low in heart, a poor man, that never did any man wrong: He contemn'd the World, was needy, and had not what should provoke the eye of any covetous wretch. Lastly, he was broken in heart, and wept for other mens sins; not in so happy a condition, that any man should envy him. It then aggravates their sin, that they should perse∣cute him; and because they did it, they are justly accursed.

• 3. And yet there is a third cause behind, He loved cursing; 3 1.274 and then 'tis but reason, that he have what he loved; he delighted not in blessing, why then should any man delight to bless him? As he loved cursing, [unspec 17] so let it come unto him; as he delighted not in blessing, so let it be far from him. No man can love a curse, or hate a blessing, if it be proposed to the will un∣der the form of cursing and blessing: But a man is then said to love a curse, and hate a blessing, when he is the cause, by his own choice, of a wicked course, that he be cursed, and not blessed. This Judas, and the Jewes did; Judas, by loving money more than his Master; love a curse, he forsook Christ, and would not be blessed. The Jewes refused

• him, and would have his blood upon them; as they loved then, so let them have; as they delighted not in blessing, so let it be far from them.

— Neque enim lex justior ulla est, &c.

Yea, * 1.275 and let this curse, as our Prophet adds farther, come with effect upon them, sit as close to him, as the garment about him; let it be converted into his very substance, as is the water he drinks, and pierce his marrow and bones, as the oyle, with which he anoints him; let him carry it perpetually along with him, as he doth his garment, and his girdle: For this is it which the Prophet intends by the following similitudes, who would have the curse be not only piercing and effica∣cious, but lasting and perpetual.

• 1. [Ver. 18] As he cloathed himself with cursing, like as with a garment; lov'd to have it alwayes about him, 1 1.276 as a man doth the cloaths he most de∣lights in.
• 2. 2 1.277 So let it come, as waters into his bowels; that the stomack concocts, and turns into the very flesh of the Animal; so let this curse be converted into his nature and manners.
• 3. But water pierceth not the bones, oyle will do that, and therefore let it come as oyle into his bones. The intent of the Prophet is, That it be whol∣ly, outwardly, and inwardly accursed, deprived of all good, and fill'd with mischief, and all evil.

And as he would have the curse to be of great efficacy, so he would have him carry it alwayes about him.

• 1. [unspec 19] Let it be unto him, as the garment that alwayes covers him: That is, let it alwayes stick close to him, as his garment, which he puts not off, least his nakedness appear.
• 2. And for a girdle, with which he is girded continually; i. e. com∣pass him, and go round about him, being fastned either with buckles or knots.
  • 1. Moller, for a garment, reads Pallium, which is a Cloak that a man puts off at home, and calls for when he goes abroad: By which he conceives the Prophet desires, that God would set some external mark upon him, as a note upon him, that he may be known to be a Cast-away. 'Tis noted of the Jewes, that they carry an illsent a∣bout them, and their ears are grown into a Proverb; some say, their Visage betrayes them.
  • 2. If Doeg were the Type of Judas, as most agree, in this Psalm, then by the girdle also might be understood, Cingulum militare, which they cast not off while they were of that profession: And he Doeg be∣ing a misitary man, he would have the curse cleave as long to him, and encompass him, as did his girdle.

[unspec 20] And now the Prophet concludes this part of the Psalm with an Exclamation and Vote, * 1.278 by which he shewes, that he was perswaded, that his execrations were not in vain.

Let this be the reward of my Adversaries from the Lord, and of them that speak evil against my soul; * 1.279 that say I am a Deceiver, a Seducer, and deny me to be the Son of God.

3. The Prophet now turns from cursing, into prayer, and in the person of Christ directs his prayer to God for protection and deliverance, both of himself, and for the whole Church; and as before he pray'd against Judas and the Syna∣gogue, and indeed foresaw the evils that were to fall upon them; so doth in this, pray for himself, and in that for the Church, foreseeing the many good things that should be conferred on that Body, of which the Messiah was to be the Head.

• 1. He begins his prayer in this Form: But do thou to me, O God the Lord, [Ver. 21] for thy Names sake, because thy mercy is good. Help he asks against his Persecutors, on three grounds.
  • 1. Because his Lord was Jehovah, the Fountain of all Being, of all Power; and therefore could, if he would, * 1.280 repress his Perse∣cutors.
  • 2. Because it would be for his honour: Do it for thy Names sake; thy Name, i. e. thy Clemency, thy Goodness, thy Faithfulness in defence of thy Church, and Justice in executing Vengeance on her enemies, will be thereby celebrated, and declared; for the Name of God im∣ports all this.
  • 3. Do it, because thy mercy is good; * 1.281 is easily inclined to succour such as are in misery, which animates me also to ask, being assured that out of mercy, thou wilt do it.
• 2. Deliver thou me; [unspec 22] methinks this part of the Petition seems to have an eye to that houre in which Christ prayed: Father, save me from this houre, John 12.27. O my Father, if it be possible, let this cup pass from me, Mat. 26.39. For the reasons to perswade it are the same.
  • 1. Deliver me, for I am poor and needy, destitute of humane help; * 1.282 the Disciples slept, fled.
  • 2. Deliver me, for my heart is wounded within me, my soul it exceeding sor∣rowful, even unto death, Mat. 26.38.

And to these, he adds many other Reasons; the first of which, illustrated by the two similitudes of the Evening shadow, and the Locust; [unspec 23] Bellarmine very a∣cutely refers to his apprehension in the Garden, 1 1.283 and his being posted off from the High Priests to Pilate, from Pilate to Herod, and so back again.

• 1. I am gone like the shadow, when it declines; which passeth away in a mo∣ment silently, without the least noise: So was Christ pull'd from his Dis∣ciples, and led away as a Prisoner, without any murmur, 2 1.284 without any resistance, without any defence: He was led as a Lamb to the Slaughter, Isa. 53.
• 2. I am tossed up and down, as the Locust: Tossed from one Tribunal to an∣other, as the Locusts, base Creatures, that the wind carries from place to place, Exod. 10.12, 19. 3 1.285 And so also it fell out to the Apostles and Martyrs, who dyed patiently, and were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tossed up and down the World. [unspec 24]

2. A second Reason, from his debility, or weak condition his body was now in.

• 1. My knees are weak through fasting: The little sustenance Christ took in the night before the Passion, his watching in prayer that night, makes this good.
• 2. And my flesh faileth of fatness; through the loss of much blood, 4 1.286 so faint he was, that they compelled Simon of Cyrene to carry his Cross.

3. A third Reason yet to move God to pity and deliver, is, [unspec 25] taken from his opprobrious usage, the Sarcasms, and Scorns, and Jeers they put upon him; than which, there is no injury more grievous to a Noble and ingenious spirit: I am become also a reproach unto them; when they looked upon me, they shaked their head; * 1.287 which needs no illustration, the four Gospels being an ample Comment upon this verse, and so he concludes the Passion.

This is the first part of his prayer: A second part there is of it, which follows, [unspec 26] for a speedy Resurrection, as he prayed before in the 22. Psalm, which was also a Psalm of the Passion, which is there set out to ver. 18. And then he prayes, as here, that he might not lie long in the Grave, ver. 19.20, 21. Help me, [unspec 27] O Lord my God, save me from the pains of death, Acts 2.24. according to thy mercy.

And he backs his Petition with a strong Reason, drawn from the final cause, Help me, save me, that they may know, that this is thy hand, that thou, Lord, hast done it: That all men, especially the Jewes, may know by my rising a∣gain, in despite of their watch and seal, that it was not their malice, nor power, that brought me to this ignominious death; but the whole matter, my Passion, suffering, and death, proceeded from thy hand, Acts 2.23. & cap. 3.18. And by his Resurrection he was declared to be the Son of God, Rom. 1.4.

And in the close of his prayer, * 1.288 he sings, as it were, a Triumph over all his ene∣mies, the Devil, Judas, the Jewes, those great enemies to him and his Church; over them he insults in a bitter Epitrope.

• 1. [unspec 28] Let them curse; speak evil of me, call me a deceiver, blaspheme me, as the Jewes do in a solemn manner to this day; 1 1.289 let them esteem my fol∣lowers, as the off-scouring and out-casts of the World.
• 2. 2 1.290 But bless thou: So thou return me good for their cursing, 2 Sam. 16.12. And not only to me in glorifying me, and setting me on his right hand; but for my sake, bless all Nations, that by faith in Baptism shall give up their names to me.
• 3. When they arise: For,
  • 1. Arise they will, plot, endeavour, and oppose all they can, both by force and fraud the establishment of my Kingdom.
  • 2. But let them be ashamed, confounded and astonished, that all their at∣tempts are frustrate.
• 4. 3 1.291 But let thy servant (for Christ took upon him the name and condition of a servant) rejoyce; not only that they are saved, and their enemies con∣founded, but because thy Name is thereby glorified.

And he continues his Imprecation, * 1.292 and comes over it again by way of Expoli∣tion: Let my Adversaries be cloathed with shame, and let them cover themselves with their own confusion, as with a Mantle. Confounded at the last day for their in∣gratitude, [unspec 29] foolishness, and malice, before men and Angels, and wrapp'd about with it, as veste talari, as with a Robe, or a lined Mantle, that comes about, and covers every part of the body.

4. And at last, he closeth all with thanks, which he opposeth to the confusion of the wicked; * 1.293 they, for amazement and astonishment of heart, shall be struck dumb, as the man without the wedding garment; but,

• 1. I will greatly praise the Lord with my mouth, with great affection, with a ••great Jubilee.
• 2. [Ver. 30] And that not closely, among private Walls, but in open Theater of the whole World; yea, I will praise him among the multitude.

Of which praise he renders this reason.

• 1. He shall stand at the right hand of the poor, i. e. such poor, who are poor in spirit, * 1.294 meek and humble; and being conscious of their own wants, and lack of strength, are alwayes begging, and beating at the door of God, who is rich in mercy; [unspec 31] at the right hand of such a poor man he will stand, as a Sword and Buckler, to keep off every blow aimed at him, for so it followes.
• 2. I will stand at the right hand of the poor, to save him from those that con∣demn his soul; from the Devil, and all his instruments. Christ is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to his Church, and he hath blotted out the hand-wri∣ting of Ordinances that was against us, and nail'd it to the Cross, Col. 2.14. So that cùm à mundo damnamur, à Christo absolvimur. Tertull.

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

O Almighty, Merciful, and Gracious Father, [Ver. 1] Thou art the God of whom we make our boast all the day long, and desire to magnifie and praise all our life long, who art alone the Witness of the honesty and integrity of our hearts, hold not thy peace in this néedful time of trouble, but be our Advocate, and plead our cause against the wicked and deceitful men, the enemies of thy Church, and Oppressors of thy Truth and people. It is not Lord, [Ver. 2] unknown to thée, That the mouths of these wicked and false-hearted hypocrites are o∣pened against thée, our Religion, and Profession. It is not unknown unto thée, That they not only load us with lies and blasphemies, but that forgetful of all humanity and piety, They have compassed us about with words of hatred. [Ver. 3] They hate and malice us, and what foul aspersions their malice could invent, those they have cast upon us: But with this, their malice was not satisfied; for from words, they came to blowes; our blood have they shed like water, by the fury of War, and defiled their hands with the slaughter of innocents; our Mothers Children have risen, and sought against us without a cause.

For what cause have we given them, except it were, that in charity we would have taught, and informed them in the Truth, and continued them in the bosom of thy Church? What cause, except it were, that we prayed for them, Father, forgive them, for they know not what they do? [Ver. 4] but such is their ingrati∣tude, That for our love, they are become our Adversaries; they have rewarded us evil for good, and hatred for our love: And for our good-will, [Ver. 5] repay us with oppression, and make use of their power, and lay hold of the time put into their hands, to destroy, waste, and root out thy inheritance. As for us, we have no means to resist their fury, no power to oppose against their rage, but our pray∣ers and tears, and therefore we will give our selves to prayer, and first pray for them, Lord, lay not this sin to their charge: Or, if they shall persist, and go on in their wickedness, against them, as thou hast taught us in this Psalm.

O Lord, the Curses are bitter, the Execrations are fearful, and we know of what spirit we are, we shall then leave it to thy Iustice to execute them, as on whom, and when thou shalt think fit, not looking so much what these men of a reprobate mind have deserved, as what is our Duty, taught and enjoyned by thée, To love our enemies, to bless them that curse us, to do good to them that hate us, to pray for them that despitefully use us, and persecute us. Afraid we are, lest we indulge too much to our humane affections of self-love, anger, ha∣tred, and impatience, even in using this Form that thou hast taught, and there∣fore we will forbear to curse them, and sollicite for our selves.

Conscious we are to our selves, that we have not lived a life worthy of thy Truth and Gospel revealed unto us, which is the just cause that at this time, [Ver. 21] in thy worship, there remains almost nothing which is not corrupted with No∣velty, and polluted with falshood: But, O merciful God, give us true contriti∣on for our former ingratitude, and forgive this great sin of thy people; once more let thy light shine amongst us, and do for us, O Iehovah the Lord, for thy Names sake, because thy mercy is good, deliver us. Thou art the mighty Ieho∣vah, Thou then canst, and thy mercy is great, and therefore we hope thou wilt do it for us; we plead no merit, we ask it not for any desert, but méerly for thy Names sake; for we are assured, that by the doing of it, thy Name will be magnified, thy Clemency, thy Goodness, thy Faithfulness in defence of thy Church, and thy Iustice in executing vengeance upon the enemy, will be exalt∣ed and celebrated.

Our condition, O Lord, at this time, is very low, poor we are, and men of a troubled spirit; néedy we are, being robb'd and outed of our worldly Goods; [Ver. 22] our heart is wounded within us, in a sharp and true compunction for our rebellions

against Heaven, drawing we are to our last home, as the shadow, that at Even departs, and yet we can have no rest, but are tost up and down from Herod to Pilate, from Pilate to Herod, as the Locust; we have chastised ou•• soul with fast∣ing, [unspec 23] till our knees are weak, and our flesh is worn away for want of fatness: And yer all this we could digest with patience, were it not for the opprobrious lan∣guage and usage we sustain from them; [unspec 24] it wounds our hearts, and pierceth our souls, that we should become a reproach to them, when they, these mockers of Religion, [unspec 25] these wolves in shéeps cloathing, these monsters of men, destitute of all humanity and piety, looked upon us in our affliction, so far they were from remembring to shew mercy, [unspec 16] That they persecuted us, whom thou hadst smitten; they shaked their heads at us, and cryed, Ah thou wretch!

Arise, [unspec 26] help us, O Lord our God, O save us, according to thy mercy. They blasphemously entitle thée to all their Actions, they impute all to thy Provi∣dence; ashamed they are not, to declare, That thou art pleased with all their enormities: But, O our God, arise, and in thy good time make them know, That they were but thy Rod and thy Scourge; [unspec 27] that the blowes they gave, were from thee, and so many as thou pleasest (in which they ought to take small content) that it was thy hand, thus, for their sins, to chastise thy people, and that thou, Lord, hast done it; and that being done, Thou wilt take them, and cast them into the fire.

Let them, [unspec 28] then, O Lord, curse: Let them speak evil, as they do, of us; let them vlaspheme, and account us the off-scouring of the World, out-casts, and a spectacle to men and Angels: But do thou, O Lord, bless; bless thy people, bless thine inheritance. They arise against us, but let them be ashamed, and astonished, [unspec 29] that all their plots are frustrate, and brought to naught: Let our Adversaries be cloathed with shame, and cover and enwrap themselves with their own confusion, as with a Mantle.

This at the last day will be certainly done, when they shall desire, if possible, to fly from the presence of the Almighty; whereas thy servants then, with great boldness, shall stand in the presence of the Almighty, and lift up their heads, and rejoyce.

O Gracious God, defend and help thy poor Church, stand at the right hand of every one that is poor in spirit, [unspec 31] and of an humble heart; save him from those that would condemn his soul: So will we greatly praise the Lord with our mouths, [unspec 30] yea, we will praise thee among the multitude, in all the Churches of the Saints, with great affections, and many Jubilees, we will honour thy Name, and sound forth thy praise, through Jesus Christ our Lord. Amen.

PSAL. CX. Propheticus de Regno Christi.

THIS Psalm is short in words, but copious and deep in Mysteries; the Subject of it, without doubt, is Christ, which no Christian can deny, since both St. Peter, Acts 2.34. and St. Paul, Hebr. 1.13: expounds it of Christ, and Christ applieth it to himself, Matth. 22.44. In this then Christ is described as a King, and a Priest.

In it are to be considered:

• 1. Christs Kingdom, in the three first verses.
• 2. His Priesthood, in the fourth, fifth, sixth, and seventh.

1. * 1.295 As touching his Kingdom, the Prophet first acquaints us with his Person. 2. His Power, and the Acquisition of it. 3. The Continuance of it. 4. The Execu∣tion of it; first over his enemies; and secondly, over his own people; which is the sum of the three first verses.

• 1. The Person that was here to reign was Davids Lord, 1 1.296 his Son according to the flesh, but his Lord, as equal to God, Phil. 2.6, 7. As made flesh, [Ver. 1] the Son of David, as born of a Virgin, the Son of David; but as Em∣manuel, the Lord of David; which the Jewes not understanding, could not answer Christs question, Mat. 22.45.
• 2. As for his Power, the Authour of it was God: The Lord said to my Lord. 2 1.297 The Lord said; said it, that is, Decreed it from everlasting: And said it again, when he made it known, The Seed of the woman shall break the Serpents head.
• 3. And of this Kingdom, as I may so say, he then took Possession, 3 1.298 when the Lord said unto him, Sit at my right hand. Christ, as the Son of God, was ever at Gods right hand, equal with him in Might and Majesty; but as Man, was not exalted to this honour before his glorious Ascension, Acts 2.34. Ephes. 1.20. Phil. 2.8. This then was the day of Inauguration to his Kingdom.
• 4. For the continuance of it: It is to be donec, 4 1.299 which notes not a piece of time, but a perpetuity: Sit, till I make all thy enemies thy foot-stool. Sit he shall at Gods right hand; that is, in power and glory, till he shall say to all Tyrants and Hereticks, and Hypocrites, and Antichrists, Depart from me, Mat. 25. Yet not so, as if he were to be dethron'd then, but till then he shall reign in a secret manner; for now though he executes his Power, yet it is not seen, Tyrants acknowledge it not: But when once all his enemies shall be made his foot-stool, then he shall openly and visibly Rule, Sitting at his Fathers right hand for evermore. Bellarmine interprets it well, Go on to reign, neither desist to propagate and enlarge thy Kingdom, by converting men to faith and obedience, until there be not an enemy alive, not a man which will not bow his knee to thy Name, till all Opponents be beaten down.
• 5. The beginning of this Kingdom was in Zion: 5 1.300 The Lord shall send the Rod of thy strength out of Zion.
  • 1. The Rod of his power and strength, was his Scepter; and his Scepter, is his Word, the Gospel, the Wisdom of God, 1 Thes. 2.13. [Ver. 2] The Sword of the Spirit, Ephes. 6.17. The mighty power of God unto salvation, * 1.301 Rom. 1.16. Able to cast down, &c. 2 Cor. 10.5.
  • 2. And this was to be sent out of Zion, Isa. 2.3. Micah 4.2. It behoved Christ to suffer, and to rise again the third day, that repentance, and re∣mission of sins be preached in his Name to all Nations, beginning at Jeru∣salem, Luke 24.47. The sound of the Apostles words went into all Lands, but at Zion it was, and must be first heard, Acts 13.46. & Acts 1.8.
• 6. And now the Prophet comes to the execution of his power, 6 1.302 which was either over his enemies, or his good Subjects.
  • 1. As for that over his enemies, 1 1.303 he ushers it in with a Vote and Acclama∣tion, Dominare, Rule thou in the midst of thy enemies; converting such enemies as appertain to Gods Election, and confounding such ene∣mies as are the sons of Perdition: Now,
    • 1. These are the greatest number; for the Church, however it be pro∣pagated, and increased, yet is in the midst of enemies, of Jewes, Turks, Infidels, Hereticks, &c.
    • 2. Dominare then, be thou Ruler, go on, and set up the standard of thy Cross in the midst of these Pagans, and will they, nill they, yet e∣rect thy Kingdom.
  • 2. For thy good Subjects they are easily dealt withall, [Ver. 3] there needs not any harsh dealing to subdue them, and bring them to, 2 1.304 and continue them in obedience.
    • 1. For thy people shall be willing; not enforc'd by compulsion, but coming in upon love: They confluunt, they will flow together as

• ...
  • ...
    • water; which runs downward, by a natural inclination, Isa. 2. and will bring free-will offerings.
    • 2. * 1.305 But yet not before thy grace hath wrought upon their hearts, Tracti sequentur, in the day of thy power; i. e. in the dayes of thy solemn Assemblies, in the dayes of thy Gospel, when thou shalt send forth thy Apostles to preach, and by preaching, to collect and constitute thy Kingdom, then they will shew themselves to be a willing people, and in pure devotion, and chearful obedience, they will do their ho∣mage to thee their King.
• 3. 3 1.306 The third quality of this good people, is, That they be holy: For some read the words thus, They shall offer free-will offerings with an holy wor∣ship; our last Translators point it somewhat otherwise, for they read, The people shall be willing in the day of thy power: There they pause, and read on thus, In the beauty of holiness from the womb of the morning: The Vulgar, in splendoribus sanctorum. Moller, in ornatibus sanctis, and stops there. Tremellius, in decoris sanctitatis: But let the reading be as it will, agreed, for ought I perceive, all Expositors are, That holiness must be an eminent and resplendent Ornament of Christs good Subjects.
• 4. * 1.307 Which Sanctity yet these good people have not from themselves, it is by some secret and efficacious work of the Spirit: They shall worship in the beauties of holiness, from the womb of the morning; Thou hast the dew of thy youth.

This is a very difficult place, and the rendring of it is so various, so perplexed, so alter'd by the several pointing of it, [unspec 3] that it increaseth the difficulty; for full satis∣faction (if it be given by any) I refer you to the Translators and Expositors: * 1.308 Three opinions I find about the words. The Fathers expound them of Christ him∣self. The later Divines, of his people, that were willing to serve him, which in∣deed is most likely, and will best consist and cohere with the sense of the former words.

But those that expound them, * 1.309 and apply them to Christ, run not one way neith∣er: Some suppose the Prophet speaks of his Godhead, some of his Manhood, some of his Gifts and Graces: Thus they open themselves.

1. The Prophet, say they, Notes out here Christs eternal Generation before all Worlds, following the Septuagints Translation, that reads it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the womb; that is, of mine own Essence, saith the Father to the Son, before the morning Star; that is, before there was Light or Star, which was the first Creature; i. e. before the World was, I have begotten thee, or, Thou hast the dew of thy youth; that is, thy Nativity or Birth.

2. Others apply the words to Christs Nativity of the Virgin Mary, and open thus their meaning: From the womb of the morning, that is, the Virgin, Thou hast the dew of thy youth; i. e. Thy birth, which birth is therefore compared to dew, because as a celestial dew the Son of God sent from Heaven, was at his Incarnati∣on conceived in the Virgins womb, without the seed of man.

3. Others, yet applying them to Christ, expound the words of the fulness of those dewes, as it were of Gifts and Graces, with which his Humanity was invest∣ed and beautified, even from the womb, which is also very true; for he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that holy one from the womb, and even then received those Gifts and Gra∣ces in an abundant and plentiful manner, without measure, which he after com∣municated by portions to his Church: For of his Fulness it is that we receive; He was anointed with the oyle of gladness above his Fellowes, but yet for his Fellowes.

4. * 1.310 Now this Interpretation, as I conceive, gave occasion to our Modern Ex∣positors, to apply the words not to the Messias, nor to the plenitude of Grace in him, but to our new Birth, and the Graces then bestowed upon his Subjects and people.

By their Youth, they understand their Regeneration; by the Dewes, the Gra∣ces then bestowed on them, which they have not from the will of man, nor from the will of the flesh, but of God; or as the Prophet phrases it, from the womb of the morning. As if the Holy Ghost had said, By the preaching of thy Word thou shalt bring forth a people, not only good, but great, whose increase shall be so plen∣tiful and wonderful, as the drops of the morning dew: For as the dew that secret∣ly falls from Heaven abundantly, covers and refresheth the Earth; so thy power regenerating the hearts of men by thy Gospel, and secret operation of thy Spirit, distilling as the dew, and as the showers upon the herbs, is that immortal Seed, by which an incredible number of children are begotten to God. How properly may it be said to, and of every regenerate man, from the womb of the morning; that is, not from thy self, or any other womb, but from above, from the Spirit of God, Thou hast the dew, those sweet and comfortable dewes of grace which do better and beautifie thy youth, thy new birth, thy youthful and lively condition in Christianity, hence is thy birth, thy vigour, thy growth. And because the Prophet in the beginning of the verse spoke of Gods people, of their holiness, their willingness, methinks it is most consonant to the drist of the Text, to expound these words of their Regeneration also, of their increase, of their growth in grace, and the causes of it; the Word of God, and the operation of his Spirit, which as I said, is the dew: But I leave to every man to take for his guide in this case, either the Ancient, or Modern Divines.

Now I go on with the Psalmist.

2. The Prophet having foretold Christs Kingdom, * 1.311 now descends to predict his Priesthood, under which his Prophetical Office may well be implied; for the Priests lips were to preserve knowledge, [Ver. 4] and the people were to require the Law at their mouth. Now that no man ever doubt that the Messiah was to be a Priest at his coming, God hath confirmed with an Oath, with an irreversible Oath.

• 1. The Lord sware. His Word had been enough; but for Assurance, 1 1.312 he hath given his Oath: Beatos nos quorum, causa jurat Deus, sed miseros nos, si∣ne juranti quidem credimus. It seems, that in the Priesthood of Christ lies the main weight of our Redemption, that God takes an Oath to assure us he should be a Priest, that he should be a King, that he should be a Pro∣phet; he swears not, though he was to be both, but he secures to us this Office, because nor his being a King, nor Prophet, could have redeemed us, had he not been a Priest to offer himself to dye, to intercede, to satis∣fie Gods wrath for us.
• 2. Sworn he hath, and he will not repent. [unspec 4] This is also added for our greater assurance: Sometimes we shall read in Scripture of Gods Repentance, 2 1.313 as in the case of the old World, in the case of Nineveh, then he was to do justice, and to destroy, which Isaiah calls, opus alianum: But now he was to save the World by this Priest his Son; and he takes an Oath to do in, and he repents not, nor ever will repent of it. His sentence for judg∣ment is ever conditional, and then he is said to repent, when he executes it not; his words have not the effect: Non affectu vertitur, sed avertitur nostra penitentia, & orationibus: But his Decree for mercy is absolute, as it was here, he will not repent, nor alter the thing gone out of his lips.
• 3. The matter of the Oath followes: 3 1.314 Thou art a Priest for ever after the order of Melchizedech: Not a word here, that ought to pass without a Note.
  • 1. Thou, is emphatical: Thou, Davids Lord, art a Priest, [unspec 4] and none such a Priest, but Thou. 1 1.315
  • 2. Art: For this Priest was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am, and then it might rightly be said of him, Thou art,
  • 3. A Priest; whose Office thus the Apostle describes, Hebr. 5.1. To be a person taken from among men, yet ordained for men in things per∣taining to God, that he may offer both gifts and sacrifices for sins, who can have compassion on the ignorant, and on them that are

• ...
  • ...out of the way, for that he himself also is compassed with infir∣mity.
  • 4. 2 1.316 For ever: They truly, viz. Aaron and his Successors, were many Priests, because they were not suffered to continue by reason of death; but this man, because he continueth for ever, hath an unchangeable Priesthood, Hebr. 7.23, 3 1.317 24.
  • 5. After the Order; that is, the Right, the Law, the Custom, the Traditi∣on, or Rites.
  • 6. Of Melchizedech, which is opposed to the Order of Aaron; he was not then to be a Priest after the Order of Aaron, but by a former and higher Order; * 1.318 the difference lies in this.

1. In the Constitution of him to the Priesthood: He was made with an Oath, and so were not any of Aarons Order. This Saint Paul observes, Hebr. 7.20, 21.

2. In the Succession. In Aarons Priesthood, the High Priest being mortal, as he began, so also he ended; he dyed, and another succeeded: But this Priest after Melchizedech, had no Successor; as Melchizedech, he was without father on earth, without mother in heaven; he had neither beginning of dayes, nor end of life, Hebr. 7.

3. Melchizedech was King and Priest, and so was Christ; Aaron a Priest only:

4. Aaron and his sons offered up Oxen, Sheep; first for their own sins, then for the people, Levit. 16.6. But Christ being holy, blameless, undefiled, Hebr. 7.26. offered not any Sacrifice for himself, but for our sins, Isa. 53.9.

5. Aaron was a local Priest, tyed to the Temple at Jerusalem, a Priest of one people; but Christ an universal Catholick Priest, a Priest for all persons, all places, John 4.21.

6. Aaron anointed with material Oyle, Christ with the Holy Ghost, Luke 4.18, 21.

7. Aarons Priesthood temporary, Christs for ever. The difference betwixt his Priesthood, * 1.319 and that of Aaron, is evident; though then no such Priest, yet a Priest, and according to Saint Pauls definition, Hebr. 5.1, 2.

• 1. A Priest is to be a person taken from among men; a man then he must be, though a select, a choice man, every man not fit for the Office; and so was Christ a perfect man, 1 1.320 yet a choice man, one of a thousand, Cant. 1.
• 2. A Priest must be ordained by God; For no man takes upon him that ho∣nour, who is not called by God, as was Aaron; so Christ glorified not himself, to be made an High Priest, but he that said unto him, Thou art my Son, 3 1.321 this day have I begotten thee, Hebr. 5.
• 3. The High Priest was ordained for men in things pertaining to God; for men he is ordained, that he may plead their cause to God, to be their Ad∣vocate, Mediator, Interpreter, and Reconciler in all those things in which men make their Addresses to God, or God is to signifie his Will to them: And so was Christ; for he is the Advocate, the Mediator for his people, he reconciles man to God, he interprets his Will to us, by preaching the Gospel to the poor.
• 4. 4 1.322 The High Priest was ordained, that he might offer Gifts and Sacrifices for sins. Their Sacrifices were the blood of Bulls and Goats, which could not take away sins: But as a Priest, Christ offer'd also a Sacrifice, a Sacri∣fice of blood, but far more precious than that of Beasts, being himself, and his own blood, Ephes. 5.2. & Hebr. 9.26. Hebr. 10.10, 11, 12.
• 5. 5 1.323 The High Priest must have compassion on the ignorant, and on those that are out of the way: And such a Priest was Christ; For we have not an High Priest which cannot be touch'd with the feeling of our in∣firmities, Hebr. 4.15.

• 6. Lastly, The High Priest must be compassed with infirmities, 6 1.324 and so was Christ, In all things like us, sin only excepted; He took our infirmities, and bare our sorrowes; and in all things it behoved him to be like unto his Bre∣thren, that he might be a merciful and faithful High Priest in things per∣taining to God, to make reconciliation for the sins of the people, for in that he himself hath suffered; being tempted, he is able to succour them that are tempted, Hebr. 2.17, 18.

2. A Priest then, it is evident, Christ is, it remains now to shew, 2 1.325

• 1. How he is a Priest for ever?
• 2. How a Priest after the Order of Melchizedech?

1. A Priest for ever, Christ is said to be, in respect of his Person, his Office, the Effect.

• 1. In respect of his Person: For he succeeded no Priest, 1 1.326 his Vocation being immediate, neither is any to succeed him in this Priesthood; for he lives for ever, and therefore needs not, as the Priests under the old Law, any Successor to continue his Priesthood to posterity; whosoever since do a∣ny service for him, are but his Under-Officers, and Authoriz'd by him: The plenitude of his Power shall never be transfer'd to any other, he lives, and keeps it in his own hands; 'tis but in vain to talk of a Suc∣cessor.
• 2. A Priest he is for ever, in respect of his Office. Not of offering, 2 1.327 for that is ended, and was, when he offer'd himself upon the Cross; but in respect o•••• his Intercession, in that for ever he doth intercede in Heaven to his Fa∣ther for his people.
• 3. A Priest he is for ever, in respect of the Effect; 3 1.328 because by that Sacrifice which he once offer'd on the Cross, he becomes to all his the cause of these inestimable Effects, Redemption, and eternal Salvation; in which sense, that his Sacrifice once offer'd on the Cross, may well be said to be Eternal.

2. That Christ is a Priest, that he is a Priest for ever, is evident; 3 1.329 it remains now to be examined, How a Priest after the Order, the Rite, the Manner, the Word, and Power given and prescribed to Melchizedech, or the similitude of Mel∣chizedech.

• 1. This Melchizedech (suppose it were Sem) was King of Salem, 1 1.330 and Priest of the most High God, Gen. 14. So was Christ a King of Jerusa∣lem, above Gods own City, and a Priest, offering himself a sacrifice for sin.
• 2. Melchizedech is by interpretation, King of righteousness; so is Christ, 2 1.331 The Lord our righteousness, Jer. 23.6. 1 Cor. 1.30.
• 3. Melchizedech is King of Salem, i. e. peace; 3 1.332 so Christ is the Prince of peace, Isa. 9.6.
• 4. Melchizedech was without father, without mother, to us so, 4 1.333 as being to us revealed by God; so was this our Priest, Having nor beginning of dayes, nor end of life, as touching his Godhead, Apoc. 1.11.
• 5. Melchizedech, blessed; Abraham ex Officio, the greater, the less; 5 1.334 and Christ blesseth us, In turning every one of us from our iniquities, Acts 3. ult.
• 6. 6 1.335 Melchizedech brought forth bread and wine to refresh Abrahams Ar∣my, and Christ hath in the Sacrament set forth bread and wine to refresh hungry and thirsty souls. Thus much we can grant, and yet not admit of the Popish Sacrifice.

Now I proceed in the Exposition of the Psalm.

The Lord at thy right hand shall strike through Kings in the day of his wrath. [Ver. 5] * 1.336

After that the Prophet had said, That the Messiah should be a Priest for ever af∣ter the Order of Melchizedech. He intimates in this verse, That notwithstand∣ing all opposition that should be made against him, yet his Priesthood should be e∣ternal;

as if he had said, Many Kings of the earth shall conspire, as did Herod, Domitian, Decius, Maximinus, Dioclesian, Julian, &c. to overthrow Christs Priesthood, and overturn Religion; but it shall never be done, his Priesthood and holy Rites shall stand and continue; for,

• 1. * 1.337 The Lord is on thy right hand: Given thee power, who sits at his right hand, which thou wilt use in defence of thy Church.
• 2. And this thy Lord shall strike through Kings, the greatest, the potenst enemies.
• 3. In the day of his wrath: For such a day there is, and that will come; and when this day of revenge and vengeance comes, the proudest Tyrant shall not escape: He will recompence the slackness of revenge, by the sharpness of the punishment; he hath leaden feet, but iron hands, he will lay on, Confringet.

Which the Prophet farther explains in the following verse, * 1.338 in which Christ is described as a valiant Conqueror over his enemies.

• 1. [Ver. 6] He shall rule and judge; not only over the Jewes, but the Heathen also; set up his power, and judge the people in righteousness.
• 2. He shall fill the places with dead bodies; make such a slaughter among his enemies, as enraged Souldiers do in the storm of a City, that fill the Trenches with the dead: The meaning is, that the execution upon his enemies will be great and furious, not one spared.
• 3. He shall wound the heads over many Countries: Even Kings and Mo∣narchs, those in the greatest Power and Authority. Of this, Herod, the Persecutors, Maximinus, Dioclesian, Julian, &c. are Ex∣amples.

The Prophet through the whole Psalm had spoken of Christs Exaltation; [Ver. 7] How he was set on Gods right hand, and made a King: How by the Oath of God he was made a Priest, and how in the defence of his Priesthood and Kingdom, he would subdue, conquer, and break to pieces his enemies. In this last verse, he acquaints us by what means he came to this honour; * 1.339 his Cross was the way to the Crown, his Passion and Humiliation to his Exaltation. He, saith David, shall drink of the Brook in the way, therefore shall he lift up his Head; as if he had said with the Apostle, He humbled himself, and became obedient to death, even the death of the Cross, wherefore God hath also highly exalted him, &c. Phil. 2.8, 9. Hebr. 2.9. & 12.2. Isa. 5.11, 12.

• 1. He shall drink: To drink, is to be afflicted, Jer. 49.12. Matth. 20.22.
• 2. He shall drink of the Brook, de Torrente, and that's more than of the Cup; * 1.340 for a Cup contains a certain portion of sorrowes, but a Torrent a whole Ocean of miseries. 2. In a Cup, that which is ••••unk may be clean and clear, but in a Torrent, a man can expect none but muddy, troubled water; that then the Prophet saith, He shall drink of the Tor∣rent, intimates, That the drink offer'd him should be much, and troubled. And at his Passion, he descended into the very depth of the Torrent, and drank very deep of it.
• 3. In the way: That was, while he was Viator, in his Journey, all the time of his life, that preceded his Resurrection and Ascension.

2. * 1.341 But Claritas Humilitatis praemium; because he thus humbled himself, and willingly underwent his Death and Passion, for the Glory of his Father, and the Salvation of Mankind, therefore shall God lift up his Head, he shall ascend into Heaven, sit at his right hand, and be constituted the Judge of quick and dead; he shall rise from the dead, and have all power committed to him in Heaven and Earth.

The Prayer out of the One hundred and tenth Psalm.

O Almighty God, most gracious and merciful Lord, sinned all Mankind hath, and by it incurr'd thy displeasure, and by the disobedience of our first Parents, had we not since added to that disobedience, béen utterly lost; it was not in the power of any creature to save us, it was not within the compass of any humane or angelical ability to make our peace, to get our pardon, and to reconcile us again unto thée. The sentence of death was passed upon us, and nothing could respite the execution, but thy own Ordinance. A Mediator was wanting to interpose and hear all differences; a Priest to step in, and make an Atonement; an Advocate to plead for thy people, and allay the anger that was gone forth. And such an one, O merciful Lord, Thou, out of thy méer love, hast in mercy provided for us. Thou saidst to thy own Son, Thou art a Priest for ever; and thy own Son said, Lo, I come to do thy Will; [Ver. 4] and so by thy wonderful Decrée, and his willing Obedience, we are redéemed.

Who ever heard so strange a thing? who could, or would ever believe this report, hadst not thou, O God, revealed it? The zeal of the Lord hath done this for us, the zeal of the Son of God hath done this, brought to pass that which flesh and blood would never believe, were it not, That thou hast com∣manded it to be believed. O mystery, beyond comprehension! which when we séem to comprehend, yet we understand not, the secret so far passeth what our weak capacity can reach unto. And in this thou, O merciful Father, hast condescended to our infirmity, for that thy Decrée, and thy Sons love, be never more doubted; Thou hast secured us by an Oath, an Oath of which thou wilt never repent, That he is a Priest for ever.

