Davids Harp Strung and Tuned

DE AUTHORITATE.

1. Sect. Of the Authority I shall need say but very little, since our Savior himself hath given it an ample Testimony, Luke 24.44. These were the words that I spake unto you while I was with you, That all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms concerning me: Where you see that the Old Testament is integrale totum; it admits of three limbs, The Pentateuch writ by Moses, the greater part writ by the Prophets, and the Psalms writ by David; and all these testify of Christ, and the Psalms especially, there being not any one Book out of which more Testimonies are produced, and therefore was always, and must be continued in the Canon.

DE AUTHORE.

And you may remember, that I but now said David was the Author of them, which may not yet be so understood, as if he pen'd them all, for some of them were pen'd in and after the Captivity; but his they are said to be, à parte praestantiori, as denominations use to run, because he composed the greatest part of them, and was so excellent in expressing himself this way, that he alone was called the Psalmist.

DE DIVISIONE & ORDINE.

These, as it is conceived, Esdras after the Captivity collected, and cast them into that Order they now stand: One Book he composed of them, which by the Jews was (for what reason I know not) subdivided into five Tracts: The first, from Psal. 1. to 42. The second, from 42. to 73. The third, from 73. to 90. The fourth, from 90. to 107. The fifth, to the end. At the end of each there is an Hallelujah, Amen, hoc primum, medium, ultimum. The whole contains One hundred and fifty Psalms, so say, Herom, Remigins, August, the Master of the Sentences, for some mystery in the Number; but as Chrysostom thought in the Honor of the Trinity; but Rupert for the Trinity of the three Theological Virtues, Faith, Hope and Charity; to which three Graces he reduceth all the Psalms.

But Thomas hath another conceit, This was done, saith he, to show the threefold state of God's faithful people; they are in a state of Repentance, Righteousness, Glory; Penitents they are, and that state enas in Psal. 50. Miserere mei Deus, Psal. 51. Justified persons they are, and that hath the limit at the 100. Misericordiam & Judicium; and in their Glory they are, and then they sing to the end; Omnis Spiritus laudet Dominum: But the best Division of these, is that of Villa Vincentius, who for use reduceth them to these six Classes or Heads.

1. Sect. Some of them are simply Didactici, or Paranaetici, which teach what we are to follow, what to avoid: According to the letter of Moses Law, Vice they condemn, and de finibus bonorum disserunt; as the 1, 11, 14, 15, 32, 36, 49, 50, 51, 62, 73, 77, 78, 84, 90, 99, 101, 119, 127, 130, 131, 133, 134.

2. Sect. Some of them are Prophetical, and contain Predictions of Christ, of the different state of the Church and Saints, of their Persecutions, and their liberty and deliverance, and the utter destruction of their Enemies; as Psal. 2, 5, 8, 9, 16, 19, 21, 22, 24, 29, 40, 41, 45, 47, 53, 59, 67, 68, 72, 87, 89, 93, 95, 96, 97, 98, 100, 113, 117, 145.

3. Sect. Some are 〈 in non-Latin alphabet 〉 precatorii, in which the Prophet, and all depressed souls do implore the mercy of God, seek remission of sins, and deliverance from danger, and preservation of the Church, 3, 8, 6, 7, 10, 12, 13, 17, 20, 25, 26, 28, 31, 35, 38, 39, 42, 43, 44, 51, 54, 55, 56, 57, 61, 63, 64, 69, 70, 71, 74, 79, 80, 81, 83, 85, 86, 88, 94, 102, 119, 120, 123, 132, 133, 140, 141, 142, 143.

4. Sect. Others are Consolatory, speaking of Repentance, of the expectation of deliverance of good men, of the Promises, Goodness, Justice, Judgments of God, and of that ruin that will fall upon ill men, as the 4, 31, 37, 39, 52, 58, 68, 75, 77, 82, 84, 91, 92, 112, 119, 121, 128.

5. Sect. Some are 〈 in non-Latin alphabet 〉 , in which, after deliverance from danger, after enemies subdued, after benefits received, and evils averted, thanks are returned to God; as, 18, 23, 27, 30, 31, 33, 34, 46, 48, 60, 65, 66, 76, 103, 104, 105, 106, 107, 108, 111, 114, 115, 116, 118, 119, 122, 124, 125, 126, 129, 135, 136, 138, 139, 144, 145, 146, 147, 148, 149, 150.

Sect. Lastly, Some there are which are of a mixed Nature, for they consist partly of prayers, partly of comforts, partly of thanksgiving, partly of admonitions, partly of doctrine, partly of exhortations; so that we may truly call this Book of Psalms the Epitom of the whole Bible, and an absolute Anatomy of a Christian man; in which, whatsoever is necessary for a devout soul, may be fully found.

4. DE SENSU.

Sect. Now that we may sing these Psalms with understanding, necessary it is that we do know that there is in many of them (as in other Scriptures) a double sense; there is a literal, and there is a spiritual and mystical sense, and one is subservient to the other.

Sect. 1. The literal sense is that which the Author first intends, in what words soever his mind be expressed, whether proper or tropical.

Sect. 2. The spiritual and mystical sense is, when the words being true literally in the Type, yet are refer'd to another matter, to Christ or the Church as the Antitype.

And the Reason of this diversity is, because that the Old Testament was a Figure of the New, and the New of our future Glory; we must then in very many places of this Book look further than David, have one eye upon him, and another eye upon Christ our Savior.

Sect. This our Prophet was so lively a Type of Christ, that in divers places of the Prophets, Christ is in express terms called David, as Jer. 30. Servient Domino suo & Davidi Regi suo, quem suscitaberis. Ezek. 47. Suscitabo inquit Dominus super ea, pastorem unum, qui pascat eam, servum meum David. Hos. 3. Posthaec revertentur filii Isräel, & quaerent Dominum Deum suum, & Davidem Regem suum.

When then we find in the Psalms a double sense, the literal and mystical; that of the letter must first be found out, though our mind run upon the mystical, as that which is the chief, and principally intended; for that must wait upon this, as Hagar did upon Sarah; and until the letter be well known, the mystery contained under that letter, will never be well and fully understood.

He that would rightly understand the true Analogy betwixt the Levitical sacrifices, and the sacrifice of our Savior's soul for the sin of the whole World, must first be well acquainted with those Mosaical Rites; and so he that would exactly judge of those things which in the Psalms are mystically spoken of Christ, must first see how they agree to David.

And as that man reads all the Ceremonial Law to very little purpose, who dwells upon those shadows and figures, and ariseth not to Christ, whom they signified; so doth not he study and interpret these Psalms to any great purpose, who confines his thoughts in David or Solomon, or any other, and takes not occasion by the figure to search out the Truth.

Sect. Two sorts of men there have been very much mistaken in the Explication of the Psalms.

Sect. 1. The first are the Jews and Judaizants, that refer whatsoever they find here to David, and to that Age; they make little or no account of Christ, and the Church collected by him, and under his Government.

Sect. 2. The other, who setting by David as but a Cypher, interpret every verse and sentence of Christ alone, and of Christians.

That therefore both these Rocks, as Scylla and Charibdis may be avoided, I intend (Deo Auspice) to go in a middle way, and as occasion shall be offered, first to explain the literal sense, and show the truth of the words in David, because that is the Basis and Key to the Mystery; and then this literal sense being explained with all possible brevity, to open unto you the spiritual, and show what respect any Psalm hath to Christ, that so you may have an absolute, full and perfect understanding of these spiritual Songs.

Quod quaedam, etiam in iis Psalms, quae in Novo Testamento ad Christum referuntur, sunt in literali sensu vera, in Davide, demonstrate Jansen. in Epist. Dedic. ante Psalmos, quem consulas.

PSAL. I. The 〈 in non-Latin alphabet 〉 in this Psalm, is, Who is the happy man? or what may make a man happy?

T HIS Question the Prophet resolves in the two first Verses.

• 1. Negatively. It is he, 1. That walks not in the counsel of the ungodly. 2. That stands not in the way of sinners. 3. [Ver. 1] That sits not in the seat of the scornful.
• 2. Positively. It is he, 1. Whose delight is in the Law of the Lord. 2. Who doth meditate in the Law day and night. [Ver. 2]

2. This happiness of the good man is illustrated two ways. 1. By a similitude. 2. By comparing him with a wicked man.

1. The similitude he makes choice, is, that of a Tree, not every Tree neither, but that which hath these eminencies.

• 1. It is planted, it grows not of itself, neither is wild.
• 2. Planted by the Rivers of waters, it wants not moisture to fructify.
• 3. It doth fructify, It brings forth fruit, it is no barren Tree. [Ver. 3]
• 4. The fruit it brings, is seasonable; fruit in its season.
• 5. It is always green, Winter and Summer; the leaves wither not.

Clearly without any Trope: Whatsoever this good man doth, or takes in hand, it shall prosper.