A Priest must have something to offer, and he offer'd himself; a Priest must offer blood, and he offer'd his own; a Priest must step in, and appease thy an∣ger, when it was at the highest; a Priest must reconcile, when the terms of difference were the greatest, And such an High Priest thou hast sworn thy Son shall be, given him for us, and to us; not only to them that lived then, and before, but to all thine that are now, and shall be hereafter; for thou hast or∣dained to be a Priest for ever.

O holy and good Father, how much hast thou loved us, who hast not spared thine one only Son, but hast deliver'd him to be our Priest, and our Sacrifice; and therefore our Priest, because our Sacrifice, to Sacrifice himself upon the Altar of the Cross, that he might cancel, and nail there the Hand-writing that was against us, and by death, destroy him that had the power of death, the Devil.

This could not be done, till he had drank of the Brook in the way, till all thy storms and waves had gone over him; for so it behoved Christ to suffer, [Ver. 7] and to enter into his Glory. But now all those indignities, that agony, those un∣known sufferings are at an end, and thou hast lifted up his head. He that sa∣crificed himself on Earth, is an High Priest, an Advocate, a Mediator, an In∣tercessor for his Body in Heaven, and there applies his purchase, and continues this his Office for his Servants and Saints.

O Lord, I am the meanest, the most sinful of this Society, so often as I pro∣voke thée to anger by infirmity, or surreptitious, by enormous or pre∣sumptuous iniquities, turn thy face from me a wretched Caitiff, and behold those wounds in his hands, féet, and side, and accept of that precious Sacrifice which he made upon the Cross for me; hear the cry of those wounds that in∣tercede for me at thy Throne of Grace; I rely upon no other Advocate, I will sue to no other Mediator; if he be not able to save me, then let me perish for ever; speak peace to my soul in his Name, be reconciled unto me in his blood, and make his intercession so powerful unto me, That I may be purged from my sins, and turned from mine iniquities.

And this Supplication I do not only offer unto thée for my self, but for all thy people, [Ver. 1] for whose sakes thou hast lift up his head, and said unto my Lord, Sir thou at my right hand. All power is now given unto him both in Heaven and in Earth; for he is not only a Priest, but a King also; a Scepter he hath, and a Rod in his right hand; this is the Rod of his strength, and it came first out of Zion, [Ver. 2] I mean, his Gospel, that Law which came first out of Zion, and the Word of the Lord from Jerusalem. O set thy King upon thy holy hill of Zion, give him the Heathen for his inheritance, and the uttermost parts of the earth for his possession, break them with a Rod of Iron, and dash them in pieces like a Pot∣ters Vessel. [unspec 2] Oppose all those that oppose the growth and enlargement of his Kingdom: Let him rule in the midst of thine enemies, and sit at thy right hand, until thou hast made all his enemies his Foot-stool. [unspec 1] O Lord, let him preside, and have the Dominion over all, till there be no Adversary left, that shall dare to oppose him in his Offices.

Behold, we humbly beséech thée, how in these our dayes, there are risen up blasphemous and wicked men, cruel and bloody Antichrists, who go about to break his Bands asunder, [unspec 5] and dare boldly and impudently say of him, We will not have this man to reign over us? Be present then, O Lord our Saviour, at the right hand of thy people, and strike through Kings, Princes, and Poten∣tates in the day of thy wrath: Exercise judgment against these blasphemous and heathenish Rebels, [unspec 6] let not thy Eye pity them, nor thy Sword spare them; but fill the places with their dead bodies, and in what Countrey soever they re∣main, what Aire soever they breath, let their factious bodies, and their Machi∣villian and Tyrannical heads and leaders, receive their deaths wound from thy hand and fury.

O Lord, pronounce a favourable sentence for thy Church, and let thy Go∣spel, which came out of Zion, and was planted by thy Apostles, and diffused by the impulse and power of thy good Spirit, [Ver. 3] once more flourish amongst us; so visibly and extraordinarily work for us, That all men, even thine enemies may acknowledge, That this is the day of thy power.

Thy power it must be, that can collect us, whom Heresie, Schism, and Tyran∣ny hath dispersed; thy power, to cause us to méet in our solemn Assemblies; speak but the word, O Lord, and appoint the day, and thy people will be a willing people, they will méet out of love, and joy of heart, and offer thee free-will offerings in the beauties of holiness.

O holy Father, we must with shame confess against our own souls, that we have profaned thy Sanctuary, by entring into it with our shooes on our féet; and when we have béen in it, we have too often offer'd the Sacrifice of Fools; ho∣liness is that virtue which becomes thy house for ever; and this holiness is from the womb of the morning, it comes not from the will of man, it pro∣céeds not from the will of the flesh, it is a swéet and Virgin dew that distills from thy holy Spirit; and as by the silver drops that descend from above, the roots of the Herbs are moistned, refreshed, and cherished, so by these secret dews of grace our dry hearts are quickned, and recover life; vouchsafe, we beséech thée therefore, to descend upon us with these dewes, that being regenerate, and born again, we may grow and increase in holiness, in obedience, in alacri∣ty in thy Service; refresh us when we are weary, make us shoot when we are at a stand, ever let us retain the dew of our youth, that being lively in all the exercises of Christianity, we may at last be exalted, and set at thy right hand, as thou art seated at the right hand of thy Father, and enjoy those hea∣venly Mansions which our Lord is gone to prepare for us.

Grant us this, O heavenly Father, for thy Son Jesus Christs sake, to whom with thee, and the Holy Sprit, three Persons, and one God, be ascribed all Honour, Glory, and Praise, for ever and ever. Amen.

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

TIS conceived that this Hymn was set by David, to be sung at the Passeover, and that it might be the easilier learned and remembred, the Colons of it are in number as many, and digested by order of the Hebrew Alphabet. The Sum of it, is an Exhortation to praise God for his wonderful favours and benefits bestowed upon the World at large, and in special toward his people Israel, and the Church.

Three parts there are of this Psalm.

• 1. A Protestation of David to praise God, and the manner how, and the company with whom he would do it, ver. 1.
• 2. An Expression of the Reasons that moved him to it, viz. his admirable benefits bestowed, both general and special, which he enume∣rates from ver. 2. to 10.
• 3. A Conclusion, or Inference upon the premises, by way of a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in which he commends the fear of God, ver. 10.

1. The Title of the Psalm is Allelujah, Praise ye the Lord: * 1.342 And that this his Exhortation might pierce the deeper, and that his Subjects might the more readily follow his example, presently he vowes and protests.

• 1. I will praise the Lord: And expresseth the manner how he would do it, and as indeed it ought to be done. [Ver. 1]
• 2. Not hypocritically, with the lips and mouth only, 1 1.343 but with the heart. 2 1.344
• 3. Not with a heart and a heart, but with the whole heart.
• 4. Not separately, or Schismatically, but in the Assembly of the upright, and in the Congregation.
  • 1. Both in that Assembly, where good and upright men are met.
  • 2. And also in the company of many, even with the mix't multitude; secretly among good men, and openly in the Congregation he would praise God.

2. And having made a pious confession of his readiness to practise the Duty, * 1.345 next sets down the ground and matter of his praise, which contains the Reasons that moved him to it; as if he had said, * 1.346 There be great and urgent causes that may move me, and all others, to praise God.

1. The first of which is, His works of power, be it the Creation of the World, and its Conservation; or, be they the favours shewed to his Church; these are his works, And these works of the Lord are great. [Ver. 2]

• 1. Great; not only for variety and beauty, 1 1.347 but that also in the least and most base creature, his Wisdom admirable, his Power wonderful, there is no∣thing that came from his hand, which is not very great, and greatly to be admired.
• 2. Great; 2 1.348 for it was a great work of his to take to himself a people out of another people, to make a Covenant with them, to them to reveal his promises, to give them a Law, to settle among them a policy for Church and State, &c. This was also a great and admirable work.
• 3. Fools and impious men indeed, little consider these works; * 1.349 they think not of the Authour, and therefore esteem them not much: But in the eyes of all wise men, they are exquisite works, and they are sought out, searched into, by all them that take pleasure therein:

• That are pleased both with the Authour, the work, and the use, and end of them.

2. [Ver. 3] The second of these, is, His work of Wisdom, in the governing of those crea∣tures which he hath created, 2 1.350 and his Church, which he hath collected, and this his work is.

• 1. Honourable; worthy of honour, worthy of praise, and therefore much more the Authour.
• 2. And glorious: Many Princes have done very glorious works, but not to be compared to any work of God; the Glory, Magnificence, and Majesty, far exceeds them all. 2 1.351

3. 3 1.352 The third work is, that of his Justice: He is a righteous God, and his righte∣ousness endureth for ever. Men may complain, that they see wicked men exalted, and his servants under the Cross, oppressed and afflicted: But the judgments and wayes of God may be secret, and hid from us, unjust they can never be; for he never departs from the exact Rule of Justice, though we cannot discern it, nor search it out.

4. 4 1.353 His fourth work, is a work of mercy, of which he would have a Record kept.

• 1. He hath made his wonderful works to be remembred, as in the Jewish Feasts. [Ver. 4]
• 2. And these proceeded from his meer mercy: For the Lord is gracious, and full of compassion. 1 1.354
  • 1. Gracious, in doing these works; for they came from his meer grace, pity and favour, 2 1.355 and not from any desert of mans.
  • 2. And full of compassion; Rachum, affected with the bowels of a father toward his children; * 1.356 gracious in habit, compassionate in act.

Of which the Prophet now descending to particulars, gives in several instances; gracious, [unspec 5] and full of compassion he was, in that,

• 1. 1 1.357 He hath given meat to them that fear him: He nourished his people for forty years in the Wilderness, and gave them Manna from Heaven; this meat he gave especially to those that fear'd him, and for their sakes to others; or else the whole Congregation might well be said to fear him, because at that time they took him for their God, and worshipped him.
• 2. 2 1.358 He will be ever mindful of his Covenant, which is his second instance. A mercy it was, to make a Covenant with them; but notwithstanding their high provocations, to be ever mindful of it, and keep it, is a higher de∣gree of mercy. [unspec 6]
• 3. 3 1.359 He hath shewed his people the power of his works, which is a third instance: His works were the turning of Jordan backward, the overthrow of Jeri∣cho, by the sound of Rams Horns, the staying of the Sun and Moon in the valley of Ajalon at Joshua's prayer, &c. All these were works of power, which he then shew'd his people.
• 4. 4 1.360 And these he did, That he might give them the heritage of the Heathen, which is his fourth instance: For who can deny, but it was a work of mer∣cy to expel the Canaanites before them, and bestow upon his own people their inheritances.

Now as before, he used an Acclamation, when he entred upon the works of God in the Creation of the World, [Ver. 7] and the Conservation and Governance of it: The works of the Lord are great, honourable, glorious: So after these instances of his works of mercy, lest any man should suspect him unjust in this last instance, especially, viz. ejecting the Canaanites, and giving away their inheritances, he aptly interserts this Elogy of them. * 1.361

• 1. [Ver. 7] The works of his hands are verity and judgment.
  • 1. 1 1.362 Ʋerity; these works had truth in them, for by it he had made good his promise made to Abraham, to give them the land.
  • 2. And secondly, Judgment; for by it his Justice was executed upon Ido∣laters, and profane persons.
• 2. Which shewes unto the whole World, that,

• ...
  • 1. All his Commandments are sure: That his Laws, 1 1.363 especially that which is Moral, are certainly true, and that he deceives none in the promulgation of them; but that they bring a punishment to the Transgressors, and a reward to the Observers of them; as it appears, by the example of the Canaanites, that were ejected for the breach of them, Levit. 18.24, &c.
  • 2. That these Commands being but the Law of Nature, stand fast for ever, [Ver. 8] 2 1.364 that they are indispensable and immutable, and for this reason, because they are done and established in truth and uprightness, containing in them the most absolute Justice, Equity, Rectitude, and Truth, that is con∣ceivable.

5. The Elogy of Gods Law being ended, 5 1.365 he at last instances in a work of mer∣cy that exceeds all the rest; to wit, the work of Redemption of all Mankind by his Son; for however it be true of the Redemption of Israel out of Aegypt, yet it is better, with the Fathers, to expound it, of that Redemption purchased by Christ, of which he saith:

• 1. He sent Redemption, i. e. a Redeemer, so often promised, [Ver. 9] so much expected, to his people, who redeemed them from the power of dark∣ness.
• 2. And with them in him, he established an eternal Covenant: For he hath commanded this his Covenant for ever, which is extant, Jer. 31.31. Hebr. 8.8.

3. Thus the Prophet having enumerated many of Gods works, both of Power, * 1.366 Wisdom, and Mercy, concludes the Psalm with three Epiphonema's, which shew us the manner how God is to be praised, holily, reverently, fear∣fully. [Ver. 9]

1. The first Epiphonema is, to the Name of God: 1 1.367 Holy and Reverent is his Name, i. e. his Service, or any thing whereby he is signified: This is,

• 1. Holy: It may not then be polluted with a false hypocritical Service, the Command being, Be ye holy, for I am holy.
• 2. Reverent: Not then rashly, carelesly, negligently to be performed, 2 1.368 but with the greatest Reverence that may be: Or, as some read it, Ter∣rible; and it is a fearful thing to fall into the hands of the living God.

2. The second Epiphonemn followes upon the other; [Ver. 10] for if the Name of the Lord be Holy and Reverent, then it is wisdom to fear him: * 1.369 Now,

• 1. This fear, is the beginning of wisdom; for then men begin to be wise, when they begin to fear God, eschew evil, and do good; and it is best out of filial fear, out of love, rather than dread of punish∣ment.
• 2. This fear, if it be right, will be practical, * 1.370 and this practice will proceed out of science and knowledge of what is to be done; all other knowledge is but vain: For a good understanding have all they, that do his Commandments; for to him that knows what is good, and doth it not, to him it is sin, Jam. 4.

3. The third Epiphonema, or Acclamation, is, His praise endureth for ever; * 1.371 which some refer to God, others, to the man that fears God, and both are true.

• 1. For the praise of God will and must continue for ever; his power, his wisdom, his mercy is for ever, and then his praise must continue for over.
• 2. But if referr'd to the man that fears God, then the sense will be, that,
  • 1. His praise, that is, the praise with which a man that fears God, praiseth him, will endure for ever; For they that dwell in thy house, will be alwayes praising thee, Psal. 84.4.

• ...
  • 2.* 1.372 Or his praise; that is, the commendation of a good man will be had in everlasting remembrance, Psal. 112.6. The name of the wicked shall rot, but the memorial of the just is blessed, Prov. 10.7. The Lord will say to such a man, Well done, thou good and faithful servant, Matth. 25.21. His praise is in this World lasting, in the future ever∣lasting.

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

O Omnipotent, most wise, and merciful God, it is our Duty to praise thée, not with the lips only in an hypocritical manner, but with the whole heart, [Ver. 1] sincerely and truly; yea, and to set forth thine honour, not privately only, but openly, in the Assembly of the upright, and in the Congregation of the faithful, for thy wonderful works express'd toward the children of men.

I never look upon the Creature, but I admire thy Power: How great a work was it, [Ver. 2] to create all things of nothing, in such variety, in such beauty? How great a work, to preserve the same, being created in so decent and con∣stant an order? I take pleasure in the search of it, and the more I search, the more I admire, and the more I admire, the readier I am to magnifie, praise, and adore the Author of it. [Ver. 3] To me the work is honourable, but much more the Author of it. In my eyes the work is glorious, but much more the Lord of Glory.

For their sins, O Lord, Thou oftentimes layest thy Rod heavy upon thy best servants, and for their sins, Thou exaltest the wicked, and sufferest im∣pious Atheists to have dominion over them, at which the hearts of thy best servants have béen troubled, and their treadings had well nigh slip't: But when we cast our eyes upon our deserts, [Ver. 3] we must néeds confess, that thy judg∣ments are just, though thy procéedings are hid from us, yet we know, they are most equal in themselves, because thy righteousness endures for ever.

We never call to mind thy great works which thou hast done for thy peo∣ple, [Ver. 4] but our hearts are raised in the greatest extremities. The memorials of them, which thou wouldst have kept upon Record, shew, That thou art a gra∣cious Lord, and full of compassion; no fathers bowels can yearn more over the fruit of his own loins, than thy heart hath béen pitiful to thine own chil∣dren; [Ver. 5] though they have béen rebellious and froward sons, yet thou hast béen ever mindful of thy Covenant, and shew'd thy self a merciful and compassio∣nate Father.

O Lord, notwithstanding our ingratitude, forsake us not in the depth of our sufferings; remember the Oath that thou swaredst to our fore-fathers, and established for a thousand Generations; and quench not the light of thy Gospel that once shin'd amongst us. This, O merciful God, is that, this is that chiefly which we beg at thy hands: Then send Redemption unto thy people, [unspec 9] as thou didst to thy afflicted in Aegypt; supply us that fear thy Name with necessary food, as thou didst give them meat; shew thy people the power of thy work, [unspec 5] restore to, and kéep us in our inheritances, of which men, worse than the Heathen, [unspec 6] have dispossest us. And though we now suffer grievous things under thy hand, yet we complain not of thy justice; for we are assu∣red, [unspec 7] That all the works of thy hands are Verity and Judgment: Thy Truth hath béen verified upon us, in bringing a judgment upon a sinful Nation; and we acknowledge thy judgments to be just, because we have broken all thy Commandments: They are sure, and the punishments which were threatned in them, is come upon us; by our abominations we had defiled the land, and therefore the land is ready to spue us out.

But, O compassionate Father, turn once more the light of thy countenance toward us, teach us to know, That thy Commandments must stand fast for ever, [unspec 8] that they are immutable and indispensable, and that they are established in truth and uprightness, containing in them an everlasting truth, and the most absolute equity that can be conceived: Quicken our hearts then with such a measure of grace, that we may never dispense with them, nor go about to change them, or bend them to our corrupt affections, making our depraved hearts the rule of our actions, and not thy eternal Law.

Establish thy Covenant with us, which thou hast commanded for ever; [unspec 9] put thy Lawes in our minds, and write them in our hearts; be to us a God, and make us to be thy people; make us to know thee, from the least to the great∣est; and when being compassed by infirmities, we fall from thée, then send us Redemption, and a Redéemer, thy Son, our Lord Iesus Christ; and for his merits, be merciful to our unrighteousness, and remember no more our sins, and our iniquities, as thou hast promised.

Thy Name, O Lord, is holy, make us a holy people. Thy Name, O Lord, is terrible, make us with reverence approach thy Hajesty. [unspec 9] And because the fear of the Lord is the beginning of wisdom, make us so wise, [unspec 10] that we may alwayes begin in thy fear, and continue in thy fear, and practise and end all our actions in thy fear. Teach us to know thy Will, and thy Word, and to believe in thée, and love thée, and to trust in thée, and to give thanks un∣to thée, according to that good understanding which thou shalt infuse in∣to us.

So let us live, and so let us dye, that whereas the name of the wicked shall rot in oblivion or ignominy, our memorial for the present may be blessed, and in the World to come, Thou with thine own mouth may'st call to us, and say, It is well done, thou good and faithful servant, enter into thy Masters joy: Which we beséech thée grant unto us, for the merits of our Lord and Saviour Iesus Christ. Amen.

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

DAƲID having put it down for an infallible Maxim in the close of the former Psalm, That the fear of the Lord is the beginning of wisdom; in this, sets down the felicity of that man in many par∣ticulars.

Two parts there are of the Psalm.

• 1. A Proposition in general, that he is bles∣sed, ver. 1.
• 2. An Enumeration of particulars, in which that blessedness doth consist, from ver. 2. to the end.

1. To the first part, he prefixeth an Allelujah, Praise the Lord, * 1.373 which is the intent and scope of the Psalm, That God be praised for those rewards of piety, which God bestowes upon such as fear him; and so he enters upon the matter.

2. And delivers this one general Postulatum, or Proposition, which by di∣vers instances he proves through the whole Psalm, that he may perswade men to piety.

Blessed is the man that feareth the Lord, [Ver. 1] that delights greatly in his Com∣mandments. * 1.374

• 1. Blessed is the man that feareth the Lord; that believes in him, ho∣nours him, serves him.

2. But because a man should not be mistaken, supposing that he fears him, when he does not, he adds these three Restrictions to his Propo∣sition.

• 1. 1 1.375 That it must be an obediential fear: For he must keep his Com∣mandments.
• 2. 2 1.376 That it must be a filial, no servile fear; out of delight, not compul∣sion, He delights in them; is pleased with the equity of them, and loves them.
• 3. 3 1.377 That it must be a chearful, ready fear, performed with all alacrity, earnestness, care and study, He delights greatly in his Commandments. Done with all the heart, with all the affection, exceedingly well-pleased to do them.

2. * 1.378 In the rest of the Psalm, he insists upon that in which this blessedness doth consist, and makes good St. Pauls words, That Godliness is great gain, and hath the promises both of this life, and that which is to come.

• 1. For temporal Goods in this, the wicked may have, but they have no pro∣mise made to them that they shall be blessings; but the righteous have a promise made to them both for these temporal Goods, and that they shall be blessings.
• 2. Then again, That for these temporal blessings they shall enjoy them, yet so, that they are not exempted from the Cross, 2 Tim. 3.12.
• 3. That God in his certain counsel distributes them in this life, not to every person equally, but as may be most profitable for him; so that the promi∣ses made unto the Church for temporal things, * 1.379 are confer'd upon every one, as God thinks fit for him. The promises for spiritual blessings to him that fears God, are absolute; but for temporal, conditional only.

This being premised, [Ver. 2] I come now to the blessings here promised.

• 1. 1 1.380 The first felicity, is for his seed and off-spring: His seed shall be mighty up∣on earth; the Generation of the upright shall be blessed, which was verified in Abraham and his posterity, in them God made good his promise in the second Commandment, I will shew mercy to thousands in them that love me, and keep my Commandments.
• 2. 2 1.381 The second felicity consists in wealth, riches, honours: Wealth and riches, that is, [Ver. 3] abundance of all things shall be in his house, and remain in it: For his mind is not corrupted with these things, content he is with what God bestowes, and seeks not to amplifie them by ill means: And therefore his righteousness, his Goods well-gotten, endures for ever, Phil. 4.11, 12. 1 Tim. 6.6. His just dealing preserves his wealth to his posterity.
• 3. 3 1.382 The third felicity, is the comfort he finds in turbulent times, which the Prophet calls here darkness; but when this overspreads the face of the Church, yet he that fears God, will acquiesce in him, and thence receive joy and comfort: Unto the upright there ariseth light; the light of coun∣sel, the light of consolation, in the thickest darkness, of all doubts, tri∣bulations, and afflictions, which the Prophet ascribes here to the mercy of God; comfortable he is, because God is his light, who is gracious, full of compassion, and righteous.
• 4. [Ver. 4] The fourth felicity is, that he hath in him bowels of compassion, of which he shewes two effects. 4 1.383
  • 1. [Ver. 5] Hard-hearted he is not, but a good man, shewes favour, he easily forgives an injury, 1 1.384 is easily reconciled to an enemy; forgives, that he may be forgiven, Luke 6.37.
  • 2. 2 1.385 Tenacious he is not; he thinks not that he was born for himself a∣lone, but for the good of others, and therefore he exercises the acts of charity, and lends; and it is a part of happiness to be able to do it, Luke 6.34.

• 5. A fifth felicity, is in his Discretion: [Ver. 5] He will guide his affairs with dis∣cretion, with prudence, with judgment. 5 1.386 Discreet he is to discern betwixt truth and falshood, just and unjust acts; and therefore in judgment he is no accepter of persons, nor in his bargains fraudulent and injurious, nor false in his testimonies, but true and constant in word and deed; discreetly he manageth all his Affairs.
• 6. A sixth felicity, is h••s constancy and patience; [Ve. 6] troubles and dangers may so increase, that his case may seem desperate; 6 1.387 yet in these he looks for help from Heaven, and remains firm in his principles. Justum & tenacem propositi v••rum, non civium ardor prava j••ben••um, non vultus instantis tyranni mente quatit solidâ. Surely he shall not be moved for ever.
• 7. A seventh felicity is, that there is a Commemoration of him with honour: 7 1.388 The righteous shall be had in everlasting remembrance. His name is writ∣ten in the Book of life, his Name is precious in the Church. Records are kept of his doings and sufferings, as are of the Martyrs; with much honour he shall be spoken of: His memory shall not live, as doth that of Judas, Cain, Pilate, &c. that are indeed mentioned, but with detestati∣on; whereas at the mention of his name, all men shall have a veneration of him in his Grave. At the last day good men shall be called to, Come ye blessed; wicked men dismiss'd with, Go ye cursed. [Ver. 7]
• 8. The eighth felicity is, that the scandals raised upon him, 8 1.389 calu••••nies and false reports little move him: He shall not be afraid of evil tydings. He may be call'd a troubler of Israel, a seditious person, a wine-bibber, a gluttenous person, a murderer, an idolater, a superstitious person, a blas∣phemer; he knowes that it was his Saviours case, the condition of his servants, the Prophets and Apostles; but he is not much moved at it, he bears it patiently. And the Reasons are, 1 1.390
  • 1. Because his heart is fixed, trusting in the Lord: He hath a sure Rock to flie and trust to, God will clear up his inno∣cence.
  • 2. His heart is established, he shall not be afraid: [Ver. 8] He knowes God will take care of him, and will be propitious to him, until be see his desire upon his enemies, till God bring them to confusion, which he knowes he shall either live to see now, or believes he shall see hereafter. [Ver. 9]
• 9. A ninth felicity is, 9 1.391 that God gives him a heart to put his Goods to a right use in his distribution of his charity.
  • 1. He hath dispersed; he thinks not that he only lives to gather and reap; but he sowes also, and that liberally, as men do their seed, never grudg∣ing that they commit to the earth; many, not one only, 1 1.392 are the better for him.
  • 2. And he doth it freely, without looking for any thing again: He gives; 2 1.393 and there is nothing freer than gift.
  • 3. And he doth it wisely; for 'tis not to such as need it not, 3 1.394 but to those that need it, 'tis to the needy; He hath given to the poor.

Now for this liberality, he is a great gainer in two respects, * 1.395 for both which he may well be called a blessed and happy man.

• 1. Though he hath by it lessened his money, 1 1.396 yet he hath increased his righte∣ousness, his piety and charity is more conspicuous. The good work he hath done endureth for ever, and shall in its time receive an ample reward, Prov. 28.27. & 22.9.
  • 2. Nay by it increased his honour, and perhaps his wealth also: 2 1.397 His Horn, that is, his power, dignity, glory, shall be exalted with honour.

10. [Ver. 10] His last felicity is, that he shall exceed and overcome all envy; for it is most true: 10 1.398

• 1. That the wicked shall see it; consider the prosperity and liberality of him that fears God, and be grieved with his felicity, and pine with envy. 1 1.399
• 2. That as a mad Dog, he shall gnash his teeth at it, and for very grief melt away, 2 1.400 and seek his ruine.
• 3. But yet he shall not be able to harm him, all his endeavours shall be fru∣strate, and his labours ineffectual: The desire of the wicked shall perish. He then that fears God, is a happy man; he that fears him not, most un∣happy.

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

O On impotent God, it is thy fear alone that can make men truly happy; for where thy fear is truly rooted, [Ver. 1] there piety and justice, there thy true worship, and all fruits of charity and justice will flourish; so therefore affect our bearts with a filial fear, that we may make it our delight, to run the wayes of thy Commandments. Make our will conformable to thy Will, and our affection•• correspondent to what thou dost affect, so shall we find no labour or difficulty in thy precepts, but be greatly pleased to be thy obedient servants.

It is time of the greatest of our desires, [Ver. 2] That our seed should be mighty upon earth, which cannot be expected without thy blessing; create in us then an up∣right he art, that so the Generation which succéed us may be blessed. We de∣sire that wealth, [Ver. 3] and riches, and honour should be in our house, let us aim to attain to these in thy fear, [Ver. 3] in a just and a righteous way, that they may endure to our posterity; make us content with what thou bestowest, and know, That Piety is great gain, when the mind is satisfied with what thou givest.

We now live, O Lord, in a difficult time, we know not what to do, but our eyes are to thée: [Ver. 4] Thou art a gracious God, and full of compassion, and righte∣ous, let therefore thy light arise to us in this darkness, let thy counsel direct us, and thy comforts shine unto us, [Ver. 5] that we may prudently carry our selves in these distrculties. Provocations we have had to anger and revenge, but touch our hearts with so much compassion, that we may shew favour toward our enemies, forgive them, as thou for Christs sake, hast forgiden us. And since we are compassed about with temptations, [Ver. 6] enrich our hearts with prudence, That we may guide our Affairs with discretion, [Ver. 7] discréetly putting a difference be∣twixt Truth and Falshood, just, and unjust acts; and though we be violently assaulted, [unspec 8] make us constant in thy fear, and patient in our sufferings; O let us not be moved or seduced from the right way for ever: [unspec 9] Fix our hearts, and make us trust in thée; establish our hearts, and never let any evil tydings make us afraid, but let us rely upon thy promises, till we sée our desire upon our enemies.

Let it not be our aim to heap up wealth, but give us grace to use it well, to disperse, as well as to gather, and to be content to give, as well as to receine; that so the loins of the néedy may bless us, and the bellies of the poor pray for us. With this unrighteous Mammon let us make our selves friends, that when they fall, we may be receiv'd into everlasting habitations; this is a righteousness that will endure for ever; this is a means not only to encrease our reward in the life to come, [Ver. 6] but also in this, to exalt our Hor••, our power and dignity with honour: For a good man alwayes lives in the memory of good men, his name is precious, his memorial is honourable; whereas the

memory of the wicked shall be buried in oblivion, or remembred with reproach, the righteous shall be had in everlasting remembrance.

Write our names, O Lord, in the Book of life, [Ver. 10] and conserve them in the memorials of thy Saints, let the wicked sée it, and be grieved at it; and let the adversaries of thy fear, and the blessed estate of thy servants, gnash their téeth for envy, and melt away, to find that their desires come to naught: O Lord, whosoever he be that shall desire the ruine of those that fear thée, let him never be able to fulfil it, but together with him, let his desire perish: So shall thy people, and sheep of thy pasture, that fear thee the Lord, [Ver. 1] and delight greatly in thy Commandments, bless thy Name for blessing them, and call to all that love thee, and thy Church, to praise the Lord. Amen, Amen.

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

THE Scope of this Psalm is the same with those that went before, viz. to excite men to praise God.

Three parts of this Psalm.

• 1. An Exhortation to praise him, directed to his ser∣vants, ver. 1.
• 2. A Form set down for it, expressing how, when, and where to praise him, ver. 2, 3.
• 3. The Reasons that perswade us to it; first, his infinite Power, ver. 4, 5. secondly, his Providence most conspicuous in Heaven, and in Earth, ver. 6. in Earth both in Common-wealths, ver. 7, 8. and in private Families, ver. 9.

1. The Prophet exhorts men to praise the Lord: And,

• 1. First, He doubles and trebles his Exhortation, Praise the Lord, praise, * 1.401 praise the Name of the Lord; that it be not coldly and dully, but zea∣lously done; or else to shew, that he alone is worthy of all praise; [Ver. 1] The Kingdom is his, and therefore the Glory. * 1.402
• 2. He shewes us by whom he would have it done, by his servants; Praise the Lord, O ye servants; He is your Lord, you his servants, praise him then, and do it with a pure heart: For praise is not comely in the mouth of a sinner.

2. The Form in which it is to be done, is this: Say, * 1.403

• 1. Blessed be the Name of the Lord, Job 1.
• 2. And say it at all times: Begin it ab ipso nunc, From this time forth, and continue in it, from this time forth for evermore. In prosperity, [unspec 2] adver∣sity, in this life, in the future. 1 1.404
• 3. And let it be said in all places, even all the World over: From the rising of the Sun, unto the going down of the same, 2 1.405 the Lords Name is to be praised. [unspec 3]

3. And now follow the Reasons, * 1.406 by which he perswades men to praise him.

• 1. The first is his Majesty, his infinite Power, Glory; this extends not to men alone, but to the Heavens, and all above the Heavens: [Ver. 4] The Lord is high above all Nations, and his Glory above the Heavens; above Princes, 1 1.407 Heavens, Angels; therefore praise him.
• 2. The second is, his admirable Providence, Benignity and Bounty, 2 1.408 which being joyned with so great Majesty, appears the more admirable. Who is like the Lord our God, who dwells on high? None in Heaven and Earth to be compared to him; and yet, which sets forth his goodness, [Ver. 5] the care he

• hath of all things: He, as it were, humbleth himself to behold the things that are in Heaven and in earth. [unspec 6] He is present with the greatest Angels, and ready to help the meanest creature. * 1.409

Now of his Providence, in humbling himself to behold the things on earth, he gives two instances; the first is, in States and Kingdoms; the second, in private Families.

• 1. [unspec 7] In States: He raiseth up the poor out of the dust, and lifteth the needy out of the Dunghil: 1 1.410 The examples of it, may be Joseph, Moses, David, Da∣niel, Job, Mordecai; let then no man say,

  Non vacant exiguis rebus adesse Jovi.

  And the end is, [unspec 8] That he may set him with the Princes, even with the Prin∣ces of his people. He vindicates their name, not only from contempt, but exalts them to the highest places of honour.
• 2. 2 1.411 In private Families: As the infelicity of men is a low and despised con∣dition, so the infelicity of women, is barrenness; as therefore he looks upon humble men, and raiseth them to a Crown; so he looks upon hum∣ble women, and makes them fruitful, in which the happiness of a Family consists; and therefore the Prophet adds this other instance of his Pro∣vidence, He maketh the barren woman to keep house, and to be a joyful mo∣ther of children. [unspec 9] A joyful mother; for that women rejoyce in nothing more than in bearing of children; the examples may be Sarah, Rebec∣cah, Rachel, Annah, Elizabeth, Jo. 16.21.

But by most Expositors, * 1.412 this last verse hath a higher meaning, and relates unto the Church of the Gentiles, which was the barren woman before Christs coming, but hath now more children than she that hath a Husband, i. e. the Jewish Syna∣gogue: Isa. 54.1. Rejoyce, O barren, that didst not bear, break forth into joy, and rejoyce thou that didst not travel with child, for the desolate hath more children than the married wife; and is to this purpose applied by St. Paul, Gal. 4.27.

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

O Omnipotent Lord, [Ver. 1] whosoever are addicted in faith and fincerep••ety to thy worship and service, are bound at all times, in all places to return unto thy Name immortal praises; [Ver. 2] we then, who acknowledge thée to be our Lord, and our selves thy dassals and servants, with our whole hearts, both secretly, and in the Congregation of Saints, do sound forth with full voyce, Blessed be the Name of the Lord our God, [Ver. 3] from this time forth, for ••vermore; from the rising of the Sun, unto the going down of the same, our Lord's Name be praised.

O Lord, thy Majesty is great, thy Glory illustrious, thy Goodness, Cle∣mency and Providence wonderful, [Ver. 4] thy Power is high above all Nations, and the greatest in those Nations; thy Glory above the Heavens, and the most glorious in those Heavens: [Ver. 5] Who, O Lord our God, is like unto thée? or among men or Angels may be compared with thée? And yet, though thou dwel∣lest on high, such is thy care, thy provision, thy clemency toward us men be∣low, [Ver. 6] that thou dost, as it were, humble thy self, and descend from thy Throne of Majesty, to behold the things that are in Heaven, to take a care for the things that are done in, and on the Earth; there is no action, no event, either in Heaven or Earth, which thou rulest not, which thou guidest not, and or∣ders not. If the proud Angels in Heaven aspire to thy Throne, Thou be∣holdest it, and they shall féel thy power. If insolent men on earth shall exalt themselves against thée, they shall drink of the cup of thy wrath; when thy

servants sin against thée, and yet shall humble themselves before thée, Thou wilt behold their contrition, and accept their tears, and forgive their ungraci∣ous behaviour.

Look down, O Lord, at this time from thy dwelling place, and behold the afflicted slate and condition of this thy Church; [Ver. 7] we have for many years béen trod under foot, and lain in the dust; we have béen, and are yet oppressed, and cast aside, as it were, to the Dunghil. Thy judgments, O Lord, are just, and thy wayes equal, for unsavoury salt we were, and deserved no better: But thou, who raisest the poor out of the dust, and liftest the needy out of the Dunghil, vouchsafe to stretch out thy arm of power, and right hand of help to our Princes and Armies; set our King, whom thou hast hitherto dejected, once again with Princes, even the Princes of his people.

O Lord, who makest the barren woman to keep house, [Ver. 8] and be a joyful mother of children; take pity on the afflicted woman, thy Church, and let her not mourn and longer for her barrenness; grant, that by thy Word and Spirit, [Ver. 9] she may be a mother of many children, with whom she may rejoyce in thy house, and celebrate thy Name with perpetual praises, through Iesus Christ our Lord. Amen.

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

DAƲID in this Psalm, chants forth the wonderful works and miracles that God wrought, when he brought forth the people of Israel out of Ae∣gypt.

Two parts there are of this Psalm.

• 1. A Narration of Israels deliverance, amplified by the state they were in, ver. 1. The state to which they were brought, ver. 2. The miracles then done, first, at the red Sea, and Jordan, ver. 3. and at Si∣nai, when the Law was given, wer. 4.
• 2. A Prosopopeia, set down by way of Dialogue; first, For the Prophet asks the Sea, and Jordan, Why they fled, turned back? ver. 5, 6. secondly, To which the answer is made by the brutish Earth, which is enough to strike a terrour, a veneration and fear into all men, That it trembled at the presence of the Lord, ver. 7, 8.

1. In the Narration, Isra••ls condition is set down by way of comparison, * 1.413 that so their deliverance might make the deeper impression. First, we are to know that Israel, and the house of Jacob and Judah, in this place, signifie the same thing, viz. The whole Nation of the Israelites, that descended out of Jacobs loins; but of the house of Jacob there is peculiar mention, because with him they came into Aegypt; and of Judah, because from him they were called Jewes.

This being premised, I come now to Analyse and explain the Psalm, in which is described,

• 1. The condition of the Jewes before their deliverance, they were in Aegypt; [Ver. 1] all one, as if he had said in bondage, and liv'd among Idolators, 1 1.414 nor form'd into a State, nor into a Church. 2. Among a barbarous people, or a people of a strange language.
• 2. The condition of the Jewes after their deliverance, 2 1.415 they were then his Sanctuary, and his Scigniory: When Israel went art of Aegypt; &c. then Judah was his Sanctuary, and Israel his Dominion.

• 1. [Ver. 2] His Sanctuary, a people sanctified and adopted by him, a peculiar people consecrated to his Worship, 1 1.416 as holy Temples and Sanctuaries, and having holy Priests to govern them in points of Piety.
• 2. 2 1.417 His Dominion or Seigniory, in whom he reigned as a King by his Lawes and spirit, and appointed godly Magistrates to rule them in matters of Policy; for the Government among them, was, first a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, till they cast it off, by choosing to themselves a King; whence God told Samuel, They have not rejected thee, but they have rejected me, that I should not reign over them, 1 Sam. 8.7.

2. 2 1.418 The Prophet sets down the manner of their deliverance, which was not by ordinary means, but extraordinary, by signs, miracles and wonders, of which he gives us these instances.

• 1. [Ver. 3] In the red Sea: The Seasaw that, and fled: That is, the Sea seeing Gods people come toward it, 1 1.419 and desirous to pass through it, at the presence of the Lord turned back all night, Exod. 14. Wisd. 19.7. Where in a Poetical, st••rein he attributes sense to the Sea: The Sea saw that.
• 2. 2 1.420 In or at Jordan forty years after, when they were entring the Land, when Jordan was driven back, and suffered a reflux for a long time, Josh. 4. [Ver. 4]
• 3. 3 1.421 At Sinai, where the Law was given, where the greater parts of that Mountain, and the lesser Hillocks about it trembled and quaked: The Mountains skipped like Rams, and the little Hills like Lambs. The sum is, That all the Creatures at the Commandment of the Creator, were then turned upside down, ready to do, or not to do; to continue in, or to change their natural courses, according to his good-will or pleasure, Wisd. 19.18.

2. * 1.422 The Psalm is composed after a Poetical vein, and therefore having re∣lated the wonderful deliverance, * 1.423 and the manner of it, he expostulates with the Sea, Jordan, and the Mountains, what the matter was with them, that they so strangely alter'd their course, with what passion they were affected, and why?

What aileth thee, [Ver. 5] O thou Sea, that thou fleddest? and thou Jordan, that wast driven back? 1 1.424 O ye Mountains, [unspec 6] what aile ye, that ye skipped like Rams? and ye little Hills, like young sheep? 2 1.425

To which, * 1.426 in the person of the earth, speaking to her self, the Prophet answers, so that it is both a Prosopopeia, and an Apostrophe.

• 1. [Ver. 7] Tremble thou earth at the presence of the Lord, at the presence of the God of Jacob. * 1.427 As if it had been said, Would you know the reason why we flie, turn back, move? The cause is this, The Lord hath appeared, and shewed his Force and Power, and laid his Commands upon us, and therefore not abiding his Presence, trembleth, the Mountains are mo∣ved, &c.
• 2. Now of his Power, let this miracle suffice for an instance; 'tis that God, Who turned the hard Rock into a standing water, [Ver. 8] and the flint-stone into Fountains of water. Caused not only waters to flow from thence, but turned the very substance of a flint, which is apter to yield fire than water, into that fluid Element, Numb. 20.

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

O Lord our Governour, how excellent is thy Name in all the World? Thou art glorious in holiness, fearful in praises, doing wonders, able to do whatsoever thou wilt, [Ver. 2] and willing to do whatsoever is best for Judah,

whom thou hast adopted to be thy Sanctuary, wherein thou wilt be served; and Israel thy Dominion, over whom thou wilt reign as a King by thy holy Word and Spirit.

O God, Thou hast béen very gracious unto us, that were Aliens from the Commonwealth of Israel; for in every Nation, every one that feareth God, and worketh righteousness, is now accepted of thée; all true believers are now become the séed of Abraham, and the house of Jacob. Thou hast brought us out of Aegypt, out of that Kingdom of darkness and ignorance in which we lived, into a marvellous light; Thou hast fréed us from the bondage of Pharaoh, the Prince of darkness, under whom we served and groaned. [Ver. 1] Thou hast taken the burden of the Law, a yoke grievous and heavy to be born, from off our shoulders, and cancelled the Hand-writing that was against us, laying upon our necks an easier yoke, and upon our shoulders a lighter burden. Thou hast overturned, as it were, the Chariots and Horse-men, and destroyed the Host of our enemies, by su••••uing our iniquities, and casting all of them into the bottom of the Sea, that they may never appear before us again, to con∣found our Consetences in this World, or condemn our Souls in the next.

O Lord, shall the dumb and insensible Creatures tremble at thy presence, and shall not we be moved with so great mercies? Shall they all in their kinds praise thée, and shall not we, who are endued with reason, alwayes sing of the loving-kindness of our God? Shall the Sea flée, and the waters r etire, and the Mountains and Hills skip at the presence of the God of Jacob, [Ver. 3] and shall not Jacob himself serve the Lord in fear, and rejoyce before him in trembling? Shall the hard Rock be turned into a standing water, [unspec 4] and the flint-stone into a springing Well, and shall not our hard and flinty hearts, in consideration of our own miseries, [Ver. 8] and Gods unspeakable mercies in delivering us from the bon∣dage of our sins, and tyranny of Satan (if not gush forth into Fountains of tears) express so much as a little standing water in our eyes? It is a hard heart indeed, that is not rent with compunction, nor softned with kindness, nor moved with prayers, nor will yield to threats and blowes.

And yet, O Lord, such are our hearts, so hard, so flinty: O touch thou the Mountains, and they shall smoke; touch our lips with a Coal from the Altar, and they shall shew thy praise: Smite, Lord, our flinty hearts, as hard as the nether milstone, with the hammer of thy Word, and mollifie them also with the brops of thy mercies, and dew of thy Spirit; make them humble, fleshy, flexible, circumcised, soft, obedient, new, clean, broken; for we know, That a broken and contrite heart thou wilt not despise.

O Lord our God, give us grace from the very bottom of our heart to desire thée, in desiring to seek thée, in séeking to find thée, in finding to love thée, in loving thée, utterly to loath our former wickedness; never let us return in our hearts back again into Aegypt, never let us long after the Léeks and Onions, and Garlick thereof: But being by thy mercy delivered and brought from thence, and from the slavery of sin and Satan, let it be our whole endeavour to walk humbly and obediently before our God, that living in thy fear, and dying in thy favour, when we have passed through the Wilderness of this World, we may possess that heavenly Canaan, and happy land of promise, prepared for all such as love thy coming, even for every Christian soul, and who is thy Dominion and Sanctua∣ry. Grant this, O gracious God, in the Name of our Lord and Saviour Ie∣sus Christ, who lives and reigns with thée, and the Holy Spirit, one God, World without end. Amen.

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

THE Prophet being zealous of Gods Honour, which the Heathens went about to take from him, and attribute to their Idols, is ear∣nest with God, that it might be manifest, that Honour did belong to him alone, and might not be given to another.

There be four parts of this Psalm.

• 1. His Vote and Petition for Gods Honour, ver. 1. that did not belong to any Idols, because of their vanity, from ver. 3. to 9.
• 2. An Exhortation to praise God, and hope in him, from ver. 10. to 12.
• 3. The Benefit that will accrue from it, a blessing, from ver. 12. to 16.
• 4. A Profession, that for the blessing they will bless God, ver. 17, 18.

1. * 1.428 Some joyn this Psalm to the former, conceiving, that the Prophet having expressed the goodness of God in the deliverance of his people from Aegypt, would not have any part of the Glory attributed to Moses, Aaron, or any merits in them, but wholly ascribed unto God himself: And therefore he thus begins.

• 1. [Ver. 1] Not unto us, not unto us, nor any Leader amongst us.
• 2. * 1.429 But unto thy Name give glory: We seek it not, take it wholly to thy self.

And this he desires, he would alwayes shew in the protection of his people, for three Reasons.

• 1. For manifestation of his mercy: Give glory to thy Name, for thy mercy.
• 2. [Ver. 2] For declaration of his faithfulness in keeping his promise: Do it, for thy Truths sake. * 1.430
• 3. That there might not be given an occasion to the Heathen to blaspheme, as if they his people should be forsaken, and destitute of help: Wherefore should the Heathen say, Where is now their God?

Well, say it so fall out, that the Heathen impiously ask the question, Ʋbieorum Deus? We have in a readiness what to answer them, To the glory of our God, but to the dishonour of their Idols, * 1.431 which he proves by an elegant An∣tithesis.

• 1. As for our God, he is in the Heavens, and his miracles wrought for his people testifie as much; [Ver. 3] for he hath done whatsoever pleaseth him. He hath, and can deliver his people when he pleaseth; * 1.432 and if it be his pleasure, they must suffer also.
• 2. But now I may better ask, Where are their gods? gods did I call them? nay, nay, they are but Idols, they deserve not the name of gods, as is evi∣dent by the matter, 1 1.433 whereof they are, 2. the Makers of them. 3. Their vanity and inutility.
  • 1. Their Idols are silver and gold; at the best; of no more precious stuffe; [Ver. 4] and yet though such, from the Earth they fetch their Original.
  • 2. 2 1.434 The work of mens hands. Works they are, and not Masters of the work; they made not themselves, but were made, and therefore baser, than the basest Smith that made them.

• 3. Of no use, of no power at all; 3 1.435 for they can make no use at all of those parts which they seem to have; for having the shape of men, they can do nothing as men.

  [Ver. 5] For they have mouths, but they speak not; eyes they have, [Ver. 6] but they see not. [unspec 7] They have ears, but they hear not; noses they have, but they smell not. They have hands, but they handle not; feet they have, but they walk not; neither speak they through their throat.

  They cannot do that which Beasts can, send out of their mouths an inarticulate voyce or found, so far they are from speaking.
• 4. And thus the Prophet having derided their Idols, he goes on, 4 1.436 and derides,
  • 1. The Idol-makers: They that make them, are like to them; [unspec 8] a sensless people, that think to make a god, out of gold, silver, wood, and stone.
  • 2. The Idol-worshippers: So is every one that puts their trust in them; * 1.437 trust and relies on that which cannot help. In this life they are like to them; for they seem neither to see and hear, than hear and see indeed; when they will not hear and see what belongs to their good, and the Truth; whence Christ saith, out of the Prophet, of such, Having eyes, they see not, and ears, but they hear not, Mark 8.

2. And so the Prophet having passed this Sarcasme upon the Idols, * 1.438 and Idolaters, he leaves them, and turns his speech to the Israelites, whom he exhorts to trust in God. * 1.439

• 1. In general, the whole Nation; O Israel, trust thou in the Lord: Let the Heathen trust in their Idols, but you are Gods servants, [unspec 9] trust you then in that Lord you serve. And to encourage them, he adds his Reason, 1 1.440 He is their help, and their shield; the Lord Protector of the whole Nation. [unspec 10]
• 2. In particular, the Tribe of Levi; O house of Aaron trust in the Lord: 2 1.441 You are the Leaders and Guides in Religion, and God is your portion, [unspec 11] and therefore you ought to trust especially in him: He is their help, 3 1.442 and their shield; a shield you need, and he will be the Lord Protector of your Tribe.
• 3. In a word: Ye that fear the Lord, Jewes or Proselytes, in what Nation soever ye live, see that ye trust in the Lord; and that for the same reason; For he will be their help, and their shield also. In every Nation those that fear him, and do righteousness, are accepted of him: He will be a Lord Protector even to these, as to Job, Naaman, &c.

3. And that his Exhortation to trust in God might take the deeper root, * 1.443 he tells all three that they should be no losers by it; for it was it that had, and would bring a blessing upon them: For God doth not use to forget those that trust in him; but he hath been mindful of us: [Ver. 12] And by a singular and especial Providence, and care of us, he hath shew'd it, and he will shew it to every one of you.

• 1. To you of the Nation: He will bless the house of Israel. 1 1.444
• 2. To you of the Priesthood: He will bless the house of Aaron.
• 3. To all you that fear him: He will bless them that fear the Lord, 2 1.445 both small and great. [unspec 13]

And the Prophet taking his example from God, 3 1.446 poures forth his blessing upon them also; he thought it not enough to exhort them only to trust in God, and ac∣quaint them that God would bless them, except he seconded it with his prayer, and therefore to Gods blessing he adds his own, and desires the blessing may rest upon the heads of them, and their children.

• 1. The Lord shall increase you more and more, you and your children. [unspec 14]

• 2. Let the World curse you, and speak evil of you; yet I say, Ye are the blessed of the Lord; [unspec 15] come ye blessed, Deutr. 28.
• 3. That Lord which made heaven and earth; which words are added, that they be assured that their blessing is a real blessing coming from him, in whose hand is the dew of heaven, and fatness of the earth; in which form Isaac blessed Jacob, Gen. 27.28.
• 4. [unspec 16] It comes from one that is able to bless.
  • 1. For the heaven, even the heavens are the Lords. In them he especially shewes his Presence, Majesty, Glory, from thence descend the dewes of grace, and the drops of rain that water the earth.
  • 2. As for the earth, he hath made a Deed of Gift for that, He hath given it to the children of men; that by his blessing upon their labour, they may be sustained with food and rayment; so that while they live in it, and enjoy the Goods thereof, they praise him.

4. * 1.447 For that is the true end of their being here, the chief, nay, the sole end, they live upon it, * 1.448 the end that God gave it to them; an end, which they that are dead, cannot attain unto. This he illustrates by an Antithesis, betwixt the dead and the living.

• 1. [Ver. 17] For the dead praise not the Lord, neither any that go down into the si∣lence. Among them there is great silence of the dewes of heaven, and the fatness of the earth, they need neither; and therefore they praise not God for them. The blessing of the City, and blessings of the Field, are nothing unto them, they have no mouths to fill, and therefore no mouths in a corporal manner to open in the praise of God. Him they praise, but it is after their manner, not ours; him they praise, but it is for other blessings than ours.
• 2. [Ver. 18] But we as yet are upon the earth, we enjoy his protection, we enjoy besides spiritual, these temporal blessings also: this his gift we must make use of. And therefore we will do that the dead cannot, We will bloss the Lord from this time forth for evermore. By our selves, while we live; and desire it may be done by our posterity when we are going down into silence.
• 3. However, ye that are alive this day, Praise ye the Lord.

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

O Omnipotent and Gracious God, in all Ages thou hast béen merciful to thy people, and even in their greatest afflictions raised up the spirits of some one or other of thy servants, by whose hands thou hast delivered them. At this time we are in great misery, at this time we are in affliction, send us help from thy Sanctuary, raise us up some Moses to go before us, some Joshua to sight for us, [Ver. 2] some Sampson to deliver us; wherefore should the uncircumcised tri∣umph over us, and say, Where is now their God? The reproach, O Lord, re∣dounds to thée, this insultation is to thy dishonour; arise then, O Lord, and give the glory unto thy Name, shew thy merciful countenance, and that thou art a God of Truth, [Ver. 1] and for thy Mercy and Truths sake, come down at last and deliver us. Merit there is none on our part, why thou shouldst do it for us, and therefore it must be mercy. Merit there is too much on our part, why thou shouldst not do it, and therefore if it be done, it must be thy Truth, thy Word pass'd to thy servants, that moves thée to it. We destre not that any part of this work be attributed to us, but that the honour of it be wholly thine. Not unto us, O Lord, not unto us, but unto thy Name, which is now blashemed and vilified, [Ver. 3] give the Glory, for thy Mercy, and for thy Truths sake. Make them know, that have so long trusted in lying vanities, and worshipped the imagina∣tions of their own hearts, That our God is in Heaven, that he hath done what∣soever pleased him; that as it hath béen his pleasure to humble us, so it is his

pleasure to exalt us; he hath brought us very low, but he can set us again on high, when, how, and by whom he pleaseth.

O Lord, heal our back-slidings, and love us freely, turn away thine anger from us; be as a dew to thy Israel, make his branches ••oread, [Ver. 9] and his beauty as the Olive-trée; let him revive as the Corn, and grow as the Vine; [unspec 10] what have we to do any more with Idols, vain men, That have hands, and cannot help; and ears, and will not hear? Thée, O Lord, will we hear, [unspec 11] Thée will we alone ob∣serve; For thou art our help; and our shield. Thou wilt be the Lord Protector to thy Israel, Thou wilt be a shield to the house of Aaron, Thou wilt be a help∣er to all those that fear thée; therefore renouncing the arm of flesh, we will trust to thée alone.

O Lord, be mindful of us, and bless us; bless the house of Israel, [unspec 12] that peo∣ple which thou hast chosen to thy self, and gathered from among the Nations: Bless the house of Aaron, that Tribe that thou hast chosen to thy self, and set apart to come near unto thée among this people. O Lord, bless them all that sear thy Name, in what part of the World soever they remain, [unspec 13] of what con∣dition soever they he, both great and small; whether thou hast raised them to a high degrée of honour, or made them vessels of dishonour. Thou Lord, art that great Lord, that hath made both heaven and earth; she power in heaven, Thou hast reserved to thy self; the earth, Thou hast given to the children or men, that they may inhabit it, and be sustained by it. By thine own mouth, [unspec 15] all those who serve thée in fear and reverence, [unspec 16] are pronounced to be the Blessed of the Lord; give then, good God, to these the dew of heaven, and the famess of the earth; multiply and increase them more and more, [unspec 14] both the fa∣thers and their children.

Of this nothing can deprive us, but our abuse and unthankfulness; that may make heaven brass, and the earth iron under us: So touch our hearts then with thy grace, that we never receive a blessing, but we be as ready to return a blessing; that we use not the gift, without blessing thée the Doner; [unspec 17] tis the end we live, 'tis the end we breath. The dead praise thee not; for the gifts of the earth, because they have no use of them; they that go down into the st∣lent places of the grave, are altogether silent for thy swéet dewes and showres wherewith the earth is impregned and fatned, because they stand not in néed of any of her supplies. We are the men, who yet live, and draw our breath, which must be nourished and sustained by the dugs of this good mother, which we will never praw without thankfulness. We will bless the Lord while we live upon the earth, even from this time, to the end of our life; [unspec 18] and if we could live for ever, for evermore.

Since therefore, O merciful Lord, Thou hast given the earth for a possession to the sons of men, and to that end, that there may be upon the earth some to ce∣lebrate thy Name, we beséech thée to defend thy little flock from the hands of vio∣lent men, and suffer them not by their rage and fury, to be taken from their pos∣sessions, by a violent and immature death. But much more, O Lord, preserve them from eternal death and damnation, in which no man can praise thée; and grant unto them, that while they live on earth, they may live by the life of thy Spirit, that both now, and for ever, as it is their bounden duty, they may praise and magnisle thy Name, and set forth thy mercies in Iesus Christ our only Lord and Saviour. Amen.

PSAL. CXVI. Didascalicus.

THIS Psalm is gratulatory, for it shewes some great straits to which David was brought, from which God delivering him, he vowes to be thankful.

The points of this Psalm are three.

• 1. David makes profession of his love, and shews the Reasons of it, viz. Gods goodness to him in hearing him, when he was in a sad condition, and helping him, from ver. 1. to 9.
• 2. He professeth his duty and faith, ver. 9, 10, 11.
• 3. He vowes to be thankful, and in what manner, from ver. 12. to 19.

1. * 1.449 He begins with the expression of his content and love, I have enough, I love the Lord; * 1.450 and presently sets down his Reasons.

• 1. [Ver. 1] Because he hath heard my voyce and my supplications; good reason then to love him. * 1.451
• 2. Because he hath inclined his ear to me; a certain evidence that he was heard.

Upon which certainty and experience of Audience, [Ver. 2] he infers this protestation, Therefore will I call upon him as long as I live. * 1.452

2. Another Reason that moved him to love God, and acquiesce in him, was, That he heard him in his greatest need and extremities, which he describes in the next verse: Neither can there be any greater; for he suffered in body and soul by the sense of Gods wrath, which, how great they are, those only can tell you, that have had experience of them.

• 1. [unspec 3] The sorrowes of death compassed me; even death it self is the King of fear. * 1.453
• 2. The pains of Hell gat hold upon me: He feared the anger of God for his sin, and the consequent of that anger.
• 3. Both these brought him into a heavy case; many compass'd about with the sorrowes of death, living in prosperity, they observe it not, they con∣sider it not, and therefore they nor fear, nor grieve: But David was sen∣sible of his condition, he found where he was, and therefore in grief and fear he-professeth, I found trouble and sorrow; but at last faith seems to conquer them, he despairs not.

For he betakes himself to his old and safe remedy, a remedy that never had fail∣ed him.

• 1. [unspec 4] Then, in these sorrowes, these pangs, these troubles:
• 2. * 1.454 I called upon the Name of the Lord: Invocation was his sole Refuge.
• 3. And he sets down the very words of his prayer, for our use in the like case: O Lord, I beseech thee, deliver my soul, i.e. from the sorrowes of death, and dangers of hell.

And then, * 1.455 that he might shew that he prayed to God in faith and hope, he ac∣quaints us upon what ground he did it, viz. those Attributes of God, of which every one that happens to be in his case, hath especial use, or else he is not like to find comfort; for then, no talking of merits of predestination, of Enthusiasms, in such a case, these are no Cordials to a soul under the sense of Gods wrath: That which will then comfort any man, is to remember and believe, what David doth here.

• 1. That God is gracious; he inspires prayer and repentance into a man, [unspec 5] and freely remits sin, * 1.456 and receives to favour all such as by a lively faith flie to him.
• 2. And righteous and just, that will perform what he hath promised, and grant an induigence upon those terms that he hath promised.
• 3. Yea, our God is merciful; he mingles mercy with his justice, and though he scourgeth every son that he receives, yet 'tis with a fathers hand, which is more prone to forgive, than to punish.
• 4. The Lord preserves the simple; i. e. Men, sine plicis, [unspec 6] such simple men as Job was, these being without counsel or help, he keeps, he saves.

Of which David gives an instance in himself: I was brought low, and he helped me: And the like favour others may find, that call upon him on those grounds that I did, relying on him, because he is gracious, righteous, and merciful, and preserves the simple.

3. Another Reason he had to love God, was the great rest, quiet, * 1.457 peace and tranquility he found in his soul, after this storm was over; and therefore after he had described the Tempest, and the means he used for his deliverance out of it, viz. Faith and Invocation, and found them effectual: By an Apostrophe, he speaks thus to himself.

Return unto thy rest, O my soul: [Ver. 7] Hitherto thou hast been tost up and down a∣mong the waves and various winds of sorrowes, doubts and despair, and for a long time thou couldst find no Port or Haven wherein to be secure: Now because those Tempests are over, and Faith hath opened to thee a Harbour, where thou mayest be safe, be merry and joyful, turn in, or rather return to that Haven, where thou hast heretofore found rest: Return to thy rest, O my soul.

• 1. For the Lord hath dealt bountifully with thee; [Ver. 8] he hath retributed to thee good for evil; and as thou find'st by experience, out of his immense good∣ness been present with thee, and deliver'd thee from the sorrowes of death and hell.
• 2. And then he turns his speech to God, attributing to him the whole work.
  • 1. Thou hast delivered my soul from death. The face of death and dam∣nation was before me, but thou hast removed, and presented me with life.
  • 2. Thou hast delivered mine eyes from tears, turned my heaviness into joy, and wiped all tears from my eyes.
  • 3. Thou hast delivered my feet from falling. When my infirmity is great, and the Devil thrusts sore at me, that I might fall, Thou hast setled my feet, that I may stand fast, fight, resist, and not fall.

And this God doth for those who call on him, and trust to him; he frees them from the sorrowes of death, and raiseth them to life; he delivers from all sorrow and grief, and will at last wipe all tears from their eyes, Revel. 21. And will give them not only a happy life, but also secure, that they never shall fall, * 1.458 or be deprived of it; they shall be possessed of joy, rest, eternal peace and qui∣etness.

2. David having expressed his sorrowes, * 1.459 and Gods goodness unto him in delivering him from them, now professeth how ready he would be to do his Duty ever after.

• 1. By his obedience.
• 2. By a faithful confession of his mistake, and future confidence.
  • 1. Careful he would be ever after to please God; 1 1.460 I will walk before the Lord in the land of the living. This life is both the Region of death, and a land of the living; there be those that are dead, [Ver. 9] who are yet a∣live, viz. which live after the flesh; they in this truly live, which live after the Spirit. David professeth that he would be one of these, live

• ...
  • the life of grace, and serve his God in righteousness and holiness all the dayes of his life; walk with God, coram Domino, as in the presence and eye of God, as did Henoch and Noah.
  • 2. 2 1.461 He professeth his faith whereon he did rely, when he was humbled, whereon he will rely, if humbled again.
    • 1. [Ver. 10] I believed, and therefore have I spoken, the Lord is gracious, &c. ver. 5. Such a confidence came from the Spirit of faith, not from any humane demonstration, 2 Cor. 4.13.
    • 2. I was greatly afflicted; that is, I therefore believed, because I relied not upon mine own thoughts, but shewed my self very humble and docile to the Spirit of God, that reveals such things to Babes, Mat. 11.

Or else David again comes over the struglings and doubtings he found in his soul, 3 1.462 [unspec 10] when he was in his agony betwixt faith and despair; those sorrowes were not easily and suddenly quieted: I was greatly afflicted, even then when I spoke, and pro∣tested that I did apprehend the promises, [Ver. 11] and call'd upon God, retaining but some sparks of faith: For I said in my haste, all men are lyars; which clause is diversly expressed.

• 1. * 1.463 For some make it an amplification of his former grief; I was so amazed and overwhelmed with sorrow, that when I found no help, I was ready to despair, and if any man went about to comfort me with Gods promises, I said in my haste, all men are lyars; as if he should have said, Let them say what they will, I will not believe them, God hath no care of me, I am cast out of the sight of his eyes.
• 2. * 1.464 Others refer these words to that clause before, the land of the living; of which, many speak great matters: They talk of happiness and felicity in this life, but whatsoever they speak of it, there is no truth in their words; every man is but a lyar, that placeth felicity in these decaying and mortal things; for true happiness is not to be found, but in the land of the living after this life; in excessu mentis, in an extasie, or a heavenly rapture, I said this.
• 3. * 1.465 Some refer the words to Absolon, that deceived David by his Vow at Hebron, or to Achitophel, that revolted from him; or to Ziba, that brought him a lye of Mephibosheth; of whom he might say truly that they were lyars.
• 4. * 1.466 Some conceive, that in these words, he taxeth even Samuel himself, that he spoke not by Gods Spirit, but came of his own head, and was sway'd by humane passion, when he anointed him King over Israel, of which be∣ing persecuted by Saul, he saw so little hopes, and that for his pains, he was but a lyar: But the first sense is most coherent with the words.

Now for the truth of the Axiom, All men are lyars. It is not so to be under∣stood, as if no man could ever speak truth; for even a lyar may sometimes speak that which is true: But that all men are obnoxious to lying, and may possibly erte, if they speak of themselves, and mov'd by humane affections; whereas God can∣not lye, nor any that are moved to speak by his Spirit.

3. * 1.467 Henceforth to the end of the Psalm, is set down Davids gratitude, or his thankfulness.

What shall I render to the Lord, [Ver. 12] for all his benefits toward me? As if he had said, I acknowledge the benefits that God hath bestowed upon me are many and great; * 1.468 he hath deliver'd my soul from the sorrowes of death and hell, 1 1.469 he hath redeem'd me from my iniquity, he hath quieted my heart, and hath made good his promises to me; neither is there a desire to shew my self thankful wanting in me, but how now shall I do it? what shall I return unto him? And when he had cast about, and found that he had nothing that was fit to give, he professeth only that he would give thanks, this only he could, and these he would return, which he knew to God was the best payment.

1. I will take the Cup of salvation. Here Interpreters vary, [Ver. 13] what is to be understood by the Cup of salvation: He would bring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.470

• 1. The most refer it to the Eucharistical Sacrifices of the old Law, in which, when any man offe'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, a Sacrifice to God out of thank∣fulness for so••e deliverance, he made a Feast to the people, 1 1.471 as did Da∣vid, 1 Chron. 16.1, 2, 3. where he dealt to every one of the people a loaf of bread, a good piece of flesh, and a flagon of wine; in the re∣ceiving of which, with a joyful voyce, they sang praise to God for his benefits. This then, they say, David here promised, and he calls it the Cup of salvation, because it was to be offer'd in thankfulness of the salva∣tion obtain'd.
• 2. But Bollarmine casts this off as too light, and with the Fathers, 2 1.472 understands it of the Cup of patience and affliction, and tribulation, which is often in Scriptures call'd a Cup, Matth. 20.22. Psal. 75.8, &c. and may well be call'd the ••up ••f tribulation, because through many tribulations, we must enter into the Kingdom of God. This then is it, that David saith, When I have nothing more excellent to offer to God for his many bene∣fits, I will drink with a willing mind the Cup of the Lord, though it be a bitter Cup, full of tribulations and afflictions; for I am assured, that it will be a Cup of salvation unto me; and therefore,

2. I will call upon the Name of the Lord, 3 1.473 that he would strengthen me to drink of it, whensoever it pleaseth him to administer it to me. Or if we follow the first Interpretation, I will call on the Name of the Lord, offer unto him an Eu∣charistical Sacrifice for my deliverance.

3. I will pay my vowes unto the Lord, in the presence of all his people. [unspec 14] It was usual for Gods servants in their extremities to make vowes; it is likely David did so, 4 1.474 and here he promiseth to pay them, and that not privately, but publickly, in the presence of all the people. Bellarmine refers the words to his open confession of his God, and his readiness to drink the Cup, although it were to Martyrdom.

And in the next words, he renders a reason why he was so ready to pay his vowes, or to confess his Name in the open Assembly; because he had learned, that pious men are under Gods protection, that even in death it self they are his care.

Precious in the sight of the Lord is the death of all his Saints. [unspec 15] An excellent Epiphonema. The lervants of God do trouble themselves in vain, and doubt to no purpose whether they be a care to him or no while they live, for even their very death is precious unto him, or they are precious to him in their death, then he takes care of them, as a man would do of the most precious Diamonds.

4. David yet waxeth not proud upon this, nor upon any of Gods favours, * 1.475 but in all humility, though he were a King, yet he was not too great to be a servant to his God, a son of his Handmaid, the Church; which passionately he expresses.

• 1. Oh Lord, truly I am thy servant, I am thy servant, [unspec 16] and the son of thy hand∣maid.
• 2. And yet no slave, but a voluntary servant: Thou hast loofed my bonds, ta∣ken from my neck the bonds of fear, and fallen upon me with the yoke of love, Mat. 11.30. Thou hast freed me from the slavery of the Law, * 1.476 and wouldst have me to be thy servant out of love; Cur servire reguare est.
• 3. And therefore I will do what thy servants ought, and so he takes an occasi∣on to say over again, what he said before.

I will offer unto thee the Sacrifice of thanksgiving, [unspec 17] and call on the Name of the Lord. I will pay my vowes unto the Lord, [unspec 18] now in the presence of all his peo∣ple. In the Courts of Gods house, in the midst of thee, O Jerusalem, [unspec 19] praise the Lord. Within the Church he would do his service, what is without, is nothing worth.

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

O God most merciful, most gracious in making, and most righteous in performing thy promises, [Ver. 5] who forgivest iniquity and sins, and [Ver. 6] preservest the souls of them that walk with a simple and sincere heart before thée, [Ver. 1] because thou hast heard my voyce, [unspec 2] and my supplications, because thou hast inclined thine ear un∣to me.

The sorrowes of death compassed me, [unspec 3] and the pains of hell gat hold upon me; I tound trouv'e and sorrow, I was brought very low; then I call'd up∣on the Name of the Lord; [unspec 4] then I cryed, O Lord, I beseech thee deliver my soul, [Ver. 8] [unspec 7] and thou wast ready at hand to help me: Thou hast deliver'd my soul from ceath, [Ver. 2] mine eyes from tears, and my feet from falling. Thou hast dealt very bountifully with me, [unspec 9] in pardoning my sin, hearing my petitions, and restoring me to the comforts of thy Spirit; therefore I will call upon thee as long as I live; therefore I will walk before thee in righteousness and holiness as long as I have a Being.

I was greatly afflicted, [Ver. 10] and all the comforts that I could receive from the lips of man were but vain; [unspec 11] they all proved miserable, miserable comforters unto me; In my baste, I said they were all lyars, till thou by thy holy Spirit didst se∣cure me, that thou wert, and wouldst be unto me a merciful Father, and sealest unto me an unexpected pardon. This by the power of thy Spirit I have, and do believe, [Ver. 10] and in it I acquiesce. I expect no more, I have enough; Return then unto thy rest, [Ver. 7] O my troubled soul, for the Lord hath dealt very bountifully with thee.

And now, [Ver. 12] What shall I render unto the Lord for all his benefits towards me? I find by experience, that the death and afflictions of his Saints, are as precious Iewels in his fight; these, for his sake, I am content, if it be his Will, to undergo; of this Cup, if it séem good to him, I am content to drink. [unspec 16] Oh Lord, I am thy servant, truly I am thy servant, and the son of thy Hand-maid. A patient son of my mother, the Church; and if it please thée to poure out to me a full draught of this red wine, Thy Will, not mine be done.

But if thou shalt take away the Cup from me, or else proportion it accord∣ing to my strength; [unspec 13] I will take the Cup of salvation with a contented mind, and I will offer the Sacrifice of thanksgiving, [unspec 17] and will call upon the Name of the Lord. I have vowed my self to be thy servant, [unspec 14] though I can be but an unproficable servant; [unspec 18] yet I will pay my vowes unto the Lord, now in the presence of all his people: Now, even now, while I remain in the land of the living, I will en∣deavour, That my light may so shine before men, that they may glorifie my Father which is in Heaven.

Thy praise I will sound forth, thy Name I will magniffe; confess I will, that thou hast been to me a gracious God, and merciful Father, even in the Courts of the Lords house, [unspec 19] even in the midst of thee, O jerusalem; in which, I know thou wilt alone accept of thanks, and hear and grant the pelitions of thy servants, that are offered unto thée through the merits, and in the Name of thy Son Iesus Christ our Lord and Sa∣viour.

PSAL. CXVII. A Hymn. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

THIS Psalm is short and sweet; it contains a Doxology to God for his mercy and truth; and it is also Prophetical, in reference to the calling of the Gentiles, as it appears, Rom. 15.11.

Two parts there are of it.

1. An Exhortation to all Nations to praise God, * 1.477 both Gentiles and Jewes.

• 1. He speaks to the Gentiles, Praise the Lord all ye Nations; he means, af∣ter they were converted, and made sons of the Church; For how shall they call on him, in whom they have not believe•••• Rom. 10.
• 2. He speaks to the converted Jewes, whom he notes under the name of people, as they are call'd, Psal. 2.1. & Acts 4.25. Praise the Lord all ye people. Both now make but one Church, and therefore both now ought to joyn together in the praise of God.

2. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Reason give for it. * 1.478

• 1. Because his merciful kindness is great; nay, confirmed toward us, 2 1.479 in send∣ing his Son to be a Saviour both of Jewes and Gentiles. His Church is built on a foundation, against which the gates of Hell shall not prevail.
• 2. Neither is his mercy only by this confirmed, but the truth also of his pro∣mises fulfilled; as he promised to send a Messias, so he hath performed it; and this his truth endures for ever; for it shall never be challenged, there is no other Messiah to be expected; now for this, Praise ye the Lord.

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

O Omnipotent and gracious God, when all Mankind walked according to the course of this World, according to the Prince of the power of the Aire, the spirit that works in the children of disobedience. When they walk∣ed according to the lusts of the flesh, and fulfilled the desires of the flesh, and were by nature the children of wrath; Thou, who art rich in mercy, for thy great love wherewith thou hast loved us, wast pleased to send thy only begot∣ten Son Jesus Christ, and to deliver him to death, for the salvation of the World.

This thy great mercy, it pleased thée to make known to us by thy Apostles, and to call us, who were Aliens from the Commonwealth of Israel, and stran∣gers to the Covenant of Promise, to be partakers of thy merciful kindness. In Christ Jesus we, who were sometimes afar off, are made nigh by the blood of Christ, so great hath thy mercy béen even toward us; therefore from us, immortal thanks are due unto thée, who find our selves saved not for our merits, but by thy sole goodness.

We therefore beséech thée, that thou wouldst so confirm our hearts by the Spirit of faith, that without any doubt adhering to thy truth, which endures for ever, we may apprehend those good things which thou hast promised, and of∣ferest fréely to us. O Lord, have mercy upon all Iewes, Turks, Iufidels, and Hereticks, and take from them all ignorance, hardness of heart, and con∣tempt of thy Word, and so fetch them home, blessed Lord, to thy flock, that they may be saved among the remnant of thy true Israelites; let us all méet in one Fold, and have but one Shepherd, that all Nations may praise the Lord, and all people sing Hallelujah to thy holy Name, through Iesus Christ our Lord. Amen.

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

DAƲID being freed from many dangers, and confirmed in his Kingdom according to Gods promise, in this Psalm gives thanks.

The parts of this Psalm are:

• 1. An Exhortation to praise God for his mercy, from ver. 1. to 5.
• 2. A perswasion to trust in God, and that from his own example, who call'd upon God in trouble, and was deliver'd, from ver. 5. to 15.
• 3. The Exultation of the Church for it, from ver. 15. to 19.
• 4. A solemn Thanksgiving kept for it, and in what manner it was celebrated, from ver. 19. to 28.
• 5. * 1.480 A short Doxology, ver. 28, 29.

1. David invites all to praise God, O give thanks unto the Lord; and adds his Reasons.

• 1. For he is good, than which nothing could be said more briefly, nothing more powerfully; he is properly and absolutely good, and therefore ought to be praised, because there is nothing rightly worthy of praise, but that which is good. [Ver. 1] Solum honestum laudabile.
• 2. * 1.481 But secondly, He is good, and ever good to us; a merciful God, which flowes from his goodness, and is then most conspicuous, when it is im∣parted to those in misery: Praise him, because his mercy endureth for ever. His mercy created us, his mercy redeemed us, his mercy protects us, his mercy will crown us; there is then no end of his mercy.

This his mercy extends especially to his people, * 1.482 and therefore he puts into the mouth of all his people this song of his mercy; whom he distributes into three parts.

• 1. [Ver. 2] Let Israel now say, the whole Nation, that his mercy endureth for ever.
• 2. [Ver. 3] Let the house of Aaron, that whole Tribe consecrated now to him, say, that his mercy endures for ever.
• 3. [Ver. 4] Let them now that fear the Lord, Proselytes, &c. now say, that his mercy en∣dures for ever; that is the burden of the Hymn; so he begins, so he ends, ver. 29.

2. * 1.483 And so in general having given a Commendation of his mercy, he desoends to that particular in which his mercy did consist, * 1.484 viz. A great deliverance of him, when he was in a great strait, which he could impute to no other cause than his mercy.