2. He shows this good man's happiness, by comparing him with a wicked man, in whom you shall find all contrary.

First, In general: Not so. As for the ungodly it is not so with them; not so in the plantation, in the place, in the seasonable fruit, in the greenness, in the prosperity; so far from being like a Tree, that they are like,

• 1. Chaff, a light and empty thing. [Ver. 4]
• 2. Chaff which the wind whiffles up and down.
• 3. Chaff which the wind scatters, or driveth away.
• 4. And never leaves scattering, till it hath driven it from the face of the Earth. Septuag. Arab.

Secondly, [Ver. 5] And that no man think that their punishment shall extend only to this life; in plain terms he threatens to them,

• 1. Damnation at the great day: They shall not stand in judgment; though some refer this clause to this life. When he is judged by men, causa cadet; he shall be condemned.
• 2. Exclusion from the company of the just. Sinners shall not stand in the Congregation of the righteous.

3. [Ver. 6] In the close, he shows the cause why the godly is happy, the wicked unhappy.

• 1. Because the way of the righteous is known to God, approved by him, and defended.
• 2. But the way, studies, plots, counsels of the wicked shall perish.

PSAL. II. The prime Subject of this Psalm, is Christ, the Type, David.

T HE persons we are chiefly to reflect on, are three, which make three parts of the Psalm;

• The Enemies of Christ.
• Christ the Lord.
• The Princes and Judges of the earth.

1. The enemies to Christ are great men, who are described here, partly from their wickedness, and partly from their weakness.

• First, Their wickedness is apparent. 1. They furiously rage. 2. They tumultuously assemble. 3. They set themselves, stand up, and take counsel against the Lord, and against his Anointed. 4. They encourage themselves in mischief, saying, Come, and let us cast away their cords from us. [Ver. 1] All which is sharpened by the interrogative, Why? [unspec 2] [unspec 3]
• Secondly, Their weakness; in that they shall never be able to bring their plots and conspiracies against Christ and his Kingdom to pass; for,
  • 1. What they imagine, is but a vain thing. [Ver. 1]
  • 2. He that sits in Heaven shall laugh, and have them in derision. [Ver. 4]
  • 3. He shall speak unto them in his wrath, and vex them in his sore displeasure. [Ver. 5]
  • 4. For maugre all their plots, [Ver. 6] God hath set up his King upon his holy hill of Zion.

2. At ver. 6. begins the exaltation of Christ to his Kingdom, which is the second part of the Psalm; in which, the Prophet by a 〈 in non-Latin alphabet 〉 , brings in God the Father speaking, and the Son answering.

• First, The words of the Father are, Unxi te in Regem, I have set my King; [Ver. 6] where we have the inauguration of Christ, or his calling to the Crown.
• Secondly, The answer of the Son, I will preach the Law; which sets forth his willing obedience to publish and proclaim the Laws of the Kingdom; [Ver. 7] of which the chief is, Thou art my Son, this day have I begotten thee.
• Thirdly, The reply of the Father, containing the reward that Christ was to have upon the publication of the Gospel, which was, [Ver. 8]
  • 1. An addition to his Empire, by the conversion and access of the Gentiles: Ask of me, and I will give thee the Heathen for thine inheritance, and the uttermost ends of the Earth for thy possession. [Ver. 9]
  • 2. And the confusion of his Enemies; Thou shalt break them, who would not have thee reign, that did rage and stand up against thee, with a Rod of iron, and break them in pieces as a potters vessel.

3. In the third part, the Prophet descends to his Exhortation and Admonition, and that very aptly; for is Christ a King? is he a King anointed by God? is he a great King, a powerful King? so great, that the Nations are his Subjects? [Ver. 10] so powerful, that he will break and batter to pieces his Enemies? Besides, is he the only begotten Son of God? Be wise therefore O ye Kings; in which, [Ver. 11]

• 1. The persons to whom this fair Caveat is given, Kings and Judges.
• 2. What they are here taught.
  • First, To know their Duty; Be wise, be learned.
  • Secondly, To do their Duty; Serve the Lord in fear, rejoice with trembling, [Ver. 12] kiss the Son.
• 3. The time when this is to be done, even Now; the Reason double.
  • 1. Drawn from his wrath, and the consequent punishment: Lest he be angry, and ye perish from the right way.
  • 2. From the happy condition of those who learn to know him, and fear, and serve, and adore him: For if his wrath be kindled, yea, but a little, blessed are all they that put their trust in him.

PSAL. III. The occasion of this Psalm, was Absalom's rebellion.

D AUID being deserted by his subjects, rail'd upon by Shimei, pursued for his Crown and life by his ungracious son, and not finding to whom to make his moan, betakes himself to his God, and before him he expostulates his wrong, confesseth his faith, and makes his prayer.

There be then three strains of this accurate Psalm.

1. His complaint. 2. The confession of his confidence. 3. His Petition.

1. He begins with a sad and bitter complaint, amplified

• 1. By the Number and Multitude of his enemies. That they were Multi, Many; Multi valde, very many; that they were multiplicati, [Vers. 1] multiplied and increased. So many they were, that he could not on a sudden number them. [Vers. 2] For all Israel was gathered from Dan to Beersheba, as the sand of the Sea for multitude, 2 Sam. 17.11.
• 2. From their malice. They came together to do him a mischief. They rose up not for him, but against him; not to honor him, but to trouble him; not to defend him, as they ought, but to take away his Crown and life, 2 Sam. 17.2.
• 3. From their insultation and Sarcasm. It was not Shimei only, but many that said it. Many there be that say unto my soul, [Vers. 2] There is no help for him in his God.

2. The second part of the Psalm sets forth David's confidence.

• 1. To their maltitude, he opposeth one God. But thou, O Lord.
• 2. To their malicious insurrection, Jehovah; who, he believed
  • 1. Would be a Buckler to receive all the arrows they shot against him. [Vers. 3]
  • 2. His glory, to honor, though they went about to dishonor him.
  • 3. The lifter up of his head, which they would lay low enough.
• 3. To their vain boast of desertion; There is no help for him in his God; [Vers. 4] he opposeth his own experience, I cried unto the Lord, and he heard me out of his holly hill.
• 4. By whose protection being sustained and secured, he deposeth all care, and fear, all anxiety, and distraction.
  • 1. He sleeps with a quiet mind, I laid me down and slept, I awoke. [Vers. 5]
  • 2. He sings a Requiem, I will not fear, [Vers. 6] I will not be afraid for ten thousands of people, that have set themselves against me round about.

3. In the close or third part he Petitions and prays, notwithstanding his security, Arise, O Lord; Save me, O my God. To move God to grant his request, he thankfully remembers him of what he had done before.

• 1. Arise and save me, [Vers. 7] for thou hast smitten all my enemies on the cheek bone, thou hast broken the teeth of the ungodly. Thou art the same God, do then the same work, be as good to thy servant, as ever thou hast been.
• 2. [Vers. 8] He intersets an excellent 〈 in non-Latin alphabet 〉 or Maxim, Salvation belongeth to the Lord. As if he had said, 'It is thy property and peculiar, O Lord, to save. If thou save not, I expect it from no other.
• 3. Lastly, as a good King should, in his prayers he remembers his Subjects, Thy blessing be upon the people.

PSALM IV. The occasion, Trouble from enemies.

T HERE be three parts of it.

• 1. An entrance or petition for Audience, verse. 1.
• 2. An Apostrophe to his enemies, which is
  • Reprehensive. 2, 3.
  • Admonitory. 4, 5
• 3. A Petition for himself and God's people, verse. 6, 7, 8.

1. He proposeth his request and suit for Audience. Hear me when I call, [Vers. 1] Have mercy upon me, or be gra • ious unto me, and hear my prayer. And he seeks to win attention from God by an insinuation implicitly containing four Arguments.

• 1. God's Covenant with man, who hath promised to hear when we call, Call upon me in trouble, and I will hear thee. I call; Hear me therefore when I call.
• 2. His own innocence. He suffered without fault, God is the Judge and Revenger of innocents. Hear me therefore, O God of my righteousness.
• 3. He requests no more, than what God had done for him at other times when he was in distress. Thou hast enlarged me in trouble, and why not now?
• 4. It was mercy and favor to answer him then, and it will be mercy and favor to do it again. Have mercy upon me, or be gracious to me.

2. His Petition being thus headed and ended, he descends to the doctrinal part of the Psalm, and turning himself to his enemies, he 1. Sharply Reproves them. 2. Then warns them, and gives them good counsel.