• 1. [Ver. 5] I was in distress: And that's the case of Gods people, as well as Davids.
• 2. I called upon the Lord: I boasted not of my merits, I complained not, that I suffered unjustly, but I fled to his mercy, and invoked; so did the Church in Peters case, * 1.485 Acts. 12.5.
• 3. The issue was, The Lord answered, and set me in a large place; and so it fell out to Peter. [unspec 6]

Upon which experience David exults, * 1.486 as the Church in the like case may; so that all be still attributed to God, and his mercy.

• 1. The Lord is my helper: And the first inference upon it, is, The Lord is on my side, therefore I will not fear what man can do unto me. He saith, God is for me, therefore I shall not suffer; for he knew, that he was to suffer

• many things: But God is my helper, [unspec 7] therefore I will not fear for the evils that man can bring upon me, because I know, That all things shall work together for good to those that fear God, Matth. 10.28. 2 Cor. 4.17.
• 2. The Lord takes my part with them that help me: And his second Inference is, Therefore I shall see my desire upon them that hate me; I shall see my self in safety, my enemies cast down, and peace restored to the Church, which last is my chief desire.

Out of which, he deduceth yet a third Inference, viz. that men trust in God; for,

• 1. It is better to trust in the Lord, than to put any confidence in man; [Ver. 8] for be it, he be willing to help, yet oftentimes man is not able.
• 2. And again, It is better to trust in the Lord, [unspec 9] than to put any confidence in Princes; for say they be able to help, yet they are false, poli∣tick, and will not. David found it true in Achish King of Gath: But the Lord both can and will, and therefore it is far better to trust in him.

3. Of which being confident, he sings an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.487 acquaints us in what dan∣gers he was, and yet how God ever deliver'd him, and therefore proposeth him∣self for an example, how good it is to trust in God.

• 1. All Nations, Moabites, Ammonites, Edomites, Philistines, [unspec 10] Syrians com∣passed me about? But to no purpose; for in the Name of the Lord will I destroy them.
• 2. They compassed me about, yea they compassed me about; [unspec 11] but in the Name of the Lord I will destroy them.
• 3. They compassed me about like Bees; swarms there were of them, [unspec 12] and they were angry creatures, arm'd with stings, but they were quench'd as fire of thorns, that makes a great blaze, and a great noise, but suddenly goes out; for in the Name of the Lord will I destroy them.

A multitude of enemies here were, angry and stinging enemies, and all com∣passing, and about him; David a King (for Kings are most opposed, and subject to be stung) but in the Name of the Lord I will destroy them. The arms that I con∣fide in, and especially prepare against them, is Nomen Domini; I fight indeed, and war against them, but my special weapons in all my War, in which I trust, is the Name, the Protection, the Tutelage of the Lord, setting upon them in his power, with his help, I will destroy them. Now he that fights in the Name of the Lord, must be sure to have, 1. A Vocation to fight. 2. A good Cause: And 3dly, He must manage the War with affections conformable to piety, he must not seek himself, nor his own ends, but Gods glory, execution of justice, &c.

4. He told us of a multitude of enemies, and for the overthrow of these he sang his Triumph; now he singles out some one in particular, whether Saul, Ish∣bosheth, or his son Absolon, it is uncertain: But to such a one by an Apostrophe he turns his speech.

• 1. Thou hast thrust sore at me, that I might fall: [Ver. 13] I came into some great danger, there was little hope of life, or of escape.
• 2. But the Lord helped me. I impute it not to my own indeavour, wit, good fortune, that I escaped, nor yet to any second causes; it was the Lord that did it for me.

Which in the next verse he more fully acknowledgeth, The Lord is my strength and song, and is become my salvation.

• 1. My strength, that I am able to resist my enemies. [unspec 14]
• 2. My salvation, that I be delivered from my enemies.
• 3. My song, * 1.488 him whom I joyfully praise and sing of after I am de∣livered.

3. And that this his song might be the fuller, here David calls for the whole Quire to sing with him. His delivery concern'd the whole

Church, and therefore he desires the praise be sung in full voyce, by the whole Church; and so it fell out, for they kept a Jubilee, a day of Thanksgiving for it.

• 1. [Ver. 15] The voyce of rejoycing and salvation, is in the Tabernacles of the righ∣teous: They congratulate their own safety in my delivery, and sing thus to God.
• 2. [Ver. 16] The right hand of the Lord doth valiantly. The right hand of the Lord is exalted. The right hand of the Lord doth valiantly. This was the Anthem that the whole Quire of Saints and Believers sang, and they repeat it, and come over it again and again, to express their joy.

Now this Anthem sung by the Church, * 1.489 was no sooner ended, but David takes his Harp again, and sings this Versicle by himself, and insulting over his enemies, he chants,

• 1. [unspec 17] I will not dye; as they desired and indeavoured, by a violent death; I will not be broken-hearted by these griefs and pressures, but I will take heart, and rise, as it were, out of the Grave, not to live an idle life, and spend my dayes in pleasure, but to declare the works of the Lord.
• 2. And among his works, this is one, upon which I will especially insist, that,
  • 1. [unspec 18] The Lord hath chastned me sore. Within I have strugled with sin, with the Devil, with the sorrowes of death; without I have been assaulted by bitter enemies.
  • 2. But in both these, I must acknowledge his fatherly affection; for these stroaks were not deadly, he hath not given me over unto death.

4. * 1.490 It is conceived, that this Psalm was composed by David, that it might be sung, * 1.491 when Priests and people were assembled together to give thanks to the Lord, for that their good King was now fully delivered from his enemies, and quietly set∣led in his Throne; that then which followes, may be best understood, if with Junius, we form it into a Dialogue.

• 1. [Ver. 19] David in these words speaks to the Priests and Levites, who had the care of the Tabernacle: Open to me the gates of righteousness; that is, the gates of Gods house, in which righteousness ought to dwell: For I will go in to them, and I will there publickly, and in the whole Assembly of good men, praise the Lord, and give him thanks for his mercy to me.
• 2. [Ver. 20] To this the Priests return answer: This is the gate of the Lord, the sole gate of justice that leads to him, and the just only shall enter into it; procul este profani.
• 3. David replies, shewing his Reason in brief, why he entred into Gods house; [Ver. 21] his end was to praise God, which he doth in few words, for God loveth not long prayers: I will praise thee, for thou hast heard me, and art become my salvation.

And to the 28th. verse, how God had setled him in his Kingdom, made him the head of the corner, [unspec 22] that was rejected, that it was Gods doing alone, and a mar∣vellous work, [unspec 23] that the day in which this was done, was a Festival, and the people to rejoyce in it; [unspec 24] that then they pray'd to God to save them by his hand, and blessed their King, [unspec 25] adorned their Temple, and offer'd Sacrifices with many thanks to God for his mercies. [unspec 26] Thus no question these verses may literally be understood of David: [unspec 27] But it must be confessed that in all this, David was but a Type of Christ; and that these words properly belong unto him, we have a clear testimony, first from his own mouth, attested by three Evangelists, Matth. 21.42. Mark. 12.10. Luke 20.17. and by his Apostles St. Peter, Acts 4.11. and St. Paul, Rom. 9.33. * 1.492 out of Isa. 28.16. Of Christ then I shall rather interpret them, than of David; without doubt the Prophet being wonderfully illuminated by the Holy Ghost, wrote concerning Christ, as followeth.

• 1. The stone which the builders refused, is become the head-stone of the corner. [Ver. 22]
  • 1. The Church is oftentimes in Scripture likened to a building, of which the Saints are living stones, of which Christ is the chief stone, the head and corner stone, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that joins and keeps together the two walls, Jewes and Gentiles.
  • 2. But the Jewes, the Priests especially to whom did pertain the office of building the Church, refused this stone, and cast him aside; We will not have this man to reign over us, we have no King but Caesar. They cruci∣fied him, and in his Grave call'd him a Deceiver; St. Peter layes it to their charge, Acts 4.11.
  • 3. But God call'd for him again, and he is become the head of the corner, Ephes. 2.20. That is, he is made head of the whole Church, and such a head, that whosoever is not built upon him, cannot be saved.
• 2. This, saith the Prophet, was the Lords doing; [unspec 23] both his rejecti∣on, and raising again, was from him; it was done by his Electi∣on, and Divine Power, not from any counsel or hand of man, Acts 2.23, 24.
• 3. And it is marvellous in our eyes: For who can do less than wonder, that a crucified man, dead and butied, should by his own power rise again after three dayes, be immortal, and have all power given to him, and be made Head and Prince of all men and Angels, * 1.493 and that by him there should be a way made to mortal men to the Kingdom of Heaven, to the society of Angels, and an immortal life.

For so great a work, fit it is, that a day be set apart, and such there is, saith David.

• 1. This is the day that the Lord hath made, [unspec 24] which questionless was the day of his Resurrection, and God is said to have made this day more than other, as honouring it above other, making it memorable to posterity, in which the Son of righteousness arose from the Grave; and making it an high and holy day, from which every other Sunday had his Original; This is the Lords day.
• 2. And the end, why this day was made for joy and gladness. * 1.494 The day wherein Adam fell, was a doleful day; but this day wherein Christ rose from the dead, is a joyful day. The Redemption by Christ is a year of Ju∣bilee, the Resurrection of Christ is the chief day in the year. We will therefore rejoyce for it, and be glad in it.
• 3. Yea, and in the midst of our rejoycing, we will pray, [unspec 25] and sound forth O∣sanuah to the son of David, which is, being interpreted, Save now, we beseech thee, O Lord; O Lord, we beseech thee, send now prosperity. Bles∣sed be he that comes in the Name of the Lord: [unspec 26] Which was the gratulato•••• and precatory words, that the people used to our Saviour, when he rode in Triumph into Jerusalem, Mat. 21. That we may be assured, that the Form of Acclamation belongs nor so much to David, as to Christ; and it was the opinion of the Jewes, That when their Messiah came, these words should be sung before him; that being the cause that the people u∣sed them then.

The whole Prophesie of Christs coming, riding into Jerusalem in Triumph, * 1.495 Re∣jection, Passion, Resurrection, Benediction, being thus explained, the Prophet turns his speech to the people, putting into the mouth of the Priests these words, in which they were to do their Duty, Numb. 6. and to bless.

• 1. We have blessed you, as we ought to do; all happiness be to you under this King.
• 2. And all happiness be to you, out of the house of the Lord; from the Church, [unspec 26] and to the Church alone, the blessing belongs: Ye are the blessed of the Lord.

• 3. [unspec 27] God is the Lord, which hath shewed us light. Revealed unto his Son the light of the World, and removed from us the darkness of errour, sin, hell, &c.
• 4. Therefore be thankful unto him, bind the Sacrifice with cords, even to the horns of the Altar; make a solemn day for it, and meet in the Church to praise him.

5. * 1.496 The Prophet concludes with a Doxology, fit to be used by the people met and assembled, in which he sets forth his faith and gratitude.

• 1. [unspec 28] Thou art my God.
• 2. And I will praise thee; which he ingeminates, Thou art my God, and I will exalt thee; which ingemination, shewes his ardent desire to be thankful.
• 3. And so concludes with the same Exhortation that he began the Psalm, and in the same words. [unspec 29]

O give thanks unto the Lord, for he is good, for his mercy endureth for ever.

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

O Blessed and Holy Iesus, King of the World, and Head of the Church, who hast bought us by thy blood, and espoused us in mercy and loving∣kindness; [Ver. 13] it is not unknown unto thée, how the enemies of thy Truth dally oppose us, [unspec 10] and with what storms and tempests of persecutions we are daily as∣saulted. [unspec 11] The Devil daily thrusts sore at us, that we might fall; and Antichrist, with his complices, [unspec 12] compass us about, they compass us about, they compass us about, in anger and rage they swarm about us, as thick as Bées, to sting us e∣ven to death, might they have their will upon us.

In these our dangers, we have none to fly to, but thée, we have none to call upon in our distress, [unspec 5] but on thée, Who art the Lord our God; answer us, O Lord, and set our feet in a large place. [unspec 6] Be on our side, and then we will not fear what man can do unto us; [unspec 7] take our part with them that help us, and so shall we see our desire upon them that hate us.

We confess, O Lord, we confess before men and Angels, that our sins with which we have provoked thy justice, [Ver. 18] have deserved far greater punishments; and that for these, Thou hast sorely chastned and corrected us, yet in mercy, Thou hast not delivered over our souls to death; this encourageth us yet to rely upon thée, [Ver. 8] and to trust to thée; and we know, It is better to trust in the Lord, than to put any confidence in man: It is better to trust in the Lord, than to put any confidence in Princes: [Ver. 14] For some would, but cannot; some can, but will not help; but thou art a God of power, and if thou wilt, Thou canst become our salvation; and we believe thou wilt, because thou hast spared us hitherto, and hast not given us over to death.

Save now, [unspec 25] we beseech thee, O Lord; O Lord, we beseech thee send us now pro∣sperity. [unspec 14] Be our strength, that we may resist; and be our salvation, that in thy Name we may destroy them that compass us about. [unspec 10] Let the voyce of re∣joycing and salvation be once more in the Tabernacles of the righteous, [unspec 11] and let this be their song, [unspec 12] The right hand of the Lord doth valiantly. The right hand of the Lord is exalted. [unspec 15] The right hand of the Lord doth vali∣antly. [unspec 16]

We have béen froward and stubborn children, and for this, the doors of thy house have béen shut against us; in mercy, O Lord, open unto us once more the gates of righteousness, [Ver. 19] that we may go into them, and praise the Lord: That hath befallen to us, [Ver. 22] which befel our Head, thy dear Son, our Lord and Saviour; He was the Head-stone of the corner, and yet the chief builders refu∣sed him, and cast him aside; but thou didst not forsake him in this contempt,

and low condition, Thou call'ost for him again, and gavest him a Name above every name: This was the Lords doing, and it is marvellous in our eyes. [unspec 23] Look down now, O Lord, from thy Mercy-seat, behold how the living stones in thy building are refused, and cast aside; call for them again, and set them in their places, and do it in such a way, that the whole World may say, This is the Lords doing, and it is marvellous in our eyes: Not unto us, O Lord, not unto us, [unspec 24] but unto thy Name give the praise. In the day of thy power, [unspec 27] thy people shall offer thée free-will offerings, they shall appear in the beauty of holiness, and sing, This is the day that the Lord hath made, we will rejoyce, and be glad in it; God is the Lord, that hath shewed us light. [unspec 28] The Priests then shall bless thy people, as they ought, out of thy house, [Ver. 1] and every one of thy people shall sing with a loud voyce, and with his whole ••eart, Thou art my God, and I will praise thee; Thou art my God, and I will exalt thee. [unspec 29] How joyful will be the melo∣dy of the whole Assembly, as the Seraphims, crying one to another, O give thanks unto the Lord, for he is good, because his mercy endureth for ever. [unspec 2] Let Israel now say, that his mercy endureth for ever. [unspec 3] Let the house of Aaron now say, that his mercy endureth for ever. Let them all now that fear the Lord, say, that his mercy endureth for ever. [unspec 4] It is his mercy that we were not consumed, and his méer mercy that hath brought us together again into his house, to offer unto him this Sacrifice of Thanksgiving in the Name of Iesus Christ our Lord: Amen.

PSAL. CXIX. Est mixti generis; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

AS this Psalm is the longest of all the rest, so it is of most use, be∣cause it teacheth us in what true happiness doth consist, and by what means it may be obtained; to wit, in the keeping of Gods Com∣mandments.

1. To these David shewes a singular affection, because there is not any one verse, except the 122. in which he makes not menti∣on of Gods Word, under some of these names, Law, Statutes, Precepts, Testimo∣nies, Commandments, Promises, Wayes, Word, Judgments, Name, Righteousness, Tr••th.

2. What he writes of them, he desires no doubt to be committed to memory, and to help us in that, he hath divided the whole into twenty two Sections, and comprized every Section in eight verses, and every verse in the Hebrew of each Section, begins with that letter with whith the Section is intituled; as if it begins with Aleph, then Aleph begins every verse; if with Beth, with Beth, and so in all the rest; for which, this Psalm may be called the A. B. C. of god∣liness.

3. Any other method of this Psalm cannot well be laid; only we may say, that every verse in it, either contains,

• 1. A Commendation of Gods Word, from some excellent quality in it.
• 2. Promises to those that keep it.
• 3. Threatnings against them that keep it not.
• 4. A prayer of David for grace to confirm him in the observation of it.
• 5. Protestations of his unfeigned affection toward it.

The meaning of those Synonyma'es used in this Psalm, under which the Com∣mandments of God are signified, which are ten.

• 1. The Law, because it is the Rule of our actions; Torah, Gods Do∣ctrine.
• 2. Statutes, because in them is set down what God would have us do.
• 3. Precepts, because God, as the great Law-giver, prescribes the Rule for us.

• 4. Commandments, because God layes his Commands upon us for their ob∣servation.
• 5. Testimonies, because they witness his Will to us, and his Good-will, if observed by us.
• 6. Judgments, because they pronounce Gods judgment, of our words, works, thoughts.
• 7. His Word, because they proceeded from his mouth.
• 8. The wayes of God, because they shew the way that God would have us walk.
• 9. His Righteousness, because they contain an exact righteousness and justice in them.
• 10. Promises, because they have the promises of life, if kept.

PSAL. CXIX. ALEPH.

IN this first Octonary, * 1.497 the Prophet commends to us the Law of God, and perswades to the practice of it, by two Arguments. The first is happiness, ver. 1, 2. The second is, the excellency of the Law-giver, ver. 4.

2. He shewes his affection to this Law, desiring grace to keep it, ver. 5. upon which he knew there would follow a double effect.

• 1. Peace in Conscience: He should not be ashamed and confounded, ver. 6. * 1.498
• 2. Thankfulness to God for his teaching, ver. 7.

3. He acquaints us with his Resolution, if God should assist him, ver. 8.

Blessed are they who are undefiled in the way, [Ver. 1] who walk in the Law of the Lord. Blessed are they that keep his Testimonies, [Ver. 2] and seek him with their whole heart. They also do no iniquity, [unspec 3] they walk in his wayes.

1. * 1.499 The first Argument the Prophet useth to perswade men to obedience, is Blessedness; which is so true, that godliness hath the promise of this life, and that which is to come; eternal and temporal felicity depend upon it. He then that would be happy, must be obedient; and his obedience, if true, may be thus discerned.

• 1. [Ver. 1] He must be undefiled in the way: Ʋia is vita; and he must keep himself as much as may be from the dirt and filth of sin. * 1.500
• 2. He must walk in the Law of the Lord, not after the Law of the flesh. The Law of God is the Rule of our Faith, Life, Worship, and he must not de∣cline to the right hand, nor to the left, neither be Heretick, vitious man, superstitious, idolatrous.
• 3. He must keep his Testimonies: Search out what God in his Word testi∣fies to him, and keep it.
• 4. [Ver. 2] He must seek him with a whole heart: Not superficially, not hypo∣critically; search his Law to the utmost, both what it bids, and what it forbids. Enquire out the sense of the whole Law, and the mind of the Law-giver, and then observe it in sincerity and integrity, which hypocrites do not.
• 5. [Ver. 3] The also do no iniquity; i. e. They are no workers of iniquity with purpose of heart. 2. Delight. 3. With perseverance and continu∣ance.

• 6. They walk in his way. They that work iniquity, walk a contrary way. They that through infirmity and ignorance offend, walk besides the way: But holy men walk in the wayes of God, because their will is to keep Gods Law, habitually they remain in it; and when they erre and wander, by repentance and confession they quickly return again to it. * 1.501

2. The Prophets second Argument to perswade obedience, is from the Authori∣ty of the Law-giver. All mans disobedience to Gods Law, proceeds either out of Rebellion, or Oblivion; they either forget, or contemn the Law-giver: That then our obedience may be the better fixed, David brings to our mind who is the Authour of this Law, and from whom the Command came; they are not the Commands of men, but of God; and that God, who may lay what Commands he pleaseth, and exact obedience from his servants.

Thou hast commanded that we keep thy Commandments diligently.

• 1. Thou, who knowest when we erre, and wilt revenge when we do amiss. [Ver. 4]
• 2. Hast commanded: Not only counselled, but absolutely commanded.
• 3. That we keep thy Commandments: They may not be dispensed with, or broken at our pleasure.
• 4. Diligently: Not negligently, lazily; for cursed is he that doth the work of the Lord negligently; but with great care and zeal: For Satan is diligent in tempting, we are weak and infirm; and if there be not diligence used, we are like to fall; and being fallen, 'tis not so easie to rise: A wound is sooner made, than healed.

3. The blessedness promised to the keepers of Gods Law, * 1.502 and the Authority of the Law-giver commanding so strictly that his Law be observed, moved the Prophet to send forth this ardent prayer: [Ver. 5]

O that my wayes were directed to keep thy statutes.

• 1. David was a Prince, a great King, and yet he desires to be obedient; much more others.
• 2. He answers Gods Command with a prayer; what he commands, he seeks grace to do it. Domine da quod jubes, & jube quod vis.
• 3. Oh that my wayes were directed; my counsels, my actions, speeches con∣formable to the regularity and straitness of thy Law.
• 4. He knew of himself he cannot be so closely united to God, as he ought; that his God and he have but one way, and therefore he prayes to be directed. [Ver. 6]

Which prayer of his, if it pleased God to hear, * 1.503 then he knew well that two excellent effects, or three rather, would follow upon it, with which he was much affected.

1. Such a quietness in soul, 1 1.504 and boldness to appear at the Throne of Grace.

• 1. Then shall I not be confounded, nor ashamed to appear before thee. Whereas if his wayes were distorted and crooked, and not conformable to the Will of the Law-giver, and equity of his Law, he should be strangely amazed to appear in his sight, flie from his presence, as did Adam; for that's the fruit of disobedience.
• 2. Whereas if God granted him his wish, and directed his wayes to keep his statutes, he should not find any amazement in his conscience, while he had a care, that his obedience were universal and total, not to one Com∣mandment, but to all. I shall not be confounded, [Ver. 7] while I have respect to all thy Commandments: An eye to them, a care to keep them in all my acti∣ons, even when I weakly break them.

2. And this effect will produce another fruit yet, viz. a joyful and a thankful heart.

• 1. I will praise thee: Give thee thanks and praise for thy grace and assistance.

• 2. 2 1.505 With uprightness of heart. His tongue only should not praise God, but his heart also, and it should be well-tuned, no discord in it; for it should be upright and honest.
• 3. But this could not be done, till God had taught him, and therefore he adds, I will praise thee when I shall have learned thy righteous judgments. Learn∣ed; not to know them only in my understanding, but learned to love them, and approve them as the most perfect rule of life; which love can∣not be had, but by the infusion of thy Spirit of Grace.

3. [Ver. 8] And that which follows upon this, will be a resolution, a firm purpose of heart to be obedient. 3 1.506

• 1. I will keep thy statutes: So I am fully resolved, so I have decreed with my self; and it is a great help to godliness, to resolve to live a godly life; for how shall that be performed, which is not first concluded.
• 2. And yet this conclusion he makes not without God, it had been over-much boldness to resolve without Gods assistance, and therefore he resolves conditionally, and prayes, O for sake me not utterly. This I am resolved on, but then thou O God again must not leave me utterly destitute of thy grace and help; for without it, I can do nothing. And if at any time in thy just judgment thou shalt desert me, that I may know mine own weak∣ness, and learn the better to flie to thee, and rely on thee, yet let it not be an utter desertion, For sake me not, usque minis, usque-quaque, over-long.

The Prayer.

THOU, [Ver. 4] O Lord, who solely hast over us a Legislative power, hast given us a Law in Mount Sinai, and interpreted it upon the Mountain to thy Disciples, and not counselled, but commanded us to kéep thy precepts with all care and diligence. Of our selves, how unable are we to perform it, it is thy assistance and thy grace that must make us obedient, give therefore what thou commandest, [Ver. 5] and then command what thou wilt. O that our wayes, our actions, spéeches, and counsels, were so directed by thy Spirit, that we might keep thy statutes.

Lord, [Ver. 6] I am resolv'd to keep thy statutes, I have decréed with my self to have respect unto all thy Commandments; [unspec 8] but then thou must be my Master to teach me; [unspec 7] for it is from thy Spirit alone that I must learn to love and approve thy righteous judgments; [unspec 8] for want of which love, if thou at any time dost desert me, so that acknowledging mine own weakness and inability, I may flie to thée for grace, O forsake me not over-long; because being destitute of thy grace and help, [unspec 6] I am able to do nothing. Ʋpon every slip and fall, then restore unto me the light of thy countenance, [unspec 7] so shall I not be amazed and con∣founded in my conscience, while I have respect to all thy Commandments; so shall I praise thée for thy grace and assistance with an upright, and an honest heart, because thou hast taught me to love and approve thy righteous judg∣ments.

Make me, [Ver. 1] O Lord, undefiled in thy way, and to walk in thy Law, teach me to kéep thy Testimonies, [Ver. 2] and to séek thée with my whole heart; never suf∣fer me with purpose of heart to adhere to, or with content to delight, or with constancy to continue in the works of iniquity; [unspec 3] but let my will be bent to kéep thy Law, and walk in thy wayes, that I may be blessed; blessed in this life, and in that which is to come. Amen.

2. BETH.

IN the first Octonary, * 1.507 the Prophet having commended Gods Law from the Authour, and the end, which was happiness, in these eight verses following, sets out to us the efficacy and utility of it, to a holy life, without which, that blessedness cannot be obtained.

Secondly, And also the means and way that every one ought to take, * 1.508 who intends that the Law of God shall have that effect upon him.

1. The profit and efficacy of Gods Law, he sets down in the first verse, attri∣buting to it a cleansing power, and for it, he chooseth the most unlikely Subject, a young man; he asks:

• 1. Wherewithall shall a young man cleanse his way? [Ver. 1] In a young man the Law of the members is most strong; he wants experience, and cannot be so wise as an old man; he knowes not the way yet, for he is but newly set out, and may be mistaken. Wherewithall then, by what art or remedy, shall this Novice amend the corruptions of his depraved nature, become a sanctified person, refrain his passions, and cleanse his way of life?
• 2. To which the Prophet answers, That the way to amend young men, and indeed all men, is, by taking heed thereto, by a careful watch over his wayes, that they be conformed according to thy Word; Remember thy Creatour in the dayes of thy youth. It is good for a man to bear the yoke from his youth; Gods Word is this yoke, and being born from our ten∣der age, it will be operative, and produce a holy life.

2. It being granted, * 1.509 that the Word of God is of this efficacy to cleanse our way, and cause us to live a holy life; next, by his own example, he shewes the means how this holiness may be obtained, which are many.

1. The first is by a diligent search, and by prayer.

• 1. With my whole heart, earnestly have I sought thee. [Ver. 2] It seems he was sensible of his wants; for we seek for that we want, 1 1.510 and would fain have.
• 2. And then petitions, O let me not wander from thy Commandments. As our first calling, so our continuance in the state of grace is from the Lord; David therefore prayes that God would not desert him; for without his grace he must needs wander.

2. The second means of Sanctification is, [Ver. 3] to keep and remember what God commands, so did David. 2 1.511

• 1. Thy words have I hid within my heart: Remembred, approved, de∣lighted in them.
• 2. Yea, and reduced them to practice: The end was, that I might not sin against thee.

3. The third means of Sanctification is, to bless God for his grace, [Ver. 4] and desire a further information, so doth David here. 3 1.512

• 1. He blesseth God for what he had given: Blessed art thou, O Lord.
• 2. He asks more grace: Teach me thy statutes. He had Nathan, he had Priests to instruct him, himself was a Prophet; but all their teaching was nothing without Gods blessing, and therefore he prayes, Teach me; Paul may plant, &c.

4. The fourth means of Sanctification, 4 1.513 the ardent love which men ought to bear to the Law of God, which is expressed in the four last verses, both outwardly and inwardly.

1. [Ver. 5] His love outwardly, testified by his mouth, to the edification of others. With my lips have I declared all the judgments of thy mouth. 1 1.514 He was no mute about Gods Law.

2. [Ver. 6] 2 1.515 And inwardly his love was testified these wayes.

• 1. In his affection: I have rejoyced in the way of thy testimonies, as much as in all riches. They are of great esteem with men, thy Commandments with me. [Ver. 7]
• 2. 2 1.516 In his meditation of them, which brings the Word to the mind: I will meditate in thy precepts.
• 3. 3 1.517 In his consideration; that which comes into the mind being never so good, if it be not consider'd, goes as it came, whence he saith, I will have respect to thy wayes; look back upon them, and consider them.
• 4. [Ver. 8] In his Delectation, which ariseth out of the other two: I will delight my self in thy statutes, 4 1.518 I will not forget thy Word. Having meditated, considered Gods statutes, he will delight in them, he will never forget them.

The Prayer.

O Lord, [Ver. 1] thou expectest from us, that we be holy as thou art holy, and that we cleanse our polluted wayes, and take héed to order them according to thy Word: But all humane endeavour is utterly vain and unprofitable to this end, [Ver. 2] except thou be present, and assist us by thy holy Spirit; wherefore with our whole heart we séek unto thée, [Ver. 4] that thou wouldst bestow upon us grace, [Ver. 3] that we may not wander from thy Commandments. Teach us, O Lord, thy statutes; [Ver. 5] and let us hide and remember thy words in our hearts, that we may never sin against thée; [unspec 6] make it our daily exercise, to declare with our lips the judgments of thy mouth; [unspec 8] cause us more to rejoyce in the way of thy testi∣monies, [unspec 7] than in all manner of riches: Never suffer us to forget thy Word, but let thy precepts be lodged in our mind by a daily meditation, and thy wayes whetted upon our hearts by a continual consideration, that we may be delight∣ed with them; so let us meditate, that we may consider, and by considering, take delight, and out of delight, perform thy Will in righteousness and holi∣ness all the dayes of our life, through Iesus Christ our Lord.

3. GIMEL.

IN this Octonary, * 1.519 David reckoneth up the impediments that he might meet with, in the keeping of Gods Law. 2. And prayes to God to remove them.

1. [Ver. 1] The first impediment was, a dead soul, and a dull heart, and therefore he prayes for restitution of grace, 1 1.520 of which he had lost the sense by his sin: [Ver. 2] Deal bounntifully with thy servant, that I may live again the life of grace, and keep thy Word.

2. 2 1.521 The second impediment was, the blindness of his understanding, and the vail upon his heart, the perturbations and passions of his soul, love, fear, desire, anger, with which being disquieted, he could not judge aright, and therefore he prayes, Open my eyes, that I may see the wonders, the wonderful equity, wisdom, and profit of thy Law.

3. The third impediment was, his present condition; he was but yet Ʋiator, [Ver. 3] a Traveller in his way to Heaven, and knew not well the way, he might mistake it, 3 1.522 and therefore he prayes; I am a stranger upon earth, I am regenerate but in part, and know the way but in part, therefore hide not thou t••y Commandments from me. It must be conceived, that David was not such a stranger in Israel, that he knew not the two Tables; that then he craves, is, That God by the power of his Spirit would teach him the use, the necessity, the profit, the obedience of these Com∣mandments. [Ver. 4]

4. The fourth impediment was, his infirmity and imperfections. 4 1.523 He found his de∣sires to be too often cool'd; he would, and he would not; he desired, and he did not desire; not so heartily as he should, which made his obedience imperfect, and the effect not to follow, and therefore he manifests here a stronger desire against that imperfection: My soul breaks, for the longing it hath to thy judgments at all times. As if he had said, help me, that I may perfectly and ardently desire, and that my desire may be brought to act; for my soul breaks, is contrite, and vexed that it is not so.

5. A fifth impediment, is pride of heart, [Ver. 5] that suffers not men to submit their necks to the yoke of Gods Law; 5 1.524 which impediment David doth not acknowledge in himself, but yet useth it for an Argument that he be obedient, because God hates, and curseth them, who out of pride and contempt violate his Law. Thou hast rebuked the proud that are cursed, which do erre from thy Commandments: None with a high hand breaks them, that escapes unpunished; not Lucifer, nor Adam.

6. A sixth impediment was, 6 1.525 the mocks and scorns that were put upon him by Saul, and his Courtiers, which he expresseth in the seventh verse, which, because they might be a great disheartning to him, [Ver. 6] therefore he first prayes. * 1.526

• 1. Remove from me reproach and contempt; which is a grievous temptation to a generous spirit, and therefore he desires of God to clear his innocen∣cy, adding this Reason; For I have kept thy Testimonies: I cannot be then that seditious, rebellious person, that troubler of Israel I am pre∣sented to be.
• 2. And yet Princes did sit and speak against me; Saul, Abner, [Ver. 7] Achito∣phel, Doeg, sate in their Councels, at their Feasts, and laid to my charge things that I knew not. It is a hard tentation, when the godly are trou∣bled by any wicked man; but much harder, when troubled by men in honour and authority: But yet David so assaulted by their tongues, * 1.527 keeps still close with God: But thy servant did meditate in thy statutes. He renders not reproach for reproach, nor contempt for contempt; this im∣pediment hinder'd him not to obey God.
• 3. About which he explains himself farther, [Ver. 8] shewing the fruit he reaps by it.
  • 1. Thy Testimonies also are my delight: In Adversity a Conso∣lation.
  • 2. And my Counsellors: In my doubts very faithful friends. Saul hath his Councel, and I have mine; he his Nobles, but I no other of my Councel, but the Commandments of God; from which I receive pleasure to refresh me, and Councel to govern me, and all my Affairs and Business.

The Prayer.

O Lord, many are the impediments that are cast in our way, [Ver. 1] that hinder us from doing our duty to thée; our souls are dull and heavy, [unspec 2] O quicken them; our understandings are dark and blind, O enlighten them; we are

strangers on earth, and know not the way to Heaven, O direct us, and hide not thy Commandments from us. [unspec 3] Desires we have to do thy Will, but they are cold and imperfect; this we lament, and grieve for, it breaks our heart, that they are not more fervent, [unspec 4] fix and heighten these, that we may have a lon∣ging desire to thy judgments at all times.

These discouragements we find within, but we are not without hindrances from without; accursed proud men, that do erre from thy Commandments, are become our enemies, [unspec 5] and Princes also did sit and speak against us, because we have kept thy testimonies. [unspec 7] [unspec 6] O remove from us that shame and contempt they go about to cast upon us for thy sake: [unspec 6] However we will resolve to be thy servants, [unspec 7] we will keep thy testimonies, and meditate in thy statutes. Thy Te∣stimonies shall be our delight and refreshment in all our adversities, [unspec 8] and thy statutes our Counsellors in all our doubts. To thée alone we will repair for comfort and counsel in all our perplexities, and ask it in the Name of Iesus Christ our Lord. Amen.

4. DALETH.

DAƲID in this Octonary, * 1.528 first, sets down the state of an imperfect man; secondly, confesseth it; thirdly, asks grace and mercy; fourthly, which being granted, professeth what he would do.

1. * 1.529 David confesseth his imperfection, and petitions for grace.

• 1. He complains, My soul cleaveth to the dust. Whereas, he should have set his affections on things above, [Ver. 1] he was over-much press'd with earthly cogitations.
• 2. * 1.530 Then prayes, Quicken thou me according to thy Word. Give me a life ac∣cording to thy Law; by cleaving to the earth, I am earthly; by cleaving to the flesh, I am carnal; but if I shall live according to thy Law, which is spiritual, I shall cleave unto God, and become one Spirit with him. Now the godly esteem of life, not according to that they have in body, but in soul; when they want a heavenly disposition to spiritual things, they lament over it, as a dead soul; and therefore pray, quicken me.

2. 2 1.531 David goes on in confession of his imperfections, and petitions for grace.

• 1. [Ver. 2] I have declared my wayes heretofore, shewed unto thee my wandrings, wants, doubts, griefs, I have not been ashamed to open them all, and de∣clare them, I have hid nothing.
• 2. And thou heardst me, sparedst me, and forgavest me out of meer mercy. * 1.532
• 3. Do the like now; and being reconciled to me, Teach me thy sta∣tutes, give me light and grace to direct my wayes. These two ought to be sought together, mercy and grace; mercy for remission, and grace for renovation.

3. * 1.533 David desires to proceed in the wayes of God, and therefore he continues his prayer for farther grace and illumination.

• 1. [Ver. 3] Make me to understand the way of thy precepts. Where the mind is dark∣ned, the heart can never be rightly ordered, therefore he prayes more in∣stantly and diligently for the light of his mind; Teach me then how I shall walk in thy Law.
• 2. He that asks good things of God, should ask them for a good end; so doth David, Make me to understand, so shall I talk of thy wondrous works. Taught in thy School, I shall talk how wonderful are thy Lawes. Diliges

• Deum & proximum, &c. Or that thy works of Creation, Providence, Redemption, &c. are marvellous.

4. And again he returns to speak of his imperfection and infirmity, [Ver. 4] and asks mercy. * 1.534

• 1. My soul melts for heaviness, as a thing melts and consumes by distillati∣on, till nothing be left; so the life and strength of his soul was decaying by grief, and tediousness of his spiritual Combate within, the flesh lusting against the Spirit.
• 2. Therefore he prayes for strength: * 1.535 Strengthen thou me according to thy Word. Add the heat of grace as thou hast promised, and confirm me in this agony, and keep me from falling; which he more clearly begs in the next verse.
• 3. Remove from me the way of lying. [Ver. 5]
  • 1. Bring to pass by thy grace, * 1.536 that I may far depart from every evil way to which in my heaviness I leaned too much.
  • 2. And grant me thy Law graciously: * 1.537 Not so much the Book of the Law, as the matter of it printed in my heart, that may abolish the Law of corruption, vanity, and sin; which I shall account a gift graciously bestowed on me.

5. Thus by prayer having obtained grace and mercy, he tells us what the effects of it were in him, which were three: Election of, Adhesion to, and continuance in the way of truth.

• 1. I have chosen the way of truth, and thy judgments have I laid before me. [unspec 6] In my infirmity I was apt to go the way of lying, but now raised by grace, 1 1.538 I have chosen the way of truth, i. e. the way of thy Commandments.
• 2. I have cleaved to thy Testimonies. In my imperfect state, [unspec 7] my ••oul cleav∣ed to the dust; but now having obtained mercy, 2 1.539 I have stuck unto thy Testimonies.
• 3. Before my soul melted away for heaviness, [unspec 8] but now I will run the way of thy Commandments, expeditely, chearfully, with delight. 2. 3 1.540 When or since thou hast enlarged my heart, and set it free to run by thy Spirit of grace, which, hath made my yoke easie, and my burden light.

The Prayer.

O Lord, with shame of face I must néeds confess, [Ver. 1] that my soul hath cleaved too much to the dust, my affections being set on things on the earth, [unspec 2] and not on things above; my wandrings are many, my failings innumerable, my soul even dead to spiritual things; O quicken me by thy grace, [unspec 3] and revive me by thy mercy, according to thy Word; and reach me thy statutes: [unspec 4] Englighten my mind, and make me to understand the way of thy precepts; [unspec 5] and strengthen me in thy Word, that I slip and fall no more, nor no more adhere to the World, [unspec 6] [unspec 7] and my carnal desires. [unspec 8]

Enrich and beautifie my soul with thy grace, and so for the way of lying, I shall cleave to the way of truth; as my soul hath cleaved to the dust, so shall it stick to thy Testimonies; and as in the Combate betwixt the flesh and the Spirit, I yielded to the flesh, so now I will chearfully and readily run the way of thy Commandments, and so shew my self thankful for thy grace that hath set my heart at liberty, for the merits of Iesus Christ my Lord. Amen.

5. H E.

THIS Octostich is wholly precatory. * 1.541

1. In which, he prayes first for illumination in Gods Law, and desires it may be practical.

2. That God would remove the impediments which may hinder him in doing his duty. * 1.542

1. His first Petition is, Teach me, O Lord, the way of thy Sta∣tutes, and I shall keep it to the end.

2. [Ver. 1] Give me understanding, and I shall keep thy Law; yea, I shall keep it with my whole heart. [unspec 2]

In these two verses, the Prophet asks,

• 1. Institution and illumination in the Word: Teach me, give me un∣derstanding.
• 2. Shewes us to what end he asks it, That he may keep the Law; he desires that his knowledge may be not only speculative, but pra∣ctical.
• 3. * 1.543 And for it, he promiseth perseverance and sincerity, he would be not Temporizer, nor Hypocrite.
  • 1. No Temporizer; For I shall keep it to the end.
  • 2. No Hypocrite; For I shall keep it with my whole heart. He would a∣void those two Vices, which are the bane of all true obedience, Hypocri∣sie and Inconstancy.

2. 2 1.544 As before he craves light to his mind, so in this verse he craves grace for his heart; it is Gods Spirit that works the will and the deed: And therefore he de∣sires the governance and direction of his Spirit, without which he should be nor sincere, nor constant; for he would ever and anon be too apt, redere ad inge∣nium, and therefore he begs.

• 1. [Ver. 3] Make me to go, lead me, direct me. Naturally man is ignorant of the way to eternal life, and if he have any light of knowledge, he is too apt to be msicarried, and wander from it; whence David prayes, that God would be his Guide, and that he be not left to himself; for it was a narrow, strait way, a path he was to go in.
• 2. * 1.545 Make me to go in the path of thy Commandments.
  • 1. A path is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vita trita, the old way, and not any new track, he would go in that way the servants of God walked before him.
  • 2. A path is a way out of the common Road, nor Beasts, nor Horse, nor Cart go in it, 'tis a way for men; he would then go the way of reasonable men, not the bestial way of the world and flesh.
  • 3. A path is narrow, short, right, clean way; the High-way is a broad, lon∣ger, crooked, foul way; this way he declines, because it leads to Hell, and desires to go that one, clean, strait, short way of Gods Command∣ments.
• 3. * 1.546 Which Petition, that it may be the easilier granted, he shewes his af∣fection and delight that he took to walk in it: For therein do I delight. [Ver. 4]

3. 3 1.547 And now he prayes to God to remove all impediments that might hinder him in his walk.

• 1. Incline my heart unto thy Testimonies. No doubt David found his heart evil inclined, and tempted to a wrong way, averse and backward to obey; and that therefore God would remove this averseness, and bend and in∣cline his heart the right way.

• 2. But especially that he would avert his heart from covetousness; 1 1.548 for that's the root of all evil. The Word in the Original may signifie profit, Gen. 37.26. Psal. 30.9. These profitable sins do take away the inclination of the heart to Gods Law, David prayes against them.

4. The next impediment, is the lust of the eyes: By the eyes, [Ver. 5] as by the win∣dowes, death too often enters into the heart. Eve saw the apple fair to the eye; 2 1.549 Achan the wedge of gold; David himself Bathsheba from the top of his Palace. Ʋt vidi, ut perit; and therefore Job. makes a Covenant with his eyes not to look upon a Maid; and David here prayes:

• 1. Turn away mine eyes from beholding vanity. * 1.550 The objects are but vain and empty things, they have no solidity in them, O turn my eyes from them. He that will keep his heart with diligence, must have a care of his senses, especially his eyes; for, Qui exteriori oculo negligenter utitur, interiori non injuste caecetur. Gregory in Job.
• 2. Quicken me in thy Law. Man is quick enough to walk in his own way, 4 1.551 he can do it without a Teacher; but except God put life, and keep it in his soul, he hath nor knowledge, nor life, nor strength, nor pleasure to walk in the wayes of God, and therefore David prayes, Quicken me, raise, enliven, refresh, conserve me in life.

5. And here he inserts a Petition for perseverance, [Ver. 6] he vowed and promised it in the two first verses; but being conscious to himself, 5 1.552 how unable he was to perform it without Gods help, he prayes:

• 1. Stablish thy Word unto thy servant: Make good thy Word, give me grace to stand.
• 2. And his Reason to perswade God to this, is, because he was his servant, and such a servant that was devoted to his fear, wholly dedicated to serve and fear thee. I observe the condition that thou requirest in any servant, Lord then make good thy Word, and stablish me.

6. It will be a great reproach in the sight of God at the last day, * 1.553 and is now in the fight of Angels, not to have persevered in the keeping that Law, which is so good, and therefore David having prayed for perseverance, adds,

• 1. Turn away the reproach which I fear at the last day; [Ver. 7] let me not be then shamed.
• 2. For thy judgments are good. This Reason shewes he fear'd Gods rebuke; Mans reproach comes from a corrupt judgment, he condemns where God will absolve, I pass not for it; but I know thy rebuke is alway deserv∣ed: For thy judgments are good.

7. He concludes, desiring God to look upon his Petitions, [Ver. 8] as proceeding from an honest heart. 6 1.554

• 1. Behold I have longed after thy precepts. It appears by these ejaculations, that I desire them seriously.
• 2. Therefore quicken me in thy righteousness. Encrease, conserve me in this spiritual life; false conceptions vanish, and come not to the birth; so the desires of man not quickned, nor conserved by the grace of God: This whole Octonary being a prayer, there needs no other.

6. VAU.

THIS Octostich is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.555 for he vowes and promises in it to be thankful.

1. First, He prayes for mercy at Gods hands, and the Petition being granted, he promiseth to shew his thankful heart two wayes.

• 1. By a bold confession of Gods Law, and the defence of it before the great∣est Adversary.
• 2. By a holy Conversation toward God in obedience to the Law.

The whole Section then consists of two Petitions, and six Promises.

1. [Ver. 1] The first Petition is, Let thy mercies come also unto me, O Lord, even thy salvation according to thy Word. * 1.556 In his first Petition, he joyns these two, mercy and salvation, as the cause and the effect; for the mercy of God ever brings salvation.

2. * 1.557 This being granted, he would be thankful, and shews it by his boldness in confession of Gods Name in the presence of the proudest Adversary; he would fear nor malice, nor power of man, when he found God kind and merciful to him.

• 1. [Ver. 2] So shall I have wherewith to answer him that reproacheth me. When thy mercy shall be extended to me, 1 1.558 I shall not fear to answer any Adversary, hitting me in the teeth, That I fear God in vain: For I shall give them a short answer, and a true one.
• 2. That I trust in thy Word; I put my confidence in thee, who canst make good thy promises, because thou art Omnipotent; and wilt, because thou art Merciful.

2. [Ver. 3] His second Petition is, Take not the Word of Truth out of my mouth: The Reason; * 1.559 For I have hoped in thy judgments.

• 1. Take not thy Word of Truth, in which I boast and glory before my Adversaries.
• 2. Take not this Word out of my mouth, so that I dare not to speak, and profess it openly.
• 3. Take it not utterly: If for a time I conceal it, yet let it not be al∣way so.
• 4. For I have hoped in thy judgments: For my hope is in thy fidelity and ju∣stice, which thou wilt so execute upon the desiders of thy Word, that I shall have no need to be ashamed, that I have taken thy Word of Truth into my mouth.

3. [Ver. 4] And now he begins to shew his thankfulness for Gods mercy, by his profession of a holy Conversation, 2 1.560 in heart, in mind, in word, in deed.

• 1. In keeping Gods Law: So shall I keep thy Law continually, for ever and ever.
• 2. [Ver. 5] In making the right use of his liberty: Deo servire libertas. A liberty there is of the flesh, * 1.561 taken up by men, but not given by God; but the liberty that God gives, is, That being freed from our lusts, we serve him with a willing mind, not out of fear, but love; in joy, affection, and with peace of consci∣ence; which David professeth to do in this place: For I seek thy precepts, as a thing much to be desired and loved.
• 3. [Ver. 6] In the service of his tongue: I will speak of thy Testimonies also, even be∣fore Kings, 2 1.562 and will not be ashamed. This is no small thing, especially if we consider, that though no men are more bound to God, than Kings, yet to none is Gods Word more unwelcom; well, yet even before them, David would speak of Gods Testimonies, and not be ashamed to do it.

• 4. In the service of his affections: [Ver. 7] And I will delight my self in thy Commandments, which I have loved. 3 1.563 It is no small progress in Pie∣ty to delight in it, and this followes upon our love; for a man will delight in that he loves. This will make that which would be o∣ther wayes burdensom, a very light load; an easie yoke, and a light burden.
• 5. In the service of his actions: 4 1.564 My hands also I will lift up to thy Commandments, which I have loved. [Ver. 8] The hand is the chief instru∣ment of operation, when David then saith, He would lift up his hands; his meaning is, that he would labour to express Gods Will in his Works. He knew well, that not the heart without the mouth and hand, nor the mouth, nor the hand without the heart would please God, but that these must be conjoyned, and that with de∣light, in the study of true Piety, and therefore he makes profession of all.

The Prayer.

WHILE we consider, O Omnipotent God, on one side, the abso∣lute perfection of thy Law, and on the other side, our own infirmi∣ties and disabilities, we easily perceive, that our obedience must néeds be very imperfect, except thou shalt assist us with thy grace, and extraordinary favour. Let then thy mercies come unto us, O Lord, even thy salvation, [Ver. 1] according unto thy Word, and so shall we have wherewith to answer our Ad∣versaries, that object unto us our slips and falls; and be bold, [Ver. 2] upon the trust we have in thy Word, who canst make good thy Promise, because Thou art Omnipotent; and wilt, because Thou art a Merciful God.

O take not thy Word of Truth utterly out of our mouths, [Ver. 3] nor let us be so faint-hearted and dismayed, as for ever to conceal thy Word; for we rely upon thy fidelity and justice, being assured, that thou wilt poure down thy judgments upon those that deride thy Truth: Notwithstanding all their opposition, assist us with thy Spirit, [Ver. 4] and we will keep thy Law con∣tinually, for ever and ever. We séek thy Commandments, [unspec 5] frée us from the bondage of sin, and the slavery of our lustful affections, that we may walk at liberty, and serve thée with a willing mind, and a loving and quiet soul.

For then will we speak of thy Commandments, even before Kings, [unspec 6] and not be ashamed. [unspec 7] Then will we delight our selves in thy Com∣mandments, which we have loved. [unspec 8] Then will we lift up our hands to thy Commandments, which we have loved, and meditate in thy statutes. Our heart being surprized with delight, we will express it with our tongue, and our tongue shall call to our hands, and set them to work: Heart, tongue and hand shall testifie that we are thy servants, and that it is our whole delight to meditate in, and kéep thy Commandments in the Name of Iesus Christ our Lord.

7. ZAIN.

IN this Octostich the Prophet first prayes. * 1.565 2. Next shewes his constancy to hope and trust in God, notwithstanding some dis∣couragements. 3. Commends the Word of God, shewing what effects it wrought in him.

1. 1 1.566 In the first verse, he begins with a prayer, Remember thy Word unto thy servant, in which thou hast caused me to hope.

• 1. [Ver. 1] Remember: Not as if God could forget his Promise, or change his Will, or retract his Word; * 1.567 but God is then said to forget, when he defers to fulfil his promise. Remember then, signifies nothing else, than accom∣plish and perfect thy promise made unto me thy servant. And though he will fulfil what he hath promised, yet he will be asked to fulfil; and prayer is one, and a chief of those means that draws him to ful∣fil it.
• 2. 1 1.568 Remember thy promise made to thy servant: Which he useth as an Argu∣ment to perswade God to remember his Word; he was his servant, and had in some measure done him sincere service, and so had performed his promise made to God; and therefore desires, that God would remember his promise made to him. It is in vain to desire God to remember his promises made to us, when we make no conscience to perform our pro∣mises made to God.
• 3. 2 1.569 Wherein thou hast caused me to put my trust: This is another, and more forcible Argument to move the Lord to perform his Word: As if he had said, it now stands with the honour of thy Truth to do so; I hope not up∣on presumption, but it was thou Lord, that hast caused me to hope, and I know the true God can no more beguile me, than fail in his Truth: Hope then I do.

2. Now out of this hope and confidence, he received comfort in his greatest affliction, ver. 2. declined not from Gods Law, ver. 3. pitied and lamented the case of Atheistical men, ver. 4.

1. In great afflictions and troubles he was, but this hope kept him fast to God, he despaired not. [Ver. 2]

• 1. * 1.570 This is my comfort in my affliction: This, thy Word and Promise, in which thou hast caused me to hope.
• 2. For thy Word, thy Promise hath quickned me, brought me life and spirit, strength and increase; the comforts of Gods Word to an afflicted soul, are far beyond all Philosophical precepts or comforts.

2. Enemies he had, proud men and scoffers, that tempted me to let go my hope, and forsake thy Word.

• 1. [Ver. 3] The proud have had me greatly in derision; which is a shrewd temptation to a generous spirit.
• 2. Yet have I not declined from thy Law: Thy promise put life and vigour into me.

3. For in my affliction, and their scorns and derisions:

• 1. [Ver. 4] I remembred thy judgments of old, how thou casts down the proud, and exalt'st the humble, * 1.571 giving ample rewards to those that kept thy Law, as to Abraham, Job, &c. and brought'st heavy punishments upon the Trans∣gressors of it, as the old World, Sodom, Pharaoh, &c.
• 2. And in those I have comforted my self, believing, quod bonis benè, quod malis malè.

3. His assured hope of reward promised in Gods Word, made him to grieve for, and commiserate the cause of those that forsook Gods Law wilfully and stub∣bornly,

because they should never be partakers of the Reward God had pro∣mised.

• 1. Horrour hath taken hold upon me. Totus homo, contremisco. He was afraid, [Ver. 5] and grieved at the sins of the wicked that scorned him, 2 1.572 because the Law of God was contemned by them; not for the harm they suffered, but for the harm they did thereby unto themselves.
• 2. For these men were Desertores, Apostates, wicked men that forsook thy Law: And sure many of this Age are guilty of it, though not in words, yet in deeds.

3. Nor his afflictions, nor the derision of profane men, no, 3 1.573 nor the ill ex∣ample of Apostates, could any way move him from his hope in Gods Pro∣mise, constant he was to the Law of God still; and professeth, that though wicked men could find no savour nor sweetness in it, yet to him, that knew how great a Reward was laid up for them that kept it, it was both a sweet and an easie yoke.

• 1. He was as yet out of his Countrey, in the house of his Pilgrimage; for Gods servants esteem themselves no better, they are but Pilgrims and strangers upon earth. [Ver. 6]
• 2. And yet he took such delight in Gods Law, that they were his Musick and his Song: 1 1.574 Thy statutes have been my songs in the house of my pilgri∣mage.
• 3. Yea, which was yet more, not in the day-time only he entertained his thoughts with them, but in the night-season also. I have remembred thy Name, O Lord, in the night, and have kept thy Law. When others snort, [unspec 7] are secure, or meditate iniquity on their beds, [unspec 8] then I meditate how to keep thy Law.

4. And so he concludes with this comfortable Epiphonema, This I had: 2 1.575 This Reward from thee, that nor the scoffs of mine enemies, nor mine own afflictions, nor yet the lewd examples of wicked men have removed me from thy Law: And over and above, that the hope I had in thee, hath so com∣forted my heart, That thy statutes have been my songs in this my Pilgri∣mage; my meditations in the night-season, and that I have kept thy pre∣cepts.

The Prayer.

O most merciful God, I have not from any other means conceived hope of salvation and deliverance in my afflictions, than from thy most faithful promises; for from them it is, that I must fetch my sole comfort, [Ver. 1] if at any time the flesh and humane reason, the Devil, and wicked men do proudly and maliciously insult over me: Remember then thy Word unto thy servant, upon which thou hast caused me to hope. Nany are the troubles of my soul, [Ver. 3] but yet I despair not; many are the scoffs and scorns that proud men have cast upon me, from adhering to thée; but yet I have not declined from thy Law, [Ver. 2] for thy promises have been my comfort, and thy Word hath quickned me, put life into me, and refreshed me; and lest I should dye, and pine away with grief, hath kept me in life.

O Lord, I have called to my memory thy most righteous judgments, which from the beginning of the World thou hast used toward just and impious men, [Ver. 4] exalting the humble, and casting down the proud; rewarding the good, and bringing heavy judgments upon the wicked; and from this I comforted my self. And yet in this meditation, and the comfort that I received, [Ver. 5] I was not so devaid of charity, that I did not lament and commiserate the condition of the lewdest men; a horrour, a terrible trembling, even a defection of spirit overwhelmed my soul, even for the wicked. I grieved from the very soul,

that they should so carelesly neglect their own salvation, and so maliciously for∣sake thy Law.

They wilfully cast it aside, but I have born so ardent an affection to it, that in the place of my Banishment, [Ver. 6] where I liv'd as a stranger; and in this World, where I live as a Pilgrim, thy statutes have béen my hymns and my songs; with these I have eased the troubles and sorrowes of my Pilgrimage, as Travellers are used to do; who, to remove the tediousness of their journey, are wont to delight themselves with some delightful song: [Ver. 7] Neither have I on∣ly in the day-time béen busted in the study of thy Law, but even in the night-season I have called to mind thy Name, and examined my heart, how I have honoured it in the day before. Even in the night-season, when men are most apt, [Ver. 8] and procline to sin, because of the darkness, and temptations of evil spirits; I then upon the memory of thy Name, have diligently kept thy Law. O Lord, remember me for good, and let me have this reward of my obedience, that nor afflictions, nor derisions move me from my duty, nor yet I be de∣prived of my hope; but so encouraged and quickned by thy promises, that I may with all diligence séek, and by séeking know; and when I know, kéep thy precepts. Grant this for thy Son Iesus Christs sake.

9. CHETH.

IN this Octonary, * 1.576 we have Davids Protestation, that God is his portion, and his Resolution upon it, * 1.577 to keep Gods Law; to which, because he was unable of himself, he, 2. Prayes for grace. 3. Which being granted, he makes a profession of his Duty, and of a holy life, shewing in what it doth consist. 4. And concludes with a prayer.

1. [Ver. 1] Thou art my portion, O Lord. Let other men choose as they please, make choice of honours, riches, &c. Here abrenuncio, I renounce them all in com∣parison of thee; Thou art my portion, my inheritance; Thou sufficient for me, I require no more.

2. * 1.578 And upon it I resolve: Dixi, statui, decrevi; I have said, resolv∣ed, [Ver. 2] decreed to be an obedient servant: I have said I would keep thy words. * 1.579

3. But, O Lord, Thou knowest how unable I am to do this without thy grace and help, therefore I intreated thy favour with my whole heart; and I yet intreat it, Be merciful to me according to thy Word.

Three helps there are of a godly life; Determination, Supplication, Con∣sideration; and here we meet with all three.

• 1. Determination; this makes a man begin well: This in the first verse, Dixi, I have said.
• 2. Supplication; this makes a man to continue well: This in the second verse, I intreated.
• 3. Consideration; this makes a man when he goes wrong, to come to the way again, which is expressed in the third verse; for David goes on.

4. [Ver. 3] I have thought on my wayes, and turned my feet unto thy Testimonies: 'Tis not sufficient to pray to God, * 1.580 except we co-operate with his grace, which co-operation lies in two things; in Aversion from evil, and Conversion to good, without which we can never be sanctified persons, which David here aims at; both he did.

• 1. Take into consideration his wayes; 1 1.581 he sought not so much into other mens lives, as into his own; and examined his actions, whether they were con∣formable to the Law of God or no; and where he found them irregular, left them out of question.
• 2. But he stayed not there; 2 1.582 for he conformed his life to the Law and Will of God, which was the only right way: I turned my feet unto thy Testimonies.

5. And this his care of Sanctification, is declared many wayes. [Ver. 4]

• 1. By his readiness and zeal in it, he delayed not: I made haste, 1 1.583 and delayed not to keep thy Commandments. [unspec 5]
• 2. By his magnanimity and constancy, notwithstanding all opposition: 2 1.584 The bands of the wicked have robbed me, and plunder'd me for keeping thy Law; but for all that, I have not forgotten thy Law. [unspec 6]
• 3. By his fervour about it; he would omit no time to perform his duty, 3 1.585 no not the night; he would abate rather of his rest and sleep, than be de∣fective in this necessary. At midnight will I rise to give thanks unto thee, because of thy righteous judgments. He would observe his Vigils, and his nights Psalmody.
• 4. And he would have a care of his company. Qui cum claudo habitat, 4 1.586 claudicare discet: And therefore avoiding the society of lewd men, [unspec 7] I am a companion of all them that fear thee, and of them that keep thy precepts.

6. And lastly, he concludes with an Acclamation and Petition.

• 1. The earth, O Lord, is full of thy mercies: Not a Creature, [Ver. 8] but is partaker of thy goodness one way or other; * 1.587 let me then have my share in it, and in this especially, that I may know and obey thy Will; for,
• 2. Teach me thy statutes. I account it the greatest misery not to know thy Law, let thy mercy remove this misery from me; for this is that one thing I desire, of this I am ambitious, because I account thee my portion.

The Prayer.

O Lord, whereas the men of this World, choose their parts and inheritan∣ces in, and of the earth, I despising these transitory good things, [Ver. 1] have made choice of thée for my portion, whom I alone desire, and in whom I know all good things are reposed; and in order to the possessing of thée, I have said, I have decréed, and am fully resolv'd, that I would keep thy words: But, O merciful God, I know, that without thy gracious assistance, [Ver. 2] all my resolutions will be frustrate, therefore I intreat thy favour with my whole heart, be merciful unto me according to thy Word, in which thou hast promised to be present with those who study to please thée, and call upon thée.

Give me grace, O Lord, seriously to think upon, and consider all my wayes, [Ver. 3] and to co-operate with thy grace; and by a diligent examination, where I find them irregular, and no way consonant to thy Will, to conform them to thy Word, and to turn my feet unto thy Testimonies; yea, and to do this chear∣fully, without murmuring; and readily, without delaying; [Ver. 4] being neither de∣terred by the difficulty of the work, nor yet affrighted through fear of those who persecute just men, and just works: [Ver. 5] Though the bands of wicked men shall rob and plunder me for continuing in that which is good, yet let me be con∣tent to leave all, and follow thée; never suffer either dangers or losses so far to prevail over me, that I forget thy Law.

To this make me obedient in the day, to this in the night-season, [Ver. 6] and to spare some houres from my stéep, and meditate, and give thanks to thée

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for thy righteous judgments, being fully perswaded, that thou dost moderate all things with a just hand, and art a just Iudge, even in those things which I suffer.

Lord, [Ver. 7] forsaking the conspiracies and societies of rebellious men, I desire to be a Companion of those that fear thee, and of them that keep thy precepts. Thou art a merciful God, [Ver. 8] and the earth is full of thy mercy, I humbly then beg of thée this mercy, that by thy Spirit, Thou wouldst teach me thy statutes; that in all things I may know what I am to do, and by the power and perswa∣sion of the same Spirit, I may be ready to do it, to the honour of thy holy Name, through Iesus Christ our Lord. Amen.

9. TETH.

IN this Octonary, * 1.588 David being delivered from some Af∣fliction:

1. Shewes how graciously God dealt with him, both in bringing him into it, and out of it.

2. Then he prayes to God for a right judgment and know∣ledge.

3. And expresseth his love to Gods Law.

1. [Ver. 1] In this verse David gives thanks for a mercy received, and acknow∣ledgeth it.

• 1. * 1.589 Thou hast dealt graciously with thy servant: Graciously in afflicting him, and graciously in delivering him.
• 2. According to thy Word. Natural men will not believe, that what God hath said shall come to pass, with them, the Vision is but wind; but godly men find, and confess every syllable true, and that it shall take effect; of which David had experience.

2. [Ver. 2] In the next he prayes, and adds the Reason, Teach me good judgment and knowledge, * 1.590 for I have believed thy Commandments.

• 1. Teach me a good judgment: For there is a judgment that is not good, es∣pecially in this point that David now speaks of, viz. why Gods servants should be under the Cross; for the World judges them for this miserable, and so any man would think, till he goes into the Sanctuary of God; for then he shall judge aright, and know the end why God suffers them to be afflicted; David then desires that God would teach him a good judg∣ment in this case.
• 2. He asks for science and knowledge, that he may understand the mysteries of Gods Law; he began to understand somewhat, but he desires to know more; he would have Tob Tagnam, the goodness of taste, a true sense and feeling of what he knew, as much as was alotted to this life; for here at most we know but in part.
• 3. * 1.591 His Reason is; For I have believed thy Commandments. David brings the Reason of his Petitions sometimes from the Attributes in God, his Mercy, Power, Goodness, &c. Sometime from himself, as from his own love, his fear, his faith in God, as here, I believe in thee. It is not sufficient to ask of God in consideration what he is, but we must enquire what we are: For though he be good and gracious, &c. yet what is that to us, if we believe not in him, love him not, fear him not.
• 4. Observe how David asks here, first for a good judgment, then for know∣ledge; for knowledge, without a good judgment, doth much mischief; knowledge puffs up: 'Tis the same that St. Paul asks for the Philippians, cap. 1.9.

3. And having obtained by prayer a good judgment, [Ver. 3] he judgeth rightly of his afflictions, acknowledging that Gods chastisements had made him more godly and humble; for, * 1.592

• 1. Before I was afflicted, I went wrong: Prosperity is the mother of Errour.
• 2. But now I have kept thy Word. Schola Crucis, Schola Lucis: The Rod on his back made him wiser; God then had graciously dealt with him, to afflict him; bad men are the worse for afflictions, the good better; and this sanctifies afflictions to them.
• 3. Upon which he acknowledgeth again what he said in the first verse, Thou hast dealt graciously; in this thou art good and gracious, [Ver. 4] and repeats in ef∣fect his Petition, Teach me thy statutes; which is all one, * 1.593 with teach me knowledge.

4. Now, a great part of his affliction proceeded from wicked men that were his enemies, and oppugned him in his wayes and service of God, in which yet he was constant; these he describes in the two next verses.

• 1. That they were proud men, the proud. It is not without cause, [Ver. 5] that they are called proud; 1 1.594 for pride is the mother of all Rebellion against God and man; Grace ever works Humility; Pride, Contempt, Trea∣son, &c.
• 2. How they warr'd against David, it was with a lye. 2 1.595 Satans two Arms by which he wrestles against the godly, are violence and lies; where he can∣not, or dare not use violence, there he will be sure not to fail to fight with lyes.
• 3. How they trimmed up their lyes: Concinnarunt mendacia, Tremell. 3 1.596 Their lyes were trimmed up with the coverings of Truth to make them more plausible; their unrighteous dealings were covered over with appearances of righteousness.
• 4. But I will keep thy precepts with my whole heart. * 1.597 He would not fight against the wicked with their own Weapon, rendring a lye for a lye, or re∣buke for rebuke; but he takes himself to the Truth of Gods Word, and obedience to him. [Ver. 6]
• 5. Their he art is as fat as grease: Either,
  • 1. Because they abounded in worldly wealth, 4 1.598 which is well signified by grease.
  • 2. Because they were sensless of their condition: For the fat of all Creatures is the least sensitive; Needles thrust into it will not be felt.
  • 3. But I delight in thy Law.

5. But the condition of godly men is other; the godly are not proud, * 1.599 they are humble; afflictions make the ungodly rage, storm, and blaspheme; good men kiss the Rod, and are ready to say with David; for their heart is not sensless, as fat as grease; but they are tender-hearted, they melt at every blow God gives them, and say, [unspec 7]

• 1. It is good for me that I have been afflicted: Before I was proud, * 1.600 now humble; before stubborn and disobedient, but now soft-hearted and obe∣dient.
• 2. That I might learn thy statutes: Learn them not by Rote, but by ex∣perience; learn to keep them better, lest I be whip'd again; learn to be more wise, godly, religious, when the trouble is gone; and this is a san∣ctified Cross.
• 3. And by this also I might learn to put an higher price and value upon Gods Commands, than hitherto I have done, to which no earthly treasure is comparable: The Law of thy mouth is better unto me, [unspec 8] than thousands of gold and silver: For by keeping of thy Law I shall obtain eternal life, * 1.601 which gold and silver cannot purchase.

The Prayer.

O Most gracious God, though thou hast brought upon us many troubles, and afflicted us with heavy judgments, [Ver. 1] yet in this thou hast dealt graciously with thy servants, [unspec 4] and even according to thy Word, that we have béen better'd by thy judgments, and found comfort in the midst of our sorrowes. O Lord, Thou art good in thy self, [unspec 3] and dost good to thy servants in all that thou bringest upon them; and we must néeds confess, that even those things we suffer, have béen good unto us by thy mercy; [unspec 7] for before we were afflicted, we went astray: But now being put in mind of our sins, the causes of our afflictions, we have béen more attent and diligent to kéep thy Law. It is good for us then that we have been afflicted, that we might learn thy statutes.

Go on then gracious God, [unspec 2] not to afflict, but still to teach us, and by thy cha∣stisèments to make us wiser, teach us good judgment and knowledge, let us judge aright of thy judgments, and our own deserts; and let this thy Disci∣pline make us know our duty, and perform our duty better ever hereafter, both to thée, and our Neighbour; make us by these to love thée, to fear thée, and to believe thy Word, That thou art a jealous God, that will visit the iniquity of the fathers upon the children, to the third and fourth Generation of them that hate thee, and shew mercy unto thousands in them that love thee, and keep thy Com∣mandments.

And yet in these we cannot but complain unto thée of those injuries we suf∣fer from the hands of proud and rebellious men. [Ver. 5] Thou, Lord, art just, in letting them in upon us; but they most unjust and malicious, in the execution of thy wrath. Pride hath béen the cause of their rebellion, and a continued pack of lies, the means they have used to bring their Treason to pass; these they forged against us, and spun with so fine a thread, and dressed up in so hand∣som a way, that they have béen taken for Truth, and by that colour deceived the simple to our ruine, under a pretence of Piety, Iustice, Liberty, and Re∣formation, [unspec 6] they have brought upon us this horrid confusion: And in this they still go on, in this they procéed; for their heart is swollen with pride, and fat∣ned with success and riches, they are not sensible of thy judgments, nor fear thy wrath; Their heart is as fat as grease; and there is nothing, but some heavy judgment from thy hand that can melt it: O Lord, abate their pride, asswage their malice, and confound them in their lies.

And confirm thy people in the Truth, that being no way withdrawn by their delusions, nor affrighted with their malice, they may be constant, and live in thy fear, [Ver. 8] and delight in thy Law, and keep thy Commandments with their whole heart. O let the Law of thy mouth be more dear and better unto them, than thousands of gold and silver. These cannot redéem a soul from hell, or from the grave; but the observation of thy Law will deliver from eternal death, and bring a man to that life which is everlasting, through the merits of Iesus Christ our Lord.

10. JOD.

IN this Section, * 1.602 David prayes for understanding, comfort, mer∣cy. 2. And useth many Arguments to perswade God un∣to it.

1. In the first verse, he petitions for understanding, and labours to perswade God unto it, because he was his Creature, made and fashioned by him.

• 1. Thy hands have made me, and fashioned me; I am thy workmanship. [Ver. 1] Thy Power, thy Wisdom (which are as it were Gods two hands) made me, when I was not; made me a living soul, and fashioned all my joynts, bones, ligatures, sinewes, tendons, muscles, &c. in my mothers womb.
• 2. Therefore give me understanding: He means not the intellectual faculty, for that every man hath; but an understanding heart, a divine light, that my mind may perfectly know, learn, approve, love thy Will.
• 3. Give me understanding, that I may learn thy Commandments; learn the sense, and love the meaning, and practice what he learned.

2. His next Argument to perswade God to this, is, * 1.603 the benefit that thereby would redound to others, that he ordering his life according to that understanding that God should give him, others would thereby be edified, and better'd in their lives by his example; for there is such a communion and fellowship betwixt the members of Christs Body, that they mourn, and rejoyce together; the grace given to one, is a joy to the rest.

They that fear thee, will be glad when they see me, [Ver. 2] because I have hoped in thy Word.

3. His third Argument is, his ingenous confession, * 1.604 that he himself was in the fault, and not God; if he were at any time deserted and destitute of this divine light.

• 1. I know, O Lord, that thy judgments are right, [Ver. 3] if at any time I be void of grace.
• 2. And that thou, in faithfulness, in thy justice, hast afflicted me, because I have so deserved, and therefore I complain not of thy justice, but flie to thy mercy, and say.

2. And this is his second Petition, Let, I pray thee, [Ver. 4] thy merciful kindness be for my comfort, according to thy Word. 2 1.605 He had had experiment of Gods justice and equity in afflicting him for not keeping his Law, and therefore to comfort him, he begs mercy; being destitute of grace, he broke the Law, this disheartned him; but if again God would bestow him so much grace, that he might keep it, this would comfort him; which, that God might be moved more readily to bestow, he puts him in mind of his promise, let it be according to thy Word.

2. And for this mercy he was so earnest and fervent, that he prayes for it again, [Ver. 5] Let thy tender mercies come unto me: But if we mark it, in this verse he seeks for another kind of mercy than he sought before; then he sought for mercy to comfort him in his troubles, now he seeks for mercy to live, and sin no more.

• 1. Let thy tender mercies come to me, that I may live, * 1.606 that I may live the life of grace, which is the ready way to the life of glory, Matth. 19.17.
• 2. For thy Law is my delight: To live according to thy Will, is that I delight in.

3. A third Petition he puts up, not against, but for his enemies; 3 1.607 for shame is often the Corrector of sin; he that is ashamed of what he hath done, will not do it again; and therefore he prayes in this Form.

• 1. Let the proud be ashamed; adding a Reason, [Ver. 6] that shewes their malice.
• 2. For they have dealt perversly with me, without cause, no cause at all I gave them; but they have dealt perversly, wittingly, and willingly; not by chance, nor out of ignorance, nor upon inanimadvertence, but on full purpose of heart, they have wrong'd me, and sought to withdraw me from the right way.

• 3. But I will meditate in thy precepts. I will be constant in thy Truth still, and persevere in my integrity. [Ver. 7]

4. 4 1.608 A fourth Petition he yet offers, that however he found trouble and discom∣fort from the wicked, yet he might comfort from the godly: Let such as fear thee, turn unto me, and those that have known thy Testimonies. Gods Church is a Com∣munion of Saints, and to them God hath so distributed his graces, that one stands in need of another; where one doubts, anothers light may resolve him; one grieves, another may comfort him; one tempted, another may uphold or restore him. [Ver. 8] This company then David would have joyned to him, and he to them, for these ends.

5. 5 1.609 Lastly, he petitions for that which he had often sought, grace and sincerity, that he may nor in this, nor another life be ashamed to appear before his God. Let my heart be sound in thy statutes, that I be not shamed. Hypocrisie and rottenness of heart, will be the mother of shame; Sincerity and upright∣ness will make a man bold before God and man. The righteous is as bold as a Lyon.

This Section is a continued prayer, and therefore there needs no other.

11. CAPH.

IN this Section, * 1.610 David first laments, being grieved with some inward anguish. Secondly, Complains to God of his enemies. Thirdly, Expresses his hope and constancy. Fourthly, And prayes to God for comfort and grace.

1. * 1.611 David being in distress, and deferr'd of help, was sore dejected and cast down, his soul fainted, his eyes failed, and his body pined, withered and shrunk a∣way, ver. 1, 2, 3. He begins in sad words.

• 1. 1 1.612 My soul fainteth for thy salvation. As the body wanting natural helps to refresh it, [Ver. 1] becomes faint; so doth the soul, destitute of heavenly comfort, languish. This was Davids case.
• 2. * 1.613 Yet he despairs not: Yet I hope in thy Word. The delaying of thy salvation makes me faint, but the assured hope I have in thy Word and Promise, keeps my heart alive, and strengthneth me, and com∣forts me.
• 3. [Ver. 2] My eyes fail for thy Word.
  • 1. My eyes especially, those of my mind are still looking up to Heaven for help, and they are ready to fail, because the help comes not; as the eyes do that long looks after any thing.
  • 2. Saying, When wilt thou comfort me, how long Lord? how long dost thou delay me? when will the comfort come? God delayes the prayers of his servants, and his promises, that they should be the fitter to receive.
• 4. [Ver. 3] I am become like a bottle in the smoke; That is dried up, extenuated, and worn away to nothing, shrunk into wrinkles, being destitute of the comforts of thy Spirit.
• 5. Yet do I not forget thy statutes. I mortifie my flesh still, and therefore being obedient, 2 1.614 I have reason to expect comfort and ease from thee.

2. [Ver. 4] This distress he found within, but he had vexation also from without, bitter enemies, * 1.615 of which he complains, asking first:

• 1. How long he should suffer under them? How many are the dayes of thy servant? How long shall this affliction endure? when shall the dayes of this tentation and misery be at an end, this persecution be over?

• 2. When wilt thou execute judgement, he means temporal punishments, on them that persecute me? O let me not dye comfortless, but let me see, that thou art a God of judgement, and men behold, that there is a reward for the righteous.
• 3. And in the next verse he describes them from their qualities. [Vers. 5]
  • 1. They were proud. Men that would endure no yoke of God, * 1.616 of man.
  • 2. Subtile. They digg'd pits. For their advantage, 2 1.617 submit to any base of∣fice, crouch and bow, Psa. 104.10. Absolon abased himself.
  • 3. Impious men, for the courses they took against him, 3 1.618 were not accor∣ding to Gods Word, They digg'd pits for me, which were not after thy Law. 'Tis some comfort yet, that we have those men our enemies, that are enemies to God, and whose actions are displeasing to him.
  • 4. For they are contrary to thy Law. For all thy Commandments are true, [unspec 6] nay truth it self, and they a false generation.
  • 5. And yet these are the men that persecute me, * 1.619 but they do it wrong∣fully.
  • 6. Therefore, O Lord, help me. Help me against their treachery.
  • 7. And it is but time. For their malicious cruelty is unsatiable, [unspec 7] they have not only troubled me, but had almost consumed me upon earth.
  • 8. The comfort yet is, that it is not done, [unspec 8] because I forsook not thy pre∣cepts.