• 1. He turns his speech from God to men, the chiefest, but the worst of men. Filii Enoch. O ye sons Virorum. No Plebeians, [Vers. 2] but Nobles and chief men. The charge he lays to them, is,
  • 1. That they turned his glory into shame. They went about to dishonor him, that God had called and anointed to the Kingdom.
  • 2. That they loved vanity. A vain attempt they were in love with.
  • 3. That they sought after leasing. They pursued that which would deceive them; they would find at last, that treachery and iniquity lied unto itself; for God had said he should reign, and he must reign, whatsoever they conceived to the contrary, was but a lie.
  • 4. That this his charge might have the more life, he figures it with a stinging interrogation, Us{que} quo? it is not, Quare, Why? but Us{que} quo? How long? By which he doth aggravate their sins. It had malice, and pertinency in it. They did persist and continue in mischief. And he asks, How long they would do it? What never give over to prosecute him?
• 2. And that they might, if possible, be drawn from their attempts, he sends them a Noverint to read, which hath two clauses.
  • 1. Let them know, That God hath set apart him that is godly for himself. [Vers. 3]
  • 2. That God will hear, when I, or any good man, calls upon him.
• 2. The Reproof both of Vanity and Malice of their attempts and ignorance being ended; He gives them good counsel.
  • 1. [Vers. 4] That though they be angry, yet that they let not the Sun go down upon their wrath. That they stand in awe of God, and sin not in their anger.
  • 2. That they commune with their own hearts, their own conscience, that they do it in their bed, a fit time, a fit place, when retired from all Conspiratours, that they be still then, and seclude their passions and interests. Then they should rightly judge, whether they were not in an error, their anger causeless, and their prosecution vain and unjust.
  • 3. [Vers. 5] That they offer the sacrifice of righteousness. That they serve and worship God with an honest, sincere, and contrite heart, which is the best sacrifice.
  • 4. That they put their trust in the Lord. They trust no more to their Lyes, nor love their Vanities, but rely upon God's promises. For then they would depose all their vain attempts.
• 3. The third part of the Psalm begins at the sixth verse, with this Question of • hose men that David reproves and counsels, There be many that say, Who will show us any good? And some Interpreters refer it
  • 1. To their malice. As if they had said, Who will show us the good that we so much desire and long for? When shall we see David dead and confounded, that which is so good in our eyes? 2. Others make them words of insultation, in great distress David now was, and many said, Who is there now that will stand by him, and take his part, and show him and his any good, any kindness, favor or assistance?
  • 2. But Interpreters generally make it a serious question, and a disquisition de summo bono. Who will show us, that good, which will make us happy? To which David returns his answer in effect, that it is not Bona animi, nor bona fortunae, nor bona corporis: but the light of God's countenance; and therefore
• 3. He prefers his Petition. Lord, lift thou up the light of thy countenance upon us. God's countenance is his grace, his favor, his love: and the light of his countenance the exhibition and expression of this grace, favor, love, in which alone lies all the happiness of man. Of which David expresseth two effects. Gladness, and Security.
  • 1. [Vers. 7] Gladness and joy, far beyond that, which may be had from any temporal blessings. Thou hast put gladness in my heart, more than in the time, that their corn, and wine, and oil increased. Gladness beyond the joy in harvest, and this joy is from the light of God's countenance. For tu posuisti. Thou putt'st: Thou signally.
  • 2. [Vers. 8] Security, expressed under the Metaphor of sleep, I will lay me down in peace, and sleep; Just as in a time of peace, and sleeping as securely, as if there were at this time nor trumpet, nor drumme, nor clashing of armor rattling in his ears.
  • 3. To which he adds the reason. For thou Lord alone, makest me dwell in safety.

PSAL. V. By occasion of his enemies. It consists of five parts.

• 1. A N introduction in which he petitions to be heard, and professeth his earnestness about it, verse. 1, 2, 3. and his confidence of audience.
• 2. He delivers his Petition, verse. 8. and the reason of it: His enemies, ver. 8.
• 3. These his enemies he describes to the life, verse. 9.
• 4. He prays against them, that God would destroy them, verse. 10.
• 5. He prays for the Church, that God would preserve it, verse. 11, 12.

1. In the entrance he prays very earnestly for audience; And the very Congeries shows, that he meant to be earnest and fervent in it. He chooseth such a Copy and variety of words to express the same thing, [Vers. 1] which yet have an Auxesis in them, [Vers. 2] and riseth by degrees, from words he comes to meditation, from thar to a voice, from a voice, to a cry. 2. Then he earnestly desires God, 1. To give ear. 2. Then to consider. 3. To hearken to him. He gives ear, that would understand what the Supplicant means. He considers, that weighs the justice of the cause. He attends and hearkens to, that intends to satisfy the Petitioner. This therefore David desires earnestly, that his words be understood; his cause, suit and meditation considered; and his voice, and cry heard, granted, satisfied.

2. The reasons he useth here to beget audience, are very considerable.

• 1. [Vers. 2] The relation that was betwixt him and his God, Thou art my King, and my God. [Vers. 2]
• 2. That he would sue to no other, To thee will I pray. Which he illustrates
  • 1. From the time. A morning Petition, which the epikeuxis makes Emphatick.
  • 2. From the composure of it, it was a well composed and ordered prayer.
  • 3. [Vers. 3] He would lift up his eyes with it, My voice shalt thou hear in the morning, O Lord; in the morning will I direct, dirigam disponam, my prayer unto thee, and will look up.

3. The third reason taken from the nature of God, to wit, whom he will, and whom he will not hear. Sinners God will not regard, to good men he is ready to look, [Vers. 4] and on that ground he desires also audience. The sinners which God would not hear, [Vers. 5] he describes to the life. 1. Men that delighted in wickedness, evil, [Vers. 6] foolish men, workers of iniquity, liars, blood-thirsty, and deceitful. Now 'twas not likely that God would hear such. For thou art not a God who hath pleasure in wickedness, neither shall any evil dwell with thee. These should not stand in his sight. These he hated. These he would destroy. These he did abhor. 2. But he on the contrary was a faithful soul, that relied on his God; a fearful soul, [Vers. 7] that always stood in awe; a religious soul, that was always ready to come into his house, In thy fear will I worship; And yet not relying so much upon himself, as in the goodness and mercy of God, he professeth verse. 7. As for me, I will come into thy house upon the multitude of thy mercy, and in thy fear will I worship toward thy Holy Temple. In which observe

• 1. A difference betwixt bad and good men. In their ways and hope. As for me. [Vers. 7]
• 2. That David would come to God's house, the place of prayer.
• 3. But not presumptuously, or Pharisaically: Upon hope of mercy.
• 4. There he would worship, I will worship.
• 5. But with reverence, In thy fear I will worship.

And thus David having petitioned for audience, and delivered the grounds of his confidence, he brings forth his Petition. That his life be holy and innocent.

• 1. Lead me forth in thy righteousness.
• 2. Make thy way strait before me: of which he gives this reason, [Vers. 8] Because of his enemies, which daily laid wait to entrap him, and subvert him in his goings.

These his enemies he describes to the life. By their

• Mouth.
• Heart.
• Throat.
• Tongue.

• 1. There is no faithfulness in his mouth.
• 2. Their inward parts are very wickedness. [Vers. 9]
• 3. Their throat is an open Sepulcher.
• 4. They flatter with their tongue.

And then he falls to prayer again. 1. Against his enemies. 2. Then for God's people or the Church. 1. Against his enemies.

• 1. Destroy thou them, O God.
• 2. Let them fall by their own counsels.
• 3. Cast them out in the multitude of their transgressions: [Vers. 10] Of which Imprecation he gives this reason, For they be Rebels. For they have rebel'd against thee. Rebels, not against David, but against God; for he that resists the power, resists the Ordinance of God. They have not rejected thee, but they have rejectect me.

The Conclusion contains his Prayer for God's people, whom he here describes, and calls, The righteous. 2. They that put their trust in God. 3. They that love his Name. And he prays for them, that [Vers. 11]

• 1. They may rejoice, that they may shout for joy. [unspec 12]
• 2. They may be joyful in God. And he adds this reason, Because thou defend'st them, thou wilt bless them, and with thy favor thou wilt compass them, as with a shield.

PSAL. IV. Which is the first of the Penitentials, and is fit for a Penitent afflicted under God's hand.

THE streins of this Psalm are two in general.

• 1. A Petition to God for himself contained in the seven first verses.
• • . An insultation over his enemies contained in the three last.

The Petition stands upon two legs,

• 1. A deprecation of evil.
• 2. A petition of good.

First he prays to God to avert his wrath, O Lord, rebuke me not in thine anger, nor chasten me in thy heavy displeasure.

Secondly, he intreats to be partaker of God's favor, Have mercy upon me.

1. [Vers. 1] To his body, Heal me, O Lord. 2. Then to his soul, Return, O Lord, deliver my soul: oh save me.

And this his Petition he enforceth upon divers and weighty reasons. [Vers. 2]

1. [Vers. 4] From the quantity and degrees of his calamity, which he shows to be very great from the effects.

• 1. In general: he was in a languishing disease, I am weak.
• 2. In particular, a sharp pain in his bones, My bones are vexed.
• 3. [Vers. 2] Trouble in his soul, My soul also is sore troubled.

2. [Vers. 3] From the continuance of it. It was a long disease, a lingering fickness, and no ease he found, [Vers. 4] no not from his God. The pain, though great, I could the better bear, if I had any comfort from heaven. But thou, O Lord, how long? This makes me a man of sorrows, that thou, my Lord, seems to have withdrawn thy countenance long, long from thy servant, [Vers. 3] Lord, how long?

3. [Vers. 3] From the consequence that was like to follow, death, and the event upon it. 'It is my intention to celebrate thee, and praise thy name. This the living only can do, therefore let me live: For in death no man remembers thee, and who will give thee thanks in the pit? [Vers. 5]

4. And that to Deaths-door he was now brought, he shows by three apparent symptoms.

• 1. Sighs and groans, which had almost broke his heart, being the companions of a perpetual grief; with these he was oppressed, even to weariness: I am weary of my groaning. [Ver. 6]
• 2. The abundance of tears which fell from him, had even dried and washed his body; these fell in such showers, and so continual, [Ver. 6] That he made his bed to • wim, and watered his couch with his tears.
• 3. His eyes also melted away, and grew dim; so that he seemed old before his time; for grief preys upon the vital spirits, and dries up the bones: [Ver. 7] Thus he complains, My eye is consumed because of grief, it waxeth old.

5. And that which increased his grief, and added to his sorrow, was, that he had many ill-willers, who did laugh and boast, and insult over him in this his extremity; My eye is waxen old because of mine enemies. [Ver. 7]

Secondly, But at last receiving comfort and joy from his penitential tears, he begins to look up, and from his complaint he turns upon his enemies, who gaped after his death, and over them he insults in the three last verses.

1. He rejects these Reprobates from him with scorn and indignation; you looked for my end, and expected my ruin, but all in vain, and therefore now deluded of your hopes. Depart from me all ye workers of iniquity.

2. He assings the cause in effect, [Ver. 8] because God hath been moved by his prayer to reject them; upon which ground he was so confirmed and pleased, that he comes over it again and again, thrice for failing.

• 1. For the Lord hath heard the voice of my weeping. [Ver. 8]
• 2. The Lord hath heard my supplication. [Ver. 8]
• 3. The Lord will receive my prayer. [Ver. 9]

3. Then in the close there follows his imprecation, which is made up of these three ingredients, which he prays may light upon them.

• 1. Shame and confusion: Let them be confounded, to see their hope frustrate.
• 2. Vexation: Let them be vexed, that they suffer by the hand of justice. [Ver. 10]
• 3. Eversion. Let them return with shame enough, that their plots come to nothing.

And these two last he aggravates by the weight and speed; for he desires that their punishment might begreat and speedy.

• 1. That their vexation should be nor easy, nor mild, but very sore; [Ver. 10] let them be sorely vexed.
• 2. That their shame and overthrow linger not, but be present, hasty, and sudden: Let them be turned back, and put to shame in a moment, or suddenly.

PSAL. VII. The occasion, A slander and accusation laid against him by Cush the son of Jemini, that he sought to kill Saul; from which he frees himself before God.

THree parts there are of this Psalm.

• 1. His Appeal to God by way of Petition, ver. 1.2, 6.
• 2. The Reasons of it, set down through the whole Psalm.
• 3. The Doxology, or his Thanksgiving, ver. 17.

1. He begins his Appeal with a Petition for freedom and deliverance from his Persecutors, Save me, deliver me, ver. 1. in which he desires God to be,

• 1. Attentive to him; first, upon the Relation that was betwixt them; for he was his Lord, his God; secondly, He trusted in him; O Lord my God I trust in thee, [Ver. 1] ver. 1.
• 2. Benevolous: For he was now in danger of death; he had, 1. Enemies. 2. Many Enemies. 3. Persecuting Enemies. 4. But one above the rest, a Lyon, who sought first to catch, then to tear and rend him to pieces; so that if God forsook him, he would do it. Save me from those that persecute me, and deliver me, least he catch my soul as a Lyon, and tear it in pieces, while there is none to deliver, ver. 2.

2. And then he gives his Reasons why he doth appeal to his God, which are, his own Innocency, and God's Justice.

• 1. He makes before God a protestation of his Innocency: Accused he was, that he lay in wait, and plotted for Saul 's life and Kingdom; but he purgeth himself, shows the impossibility of it, and that with a fearful imprecation.
  • 1. O Lord my God, if I have done any such thing as they object? [Ver. 3. & 4.] if there • be iniquity in my hands? if I have rewarded evil t • him that was at peace with me! ver. 3, 4. (which was indeed an impossible matter; for I have delivered him, that without any cause is my enemy, as Saul in the Cave, 1 Sam. 24.)
  • 2. Upon which he falls to a fearful imprecation to light upon himself, if he were any way guilty: Then let my enemy persecute my soul, and take it: [Ver. 5] let him tread down my life upon the Earth, and lay mine honor in the dust. In effect thus; then let my enemy have his will upon me, take both my life, and my honor, dearer than my life from me, lay all in the dust: Kingdom, Life, Fortunes, whatsoever thou hast promised me, and I expect.
• 2. And which is the second Reason of his Appeal, being thus innocent, he call to God for justice; Arise, O Lord, in thy anger, lift up thyself, [Ver. 6] because o • the rage of mine enemies, and awake for me to the judgment that thou hast commanded.
  • 1. The rage of my enemies is great.
  • 2. The judgment was thine, that chose me from my Brethren to be King of thy people Israel: Thou commandest Samuel to anoint me; Arise thou therefore, lift up thyself, and awake for me.
  • 3. Besides, this will be for thy Honor, and E • ification of thy Church: The Congregation of thy people shall compass thee, not me about, [Ver. 7] they will assemble to praise thee; for their sakes therefore return thou on High; Ascend the Tribunal, and do justice.

Now upon this Argument of God's justice, he dwells and insists till the last verse of the Psalm; and he implores it upon the ingemination of his own innocence, and the impiety of his enemies.

• 1. He avows God to be the Judge, not of his cause alone, but of the whole world: The Lord shall judge the people. [Ver. 8]
• 2. Then he importunes him to do justice to him, and to wicked men.
  • 1. To him, an innocent and upright person. Judge me O Lord according to my righteousness, and according to the integrity that is in me.
  • 2. To the wicked: O let the wickedness of the wicked come to an end. [Ve. 9]
• 3. And yet again he prays over the same thing, but not only for himself, but all good men: Establish the just; and adds his Reason, that God is 〈 in non-Latin alphabet 〉 . He knows not only the words and deeds, but the heart also: The righteous Lord trieth the very hearts and reins; and therefore fittest to be a Judge, in whom is required knowledge and prudence.
• 4. The other two properties of a Judge, are to save, to punish; and the triumph of his faith is, that he knows he will do both.
  • 1. He will save the just and upright in heart, he will judge the righteous; [Ver. 10] and therefore his defense is in God.
  • 2. He will punish the wicked; for he is angry with the wicked every day: [Ver. 11] And yet even to them he shows much clemency and forbearance; he stays for their conversion; he whets, bends, sharpens, prepares his instruments of death; he cuts them not down, shoots not till-there is no remedy: Marry, If they will not turn, he will whet his Sword, [Ver. 12] he hath bent his Bowe, and made it ready; [Ver. 13] he hath prepared for him the instruments of death, and ordains his Arrows against the Persecutors.
• 5. But mercy shown unto the wicked, it seems will not mend and better him; nor David's innocence, nor God's forbearance, would not better Saul: He grew worse and worse; Behold he travelleth with mischief, as a woman with child, and hath conceived iniquity, and brought forth falsehood and ungodliness; he hath made and dig'd a pit, and is fallen into the ditch which he hath made, [Ver. 14] that lurking there, he may take me: His strength, his counsels, [Ver. 15] his crafts, the Militia, the conceptions of his heart, his pit and snares are all laid for my destruction; and therefore David prays, that the just God would revenge his cause, and retaliate the injury; and he is fully persuaded it would so fall out.

  His mischief shall-return upon his own head, [Ver. 16] and his wickedness and violent dealing shall come down upon his own pate.

3. The close of the Psalm is a Doxology, thanks, that a true, just, and merciful God, would judge for the righteous, save those who are true of heart, establish the just, and take revenge upon the wicked; for this, saith David:

PSAL. VIII. This Hymn is a Meditation of God's excellent goodness and glory shining in his Creatures, especially in man.

I T begins and ends with a general proposition, figured by an exclamation, which contains an Admiration, for he doth admire what he cannot perfectly comprehend. O Lord our Governor, how excellent is thy Name in all the world? [Vers. 1] who hast set thy glory above the heavens. Such is the glory of thy Divinity, power, [Vers. 1] goodness, that it fills not only the earth, but transcends the very heavens, in which Angels, and blessed Spirits, though they know much more than we on earth, yet cannot perfectly comprehend thy Majesty which fills all, exceeds all.

This general being premised, the Prophet descends to some particular instances, in which the excellency of God's name doth appear; and he gives forth three. First, Infants. Secondly, The heavens, and the Luminaries therein. Thirdly, Man himself.