3. He shuts up all with a Petition that he makes often in this Psalm. 3 1.620

• 1. Quicken me. And it may seem strange, that so often he should ac∣knowledge himself, as it were, a dead man, and desire God to put life into him. But to a child of God every desertion and decay of strength, seems a death, so desirous they are to live to God, that when they fail in it, and are dismabled, they account themselves, as it were, dead, and pray the Lord for life. Quicken me. * 1.621
• 2. Quicken me after thy loving-kindness, he opposeth Gods kindness to his enemies malice, and it is comfortable, I am troubled with their ma∣lice for thy sake; and therefore I crave to be refreshed by thy kindness. In that there is comfort enough, Psa. 52.1.
• 3. So shall I keep the Testimonies of thy mouth. So, that is, quickned by thee, for otherwise there was in him no strength to obey, no more than a dead man doth the actions of a natural life.

The Prayer.

O Merciful God, while that help and salvation, [Vers. 1] which we alone expect from thée, is delayed and with-held from us, our very souls have faint∣ed within us. To thée we look day and night, [unspec 2] and our eyes are bent toward heaven in expectation of thy promises. O Lord, when wilt thou comfort us? [unspec 3] Our body languisheth, our skin is furrowed into wrinkles, no bottle in the smoke is more dryed up, than is our flesh, while we look and long for help from thy hand.

Proud men, the sons of Belial, that have shaked off the yoke, [unspec 5] have digg'd pits for our life. They wrongfully persecute us; [unspec 6] They have almost consumed us upon the earth. O Lord, how many are the dayes of thy servants? [unspec 7] How long shall this affliction endure? [unspec 4] when shall the dayes of this tentation and misery be at an end? when wilt thou execute jugement on them that persecute us? Help us, O Lord, for we hope in thy Word; arise and deliver us, [unspec 1] for we have not forgotten, nor yet will forsake thy Statutes. This we have resolved on, [Vers. 3.7.]

this we have decréed, but to perform this resolution of our selves we are not able, no more than a dead man is to execute the actions of the living. Quick∣en us then with thy Grace according to thy loving-kindness, and infiniteness of thy mercy, [unspec 8] and so will we kéep thy Testimonies, which thou hast made known unto us by thine own finger, and left unto us by the mouth of thy own Son, Iesus Christ our Lord.

12. LAMECH.

THIS Octonary is an Encomium of the Word of God, * 1.622 and of the perfection thereof, which he commends from the immutability and constancy thereof. 2. Then from the comfort he received from it in his trouble.

1. * 1.623 In the three first verses the Prophet shewes, That Gods Word is immutable, by an instance in the creatures.

• 1. [Ver. 1] In the Heavens: For ever, O Lord, thy Word is setled in Heaven: For the Heavens were made by his Word, * 1.624 and continue in the same frame, they were made by his Word to this day.
• 2. In the Earth: Whose foundations are yet immoveable. Thy faithful∣ness is unto all Generations, [Ver. 2] Thou hast established the earth, and it a∣bideth.
• 3. [Ver. 3] They, Heaven and Earth both continue this day according to thy Ordi∣nance.
• 4. The Reason is, For all things serve thee. Thy creatures they are, and thou their Lord Creator, they then must be at thy Beck and Com∣mand.

2. 2 1.625 Next he shewes the excellent perfection of Gods Word, by a rare effect it had upon himself, it gave him comfort, and kept him from despair in his trouble, he collected it from the former instances; thus, if the Word of God sustained the Heaven and the Earth, he saw no reason but it might also sustain him, and so leaning upon it, he was delighted in it, and that delight held him up, he knew it would be an Anchor of hope that would not fail him.

Ʋnless thy Law had been my delight, [Ver. 4] I should have perished in my trouble. This he knew he could not do, because God had promised him the contrary; no such comfort in trouble, as Gods Word and Promise; this will abide, when other fails.

3. * 1.626 Upon which joy and comfort, first, he makes a promise of thankfulness; he had found life in Gods Word, and he resolves never to forget it.

• 1. [Ver. 5] I will never forget thy precepts; that men forget them, is, because they find no heart in them.
• 2. 1 1.627 His Reason is, For with them thou hast quickned me. He saith not, the Word quickned him, but God by his Word: For the Word quick∣ens not, till Gods Spirit come to it; Vitam gratiae augendo, & vitam gloria promittendo.

2. 2 1.628 Then next he devotes himself to be Gods servant, for the present, and for ever.

• 1. [Ver. 6] I am thine: And I do, and will serve no other Lord, no base pleasure, no profit, nor the World, nor the flesh, nor the Devil; and therefore I can with a good conscience ask,
• 2. O save me. It is for a Lord to protect, and save his servant.
• 3. And that I am thine, is evident in this, that I am ready to do thy Will: For I have sought thy precepts. I am thine, because I sought nothing but that which is thine, and how I might please thee. O how few can say this, and upon this account cry to God, O save me.

4. Which to do, David had very great reason at this time; * 1.629 for he had bitter enemies, from whom he could not be safe, except God saved him; two things he notes in them.

• 1. Diligence: Te wicked have waited for me, waited for an oppor∣tunity.
• 2. Cruelty: Waited to destroy me. Their malice was so great, [Ver. 7] that no less would satisfie them. 1 1.630
• 3. And here now in such an extremity, 2 1.631 the comfort of Gods Word is very seasonable, the consideration of that is able to stay a fainting soul, Psal. 124. with which David comforts himself here: But I will consider thy Testi∣monies; that thou hast testified that thou art able, and wilt deliver those that trust to thy Word, Dan. 6.16. & 22.

5. He hath shewed the perfection of Gods Word, in establishing and upholding the frame of the World. 2. And then the excellency thereof, in bringing joy, comfort, help to an afflicted soul; but in the close of this Section, he compares it with all other things, which we esteem as excellent and perfect, be they Riches, Ho∣nours, Scepters, Crowns, Kingdoms, &c. among which, the Word of God hath still the preheminence; they fail, but Gods Word endures.

• 1. I have seen an end of all perfection. [Ver. 8] Jonah's Gourd is smitten with a worm; the golden head had feet of clay, &c. 3 1.632 the fairest day is enter'd at night.
• 2. But thy Commandment is exceeding broad: Exceeding broad indeed; for in it are contain'd all other National and Municipal Lawes, they being nothing else, if just, but extracts of it; or exceeding broad, because all Lawes of a good life, and the rewards of those that keep the Law; and on the contrary, the prohibitions of all vices, and the punishments of Trans∣gressors are contained in it: Or, exceeding broad, because it is the Com∣mandment of love, which extends to God, Angels, men, enemies: Or, exceeding broad, which is nearer Davids purpose, because it extends to, and refresheth all that are in distress and affliction, it abides by them in tentations while they live, and forsakes them not in their death, but con∣veyes them into their grave in peace, and the comfort of it abides with them for ever when they are dissolved.

The Prayer.

O Omnipotent God, Thou hast given us assurance of thy Faithfulness and Truth in the performance of thy Word and Promise made unto thy servants, even by that constant order and continuance which we behold in thy creatures: For why is it, that those orbs above have béen so long-liv'd? why are they not corrupted? why do they continue in that excellent beauty, [Ver. 1] and perpetual motion? but that thy Word is setled in Heaven. Why is it, that the foundations of earth do not decay and shake? [Ver. 2] but that thy faithfulness is to all generations; they continue this day according to thy Ordinance; for they are thy creatures, Thou their Lord, [Ver. 3] and they must serve and do their homage to thée.

We alone are thy disobedient creatures, and for this thou bringest us justly into trouble, and under these we should have fainted, and utterly perished, had it not béen from the comforts that we receive from thy Word, [Ver. 4] it delights our souls, and confirms our hearts even in the extremities of our sorrowes, when we find in it thy Word, many gracious promises made unto thy ser∣vants.

I will never therefore forget thy precepts, for with them thou hast quickned me. [Ver. 5] I was ready even to expire and dye, till I meditated on, and called to mind thy Law, which by the power of thy Spirit hath encreased grace in me, and by the

promise of glory brought me again to life: [Ver. 6] For which promise I am thine, and I vow my self to be thine; I will no more be a servant to the Devil, the World, and the flesh, I renounce them all, I forsake them, and betake my self wholly to thy service. And since I have given my self wholly unto thée, let me be thy care, [Ver. 7] O save me, save me, O my God; for I am invironed with ma∣licious and cruel enemies, whom nothing can satisfie but my blood; they are diligent, and wait for an opportunity to destroy me, and take away my life; but thou, O Lord, hast testified, that thou wilt deliver those that trust in thée, and therefore I will consider in my troubles these thy testimonies.

I sée an end of all perfection, Riches, Honours, Crowns, Kings, Friends fade and fail, [Ver. 8] and are but miserable comforters, but thy Commandment is ex∣ceeding broad, it extends to, and refresheth all that are in affliction, it abides by them in tentations while they live, and forsakes them not in their death; in life and death therefore I will adhere to this: Take not then the comfort of thy Word out of my mouth while I live, and never let it leave me, till it hath brought me to eternal happiness, through Iesus Christ my Lord and Saviour. Amen.

13. MEM.

DAƲID in this Section shewes his great affection to the Law of God. * 1.633 2. And the many benefits and fruits he reaped from it.

1. His affection is declared in the first verse, which he patheti∣cally expresseth.

• 1. [Ver. 1] O how I love thy Law; wherein he calls God himself to be Judge of his love, witnessing thereby, that it was no counterfeit love, but compleat and sincere.
• 2. And he proves that which he sayes. The nature of true love is, to con∣verse with, and think on the thing beloved, and it useth all means to obtain it: So David here proves his love to God, by the love he bears to his Law, and his love to his Word, by the thoughts he had on it: All the day long is my meditation in it. I think, speak, or do little else all the day.

2. 2 1.634 And now he enters upon his Encomium, or praise of Gods Word, from the admirable effects that it might have in them who will meditate in it, of which he makes himself the instance. This he amplifies, by comparing himself with three kinds of men, his Enemies, his Teachers, the Ancients, than all which he grew wiser by this meditation.

• 1. [Ver. 2] Thou through thy Commandments hast made me wiser than mine enemies. The Law of God being well thought on, 1 1.635 teacheth a man what, how, where, and when to speak, or to be silent, to act, or desist; which wis∣dom Davids enemies wanted; he was then wiser than they. A great controversie there is, who is the wise man, the godly man, or the Machi∣vilian; Gods Word will easily decide it.
• 2. His Reason, why he was wiser, is: For they are ever with me, thy Command∣ments alwayes by me, and at hand to be my Counsellors.

Again, [Ver. 3] secondly, I have more understanding than all my Teachers; for thy Testi∣monies are my meditation: 2 1.636 Which though it may seem to be arrogantly spoken, yet it is not; for it is no new thing for him that was sometimes a Scholar, to out∣go and excel his Master; yea, and there be many that will take upon them to be Masters to teach others, that which they never learned themselves. It is of practical knowledge David speaks, and in this it was no hard thing to exceed his Teachers.

And yet again thirdly, I understand more than the Ancients. [Ver. 4] He means not Adam, Noah, Abraham, &c. or any of those Ancient Worthies; 3 1.637 but those old men with whom he lived, who were but grandaevi pueri, being grown in years, but not in knowledge and piety: He was wiser than their gray hairs, because he kept Gods precepts, meditated in them, and daily practi∣sed them.

3. Another Encomium he gives to Gods Word, is, 2 1.638 That it is of power to keep from sin, and for that he gives an instance in himself also.

• 1. I have refrained my feet. [Ver. 5] Davids wisdom consisted not in a bare spe∣culation, but in practice, he refrained from evil; * 1.639 he took no delight in walking in wicked wayes.
• 2. I have refrained from every evil way. He knowes not what it is to resist sin, that resists not every sin; that is, fights not against, and do his utmost endeavour to refrain it, and take heed of it, and subdue it, if pos∣sible.
• 3. And this resistance makes us stronger, and more able to keep Gods Word; whereas transgression diminisheth our spiritual light and strength, whence David saith, I have refrained from every evil way, that I might keep thy Word. * 1.640

Now lest that any man should think that David ascribed this praise of godli∣ness to himself, or that it came from any goodness in him, that he did refrain, he gives all the glory to God in the next verse; protesting, because God did teach and enable him, therefore he declined not.

I have not declined, or departed from thy judgments, [Ver. 6] for thou hast taught me.

4. A third Encomium of Gods Law is, 3 1.641 That it brings great pleasure to those that keep it, of which David having experience, cries out, O how sweet are thy words unto my taste, yea, sweeter than honey unto my mouth. [Ver. 9] I have a feeling of them, I desire to speak of them to others. * 1.642 The words of God written in the heart, are more tasteful and pleasant to the conscience, because they quiet it, than honey can be to the palate.

And in the last verse, he proves what he said, 1 1.643 by two excellent benefits he reap∣ed by it; the one was understanding in his mind, 2 1.644 the other sanctification of his af∣fections.

• 1. Through thy precepts I get understanding; I am by them become learned, [Ver. 8] wise, prudent; he was of good understanding of himself, 3 1.645 but he prefers this light.
• 2. Therefore; because I love thy Law, I hate every false way; whether it be a false Religion, or evil manners; his affections were sanctified by it, which begot in him a strong confidence, from which did arise in his soul joy, peace, and tranquility, which is to be preferr'd before all treasures and pleasures.

The Prayer.

O Gracious God, [Ver. 1] I want words to express that love which I bear unto thy Law, O how sweet are thy words unto my taste, yea, [Ver. 7] they are sweeter than honey unto my mouth; [Ver. 1] and this is the reason that those houres of the day which others mispend upon banities and pleasures, [Ver. 3] I spend in the meditation of thy Commandments. [Ver. 2]

Through thy precepts it is, that I get understanding; [Ver. 8] by thy Command∣ments, I am become wiser than my enemies, [unspec 3] of more understanding than my Teachers, more prudent than the Ancients, who are full of years, [unspec 4] but not of wisdom, because they know not what to practise, or will not practise what they know.

Be thou, O Lord, my Master, and perfect thy work, give me more know∣ledge, [Ver. 6] and teach me still, so I shall not depart from thy judgments. Let thy Commandments be ever with me, alwayes in my memory, alwayes in my heart, [Ver. 2] and so I shall not only refrain my féet, which I desire, from any one, but from every evil way; [Ver. 5] so shall I carry a perfect hatred to every false way. Grant, O Lord, that I may bestow that little remainder of my time I have, to live in vertuous and religious actions to the glory of thy Name, [Ver. 8] and the sal∣vation of my own soul by thy mercy, and the merits of my Lord and Saviour, Iesus Christ.

14. NUN.

IN this Octonary, * 1.646 David gives a commendation of Gods Law. 2. Obliges himself, and resolves to keep it, notwithstanding all opposition.

1. The commendation he gives Gods Word, is, That it is a lamp, [Ver. 1] and a light. Thy Word is a lamp to my feet, and a light to my wayes: For the Law of the flesh and sin, darkens the understand∣ing; that which is the true good, is not discerned from bad, till the Word of God is called for to be the light, to which, if men have an eye, and follow it, they will avoid all precipices, and arrive safely at the determinate end.

2. Of this David was assured, and therefore upon it he makes a protestation, and binds it with an Oath:

[Ver. 2] I have sworn, [Ver. 2] and will perform it, that I will keep thy righteous judg∣ments.

• 1. I have sworn, * 1.647 'Tis not sufficient to begin well, except we end well, and David knew our humane frailty, and that we are apt to slip from our Du∣ty, and therefore he binds himself to it by a solemn Oath or Vow, viz. To follow the lamp, or light of Gods Word.
• 2. * 1.648 And secondly, It never repented him of it, he did not retract his Vow: I have sworn, and I will perform it.
• 3. And I will keep; yea, but this was beyond Davids power: True, legally it is so; but to co-operate with Gods grace, and do his best, it is not; and that is it which Davd vowes.
• 4. I will keep thy righteous judgments; for so they are in themselves, Rules of the greatest equity, and David therefore resolves to keep them.

3. * 1.649 Yea, but calamities, afflictions, and many dangers accompany the profession of Religion, and study of piety; for they that will live godly in Christ Jesus, must suffer persecution, 2 Tim. 3. of this David had experience.

• 1. [Ver. 3] I am afflicted very much, outwardly, inwardly; and yet he was constant, and resolved to keep his Oath and Vow.
• 2. * 1.650 And of these two, the inward affliction was the greatest, and therefore he prayes, Quicken me, restore my decay'd strength, as thou hast pro∣mised.

This now was a free-will-offering, to swear and vow thus much, proceeded freely from him, and he expects not to merit by it, but desires of God to ac∣cept of it.

Two things he asks in this verse.

• 1. [Ver. 4] Accept, O Lord, I beseech thee, th•• free-will-offerings of my mouth: Let my endeavours, vowes, to keep thy Law; my invocation, giving of thanks, confession of my sin, profession of thy Truth, patience under the Cross be accepted by thee.

• 2. And teach me thy judgments. Without thy help I am not able to per∣form my vow, give me therefore strength, that I may perform what I have vowed.

4. That I am resolved to keep my vow, and thy Law appears in this, that though for it I am daily in danger of life, yet I forget it not, I erred not from thy pre∣cepts.

• 1. My life is in thy hand: That is, I am exposed to a present danger of life; [Ver. 5] a phrase it is borrowed from War, where the Souldiers life is in his hand, * 1.651 and lies upon the valiant use of his Weapon; for if he be a Coward, and re∣sist not stoutly his enemy, he is like to lose it; so Jeptha is said, Judg. 12.3. & Job 13.14. 1 Sam. 28.21. [Ver. 6]
• 2. But yet, though death be alwayes before my eyes, yet do I not forget thy Law.
• 3. And he shewes his danger by another similitude: They have laid snares for me. What they cannot do by force and violence, they seek to do by craft; they seek to take away my life by a snare, as they do that hunt after wild Beasts; both which were verified in Saul that fought against him, and hunted after his life, both by violence and subtilty he would have slain him.
• 4. Yet I erred not from thy precepts: But he would not lay violent hands on the Lords Anointed, and therefore erred not, 1 Sam. 23. & 26.

5. He kept his resolution, and vowes still; * 1.652 and now he goes on to shew his dili∣gence and constancy in the study of piety, and shewes the Reason.

• 1. Thy Testimonies have I taken as an heritage for ever. [Ver. 7] Such is the estima∣tion of the godly, * 1.653 when they compare the Word of God with other things, they account them of no price. The honey, and the honey-comb hath no sweetness; gold and silver are of no worth in comparison of it: No, not all Canaan it self, Israels heritage, all is but dung to it; they there∣fore David chose for his inheritance. He had but one Patrimony or Legacy left him, which he esteems and loves beyond all.
• 2. Yea, and delighted in above all: For they are the rejoycing of my heart. 2 1.654 Riches and wealth bring care and fear, the Word of God joy to a pious soul; for it is the Charter of salvation, sealed and confirmed by God; sealed by the Sacraments, confirmed by the Oath of God, secured and de∣livered to us by his Spirit, and subscribed by the blood of Christ, all which must upon necessity bring joy of heart.
• 3. And upon it he concludes, * 1.655 That he would be a faithful keeper of this great Treasure, so long as he had a day to live; he would co-operate with Gods Spirit.
  • 1. I have applied my heart; or, inclined my heart; that is, [unspec 8] when on one part the Law of sin drew me, and on the other part thy Law. I incli∣ned my heart to thy Law, and not to the Law of sin. The counsel of the soul is like a balance; and the mind, which hath the commanding power over the affections, inclines the balance to that which is best.
  • 2. To fulfil and perform. In purpose of heart and resolution, he ever willed and desired it; in performance he might fail, * 1.656 but never in his in∣tention.
  • 3. Even unto the end. His motions were not taken by starts, he was no Temporizer, whose goodness is like the morning dew; the seed of Gods Word was rooted in his heart, and therefore as he begun well, so he would end well.

The Prayer.

O Gracious God, in the night of this present life I am encompassed with darkness, the Mists of ignorance do darken my understanding, and a thick cloud arising from my affections, [Ver. 1] doth bewitch my will, so that I neither know my way, nor can choose that which is good: O let then thy Word be a lamp to my feet, and a light to my path; that I may not wander, stumble, and fall, as it happens to those, who adventure into dark places without a light, without a lanthorn.

And great tentations I have to fall; [Ver. 3] for behold, I am afflicted very much, my soul is alway in my hand, every day my life is in danger, because I kéep thy righteous judgments. [Ver. 4] The wicked, for this, are become mine enemies, and what they cannot do by violence, [unspec 5] that they labor to do by craft; for they lay snares for me: And yet, O Lord, Thou knowest the sincerity of my heart, nor their force, [unspec 6] nor subtilty, have béen able to overcome my constancy; yet I do not forget thy Law, yet I do not erre from thy Precepts.

And that to them my resolution may be the more fixed, [Ver. 4] and my constancy the more firm, I have bound my self by oath and promise, I have sworn, and by the help of thy Spirit I will perform it; [Ver. 2] tyed my self I have by vow, That I keep thy righteous judgments. Accept, O Lord, I beseech thee, the free∣will-offerings of my mouth, [Ver. 4] those promises of obedience which I have made with a voluntary frée heart; and teach me to moderate all my actions by thy rule of equity; these I prefer before gold and silver, these are swéeter unto me than the honey and the honey comb; of these I estéem as my patrimony, and my heritage, [unspec 7] they are indéed the joy and rejoycing of my heart; be pleased then, O Lord, [unspec 3] to quicken me in them, according to thy Word and Promise; and incline my heart to fulfil thy Statutes, [unspec 8] so long as I have a day to live. Let me be nor Hypocrite, nor Temporizer, whose goodness is like the morning dew; but grant that the seed of thy Word may take such déep root in my heart, that it may bring forth fruit to everlasting life, through Iesus Christ my Lord.

15. SAMECH.

IN this Section, * 1.657 David,

1. Declares his hatred to wickedness, his detestation of wicked men.

2. Expresses his love to Gods Law.

3. And prayes for the grace of God to sustain him in it, that be may be quickned according to Gods promise, nor frustrated of his hope, but persevere unto the end.

Lastly, He insults over his enemies, and foretells their destruction.

1. 1 1.658 David shewes his dislike to all things contrary to Gods Law.

• 1. I hate vain inventions: Not only execution of evil, but the invention, even the very beginnings of it. New inventions in his Worship, new glosses and interpretations contrary to the Text, [Ver. 1] David hates; not dislikes on∣ly, 1 1.659 1 1.660 but hates.
• 2. But thy Law do I love: And because I love thy Law, I hate vain in∣ventions. 2 1.661
• 3. And there is great reason I should do so: For thou art my hiding place, and my shield.
  • 1. [Ver. 2] My hiding place, That publick evils do not reach me.
  • 2. My shield, to keep off blowes that are nearly made at me; in both my hope is in thy Word.

2. To God then and his Law he would adhere in all extremities; 2 1.662 but as for all wicked men, he would be sure to sunder from them, he knew he should get no good by their company, and therefore he turns to them, and bids them a∣vaunt.

• 1. D part from me ye evil doers; for ye are the pests of piety.
• 2. And your course and mine are contrary; you go one way, and I an∣other; you follow your own inventions, [Ver. 3] but I will keep the Command∣ments of my God.

3. Now David being fully perswaded that he had a peculiar interest in God, * 1.663 turns himself to prayer, and not without reason; for our intentions and resoluti∣ons are nothing, except God bless them; and therefore David prayes.

• 1. Uphold me according to thy Word, that I may live, [Ver. 4] and let me not be ashamed of my hope. [Ver. 5]
• 2. Hold thou me up, and I shall be safe, and I will have respect to thy statutes continually. There is in Gods children an instability of love and obedi∣ence, apt they are to cool and fall; necessary then it is, that they pray with David, that God uphold them in life, * 1.664 that they being conjoyned to him in love, to hold them up when they slip and stumble, that they fall not.

4. And that he did well in hating wicked men, he now proves it, [Ver. 6] in that there∣in he followed the example of God, in which he could not choose but do well.

• 1. Thou, saith he, hast trodden down, trampled under thy feet, as vile crea∣tures, all that erre from thy statutes.
• 2. For their deceit is falshood: They deceive themselves in their wickedness; for either they conceive, that they need nor be subject to the Law of God, or that they look for a good in sin, which sin promiseth, but they shall never find; or else they flatter themselves with a vain hope to escape Gods judg∣ment, which yet at last shall certainly overtake them.
• 3. This last is certain, and David in the next verse expresseth so much: [Ver. 7] Thou hast taken away all the wicked of the earth, as dross; for no bet∣ter they are in Gods account; they esteem Gods children for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but they are so, and for such shall be dealt with, and scowred away.
• 4. Therefore I love thy Testimonies; therefore, that I may avoid this judg∣ment.

5. How by the judgments of God, he profited in the love of his Testimonies, he shew'd in the end of the former verse; in this he shewes how he profited in his fear.

My flesh trembleth for fear of thee, and I am afraid of thy judg∣ments. [Ver. 8]

Happy is he, that by other mens harms, learns to be wise and godly. A ••on, * 1.665 when he sees a Slave whip't, may learn not to offend his father. The beginning of wisdom, is the fear of the Lord; and we are to work out our salvation with fear and trembling. Our love in this life is imperfect, and therefore it may, nay, must consist with fear; nay, which is more, the love of God will never be kept in our hearts, but by the fear of God; and therefore this verse is read, Confige ti∣more tuo carnes meas. Fasten, as with Nails, my lustful affections to the Cross of Christ, that they have no liberty to move, to go loose, and wander where they please, Gal. 5.24. 'Tis then, as if David had said, because I have begun to be afraid of thy judgments that bring heavy punishments on wicked men, therefore I desire to be established in this holy and filial fear, and never to be severed from it. Over-much familiarity breeds contempt; a true conception of Gods Justice and Majesty begets Reverence.

The Prayer.

O most holy God, [Ver. 1] and merciful Father, it is not unknown to thée, how I love thy Law; thy eyes that séest the very secrets of the heart, are con∣scious, [unspec 8] that my flesh trembleth for fear of thée, and that I am afraid of thy judgments. When I behold, how thou hast trodden down all that erre from thy statutes; [unspec 6] how thou puttest away all the wicked of the earth like dross; my heart in ••he midst of my body is become like melting wax, which every moment presents unto me my sin, [unspec 7] and what I have deserved. Let their suf∣ferings be my instructions, and thy wrath executed on them, be an admonition to me ever hereafter, to love, to keep thy Testimonies. Lord, I desire to be established in this holy and filial fear, and to work out my salvation with fear and trembling.

Which, that I may bring to good effect, Lord, up••old me according to thy Word, that I may live the life of grace. I hope in thy Word, let me not be ashamed of my hope. [unspec 4] Thou art my God, and I will keep thy Commandments; hold thou me up, [unspec 2] and I shall be safe; stay me in all tentations, that I fall not; hide me under the shadow of thy wings, [unspec 4] and be my shield, to kéep off those blowes which Satan makes at me, [unspec 3] either by himself, or his instruments; these press ••ard upon me, [unspec 5] [unspec 2] to invegle me to a false Worship, and to joyn with them in their new coined inventions; [Ver. 1] but I hate all vain thoughts: Depart from me ye evil doers, [unspec 3] for I will keep the Commandments of my God. By thy grace I stand, and by thy grace I am what I am; O let thy grace continue with me, and ac∣company me through all the changes and chances of this mortal life, till it hath brought me to rest in the bosom of my Lord and Saviour, Iesus Christ. Amen.

16. AIN.

DAVID in this Octonary, * 1.666 having made,

• 1. Profession of his Integrity.
• 2. Prayes for protection against his enemies.
• 3. And also for grace to know his way upon earth, and follow it.

1. He begins with a profession of his Integrity, where we may not think that he is justifying himself before God, but only declaring how unjustly he was op∣pressed by men: Defensio est, non arrogantia.

• 1. [Ver. 1] I have done judgment and justice. Judgment is the effect of justice, and by the exact Rule of Justice, * 1.667 David had so proceeded in judging the people, that he had given to every one his own, and yet he could not live free from the calumnies and slanders of wicked men, and therefore he prayes.
• 2. [Ver. 2] Leave me not to my Oppressours: And his Petition hath equity in it; for 'tis but equal, that he who had been so just to others, should have justice done him: And by it, we may learn to commend a just cause to God, if we look for his assistance.

Now in this Petition David proceeds, and useth many other Arguments to perswade it.

• 1. Be surety, or undertake for thy servant for good. My enemies suspect me of injustice and violence, but do thou interpose, and be surety for me, that it is not true; neither that ever they shall find any such dealing at my hand; or answer for me, when I am not by, for what they lay to my charge.

2. Let not the proud oppress me. His condition is miserable, [Ver. 3] that falls into the hands of proud men; for their insultations are unsufferable, and they merciless, such he fears, and prayes against them.

3. And this he doth in an ardent manner, and the reason is, because he saw he was destitute of all humane help, it was Gods help that only could se∣cure him, which he expected, and almost fainted in the expectation of it.

• 1. My eyes fail. The eyes of faith, and whole intention of my soul are fixed on thee, and they are ready to fail, while thy help comes not.
• 2. My eyes fail for thy salvation: Not only that which is temporal, in the deliverance from mine enemies, though I vehemently desire that too; but for that salvation of Gods people mentioned, Psal. 106.4. & 4.6.
• 3. For the Word of thy righteousness. The ground that I wait for thy salvation, is thy Promise, thy righteous Word passed to me.

4. And he proceeds in this prayer, and desires God to deal with him, * 1.668 as with an honest servant; not which did his Will, but yet desired to do it; and was displeased with himself, and sorrowful when he did it not; he pleads not me••••, but mercy.

• 1. O deal with thy servant according to thy mercy. [Ver. 4]
• 2. And teach me thy statutes, which he often asks, and is then obtain∣ed, when God infuseth so much love into our hearts, that we know, and do his Will; for knowledge without charity puffs up, but edifies not.

5. He asks the same again, renewes his Petition with a Reason, and this fre∣quent Petition of the same thing, shewes his ardent desire to obtain it. I am no stranger unto thee, but a domestick servant, and therefore bound to obey thy Commands; let me want no grace that may enable me to serve thee. [Ver. 5] I am thy servant, give me understanding, that I may know thy Testimonies. It is a gift of thy donation only.

6. And now he enters his complaint, and useth that as a new Argument, * 1.669 that God hear him.

• 1. It is time for thee Lord to work; to do judgment against the wicked. To us, there is a time when God seems not to work, in that he executes not his wrath against the wicked, [Ver. 6] in such a time it is no sin to pray with Da∣vid, That God would arise and work; for a time it is, when his Church is in a publick trouble; the sins of the Amorites full, and his people brought low.
• 2. For they have destroyed thy Law: Not only broken it, disgraced; but cast it aside, and destroyed it. A time then it is to work, and execute now; made it void.

7. * 1.670 But their malice and endeavours were not so great to evacuate and destroy Gods Law, as Davids zeal and affection was bent, and inflamed for the preservation of it, which he useth as another Argument, that God would not leave him in the hand of his Oppressours, ver. 1. Therefore I love.

• 1. Therefore. David was no Temporizer in Religion, [Ver. 7] whose affecti∣ons toward Gods Word depended upon times and persons; but his love appears in this, That when his enemies fought to destroy it, then he loves it. They endeavour to make void, therefore I love thy Law.
• 2. I love thy Law. He saith not he fulfilled it, but only he loved it; it is a good progress in godliness, when we come thus far, that we can say with David, I love thy Law.

• 3. * 1.671 And that he might shew the greatness of his affection, he mentions those things which are most loved; gold, fine gold, or jewels; to which his love was not so great, as to Gods Commandments. I love thy Command∣ments above gold, yea, above fine gold.

And he insists upon this point, his love to Gods Law. What, would they make it void, and cast it aside? This makes me the more esteem it, and judge that there is the more excellency in it. [Ver. 8] It must needs be good, which wicked men set lite by. Two things I find in me arising from hence, which are quite contrary, an esteem and hatred, but yet of contrary objects.

• 1. * 1.672 Therefore I esteem all thy precepts, concerning all things, to be right. He had an high estimate of Gods precepts, he thought them just in all things; just, because they prescribe nothing but that which is exactly just; and just, because they bring a just punishment on the Transgressors, and a reward to the righteous.
• 2. Therefore I hate every false way: Nor one way, but every way of sin, and the flesh; many they are, but he hates them all; and his hatred a∣rose out of the justice and equity he perceived to be in Gods Law, there∣fore I hate.

The Prayer.

O Most Omnipotent God, I can no way excuse my self before thy Tri∣bunal for my manifold breaches of thy Law: For I have sin'd against Heaven, and against thee, and am not worthy to be call'd thy son; but to man I have done no harm, [Ver. 1] I have alwayes born such a love to justice, that I have done that which is just and equal. Thus with a good conscience I can profess before thée, and therefore I beséech thée, leave me not in the hands of those who continually calumniate me, and séek to oppress me. Thou knowest, O Lord, [Ver. 2] how they detract from me, and invent lies against me, when I am no by; do thou then interpose in my behalf, undertake to answer for me, and suf∣fer not the proud Transgressors of thy Law, to bring upon me that force and injury which they have endeavoured. That salvation which I expect, is from thée, [Ver. 3] and my eyes have even failed for the vehemency of my desire to obtain it, Thy promise, thy righteous Word is passed unto me; deal therefore with thy servant, according to thy great mercy in making this promise; frée me from these present evils, and infuse also so much love and charity into my heart, that I may learn what thou teachest; [Ver. 4] and practice what I learn, and edifie others in thy statutes by my practice. I am no stranger unto thée, but thy bomestique servant; and I have addicted my self to thy service, by a firm pur∣pose of heart, let me not want that grace that may enable me to do my duty; give me then understanding, [Ver. 5] that I may know thy Testimonies; for I shall never be able to do that which I know not.

It is time, O Lord, to work; thy Church is oppressed, thy people are brought very low, the sins of the Amalekites are at the full; their impiety is grawn to that height. [Ver. 6] That they have not only broken, but contemned; nor only cantemned, butanede vow, and by their practice, destroy'd thy Law; they are not only my enemies, and séek to oppress me, but are thy enemies, and la∣bour to evacuale thy Truth.

It is now then a time to shew thy self; Arise, O Lord, and take a Just revenge upon them, for this their audacious impiety and malice. [Ver. 7]

It must néeds be good which they hate, their malice therefore hath in∣flamed my zeal: They would destroy, therefore I love thy Commandments:

I love that Law which I break, I love it above gold, yea than much fine gold. By it I learn to do that which is just, by it I learn to hate every evil way, therefore I set an high estimate upon every particular Command in it. Lord, increase this zeal, this love, this estéem, this hatred in me, that I may direct my conversation aright, so please thée in every one of thy Commands on earth, that after this life is ended, I may live with thée in heaven for ever and ever. Amen.

17. PE.

IN this Octonary David praiseth Gods Word. 2. Shews his affection to it. * 1.673 3. And prayes for Grace to keep it.

1. The Elogy he gives Gods Word in this verse, [Ver. 1] is from a new quality not mentioned before. * 1.674

• 1. Thy Testimonies are wonderful. For though the literal sense of them be easie and plain, yet wonderful are the Mysteries contain'd in the two Testaments. Great is the Mystery of Godliness. The whole Cere∣monial Law is wonderful, because under those Ceremonies were obscure∣ly shadowed out to us, the Mystery of our Redemption by the Blood of Christ. The Decalogue is wonderful, written in so few words, in which yet are hid all the principles of Justice and Charity, to which may and must be reduced all the just Laws that have been, or shall be made. All these are but Conclusions and Determinations of the Laws of the De∣calogue. And must receive their trial by it. As for the Mysteries of the New Testament, no man can say, but they are wonderful.
• 2. Therefore doth my soul keep them. Learn them, love them, 2 1.675 practise them.

2. The next Elogy he gives Gods Law, is, that it is the Word of Illumination. Yea, the very

• 1. Entrance into it such, the very first declaration of it, [Ver. 2] whether it be done by God by infusion of divine light, or by some skilful Doctor or Teacher. And if the first opening, as it were, of the door gives light, what will the progress and continuance do?
• 2. The entrance of thy Word gives light. It is a light shining in a dark place, 2 Pet. 1.19. without it then men walk in darkness.
• 3. It gives understanding unto the simple. * 1.676 Not to such as are high-mind∣ed, and double in heart, that are so wise in their own eyes, that they will examine the Mysteries of Godliness by the strength of their own reason: but to such as deny themselves, and captivate their reason, and submit it to the Word of God, and labour more to believe, than to rea∣son. These are the simple, to whom the Word of God gives under∣standing, of whom our Saviour speaks, Mat. 11.25. And St. Paul, 1 Cor. 1.25, 26, &c.
• 4. And now, saith David, I being one of these simple ones, [Ver. 3] Opened my mouth, and panted. * 1.677
  • 1. I opened my mouth, by prayer, as desirous of this good Spirit of light and piety.
  • 2. I panted after it, as men do that want breath, and defire fresh aire.
  • 3. For I longed for thy Commandments; had a vehement intention to un∣derstand, to fulfil them.

3. From the praises of the Law, David turns himself to prayer. He said but now, I opened my mouth, and here he acquaints us what he said after his mouth was open. I said,

• 1. [Ver. 4] Look thou upon me, either as unjustly oppressed, or under spiritual de∣sertion.
• 2. * 1.678 And be merciful unto me: This is well subjoyned, for God looks upon some in displeasure. Shew me mercy, who labour under the bur∣den of thy precepts, that by my own strength I cannot fulfil.
• 3. As thou usest to do unto those that love thy Name, shew me at least so much mercy as thou affordest to others, let not thy custom be broken in me, but do by me, as thou usest to do by thy friends, which love thee in sincerity and truth.