1. The excellency of God's power, divinity and goodness, appears in infants; Out of the mouth of Babes and Sucklings hast thou ordained strength. 1. [Vers. 2] The sucking of babes, and speaking of infants, are evident demonstrations of God's strength and excellent name. For who taught the babe to suck, or the dumb infant to speak, but the Lord our Governor? 2. Or the innocent babes that died for him by Herod's hand were Martyrs, and declared his strength. 3. Or the children that cried Hosanna. 4. Or by Babes is meant, such as the worldly wise repute no better than children and fools; by simple Prophets, ignorant fishermen, humble confessors, hath he perfected his praise, and stilled the enemy, and the avenger; confounded the wisest Philosophers, and stop'd the mouth of Devils.

2. The next instance, in which the glory and excellency of God's name is manifested, is, the Heavens, Moon, Stars. These are the works of his fingers: [Vers. 3] called here therefore, Thy heavens. Whose amplitude is great, order and Orbs wonderful, beauty admirable, matter durable, motion various, yet stable: Together with the stars, whose multitude is numerous, magnitude various, order admirable, influences secret and wonderful; and the constant course of the Moon, and the other great Luminary, all which thou hast ordered and ordained. When, I say, I consider this, then I think with myself,

What is man, [Vers. 4] that thou art mindful of him? or the son of man, that thou visitest him? which is his third instance, to manifest the excellency of God's providence and government of the world. In which he reflects upon man in his baseness, and his dignity.

1. In his baseness, vileness and misery; signified by the question, What is man? as if he should say, What a poor creature? how miserable? what except dust and ashes, when he was at the best? for he was taken from the dust of the ground, even then, when God created him after his own image. But now miserable dust, while he lives; and to dust he shall return when he dies. What then is this miserable creature, of what worth, of what value, that thou so great, so immense a Creator of all other things, that dwellest above the stars, and celestial Orbs, shouldst vouchsafe to visit, and have a care of him?

2. For that is his Dignity, that above all other creatures thy love is greatest to man. This thou hast showed these ways.

• 1. In visiting him. Thou visitest him, and art mindful of him.
  • 1. Thou visitest him, by conferring many temporal blessings on him.
  • 2. Thou wert mindful of him, and visitedst him first by thy Prophets, then in person by thy dear Son, that brought Redemption to him when he was utterly lost.
• 2. [Vers. 5] In making him thy second creature. The Angels first, him next; and not in all things inferior to them. Thou madest him a little lower than the Angels; Lower indeed according to his body and bodily necessities, but in the faculties of his soul resembling those celestial Spirits.
• 3. In creating him after thy own image: which when he had lost, thou again repairedst and restoredst it, making him a partaker of the Divine Nature in thy Son. And so didst compass, invest and adorn him with glory and worship.
• 4. [Vers. 6] In making him Lord of all thy creatures, Thou madest him to have dominion over the works of thy hands, and putt'st all things under his feet, that they should all obey, serve him, as their Lord, and turn to his use and profit; which though true of man, yet it especially belongs to Christ when he took our human nature; for he was heir of all things. And we in Christ are restored to our dominion over the creatures. Which the Prophet illustrates and amplifies in particular.
  • 1. [Vers. 7] All sheep and oxen, yea and the beasts of the field.
  • 2. [unspec 8] The fowls of the air, the fishes of the sea, &c.

He closes the Psalm with that 〈 in non-Latin alphabet 〉 he began,

PSAL. IX. This is a Psalm of thanksgiving for a victory over his Enemies.

I T consists of five chief parts.

• 1. David's thanksgiving, or profession of praise, verse. 1, 2. which is amplified, and illustrated, and continued till the tenth verse.
• 2. An exhortation to others to do the like, verse. 11. and a reason given for it, verse. 12.
• 3. A Petition for himself, verse. 13. and the reason for it, verse. 14.
• 4. A remembrance of God's goodness in the overthrow of his enemies, for which he exults, and sings a Song of Triumph, from verse. 15. to verse. 19.
• 5. The conclusion, which is petitory, verse. 19, 20.

1. His profession of praise is set down in the two first verses, in which we may observe

• 1. The matter of it, with the extent, All the marvelous works of God.
• 2. As if he could never express these enough, how he varies the Synonima's, I will praise thee, I will show forth, I will be glad and rejoice in thee, I will sing praise to thy name, [Vers. 1] [unspec 2] I will show forth, I will be glad and rejoice in thee, I will sing praise to thy name, O thou most high. In which words there is an Incrementum or Climax.
• 3. The principle whence this praise flowed. Not from the lips, but from the heart. 2. From the whole heart, I will praise thee with my whole heart.

This he amplifies from the cause, which is double.

• 1. The 〈 in non-Latin alphabet 〉 , that which outwardly moved him, and gave him a just occasion to do so, The overthrow of his enemies; when my enemies are turned back, which were not overcome by my strength and valor, but by the presence of thy power.
• 2. [Vers. 3] They shall fall and perish at thy presence. Thou wert the chief and principal cause of this victory, •• d therefore deserve'st the thanks. Of this the Prophet makes a full Narrative in the two next verses, setting God, as it were, upon the Bench, and doing the Office of a Judge.
  • 1. [Vers. 4] Thou maintainest my right and my cause.
  • 2. [Vers. 5] Thou satest in the Throne judging right.
  • 3. Thou hast rebuked the Heathen.
  • 4. Thou hast destroyed the wicked, thou hast put out their name forever and ever. In a word, thou art a just Judge, that defend'st the innocent, and punishest their oppressors, and therefore I will praise thee.
• 3. [Vers. 6] And then upon the confidence of God's justice and power, he insults over his enemies with this Sarcasm, O thou enemy, destructions are come to a perpetual end. Thy power of hurting and destroying is taken away, and the fortified Cities in which thou dwell'st, are overthrown, and their and thy memory is perished.
• 4. Next to make his assertion clearer, to the Enemies power he opposeth God's, his Kingdom to their Kingdom. But the Lord. [Vers. 7] The administration of his Kingdom, is
  • 1. Eternal, The Lord shall endure forever. [Vers. 8]
  • 2. His Office to be Judge, He hath prepared his Throne for judgment.
  • 3. He is an universal Judge, He shall judge the whole world.
  • 4. He is a just Judge, He shall judge in righteousness, he shall minister judgment to the people in uprightness.
  • 5. He is a merciful Judge to his people, [Vers. 9] For the Lord will be a refuge for the oppressed, a refuge in time of trouble.
• 5. The effect or consequent upon this his execution of justice: which is the confidence thence arising in the hearts of his people, which are here described by their knowledge of God. 2. Seeking him. [Vers. 10] They that know thy name, will put their trust in thee, for thou, Lord, hast not forsaken them that seek thee.

2. An Exhortation to others to praise God, Sing praises to the Lord that dwells in Zion, that is in the midst of his people and Church to defend them. Declare among the people his doings.

Of which he assigns the reason, that he is a just God, and will require their blood at the hands of those that oppressed and slew them. [Vers. 11] An inquisition for blood he will make. And when he makes inquisition for blood, he remembereth them, the innocent unjustly oppressed and slain, [Vers. 12] and forgets not the cry of the humble; The cry of their blood shall be heard.

3. A Petition for himself, that God would show him mercy, and look upon his affliction, Have mercy upon me, O Lord; consider the trouble of them that hate me, thou that lifts me up from the gates, that is, the power of death. [Vers. 13] As if he had said, Do by me now, as thou hast done heretofore.

And the Reason or Argument by which he persuades God to hear him, and show mercy, is drawn from the final cause, [Vers. 14] he looks not so much upon himself as God's honor; it is,

That I may show thy praise. 2. All thy praise. 3. In thy Church, in the gates of the daughter of Zion. 4. That I may do it with joyful lips. 5. Which I will do, I will rejoice in thy salvation.

4. And then, as if he were showing forth this praise in the Congregation, he sings forth his Song of Triumph, his 〈 in non-Latin alphabet 〉 over his enemies: in Metaphors.

• 1. The heathen are sunk down into the pit that they made.
• 2. In the net which they hid, is their own foot taken.
• 3. This is the Lord's doing. [Vers. 15] Therefore though wicked men did doubt before of his providence and justice, yet, [Vers. 16] now the Lord is known by the judgment he executes: For,
• 4. The wicked is snared in the work of his own hands. Higgaion. Selah. Which is a thing exceedingly to be meditated on, and not forgotten.
• 5. The wicked shall be turned to hell, and all the people that forget God; [Vers. 17] their breath is in their nostrils, and die they must, which is some comfort to those they oppress, and if they repent not, [Vers. 18] suffer eternal punishment. 2. But the chief comfort is, and proceeds from God's justice, and his goodness toward the innocent unjustly oppressed, For the needy shall not always be forgotten, the expectation of the poor shall not perish forever. Their hope shall not be frustrate. [Vers. 19]

5. The Conclusion is Petitory. Arise, O Lord.

• 1. Let not man prevail over thy people.
• 2. Let the heathen be judged in thy sight. [Vers. 20]
• 3. Put them in fear, O Lord; now they fear nothing, being in their height and prosperity; they are insolent and proud; manifest thy divine presence to their terror: For then
• 4. They will know themselves to be but men: infirm and mortal creatures, and not insult over thy people, and glory upon their own strength and prosperity.

PSAL. X. A Prayer to God to destroy the enemies of the Church, and the oppressors of his people.

T HERE be three parts of this Psalm.

• 1. A Complaint.
• 2. A Narration of his enemies malice.
• 3. A Petition to be delivered from them.
• 1. The Complaint is contained in the two first verses, [Vers. 1] and it is double.
• 1. Of God's absence, which is quickened by an 〈 in non-Latin alphabet 〉 . [Vers. 2] 1. Why standest thou so far off, O Lord? 2. Why hidest thou thyself in times of trouble?
• 2. Then he complains of his enemies, The wicked in his pride doth persercute the poor. These he describes by many Characters.
• 2. The first is Insolency, Pride; and the effect, persecution of good men. They being gotten to dignity, places of honor, and enriched, [Vers. 2] they become persecutors. And they do it in Pride. This occasions an imprecation against them, Let them be taken in the devices they have imagined. They conspire, and make Leagues to oppress good men, let them be taken when they least think of it.
• 2. The second Note of this wicked man, is, that he glorieth in mischief: which is a sign of extreme malice; [Vers. 3] The wicked boasteth of his hearts desire.
• 3. A third, is, that he applauds, encourageth others in their rapine, plunder and spoil, to which they are moved by their covetousness, He blesseth the covetous, whom God abhorreth.
• 4. A fourth is his Contempt of God and man: and Perseverance in evil. [Vers. 5]
  • 1. Man he contemns. His ways prosper, all succeeds well with him, he never thinks to be called to an account. Thy judgments are far out of his sight, and therefore in scorn he slights and puffs at all his enemies.
  • 2. And God he reverenceth not; [Vers. 4] Through the pride of his countenance he will not seek after God, neither is God in all his thoughts.
• 5. The fifth Note is his profane security, He saith in his heart, [Vers. 6] I shall never be moved, I shall never be in adversity. Excessere metum mea jam bona. Major sum quam cui possit fortuna nocere.
• 6. The sixth Note is his falsehood, His mouth is full of cursing, [Vers. 7] deceit and fraud; under his tongue is mischief and vanity. He will not stick at an Oath, and curse himself, and imprecate God to be a revenger if he perform it not, that so under the color of Religion and Piety he may deceive.
• 7. The seventh is his Cruelty, set out in the ninth and tenth verses, where he is compared to a Thief, an Archer, a Lyon, [Vers. 8] and if force will not do it, craft shall, Ubi non valet vellis leomnia, assuit vulpinam, for, [Vers. 9] he falleth down, croucheth and humbleth himself, [Vers. 10] that the Congregation of the poor may fall into the hands of his Captains and strong ones. He is animo, verse. 6. Ore, verse. 7. Opere malus, verse. 8, 9, 10.
• 8. The eighth Note upon him, is, that he is a close Atheist. [Vers. 11] He hath said in his heart, God hath forgotten, he hideth away his face, and will never see it: Which is the cause of his Cruelty, Falsehood, Security, &c.

The third part of the Psalm is a Petition to be freed from this wicked man; Arise, O Lord, lift up my hand, forget not the humble. [Vers. 12]

To persuade which, he useth two Arguments.

• 1. [Vers. 13] That thereby God should assert his own glory. For why should the wicked be suffered to blaspheme in this manner?. Wherefore do the wicked contemn God, while he doth say in his heart, Thou wilt not require it?
• 2. [Vers. 14] Taken from God's glory, nature, office. 1. In punishing wicked men. 2. And defending the helpless. Surely thou hast seen it, for, &c. verse 14.

Then he returns to his prayer, and enforceth his second Argument taken from the justice and office of God.

• 1. That he would out this wicked man from his power and strength, Break thou the arm of the wicked and the evil man: [Vers. 15] seek out his wickedness till thou find none. Till thou find none to punish, let none escape. Let them appear no more.
• 2. [Vers. 16] Then that he would hear and defend the righeous, be no worse now to his people than he had been. 1. The Lord is King forever and ever. 2. He had expel'd the Canaanites before them, The heathen are perished out of the land. 3. Thou hast heard the desire of the humble.

Upon which he concludes with the expression of his confidence full of much comfort.

• 1. Thou wilt prepare the heart of the humble to wait on thee.
• 2. [Vers. 17] Thou wilt cause thine ear to hear.
• 3. To the safety of the oppressed. To judge the fatherless and poor.
• 4. [Vers. 18] To the ruin of the Oppressor. That the man of the earth may no more oppress.

PSAL. XI. In this Psalm David manifests his confidence in God in the midst of his extremities.

I T is composed Dialogue-wise, betwixt David, and those his Counselors that persuaded to fly to some place of safety from Saul's fury, which if he did not, he was in a desperate condition.

It hath two parts.

• 1. He brings in his Counselors words; verse. 1, 2, 3.
• 2. To which he returns his answer, verse. 1. and confirms it, verse. 4. ad 7.

1. You my Counselors whether of good or bad will I know not tempt me, that deposing all hope of the Kingdom, I go into perpetual banishment, (such you say Saul's fury is against me) Thus you advise, Flee as a bird unto the mountain; and your Arguments are, [Vers. 1]

• 1. [Vers. 2] The greatness of the danger I am in: For lo, the wicked bend their bow, they make ready their arrow upon the string, that they may privily shoot at upright in heart.
• 2. The want of aid and assistance. There was no hope of help; For the foundations were cast down. [Vers. 3] Saul had broken all Leagues and Covenants he had made with him. The Priests were slain with the Sword. His fortresses taken from him. His outward estate destroyed. Laws subverted. If he staid, perish he must, some few righteous men are left. But what can the righteous do?

2. To these their Arguments and counsel, David returns his answer in a sharp reprehension. I tell you,

• 1. I trust in God, In the Lord put I my trust. How say you then to my soul? [Vers. 1] and he gives his Reasons for it from the Sufficiency and Efficiency of God.
  • 1. What say you, the foundations are cast down? yet I despair not, for God is sufficient.
  • 1. Present in his holy Temple. He can defend.
  • 2. [Vers. 4] He is a great King, and his Throne is in heaven.
  • 3. Nothing is hid from him, His eyes behold, and his eye-lids try the children of men.
  • 4. He is a just God, which is seen in his proceeding both to just and unjust. [Vers. 5]
    • 1. He trieth the righteous by a Fatherly and gentle correction.
    • 2. But the wicked, and him that loveth violence, his soul hates.

These two last Propositions he expounds per partis, and begins with the wicked.

• 1. [Vers. 6] Upon the ungodly he will rain snares, fire and brimstone, and an horrible Tempest, this shall be the portion of their cup.
  • 1. Pluet. He shall rain upon them when they least think of it, even in the midst of their jollity. As rain falls on a fair day.
  • 2. Or he shall rain down the vengeance when he sees good, for it rains not always. Though he defers it, yet it will rain.
  • 3. The punishment comes to their utter subversion, as Sodom's fire.
  • 4. This is the portion of their cup; that which they must expect from him.
• 2. [Vers. 7] But he does good to the just: For the righteous God loveth righteousness; his countenance doth behold the upright. He bears him good-will, and is careful to defend him.

PSAL. XII. The Sum is, A prayer of David to God to save and help him, and keep him from the deceits and contagion of the wicked, of which the world is too full.

T HERE be four parts of this Psalm.

• 1. A Prayer, and the reasons of it, verse. 1, 2.
• 2. A Prophecy of the fall of the wicked, or an Imprecation, verse. 3. whose arrogance he describes, verse. 4.
• 3. God's answer to David's Petition, with a promise full of comfort, verse. 5. for it is tatified, verse. 6.
• 4. A Petitory Conclusion, Keep them, thy people; or a confident affirmation, That God will keep them from the contagion of the wicked, verse. 7. Of which there are too many, verse. 8.

1. His Petition is brief and jaculatory, for he breaks upon God with one word, Help, or Save Lord, verse. 1. Of which he gives two reasons,

• 1. [Vers. 1] The penury and scarcity of good men: For the godly man ceaseth, for the faithful fail from among the children of men. There is neither piety nor fidelity among men.
• 2. The great abundance of the wicked, the licentious times, the perfidiousness, hypocrisy, and dissimulation of the men with whom he lived: They speak vanity everyone with his neighbor: [Vers. 2] with flattering lips and a double heart do they speak. They mind not to perform what they say.

2. The Prophecy shows what shall be the end of their dissembling: The Lord shall cut off all flattering lips, and the tongue that speaketh proud things: Or if it be the Imperative Mood, [Vers. 3] 'tis an Imprecation, Let the Lord cut off, &c.

And in the fourth verse he depaints their pride, and sets out this tongue, speaking Magnifica. Who have said, With our tongue will we prevail, our lips are our own, [Vers. 4] we are in power, who is Lord over us? we acknowledge no Superior.

3. God's answer to David's Prayer, Help Lord, Save Lord. Is it so, that the wicked are thus numerous, thus tyrannous, so proud, so arrogant?