• 2. * 1.679 This was his first Petition for Mercy, and to it he subjoins a second for Grace. Many seek for Mercy to forgive sin, that seek not for Grace to de∣liver them from the power of sin; [Ver. 5] which is to abuse Gods Mercy to wan∣tonness. And therefore David prayes,
  • 1. Order my steps in thy Word, that is, my whole conversation in∣wardly and outwardly let me be ordered by thee, for as our director, such will be our actions.
  • 2. And let not any iniquity have dominion over me. Let me be no slave to sin and Satan, in captivity to them, so that they domineer over me.
• 3. * 1.680 And yet he makes a third Petition. Gods children have not only to wre∣stle against the sin that dwells in them, but with enemies from without; Oppressors, [Ver. 6] Calumniators there be, that by false reports and pressures re∣tard good men in their way, therefore David prayes,
  • 1. Deliver me from the oppressions of men, that being nor disturb'd by their oppressions, nor yet dishearthed by their calumnies, I decline from the right way.
  • 2. So will I keep thy precepts. This favour obtained, should not disob∣lige David, but bind him the more So will I keep. 'Tis but an ill use of a benefit obtained by prayer, when we abuse it to Licentiousness. How inexcusable are we?
• 4. * 1.681 A fourth Petition again he presents, that he might have a sence and feel∣ing of Gods favour.
  • 1. Make thy face to shine upon thy Servant. For as the Sun by the in∣tetposition of a cloud is obscured, [Ver. 7] and by it we are deprived of light and heat: So when God doth not help us by his Grace, he seems to hide his face, upon which there follows a coldness and darkness upon the soul, of which David having experience, prayes, Make thy face to shine, for then the contrary effects would follow, light and comfort of soul.
  • 2. And teach me thy statutes. Illuminate me.

4. [Ver. 8] These Prayers of David testifie how he loved the Law, and now he wit∣nesseth the same by his grief, * 1.682 his grief for the sins of others, to that use he put his tears. Rivers of water run down from my eyes, because they keep not thy Law. The sins of other men may become ours, if we mourn not for them, 1 Cor. 5.2. Ezek. 9.8.

The Prayer.

O Lord, [Ver. 1] I never can be satisfied in the contemplation of thy Law in which I find so great depths, Mysteries and wonders, in few words, I find most perfect wisdom and equity contain'd, all vertues commanded, all vi∣ces prohibited, all men of all ages and all conditions, taught their duties. The very entrance into them gives light, [Ver. 2] and dispels the darkness of error and ignorance, the continuance in them gives understanding to the simple, who are of an humble spirit, and submit and captivate their reason to thy

wisdom. The proud and malicious thou dost reject, and to them the Lamp of thy Law gives no more light, than a Candle hid under a Bushel.

O make me then of an humble spirit, teach me to submit my natural and corrupted reason to thy divine revelations, never let me think my self so wise in my own eyes, that I néed not the teaching of thy Spirit, so shall I hope to understand the wonderful things of thy Law, [Ver. 1] so shall my soul kéep them. That I may obtain so great a favour, [Ver. 3] I have opened my mouth in prayer, never did any man that is anhelous and almost stified, more labour for breath, than I have panted for this grace, for I have excéedingly long∣ed and desired to come to a right understanding of thy Commandments.

Behold I turn my prayer unto thée, be thou converted and look upon me, [Ver. 4] look upon me with the eye of that mercy, as thou usest to do upon those that love thy Name, and thy Honour; deal by me, as thou art wont to deal with thy friends and dutiful servants, for I desire to be in that number, though, O Lord, I must néeds confess my self to be an unprofitable servant. That I may be better hereafter, order my steps, [Ver. 5] dispose and direct all my affections and actions according to the eract rule of thy Word, and never permit any iniquity to have the dominion over me. Though to my grief it will dwell, yet never let it reign in my mortal body, or so far dominéer, that I obey it in the lusts thereof. [Ver. 7] I am sensible what a darkness comes over my soul upon thy displeasure, and the withdrawing of thy countenance, make then thy face to shine upon thy servant, that all mists and darkness being dispelled, I may be again refreshed and comforted by the bright beams of thy favour; and withal, teach me thy most just Statutes, without the knowledge of which I can expect neither protection from thée, nor felicity.

To with-hold and deter me from my duty to thée, I find too many impedi∣ments, tentations I have from men, who scoff and mock at me, because I keep thy Law, that calumniate and detract from my good name, because I adhere to thy Truth, that oppress and undo me, [unspec 6] because I am constant in my obedience to thée, O deliver me from the scorns and oppression of man, and so being set at liberty, I shall more readily and chéerfully keep thy pre∣cepts. These are bitter enemies to thy truth, and sons of Belial, they have broke the yoke, and cast oft thy bonds, [unspec 8] and yet for them my soul shall mourn in secret, Rivers of water shall run down my eyes, because they keep not thy Law. Turn, Lord, even to these, if it be thy good pleasure, and turn them to thée, for they are thy creatures, and bear thy Image; true it is, that they have defaced it by rebellion, but thou canst restore it by thy Spirit, which if they shall go on to ver and grieve, to rebell and provoke while he is at his work, then number them to the sword, and bow them down to the slaugh∣ter, because when thou calledst, they would not answer, when thou spakest, they would not hear, but continued to do evil before thy eyes, and did choose that, wherein thou didst not delight. Make them know that there is a God in Israel, that will avenge his own cause, and protect his people, and get him∣self glory upon his enemies. But let thy servants sing for joy of heart, and rejoice in thy salvation for ever and ever.

18. TSADDI.

IN this Octonary David again commends the Law of God from the Author, * 1.683 from the equity contain'd in it, from the purity, and perpetuity of it. 2. The consideration of which wrought in him zeal and love to it, a care to remem∣ber it, and a joy and delight in it. 3. Notwithstanding all opposition.

1. [Ver. 1] David being rempted to impatience and distrust at the prosperity of the wicked, * 1.684 comforts himself with the consideration of Gods righteous Nature, Righteous art thou, O Lord; Thou alterest not with times, thou changest not with persons, thou art alwayes unto all the one and the same Righteous God.

2. 2 1.685 And just are thy Judgements, in giving rewards, and distributing punish∣ments; righteousness is so essential to thee, that thou canst no more defraud the godly of their promised comforts, [Ver. 2] nor let the wicked go unpunished in their sins, than deny thy self to be God, which is impossible.

2. And from a righteous God hath proceeded a righteous Law. For God for∣bid that the Judge of all the world should do unjustice.

The Testimonies which thou hast commanded, are exceeding righteous, and very faithful. So that God is not only just in himself, and just in his re∣tributions, but that very Law which he hath commanded us to keep, con∣tains in it exact justice. The Laws of men may be unequal, but Gods Law hath in it nothing but equity and Truth; it gives liberty to no injustice or ini∣quity.

3. * 1.686 Now the first affection that this consideration wrought in David, was an ar∣dent zeal; it anger'd and griev'd him, that so just a God should be dishonored, and so just a Law forgotten. [Ver. 3]

• 1. My zeal hath even consumed me. My zeal to thy Law, and he expresses the cause.
• 2. Because mine enemies have forgotten thy words. I did even pine away for grief and anger that men should be so prophane to forget so just and use∣ful Laws.

4. 3 1.687 And now he returns to a nother commendation of Gods Law, and shewes another affection that from thence arose in him, to wit, love.

• 1. [Ver. 4] Thy Word is very pure, or proved most pure. 'Tis like gold that is tried in the fire, from which all drosse is by melting purged, Psal. 12.6. Up∣on trial Gods law will be found to be far from all injustice. Unjust he is not, when he chastiseth his children, for there is sin in them; nor un∣just he is not, when he suffers the wicked to flourish, for it is their porti∣on. Luke 16.25. Righteous are thy judgments.
• 2. * 1.688 And this raised in David another affection, viz. Love. Therefore thy servant loveth it. Love in God is the fountain of all his benefits bestow∣ed on us, and love in man is the fountain of all our service and obedi∣ence to our God. Love is such a duty, that it cannot be excused in any, without which, all that we can do in his service, is nothing. He must love Gods Law, because it is his Law, and a just Law, that means to keep it: for Love is the fulfilling of the Law.
• 3. A third effect that this wrought in David, was, a careful remembrance of it, yea albeit he was in a mean estate, and for it despised by his ene∣mies.
  • 1. [Ver. 5] I am small, the youngest and least among my brethren.
  • 2. * 1.689 And despised, and little set by, by my brethren, Saul, &c.
  • 3. Yet do not I forget thy precepts, nor my poverty, nor contempt can bring me to that passe, that I forget my duty to thee. Many there are who will professe Religion as long as they see peace and honour follow∣it, but rather than they will endure trouble and contempt, will utterly forsake it. Thus did not David, he kept in memory Gods Law. And indeed the first step of defection is to forget what God hath commanded, for upon this the transgression easily follows.

5. 3 1.690 And here he interserts a fourth commendation of Gods Law, viz. The immu∣tability, perpetulty, and eternity of it. It is immutable, and may never be di∣spensed with, it is a righteousnesse, and it is everlasting.

• 1. [Ver. 6] Thy righteousnesse is an everlasting righteousnesse. No man may change it, no man may dispense with it, so long as the world stands, so long it must be rul'd by it.

• 2. Thy Law is the Truth. The Truth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it hath the priority of all Lawes in this; it contains no falshood, the promises and threats in it shall certainly be fulfilled.

6. Upon which he makes mention of a fourth effect that it produced in him, * 1.691 viz. joy and delight, yea, non obstante, all his troubles and sorrows.

• 1. Trouble and anguish hath taken hold upon me. The righteous are often under the crosse, that sin may be subdued, [Ver. 7] patience and the graces of the Spirit increased, the pleasures of the world contemned, and the joyes of heaven desired.
• 2. Yet thy Commandments are my delights: Yet, even in this great tribu∣lation, the meditation of thy truth contained in thy Law doth delight me; it is the remedy against all my afflictions to call to mind what thou hast promised, This is it that sanctifies all afflictions to me, and makes me rejoyce in them.

7. [Ver. 8] That Gods Word and Truth was everlasting that gave him so much comfort and joy, that he repeats it again. 1. * 1.692 The righteousnesse of thy testimonies is e∣verlasting, and adds only his accustomed Petition unto it. 2. Give me under∣standing and I shall live. Live and revive in all my troubles. It is no life that men have, who are destitute of this knowledge, they live uncomfortably, and therefore the Word of God is contemned by none, but such as know not the ex∣cellency thereof, and the comfort it brings.

The Prayer.

O Lord thou art a righteous Iudge, and thy justice is so essential to thée, [Ver. 1] that thou canst no more defrand thy servants of thy promised comforts, nor let the wicked escape unpunished in their sins, than deny thy self to be God. Thou art upright in thy judgments, even in those stripes thy children receive, and in all those plagues the wicked receive at thy hands. O Lord we confesse that for our sins we justly have deserved to receive those blowes, and yet we comfort our selves in this, that these chastisements are to be but temporal, whereas the stripes of the wicked are like to be eternal. They may escape thy anger and flourish here, but they shall never flye from the wrath to come.

Now from this eternal justice which is in thée, hath procéeded thy Law, which is a Law of equity, for the testimonies which thou hast commanded, [Ver. 2] are exceeding righteous, a Law of truth having no admi••tion of vanity or falshood, [unspec 4] a law of purity, the finest gold purged from the drosse is not purer, [unspec 5] a perpetu∣al and eternal law, that to all men, and at all times prescribes their duty. [unspec 3] Put then, O Lord, into my heart a zeal, a love to this Law, [unspec 4] let me never forget it, but take my delight in it, [unspec 5] even then when trouble and heavinesse have taken hold on me. [unspec 6]

It is not unknown unto thée, how I have béen consumed with grief, and in∣flamed with anger, because ungodly men have forgotten thy words, [Ver. 3] this they laugh at, for this they despise me, [unspec 5] but their milice doth but increase my love to thy Law, and their contempt quicken me in the memory of thy promises. [unspec 8] O give me an understanding heart, and an inflamed soul to thy truth, and so I shall live quietly in the midst of my calamities, and chearfully end my dayes in thy sear, and by thy favour be brought at last to a safe harbour in heaven by Iesus Christ my only Lord and Saviour. Amen.

19. KOPH.

DAVID in this Octonary fervently petitions for Audience, * 1.693 Delive∣rance, increase of grace.

2. The end he desires it, is, to keep, to observe, and meditate on Gods Word.

3. His main reason to perswade it, is, Gods mercy, and the danger he was in, by mischievous enemies; from whom nothing could deliver him, but Gods good∣ness, of which he had had former experience.

1. For his prayer, it was very well conditioned.

• 1. [Ver. 1] It was earnest, a Cry, rather than a Petition, I cried; and again, ver. 2. I cried. [unspec 2]
• 2. [Ver. 3] It was sincere; I cried with my whole heart: Toto affectu, totis viribus. [unspec 4]
• 3. Seasonable and continual, he did persevere in prayer.
  • 1. I prevented the dawning of the morning, and cried.
  • 2. Mine eyes prevent the night; morning and evening he prayed.

2. * 1.694 That which he pray'd for, was,

• 1. Audience: Hear me, O Lord: And again, Hear my voyce, ver. 5.
• 2. [Ver. 1] Deliverance: Save me, ver. 2.
• 3. [unspec 5] Increase of grace: Quicken me, ver. 5.

3. [Ver. 2] The end that he desires, salvation and grace.

• 1. * 1.695 First is, That he might keep Gods Statutes: Hear me, I will keep thy Statutes.
• 2. [Ver. 1] Save me, that I may keep thy Testimonies, ver. 2.
• 3. [Ver. 2] I prayed and watched, that I might meditate in thy Word, ver. 4.
• 4. [Ver. 4] Quicken me according to thy Word, for the self-same end, ver. [unspec 5] 5.

4. * 1.696 The Arguments he especially useth, besides the former, to move God to hear and grant his Petitions, are:

• 1. [unspec 3] His faith and hope: I cried, because I waited, and hoped in thy Word and promises. 1 1.697
• 2. [unspec 5] Gods mercy: Hear my voyce according to thy loving-kindness. The common Argument to be used by all Gods children; 2 1.698 for were they never so righteous and just, yet in mercy they must desire to be heard, and not for their merits.
• 3. The danger that he was now in by persecuting enemies.
  • 1. [Ver. 6] They draw nigh; they are at hand, the danger is near.
  • 2. 3 1.699 Yea, and great too; for they are mischievously bent, they follow after mischief, hunted after all occasions to do evil.
  • 3. Most impious men, they are far from thy Law, they hate it, shun it, la∣bour to make it odious in every eye.

5. But the comfort is, that they are not so near, but thou art as near; they to do mischief, but thou to defend me; let then their number, power, malice, be what it will, thy power and mercy is beyond it.

• 1. Thou art near, O Lord; let then these my enemies be far from thy Law, they cannot be far from thee, [Ver. 7] Thou art near, and wilt reach them by thy justice, * 1.700 and this is my comfort.
• 2. For all thy Commandments are Truth. Albeit the evil of wicked men follow me, because I follow thee, yet I know thy Commandments are true; and it is not possible, that thou shouldst desert thy servants, who

• stand to the maintenance of thy Word; their wickedness shall never escape thy hand of punishment; they may punish my body, but they cannot deprive me of my Crown of glory.

6. He concludes with an Epiphonema, * 1.701 being assured upon his own experience of the stability and immutability of Gods Word; I know thy Commandments are Truth; for, [Ver. 8]

• 1. Concerning thy Testimonies, thy Will that thou hast testified in thy Word.
• 2. I have known of old, even ever since I began to look into them, study them, and practise them.
• 3. That thou hast founded them for ever: They are of eternal Truth, immu∣table and indispensable; and this is the Anchor of our souls, that we be not carried away with the winds and waves of tentations.

The Prayer.

OVL of a vehement desire I have cried to the Lord for help, and that not only with my tongue and voyce, but with my whole heart; [Ver. 1] hear me good God, which if thou wilt vouchsafe to grant, I will more studiously and fréely séek to know and kéep thy statutes. [Ver. 2] I have called and eried to no other God but thée, therefore save me from these pressures and dangers; [Ver. 3] and being by thée saved and delivered, I will more diligently kéep thy Testimonies: Neither have I only called upon thée by bay, but I have prevented the bawning of the morning; with a great cry I have sought thy face, and implored thy help, because I repose my sole hope in thy promisses. [unspec 4] I have prevented also the night watches, my eyes day and night have béen intent upon thée, that I might be occupied in the meditation of thy words, both in those in which thou hast promised thy mercy, and in those, in which thou hast signified thy Will, and exacted my obedience. [unspec 5] Hear therefore my voyce according to thy loving∣kindness, and according to that equity by which thou usest to procéed with all those that love thée, and call upon thy Name; quicken me with the sense of thy savour, and deliver me from this imminent death and danger.

And the impiety of my enemies makes me be the more instant to obtain this mercy; for they that persecute my soul, are set upon mischief, [unspec 6] they hunt after my life; nay, they hate not me only, but thy Law; it is odious in their eyes, they look strangely upon it, and desire it should be as odious in others: From this imminent dagger it is not possible for me to be safe, but by thy hand and guidance. As then they approach near to hurt, [unspec 7] so do thou approach near to help, and make it appear by my deliverance, that all thy promises are truth. This I have known long since, and now Lord, let me have erperience of it again, so shall I have just cause to praise thy judgments, [unspec 8] and sing of thy mer∣cies, and make it known, That thou hast founded them forever; nor the rage of man, nor the malice of Devils, shall be ever able to shake thy-Truth, or evacuate thy promises, which thou hast ma•••• to thy Church, in Iesus Christ our Lord.

20. RESH.

IN this Section David petitions to God for help in his affliction. * 1.702

• 2. Complains of the multitude of his persecutors.
• 3. Laments their condition.
• 4. And shewes his constancy and love to Gods Word.

1. * 1.703 David begins with a petition. In afflictions it is some comfort to us, to have our case known, consider'd and examined, especially by those that love us, therefore David desires:

• 1. [Ver. 1] That God would consider his case: Consider my afflictions; so much at least. 1 1.704
• 2. Then that he would help him: Deliver me from my tempting ene∣mies.
• 3. His Reason to perswade both: For I do not forget thy Law; though I perfectly keep it not, yet I have not cast it behind my back; I do not for∣get it, I desire to keep it: This he could plead with a good conscience, if not what he had done, yet what he would have done; therefore he could boldly make this request, Deliver me.
• 4. 2 1.705 But yet he goes further, and desires God to be his Advocate; to him he appeals.
  • 1. Plead my cause, and deliver me. At the bar of men, a just cause oftentimes miscarries for want of a good Advocate, [Ver. 2] and is born down by an unjust Judge; wherefore I beseech thee, who art the just Judge of the World, take my cause in hand, plead it to their faces, and deliver me; Arise up for me in the judgment that thou hast com∣manded.
  • 2. 3 1.706 Quicken me according to thy Word: For thy promise made in thy Word concerning the reward of good men, and punishment of bad, quicken me, put life into me, by refreshing me by the life of grace, and comforting me with the hope of the life of glory.

2. * 1.707 Were I a wicked person, this I could not hope from thee, nor grace, nor glory, nor help, nor deliverance; I could not be perswaded, that thou wouldst either consider, or plead my cause, or pass any judiciary sentence in my favour.

• 1. [Ver. 3] * 1.708 For salvation is far from the wicked. In the former Section, he said, They are far from thy Law; of which the consequent is, That salvation is far from them. Gods Law then must be kept by him that looks for sal∣varion: If thou wilt enter into life, keep the Commandments, Mat. 19. Do this, and live.
• 2. And this Davids Reason confirms; For they seek not thy statutes: Sa∣ved they cannot be; * 1.709 for they do not so much as seek to know thy Will, the way of salvation; they esteem it not, make no account of it, and therefore no wonder if th••y seek it not; for men seek after that they esteem; this is a sin, of which a good man is never guilty; transgress he may, and doth, yet he is alwayes seeking what is the mind of God, and will find it if he can, and live thereafter.

3. * 1.710 In which, notwithstanding all his seeking and finding he still fails, and comes short, therefore he flies to Gods mercies, with David in this place, Great, or ma∣ny, [Ver. 4] are thy tender mercies, O Lord. Two Epithites he bestowes on Gods mercies, and we need both. * 1.711

• 1. Great, or many; for our sins are great and many. Great they are in continuance, they endure for ever; great in extension, for they

• they are above all his works; and also many they are: There is his pre∣venting mercy, his sparing mercy, his pardoning mercy, his renewing mercy, his continuing mercy, his crowning mercy; there is a multitude of them, Psal. 51.1.
• 2. And as they are great, so are they tender. Racham, loving mercies, 2 1.712 and easie to be intreated; they flow from his bowels and inward affection, they are miserationes as well as misericordiae, pitiful mercies, tender, as is the Matrix of the mother to the infant.
• 3. Quicken me according to thy judgments. * 1.713 David found the life of grace in him dull'd, deaded, hindred, impugned, therefore so often he desires that God would quicken him.

4. And now he begins to complain; 'tis not without reason, * 1.714 that I desire to be quickned, and to have new life put into me; for,

• 1. Many are my persecutors, and mine enemies; many Devils, many men, many visible, more invisible that go about to mortifie me. [Ver. 5]
• 2. And yet I remain constant; yet I do not decline to the right hand, * 1.715 nor to the left, I swarve not from thy Testimonies. It is no great matter to cleave to the Law of God, when none pursues thee for it, when Authority allowes it, when honour and prosperity followes it. When the Lord glo∣ried of his servant Job, remember Satans answer, Doth Job serve God for naught? &c. But do this and this to him, and he will blaspheme thee to thy face: But he was deceived; for the more Job was cross't, the more he cleaved to the Lord; and so must a good man endure the fiery trial, re∣sist men to blood, never decline or swarve.
• 3. And a second strein of his complaint is, [Ver. 6] That these men were not only vi∣olent against him, and malicious, * 1.716 but they were injurious to his God.
  • 1. They were Transgressours; not simple sinners, but workers of iniquity.
  • 2. Now this was it that went near his heart, that his God should be disho∣noured by them, and his Word contemned. I beheld the Transgres∣sours, and was grieved; so before, ver. 139. 143. He took not so hea∣vily his own persecution, as the injury done to God. An admirable Ar∣gument it is of love, when the Glory of God, and his Word, is dearer to us than our lives. It was so in Eliah, in the Martyrs, in David, that melted away for grief to see wickedness exalted, and Piety and true Religion trode under foot.

5. This was I say an evident Argument of his love, and for probation of it, he appeals to God, desiring the Lord to consider it, whether it were so or no.

• 1. Consider: Vide. No man dare say to God, look upon me, * 1.717 but he that is perswaded that God will like him, when he looks upon him; for he that doth evil, hates the light, and flies, as did Adam, that hid himself. It is an Argument of a good conscience, when we dare present our heart to God.
• 2. Consider how I love: It is not consider how I perform; the comfort of a Christian while he lives in this body of sin, is rather in sincerity, * 1.718 and fer∣vency of affection, than in the absolute perfection of his actions; for though he may fail oftentimes in his actions, yet love in his affection still remains.
• 3. And his love is to the precept. He loves the Law, because it is Gods Law, from a just God, and just in it self. To love the promises of God, is no such great matter; for every man out of that love he bears to himself, will be in love with these; but to love Gods Law, which is contrary to, and restrains our corrupt nature, is a great denial of himself, and a manifest of true love, so it was in David, I love thy pre∣cepts.

• 4. * 1.719 And upon this he presseth on his Petition: Quicken me, O Lord, accord∣ing to thy loving-kindness: As if he said, Aequum est, 'tis but Reason thou be kind to me, and quicken me, since I grieve for the Transgressors, and love thy Law.

6. * 1.720 Now for the confirmation of his constancy, he concludes with a commen∣dation of Gods Law and Truth: But these words are read, or may be translated two wayes, and they will have two senses; for if we read:

• 1. Thy Word is true from the beginning, then the meaning is, That when in the beginning thou commandest Adam, not to touch the forbiden fruit under pain of death, since thou hast verified thy Word, for all men are since mortal.
• 2. But if we read, The beginning of thy Word is true. Caput verbi tui veri∣tas. Vatab. The sense is, Thy words proceed from Truth, as from their Principle and Fountain, and therefore are most true; the very garland and head of them is verity.

Two things he attributes to the Word of God, Truth and Righteousness, and they both serve very well to his present purpose, to confirm him in his Petiti∣ons and constancy, notwithstanding his many persecutors.

• 1. 1 1.721 Thy Word is true from the beginning: Which perswasion is the mother of all obedience and faith; [unspec 8] for therefore we believe and obey it, because we are perswaded it is true; it begets such an assurance in our souls, that no temptation or trouble is able to overcome it; upon this St. Peter wish∣eth us to rely, because it is a most sure Word, 2 Pet. 1.19. The sure mer∣cies of David. God will not fail his people, but according to his Word, so it shall be.
• 2. 2 1.722 And every one of thy righteous judgments endure for ever. A reward re∣mains for the righteous, and a punishment for the wicked; and with this assurance also David sustained himself against the delay of judgment a∣gainst wicked men, viz. A meditation of the eternal righteousness of Gods judgments; he collected, That for the present they might be spa∣red, but at length they would be punished, seeing Gods judgments are everlasting.

The Prayer.

O Lord, our afflictions at this time are great, and our dangers are great, we humbly therefore beséech thée to look down from thy holp Heaven, and to consider our present trouble, deliver us, good Lord, from our enemies, for we do not forget thy Law; [Ver. 1] though we cannot perform it, yet we have an especial regard to it, and alwayes kéep it in memory, desiring that our performances might be answerable to our destres. Thou which art a just Iudge, and to whom all judgment doth belong, and to whom I have committed my cause, plead my cause against mine Adversaries, [Ver. 2] and redéem my life from my unjust Oppressors; according to thy promise, quicken and revive my heart, that is very much cast down by their insolencies.

Did my heart incline to any evil way, I durst not appear in thy presence, or expect so great a favour from thée; [Ver. 3] for salvation is far from the wicked: As they are far from kéeping thy Law, so also is salvation far from them; when they séek not, nor estéem thy statutes, they cannot expect to be partakers of those promises which thou hast made to them that do séek them: But thou, O Lord, knowest how I séek both them and thée, [Ver. 4] and thy mercies are great, tender, and many, to those that fear thy Name, according to these then deal with me, and in equity deal with me, that the remainder of my dayes, which yet cannot be many, may be comfortable.

The discomforts I have are infinite, men and Devils, [Ver. 5] visible and invisible enemies on every side assault me; tentations I méet with on the right hand, and on the left; and yet such is my love to thy Law, [Ver. 7] that hitherto I have not declined from thy Testimonies: Consider then, O Lord, how I love thy precepts, and according to thy loving-kindness deal with me, and assist me, and quicken me with thy grace, that no tentation prevail over me. [Ver. 6] Let me not be seduced by any ill example, and dra••n to tread in the steps of wicked men; for whose transgressions my heart is grieved, because they keep not thy Word; [Ver. 8] which is a Word of Truth and Righteousness. Never suffer me to decline from this Truth, ever cause me to rely upon this Righteousness; let me not be seduced by Errors, nor be discomforted with the prosperity of wicked men, whom, though thou sparest for this present, yet will at last poure upon them thy full Wols of vengeance, because thy righteous judgments endure for ever. O Lord, get thy honour upon thy enemies, but let the sure mercies of David never fail thy Church and people, for thy Son Iesus Christs sake, our only Lord and Saviour. Amen.

21. SCHIN.

DAVID in this Section shewes his love to the Law of God. 2. * 1.723 And the perfection of his love.

1. The first sign of his love was, that notwithstanding he was persecu∣ted for Gods sake, yet he still was constant in his obedience to God. [Ver. 1]

• 1. Princes have persecuted me. Saul, Ishbosheth, Abner his son, * 1.724 Absolon sought his life. It is a great tentation to sustain injuries from any man, but if from Princes, a greater; to persist and be constant then, a notable Argument of love and fortitude.
• 2. Without a cause. Causes indeed were pretended, but none found: He spared Sauls life, when he might have slain; wept over Abner, mourn∣ed for Absolon.
• 3. But my heart stands in awe of thy Word. This was the sign of his love, this caused him to spare Gods Anointed, revenge Ishbosheths death, &c. Though Princes degenerate, and become Tyrants, Touch them not, let Gods Word awe thee.

2. The second sign of his love, is his joy and delight he took in Gods Law. 2 1.725 He tells us, that his joy in it, exceeded that of men, victorious in battel, that re∣turned loaden with spoiles, Isa. 9. David a Souldier and Conqueror, could well tell, what joy that was, and yet he prefers this, because it brings better tydings: [Ver. 2] I rejoyce at thy Word, as one that findeth great spoiles.

3. A third sign of love to it, was his hatred of all iniquity, [Ver. 3] and his abhorrence of falshood. 3 1.726

I hate and abhor lying, but thy Law do I love.

It was no lite disliking of sin; for a cold hatred of evil in time will be turned to liking, no simple refusing of evil, but an indignation against it, a hatred, an abhorrence. Ye that love the Lord, hate that which is evil; for no man can serve two Masters. [Ver. 4]

4. A fourth sign of his love, was his fervour, earnestness, 4 1.727 and frequency of praising God.

Seven times a day do I praise thee, [Ver. 5] because of thy righteous judg∣ments.5 1.728

5. A fifth sign of his love, is the content he took, that not only himself, but others also were the better for loving of it: He loved Gods Saints, as well as his Law; to these was,

• 1. Great peace have they that love thy Law, joy, prosperity; no peace to the wicked.
• 2. And nothing shall offend them, or they shall have no stumbling block. Scan∣dalize they will not actively, nor be scandalized passively; for that is of∣fence taken by weak Christians, who upon ignorance think that unlawful, which is lawful; or of Pharisees, who interpret that to the worse part, which they ought to interpret to the better: But they which love the Law of God, know why they love it; they are perfect in charity, nor weak∣ling, nor Pharisees, and therefore they shall have no stumbling block.

2. * 1.729 And now he shewes the perfection of his love in the three last verses.

• 1. [Ver. 6] By his hope and confidence: Lord, I have hoped for thy sal∣vation. 1 1.730
• 2. 2 1.731 By his obedience, and done thy Commandments, 2 Tim. 4.7. I have fought a good fight, I have finished my course, henceforth is laid up for me, &c.
• 3. And this he repeats in the next verse, My soul hath kept thy Testimonies, [unspec 7] and I loved them exceedingly. He that loves me, saith Christ, keeps my Commandments. Si amor operari renuit, amor non est.
• 4. And yet again.
  • 1. [unspec 8] I have kept thy Precepts and Testimonies.
  • 2. But this is upon another Motive, which is proper to perfect men, viz. Gods eye; for all my wayes are before thee, coram te. Gods pre∣sence over-aw'd him; whatever he did, he did as in Gods sight, well knowing, that he saw all. Walk before me, saith God to Abraham, and be thou perfect, Gen. 17.

The Prayer.

O Omnipotent God, [Ver. 1] Thou hast chosen unto thée a little flock, and this flock lives among wolves, the Devil, and in his instruments, séek to devoure it; Antichrists and Tyrannical Princes daily, without any cause, persecute it; their labour is to withdraw thy people from thy fear, and to violate thy command; be then present with these little ones, assist these innocents, that they fall not, that they faint not, ever kéep their heart upright, and make it stand in awe of thy Word. Among these I have had my portion, less I confess than I deserve, but sufficient to try my love; and yet by thy mercy, that hath held me up, I have béen awed by thy Law, and have not declined from thy fear.

Go on gracious God, and assist me with thy Spirit, that I may ever rejoyce in thy Word; [Ver. 2] estéem myself richer in the enjoyment of it, than they that have enriched themselves by the gathering together of great spoiles. Make me to hate this their iniquity, [Ver. 3] and mine own; cause me to abhor all falshood and ly∣ing: And out of a love I bear to justice, and a dislike of all injustice, to love the equity of thy Law. Seven times a day, as often as I think of it, move my heart to praise thée for all thy righteous judgments. In these thou hast shew∣ed thy self a just God, [Ver. 4] that gives peace, joy, prosperity to those that love thy Law, and pursuest the Transgressors of it with a perpetual infelicity; for there is no peace to the wicked; who, though they lay snares for me, and cast stumb∣ling blocks in my way, yet, good Lord, let me be so confirmed by thy grace, that I be not offended at it; [Ver. 5] let neither their flatteries and example, draw me to transgress, nor their threats remove me from the love of thy Truth, or a constant practice of piety and charity.

O Lord, I have looked for thy salvation, and I know that I cannot be sa∣ved, except I do my duty both to thée and my neighbour, [Ver. 6] which is exactly pre∣scribed in thy Law; make me then to love excéedingly thy Word, and to do what in it thou commandest, and to kéep it, because it is thy Precept, [Ver. 7] a just Rule, an equal Law; and work my heart to this love and obedience, out of the consideration of thy eye and presence. I am alwayes before thée, [unspec 8] Thou beholdest all the secret recesses of my heart, much more my actions; make me then so sincerely to walk before thee, and be so studious to please thée in all thy Commandments, that I may glorifie thy Name even before men, and be glorified by thée in the presence of Saints and Angels at the last day. Amen.

22. TAU.

IN this last Section David prayes, gives thanks, confesseth his errours, * 1.732 and craves mercy, and promiseth obedience to Gods Commandments.

1. He first prayes in the two first verses; in which, * 1.733

• 1. He prayes for his prayers, desiring God to accept them, 1 1.734 which is a very necessary duty.
  • 1. Let my cry come near before thee, O Lord. [Ver. 1]
  • 2. Let my supplication come before thee. [unspec 2] The ingemination shews his ear∣nestness, fervency, importunity, or perseverance, Luke 11.
• 2. That which he prayes for, is understanding: 2. And deliverance.
  • 1. Give me understanding; which he limits, according to thy Word, 2 1.735 thy promise, Psal. 32.8. That I may know, fulfil, and by my obedience, ob∣tain life eternal.
  • 2. Deliver me according to thy Word. The end of understanding, 3 1.736 is to be delivered from sin: John 8.36. If the Son shall make you free, you shall be free indeed.

2. He gives thanks; he proceeds to the other part of prayer, 2 1.737 Thanks∣giving.

• 1. My lips shall utter praise: His thanks should not be smother'd, [Ver. 3] nor mut∣ter'd over, but utter'd with a distinct and loud voyce; not only his heart, but his lips also should bear a part in it.
• 2. And his lips should proclaim the equity of Gods commands; but yet so, that he were first taught and helped by grace: My lips shall speak praise, when thou hast taught me thy statutes. [Ver. 4]
• 3. And yet again: My tongue shall speak, or intreat of thy Word, to the edi∣fication of others; and the Reason, why he would speak in their hearing, was, Because all thy Commandments are righteousness, and so most forcible to reform all unrighteousness; there is corruption in Religion, and con∣fusion in manners, when Gods Word is not heard.

3. And now he sets to prayer again; for having made promises of thankfulness, 3 1.738 he seeks help of God to perform them: Our sufficiency is not of our selves, to will and to do are of him; he therefore prayes: [Ver. 5]

• 1. Let thy hand help me, thy power, thy wisdom.
• 2. For I have chosen thy precepts: Optima ratio; without which, * 1.739 no help from God to be looked for. [Ver. 6]
• 3. And yet he adds two more, both his desire and delight.
  • 1. I have longed for thy salvation, O Lord: 1 1.740 Gods children are not satisfi∣ed with the beginnings of mercy, still they wait and seek, and long, 2 1.741 and sigh, and thirst, and hunger, and long for more; salvation they have but in promise, they long for the accomplishment.

• ...
  • 2. 3 1.742 And thy Law is my delight; which well followes on his longing; for these two are well conjoined, salvation and Gods Law: For all the hope we can have of salvation, is the promise we find in Gods Word, and the delight we take in performance of it. I have chosen thy precepts, longed for thy salvation, delighted in thy Law, therefore let thy hand help me.

4. 4 1.743 And yet farther he proceeds in his Petition for prolongation of this life, say some; for eternal life, say other; both may very well stand to∣gether.

• 1. [Ver. 7] Let my soul live; not only a natural, but a spiritual life; which is properly the life of the soul, and the way to that life which is eter∣nal.
• 2. And it shall praise thee; which should be the especial work of the soul here, and shall be the great employment in Heaven.
• 3. And let thy judgments help me: Let thy judgments which I have kept, be a comfort unto me, and help me, when I appear before thy Tribunal; For I know thou wilt judge every man according to his works. [unspec 8]

4. * 1.744 And yet David relies not on these; he knew his works were not perfect, and therefore in the last verse:

• 1. He confesseth his Errours.
• 2. Desires mercy.
• 3. And protests his obedience.
  • 1. 1 1.745 I have gone astray, like a sheep that is lost: Erravi, I learned it from Adam, his corrupt nature adheres to me, hath and doth seduce me, and I yet to my grief follow it; so much I confess against my self, notwithstanding all my sincerity, all my diligence, my seeking, purpose, resolution to keep thy Law. Erroris medicina est con∣fessio.
    • 1. But yet my errour hath been out of infirmity and simplicity, I have erred as a sheep; not as the Devil, maliciously; nor as a roaring Lyon, malapertly and presumptuously, proudly.
    • 2. But yet my errours have carried far from the Fold, I am that lost sheep, Luke 15.
  • 2. 2 1.746 And upon it I petition for mercy: O seek thy servant. Thou which art the great Pastour, that leftest the ninty nine feeding in the Wilder∣ness, to seek that sheep that wander'd from thee; come thou Lord, and by thy grace bring me home again; seek me, for by thy grace I seek thee.
  • 3. 3 1.747 I seek thee, where by thy grace I hope to find thee, in a sincere obedi∣dience to thy Will: Seek me, who am thy servant; for I forget not thy Commandments. Though I have fallen, yet there remains some grace in me; transgressed I confess I have, yet I have not fallen into a full oblivion of thy Will; as David was quickned by the Word, so by it he is conserved; when he fell, the Word wakened him; when wounded, the Word cured him; if at any time he resisted, the Word armed him; it went then well with him, so long as he did not forget the Word.

The Prayer.

IT is thy Command, O Lord, that we ask, séek, and knock; and thy pro∣mise is to give and open to such, [Ver. 1] in obedience to which thy Command, I have so often sollicited thée, and with servour of spirit, and importunity of soul, approached unto thy Throne of grace. Let my cry, O Lord, come near before

thee, and my supplication be admitted in thy sight; [Ver. 2] and as I often have impor∣tuned thée, make me wise; not according to the methods of worldly wisdom, but according to the rule of thy Word, deliver me from the power of sin, [unspec 5] and malice of Satan; I have chosen thy precepts, and made thy Law my delight, as well knowing, that without the observation thereof, [unspec 6] I cannot hope for sal∣vation. This, Lord, I long for, let thine hand then help me, that I may fulfil thy Commandments, and by my obedience come to everlasting life.

O spare me a little before I go hence, and be no more seen; [unspec 7] but throughout that little remainder of my life, let my soul live the life of grace, then I shall praise thée, then shall my lips utter and proclaim the equity of thy commands, [unspec 3] then shall my tongue intreat of thy Word, even to the edification of others, and make it known, That thy Commandments are righteousness, [unspec 4] and of force to those who will take héed to them to reform all iniquity. When I shall ap∣pear before thy Tribunal, let thy judgments help me; [unspec 7] and when every man shall be judged according to his works, let it be a comfort unto me, that I have had a regard to thy Word in all my wayes.