• 1. I will arise, saith the Lord.
• 2. [Vers. 5] I will not delay. Now I will arise.
• 3. And I will set him, my servant, in safety from him that puffeth at him.
• 4. And that which moveth me to it, is, the pitiful condition he is in, his sighs, his groans. For the oppression of the poor, and for the sighing of the needy now I will arise, &c.
• 5. [Vers. 6] And of this let no man doubt. For in God's words there is no fallacy, experience will show the contrary, Hath he said it, and will he not do it? There's a Probatum upon all he hath spoken. The words of the Lord are pure words, as silver tried in a furnace of earth, purified seven times. There can be no more fallacy in what he hath spoken, than there is dross in the purest silver. I am confident then the answer he hath given in the former verse, he will perform.

4. The Conclusion is Petitory, as some read it, Keep them, O Lord, preserve them. Others read it in the future tense, Thou shalt keep them; and then intimates David's confidence of God's care and protection over his people, that in the overflowings of wickedness they shall be kept from contagion. [Vers. 7]

• 1. Keep them. For, without God keep them, they will be infected.
• 2. Keep them from this generation. For there be a generation of Vipers. [Vers. 8]
• 3. For ever make them persevere. For without thy aid they will fall.
• 4. And keep them. For the power, and pride, and temptation of impious men is great.
  • 1. The wicked walk on every side. As Wolves, they seek whom they may devour.
  • 2. And wickedness is the way to preferment. The vilest men are exalted.

PSAL. XIII. This Psalm is a fit Prayer for a soul that is sensible of God's Desertion.

THere be three parts of this Psalm.

• 1. A heavy and bitter complaint for God's absence, ver. 1, 2.
• 2. An earnest Petition for God's return, ver. 3. the Reason, ver. 4.
• 3. A profession of his faith and confidence, and joy in God, with his thanksgiving, ver. 5, 6.

1. He bitterly complains, and aggravates it.

• 1. That God had forgotten him: Wilt thou forget me?
• 2. That he hid his face from him: Wilt thou hide thy face?
• 3. That he was distracted with many cares, what way to take, and what counsel to follow, [Ver. 1] to recover God's favor. I take counsel in my soul, having sorrow in my heart.
• 4. [Ver. 2] In the mean time, His enemy was exalted, triumphed, and insulted over him.
• 5. And lastly, complains of the delay, which is quickened by the Erotesis, and the Anaphora: Quous{que}, quous{que}, quous{que}! How long! what forever?

2. His Petition set down in the third verse; of which there be three degrees opposed to the parts of his complaint, ver. 1, 2.

• 1. Look upon me, or consider me; Thou hast hitherto seemed to turn away thy face, but once behold me, and show me one good look.
• 2. Hear me; Thou hast seemed to have forgotten, but now I pray thee remember me, [Ver. 3] and show, that thou dost not neglect my prayer.
• 3. Lighten my eyes; I have been vexed in my soul, and agitated various counsels to recover thy favor; but do thou instruct me, and illuminate me, what course I shall take.

Now that this his Petition might be the sooner heard, he presseth many Arguments.

• 1. From that Relation that was betwixt him and God; O Lord my God hear me.
• 2. From a bitter event that was like to follow upon the repulse and delay, if God heard him not, he should die, his heart failing him: Lest I sleep the sleep of death.
• 3. [Ver. 4] From another consequent that would follow; viz. the boasting and insultation of his enemies; Lest my enemy say, I have prevailed against him, and those that trouble me rejoice when I am removed: But though he were delayed, yet he despairs not; for,

3. In the close, the Prophet professeth his faith, joy, thankfulness.

• 1. His faith; I have trusted in thy mercy.
• 2. [Ver. 5] His joy; My heart shall rejoice in thy salvation.
• 3. [Ver. 6] His thankfulness; I will sing unto the Lord, because he hath dealt bountifully with me.

PSAL. XIV. Which is, Practical Atheists Character.

T WO parts there are of this Psalm.

• 1. The Description of the Practical Atheist, from ver. 1. to 7.
• 2. A Petition for the Church, ver. 7.

1. The Atheist is here noted out to us divers ways.

• 1. From his name, Nabal, a Fool, or rather a Churl; no natural Fool, but a sinful; a Fool, in what he should be wise.
• 2. His hypocrisy or cunning; He saith, but he will not have it known, 'tis to himself; he saith in his heart; he is a close politick Fool. [Ver. 1]
• 3. His saying, or his chief and prime principle, There is no God.
• 4. From his practice, confessing God in his words, for some politick advantages, yet in his works he denies him; for,
  • 1. His heart is wicked and unregenerate; They are corrupt.
  • 2. He is guilty of the sin of Commission in a very high degree; They have done abominable works.
  • 3. And he is guilty of the sin of Omission; There is none that doth good. This in general, after the Prophet descends to some particulars.

2. David demonstrates what he said, three ways, and convinceth them.

• 1. By the testimony of God himself; for he brings him in as a witness against them, and such a witness that cannot be deceived; for he is,
  • 1. An eye-witness; Prospectat, He looks on.
  • 2. He is in Heaven above them, and by that advantage may see all; He looks down from Heaven.
  • 3. And all he sees, and is diligent to inquire, [Ver. 2] He looks from Heaven upon the children of men.
  • 4. And the end is, to inquire into their Religion, To see if there were any that would understand, and seek after God.
• 2. [Ver. 3] And then he gives his testimony in these general terms; They are all gone aside, they are all become filthy, there is none that doth good, no not one.
• 3. And then in the next verse, he reckons up two especial sins of which they were guilty, Injustice and Impiety.
  • 1. [Ver. 4] Injustice: For they eat up his people as bread.
  • 2. Impiety: For they call not upon God.
• 4. Now that his testimony is true, he convinceth them,
  • 1. By the light of their own conscience: An non sibi sunt conscii? Have they no knowledge? [Ver. 4] Know they not that all this is true? that they do this and this? Doth not their own heart tell them all this is true?
  • 2. By the effect, that which follows an evil conscience, an extreme fear and horror: Trepidarunt, trepidatione; They are always in an extreme fear; which shows, that all is not well: They said there was no God: But for all that, their heart tells them, That God is in the Generation of the Righteous, and they shall dearly answer for the eating up of his people.
  • 3. [Ver. 5] By a second effect, which is, their scorn and derision of any good counsel, that the man (whom they esteemed poor and contemptible) gave them: If any man who had the fear of God before his eyes, chanced to say unto them, O my Brethren do not so wickedly, they scoffed at it, they made a mock at it, and did all they could to shame him for it; if he replied, That God was his Refuge; he, whatever they said to the contrary, 'trusted in God: They made light of it, and were apt to return, He trusted in God, [Ver. 6] that he should deliver him, let him deliver him now, if he will have him: Ye have shamed the counsel of the poor, because the Lord is his Refuge.

The second part of the Psalm, contains a Petition for the Church, and an exaltation upon the favor exhibited.

• 1. [Ver. 7] He prays that God would send salvation to his people: 2. And that it be, Out of Zion, because Christ was set a King upon the holy hill of Zion, that is, the Church. O that the salvation of Israel were out of Zion.
• 2. For then the consequent would be, the joy and rejoicing of his people for their deliverance from captivity, spiritual and temporal.

PSAL. XV. 〈 in non-Latin alphabet 〉 Or, A Psalm of Doctrine, in which we have the Character of a sound Christian.

T WO parts it hath.

• 1. The first delivered in form of a Dialogue betwixt the Prophet and God, from ver. 1. to 5.
• 2. The Epiphonema, in the end of the last verse.

1. The question proposed by David to God.

• 1. Lord, who shall dwell in thy Tabernacle?
• 2. Who shall rest upon thy holy Hill? That is, because all are not Israel, [Ver. 1] which are of Israel; therefore David asks of God, who shall dwell as a true Member in the Tabernacle, or the Church Militant? and who shall rest in the Church Triumphant?

2. To which question God returns him this answer, containing very remarkable Notes of a lively Member of the Church.

• 1. In general; he is such a man, who is,
  • 1. Upright in thought, hath an honest heart: He that walketh uprightly. [Ver. 2]
  • 2. Just in his deed: He works righteousness.
  • 3. True in his word: He speaks the truth in his heart.
• 2. In particular; he is such a man who escheweth evil:
  • 1. In himself: 〈1 page duplicate〉 〈1 page duplicate〉
    • 1. [Ver. 3] For he is no slanderer; He back-bites not with his tongue.
    • 2. He is no wrong doer; Nor doth evil to his Neighbor.
    • 3. [unspec 4] He is no reviler, tale-bearer, or hearer of them; He takes not up a reproach, &c.
    • 4. He is no favourer of sin; in whose eyes a vile person is contemned.
    • 5. [unspec 5] He is no oppressor or extortioner; He puts not his money out to his poor brother to usury.
    • 6. [Ver. 4] No briber; He taketh no reward against the innocent.
  • 2. Such a man he is, That honors them that fear the Lord.
  • 3. That sweareth to his own hurt, and changeth not: He will be sure to keep his word; Piety and Charity is his Character.

2. The Epiphonema hath it in these two points.

• 1. [Ver. 5] The party to whom this privilege belongs; He that doth these things: For the doers of the Law shall be justified: 2. Haec omnia haec.
• 2. The promise made to him; He shall never fall: The life of Grace, is the way to the life of Glory. Potest in momentum movere, sed non in aternum. Resurget.

PSAL. XVI. Mictham David; David's precious Jewel, or Psalm of Gold, literally to be understood of David, but primarily and principally of Christ, Acts 2. whom he calls Chasid, God's Holy One, ver. 10. and foretells his Passion, Resurrection, Ascension, ver. 9, 10, 11.

TWO parts there are of this Psalm in general:

• 1. A Petition, ver. 1.
• 2. A Thanksgiving, ver. 7.

1. The Petition begins the Psalm, 'tis for preservation: Preserve me O God; [Ver. 1] keep me to the Kingdom both temporal and eternal that thou hast promised; guard me, guide me, keep me: To persuade God to this, he produceth his Reasons.

• 1. His confidence: For in thee I trust, this is a powerful plea; for to trust God, is the highest honor we can do him, it sets the Crown on his head.
• 2. His relation: O my soul, thou hast said unto the Lord, [Ver. 2] Thou art my God.
• 3. For this I would show myself thankful, and return thee best of my best: But what can I give, save 〈 in non-Latin alphabet 〉 . My goods, or goodness; my beneficence, or bounty, is nothing unto thee: Sacrifice thou needest not, Psal. 50.8. Nor art delighted in them; but mercy thou requirest, Hosea 6.
• 4. Then I will seek out thy Receivers, Thy Saints that are in the earth. [Ver. 3] The Family of the Saints were the object of David's bounty, and his delight: But my liberality and charity shall extend to the Saints that are in the earth, and unto such as are excellent, in whom is all my delight.
• 5. But as for wicked men and Idolaters, I have no delight in them, they shall not partake of my bounty and goodness, rather the contrary.
  • 1. They hasten after another god, or endow another god; They spare no cost, but are lavish in endowing their gods: [Ver. 4] Israel part with Jewels, &c.
  • 2. They offer their children to Moloch; therefore,
    • 1. Their sorrows shall be multiplied: I will punish them.
    • 2. I will not partake with them: Their drink-offerings of blood will I not offer.
    • 3. But detest them: I will not take up their names with approbation within my lips, ver. 4.
• 6. And yet he gives another Reason, why he would show himself so thankful to God, and bountiful, and liberal to his Saints; it was God's great bounty and liberality to him. [Ver. 5. & 6.]
  • 1. That God had set him out his portion, and it was satisfactory: The Lord is the portion of my inheritance, and my cup.
  • 2. That God defended him in it: Thou maintainest my lot; ad corroborandum.
  • 3. And it was a fair portion: The lines are fallen unto me in a fair ground, or pleasant places: yea, I have a goodly heritage: Goodly indeed, for it was a Crown.

2. The second part of this golden Psalm, is, David's Thanksgiving; it begins, I will bless the Lord, not only for those temporal blessings formerly mentioned, but rather for these spiritual following. [Ver. 7]

• 1. For the illumination of my mind, that I may understand the thing that is right. I will bless the Lord who hath given me counsel.
• 2. For my sanctification: My reins instruct me in the night seasons, when I am most retired; [unspec 8] methinks I hear a still voice within me, This is the way, walk in it.
• 3. For my confidence and perseverance; I say, the eye of my faith full upon him, without irregular affections and passions.
  • 1. I have set the Lord always before me; I do not forget him.
  • 2. Because he is at my right hand; to help me, that I fall not.
  • 3. I shall not be moved. Satan may stand at my right hand to resist and trouble me, Zach. 3.1. But God is on my right hand to assist and deliver me, [Ver. 9] or comfort me, therefore I shall not be greatly moved.
• 4. For that joy I find in me; I am in a good plight, as much as heart can wish, or need require; therefore my heart is glad; wicked men rejoice in appearance, their joy is but skin-deep, but David's is deeper, his heart, glory, flesh rejoiceth, spirit, soul, body overjoyed; the cause is, The Resurrection of the Body. Resurgam.
  • 1. My flesh shall rest in hope, or dwell: In this world, as in diversorio; in the grave, as repositorio; in heaven, as in 〈 in non-Latin alphabet 〉 , a Mansion.
  • 2. [Ver. 10] Thou wilt not leave my soul in Hell. My body, say some, in the grave, but there is more in it.
  • 3. Neither wilt thou suffer, Chasid, Thy Holy One, to see Corruption; the Messiah, that is to come out of my loi • s. Christ's Resurrection, is the cause, [Ve. 9. & 11.] the pledge, the security of ours, Job 19.25.
• 5. The promise of a future life, which is here illustrated.
  • 1. From the quantity; Fulness of joy.
  • 2. From the quality; Pleasures.
  • 3. From the constancy and honor done us; At thy right hand; and his hand is strong, and none can take us out of it.
  • 4. From the perpetuity, duration, continuance; for evermore.
  • 5. From the cause; the presence, sight, beatifical vision.

PSAL. XVII. David's Appeal to God in justification of himself; and his Petition for defense against his Enemies.

THERE be three parts of the Psalm.

1. A Petition;

• 1. For Audience, ver. 1. ver. 6.
• 2. For perseverance in good, ver. 5.
• 3. For special favor, ver. 7, 8.
• 4. For deliverance at this time especially, v. 13, 14.

2. A Narration, in which we meet with.

• 1. His Appeal to God, and his own justification ver. 2, 3, 4.
• 2. The Reasons of it, his Enemies, and their Character, ver. 9, 10, 11, 12, 13, 14.

3. A Conclusion, which hath two parts; one belonging to this life, and the other to the future, ver. 15.

1. He begins with a Petition, and it is for Audience; and he persuades it upon two Reasons: 1. The justice of his cause: 2. The sincerity of his heart: 1. Hear the right, O Lord, attend unto my cry, give ear unto my prayer: 2. [Ver. 1] That goeth not out of feigned lips; it comes from a sincere heart, and not from the lips only, therefore hear it.

2. Then again there be other Reasons why I desired to be heard. [Ver. 6]

• 1. I am apt to slip and fall from thee, Hold up my goings, &c. [Ver. 5]
• 2. The danger I am in, is great; and it must be a strange miracle, [Ver. 7] some special grace, if I perish not; Shew thy marvelous loving kindness. [Ver. 13. & 14.]
• 3. My Enemies insolent and mighty, and thy Sword only can deliver me; Arise O Lord, disappoint him, and cast him down, &c. ver. 13, 14.

2. His Appeal to God; since a verdict must pass upon me, Let my sentence come forth from thy presence; for I know that thou art a just Judge, [Ver. 2] thou art swayed with no prejudice; Let thine eyes behold the things that is equal; and then I am assured it will go well with me: [Ver. 3] For thou hast before this time taken me to task, and hast found nothing, and I am resolved that thou shalt find nothing; nothing as touching that cause that my Enemies allege against me.

• 1. Nothing in my heart: Thou hast proved my heart.
• 2. Nothing in my tongue: For I am purposed that my mouth shall not transgress.
• 3. [Ver. 4] Nothing in my hand: For concerning the works of men, which are mischievous, by the words of thy lips; I have had so great regard to that which thou hast expressly in thy Word prohibited, That I have kept myself from the paths and wicked ways of the Destroyer; of him, that to satisfy his own lusts, breaks all Laws: Perfas{que}, nefas{que}, ruit.
• 4. I confess indeed, that I am a poor, weak, and infirm creature, apt to fall as other men, [Ver. 5] without thou sustain me by thy grace; do thou therefore keep me in this mind ever; Hold up my goings in thy paths, th • t I slip not.

And this first Petition he renews again, [Ver. 6] and quickens it by his assurance and confidence to be heard, I have called upon thee, for thou wilt hear me O God: Incline thine ear to me, and hear my speech. And he puts in a special Petition, which hath two parts or clauses. [Ver. 7]

• 1. Shew thy marvelous loving kindnesses: More than ordinary, which he persuades from the person of God: O thou that savest by thy right hand them that put their trust in thee, from those that rise up against them.
• 2. [Ver. 8] That he would save him with the greatest care and vigilancy, as a man would preserve the apple of his eye, as the Hen her Chickens: Keep me as the apple of thine eye, hide me under the shadow of thy wings.

And to persuade this, [Ver. 9] he fetcheth his Argument from his present necessity; he was inviron'd with enemies, wicked men, deadly enemies, whom he describes.

• 1. Capital enemies they were, and they oppressed him, They compassed him about.
• 2. [Ver. 10] Powerful, proud, rich enemies they were; Men enclosed in their own Fat, with their mouth they speak proudly: They insult and threaten him. [Ver. 11]
• 3. Their counsels were fixed, and bent to ruin him: Figentes lumine terram.
• 4. [Ver. 12] Cruel they were as Lions; like a Lyon, &c. ver. 12.