This, Lord, I plead, but not for my justification; for many are my aberra∣tions from thy Law, I have gone astray like a lost sheep, [unspec 8] my corrupt nature hath seduced me, and I have followed it. O miserable man that I am, who shall de∣liver me from this body of death? Thou which art the great Shepherd, that leftest the ninty nine in the Wilderness, to séek that shéep which wander'd from thy Fold; come Lord, and by thy grace bring me home again; séek me, for by thy Spirit I séek unto thée; and however, in simplicity and 〈◊〉〈◊〉 I shall still erre, yet by thy assistance, maliciously and presumptiously I will no•• offend. O Lord, kéep me in the right way, and write thy Law so 〈◊〉〈◊〉 in 〈◊〉〈◊〉 memory and heart, that I may bear a great affection to, and 〈…〉〈…〉 Commandments. Reclaim me from sin, and make me obedient to thy Word, for thy mercy-sake, which thou hast fréely made known, and fréely given to the World in thy Son Iesus Christ our Lord. Amen.

Notes

• * 1.1

  The sum of the Psalm. The first part.
• * 1.2

  Mercy, Judge∣ment, which he really vowes.
• * 1.3

  The second part.
• 1 1.4

  In himself; for he would walk wisely in his house.
• * 1.5

  God assisting him with his grace.
• 2 1.6

  And with a perfect heart.
• * 1.7

  Negatively.
• * 1.8

  No wicked thing should be esteemed by him.
• 1 1.9

  His eye not love it.
• 2 1.10

  His heart hate it.
• 3 1.11

  His hands not touch it.
• 2 1.12

  To others, if wicked, he would be se∣vere:
• * 1.13

  For instance such he would be,
• 1 1.14

  To slande∣rers.
• 2 1.15

  To proud men.
• 3 1.16

  To the am∣bitious and cove••ous.
• 3 1.17

  But to good men a kind Prince.
• * 1.18

  These should be his servants
• * 1.19

  But he would give no coun∣tenance,
• 1 1.20

  To dissem∣blers.
• 2 1.21

  To Lyars.
• 3 1.22

  To no evil Doers.
• * 1.23

  These he would destroy.
• * 1.24

  A Prayer. The first part.
• * 1.25

  In which he complains, and shewes his sad condition.
• * 1.26

  In many re∣spects.
• 1 1.27

  A Consum∣ption.
• 2 1.28

  Grief.
• 3 1.29

  Solitude.
• 4 1.30

  Watching.
• 5 1.31

  Reproach.
• 6 1.32

  Sadness.
• * 1.33

  All these in∣creased by the sense of Gods anger.
• * 1.34

  The second part. He yet comforts him∣self in Gods promises.
• * 1.35

  To his Church, on which he will have mer∣cy, and had, when he resto∣red them.
• * 1.36

  This wrought a double effect.
• 1 1.37

  A desire to have it so.
• 2 1.38

  Another on the Heathen; viz. Compassi∣on, Conversion
• * 1.39

  Which effects followed on their prayer. Of this mercy a Record to be kept.
• * 1.40

  That the glory be returned to God.
• * 1.41

  The Prophet laments he shal not live to see it.
• * 1.42

  Yet he desires he might.
• * 1.43

  And presseth that he might. Perswading God to it, up∣on 24. The consider∣ation of Gods eternity and immutability.
• * 1.44

  Not so other creatures, all they change, corrupt.
• * 1.45

  But God al∣ways the same.
• * 1.46

  His Church and servants shall therefore continue also.
• * 1.47

  David stirs up his soul to praise God. The first part.
• * 1.48

  And the whole man.
• * 1.49

  He repeats it, and adds: That we forget not, His Benefits.
• * 1.50

  The second part. Which now he begin•• by an 〈◊〉〈◊〉, to number the Benefits: 1. Done to himself.
• * 1.51

  Spiritual, as: 1. Justification.
• 2 1.52

  Regenerati∣on.
• 3 1.53

  Redemption.
• 4 1.54

  Glorificati∣on, all out of mercy.
• 2 1.55

  Temporal.
• 1 1.56

  Abundance.
• 2 1.57

  Long life and health.
• 2 1.58

  Benefits to the whole Church.
• 1 1.59

  Deliverance.
• 2 1.60

  Manifestati∣on of his Will.
• * 1.61

  Both the Bene∣fits bestowed, because God is,
• 1 1.62

  Merciful.
• 2 1.63

  Gracious.
• 3 1.64

  Slow to anger.
• 4 1.65

  Plenteous in mercy.
• * 1.66

  But to those that fear him, and keep his Covenant.
• * 1.67

  Yea, and are obedient.
• * 1.68

  This mercy God is able to make good.
• * 1.69

  The third part. For these Be∣nefits he in∣vites all Crea∣tures to praise God.
• 1 1.70

  Angels.
• 2 1.71

  Armies of God.
• 3 1.72

  All his works.
• 3 1.73

  All his works.
• 4 1.74

  Himself.
• * 1.75

  The first part.
• * 1.76

  He exhorts to praise God, be∣cause of his works.
• * 1.77

  The second part.
• 1 1.78

  Of the first day.
• 2 1.79

  Of the se∣cond day.
• * 1.80

  In which his Majesty ap∣pears.
• 2 1.81

  Of the third day, in which his Power and Wisdom. The Earth cre∣ated.
• 1 1.82

  In founda∣tion.
• 2 1.83

  The raising it above the waters by his Fiat.
• 3 1.84

  Confining the Sea.
• 4 1.85

  His Provi∣dence about the Rivers.
• 1 1.86

  Their Springs.
• 2 1.87

  Their Use.
• 3 1.88

  The Rain and Dewes.
• 1 1.89

  Their use in general.
• 2 1.90

  In particular.
• 4 1.91

  The Trees.
• 5 1.92

  Hills.
• 4 1.93

  The work of the fourth day, Sun, Moon, by them:
• 1 1.94

  Night, and for rest.
• 2 1.95

  Day for la∣bour.
• * 1.96

  His Acclamati∣on to Gods Works.
• * 1.97

  The Ordinance for the Sea. The Amplitude
• 5 1.98

  The work of the fifth day, Fish.
• 2 1.99

  Creatures in it.
• 3 1.100

  Navigation.
• * 1.101

  Gods good ness in Conservati∣on of the Creature.
• * 1.102

  For he gives them meat in season.
• * 1.103

  Being the Au∣thour of,
• 1 1.104

  Death.
• 2 1.105

  And life.
• * 1.106

  The third part. He votes all praise to God.
• * 1.107

  And moves man to an honest use of the Creature.
• * 1.108

  This praise he would give.
• * 1.109

  The fourth part. He im∣precates a∣gainst sinners.
• * 1.110

  The first part. He invites to praise God, and shewes how it is to be done.
• 1 1.111

  Both out∣wardly.
• 2 1.112

  And inward¦ly.
• * 1.113

  And presseth to it.
• * 1.114

  And that it be remembred.
• * 1.115

  Especially that by Covenant.
• * 1.116

  The second part.
• 1 1.117

  He is the Lord our God.
• 2 1.118

  A mighty Monarch.
• 3 1.119

  Established his Covenant with Abraham, &c.
• * 1.120

  With his seed.
• * 1.121

  When few, strangen.
• * 1.122

  These he pro∣tected.
• * 1.123

  Sustained them in the Fa∣mine which he brought.
• * 1.124

  By Joseph in Aegypt.
• * 1.125

  Who was first sold, imprison'd
• * 1.126

  For a time best known to God.
• * 1.127

  But taken thence, and exalted.
• * 1.128

  To be the Ru∣let in Aegypt.
• * 1.129

  To feed them. To instruct them.
• * 1.130

  Jacob and his Family de∣scends thither.
• * 1.131

  Sojourns there 222. years.
• * 1.132

  And multiply.
• * 1.133

  But are made Bond-men.
• * 1.134

  Afflicted, and subtilly dealt with.
• * 1.135

  God sends Mo∣ses to deliver them.
• * 1.136

  By signs and wonders which were.
• * 1.137

  He brought them out, and entiched them
• * 1.138

  Gave them healthful bo∣dies.
• * 1.139

  And brought fear upon the Egyptians.
• * 1.140

  After their de∣parture.
• * 1.141

  He gave them a Pillar of a Cloud and Fire
• 1 1.142

  Quails.
• 2 1.143

  Manna.
• 3 1.144

  Waters out of the Rock.
• * 1.145

  His Covenant the reason of all.
• * 1.146

  For these they triumph.
• * 1.147

  He brings them into Canaan.
• * 1.148

  The end of all, their obedi∣ence.
• * 1.149

  The first part. He incites to praise God.
• * 1.150

  Those fit to do it, who keep judgment, and do righteous∣ness.
• * 1.151

  The second part.
• * 1.152

  He prayes for himself.
• * 1.153

  With the Church, who are:
• 1 1.154

  Gods chosen
• 2 1.155

  His Nation.
• 3 1.156

  His heritage.
• * 1.157

  The third part. To move God to mercy.
• * 1.158

  He confesseth their sins, and aggravates them.
• * 1.159

  Enumerates their rebelli∣ons.
• * 1.160

  At the red Sea.
• * 1.161

  When yet in mercy God sa∣ved them for his glory.
• * 1.162

  The effects on them for the present.
• 1 1.163

  Faith.
• 2 1.164

  Praise.
• 2 1.165

  But they re∣belled again.
• * 1.166

  And forgat him quickly.
• * 1.167

  Murmured.
• * 1.168

  Lusted.
• * 1.169

  But he gave them bread, flesh, water.
• 3 1.170

  They rebel∣led a third time, rose a∣gainst Moses, Aaron.
• * 1.171

  For this pu∣nished.
• 4 1.172

  Made the golden Calf.
• * 1.173

  Against this, God shews his anger.
• * 1.174

  But spares them at Moses prayer.
• 5 1.175

  A new rebel∣lion, viz. their murmuring at the Spies re∣port.
• * 1.176

  Which God punisheth on them:
• * 1.177

  And their seed.
• 6 1.178

  Their re bel∣lion at Baal-Peor.
• * 1.179

  Gods wrath and vengeance
• * 1.180

  Phinehaz a∣verts it.
• * 1.181

  His zeal re∣warded.
• 7 1.182

  Another re∣bellion at Me∣ribah.
• * 1.183

  When Moses smote the Rock, and of∣fended God.
• 8 1.184

  Their rebel∣lion after they came into Ca∣naan.
• 1 1.185

  They de∣stroy'd not the Heathen.
• 2 1.186

  They mar∣ried with them
• 3 1.187

  Learned their works.
• 4 1.188

  Became Idolatrous.
• 5 1.189

  This pollu∣ted them, and the land.
• * 1.190

  For which they were punish'd, abominated.
• * 1.191

  And justly gi∣ven into the hand of the Heathen.
• * 1.192

  Who were hard Lords over them.
• * 1.193

  Yet God de∣liver'd them.
• * 1.194

  But they pro∣voked him a∣gain.
• * 1.195

  And again, punished.
• * 1.196

  Yet again re∣ceiv'd to grace; for God is mo∣ved by their affliction.
• * 1.197

  But more out of Mercy, and his Word.
• * 1.198

  And caused their Oppres∣sors to pity them.
• * 1.199

  The fourth part. This con∣sideration moves them.
• 1 1.200

  To pray.
• 2 1.201

  To give thanks.
• * 1.202

  The first part. He incites all to praise God.
• * 1.203

  Especially the redeemed.
• * 1.204

  The second part.
• * 1.205

  The first kind of misery, Ba∣nishment.
• * 1.206

  In which they, 1. Wandered. 2. In solitary places.
• 3 1.207

  Suffer'd hunger and thirst.
• 4 1.208

  Even to fainting.
• * 1.209

  The course they took.
• * 1.210

  They cryed to God.
• * 1.211

  He delivered them.
• * 1.212

  For which he exhorts them to praise God.
• * 1.213

  The second misery, captivi∣ty.
• * 1.214

  In which they suffer often ve∣ry sorely.
• * 1.215

  For disobedi∣ence against God.
• * 1.216

  The remedy as before.
• * 1.217

  When the same course is taken.
• * 1.218

  The third mi∣sery, some great sickness.
• * 1.219

  Which God sends on foo∣lish sinners.
• * 1.220

  For some grie∣vous sin.
• * 1.221

  For which the sickness sharp.
• * 1.222

  And deadly to the eye of man.
• * 1.223

  This causeth them to cry to God.
• * 1.224

  And he restores them to life and health.
• * 1.225

  For which he calls on them to be thankful.
• * 1.226

  The fourth mi∣sery, Shipwrack
• * 1.227

  The storm de∣scribed, to which he pre∣faceth.
• * 1.228

  Virgil. Aenead. 1.
• * 1.229

  Then they cry to God.
• * 1.230

  And he quiets the Tempest.
• * 1.231

  And sets them safe on shore.
• * 1.232

  For which he calls on them to praise God.
• * 1.233

  The third part: Gods Provi∣dence in the alterations of Kingdoms.
• 1 1.234

  Changes in the Earth.
• * 1.235

  From fertile to barren, and è contra.
• * 1.236

  Iniquity the cause.
• 2 1.237

  From barren to fruitful land.
• * 1.238

  This from God.
• * 1.239

  He puts into mens minds to plant Colonies.
• * 1.240

  Aenead. 1, &c.
• 2 1.241

  But even in these changes.
• 3 1.242

  Monarchy mutable.
• * 1.243

  Monarchs brought low.
• * 1.244

  To whom he will look, and raise them.
• * 1.245

  The fourth part. All this written for our medi∣tation.
• * 1.246

  The first part. He begins with an ejaculation.
• * 1.247

  O God.
• * 1.248

  Hold not thy peace.
• * 1.249

  The reason, the malice of his enemies. Whom he de∣scribes to be:
• 1 1.250

  Turpious.
• 2 1.251

  Deceitful.
• 3 1.252

  Lyars.
• 4 1.253

  Malicious.
• 5 1.254

  Without cause.
• 6 1.255

  Ungrateful.
• * 1.256

  The second part. An Impreca∣tion.
• 1 1.257

  That he be under the pow∣er of the wicked.
• 2 1.258

  And Satan.
• 3 1.259

  When judg∣ed, condemned.
• 4 1.260

  Let his pray∣er be sin.
• 5 1.261

  His life and honour short.
• 6 1.262

  His children fatherless.
• * 1.263

  Vagabonds, and beg.
• 7 1.264

  His Goods spoiled by the Extortioner.
• 8 1.265

  No pity shew'd to his children.
• 9 1.266

  His posterity quickly cut off.
• 10 1.267

  The sin of the father re∣venged on the child.
• * 1.268

  The causes of these Impreca∣tions.
• 1 1.269

  Their want of compassion.
• 2 1.270

  They perse∣cuted the af∣flicted. i.e. Christ, who was:
• 1 1.271

  Poor.
• 2 1.272

  Needy.
• 3 1.273

  Broken in heart.
• 3 1.274

  He loved cursing.
• * 1.275

  Let this then sit close to him
• 1 1.276

  Efficaciously
• 2 1.277

  Perpetually.
• * 1.278

  He concludes the Imprecati∣on with a vote.
• * 1.279

  The third part. He prayes for protection. For himself, and his Church
• * 1.280

  Upon Gods mercy.
• * 1.281

  Deliverance.
• * 1.282

  And that be∣cause:
• 1 1.283

  His life short, and he patient and si∣lent.
• 2 1.284

  Unworthily used.
• 3 1.285

  Pains with trouble.
• 4 1.286

  Opprobri∣ously used.
• * 1.287

  He prayes for the Resurrecti∣on.
• * 1.288

  His vote.
• 1 1.289

  That God bless him.
• 2 1.290

  That the Jewes be con∣founded.
• 3 1.291

  That he re∣joyce.
• * 1.292

  But his adver∣saries cloathed with shame.
• * 1.293

  The fourth part. For which he would praise God publickly.
• * 1.294

  God will de∣fend and save his people.
• * 1.295

  The first part. Christ a King.
• 1 1.296

  His Person.
• 2 1.297

  His Power.
• 3 1.298

  His Inaugu∣ration to his Kingdom at his Ascension.
• 4 1.299

  The continu∣ance of his Kingdom.
• 5 1.300

  The begin∣ning of his Kingdom in Zion.
• * 1.301

  For the Gospel began to be preach'd in Zion.
• 6 1.302

  The executi∣on of his pow∣er.
• 1 1.303

  Over his enemies, that converted or confounded
• 2 1.304

  Over his good Subjects, which are a willing people.
• * 1.305

  Upon grace of∣fer'd them.
• 3 1.306

  And a holy people.
• * 1.307

  Which holiness is from grace.
• * 1.308

  The sense of these words in∣quired into.
• * 1.309

  Expounded of Christ.
• * 1.310

  Of the Church his people.
• * 1.311

  The second part. Christ a Priest.
• 1 1.312

  Confirmed by an Oath.
• 2 1.313

  Of which God repents not.
• 3 1.314

  The matter of the Oath.
• 1 1.315

  Thou art a Priest.
• 2 1.316

  For ever.
• 3 1.317

  After the or∣der of Melchi∣zedech.
• * 1.318

  The difference betwixt the Aaronical Priesthood and Christs.
• * 1.319

  Christ a Priest, having the characters re∣quired by St. Paul.
• 1 1.320

  A man. 2. Ordained.
• 3 1.321

  For men.
• 4 1.322

  To offer sa∣crifice.
• 5 1.323

  Compassio∣nate.
• 6 1.324

  Compassed with infirmities
• 2 1.325

  A Priest for ever.
• 1 1.326

  In his Person.
• 2 1.327

  In his office of intercession.
• 3 1.328

  In his effects 1. Redemption 2. Salvation.
• 3 1.329

  After the or∣der of Melchi∣zedech.
• 1 1.330

  King and Priest.
• 2 1.331

  Our righte∣ousness.
• 3 1.332

  Our peace.
• 4 1.333

  God for ever
• 5 1.334

  He blesseth.
• 6 1.335

  Ordains the Sacrament.
• * 1.336

  His Kingdom and Priesthood must continue.
• * 1.337

  For God hath given him power to re∣venge the ene∣mies of his Church.
• * 1.338

  This David explains.
• * 1.339

  His Cross the way to the Crown.
• * 1.340

  His Passion set out by a Tor∣rent.
• * 1.341

  His Ascension and Honour.
• * 1.342

  Allelujah. The first part. He praiseth God himself.
• 1 1.343

  In sincerity.
• 2 1.344

  In unity, and with the Church.
• * 1.345

  The second part.
• * 1.346

  Which he do∣ing, and per∣swading, sets down his Rea∣sons for it.
• 1 1.347

  Because his works great. 1. Of Creation
• 2 1.348

  Of Election
• * 1.349

  Which fools little think of, but wise men consider.
• 2 1.350

  His work of wisdom, in go∣verning the World, his Church, which is, 1. Honoura∣ble.
• 2 1.351

  Glorious.
• 3 1.352

  Is his work of Justice.
• 4 1.353

  His work of mercy.
• 1 1.354

  A gracious God.
• 2 1.355

  Full of com∣passion.
• * 1.356

  The instances of his mercy, are:
• 1 1.357

  Manna given
• 2 1.358

  Keeping his Covenant.
• 3 1.359

  Doing mira∣cles for them.
• 4 1.360

  Giving them the land of Canaan.
• * 1.361

  The Elogy of these done.
• 1 1.362

  In verity. 2. In judgment The Elgoy of the moral Law.
• 1 1.363

  It is sure.
• 2 1.364

  Eternal.
• 5 1.365

  His last in∣stance of mer∣cy, Redemption
• * 1.366

  The third part. For all these his Name to be accounted,
• 1 1.367

  Holy.
• 2 1.368

  Reverent, Terrible.
• * 1.369

  Wisdom there∣fore to fear him.
• * 1.370

  And this fear will be practi∣cal.
• * 1.371

  Hi. praise and fear will conti∣nue for ever.
• * 1.372

  And the praise of him that fears God.
• * 1.373

  Allelujah. The first part.
• * 1.374

  He that fears God, is blessed with an
• 1 1.375

  Obediential fear.
• 2 1.376

  A filial fear.
• 3 1.377

  An affectio∣nate fear.
• * 1.378

  The second part.
• * 1.379

  He shewes, in what these blessings con∣sist.
• 1 1.380

  His seed mighty.
• 2 1.381

  Abundance.
• 3 1.382

  Comfort in afflictions.
• 4 1.383

  Compassio∣nate bowels.
• 1 1.384

  Forgiving Injuries.
• 2 1.385

  Giving.
• 5 1.386

  Discreet in his words.
• 6 1.387

  Constant and patient.
• 7 1.388

  His Name remembred with Honour.
• 8 1.389

  Not much moved with Scandals.
• 1 1.390

  For his heare is fixed, con∣firmed.
• 9 1.391

  He distri∣butes his Charity wisely.
• 1 1.392

  To many.
• 2 1.393

  Freely.
• 3 1.394

  To the needy.
• * 1.395

  By this Charity a great gainer.
• 1 1.396

  His righte∣ousness there∣by increased.
• 2 1.397

  And his Honour.
• 10 1.398

  He shall overcome all Envy.
• 1 1.399

  For the wicked shall envy him.
• 2 1.400

  But not hurt him.
• * 1.401

  The first part. He exhorts to praise God.
• * 1.402

  Especially his servants.
• * 1.403

  The second part. A Form of thanksgiving.
• 1 1.404

  For all times.
• 2 1.405

  All places.
• * 1.406

  The third part. The reasons for it.
• 1 1.407

  Gods Maje∣sty.
• 2 1.408

  His. Provi∣dence, and Condescension
• * 1.409

  Two instances of it.
• 1 1.410

  In Kingdoms, in which he ex∣alts men of low degree.
• 2 1.411

  In private Familes, ope∣ning the womb.
• * 1.412

  This appliable to the Church of the Gentiles.
• * 1.413

  The first part. Israels conditi∣on in Aegype set down.
• 1 1.414

  They were in bondage.
• 2 1.415

  But delive∣red by God.
• 1 1.416

  His Sanctu∣ary, a holy people.
• 2 1.417

  His Seigni∣ory, he their Lord and King.
• 2 1.418

  The manner of their delive∣rance, by won∣ders done.
• 1 1.419

  At the red Sea.
• 2 1.420

  In and at Jordan.
• 3 1.421

  At Sinai.
• * 1.422

  The second part.
• * 1.423

  His Expostu∣lation.
• 1 1.424

  With the Sea and Jordan.
• 2 1.425

  And the Mountains.
• * 1.426

  The answer of the Prophet.
• * 1.427

  That Gods presence was the cause.
• * 1.428

  The first part. His zeal for Gods honour.
• * 1.429

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Not to us; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to thy Name give the praise: Which he de∣sires to assume for three Rea∣sons.
• * 1.430

  Of which the last is, that the Heathen do not blaspheme.
• * 1.431

  Be it they do, yet the answer is, our God is in Heaven.
• * 1.432

  Their gods are all Idols, as appears,
• 1 1.433

  By their matter.
• 2 1.434

  Their ma∣kers.
• 3 1.435

  Their use∣lessness, of no power.
• 4 1.436

  He derides the Idol-ma∣kers:
• * 1.437

  And Idolaters.
• * 1.438

  The second part.
• * 1.439

  He exhorts Is∣rael to trust in God.
• 1 1.440

  In general, all Israel.
• 2 1.441

  In particular the Levites.
• 3 1.442

  All that fear the Lord.
• * 1.443

  The third part. The blessing upon it.
• 1 1.444

  To the Na∣tion.
• 2 1.445

  To the Priesthood.
• 3 1.446

  To all that fear him. This the Pro∣phet seconds with his prayer.
• * 1.447

  The fourth part.
• * 1.448

  And that for their blessing they again bless God.
• * 1.449

  Deum David diligit.
• * 1.450

  The first part.
• * 1.451

  Ratio prima, That God heard him.
• * 1.452

  Secunda Ratio, Amoris audi∣tum in suâ an∣gustiâ.
• * 1.453

  Describet an∣gustias.
• * 1.454

  Invocatio refu∣gium.
• * 1.455

  Ostendit quibus fundament is nixus ad Deum fugit, oravit. viz.
• * 1.456

  Dei Attribut is.
• * 1.457

  Tertia Ratio, Amoris acqui∣escentia animi, orta ex reconci∣liatione.
• * 1.458

  David expres∣seth upon the favour.
• * 1.459

  The second part.
• 1 1.460

  His obedi∣ence.
• 2 1.461

  His faith and confidence
• 3 1.462

  Luctam.
• * 1.463

  Moller.
• * 1.464

  Bellarmine.
• * 1.465

  Musculus.
• * 1.466

  Tremellius. Junius.
• * 1.467

  The third part.
• * 1.468

  Gratitudo Da∣vidis.
• 1 1.469

  De modo a∣gendi deliberat. Fig. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.470

  2 Definit & statuit quid acturus est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 1 1.471

  Oblat••um 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 2 1.472

  Pati, & Cru∣cem ferre.
• 3 1.473

  Invocare.
• 4 1.474

  Selvere vot••, & ea ratione quia mor•• san∣ctorum preciosae
• * 1.475

  Non superbie David sed pro∣firetur se ser∣vum.
• * 1.476

  Eumque ho∣nestum.
• * 1.477

  The first part. 1. A Doxology.
• * 1.478

  The second part.
• 2 1.479

  The reason,
• * 1.480

  David invites to praise God. The first part.
• * 1.481

  His reasons are, 1. Good, Good to us, a mercifull God.
• * 1.482

  To his people.
• * 1.483

  The second part.
• * 1.484

  The particu∣lars of his mercy.
• * 1.485

  Of which he is an example.
• * 1.486

  Shewing how God had been mercifull to him; upon which he makes three Conclusions.
• * 1.487

  Davids Tri∣umph for his assured victo∣ries.
• * 1.488

  The third part. The Triumph sung by the Church.
• * 1.489

  By David a∣gain.
• * 1.490

  The fourth part.
• * 1.491

  The Anthymn sung betwixt David and the Priests.
• * 1.492

  These words to be applied to Christ.
• * 1.493

  For this mercy a day set apart.
• * 1.494

  The duty of the day.
• * 1.495

  The Priests duty then to bless.
• * 1.496

  The fifth part. Being a Dox∣ology.
• * 1.497

  The Contents.
• * 1.498

  David per∣swades to obe∣dience.
• * 1.499

  The first argu∣ment, Blessed∣ness.
• * 1.500

  To whom it belongs, viz. the obedient.
• * 1.501

  Secunda Ratio, The Authori∣ty of the Law∣giver.
• * 1.502

  Davids prayer for grace to obey.
• * 1.503

  Three effects.
• 1 1.504

  Peace of conscience.
• 2 1.505

  Thankful∣ness.
• 3 1.506

  A Resolution to be obedient.
• * 1.507

  The Contents.
• * 1.508

  The profit and efficacy of Gods Word.
• * 1.509

  The means to attain to holi∣ness.
• 1 1.510

  D••ligent search and prayer.
• 2 1.511

  Delight in Gods Word.
• 3 1.512

  To bless God for his grace, and desire more.
• 4 1.513

  Ardent love to Gods Law declared.
• 1 1.514

  Outwardly.
• 2 1.515

  Inwardly, by 1. Affection.
• 2 1.516

  Meditation.
• 3 1.517

  Considerati∣on.
• 4 1.518

  Delectation.
• * 1.519

  The Contents. The impedi∣ments of obe∣dience.
• 1 1.520

  A dead heart
• 2 1.521

  Blindness of understanding.
• 3 1.522

  Our imper∣fect state.
• 4 1.523

  And will or affections.
• 5 1.524

  Pride of heart.
• 6 1.525

  Scoffs and scorns from the profane
• * 1.526

  Against all these he prayes
• * 1.527

  And shews his constancy in his obedience, and delight in Gods Word.
• * 1.528

  The Contents.
• * 1.529

  David com∣plains of his imperfection.
• * 1.530

  And prayes for grace to quick∣en him.
• 2 1.531

  Again he confesseth them.
• * 1.532

  And prayes a∣gain for grace.
• * 1.533

  In which pray∣er he proceeds
• * 1.534

  Shewes his weakness.
• * 1.535

  Desires strength.
• * 1.536

  And power to avoid sin.
• * 1.537

  Which grant∣ed, the effects would be:
• 1 1.538

  Election of.
• 2 1.539

  Adhesion to.
• 3 1.540

  Continu∣ance in the way of truth.
• * 1.541

  The Contents.
• * 1.542

  He prayes for illumination, and desires it be practical.
• * 1.543

  Promiseth per∣severance, sin∣cerity.
• 2 1.544

  He prayes for a good will.
• * 1.545

  That he may go in Gods way, which is a path, or strait way.
• * 1.546

  His affection to it.
• 3 1.547

  He prayes to God to remove all impedi∣ments.
• 1 1.548

  Covetousnes
• 2 1.549

  Lust of the eyes.
• * 1.550

  The objects of which are vain
• 4 1.551

  He prayes for quickning.
• 5 1.552

  And for per∣severance.
• * 1.553

  For not to have perseve∣red, a reproach
• 6 1.554

  He again prayes for grace.
• * 1.555

  The Contents.
• * 1.556

  He prayes for mercy.
• * 1.557

  Which being granted.
• 1 1.558

  He vows to confess Gods Law.
• * 1.559

  And desires to continue in this resolution.
• 2 1.560

  To shew himself thank∣ful by a holy Conversation
• * 1.561

  Serving God, 1. With a free heart.
• 2 1.562

  Tongue.
• 3 1.563

  Affections.
• 4 1.564

  Actions.
• * 1.565

  The Contents.
• 1 1.566

  He prayes.
• * 1.567

  That God would remem∣ber his pro∣mise, for two reasons.
• 1 1.568

  Because his servant.
• 2 1.569

  For his Words sake.
• * 1.570

  This made him constant.
• * 1.571

  And comforta∣ble in his af∣flictions.
• 2 1.572

  He commi∣serates the case of the disobe∣dient.
• 3 1.573

  Shewes the effects Gods Word wrought upon him.
• 1 1.574

  Delight.
• 2 1.575

  Obedience.
• * 1.576

  The Contents.
• * 1.577

  Davids choice of God for his portion.
• * 1.578

  Vows himself his servant.
• * 1.579

  And prayes God to enable him.
• * 1.580

  And is ready to co-operate with grace.
• 1 1.581

  In Aversion from evil.
• 2 1.582

  Conversion to good, which he declares.
• 1 1.583

  By his zeal.
• 2 1.584

  Constancy.
• 3 1.585

  Fervour.
• 4 1.586

  His company
• * 1.587

  Concludes with a prayer for mercy and instruction.
• * 1.588

  The Contents.
• * 1.589

  David ac∣knowledgeth Gods favour in performance of his Word to him.
• * 1.590

  Prayes to be taught by God.
• * 1.591

  Protesteth his faith in God.
• * 1.592

  He judgeth rightly of his afflictions.
• * 1.593

  Which pro∣ceeded from wicked men. These,
• 1 1.594

  Proud.
• 2 1.595

  Lyars.
• 3 1.596

  Hypocrites.
• * 1.597

  Davids armour against them.
• 4 1.598

  Obdurate in prosperity.
• * 1.599

  Good men are tender-hearted
• * 1.600

  Make a right use of afflicti∣ons.
• * 1.601

  His estimate of Gods Law.
• * 1.602

  The Contents. 1. He prayes for under∣standing. And perswades it, because his creature.
• * 1.603

  Because others better for it.
• * 1.604

  Because his own fault, if deserted.
• 2 1.605

  He prayes for mercy to comfort him. Upon Gods promise.
• * 1.606

  To live the life of grace.
• 3 1.607

  He prayes for his ene∣mies.
• 4 1.608

  And that he may find com∣fort from the godly.
• 5 1.609

  He prayes for grace and sincerity.
• * 1.610

  The Contents.
• * 1.611

  David com∣plains of his heavy case.
• 1 1.612

  Within.
• * 1.613

  Yet he despairs not.
• 2 1.614

  From with∣out by enemies
• * 1.615

  And thinks the time long, till God take revenge on them.
• * 1.616

  Who are, 1. Proud.
• 2 1.617

  Subtile.
• 3 1.618

  Impious.
• * 1.619

  He prayes for seasonable help.
• 3 1.620

  He petitions for strength.
• * 1.621

  And promiseth obedience.
• * 1.622

  The Contents.
• * 1.623

  Gods Word immutable, both.
• * 1.624

  In heaven and earth.
• 2 1.625

  It brought him comfort in his trouble.
• * 1.626

  Upon this comfort, he vowes.
• 1 1.627

  Never to let it slip out of his memory.
• 2 1.628

  To be Gods servant.
• * 1.629

  This he had reason to do, having many enemies, and those:
• 1 1.630

  Diligent in mischief.
• 2 1.631

  Cruel. Amidst which Gods promise sustained him.
• 3 1.632

  The pre∣heminence of Gods Word.
• * 1.633

  The Contents. Davids af∣fection to Gods Word.
• 2 1.634

  The Encomi∣um of it first.
• 1 1.635

  It made him wiser than his enemies.
• 2 1.636

  Than his Teachers.
• 3 1.637

  Than the Ancients.
• 2 1.638

  The second Encomium of Gods Word.
• * 1.639

  It keeps from sin.
• * 1.640

  Which he ascribes to Gods grace.
• 3 1.641

  The third Encomium of Gods Word.
• * 1.642

  From the plea∣sure it brings to the
• 1 1.643

  Conscience.
• 2 1.644

  Understand∣ing.
• 3 1.645

  Sanctificati∣on of the af∣fections.
• * 1.646

  The Contents. The commen∣dation of Gods Word.
• * 1.647

  David tyes himself by oath to keep it
• * 1.648

  Which he re∣tracts not.
• * 1.649

  Not would, though dis∣couraged by afflictions.
• * 1.650

  So that God did enable him He desires that God accept of his vow.
• * 1.651

  And then no dangers shall affright him from his duty.
• * 1.652

  Yet constant he was.
• * 1.653

  Gods Law was his, 1. Heritage.
• 2 1.654

  His delight.
• * 1.655

  And he there∣fore adheres to it.
• * 1.656

  To the end.
• * 1.657

  The Contents.
• 1 1.658

  David shews his hatred of wickedness.
• 1 1.659

  His Reasons.
• 1 1.660

  His love to Gods Law.
• 2 1.661

  God a shield to him.
• 2 1.662

  And to ill men, whom he avoids.
• * 1.663

  He prayes that God uphold him in this resolution.
• * 1.664

  He did well in hating them, by Gods ex∣ample.
• * 1.665

  Whom he fears
• * 1.666

  The Contents. David profes∣seth his in∣tegrity.
• * 1.667

  And prayes that God leave him not to his enemies.
• * 1.668

  But deal with him as an ho∣nest servant.
• * 1.669

  He complains of the ungod∣ly, that de∣stroyed Gods Law.
• * 1.670

  Which David was zealous to preserve.
• * 1.671

  And shews his love to it.
• * 1.672

  And his esti∣mate of it.
• * 1.673

  The Contents.
• * 1.674

  Davids Elogie of Gods word: that it is won∣derfull.
• 2 1.675

  That it il∣luminates.
• * 1.676

  The Simple.
• * 1.677

  For which David pants, and longs.
• * 1.678

  2 He prayes for Mercy, to pardon sin.
• * 1.679

  And Grace to be kept from sin.
• * 1.680

  And delive∣rance from Calumnies.
• * 1.681

  And that he might have a sense of Gods favour.
• * 1.682

  He grieves for the wickedness of others.
• * 1.683

  The Contents.
• * 1.684

  David in trou∣ble comforts himself with Gods justice.
• 2 1.685

  He com∣mends Gods Law as just.
• * 1.686

  Shews his zeal to it.
• 3 1.687

  Commends it as pure, like tryed gold.
• * 1.688

  And shews his love to it.
• * 1.689

  And his care not to forget it no not in sad times.
• 3 1.690

  He com∣mends it from the perpetuity of it.
• * 1.691

  Therefore he joyes and de∣lights in it, in his tribulation.
• * 1.692

  He repeats both. And desires understand∣ing in it.
• * 1.693

  The Contents. Davids prayer.
• * 1.694

  For audience, deliverance, increase of grace.
• * 1.695

  That he might keep Gods sta∣tutes.
• * 1.696

  His arguments to perswade it.
• 1 1.697

  His faith.
• 2 1.698

  Gods good∣ness.
• 3 1.699

  The danger he was now in. His comfort, that God was near him.
• * 1.700

  And would not desert him.
• * 1.701

  Of which he is confident.
• * 1.702

  The Contents
• * 1.703

  David in his affliction prayes to God.
• 1 1.704

  To help him.
• 2 1.705

  To be his. Advocate.
• 3 1.706

  And quick∣en him.
• * 1.707

  He beleves he shall be heard, because no wicked person.
• * 1.708

  From whom salvation is far removed.
• * 1.709

  Because they seek not Gods Law.
• * 1.710

  And yet he desires mercies
• * 1.711

  Which are great and many.
• 2 1.712

  Tender.
• * 1.713

  To quicken him.
• * 1.714

  He complains of his perse∣cutors.
• * 1.715

  But is yet con∣stant to Gods Law.
• * 1.716

  The qualities of his perse∣cutors. For which he grieved And appeals to God for the Truth of it.
• * 1.717

  And desires him to con∣sider it.
• * 1.718

  And the love he bears to Gods Law.
• * 1.719

  Therefore he petitions again for comfort.
• * 1.720

  The Encomium of Gods Law; viz.
• 1 1.721

  Truth.
• 2 1.722

  Eternal justice.
• * 1.723

  The Contents? David shewes his love to Gods Law.
• * 1.724

  The signs of it 1. His constan∣cy to it.
• 2 1.725

  His joy and delight in it.
• 3 1.726

  His hatred of false wayes.
• 4 1.727

  His frequen∣cy to praise God.
• 5 1.728

  The joy he took in Gods Saints, and their peace and prosperity
• * 1.729

  He shewes the perfection of his love.
• 1 1.730

  By his hope.
• 2 1.731

  His obedi∣ence.
• * 1.732

  The Contents.
• * 1.733

  David prayes,
• 1 1.734

  For his prayers.
• 2 1.735

  Understand∣ing.
• 3 1.736

  Deliverance.
• 2 1.737

  He gives thanks.
• 3 1.738

  He prayes a∣gain for help.
• * 1.739

  His Reasons.
• 1 1.740

  Obedience.
• 2 1.741

  His earnest desire.
• 3 1.742

  His delight in Gods Law.
• 4 1.743

  He prayes a∣gain for pro∣longation of life.
• * 1.744

  He relies not on his obedi∣ence.
• 1 1.745

  For he con∣fesseth his er∣rours.
• 2 1.746

  Asks mercy.
• 3 1.747

  Yet protests his service.